#Mt 1:1| III. GENEALOGY OF JESUS ACCORDING TO MATTHEW. #Mt 1:1-17| The book of the generation. Or genealogy. Of Jesus Christ, the son of David. The Messiah was promised to David (#2Sa 7:16 Joh 7:42|). The son of Abraham. Messiah was also promised to Abraham (#Ge 22:18 Ga 3:16|). (TFG 5) See topic Introduction to The Fourfold Gospel #Mt 1:2| And Jacob begat Judah and his brethren. Mentioned here because they were the heads of the tribes for whom especially Matthew wrote his Gospel. (TFG 5) #Mt 1:3| Perez and Zerah. These two were twins. Of Tamar. She was the incestuous daughter-in-law of Judah. (TFG 5) #Mt 1:5| Rahab. She had been a heathen and a harlot of Jericho. Ruth. She was a heathen Moabitess. (TFG 5) #Mt 1:6| These fourteen were patriarchs. The second fourteen were all kings. David. We may count David twice, first as a patriarch, second as one of the kings; and thus make up the full number of the second fourteen. Her that had been the wife of Uriah. The adulteress Bathsheba. (TFG 5) #Mt 1:7| Solomon. A wise but sinful king. Rehoboam. A foolish king, from whose kingdom of twelve tribes God cut off ten tribes. Abijah. A sinful king, like his father Rehoboam. Asa. A godly king who reformed his kingdom of Judah. (TFG 5) #Mt 1:8| Jehoshaphat. A good king, much like his father Asa; but he displeased God somewhat by being too friendly with Ahab, the wicked king of Israel. Joram. Joram married Athaliah, the wicked daughter of Ahab, and followed Ahab in all his ungodly practices. And Joram begat. Joram begat Ahaziah, and Ahaziah begat Joash, and Joash begat Amaziah; and Amaziah begat Uzziah. The names of Ahaziah, Joash, and Amaziah were probably omitted for the sake of symmetry, but may have been dropped because they were wicked descendants of Ahab unto the fourth generation (#Ex 20:4,5|). Uzziah. He was a good king, but smitten with leprosy for presumptuously entering the temple. (TFG 6) #Mt 1:9| Jotham. A good king like Uzziah, his father. Ahaz. One of Judah's worst kings. Hezekiah. A royal, godly king, like David. (TFG 6) #Mt 1:10| Manasseh. An evil king, like Ahaz, but, being punished of God, he repented. Amon. An evil king like his father Manasseh; who waxed worse and worse till his people conspired against him and slew him. Josiah. A good king, much like Hezekiah. (TFG 6) #Mt 1:11| And Josiah begat. Josiah begat Jehoiakim, and Jehoiakim begat Jechoniah. Jechoniah and his brethren. So far as is known, Jechoniah had no literal brothers. We may, therefore, take the word "brethren" as meaning his royal kindred; namely: his father Jehoiakim, and his uncles, Jehoahaz and Zedekiah, the three sons of Josiah. At the time. Probably about B.C. 599. Of the carrying away to Babylon. Into captivity. (TFG 6) #Mt 1:12| Jechoniah. If we do not count David twice, as above indicated (as a patriarch and a king), we must count Jechoniah twice (as a king who became a citizen). But if we count Jehoiakim as properly included in the phrase "his brethren" at #Mt 1:11|, we need count no one twice. Shealtiel. Luke calls Shealtiel the son of Neri (#Lu 3:27|). Jechoniah may have been the natural, and Neri the legal, father of Shealtiel (#De 25:5-10 Mt 22:24|). Or Luke's Shealtiel and Zerubbabel may have been different persons from the Shealtiel and Zerubbabel of Matthew. Zerubbabel. The governor of Jerusalem, who rebuilt the temple, as told by Ezra, Haggai, and Zechariah. (TFG 6) #Mt 1:16| Jesus. The name Jesus means Saviour. Who is called Christ. The word "Christ" is a title. It means the anointed One. Prophets, priests, and kings were anointed; Jesus was all three. (TFG 7) #Mt 1:17| Fourteen generations. The Jews, to whom Matthew wrote his Gospel, were extremely fond of such groupings and divisions as this. (TFG 7) #Mt 1:18| IX. ANNUNCIATION TO JOSEPH OF THE BIRTH OF JESUS. (At Nazareth, B.C. 5.) #Mt 1:18-25| Now the birth of Jesus Christ was on this wise. The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (#Ec 9:5 Ps 139:13-16|), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God. When his mother Mary had been betrothed to Joseph. The Jews were usually betrothed ten or twelve months prior to the marriage. So sacred was this relationship that unfaithfulness to it was deemed adultery, and was punishable by death--death by stoning (#De 22:23-28 Le 20:10 Eze 16:38 Joh 8:5|). Those betrothed were regarded as husband and wife, and could only be separated by divorcement. Hebrew betrothals set the world a good example. Hasty marriage is too often followed by hasty repentance. "No woman of Israel was married unless she had been first espoused." Before they came together. Before Joseph brought his bride to his own house. An espoused maiden lived in her father's house until the marriage, as is our own custom. She was found with child of the Holy Spirit. The two evangelists (Matthew and Luke) which give the earthly genealogy of Jesus are each careful to mention his miraculous conception through the Holy Spirit (compare #Lu 1:35|). All New Testament writers recognize Jesus as at once both human and divine. Christ's physical nature was begotten of the Holy Spirit, but the Christian's spiritual nature is begotten of him (#Joh 1:13|). The act of the Holy Spirit in this case indicates that he is a personality, and not a mere influence, as some are disposed to imagine. Influences do not create physical bodies. (TFG 22-23) #Mt 1:19| And Joseph her husband, being a righteous man. As a righteous man he could not complete his marriage, and thus stain his family name. As a merciful man he did not wish to openly disgrace the one to whom he was so fondly attached. He wished to act justly toward his own reputation, and mercifully toward the reputation of Mary. And not willing to make her a public example. He did not wish to expose her to the shame of a public trial before the court, nor to punish her as the law permitted. Was minded to put her away privily. The law of Moses gave the husband the power of divorce (#De 24:1|). The bill or writing certifying the divorce usually stated the cause, and was handed to the wife in the presence of witnesses. Joseph evidently intended to omit stating any cause in the bill, that there might be no record to convict her of shame. The law of divorce applied to betrothed as well as to married persons. In his kindness Joseph anticipates the special teaching of Christ (#Mt 19:8|) and the general instruction of Paul (#Ga 6:1|). How different the conduct of the innocent Joseph from that of guilty Judah (#Ge 38:24|). Judah needed some one to point out his unfitness (#Joh 8:7|). (TFG 23-24) #Mt 1:20| But when he thought on these things. God guides the thoughtful, not the unthinking. An angel of the Lord appeared unto him. The Lord looks after the good name of those who honor his name, and he serves those who serve him (#1Sa 2:30 Joh 12:26|). The sufferings of both Mary and Joseph must have been very extreme at this time--one being forced to suspect the chief object of his affections, and the other being compelled to rest under the unjust suspicions of loved ones, because of a condition which God alone could explain. But God does explain where we can not understand without his revelation, and where we absolutely need to know. In a dream. A mode of communication frequently used by God (#Ge 20:3 31:11,24 37:5 41:1 1Ki 3:5 Da 7:1 Job 4:13-15|). It is difficult to say how men determined between ordinary and divine dreams, but doubtless the latter came with a glory and vividness which gave assurance of their supernatural nature. Matthew mentions four divine dreams, namely, this one; the second one given to Joseph (#Mt 2:13|); the dream of the Magi (#Mt 2:12|); the dream of Pilate's wife (#Mt 27:19|). Saying, Joseph. We are known to angels, and they address us by name (#Ac 10:3,13 27:24|). Much more does the Lord know our names (#Joh 10:3 Lu 19:5|). Thou son of David. The name of David was calculated to waken the memories of God's promises, and helped to prepare Joseph to receive the wonderful news that Messiah was about to be born, for Messiah was the promised heir of David. Fear not to take unto thee Mary thy wife. Have no fear as to Mary's virtue and purity. Fear no disgrace in taking her. Joseph feared as a son of David that this marriage would sully his genealogy. But it was that which gave point and purpose to an otherwise barren and uninteresting record. He feared as a man lest he should share Mary's apparent disgrace; but he had infinitely more reason to fear his unworthiness to share with her the exalted responsibilities of parentage to our Lord. Also see TFG "Lu 1:30". (TFG 24-25) #Mt 1:21| She shall bring forth a son. The angel does not say "shall bear thee a son," as he said to Zacharias (#Lu 1:13|). And thou shalt call his name JESUS. Joseph was to take the position of a legal father to the child and name it. The name means "Salvation of Jehovah" or "Jehovah is the Saviour." Would we could all bear our names, such as Christian, pastor, magistrate, father, mother, child, etc., as Jesus bore that wonderful and responsible name of Saviour. For it is he that shall save his people from their sins. Thus from before his very birth-hour the nature of Christ's salvation is fully set forth. He came to save from the guilt of sin by having shed his blood, his may be remitted or washed clean. He saves from the power of sin by bestowing the gift of the Spirit, who regenerates, comforts, and strengthens, and ultimately he saves from the punishment of sin by giving us a resurrection from the dead, and an abundant entrance into the home of glory. That is no salvation at all which fails to free us from this triple bondage of sin. (TFG 25) #Mt 1:22| Now all this is come to pass, that it might be fulfilled which was spoken by the Lord. It was not fulfilled because predicted, but was rather predicted because sure to take place. Prophecies are fulfilled in four ways, namely: 1. When a thing clearly predicted comes to pass. 2. When that which has been pictured in type and shadow is at last shown forth in substance and reality. 3. When an event which has been described in language more elevated and elaborate than it demands is followed by another similar event to which the said language is more perfectly suited. 4. When parabolic or figurative language may be applied to some subsequent event. The prophecy of Isaiah was fulfilled after the third fashion, which was spoken by the Lord. In innumerable passages the divine origin and inspiration of the Scriptures are clearly and unmistakably set forth. The same Spirit which foretold through the lips of the prophet now interprets the foretelling through the lips of the angel. Through the prophet. See #Isa 7:14|. Isaiah's name is not given. The ancients were studious readers, and had few books, so that there was little need to cite authors by name. Saying. About the year 740 B.C. While Ahaz was king of Judah, his land was threatened with an invasion by the united armies of Syria and Israel. Isaiah came to frightened Ahaz, promised divine aid, and told Ahaz to seek from God a sign confirming this promise. This Ahaz refused to do; whereupon Isaiah replied that God would grant a sign anyway. The sign was that a virgin should have a son, and before the son reached the age of discretion, the kingdoms of Syria and Israel should be destroyed. The sign given Ahaz was one of deliverance, and prefigured the birth of Christ, the great Deliverer, in four ways: 1. A virgin bearing a child. 2. A male child (#Re 12:5|). 3. The divinely ordered naming of the child. 4. The significance of the name given. Jesus fulfilled in his ministry man predictions; but many more such as this one were fulfilled upon him without his volition. (TFG 26) #Mt 1:23| Behold, the virgin shall be with child. The Sonship of Jesus demands a miraculous birth. If we doubt the miracle of his conception, we can never solve the perplexing problem of his marvelous life and death. And they shall call his name. Rather, title; under the head of "name" the titles of Jesus are also set forth at #Isa 9:6|. Immanuel; which is, being interpreted, God with us. Nature shows God above us; the Law shows God against us; but the Gospel shows God with us, and for us. The blessing of the church militant is Christ, God with us; that of the church triumphant is Christ, us with God. In this world Jesus walked "with us" in human form (#Joh 1:14|); and because he did so, we, in the world to come, shall walk "with him" in divine form (#1Jo 3:2 1Co 15:49|). In a personal sense Jesus may fitly be called "God with us," for he was God and man united in one body. (TFG 26) #Mt 1:24| And Joseph . . . did as the angel of the Lord commanded him. Joseph followed the instructions, though contrary to his first inclination. Blessed are they who permit God to guide them. As Joseph appears to have acted at once upon the angel's instruction, the marriage must have taken place several months prior to the birth of Jesus. And took unto him his wife. Thus becoming the legally recognized father of Jesus, and though he bestowed upon Jesus but a humble name, he nevertheless rescued him from the reproach of an illegitimate birth (#Mt 13:55 Lu 4:22|). (TFG 26-27) #Mt 1:25| And knew her not till she had brought forth a son. Romish teachers contend for the doctrine of the perpetual virginity of Mary, that she may be regarded as an object of worship. This doctrine can not be proved by Scripture. But there are weightier reasons than this which forbid us to worship her; namely, it can not be proven from Scripture either that she was divine or that she was sinless. Moreover, the fact that she entered the marital state at all, shows that she was perfectly human, and comported herself as such. And he called his name JESUS. Two Old Testament heroes bore the name Jesus under the form of Joshua. One was captain of Israel for the conquest of Canaan (#Jos 1:1,12|), the other was high priest of Israel for rebuilding the Temple (#Zec 6:11,12|). Christ was both the Captain of our salvation and the High Priest of our profession. (TFG 27) #Mt 2:1| XIII. EASTERN WISE-MEN, OR MAGI, VISIT JESUS, THE NEW-BORN KING. (Jerusalem and Bethlehem, B.C. 4.) #Mt 2:1-12| Now when Jesus was born in Bethlehem. It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judaean mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern name, Beitlaham, means "house of meat." It was the home of Boaz and Ruth, of Jesse and David. The modern town contains about five hundred houses, occupied by Greek-church Christians. Over the rock-hewn cave which monks point out as the stable where Christ was born, there stands a church built by the Empress Helena, A.D. 325-327, which is the oldest monument to Christ known to men. Bethlehem was a suitable birthplace for a spiritual king; as suitable as Rome would have been a temporal king. We do not know when the town received its name, nor by whom the name was given, but as God had chosen it as the birthplace of Jesus for many centuries before the incarnation, he may have caused it to be named Bethlehem, or "house of bread," with prophetic reference to Him who is the "Bread of Life." Of Judaea. Called thus to distinguish it from Bethlehem of Zebulon (#Jos 19:15|). In the days. It is difficult to determine the exact year of Christ's birth. Dionysus the Small, an abbot at Rome in A.D. 526, published an Easter cycle, in which he fixed the birth of Christ in the year 754 of the city of Rome (A.U.C.). This date has been followed ever since. But Jesus was born before the death of Herod, and Josephus and Dion Cassius fix the death of Herod in the year 750 A.U.C. Herod died that year, just before the Passover, and shortly after an eclipse of the moon, which took place on the night between the twelfth and thirteenth of March. Jesus was born several months previous to the death of Herod, either toward the end of the year 749 A.U.C. (B.C. 5) or at the beginning of the year 750 (B.C. 4). Of Herod. This man was born at Ascalon, B.C. 71, and died at Jericho, A.D. 4. His father was an Edomite, and his mother an Ishmaelite. He was a man of fine executive ability and dauntless courage, but was full of suspicion and duplicity, and his reign was stained by acts of inhuman cruelty. He enlarged and beautified the temple at Jerusalem, and blessed his kingdom by many other important public works. The King. The life of Herod will be found in Josephus' The Antiquities of the Jews, Books 14-17. He was not an independent monarch, but a king subject to the Roman Empire. Wise-men. This word designates an order, or caste, of priests and philosophers (called magi), which existed in the countries east of the Euphrates, from a very remote period. We first find the word in Scripture at #Jer 39:13|, in the name rab-mag, which signifies chief magi. This class is frequently referred to in the Book of Daniel, where its members are called magicians, and it is probable that Daniel himself was a rab-mag (#Da 5:11|). The order is believed to have arisen among the Chaldeans and to have come down through the Assyrian, Medean and Persian kingdoms. The magi were, in many ways, the Levites of the East; they performed all public religious rites, claimed exclusive mediatorship between God and man, were the authority on all doctrinal points, constituted the supreme council of the realm, and had charge of the education of the royal family. The practiced divination, interpreted auguries and dreams, and professed to foretell the destinies of men. They were particularly famous for their skill in astronomy, and had kept a record of the more important celestial phenomena, which dated back several centuries prior to the reign of Alexander the Great. They were probably originally honest seekers after truth, but degenerated into mere imposters, as the Bible record shows (#Ac 8:9-11| and #Ac 13:8|). Nothing is said as to the number who came nor as to the country whence they came. The number and quality of the gifts has become the foundation for a tradition that they were three kings from Arabia, and during the Middle Ages it was professed that their bodies were found and removed to the cathedral at Cologne. Their shrine is still shown there to credulous travelers, and their names are given as Caspar, Melchior, and Balthazar. From the east. Probably from Persia, the chief seat of the Median religion. Jews dwelling in Persian provinces among the Parthians, Medes, and Elamites (#Ac 2:9|) may have so prepared the minds of the magi as to set them looking for the star of Bethlehem. But in addition to the knowledge carried by captive Israelites, the men of the East had other light. The great Chinese sage, Confucius (B.C. 551-479), foretold a coming Teacher in the West, and Zoroaster, the founder of the Persian religion, who is thought to have been a contemporary of Abraham, had predicted the coming of a great, supernaturally begotten Prophet. To these Balaam had added his prophecy (#Nu 24:17|). Moreover, the Septuagint translation made at Alexandria about 280 B.C. had rendered the Old Testament Scriptures into Greek, the language of commerce, and had carried the knowledge of Hebrew prophecy into all lands, and had wakened a slight but world-wide expectation of a Messiah. The Roman writers, Suetonius (70-123, A.D.) and Tacitus (75-125, A.D.) bear witness to this expectation that a great world-ruling king would come out of Judaea. But all this put together can not account for the visit of the magi. They were guided directly by God, and nothing else may have even influenced them. Came to Jerusalem. They naturally sought for the ruler of the state at the state's capital. They came to Jerusalem after Jesus had been presented in the temple, and taken back to Bethlehem, and, therefore, when the infant Jesus was more than forty days old. They must have come at least forty days before the death of Herod, for he spent the last forty days of his life at Jericho and the baths of Callirrhoe; but the wise men found him still at Jerusalem. Jesus must, therefore, have been at least eighty days old when Herod died. (TFG 40-43) #Mt 2:2| Where is he? They seem to have expected to find all Jerusalem knowing and worshiping this new-born King. Their disappointment is shared by many modern converts from heathendom who visit so-called Christian countries, and are filled with astonishment and sadness at the ignorance and unbelief which they discover. That is born King of the Jews. These words were calculated to startle Herod, who was by birth neither king nor Jew. This title was accorded to Jesus by Pilate, who wrote it in his inscription, and caused it to be placed over the head of Christ upon the cross (#Joh 19:19|). None has borne the title since; so Jesus has stood before the world for nearly two thousand years as the last and only king of the Jews. The king of the Jews was the prophetically announced ruler of all men. For we saw. Those in the pagan darkness of the East rejoiced in the star. It was as "a light that shineth in a dark place" (#2Pe 1:19|). But those in Jerusalem appear not to have seen it, and certainly ignored it. His star. The great astronomer Kepler, ascertaining that there was a conjunction of the planets Jupiter and Saturn in 747 A.U.C., to which conjunction the planet Mars was also added in the year 748, suggested that this grouping of stars may have formed the so-called star of Bethlehem. But this theory is highly improbable; for these planets never appeared as one star, for they were never nearer to each other than double the apparent diameter of the moon. Moreover, the magi used the word "aster," star, not "astron," a group of stars. Again, the action of the star of Bethlehem forbids us to think that it was any one of the ordinary heavenly bodies. It was a specially prepared luminous orb moving toward Bethlehem as a guiding sign, and resting over the house of Joseph as an identifying index. In the east. The magi were in the east; the star was in the west. And are come. If the reign of Edomite Herod began to fulfill the first part of Jacob's prophecy by showing the departure of the scepter from Judah (#Ge 49:10|), the coming of the Gentile magi began the fulfillment of the second part by becoming the firstfruits of the gathering of the people. To worship him. Was their worship a religious service or a mere expression of reverence for an earthly king? More likely the former. If so, the boldness with which they declared their purpose to worship proved them worthy of the benediction of Him who afterwards said, "And blessed is he whosoever shall find no occasion of stumbling in me" (#Lu 7:23|). (TFG 43-44) #Mt 2:3| When Herod the king had heard it. His evil heart, full of suspicions of all kinds, caused him to keep Jerusalem full of spies; so that knowledge of the magi soon reached his ears. He was troubled, and all Jerusalem with him. Herod was troubled because his succession to the throne was threatened, and Jerusalem was troubled because it dreaded a conflict between rival claimants for the throne. A short time before this, certain Pharisees had predicted that "God had decreed that Herod's government should cease, and his posterity should be deprived of it." In consequence, six thousand Pharisees had refused to take the oath of allegiance to Herod, and a great commotion had ensued (Josephus, The Antiquities of the Jews, 17.2,4). Herod was determined to maintain his rule at any cost. To secure himself against the claims of the house of the Maccabees, he had slain five of its princes and princesses, including his favored wife Mariamne, thus extirpating that line of pretenders. Of course, prophecy predicted that Messiah should have the kingdom; but Herod's sinful heart hoped that these prophecies would not be fulfilled in his own time. Modern Herods know concerning Christ's second coming, but hope that it will be postponed till their own career is finished. Modern Jerusalemites prefer their Herods with peace to Messiah with revolution. Multitudes rest under the dominion of Satan, because they fear the revolutionary conflict and struggle necessary to enthrone the Christ in his stead. Christ is the peace of the righteous, the trouble of the wicked. Imperfect knowledge of him troubles, but perfect knowledge and love cast out fear (#1Jo 4:18|). (TFG 44) #Mt 2:4| All the chief priests and scribes of the people. This is one of several expressions which designate the whole of or a portion of the Sanhedrin or Jewish court. This body consisted of sevety-one or seventy-two members, divided into three classes; namely, chief priest, scribes, or lawyers, and elders, or men of age and reputation among the people. The Sanhedrin was probably formed in imitation of the body of elders appointed to assist Moses (#Nu 11:16|). It is thought to have been instituted after the Babylonian captivity. As the scribes transcribed the Scriptures, they were familiar with their contents, and well skilled in their interpretation. He inquired of them. Herod shows that common but strange mixture of regard and contempt for the Word of God which makes men anxious to know its predictions, that they may form their plans to defeat him. The first inquirers for Jesus were shepherds, the second were wise men, the third was a king, the fourth were scribes and priests. He wakens inquiry among all classes; but each uses a different means of research. The shepherds are directed by angels; the wise men by a star; the scribes by Scriptures; the king by counselors. Where the Christ. The fact that these foreigners came thus wondrously guided, coupled with the fact that the King they sought was one by birth (David's line having been so long apparently extinct), led Herod to the conclusion that this coming King could be none other than the Messiah. Should be born. Thus, by light from different sources, king and priests and people were informed of the fact that Messiah was newly born into the world, and the very time and place of his birth were brought to notice. God gave them the fact, and left them to make such use of it as they would. (TFG 45) #Mt 2:5| In Bethlehem. It was generally known that Christ should be born in Bethlehem (#Joh 7:42|). The very body or court which officially announced the birthplace of Jesus subsequently condemned him to death as an imposter. For thus it is written. The quotation which follows in #Mt 2:6| is taken from #Mic 5:2-4|, but is freely translated. The translation sets the words of Micah in the language of the times of Herod, and therefore resembles some of our modern attempts at Biblical revision. The use which the scribes made of this prophecy is very important, for it shows that the Jews originally regarded this passage of Scripture as fixing the birthplace of Messiah, and condemns as a fruit of bigotry and prejudice the modern effort of certain rabbis to explain away this natural interpretation. (TFG 45-46) #Mt 2:7| Then Herod privily called the Wise-men. Herod did not wish to give the infant claimant the honor and prestige of an open and avowed concern about him. Moreover, had he openly professed a desire to worship the new King, all Jerusalem would have been conscious of his hypocrisy, and some would have found it hard to keep silent. And learned of them. Though Herod sought Christ from improper motives, yet he used the best methods. He asked aid of those versed in the Scriptures, and also of those proficient in science. Exactly what time the star appeared. That he might ascertain, if possible, exactly on what night Christ had been born. (TFG 46) #Mt 2:8| And he sent them to Bethlehem. Thus answering their question asked in #Mt 2:2|. That I also may come and worship him. His meaning was, That I may come with my Judas kiss to betray and to destroy. Duplicity was a well-known characteristic of Herod. He had Aristobulus, the high priest, drowned by his companions while bathing, though they seemed to be only ducking him in sport. In this case Herod concealed fraud beneath an appearance of piety. Religion is one of the favorite masks of the devil (#2Co 11:13-15|). It is as hard for the ambitious to avoid hypocrisy as it is for the rich to shun avarice. (TFG 46) #Mt 2:9| And they, having heard the king, went their way. No scribes were with them. The scribes were content with the theory as to the place of Christ's birth, but desired no practical knowledge of the Babe himself. And lo, the star, which they saw in the east, went before them. Guiding them. Till it came and stood. Thus stopping them. Over where the young child was. A real or ordinary star would have stood indiscriminately over every house in Bethlehem, and would have been no aid whatever toward finding the right child. For planets to stand over any place, they must be in the zenith and have an altitude of ninety degrees. This star, therefore, could not have been a conjunction of planets, for their altitude at Bethlehem is fifty-seven degrees, and seen that this angle they would have led the magi on down into Africa. The magi were undoubtedly favored with a special revelation as to the Babe and the star. It was probably given in a dream similar to that spoken of in #Mt 2:12|. The star, as one of the temporary incidentals of Christianity, faded away; but the Sun of righteousness which took its place in the spiritual firmament shines on, and shall shine on forever. (TFG 46-47) #Mt 2:10| And when they saw the star, they rejoiced. A comfort restored is a comfort multiplied. With exceeding great joy. The return of the star assured them that God would lead them safely and surely to the object of their desires. Their joy was such as comes to those who come from seasons of dark doubt to the glories of light and faith. The star enabled them to find Jesus without asking questions, and bringing such public attention to him as would aid Herod in preventing his escape. Since the magi were guided by a star, they were forced to enter Bethlehem by night, and this contributed to the privacy of their coming and the safety of Jesus. (TFG 47) #Mt 2:11| And they came into the house. The humble home of the carpenter might have shook their faith in the royalty of the son, but the miraculous honors accorded him in the star and the Scripture raised him in their estimation above all the humiliation of external circumstances. And saw the young child with Mary his mother. She was the only attendant in this King's retinue--the retinue of him who became poor that we, out of his poverty, might be made rich. And they fell down. The usual Oriental method of showing either reverence or worship. And worshipped him. It is safe to think that the manner in which they had been led to Jesus caused them to worship him as divine. Their long journey and their exuberant joy at its success indicate that they sought more than the great king of a foreign nation. The God who led them by a star, would hardly deny them full knowledge as to the object of their quest. Had their worship been mere reverence, Mary would, no doubt, have been included in it. We should note their faith. They had known Christ but one day; he had performed no miracles; he had none other to do him homage; he was but a helpless Babe, yet they fell down and worshiped him. Their faith is told for a memorial of them. They worshiped him not as one who must win his honors; but as one already invested with them. When we come to Christ, let us come to worship, not to patronize, not to employ him for sectarian uses, not to use him as an axiom on which to base some vapid theological speculation. And opening their treasures they offered unto him gifts. Oriental custom requires that an inferior shall approach his superior with a gift. These gifts probably contributed to the sustenance of the parents and the child while in Egypt. Frankincense. A white resin or gum obtained by slitting the bark of the Arbor thuris. The best is said to come from Persia. It is also a product of Arabia. It is very fragrant when burned. Myrrh. It is also obtained from a tree in the same manner as frankincense. The tree is similar to the acacia. It grows from eight to ten feet high, and is thorny. It is found in Egypt, Arabia, and Abyssinia. Myrrh means "bitterness." The gum was chiefly used in embalming dead bodies, as it prevented putrefaction. It was also used in ointments, and for perfume; and as an anodyne it was sometimes added to wine. (TFG 47-48) #Mt 2:12| And being warned of God in a dream that they should not return to Herod. This suggests that as they came by night, so they were aroused and caused to depart by night, that their coming and going might, in no way, betray the whereabouts of the infant King. They departed into their own country another way. They took the road from Bethlehem to Jericho, and thus passed eastward without returning to Jerusalem. (TFG 48-49) #Mt 2:13| XIV. FLIGHT INTO EGYPT AND SLAUGHTER OF THE BETHLEHEM CHILDREN. (Bethlehem and Road thence to Egypt, B.C. 4.) #Mt 2:13-18| Now when they were departed. The text favors the idea that the arrival and departure of the magi and the departure of Joseph for Egypt, all occurred in one night. If so, the people of Bethlehem knew nothing of these matters. Arise. This command calls for immediate departure. And flee into Egypt. This land was ever the refuge of Israel when fleeing from famine and oppression. One hundred miles in a direct line from Bethlehem would carry Joseph well over the border of Egypt. Two hundred miles would bring him to the river Nile. In Egypt he would find friends, possibly acquaintances. There were at that time about one million Jews in the Nile valley. In Alexandria, a city of three hundred thousand, from one-fifth to two-fifths of the population were Jews, two of the five wards being given over to them; and the Talmud describes how, in its great synagogue, all the men of like craft or trade sat together. Thus Joseph might there find fellow-craftsmen, as did Paul in Corinth (#Ac 18:3|). For Herod will seek the young child to destroy him. Thus joy at the honor of the magi's visit and worship gives place to terror at the wrath of Herod. The quiet days at Bethlehem are followed by a night of fear and flight. The parents of Jesus were experiencing those conflicting joys and sorrows which characterize the lives of all who have to do with Christ (#Mr 10:30 2Ti 3:12|). (TFG 49-50) #Mt 2:14| And departed into Egypt. What a criticism upon Israel when Egypt, the house of bondage, the seat of tyranny, the land of the immemorial enemies of God's people, was regarded as a place of refuge from its ruler. Jesus was saved by flight. God invariably prefers the ordinary to the extraordinary means. (TFG 50) #Mt 2:15| And was there until the death of Herod. As Herod died soon after the flight to Egypt, the sojourn of the family of Jesus in that land must have been brief, for they returned after his death. That it might be fulfilled which was spoken by the Lord. The message is the Lord's, the words and voice are the prophet's. Through the prophet. See #Ho 11:1|. Out of Egypt did I call my son. This prophecy, no doubt, had a primary reference to the Exodus, and was an echo of the words of Moses at #Ex 4:22,23|. In their type and antitype relationship the Old and New Testaments may be likened to the shell and kernel of a nut. Israel was Israel, and God's Son, because it included in itself the yet unformed and unborn body which was later to be inhabited by the spirit of the Word or Son of God. The seed of Abraham was called out of Egypt, that the promised seed enveloped within it might have a body and nature prepared in the land of liberty, and not in that of bondage. Israel was the outer shell, and Christ the kernel, hence the double significance of the prophecy--the twice repeated movement of the nation and the Man. (TFG 50) #Mt 2:16| Then Herod, when he saw that he was mocked of the Wise-men. The magi, no doubt, intended to return to Herod, and would have done so but for the dream, but when they failed to return, they seemed to Herod to have taken pleasure in deceiving him, and the very honesty of their conduct passed for the lowest depth of cunning. Was exceeding wroth. Wroth at being made sport of, and doubly wroth because of the serious matter as to which they presumed to jest. And sent forth. Murderers, suddenly. And slew. Thus early did persecution attend those associated with Christ (#Mt 10:24,25|). This brutality was in keeping with Herod's character. Jealousy as to his authority led him to murder two high priests, his uncle Joseph, his wife, and three of his own sons, besides many other innocent persons. Fearing lest the people should rejoice at his departure, he summoned the leading citizens of all the cities of his realm, and, shutting them up in the circus grounds at Jericho, ordered his sister Salome and her husband to have them all put to death at the moment when he died, that the land might mourn at his death. All the male children that were in Bethlehem. As Bethlehem was not a large place, the number of martyrs could not have been large. It is variously estimated that from twelve to fifty were slain. Had the parents of Bethlehem known that Jesus was on the way to Egypt, they might have saved their own children by giving information as to the whereabouts of the right child; that is, if we may assume that they were being butchered. And in all the borders thereof. Adjacent places; settlements or houses around Bethlehem. The present population of the town is fully five thousand; it was probably even larger in Christ's time. From two years old and under. According to Jewish reckoning this would mean all children from birth up to between twelve and thirteen months old, all past one year old being counted as two years old. According to the time which he had exactly learned of the Wise-men. That is, he used their date as a basis for his calculations. It is likely that six months had elapsed since the star appeared, and that Herod doubled the months to make doubly sure of destroying the rival claimant. Not knowing whether the child was born before or after the appearing of the star, he included all the children of that full year in which the star came. (TFG 50-51) #Mt 2:17| Then was fulfilled. #Mt 2:6,15,18| give us three different kinds of prophecy. The first is direct, and relates wholly to an event which was yet future; the second is a case where an act described is symbolic of another later and larger act; the last is a case where words describing one act may be taken as fitly and vividly describing another later act, though the acts themselves may bear small resemblance. (Also see TFG "Mt 2:23".) Matthew does not mean that Jeremiah predicted the slaughter at Bethlehem; but that his words, though spoken as to another occasion, were so chosen of the Spirit that they might be fitly applied to this latter occasion. That which was spoken through Jeremiah the prophet. #Jer 31:15|. (TFG 52) #Mt 2:18| In Ramah. This word means "highland" or "hill." The town lies six miles north of Jerusalem. It was the birthplace and burial-place of the prophet Samuel. It is also supposed to be the Arimathea of the New Testament. See #Mt 27:57|. Weeping and great mourning, Rachel weeping for her children. Why these tearful mothers in Bethlehem? Because that which Christ escaped remained for his brethren, their children, to suffer. If he would escape death, all his brethren must die. But he died that all his brethren might live. And she would not be comforted, because they are not. The words here quoted were originally written concerning the Babylonian captivity (#Jer 31:15|). Ramah was a town of Benjamin (#Jos 18:25|). Jeremiah was carried thither in chains with the other captives, but was there released by the order of Nebuchadnezzar (#Jer 40:1 39:11,12|). Here he saw the captives depart for Babylon, and heard the weeping of the poor who were left in the land (#Jer 39:10|); hence the mention of Ramah as the place of lamentation. He represents Rachel weeping, because the Benjamites were descendants of Rachel, and, perhaps, because the tomb of Rachel was "in the border of Benjamin," and not far away (#1Sa 10:2|). The image of the ancient mother of the tribe, rising from her tomb to weep, and refusing to be comforted because her children were not around her, is inimitably beautiful; and this image so strikingly portrayed the weeping in Bethlehem that Matthew adopts the words of the prophet, and says that they were here fulfilled. It was the fulfillment, not of a prediction, properly speaking, but of certain words spoken by the prophet. (TFG 52) #Mt 2:19| XV. THE CHILD JESUS BROUGHT FROM EGYPT TO NAZARETH. (Egypt and Nazareth, B.C. 4.) #Mt 2:19-23 Lu 2:39| But when Herod was dead. He died in the thirty-seventh year of his reign and the seventieth of his life. A frightful inward burning consumed him, and the stench of his sickness was such that his attendants could not stay near him. So horrible was his condition that he even endeavored to end it by suicide. Behold, an angel of the Lord. Word did not come by the infant Jesus; he was "made like unto his brethren" (#Heb 2:17|), and being a child, he "spake as a child" (#1Co 13:11|), and not as an oracle. Appeareth in a dream to Joseph in Egypt. Joseph had obeyed the command given at #Mt 2:13|, and God kept the promise contained therein. God ever keeps covenant with the obedient. (TFG 53) #Mt 2:20| Arise. Happy Joseph! His path was ordered of God. Let us also seek such ordering. "In all thy ways acknowledge him, And he will direct thy paths" (#Pr 3:6|). Go into the land of Israel. The phrase "land of Israel" originally meant all Palestine, but during the period of the kingdom of the ten tribes it was restricted to their portion of the country. After the captivities and the return of Judah from Babylon the phrase resumed its original meaning, and hence it is here used to include all Palestine. As Jesus was "not sent but to the lost sheep of the house of Israel" (#Mt 15:24|), it was fitting that he return thither from Egypt. For they. "They" is doubtless the plural of majesty; though it may include others unknown to us, who were employed by him or advised him. Are dead that sought the young child's life. How prophetic the words! Christ's enemies die, but he lives on. How innumerable this host of opposers! Persecutors, oppressors, infidels, critics, literatures, organizations, principalities, and powers, a vast and motley array of forces, have sought the life of Jesus, have made a great noise in the world, and died away in silence. Pharoahs, Neros, Diocletians, many a Charles, Torquemada and Bloody Mary have come up and gone down, but the king of Israel lives on. (TFG 53-54) #Mt 2:21| And came into the land of Israel. The length of his sojourn in Egypt is uncertain. It is variously estimated at from two weeks to more than seven months. (TFG 54) #Mt 2:22| But when he heard. Joseph heard this on entering Palestine. As he knew of Herod's death by revelation, and hence before any one else in Egypt, there was no one there to tell him who succeeded Herod. That Archelaus was reigning over Judaea. By his last will and testament Herod divided his kingdom among three of his sons, and Augustus Caesar consented to the provision of this will. Archelaus, under the title of Ethnarch, received Judaea, Idumaea, and Samaria; Antipas, under the title of Tetrarch, received Galilee and Peraea; and Philip, under the title of Tetrarch, received Trachonitis (with Ituraea), Batanaea, and Auranitis. Each of these sons bore the name of Herod, like their father. Augustus withheld from Archelaus the title of king, promising it to him "if he governed that part virtuously." But in the very beginning of his reign he massacred three thousand Jews at once, in the temple, at the time of the Passover, because they called for justice upon the agents who performed the barbarities of his father's reign. Not long after this a solemn embassy of the Jews went to Rome, and petitioned Augustus to remove Archelaus, and make his kingdom a Roman province. After a reign of nine years, Archelaus was banished to Vienne, in Gaul, where he died in A.D. 6. After him Judaea had no more native kings, and the scepter was clean departed from Judah. The land became a Roman province, and its governors were successively Quirinius, Coponius, Ambivius, Annius Rufus, Valerius Gratus, and Pontius Pilate. In the room of his father Herod. These words sound like an echo of those employed by the embassy just referred to, for it said to Augustus concerning this man, "He seemed to be so afraid lest he should not be deemed Herod's own son, that he took special care to prove it." He was afraid to go thither. As Matthew has spoken of Joseph residing at Bethlehem (and he did reside there for quite a while after the birth of Jesus), the use of word "thither" implies that Joseph planned to return to that town. Mary had kindred somewhere in the neighborhood (#Lu 1:36,39,40|), and doubtless both parents thought that David's city was the most fitting place for the nurture of David's heir. And being warned of God in a dream. God permitted Joseph to follow the bent of his fear. Joseph's obedience shows him a fit person for the momentous charge entrusted to him. He withdrew. From the territory of Archelaus to that of Antipas, who was a man of much milder disposition. As the brothers were on no good terms, Joseph felt sure that in no case would Antipas deliver him and his to Archelaus. Into the parts of Galilee. It means "circuit." It is the northern of the three divisions of the Holy Land. Its population was very dense, and was a mixture of Jews and Gentiles. Hence all Galileans were despised by the purer Jews of Judaea. (TFG 55) #Mt 2:23| Nazareth. See TFG "#Lu 2:39|". The prophets. Matthew uses the plural, "prophets," because this prophecy is not the actual words of any prophet, but is the general sense of many of them. We have noted three kinds of prophecy (see TFG "Mt 2:17"); this is the fourth kind, namely: one where the very trend or general scope of Scripture is itself a prophecy. That he should be called a Nazarene. The Hebrew word netzer means "branch" or "sprout." It is used figuratively for that which is lowly or despised (#Isa 17:9 Eze 15:1-6 Mal 4:1|). See also #Joh 15:6 Ro 11:21|. Now, Nazareth, if derived from netzer, answered to its name, and was a despised place (#Joh 1:45,46|), and Jesus, though in truth a Bethlehemite, bore the name Nazarene because it fitly expressed the contempt of those who despised and rejected him. (TFG 55-56) #Mt 3:1| XVII. JOHN THE BAPTIST'S PERSON AND PREACHING. (In the wilderness of Judaea, and on the banks of the Jordan, In those days. Some take this expression as referring to the years when Jesus dwelt at Nazareth. But it is better to regard it as a Hebraism equivalent to "that age" or "that era" (#Ex 2:11|). It contrasts the era when the Baptist lived with the era when Matthew wrote his Gospel, just as we say "in these days of enlightenment" when we wish to contrast the present time with the days of the American Revolution. John. He was cousin to Jesus. The Baptist. So called because God first gave through him the ordinance of baptism. It has been erroneously thought by some that John borrowed this ordinance from the Jewish practice of proselyte baptism. This could not be, for John baptized his converts, but Jewish proselytes baptized themselves. The law required such self-baptism of all persons who were unclean (#Le 14:9 Nu 19:19 8:7 Le 15:1-16:34|). More than twenty distinct cases are specified in which the law required bathing or self-baptism, and it is to these Paul refers when he states that the law consisted in part "of divers baptisms" (#Heb 9:10|). But the law did not require this of proselytes, and proselyte baptism was a human appendage to the divinely given Jewish ritual, just as infant baptism is to the true Christian ritual. Proselyte baptism is not mentioned in history till the third century of the Christian era. Neither Josephus, nor Philo, nor the Apocrypha, nor the Targums say anything about it, though they all mention proselytes. In fact, the oldest mention of it in Jewish writings is in the Babylonian Gemara, which was completed about five hundred years years after Christ. The New Testament implies the non-existence of proselyte baptism (#Mt 21:25 Joh 1:25,33|). John could hardly have been called the Baptist, had he used an old-time rite in the accustomed manner. The Baptist was a link between the Old and New Testament. Belonging to the Old, he announced the New. Preaching. Not sermonizing, but crying out a message as a king's herald making a proclamation, or a policeman crying "Fire!" in a slumbering town. His discourse was brief and unembellished. Its force lay in the importance of the truth announced. It promised to the Hebrew the fulfillment of two thousand years of longing. It demanded repentance, but for a new reason. The old call to repentance had wooed with the promise of earthly blessings, and warned with the threat of earthly judgments; but John's repentance had to do with the kingdom of heaven and things eternal. It suggested the Holy Spirit as a reward, and unquenchable fire as the punishment. In the wilderness of Judaea. That part of the wilderness which John chose for the scene of his ministry is a desert plain, lying along the western bank of the Jordan, between Jericho and the Dead Sea. (TFG 65-66) #Mt 3:2| Repent ye. To repent is to change the will in reference to sin, resolving to sin no more. For. John sets forth the motive for repentance. Repentance is the duty, and the approach of the kingdom is the motive inciting to it. Only by repentance could the people be prepared for the kingdom. Those who are indifferent to the obligations of an old revelation would be ill-prepared to receive a new one. The kingdom of heaven. #Da 2:44|. The phrase "kingdom of heaven" is peculiar to Matthew, who uses it thirty-one times {**}. He also joins with the other evangelists in calling it the "kingdom of God" (#Mt 12:28 19:24 21:31,43|). We know not why he preferred the expression, "kingdom of heaven." {**} Actually, thirty-two times in thirty-one verses.--Ed. (TFG 66-67) #Mt 3:3| The voice, etc. See TFG "#Mr 1:3|". #Mt 3:4| Now John himself. "Himself" indicates that John's manner of life differed from that of his disciples. He did not oblige them to practice the full measure of his abstinence. Had his raiment. John's dress and food preached in harmony with his voice. His clothing and fare rendered him independent of the rich and great, so that he could more freely and plainly rebuke their sins. Calling others to repentance, he himself set an example of austere self-denial. So much so that the Pharisees said he had a demon (#Mt 11:18|). Of camel's hair, and a leathern girdle about his loins; and his food was locusts and wild honey. See TFG "#Mr 1:6|". (TFG 69) #Mt 3:5| All Judaea. See TFG "#Mr 1:5|". All the region round about the Jordan. The last phrase includes the entire river valley. On both sides of the river between the lake of Galilee and Jericho, there were many important cities, any one of which would be more apt to send its citizens to John's baptism than the proud capital of Jerusalem. (TFG 71) #Mt 3:6| And they were baptized of him, etc. See TFG "#Mr 1:5|". #Mt 3:7| Pharisees and Sadducees. Josephus tells us that these two leading sects of the Jews started about the same time in the days of Jonathan, the high priest, or B.C. 159-144. But the sentiments which at that time divided the people into two rival parties entered the minds and hearts of the Jews immediately after the return from the Babylonian captivity. These returned Jews differed as to the attitude and policy which Israel should manifest toward the neighboring heathen. Some contended for a strict separation between the Jews and all pagan peoples. These eventually formed the Pharisee party, and the name Pharisee means "the separate." Originally these men were genuine patriots and reformers, but afterwards the majority of them became mere formalists. As theologians the Pharisees represented the orthodox party, and were followed by the vast majority of the people. They believed (1) in the resurrection of the dead; (2) a future state with rewards and punishments; (3) angels and spirits; and (4) a special providence of God carried out by angels and spirits. As a sect they are said to have numbered six thousand at the time of Herod's death. They were the patriotic party, and the zealots were their extreme section. They covered an extremely selfish spirit with a pious formalism, and by parading their virtues they obtained an almost unbounded influence over the people. By exposing their hypocrisy, Jesus sought to destroy their power over the multitude, and incurred that bitter enmity with which they pursued him to his death. But certain other of the captives who returned from Babylon desired a freer intercourse with the pagans, and sought to break away from every restraint which debarred therefrom. These became Sadducees. They consented to no other restraint than the Scriptures themselves imposed, and they interpreted these as laxly as possible. Some take their name to means "the party of righteousness," but more think it comes from their founder, Zadok, and is a corruption of the word Zadokite. Zadok flourished 260 B.C. His teacher, Antigonus Sochaeus, taught him to serve God disinterestedly--that is, without hope of reward or punishment. From his teaching Zadok inferred that there was no future state of rewards or punishment, and on this belief founded his sect. From this fundamental doctrine sprang the other tenets of the Sadducees. They denied all the four points held by the Pharisees, asserting that there was no resurrection; no rewards and punishments hereafter; no angels, no spirits. They believed there was a God, but denied that he had any special supervision of human affairs (#Mt 22:23 Ac 23:8|). They were the materialists of that day. Considering all God's promises as referring to this world, they looked upon poverty and distress as evidence of God's curse. Hence to relieve the poor was to sin against God in interfering with his mode of government. Far fewer than the Pharisees, they were their rivals in power; for they were the aristocratic party, and held the high-priesthood, with all its glories. Their high political position, their great wealth, and the Roman favor which they courted by consenting to foreign rule and pagan customs, made them a body to be respected and feared. He said unto them, etc. John spoke principally to the leaders, but his denunciation indirectly included the multitude who followed their leadership. Ye offspring of vipers, etc. See TFG "#Lu 3:7|". (TFG 71-73) #Mt 3:8| Bring forth therefore fruit worthy of repentance. John had demanded repentance (#Mt 3:2|), he now demands the fruits of it. By "fruit" or "fruits," as Luke has it (#Lu 3:8|), he means the manner of life which shows a real repentance. (TFG 74) #Mt 3:9| And think not. John nips their self-excuse in the bud. To say within yourselves. Speaking to your conscience to quiet it. We have Abraham to our father. The Jews thought that Messiah would rule over them as a nation, and that all Jews would, therefore, be by birthright citizens of his kingdom. They thought that descent from Abraham was all that would be necessary to bring them into that kingdom. John's words must have been very surprising to them. The Talmud is full of expressions showing the extravagant value which Jews of a later age attached to Abrahamic descent. "Abraham," it says, "sits next the gates of hell, and doth not permit any wicked Israelite to go down into it." Again, it represents God as saying to Abraham, "If thy children were like dead bodies without sinews or bones, thy merit would avail for them." Again, "A single Israelite is worth more before God than all the people who have been or shall be." Again, "The world was made for their [Israel's] sake." This pride was the more inexcusable because the Jews were clearly warned by their prophets that their privileges were not exclusive, and that they would by no means escape just punishment for their sins (#Jer 7:3,4 Mic 3:11 Isa 48:2|). John repeated this message, and Jesus reiterated it (#Mt 8:11,12 Lu 16:23|). We should note that in this preparation for the gospel a blow was struck at confidence and trust in carnal descent. Birth gives no man any privileges in the kingdom of God, for all are born outside of it, and all must be born again into it (#Joh 1:13 3:3|); yet many still claim peculiar rights from Christian parentage, and infant baptism rests on this false conception. The New Testament teaches us that we are children of Abraham by faith, and not by blood; by spiritual and not carnal descent (#Ro 4:12-16 Ga 3:26 6:15 Joh 8:39|). It had been better for the Jews never to have heard of Abraham, than to have thus falsely viewed the rights which they inherited from him. God is able of these stones to raise up children unto Abraham. John meant that their being children of Abraham by natural descent gave them no more merit than children of Abraham made out of stone would have. He pointed to the stones along the bank of Jordan as he spoke. (TFG 74-75) #Mt 3:10| And even now the axe lieth at the root of the trees, etc. The threatened cutting down means the end of the probation of each hearer, when, if found fruitless, he would be cast into the fire mentioned below. And cast into the fire. Used as fuel. (TFG 75) #Mt 3:11| I indeed baptize you in water unto repentance. That is, unto the completion of your repentance. Repentance had to begin before the baptism was administered. After the sinner repented, baptism consummated his repentance, being the symbolic washing away of that from which he had repented and the bringing of the candidate into the blessings granted to the repentant (#Mr 1:4 Lu 3:3|). But he that cometh after me, etc. See TFG "#Mr 1:7|". He shall baptize you, etc. See TFG "#Mr 1:8|". And in fire. Many learned commentators regard the expression "in fire" as a mere amplification of the spiritual baptism added to express the purging and purifying effects of that baptism, but the context forbids this, for, in #Mt 3:10|, casting the unfruitful trees into the fire represents the punishment of the wicked, and, in #Mt 3:12| the burning of the chaff with fire does the same, and consequently the baptizing in fire of the intervening verse must, according to the force of the context have the same reference. True, the expression "he will baptize you in the Holy Spirit and with fire," does not separate the persons addressed into two parties, and, if the context is disregarded, might be understood as meaning that the same persons were to be baptized in both; yet the context must not be disregarded, and it clearly separates them. (TFG 78-79) #Mt 3:12| Whose fan. Winnowing shovel. In the days of John the Baptist, and in that country at the present day, wheat and other grain was not threshed by machinery. It was beaten out by flails, or trodden out by oxen on some smooth, hard plot of ground called the threshing-floor. These threshing-floors were usually on elevations where the wind blew freely. When the grain was trodden out, it was winnowed or separated from the chaff by being tossed into the air with a fan or winnowing shovel. When so tossed, the wind blew the chaff away, and the clean grain fell upon the threshing-floor. Is in his hand. Ready for immediate work. Both John and Malachi, who foretold John, are disposed to picture Jesus as the judge (#Mal 3:2-5|). Of all the pictures of God which the Bible gives, that of a judge is the most common and frequent. He will thoroughly cleanse his threshing-floor. Removing the chaff is called purging the floor. Humanity is a mixture of good and bad, and to separate this mixture, save the good and destroy the bad, is the work of Christ. He partially purges the floor in this present time by gathering his saints into the church and leaving the unrepentant in the world. But hereafter on the day of judgment he will make a complete and final separation between the just and the unjust by sending the evil from his presence and gathering his own into the garner of heaven (#Mt 25:32,33|). He shall also winnow our individual characters, and remove all evil from us (#Lu 22:31,32 Ro 7:21-25|). And he will gather his wheat into the garner. Eastern garners or granaries were usually subterranean vaults or caves. Garnered grain rested in safety. It was removed from peril of birds, storms, blight and mildew. Christians are now on God's threshing-floor; hereafter they will be gathered into the security of his garner. But the chaff. When the Bible wishes to show the worthlessness and the doom of the ungodly, chaff is one of its favorite figures (#Job 21:18 Ps 1:4 Isa 17:13 Jer 15:7 Hos 13:3 Mal 4:1|). He will burn up. To prevent chaff from being blown back and mixed again with the wheat, it was burned up. All the chaff in the church shall be consumed on the day of judgment (#1Co 3:12,13|), and there shall be no mixing of good and bad after death (#Lu 16:26|). With unquenchable fire. In this and in other places (#2Th 1:8,9 Mr 9:48 Mt 25:41|), the future suffering of the wicked is taught in the Bible. He shows no kindness to his neighbor, no friendship toward mankind, who conceals the terrors of the Lord. These terrors are set forth in no uncertain terms. Many believe that God will restore the wicked and eventually save all the human race. Others hold that God will annihilate the wicked, and thus end their torment. This passage and the one cited in Mark would be hard to reconcile with either of these views; they indicate that there will be no arrest of judgment nor stay of punishment when once God begins to execute his condemnation. God purged the world with water at the time of the flood; he will again purge it with fire on the day of judgment (#2Pe 3:7-10|). (TFG 79-81) #Mt 3:13| XVIII. JESUS BAPTIZED BY JOHN IN THE JORDAN. (Jordan east of Jericho, Spring of A.D. 27.) #Mt 3:13-17 Mr 1:9-11 Lu 3:21,22| Then cometh Jesus from Galilee to the Jordan. Tradition fixes upon a ford of Jordan east of Jericho as the place where Jesus was baptized. It is the same section of the river which opened for the passage of Israel under Joshua, and later for Elijah and Elisha. This ford is seventy or eighty miles from Nazareth. Unto John, to be baptized of him. He set out from Nazareth, intending to be baptized. Such was his intention before he heard John preach, and he was therefore not persuaded to do it by the preaching. His righteousness was not the result of human persuasion. (TFG 82) #Mt 3:14| But John would have hindered him. It seemed to John too great an honor for him to baptize Jesus, and too great a humiliation for Jesus to be baptized. There is some dispute as to how John came to know this righteousness of Christ, which prompted his protest. The one natural explanation is, that the intimacy of the two families indicated at the beginning of Luke's account had been kept up, and John knew the history of his kinsman. Saying, I have need to be baptized of thee. Those are most fit to administer an ordinance who have themselves deeply experienced the need of it. And comest thou to me? John felt that he needed Jesus' baptism, but could not think that Jesus needed his. The words "I," "thee," "thou," and "me," show that John contrasted the baptizers as well as the baptisms. As a human being he marveled that the Son of God should come to him to be immersed. The comings of Jesus and the purposes for which he comes are still the greatest marvels which confront the minds of men. Moreover, it should be noted that this protest of John's needed to be made, for it saved Jesus from being baptized without explanation, as if he were a sinner. Baptism without such explanation might have compromised our Lord's claim as the sinless one. (TFG 82-83) #Mt 3:15| But Jesus answering said unto him, Suffer it now. Permit me for this moment to appear as your inferior. The future will make plain and clear the difference between us, both as to our missions and our natures. The words show a Messianic consciousness on the part of Jesus. For thus it becometh us. Some take the word "us" as referring to Jesus and John, but the clause "to fulfil all righteousness" shows that "us" refers to Jesus, and he uses the plural to show that it also becometh all of us. To fulfil all righteousness. Jesus came not only to fulfill all the requirements of the law, but also all that wider range of righteousness of which the law was only a part. 1. Though John's baptism was no part of the Mosaic ritual, it was, nevertheless, a precept of God, given by his prophet (#Joh 1:33|). Had Jesus neglected or refused to obey this precept he would have lacked a portion of the full armor of righteousness, and the Pharisees would have hastened to strike him at this loose joint of his harness (#Mt 21:23-27|). 2. It was the divinely appointed method by which the Messiahship of Jesus was to be revealed to the witness John (#Joh 1:33,34|). We should note here that those who fail to obey God's ordinance of baptism fail (1) to follow the example of Jesus in fulfilling the divine will and precepts; (2) to obey one of the positive commands of almighty God spoken by his own Son. Then he suffereth him. John's humility caused him to shrink from this duty, but did not make him willfully persist in declining it. Humility ceases to be a virtue when it keeps us from performing our allotted tasks. (TFG 83-84) #Mt 3:16| And Jesus when he was baptized. See TFG "#Mr 1:9|" and see TFG "Lu 3:21". Went up straightway from the water, etc. See TFG "#Mr 1:10|". As a dove. That is, like a dove. See TFG "#Mr 1:10|" and see TFG "Lu 3:22". #Mt 3:17| A voice from heaven, etc. See TFG "#Mr 1:11|". #Mt 4:1| XIX. JESUS TEMPTED IN THE WILDERNESS. #Mt 4:1-11 Mr 1:12,13 Lu 4:1-13| Then was Jesus led up of the Spirit, etc. See TFG "#Mr 1:12|". To be tempted of the devil. See TFG "#Mr 1:13|". #Mt 4:2| And when he had fasted forty days and forty nights. A forty days' fast was accomplished by Moses (#Ex 34:28 De 9:18|), and by Elijah (#1Ki 19:8|), and it is a significant fact in this connection that these two men appeared with Christ at his transfiguration (#Mt 17:3|). Those who share Christ's sufferings shall also share his glorification (#Ro 8:17 2Ti 2:11,12|). The forty days' fast became a basis for the temptation. We are told that temptation results from the excitement of desire (#Jas 1:14|), and, as a rule, the greater the desire the greater the temptation. Viewed from this standpoint the temptation of the second Adam greatly exceeded in strength that of the first, for Adam abstained as to a particular fruit, but Christ fasted as to all things edible. He afterward hungered. Here, for the first time, our Lord is shown as sharing our physical needs. We should note for our comfort that one may lack bread and suffer want, and still be infinitely beloved in heaven. (TFG 91) #Mt 4:3| And the tempter came and said unto him. Satan is pre-eminently the tempter, for other tempters are his agents. He may possibly have appeared as an angel of light (#2Co 11:14|), but the purpose of his coming is more important than the manner of it. He came to produce sin in Jesus, for sin would render him forever incapable of becoming our Saviour--a sacrifice for the sins of others. If. In the temptations Satan uses three "ifs." The first "if" is one of despairing doubt (#Mt 4:3 Lu 4:3|); the second, one of vainglorious speculation (#Mt 4:6 Lu 4:9|); the third, one of moral and spiritual compromise (#Mt 4:9 Lu 4:7|). If thou art the Son of God, command that these stones become bread. See TFG "#Lu 4:3|". (TFG 91-92) #Mt 4:4| But he answered and said, It is written. Jesus quotes #De 8:3|. It is a saying relative to the times when Israel was sustained by manna in the wilderness. The case of Jesus was now similar to that of Israel. He was in a foodless wilderness, but he trusted that as God had provided for Israel in its helplessness, so would he now provide for him. Israel sinned by doubt and murmuring, and proposing to obtain bread in its own way--that is, by returning to Egypt (#Ex 16:1-9|). Jesus avoided a like sin. We should note the use which our Lord made of Scripture: in his hour of trial he did not look to visions and voices and special revelation for guidance, but used the written Word as the lamp for his feet (#Ps 119:105|); in the conflict of temptation he did not defend himself by his own divine wisdom, but used that wisdom which God had revealed to all Israel through his prophets. Jesus fought as a man (#Php 2:6,7|), and used that weapon which, as God, he had given to man (#Eph 6:17|). Jesus used the Scripture as of final, argument-ending authority. Eve also started with "God hath said" (#Ge 3:3|); but she was not constant in her adherence to God's word. Jesus permitted Satan neither to question nor pervert the Scripture. Man. In using the word "man" Jesus takes his stand with us as a human being. Shall not live by bread alone. Called out of Egypt as God's Son (#Mt 2:15|), Jesus could well expect that he would be fed with manna after his forty days' fast. He trusted that God could furnish a table in the wilderness (#Ps 78:19|). We, too, have abundant reason for a like trust. God gave us our lives, and gave his Son to redeem them from sin. He may let us suffer, but we can not perish is we trust him. Let us live by his word rather than by bread. It is better to die for righteousness than to live by sin. God fed Israel with supernatural bread, to show the people that they lived thus, and not by what they were pleased to call natural means. The stomach is a useful agent, but it is not the source of life, nor even the life sustainer. Those who think that the securing of bread is the first essential to the sustaining of life, will fail to seek any diviner food, and so will eventually starve with hunger--soul hunger. But by every word that proceedeth out of the mouth of God. To satisfy our sense of duty is often more pleasant than to appease the pangs of hunger (#Joh 4:32-34 Job 23:12 Jer 15:16|). The trust of Jesus that God would speak in his behalf and save him, was like that of Job (#Job 13:15|). God can sustain our lives without food if he chooses. We shall live if God wills it, bread or no bread; and we shall likewise die at his word (#Mt 6:25 Joh 6:47-58 Ac 17:28|). God can support our lives independent of our body (#Mt 10:28|). (TFG 92-93) #Mt 4:5| Then the devil taketh him. Matthew emphasizes the compulsory companionship of Satan. Jesus was in the hands of Satan as was Job (#Job 2:5,6|); but in Jesus' case Satan had the power of life and death, and he eventually took Jesus to the cross and slew him there. Into the holy city. A common name for Jerusalem. The inscription on Jewish coins was "Jerusalem the Holy." Arabs to-day call it "el Kuds," "the Holy." The Holy City did not exclude the tempter nor temptations. The church may be the scene of man's sorest trial to resist wrong. But in the Holy City which is to come there will be no temptation. And set him. The two verbs "taketh" and "setting" imply that Satan exercised a control over the bodily person of our Lord. On the pinnacle of the temple. It is not known exactly what spot is indicated by the word "pinnacle." Hence three places have been contended for the proper locality: 1. The apex of the temple structure itself. 2. The top of Solomon's porch. 3. The top of Herod's royal portico. As to the temple itself, Josephus tells us that its roof was covered with spikes of gold, to prevent even birds from alighting upon it, and, if so, men could not stand upon it. Solomon's porch, or the eastern portico, faced the Mount of Olives, and has been fixed upon by tradition as the place from which James, the Lord's brother, was hurled. The royal portico of Herod was at the southeast corner of the temple enclosure, and overlooked the valley of Kidron. Here was then, and is yet, the greatest height about the temple, and it was, therefore, the most suitable place for Satan's proposal. (TFG 93-94) #Mt 4:6| And saith unto him, If. Godly life rests on faith. The life the devil would have us lead rests on ifs and uncertainties, on doubt and skepticism. We should note that foolish men doubt the divinity of Jesus, but the temptations of our Lord show how positively Satan was convinced of it. The opening scenes of Christ's ministry are redolent with his divinity. The Baptist asserted his purity and might, the Spirit visibly acknowledged his worthiness, the Father audibly testified to his Sonship, and the devil twice assaulted him as the divine champion. If thou art the Son of God, cast thyself down. The first temptation was to under-confidence; the second to over-trust and presumption--two very dangerous conditions of the soul. Men begin by disparagingly doubting that Jesus can save them from their sins, and end by recklessly presuming that he will save them in their sins. Comparing this with Eve's temptation, we find that she was vainly curious to see if she might be like God (#Ge 3:5|), but Christ resisted such curiously. It is urged by some as to this temptation that there is no hint of vainglory or display, because nothing is said about casting himself down in the presence of the people, and that Jesus was merely taken to the temple because the sacred locality would tend to heighten his trust in the protecting promise which Satan quoted. But this ground is not well taken, for: 1. The temple presumes a crowd. 2. We have a right to presume that this temptation would be like others to which Jesus was subjected. He was frequently invited to work miracles to satisfy curiosity, and he invariably refused to do so. For it is written. This quotation is taken from #Ps 91:11,12|, and applies to man generally. Note 1. The devil's head is full of Scripture, but to no profit, for his heart is empty of it. 2. By quoting it he shows a sense of its power which modern rationalism would do well to consider. 3. Satan's abuse of Scripture did not discourage Christ's use of it. He shall give his angels charge concerning thee. Regarding Satan's words as a quotation, we are struck with the fact that his knowledge of this particular passage was based upon his personal experience. He had been confronted by the presence of the guardian angels and had fretted at it (#Job 1:10 2Ki 6:8,17 Ps 34:7 Jude 1:9|). As a temptation, Satan's words appeal to Jesus to be more religious; to put more trust and reliance upon the promises of the Father; and he puts him in the place--the temple--where he might argue that God could least afford to let his promise fail. And on their hands they shall bear thee up. All who love pomp, display of artistic taste, gaieties of fashion, intoxication of fame, etc., fall by this temptation. Those who truly rest on God's promises, stand on a sure foundation, but those who rise on bubbles must come down when they burst. (TFG 94-95) #Mt 4:7| Jesus said unto him, Again it is written. "Written," "said" (#Lu 4:12|); the writings of Scripture are in general the sayings of God. But the Bible is not made up of isolated texts. To get a right understanding we must compare Scripture with Scripture. We could have no higher indorsement of the Old Testament than this use of it by Christ. It was sufficient for him in his temptations, and with the addition of the New Testament, it is sufficient for us in all things (#2Ti 3:16,17 Col 3:3-16|). Thou shalt not make trial of the Lord thy God. Make experiment upon God, set traps for him, put one's self in dangerous situations, hoping thereby to draw forth some show of loving deliverance. Had Jesus cast himself down, he would have demanded of the Father a needless miracle to prove his Sonship, and would thereby have put the love of God to an unnecessary trial. All who jeopardize themselves without any command of God or call of duty, make trial of his love. (TFG 96) #Mt 4:8| Again, the devil taketh him. Whether naturally or supernaturally, "whether in the body or out of the body" (#2Co 12:2-4|), we can not tell. But it was a real, practical trial and temptation. Unto an exceeding high mountain. It is immaterial which mountain this was; for from no mountain could one see the whole earth with the natural eye. And showeth him. It is not said by either Matthew or Luke that Jesus saw the kingdoms from the mountain-top, but that Satan showed them to him. From any high Judaean mountain it would be easy for him to locate Rome, Greece, Egypt, Persia and Assyria, and as he pointed out their locality a few brief words of description would picture them to the imagination of Jesus, and cause their glories to move before his eyes. But it is very likely that to this description some sort of supernatural vision was added. It tempted the eye of Jesus as the luscious fruit did the eye of Eve (#Ge 3:6|). All the kingdoms of the world. It tempted Jesus to realize the dreams which the Jewish nation entertained. It was an appeal to him to reveal himself in the fullness of his power and authority as above generals, princes, kings, and all beings of all ages. An appeal to obtain by physical rather than by spiritual power; by the short-cut path of policy rather than by the long road of suffering and martyrdom. Jesus came to obtain the kingdoms of the world. He was born King of the Jews, and confessed himself to be a King before Pilate. All authority is now given to him, and he must reign until he puts all his enemies under his feet, and until all the kingdoms of the world become his kingdom. Satan's way to obtain this kingdom differed from God's way. He might obtain it by doing Satan's will and becoming his worshiper, or by worshiping God and doing his will. Satan would give the speedier possession, but God the more lasting. We also strive for a kingdom; but let us obtain ours as Christ did his. And the glory of them. That is, all their resources as well as their magnificence. Their cities, lands and people, their armies, treasures and temples, etc. Many parents, in encouraging their children to seek earthly glory and distinction, unconsciously assist Satan in urging this temptation. (TFG 96-97) #Mt 4:9| All these things will I give thee. From the standpoint of Christ's humanity, how overwhelming the temptation! It was the world's honors to one who had for thirty years led the life of a village carpenter; it was the world's riches to him who had not where to lay his head. From the standpoint of Jesus' divinity the temptation was repulsive. It was a large offer in the sight of Satan, but a small one in the sight of him who made all the worlds. Such offers are large to the children of the world, but small to those who are by faith joint-heirs with Christ (#Ro 8:17 Php 3:7,8|). But the temptation was, nevertheless, very specious and plausible. The power of Jesus linked with that of Satan, and operating through Jewish fanaticism and pagan expectation would, in a few months, have brought the whole earth into one temporal kingdom, with Jesus as its head. But the kingdom of Christ rested upon a surer promise (#Ps 2:8|) than that here given by the "father of lies." God had promised, and, despite the pretensions of Satan, God had not yet retired from the government of the world. It was true that Satan and his emissaries had, by usurpation, gained an apparent possession of the world, but Jesus had right to it as the heir of God (#Mt 21:33-43|). Being stronger than Satan, he had come to regain his kingdom, not by treaty, but by conquest (#Lu 11:19-22|). Moreover, he would obtain it as a spiritual and not as a carnal kingdom. Servants of Christ should remember this. Every attempt to establish Messiah's kingdom as an outward, worldly dominion is an effort to convert the kingdom of heaven into the kingdom of the devil. God's kingdom can not be secularized. It should be noted also that Satan omits the words "if thou art the Son of God" (#Mt 4:3,6|) in this instance, for their presence would have marred the force of the temptation. Note also that this was the only temptation wherein Satan evinced any show of generosity. He is slow to give anything, and most of us sell out to him for nothing (#Isa 52:3|). If thou wilt fall down and worship me. See TFG "#Mt 4:3|". Satan and God each seek the worship of man, but from very different motives. God is holiness and goodness, and we are invited to worship him that we may thereby be induced to grow like him. But Satan seeks worship for vanity's sake. How vast the vanity which would give so great a reward for one act of worship! Verily the devil is fond of it. He gives nothing unless he obtains it, and all his generosity is selfishness. Worshiping before Satan is the bending of the soul rather than of the body. He holds before each of us some crown of success, and says: "Bend just a little; slightly compromise your conscience. Accept the help of Pharisee and Sadducee, and keep silent as to their sins. Mix a little diplomacy with your righteousness. Stoop just a little. If you do, I will aid you and insure your success. If you do not, I will defeat you and laugh at your failures." It is Satan's sin to make such suggestions, but it is not our sin until we comply with them. We may more quickly obtain by his wrong way, but more surely by God's right way. Let no Christian be humiliated or discouraged by gross temptation, since even the Son of God was tempted to worship the devil. What Jesus would not do, the Beast has done, and has received the kingdoms for a season (#Re 13:1-9|). Note, too, that it is all one whether we worship Satan, or mammon, the gift which he offers (#Mt 6:24|). (TFG 97-98, 99) #Mt 4:10| Get thee hence. The passionate utterance of an aroused soul. Indignation is as divine as patience (#Eph 4:26|). Satan's sweetest temptation was most disgusting to Christ, for its sin was so grossly apparent. It ran counter to the very first of the Ten Commandments. Jesus would give it no room in his thoughts; he spurned it, as being as heinous as the law describes it (#De 5:6-11|). Temptation must be peremptorily rejected. Jesus did not stop to weigh the worthiness of Satan; it was sufficient that God only is to be worshiped. As God, Jesus was himself an object of worship; but as man he worshiped the Father privately and publicly. Satan sought to command Jesus, but was commanded of him. Step by step Satan has obeyed this command, and foot after foot, earth's spiritual world has been yielded by his departing presence. Satan. The first and second temptations were so subtle and covert, and their sin so skillfully disguised, as to suggest that Satan himself was disguised. If so, his pride and vanity, revealed in this last temptation, betrayed him so that Jesus tore off his mask and called him by his right name. When he tempted him in a somewhat similar matter, Jesus called Simon Peter by this name (#Mt 16:23|), but he laid a different command upon each of them. To Satan he spoke as an enemy, saying, "Get thee hence." He ordered Satan from his presence, for he had no proper place there. To Peter he spoke as to a presumptuous disciple, saying, "Get thee behind me." The disciple is a follower of his master, and his proper place is in the rear. For it is written. Jesus gives a free translation of #De 6:13|. He substitutes the word "worship" for the word "fears." Fear prohibits false and induces true worship, and loving worship is the source of all acceptable service. The three Scripture quotations used by Jesus are all from the book of Deuteronomy. He struck Satan with that very part of the Spirit's sword which modern critical infidelity, in the name of religion, and often aided by so-called religious organizations, seeks to persuade us to cast away. Thou shalt worship the Lord thy God, and him only shalt thou serve. By serving God, Jesus obtained all the earthly authority which the devil offered him, and heavenly authority in addition thereto (#Mt 28:18|). So much better are the rewards of God than Satan's. (TFG 99-100) #Mt 4:11| Then the devil leaveth him. See #Jas 4:7|. But Satan left to return many times. Here was the first being endowed with human nature who had defeated Satan under all circumstances for thirty years. This was Satan's first defeat under Christ's ministry. His last is yet to come, and it shall come by this same Christ. Temptations are battles. They leave the victor stronger and the vanquished weaker. Hence Satan when resisted is represented as fleeing. But he only flees for a season. He never despairs of the conflict so long as man is on the earth. Christ was constantly tempted by the returning devil (#Lu 22:28|). As Jesus hung upon the cross, all these three temptations with their accompanying "ifs" were spread out before him (#Mt 27:39-43|). And behold, angels came. They had probably witnessed the contest. Compare #1Co 4:9 1Ti 3:16|. Angels do not appear again visibly ministering unto Jesus until we find him in Gethsemane (#Lu 22:43|). When Satan finally departs from us, we, too, shall find ourselves in the presence of angels (#Lu 16:22|). And ministered unto him. See TFG "#Mr 1:13|". (TFG 100-101) #Mt 4:12| XXVI. JESUS SETS OUT FROM JUDAEA FOR GALILEE. A. REASONS FOR RETIRING TO GALILEE. #Mt 4:12 Mr 1:14 Lu 3:19,20 Joh 4:1-4| Now when he. Jesus. Heard that John was delivered up. He was in Judaea when he heard it. He withdrew into Galilee. See TFG "#Joh 4:3|". (TFG 139) #Mt 4:13| XXIX. JESUS' TEMPORARY RESIDENCE AT CAPERNAUM. #Mt 4:13-16| And leaving Nazareth. This expression means that Jesus now ceased to make Nazareth his home. For description of Nazareth, see TFG "Lu 2:51". He came and dwelt in Capernaum. See TFG "#Joh 2:12|". Capernaum means "city of Nahum," or "village of consolation." Its modern name, Tel-Hum, means "hill of Nahum." The word "dwelt" means that Jesus made this town his headquarters. He owned no house there (#Mt 8:20|). He may have dwelt with some of his disciples--for instance, Simon Peter (#Mt 8:14-16|). In the borders of Zebulun and Naphtali. Capernaum was in Naphtali, and the border of the tribe of Zebulun was three or four miles south of it. This part of the country was densely populated, and had in it many choice spirits such as Jesus chose for his apostles. (TFG 160) #Mt 4:14| That it might be fulfilled which was spoken through Isaiah the prophet. #Isa 8:21-9:2|. (TFG 160) #Mt 4:15| The land of Zebulun, and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles. This land or region was the first to suffer in the beginning of those wars which finally resulted in the captivity of the ten tribes. The people of this district were smitten by Benhadad (#1Ki 15:20|), and afterwards by Tiglath-pileser (#2Ki 15:29 1Ch 5:26|), some time before the general captivity of the ten tribes (#2Ki 17:6|). It is called "Galilee of the Gentiles," because it was, according to Strabo and others, inhabited by Egyptians, Arabians, and Phoenicians, as well as by Hebrews. (TFG 160) #Mt 4:16| The people that sat in darkness saw great light, etc. Those who by reason of their ignorance and depravity suffered the torments of war, and sat as it were under the shadow of the wing of death, were designated by prophecies as the class among whom the light of the gospel would spring up in the fullness and richness of its blessing. Jesus, the "Light of the world" (#Joh 8:12 9:5|), fulfilled this prophecy, and apart from him there can be no pretense of its fulfillment. Galilee had its prophets, but the enemies of Jesus themselves bear witness that none of them were great enough "lights" to fulfill this prophecy (#Joh 7:52|). (TFG 161) #Mt 4:17| XXVII. GENERAL ACCOUNT OF JESUS' TEACHING. #Mt 4:17 Mr 1:14,15 Lu 4:14,15| From that time Jesus began to preach. The time here indicated is that of John the Baptist's imprisonment and Jesus' return to Galilee (#Mt 4:12|). This time marked a new period in the public ministry of Jesus. Hitherto he had taught, but he now began to preach. When the voice of his messenger, John, was silenced, the King became his own herald. Paul quoted the Greeks as saying that preaching was "foolishness" (#1Co 1:23|), but following the example here set by Christ, he used it as the appointed means for saving souls. While Matthew gives us many of the earlier incidents of Christ's life, he enters upon the account of his ministry at the time when Jesus returned to Galilee. From that time forward he was probably an eye-witness of the events which he records. And to say, Repent: for the kingdom of heaven is at hand. See TFG "#Mr 1:15|". (TFG 155) #Mt 4:18| XXX. JESUS CALLS FOUR FISHERMEN TO FOLLOW HIM. (Sea of Galilee, near Capernaum.) #Mt 4:18-22 Mr 1:16-20 Lu 5:1-11| Walking by the Sea of Galilee, etc. See TFG "#Mr 1:16|". #Mt 4:19| Come ye after me, etc. See TFG "#Mr 1:17|". #Mt 4:20| And they straightway left the nets. That is to say, Peter and Andrew. See TFG "#Mr 1:20|". #Mt 4:21| James . . . and John his brother. See TFG "#Mr 1:19|". #Mt 4:22| And they straightway left the boat and their father. That is, James and John. See TFG "#Mr 1:20|". #Mt 4:23| XXXIII. JESUS MAKES A PREACHING TOUR THROUGH GALILEE. #Mt 4:23-25 Mr 1:35-39 Lu 4:42-44| Jesus went about in all Galilee, teaching in their synagogues. See TFG "#Mr 1:39|". #Mt 4:24| And the report of him went forth into all Syria. Caravans passing through Galilee back and forth between the Mediterranean seaports on the west and the Persian cities on the east, and between Damascus on the north and Egypt on the south, would carry the reports concerning Jesus far and wide. And they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied; and he healed them. Thus, by his actions, Jesus showed that the kingdom of God had come. The wonders of Moses were mostly miracles of judgment, those of Jesus were acts of compassion. The diseases here enumerated are still among the most difficult for physicians to handle. The term "palsy" included all forms of paralysis, catalepsy, and cramps. See TFG "#Mr 2:3|". (TFG 175) #Mt 4:25| There followed him great multitudes of people. These popular demonstration, no doubt, intensified the erroneous notion of his disciples that the kingdom of Jesus was to be one of worldly grandeur. Decapolis. The word is formed from the two Greek words deka, "ten," and polis, "city." As a geographical term, "Decapolis" refers to that part of Syria lying east, southeast, and south of the Lake of Galilee. There is some doubt as to which were the ten cities named, for there seem at times to have been fourteen of them. Those commonly reckoned are 1. Damascus. 2. Philadelphia. 3. Raphana. 4. Sycthopolis. 5. Gadara. 6. Hyppos. 7. Dion. 8. Pella. 9. Galas. 10. Kanatha. The other four are Abila and Kanata (distinct from Kanatha), Caesarea Philippi, and Gergesa. None of these were in Galilee save Sycthopolis. According to Ritter, these cities were colonized principally by veterans from the army of Alexander the Great. A reminiscence of their Macedonian origin is found in the fact that there was a city named Pella in Macedonia. These cities are said to have been formed into a confederacy by Pompey the Great. In the time of Jesus they were chiefly inhabited by Greeks or heathens, and not by Jews. Josephus expressly calls Gadara and Hyppos Greek cities. Beyond the Jordan. The land beyond Jordan was called Peraea, which means "beyond." According to Josephus, it included territory between the cities of Pella on the north and Machaerus on the south. That is to say, its northern boundary began on the Jordan opposite the southern line of Galilee, and its southern boundary was at Moab, about the middle of the east shore of the Dead Sea. (TFG 175-176) #Mt 5:1| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) A. INTRODUCTORY STATEMENTS. #Mt 5:1,2 Lu 6:17-20| And when he had sat down, his disciples came unto him. In sitting he followed the custom of Jewish teachers. The instruction of Jesus was at no time embellished with oratorical action. He relied upon the truth contained in his words, not upon the manner in which he uttered it. (TFG 228) #Mt 5:2| And he opened his mouth, and taught them. Jesus spoke with the full-toned voice of power--with open mouth. (TFG 228) #Mt 5:3| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) B. BEATITUDES: PROMISES TO MESSIAH'S SUBJECTS. #Mt 5:3-12 Lu 6:20-26| Blessed are the poor in spirit: for theirs is the kingdom of heaven. The sayings in this subdivision are called beatitudes from the word beati (meaning "blessed"), with which they begin in the Vulgate, or Latin Bible. According to Matthew, these beatitudes are nine in number and seven in character, for the last two, which concern persecution, do not relate to traits of character, but to certain external circumstances which lead to blessings. Luke gives us beatitudes not recorded in Matthew. Most of the beatitudes are paradoxical, being the very reverse of the world's view, but Christians who have put them to the test have learned to realize their unquestionable truth. The poor in spirit are those who feel a deep sense of spiritual destitution and comprehend their nothingness before God. The kingdom of heaven is theirs, because they seek it, and therefore find and abide in it. To this virtue is opposed the pride of the Pharisee, which caused him to thank God that he was not as other men, and to despise and reject the kingdom of heaven. There must be emptiness before there can be fullness, and so poverty of spirit precedes riches and grace in the kingdom of God. (TFG 228-229) #Mt 5:4| Blessed are they that mourn: for they shall be comforted. #Isa 42:2,3 Lu 2:25 Ro 8:18 Joh 16:20,21|. The blessing is not upon all that mourn (#2Co 7:10|); but upon those who mourn in reference to sin. They shall be comforted by the discovery and appropriation of God's pardon. But all mourning is traced directly or indirectly to sin. We may take it, therefore, that in its widest sense the beatitude covers all those who are led by mourning to a discerning of sin, and who so deplore its effects and consequences in the world as to yearn for and seek the deliverance which is in Christ. Those to whom Christ spoke the beatitude bore a double sorrow. Not only did their own sins afflict their consciences, but the hatred and opposition of other sinners added many additional sighs and tears. Joy springs from such sorrow so naturally that it is likened to harvest gathered from the seed (#Ps 126:6|). But sorrows, even apart from a sense of sin, often prove blessings to us by drawing us near unto God. (TFG 229) #Mt 5:5| Blessed are the meek: for they shall inherit the earth. His hearers were full of hopes that, as Messiah, he would glut their martial spirit, and lead them to world-wide conquest. But the earth was not to be subjugated to him by force. Those who were meek and forbearing should receive what the arrogant and selfish grasp after and can not get. "Man the animal has hitherto possessed the globe. Man the divine is yet to take it. The struggle is going on. But in every cycle more and more does the world feel the superior authority of truth, purity, justice, kindness, love, and faith. They shall yet possess the earth" (Beecher). The meek shall inherit it in two ways: 1. They shall enjoy it more fully while in it. 2. They shall finally, as part of the triumphant church, possess and enjoy it. Doubtless there is also here a reference to complete possession to be fulfilled in the new earth (#Da 7:27 Re 3:21 5:10|). (TFG 229-230) #Mt 5:6| Blessed are they who hunger and thirst after righteousness: for they shall be filled. Our Lord here declares that those who feel a most intense desire for righteousness shall obtain it. Under no other religion had such a promise ever been given. Under Christianity the promise is clear and definite. Compare #Ro 8:3,4 Heb 7:11,19,25|. This promise is realized in part by the attainment of a higher degree of righteous living, and in part by the perfect forgiveness of our sins. But the joy of this individual righteousness, blessed as it is, shall be surpassed by that of the universal righteousness of the new creation (#2Pe 3:13|). (TFG 230) #Mt 5:7| Blessed are the merciful: for they shall obtain mercy. As meekness is rather a passive virtue, so mercy is an active one. The meek bear, and the merciful forbear, and for so doing they shall obtain mercy both from God and man. This beatitude, like the rest, has a subordinate, temporal application; for God rules the world in spite of its sin. This beatitude has primary reference to the forgiveness of offenses. The forgiving are forgiven (#Mt 6:14,15|). (TFG 230) #Mt 5:8| Blessed are the pure in heart: for they shall see God. The pure in heart are those who are free from evil desires and purposes. They have that similarity of life to the divine life which excludes all uncleanness, and which enables them to comprehend, after a sympathetic fashion, the motives and actions of God. Such see God by faith now, that is, by the spiritual vision of a regenerate heart (#Eph 1:17,18|), and shall see him face to face hereafter (#1Co 13:12 1Jo 3:2,3|). The Jews to whom Christ spoke, having their hearts defiled with carnal hopes and self-righteous pride, failed to see God, as he was then revealing himself in the person of his Son, thus forming a sad contrast to the gracious promise of the beatitude. "They only can understand God who have in themselves some moral resemblance to him; and they will enter most largely into the knowledge of him who are most in sympathy with the divine life" (Beecher). (TFG 230-231) #Mt 5:9| Blessed are the peacemakers: for they shall be called sons of God. The term includes all who make peace between men, whether as individuals or as communities. It includes even those who worthily endeavor to make peace, though they fail of success. They shall be called God's children, because he is the God of peace (#Ro 15:33 16:20 2Co 13:11|); whose supreme purpose is to secure peace (#Lu 2:14|); and who gave his Son to be born into this world as the Prince of Peace (#Isa 9:6|). Here again Jesus varies from human ideas. In worldly kingdoms the makers of war stand highest, but in his kingdom peacemakers outrank them, for the King himself is a great Peacemaker (#Col 1:20 Eph 2:14|). (TFG 231) #Mt 5:10| Blessed are they that have been persecuted for righteousness' sake, etc. Those who suffer because of their loyalty to the kingdom of heaven are blessed by being bound more closely to that kingdom for which they suffer. (TFG 231) #Mt 5:11| Blessed are ye when men shall reproach you, etc. The Master here presents the various forms of suffering which would come upon the disciples by reason of their loyalty to him. We shall find several like statements as we proceed with the gospel story. They would first be conscious of the coldness of their brethren before the secret hate became outspoken and active. Later they should find themselves excommunicated from the synagogue (#Joh 16:2|). This act in turn would be followed by bitter reproaches and blasphemy of the sacred name by which they were called--the name Christian (#Jas 2:7 1Pe 4:4|). "'Malefic' or 'execrable superstition' was the favorite description of Christianity among Pagans (Tacitus, Annals, 15:44; Suetonius, Lives of the Caesars, "Nero," 16), and Christians were charged with incendiarism, cannibalism and every infamy" (Farrar). All this would finally culminate in bloody-handed persecution, and procure the death of Christ's followers by forms of law; all manner of false and evil accusations would be brought against them. (TFG 232) #Mt 5:12| Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you. In commanding rejoicing under such circumstances Jesus seemed to make a heavy demand upon his disciples, but it is a demand which very many have responded to #Ac 5:41 16:25|. Anticipations of the glorious future are a great tonic. For instances of persecution of the prophets, see #1Ki 19:10 2Ch 16:10 1Ki 22:27 2Ch 24:20,21 Jer 26:23 37:15 38:4-6,28| #Heb 11:36-38|. (TFG 232) #Mt 5:13| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) C. INFLUENCE AND DUTIES OF MESSIAH'S SUBJECTS. #Mt 5:13-16| Ye are the salt of the earth, etc. Salt has been used from time immemorial as an agent in the preservation of meats. The multitudes which heard Jesus were familiar with its use in curing fish. "The pickled fish of Galilee were known throughout the Roman world" (G.A. Smith). It is worthy of note that the salt of Palestine gathered from the marshes is not pure. Because of the foreign substances in it, it loses its savor and becomes insipid and useless, when exposed to the sun and air, or when permitted for any considerable time to come in contact with the ground; but pure salt does not lose its savor. The verse teaches that God's people keep the world from putrefaction and corruption. There was not salt enough in the antediluvian world to save it from the flood, in Sodom to save it from fire, nor in Canaan to preserve its people from destruction. It also teaches--as does experience--that a disciple may lose those qualities which make him salt. See TFG "#Mr 9:50|" and see TFG "Lu 14:34". (TFG 234) #Mt 5:14| Ye are the light of the world. A city set on an hill cannot be hid. As light dispels darkness and enables a man to see his way, so the Christian, by his teaching and example, removes ignorance and prejudice, and discloses the way of life. The church, reflecting the light of Christ, is of necessity a conspicuous body, so that neither its blemishes nor its beauty can be concealed. For air and for protection cities were frequently built upon hills. Jerusalem and Samaria were both hill cities. (TFG 234-235) #Mt 5:15| Neither do men light a lamp. And put it under a bushel. A common measure, found in every Jewish house, and containing about a peck. But on the stand; and it shineth unto all that are in the house. Lamps were then crude affairs without chimneys, in which, for the most part, olive oil was burned. Candles were not then known. The word "candle," where used in the King James Version, is a mistranslation. (TFG 235) #Mt 5:16| Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. The light of the Christian is to shine not ostentatiously, but naturally and unavoidably. It is to shine not only in his teaching or profession, but in such works and actions as unprejudiced men must acknowledge to be real excellencies. Moreover, it must so shine that it shall not win praise for itself, but for him who kindled it. Men do not praise the street lamps which protect them from robbery and assault, but they praise the municipal administration which furnishes the lamps. (TFG 235) #Mt 5:17| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) D. RELATION OF MESSIANIC TEACHING TO OLD TESTAMENT AND TRADITIONAL TEACHING. #Mt 5:17-48 Lu 6:27-30,32-36| Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfil. This verse constitutes a preface to the section of the sermon which follows it. It is intended to prevent a misconstruction of what he was about to say. "Destroy" is here used in antithesis, not with "perpetuate," but with "fulfill." To destroy the law would be more than to abrogate it, for it was both a system of statutes designed for the ends of government, and a system of types foreshadowing the kingdom of Christ. To destroy it, therefore, would be both to abrogate its statutes and prevent the fulfillment of its types. The former, Jesus eventually did; the latter, he did not. As regards the prophets, the only way to destroy them would be to prevent the fulfillment of the predictions contained in them. Instead of coming to destroy either the law or the prophets, Jesus came to fulfill all the types of the former, and (eventually) all the unfulfilled predictions of the latter. He fulfills them partly in his own person, and partly by his administration of the affairs of his kingdom. The latter part of the process is still going on, and will be until the end of the world. (TFG 235-236) #Mt 5:18| Till heaven and earth pass away, one jot or one tittle shall in no wise pass from the law, till all things be accomplished. The jot or yod answering to our letter i was the smallest of the Hebrew letters. The tittle was a little stroke of the pen, by which alone some of the Hebrew letters were distinguished from others like them. To put it in English, we distinguish the letter c from the letter e by the tittle inside of the latter. This passage not only teaches that the law was to remain in full force until fulfilled, but it shows the precise accuracy with which the law was given by God. (TFG 236) #Mt 5:19| Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven; but whosoever shall do and teach them, he shall be called great in the kingdom of heaven. Disobedience is a habit, and it is not easily laid aside. Hence he that is unfaithful in that which is little will also be unfaithful in that which is great. So also those who were disobedient and reckless under the Jewish dispensation would be inclined to act in like manner in the new, or Christian, dispensation: hence the warning. Not only shall God call such least, but men also shall eventually do likewise. Those who by a false system of interpretation, or an undue regard for the traditions of men, enervate or annul the obligations of Christ's laws or ordinances, and teach others to do the same, shall be held in low esteem or contempt by the church or kingdom of God as fast as it comes to a knowledge of the truth. Greatness in the kingdom of heaven is measured by conscientiousness in reference to its least commandments. Small Christians obey the great commandments, but only the large are careful about the least. (TFG 236-237) #Mt 5:20| Except your righteousness shall exceed the righteousness of the scribes and Pharisee, ye shall in no wise enter into the kingdom of heaven. Since the scribes and Pharisees were models of righteousness in their own sight and in that of the people, Jesus here laid down a very high ideal. Though one may now enter the kingdom of heaven having of himself far less righteousness than that of the Pharisees, yet he must attain righteousness superior to theirs, or he can not abide in the kingdom. A large portion of the sermon from this point on is a development of the righteousness of the kingdom of heaven in contrast with old dispensation righteousness and Pharisaic interpretation of it. The laws of Moses regulated civil conduct, and being state laws, they could only have regard to overt acts. But the laws of the kingdom of Christ are given to the individual, and regulate his inner spiritual condition, and the very initial motives of conduct; in it the spirit-feelings are all acts (#1Jo 3:15|). (TFG 237) #Mt 5:21| Ye have heard. #Ex 20:13 De 5:17|. The common people, for the most part, knew the law only by its public reading, and hence the exposition of the scribes which accompanied the readings shared in their estimation the very authority of Scripture itself. Shall be in danger of the judgment. Shall be liable to. (TFG 237) #Mt 5:22| Raca. An expression of contempt frequently used in rabbinical writings, but of uncertain derivation, so that it may mean "empty head" or "spit out"; that is, heretic. Thou fool. "'Thou impious wretch'; folly and impiety being equivalent with the Hebrews" (Bloomfield). Shall be in danger of the hell fire. We have here three degrees of criminality or offense as to the sin of anger: 1. Silent rage; 2. Railing speech; 3. Bitter reproach (#Ps 14:1|). With these are associated respectively three different degrees of punishment. The law of Moses provided for the appointment of judges (#De 16:18|), and Josephus informs us that in each city there were seven judges appointed (The Antiquities of the Jews, 4.8,14). This tribunal was known as the judgment, and by it the case of the manslayer was determined. Compare #Nu 35:15,24,25| with #Jos 20:4|. And in determining his case this court might certify it for decision to the Sanhedrin, or they might themselves confine the man in of the cities of refuge, or order him to be stoned to death. The second punishment would be the result of a trial before the Sanhedrin or council. This chief court of the Jews sat at Jerusalem (#De 17:8-13|), and common men stood in great awe of it. The third punishment passes beyond the pale of human jurisdiction. It is the final punishment--being cast into hell. The Scripture word for "hell" is derived from the name of a place in the neighborhood of Jerusalem, called the valley of Hinnom. It was a deep, narrow valley, lying southeast of Jerusalem. The Greek word Gehenna (which we translate "hell") is first found applied to it in the Septuagint translation of #Jos 18:16|. For the history of the valley, see the following passages of Scripture: #Jos 15:8 2Ch 28:3 33:6 Jer 7:31 19:1-5 2Ki 23:1-14 2Ch 34:4,5|. The only fire certainly known to have been kindled there was the fire in which children were sacrificed to the god Moloch. This worship was entirely destroyed by King Josiah, who polluted the entire valley so as to make it an unfit place even for heathen worship. Some commentators endeavor to make this third punishment a temporal one, and assert that fires were kept burning in the valley of Hinnom, and that as an extreme punishment the bodies of criminals were cast into those fires. But there is not the slightest authentic evidence that any fire was kept burning there; nor is there any evidence at all that casting a criminal into the fire was ever employed by the Jews as a punishment. It was the fire of idolatrous worship in the offering of human sacrifice which had given the valley its bad name. This caused it to be associated in the mind of the Jews with sin and suffering, and led to the application of its name, in the Greek form of it, to the place of final and eternal punishment. When the conception of such a place as hell was formed, it was necessary to give it a name, and there was no word in the Jewish language more appropriate for the purpose than the name of this hideous valley. It is often used in the New Testament, and always denotes the place of final punishment (#Mt 10:28 18:9 23:33 Mr 9:43|). We should note that while sin has stages, God takes note of it from its very first germination in the heart, and that a man's soul is imperiled long before his feelings bear their fruitage of violence and murder. (TFG 237-239) #Mt 5:23| If therefore. Having forbidden anger, Jesus now proceeds to lay down the course for reconciliation. Thou art offering thy gift at the altar. That which was popularly esteemed the very highest act of worship. (TFG 239) #Mt 5:24| First be reconciled to thy brother, and then come and offer thy gift. Reconciliation takes precedence of all other duties, even of offerings made to God. A very important teaching in these days, when men, by corrupt practices, by extortionate combinations, and by grinding the face of the poor, accumulate millions of dollars and then attempt to placate God by bestowing a little of their pocket change upon colleges and missionary societies. God hears and heeds the voice of the unreconciled brethren, and the gift is bestowed upon the altar in vain. The offering of unclean hands is an abomination. The lesson teaches us to be reconciled with all who bear grudges against us, and says nothing as to whether their reasons are sufficient or insufficient, just or unjust. "It is enough to say, I have naught against him, and so justify myself" (Stier). (TFG 239) #Mt 5:25| Thine adversary. Opponent in a lawsuit. While thou art with him in the way. On the road to the judge. The officer. One answering somewhat to our sheriff. And thou be cast into prison. "In this brief allegory one is supposed to have an adversary at law who has just cause against him, and who will certainly gain a verdict when the case comes into court. The plaintiff himself used to apprehend the defendant" (Bengel). The defendant is, therefore, advised to agree with this adversary while the two are alone on the way to the judge, and thus prevent a trial. Jesus still has in mind the preceding case of one who has given offense to his brother. Every such one is going to the final judgment, and will there be condemned unless he now becomes reconciled to his brother. (TFG 239-240) #Mt 5:26| Thou shalt by no means come out thence, till thou have paid the last farthing. This is the text on which the Roman Catholic Church has built its doctrine of purgatory, and one of those on which the Universalists build theirs of final restoration. But neither "prison" nor "till" necessarily point to ultimate deliverance. Compare #2Pe 2:4| and #Jude 1:6|. The allusion here is of course to imprisonment for debt. In such a case the debtor was held until the debt was paid, either by himself or some friend. If it were not paid at all, he remained in prison until he died. In the case which this is made to represent, the offender would have let pass all opportunity to make reparation and no friend can make it for him; therefore, the last farthing will never be paid, and he must remain a prisoner forever. So far, therefore, from being a picture of hope, it is one which sets forth the inexorable rigor of divine justice against the hardened and impenitent sinner. It is intended to teach that men can not pay their debts to God, and therefore they had better obtain his forgiveness through faith during these days of grace. It exposes the vain hope of those who think that God will only lightly exact his debts. God knows only complete forgiveness or complete exaction. This is an action founded upon the perfection of his nature. The Greek word translated "farthing," is derived from the Latin quadrans, which equals the fourth part of a Roman As, a small copper or bronze coin which had become common in Palestine. The farthing was worth about one-fifth part of a cent. (TFG 240-241) #Mt 5:27| Ye have heard that it was said. #Ex 20:14 De 5:18|. (TFG 241) #Mt 5:28| That every one that looketh on a woman to lust after her, hath committed adultery with her already in his heart. Here, as in reference to murder (#Mt 5:21,22|), Jesus legislates against the thought which lies back of the act. He cuts off sin at its lowest root. The essence of all vice is intention. Those who indulge in unchaste imaginations, desires and intentions are guilty before God (#2Pe 2:14|). (TFG 241) #Mt 5:29| And if thy right eye. The organ of reception. Causeth thee to stumble, pluck it out, and cast it from thee. These words indicate decision and determination, and suggest the conduct of a surgeon, who, to protect the rest of the body, unflinchingly severs the gangrened members. (TFG 241) #Mt 5:30| And if thy right hand. The instrument of outward action. Causeth thee to stumble, cut it off, and cast it from thee, etc. Jesus here emphasizes the earnestness with which men should seek a sinless life. To this the whole Scripture constrains us by the terrors of hell, and encourages us by the joys of heaven. The right eye and hand and foot were regarded as the most precious (#Zec 11:17 Ex 29:20|), but it is better to lose the dearest thing in life than to lose one's self. To be deprived of all earthly advantage than to be cast into hell. Of course the Saviour does not mean that we should apply this precept literally, since bodily mutilation will not cure sin which resides in the will and not in the organ of sense or action. A literal exaction of the demands of this precept would turn the church into a hospital. We should blind ourselves by taking care not to look with evil eyes; we should maim ourselves by absolutely refusing to go to forbidden resorts, etc. "'Mortify' (#Col 3:5|) is a similar expression" (Bengel). (TFG 241-242) #Mt 5:31| It is said also. #De 24:1,3|. (TFG 242) #Mt 5:32| That every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress. The mere fact of divorce did not make her an adulteress, but it brought her into a state of disgrace from which she invariably sought to free herself by contracting another marriage, and this other marriage to which her humiliating situation drove her made her an adulteress. Whosoever shall marry her when she is put away committeth adultery. The law of divorce will be found at #De 24:1-4|. Jesus explains that this law was given by Moses on account of the hardness of the people's heart; that is, to prevent greater evils (#Mt 19:8|). The law permitted the husband to put away the wife when he found "some unseemly thing in her" (#Ge 24:1|). But Jesus here limits the right of divorce to cases of unchastity, and if there be a divorce on any other ground, neither the man nor the woman can marry again without committing adultery (#Mt 19:9|). Such is Jesus' modification of the Old Testament law, and in no part of the New Testament is there any relaxation as to the law here set forth. It is implied that divorce for unchastity breaks the marriage bond, and it is therefore held almost universally, both by commentators and moralists, that the innocent party to such a divorce can marry again. Of course the guilty part could not, for no one is allowed by law to reap the benefits of his own wrong. For further light on the subject, see #Ro 7:1-3 1Co 7:10-16,39|. It is much to be regretted that in many Protestant countries the civil authorities have practically set aside this law of Christ by allowing divorce and remarriage for a variety of causes. No man who respects the authority of Christ can take advantage of such legislation. (TFG 242) #Mt 5:33| Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. #Le 19:12 Nu 30:2 De 23:21|. (TFG 243) #Mt 5:34-37| But I say unto you, Swear not at all; neither by heaven, for it is the throne of God, etc. It will be seen from the quotation given by Jesus that the law permitted oaths made unto the Lord. It was not the intention of Jesus to repeal this law. But the Jews, looking upon this law, construed it as giving them exemption from the binding effect of all other oaths. According to the their construction no oath was binding in which the sacred name of God did not directly occur. They therefore coined many other oaths to suit their purposes, which would add weight to their statements or promises, which, however, would not leave them guilty of being forsworn if they spoke untruthfully. But Jesus showed that all oaths were ultimately referable to God, and that those who made them would be forsworn if they did not keep them. To prevent this evil practice of loose swearing Jesus lays down the prohibition, "Swear not at all"; but the universality of this prohibition is distributed by the specifications of these four forms of oaths, and is, therefore, most strictly interpreted as including only such oaths. Jesus surely did not intend to abolish now, in advance of the general abrogation of the law, those statutes of Moses which allowed, and in some instances required, the administration of an oath. See #Ex 22:11 Nu 5:19|. What we style the judicial oaths of the law of Moses then were not included in the prohibition. This conclusion is also reached when we interpret the prohibition in the light of authoritative examples; for we find that God swore by himself (#Ge 22:16,17 Heb 6:13 7:21|). Jesus answered under oath before the Sanhedrin (#Mt 26:63|), and Paul also made oath to the Corinthian church (#2Co 1:23|). See also #Ro 1:9 Ga 1:20 Php 1:8 1Co 15:31 Re 10:5,6|. We conclude, then, that judicial oaths, and oaths taken in the name of God on occasions of solemn religious importance, are not included in the prohibition. But as these are the only exceptions found in Scriptures, we conclude that all other oaths are forbidden. Looking at the details of the paragraph, we find that oaths by heaven and by the earth, by Jerusalem and by the head, are utterly meaningless save as they have reference to God. "Swearing is a sin whereunto neither profit incites, nor pleasure allures, nor necessity compels, nor inclination of nature persuades" (Quarles). (TFG 243-244) #Mt 5:35| The city of the great King. #Ps 48:2|. (TFG 243) #Mt 5:38| Ye have heard that it was said. #Ex 21:24 Le 24:20 De 19:21|. (TFG 244) #Mt 5:39| But I say unto you, Resist not him that is evil. The lex talionis, or law of like for like, was the best possible rule in a rude state of society, its object being not to sacrifice the second eye, but to save both, by causing a man when in a passion to realize that every injury which he inflicted upon his adversary he would in the end inflict upon himself. From this rule the scribes drew the false inference that revenge was proper, and that a man was entitled to exercise it. Thus a law intended to prevent revenge was so perverted that it was used as a warrant for it. This command which enjoins non-resistance, like most of the other precepts of this sermon, does not demand of us absolute, unqualified pacivity at all times and under all circumstances. In fact, we may say generally of the whole sermon on the mount that it is not a code for slaves, but an assertion of principles which are to be interpreted and applied by the children of freedom. We are to submit to evil for principle's sake and to accomplish spiritual victories, and not in an abject, servile spirit as blind followers of a harsh and exacting law. On the contrary, taking the principle, we judge when and how to apply it as best we can. Absolute non-resistance may so far encourage crime as to become a sin. As in the case of the precept about swearing just above, Jesus distributes the universal prohibition by the specification of certain examples, which in this case are three in number. But whosoever smiteth thee on thy right cheek, turn to him the other also. This first example is taken from the realm of physical violence. The example given, a slap in the face, has been regarded as a gross insult in all ages, but it is not an assault which imperils life. We find this precept illustrated by the conduct of the Master himself. He did not literally turn the other cheek to be smitten, but he breathed forth a mild and gentle reproof where he might have avenged himself by the sudden death of his adversary (#Joh 18:22,23|). The example of Paul also is given, but it is not so perfect as that of the Master (#Ac 23:2-5|). Self-preservation is a law of God giving rights which, under most circumstances, a Christian can claim. He may resist the robber, the assassin and all men of that ilk, and may protect his person and his possessions against the assaults of the violent and lawless (#Ac 16:35-39|). But when the honor of Christ and the salvation of man demands it, he should observe this commandment even unto the very letter. (TFG 245) #Mt 5:40| And if any man would go to law with thee, and take away thy coat, let him have thy cloak also. This second case is one of judicial injustice, and teaches that the most annoying exactions are to be endured without revenge. The coat was the inner garment, and the cloak was the outer or more costly one. The creditor was not allowed to retain it over night, even when it was given to him as a pledge from the poor, because it was used for a bed-covering (#Ex 22:26,27|). The idea therefore is, "Be ready to give up even that which by law can not be taken" (Mansel). This case, as the one just above, is also an instance of petty persecution, and shows that the command does not forbid a righteous appeal to the law in cases where large and important interests are involved. (TFG 245) #Mt 5:41| And whosoever shall compel thee to go one mile. The Roman mile; it was one hundred forty-two yards short of the English mile. Go with him two. This third instance is a case of governmental oppression. It supposes a man to be impressed by government officials to go a mile. The custom alluded to is said to have originated with Cyrus, king of Persia, and it empowered a government courier to impress both men and horses to help him forward. For an example of governmental impress, see #Lu 23:26|. The exercise of this power by the Romans was exceedingly distasteful to Jews, and this circumstance gave a special pertinency to the Saviour's mention of it. (See Herodotus, History, 8.98; Xenophon, Cyropaedia, 8.6,7; Josephus, The Antiquities of the Jews, 12.2,3.) The command, "Go with him two," requires a cheerful compliance with the demands of a tyrannical government--a doubling of the hardship or duty required rather than a resistance to the demand. But here again the oppression is not an insupportable one. A man might go two miles and yet not lose his whole day's labor. The Saviour chooses these lesser evils because they bring out more distinctly the motives of conduct. If we resist the smaller evils of life, we thereby manifest a spirit of pride-seeking revenge; but when the larger evils come upon us, they waken other motives. A man may strive for self-protection when life is threatened without any spirit of revenge. He may appeal to the law to protect his property without any bitterness toward the one who seeks to wrest it from him, and he may set himself against the oppression of his government from the loftiest motives of patriotism. If revenge slumbers in our breast, little injuries will waken it as quickly as big ones. (TFG 246) #Mt 5:42| Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Jesus here turns from the negative to the positive side of life. Our conduct, instead of being selfish and revengeful, should be generous and liberal. A benevolent disposition casts out revenge as light does darkness. No lending was provided for by the law of Moses except for benevolent purposes, for no interest was allowed, and all debts were canceled every seventh year. The giving and lending referred to, then, are limited to cases of real want, and the amount given or loaned is to be regulated accordingly. Giving or lending to the encouragement of vice or indolence can not, of course, be here included. Good actions are marred if they bear evil fruit. (TFG 246) #Mt 5:43,44| Ye have heard that it was said. #Le 19:18|. Thou shalt love thy neighbor, and hate thine enemy. The law commanding love will be found at #Le 19:18|, while the sentiment "hate thy enemy" is not found in the law as a precept. But the Jews were forbidden by law to make peace with the Canaanites (#Ex 34:11-16 De 7:2 23:6|), and the bloody wars which were waged by God's own command inevitably taught them to hate them. This was the feeling of their most pious men (#1Ch 20:3 2Ki 13:19|), and it found utterance even in their devotional hymns; for example, #Ps 137:8,9 139:21,22|. It is a true representation of the law, therefore, in its practical working, that it taught hatred of one's enemies. This is one of the defects of the Jewish dispensation, which, like the privilege of divorce at will, was to endure but for a time. To love an enemy has appeared to many persons impossible, because they understand the word "love" as here expressing the same feeling in all respects which are entertained toward a friend or a near kinsman. But love has many shades and degrees. The exact phase of it which is here enjoined is best understood in the light of examples. The parable of the good Samaritan is given by Jesus for the express purpose of exemplifying it (#Lu 10:35-37|); his own example in praying on the cross for those who crucified him serves the same purpose, as does also the prayer of Stephen made in imitation of it (#Lu 23:34 Ac 7:60|). The feeling which enables us to deal with an enemy after the manner of the Samaritan, or Jesus, or Stephen, is the love for our enemies which is here enjoined. It is by no means an impossible feeling. Prayer, too, can always express it, for as Hooker says, "Prayer is that which we always have in our power to bestow, and they never in theirs to refuse." (TFG 247) #Mt 5:45,46| That ye may be sons of your Father who 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. Jesus here gives two reasons why we should obey this precept: 1. That we may be like God; 2. That we may be unlike publicans and sinners. Of course right action towards our enemies does not make us sons of God, but it proves us such by showing our resemblance to him. We are made children of God by regeneration (#Joh 1:12|). God, in his daily conduct toward the children of this earth, does not carry his discrimination to any great length. Needful blessings are bestowed lavishly upon all. (TFG 248) #Mt 5:46| For if ye love them that love you, what reward have ye? do not even the publicans the same? The Roman publican proper was a wealthy man of the knightly order, who purchased from the state the privilege of collecting the taxes, but the publicans mentioned in the Scripture were their servants--the men who actually collected the taxes, and the official name for them was portitores. These latter were sometimes freedmen or slaves, and sometimes natives of the province in which the tax was collected. The fact that the Jews were a conquered people, paying tax to a foreign power, made the tax itself odious, and hence the men through whom it was extorted from them were equally odious. These men were regarded in the double aspect of oppressors and traitors. The odium thus attached to the office prevented men who had any regard for the good opinion of their countrymen from accepting it, and left it in the hands of those who had no self-respect and no reputation. (See TFG "#Lu 3:12|".) Jesus teaches that our religion is worth little if it begets in us no higher love than that which is shown by natural, worldly men. "Christianity is more than humanity" (M. Henry). (TFG 248-249) #Mt 5:47| And if ye salute your brethren only, what do ye more than others? The Jews despised the Gentiles, so that they did not usually salute them. This was especially true of the Pharisees. The morality, therefore, of this sect proved to be, in this respect, no better than that of the heathen. Salutation has always been an important feature in Eastern social life. The salutation, with all its accompaniments, recognized the one saluted as a friend. (TFG 249) #Mt 5:48| Ye therefore shall be perfect, as your heavenly Father is perfect. Luke emphasizes the particular characteristic of God's perfection which Jesus has been discussing; namely, mercy (#Lu 6:36|); but Matthew records the broader assertion which bids us resemble God's perfections in all their fullness and universality. God is our model. Everything short of that is short of what we ought to be. God can not be satisfied with that which is imperfect. This requirement keeps us in mind of our infirmities, and keeps us at work. Like Paul, we must be ever striving (#Php 3:12|). Our standard is not the perfection of great and heroic men, but of the infinite Creator himself. (TFG 249) #Mt 6:1| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) E. ALMSGIVING, PRAYER, AND FASTING TO BE PERFORMED SINCERELY, NOT OSTENTATIOUSLY. #Mt 6:1-18| Take heed that ye do not your righteousness before men. This verse refers back to #Mt 5:20|, where the disciple is told that his righteousness must exceed that of the scribes and Pharisees. Matthew's fifth chapter deals with the actions themselves, but this sixth chapter treats of the motives and manners of our actions. (TFG 250) #Mt 6:2| When therefore when 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 their reward. Trumpets were sounded as signals to large bodies. This fact gave to the word "trumpet" a symbolic significance. Anything which is noised or blazoned abroad is spoken of as being trumpeted. The figure also conveys the idea of pompous self-laudation. Hence we still speak of an egotistical man as one who "blows his own trumpet." The hypocrites of that day did not blow a literal trumpet to call attention to their gifts any more than the hypocrites of this day do. But they used methods to call attention to their generosity as those of our time do when they publish an account of their munificence in the newspapers. Almsgiving was a prominent feature of Jewish life. Transplanted from Judaism, almsgiving became one of the characteristic features of the early church (#Ac 9:36 10:2 Ga 2:10|). Christ corrected the error as to it in what he said about the widow's mites (#Mr 12:43,44 Lu 21:3,4|). As these hypocrites sought the praise of men, they had their reward when they received it. On the significance of the synagogue, see TFG "Mr 1:39". (TFG 250) #Mt 6:3,4| But when thou doest alms, let not thy left hand know what thy right hand doeth. Jesus here recommends secret and noiseless giving, by the never-to-be-forgotten metaphor of the left and right hand. Our generosity is to come so spontaneously, and with so little thought, that the liberality of one part of the body shall not be communicated to the other. The command does not forbid publicity, but that spirit which desires publicity. "The true Christian cares not how much men hear of his public charities, nor how little they hear of his private ones" (Toplady). Good deeds may be published by others to stimulate good in others; but care should be taken lest they be stimulated to give for the sake of like notoriety (#Mr 12:41-44 Ac 4:36,37|). (TFG 250-251) #Mt 6:4| And thy Father who seeth in secret shall recompense thee. Salvation is a matter of favor, and not of merit. But there is, nevertheless, a recompense attendant upon it. The joys of the world come, and the blessings in this world are included in that recompense (#Mt 25:34-40|). (TFG 251) #Mt 6:5| And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray . . . that they may be seen of men. Jesus deals with our conduct toward God as well as toward man. However perfectly we may act toward man, our life is one-sided and imperfect if we omit or improperly perform our duties toward God. The Pharisaical habit of standing in a prayerful attitude, to be seen of men, was certainly not prayer. In their case public opinion, and not the praise of God, "was the wind that set the wind-mill a-work" (Trapp). As Pharisees loved the standing and not the praying, so Christians should love the praying and not the standing. Yet prayer for the edification or comfort of others is not here condemned. Prayer itself is nowhere condemned. It is the ostentatious prayer-attitude which Jesus stamps with his displeasure. Needless attitudes of private prayer in pulpit and pew are here condemned. In the synagogues. See TFG "#Mr 1:39|". (TFG 251) #Mt 6:6| But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret. The inner chamber was properly a little room in the interior of the house or on the housetop, but it is here used to indicate any place of privacy. The shut door emphasizes the strictness of the privacy, for in all personal prayer we should strive to be alone with God. Jesus found a prayer-chamber upon the mountain-top and in the garden (#Mt 14:23 26:36|). (TFG 252) #Mt 6:7| And in praying use not vain repetitions, as the Gentiles do. For samples of repetitions, see #1Ki 18:26 Ac 19:34|. Strictly speaking, Jesus does not here forbid either a long prayer, or the use of the same words in a prayer when the heart sincerely prompts the utterance. He himself prayed at great length, even continuing in prayer all night (#Lu 6:12|), and in the garden he thrice repeated the same words (#Mt 26:44|). What he does forbid is making the number and length of prayers an object of consideration or a source of trust. This command is especially violated by the repetitions of the Roman Catholic rosary. Speech to God can not be ordered too carefully (#Ec 5:2|). (TFG 252) #Mt 6:8| For your Father knoweth what things ye have need of, before ye ask him. In stating that God knows our desires before we ask, Jesus gives the reason against vain repetitions. God does not need elaborate explanations, and prayer is not uttered to inform him, but to put ourselves in such communion with him as to make us fit to receive. Moreover, prayer is a matter of asking and receiving, and not a meritorious service, as Mohammedans and Catholics still hold, and as the Pharisees held. With them, as public prayers were to gain credit with men, so long and repeated prayers were to obtain merit before God. Christ teaches contrary to all this. (TFG 252) #Mt 6:9| After this manner therefore pray ye. Having pointed out the errors which then characterized prayer, Jesus proceeds to give a brief outline as a model in matter, arrangement, and expression. Our Father who art in heaven. The common Jewish invocation was, "O Lord God of our fathers." Jesus, as the brother of man, introduced this new and precious invocation, which puts us in prayer's proper attitude. (TFG 252-253) #Mt 6:10| Thy kingdom come. This is the first section of the prayer. (TFG 253) #Mt 6:11| Give us this day our daily bread. So long as it is "this day" we do not need to-morrow's bread. (TFG 253) #Mt 6:12| And forgive us our debts, as we also have forgiven our debtors. God can not forgive the temper that is unforgiving, for it can only exist in a heart blind as to the amount of its debt. Forgiveness, too, must be a completed act before we begin to pray. Our Lord lays stress on this one point in the prayer, returning to it after he had closed the form, that he may assure us that the divine procedure will, in this respect, be fashioned to our own. "Debt" is a mild word for our sin, and is broader than "trespass." "Trespass" indicates a misstep, a wrong-doing, but "debt" an unfulfilled obligation of any kind. We must not be hard in exacting our rights, when to do so would be oppressive. See TFG "#Lu 11:2|". (TFG 253, 480) #Mt 6:13| And bring us not into temptation, but deliver us from the evil one. This petition, to be effective, must be followed by an earnest effort on our part to fulfill it. We prefer to read "the evil," rather than "the evil one," for the neuter is more comprehensive (#2Ti 4:18|), and includes deliverance from the evil thoughts of man's own heart, and from evils from without as well as temptations of Satan. As to the prayer generally, we note the following: It is divided into two sections, and each section is subdivided into three heads. Of these the first three are invocations for the glory of God; thus: 1. That God may be glorified in his name, so that it shall be universally reverenced; 2. That God may be glorified in his kingdom--that kingdom before which every power of evil shall eventually fall; 3. That God may be glorified in the hearts of humanity by all men becoming obedient unto his will (#Mt 6:9,10|). These petitions come first, for it is of first importance to us that God should be honored in his person, in his authority and in his desires. The three petitions represent three stages of spiritual growth in the communion and fellowship with God. We first know and revere his name as God. From that we advance to the full recognition of his royal and divine authority. And from this in turn we again advance until we know him fully as Father, and, forgetting his authority, perform his wishes through the joyous constraint of love, as do the angels in heaven. The second three petitions are for humanity; thus: 1. For their bodies, that they may have sustenance (#Mt 6:11|). It is not a petition for milk and honey, symbols of luxury, but for bread, life's staff and necessity, and for bread in moderation--bestowed day by day, like the manna. 2. For their souls in things concerning the past--that past trespasses may be forgiven (#Mt 6:12|). This is the one thing needful to the soul in regard to the past. Since a certain soul condition is necessary (namely: the spirit of forgiveness), as a condition precedent to obtaining this petition, that condition is plainly stated in the petition itself. 3. For their souls as to the future, that they may be enabled to avoid temptation, and that they may be finally delivered from evil (#Mt 6:13|). God does not tempt us (#Jas 1:13|), but he can permit us to be led into temptation, or he can shield us from it, only permitting us to enter so far into it as to come off victorious over it (#1Co 10:13 2Pe 2:9|); so that it shall prove unto us a blessing instead of a curse (#Jas 1:12 5:11|). (TFG 253-254) #Mt 6:14,15| For if ye forgive men their trespasses, your heavenly Father will also forgive you. Forgiveness may be difficult, but it is essential: we should realize that as we pray. Jesus presents this truth positively and negatively, that we may make no mistake about it. Those who are accustomed to repeat the Lord's Prayer will notice that the doxology with which it closes is omitted. It was probably inserted from some early liturgy. It is absent from the oldest manuscripts, and interrupts the connection of the thought about forgiveness. All textual editors omit it. (TFG 254) #Mt 6:16-18| When ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces. By omitting to wash their faces and neglecting to dress or anoint their beards. That they may appear unto men to fast. Fasting, as an aid to meditation and prayer, is a wholesome practice, but stated fasts lead to hollow formality, and fasts which are endured for public praise are an abomination. Christ admonishes us to conceal the fast, and so avoid the temptation to be hypocritically ostentatious, for fasting is intended for self-abasement, and not to cultivate pride. (TFG 254, 255) #Mt 6:17| Anoint thy head. His words allude to the practice of anointing. Rich Jews were accustomed to anoint their bodies daily with olive or sweet oil. This was refreshing, and prevented many of the disease which the dry, hot air of Palestine made prevalent. The custom still prevails among Eastern nations. (TFG 255) #Mt 6:19| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) F. SECURITY OF HEAVENLY TREASURES CONTRASTED WITH EARTHLY ANXIETIES. #Mt 6:19-34| Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal. In our Lord's time banks, such as we have, were unknown, and in order to keep money its possessor frequently buried it, thus subjecting it to rust and corrosion. The havoc caused by moths is too familiar to need comment (#Jas 5:2|). Costly and ornamental apparel was reckoned among a man's chief treasures in olden times. See #Jos 7:21 2Ki 5:5 Lu 16:19|. Oriental houses were frequently made of loose stone or sun-dried bricks, so that the thief found it easier to enter by digging through the wall than by opening the barred door. A too literal compliance with this negative precept would discourage thrift. The precept is not intended to discourage the possession of property in moderation, but it forbids us to hoard for selfish purposes, or to look upon our possessions as permanent and abiding. The lives of many men of our day seem to be employed to no other purpose than that of amassing an abundance of earthly treasure. But no true Christian can envy them, or follow their example. (TFG 255-256) #Mt 6:20| But lay up for yourselves treasures in heaven. As the impossibility of hoarding earthly treasures is in #Mt 6:19| urged as a reason against it, so in this verse the possibility of amassing perpetual possessions in heaven is set forth as the reason why we should do it. Thus the striking contrast between the two kinds of treasures is brought to our notice, so that it is the height of folly not to make a proper choice between them. (TFG 256) #Mt 6:21| For where thy treasure is, there will thy heart be also. Having contrasted the two treasures, Jesus here suggests the contrast between the two places where they are stored up. Since the heart follows the treasure, that it may dwell with the object of its love, we should place our treasures in heaven, even if the treasures there were no better than the treasures on earth; for it is better that our hearts should abide in the city of God than on this sinful earth. (TFG 256) #Mt 6:22,23| The lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light, etc. In these two verses there is a brief allegory, the meaning of which is to be ascertained from the context. The subject under consideration is the propriety of laying up treasures, not on earth, but in heaven, and the effect which treasures have upon the heart. Now, the heart or affection is to the soul much the same as the eye is to the body. If we do not set our affections upon spiritual things, the time quickly comes when we can not see them (#1Co 2:14 Joh 3:19-21|). Jesus therefore represents our affections as if they were an eye. If the eye is single--that is, if it sees nothing with a double or confused vision--then the man receives through it clear views of the outside world, and his inner man is, so to speak, full of light. But if his eye is diseased or blinded, then his inner man is likewise darkened. Applying the allegory to the spiritual man, if his heart is single in its love toward God and the things of God, then he has clear views as to the relative importance and value of things temporal and eternal, things earthly and things heavenly. But if the heart looks with a double interest upon both earthly and heavenly treasure, it makes the man double-minded (#Jas 1:6-8|), and so spoils his life (see TFG "Mt 20:15"). God does not permit a double affection any more than he does a double service, and a man who seeks to continue in it will soon be visited with great darkness as to the things of God, and will become blind in heart and conscience (#Ro 1:21-25|). (TFG 256-257) #Mt 6:24| No man can serve two masters . . . Ye cannot serve God and mammon. Mammon was a common Chaldee word used in the East to express material riches. It is here personified as a kind of god of this world. Jesus here assumes that we are framed to serve (#Ge 2:15|); and hence that we must choose our master, for it is impossible to serve two masters whose interests are different and conflicting. They conflict here, for it is mammon's interest to be hoarded and loved, but it is God's interest that mammon be distributed to the needy and be lightly esteemed. God claims our supreme love and our undivided service. (TFG 257) #Mt 6:25| 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. The word "anxious" is derived from a word which indicates a state of doubt or double-mindedness. It therefore indicates that sense of suspense or worry which comes from a mind in doubt. Compare #Lu 12:29|. Hence we may say that Jesus is here continuing the contrasts of #Mt 6:24|, and that, having warned against a double vision and a double service, he now warns against a double mind as to the comparative value of the benefits to be derived from the service of God or the service of mammom. Mammon can only supply food, but God gives the life; mammon can only furnish clothing, but God gives the body. By single-mindedness we can find peace, for God is to be relied upon. By double-mindedness we fall to worrying, for mammon may fail to supply those things which we feel we need. (TFG 257-258) #Mt 6:26| Behold the birds of the heaven . . . your heavenly Father feedeth them. Are not ye of much more value then they? Literally, "do ye not greatly excel them?" The birds do not serve mammon at all, yet God feeds them. Surely, then, man who excels the birds both in his intrinsic value and in his capacity for temporal and eternal service, can expect to receive from God his sufficient food. (TFG 258) #Mt 6:27| And which of you by being anxious can add one cubit unto the measure of his life? Peace and trust characterize the service of God. The rewards of mammon, on the contrary, are won by anxiety. But the rewards of mammon can not lengthen life as can God. Therefore we should not hesitate to choose God's service. (TFG 258) #Mt 6:28| Consider the lilies of the field. Which lily is here meant can not be determined. Calcott thinks it was the fragrant white lily which grows profusely all over Palestine. Smith favors the scarlet martagon; Tristam, the anemone coronaria; and Thomson, the Huleh lily, a species of iris. It is likely, however, that scholars are trying to draw distinctions where Jesus himself drew none. It is highly probable that in popular speech many of the common spring flowers were loosely classes together under the name "lily." (TFG 258-259) #Mt 6:29| Even Solomon in all his glory was not arrayed like one of these. The magnificence of Solomon and of his court is proverbial in the East unto this day. To the Jew he was the highest representative of earthly grandeur, yet he was surpassed by the common lily of the field. See #So 3:6-11|. (TFG 258) #Mt 6:30| The grass of the field, which . . . is cast into the oven . . . O ye of little faith. "This is the only term of reproach Jesus applied to his disciples" (Bengel). As to the grass and oven we may say that the forests of Palestine had been cleared off centuries earlier, and the people were accustomed to use the dried grass, mingled with wild flowers and weeds, for fuel. The oven was a large, round pot of earthenware, or other material, two or three feet high, and narrowing toward the top. This was first heated by fire within, after which the fire was raked out, and the dough put inside. Such is still the universal practice. (TFG 259) #Mt 6:31| Be not therefore anxious. God's care for the grass which lasts but for a day should teach us to expect that he will show more interest in providing for those who have been fashioned for eternity. (TFG 259) #Mt 6:32| For after all these things do the Gentiles seek. Christians having a heavenly Father to supply their wants, should not live like the Gentiles, who have no consciousness of such a Father. Of what use is all our religious knowledge if we are still as careworn and distrustful as the benighted heathen? Your heavenly Father knoweth that ye have need of all these things. Here is the panacea for anxiety. Being God, the Supreme One knows; being a Father, he feels. Many repose with confidence upon the regularity and beneficence of his providential laws; but far sweeter is that assurance which arises from a sense of God's personal interest in our individual welfare--an interest manifested by the gift of his Son. (TFG 259) #Mt 6:33| But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. The kingdom of heaven is the real object of our search. It must be sought first both in point of time and of interest, and it must be kept ever first in our thoughts after it is found. That Christian faith and obedience leads to worldly prosperity is proved by countless instances which are multiplied with each succeeding day. The security of Christ's kingdom leads to that cheerfulness which renews the strength, and to that undistracted industry which brings success. (TFG 259-260) #Mt 6:34| Be not therefore anxious for the morrow: for the morrow will be anxious for itself. Each day has trouble enough without adding to it by borrowing somewhat from the morrow. Serve God to-day with the strength you used to expend in carrying troubles which you borrowed from the future, and God will order the affairs of to-morrow. (TFG 260) #Mt 7:1| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) G. LAW CONCERNING JUDGING. #Mt 7:1-6 Lu 6:37-42| Judge not, that ye be not judged. Here again Jesus lays down a general principle in the form of universal prohibition. The principle is, of course, to be limited by other Scriptural laws concerning judgment. It does not prohibit: 1. Judgment by civil courts, which is apostolically approved (#Tit 3:1 Heb 13:17 2Pe 2:13-15|). 2. Judgment of the church on those who walk disorderly; for this also was ordered by Christ and his apostles (#Mt 18:16,17 Tit 3:10 2Th 3:6,14 2Jo 1:10 1Ti 1:20 6:5|). 3. Private judgment as to wrong-doers. This is also ordered by Christ and his apostles (#Mt 7:15,16 Ro 16:17 1Jo 4:1 1Co 5:11|). The commandment is leveled at rash, censorious and uncharitable judgments, and the fault-finding spirit or disposition which condemns upon surmise without examination of the charges, forgetful that we also shall stand in the judgment and shall need mercy (#Ro 14:10 Jas 2:13|). Our judgment of Christians must be charitable, (#Joh 7:24 1Co 13:5,6|) in remembrance of the fact that they are God's servants (#Ro 14:4|); and that he reserves to himself the ultimate right of judging both them and us (#Ro 14:4 1Co 4:3,4 2Co 5:10|). (TFG 260-261) #Mt 7:2| For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you. Though God shall judge us with absolute justice, yet justice often requires that we receive even in the same measure in which we have given it, so in a sense the merciful receive mercy, and the censorious receive censure (#Jas 2:12,13|). But from men we receive judgment in the measure in which we give it. Applying the teaching here given locally, we find that Jesus, having condemned the Pharisees in their manner of praying (#Mt 6:5,6|), now turns to reprove them for their manner of judging. Their censorious judgments of Christ himself darken many pages of the gospel. But with a bitter spirit they condemned as sinners beyond the pale of mercy whole classes of their countrymen, such as publicans, Samaritans, and the like, besides their wholesale rejection of all heathen. These bitter judgments swiftly returned upon the heads of the judges and caused the victorious Roman to wipe out the Jewish leaders without mercy. It is a great moral principle of God's government that we reap as we sow (#Job 4:8 Ps 72:8 Ho 8:7 10:12 2Co 9:6 Ga 6:7,8|). Censorious judgment and its harvest are merely one form of culture which comes under this general law. (TFG 261) #Mt 7:3-5| Why beholdest thou the mote. Chip or speck of wood dust. But considerest not the beam. Heavy house timber. That is in thine own eye? In Matthew and Luke (#Lu 6:41,42|) Jesus gives slightly varying applications to this allegorical passage by setting it in different connections. In Luke, as we see, he places it after the words which describe the disastrous effect of being blind leaders of the blind (#Lu 6:39,40|). It therefore signifies in this connection that we ourselves should first see if we would teach others to see. In Matthew he places it after the words about censorious judgment (#Mt 7:1,2|), where it means that we must judge ourselves before we can be fit judges of others. The thought is practically the same, for there is little difference between correcting others as their teachers or as their self-appointed judges. Jesus graphically and grotesquely represents a man with a log, or rafter, in his eye trying to take a chip or splinter out of his neighbor's eye. Both parties have the same trouble or fault, but the one having the greater seeks to correct the one having the less. The application is that he who would successfully teach or admonish must first be instructed or admonished himself (#Ga 6:1|). In moral movements men can not be pushed; they must be led. Hence those who would teach must lead the way. Those who have reformed their own faults can "see clearly" how to help others. But so long as we continue in sin, we are blind leaders of the blind. Compare the application of this parable in Luke. See TFG "#Lu 6:41|". (TFG 263) #Mt 7:6| Give not that which is holy unto the dogs, neither cast your pearls before the swine. The connection here is not obvious. This saying, however, appears to be a limitation of the law against judging. The Christian must not be censoriously judicial, but he should be discriminatingly judicious. He must know dogs and swine when he sees them, and must not treat them as priests and kings, the fit objects for the bestowal of holy food and goodly ornaments. Dogs and swine were unclean animals. The former were usually undomesticated and were often fierce. In the East they are still the self-appointed scavengers of the street. The latter were undomesticated among the Jews, and hence are spoken of as wild and liable to attack man. Meats connected with the sacrificial service of the altar were holy. Even unclean men were not permitted to eat of them, much less unclean brutes. What was left after the priests and clean persons had eaten was to be burned with fire (#Le 6:24-30 7:15-21|). To give holy things to dogs was to profane them. We are here forbidden, then, to use any religious office, work, or ordinance, in such a manner as to degrade or profane it. Saloons ought not to be opened with prayer, nor ought adulterous marriages to be performed by a man of God. To give pearls to swine is to press the claims of the gospel upon those who despise it until they persecute you for annoying them with it. When such men are known, they are to be avoided. Jesus acted on this principle in refusing to answer the Pharisees, and the apostles did the same in turning to the Gentiles when their Jewish hearers would begin to contradict and blaspheme. Compare #15:2,3 21:23-27 Ac 13:46 19:9|. (TFG 263-264) #Mt 7:7| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) H. CONCERNING PRAYER. #Mt 7:7-11| Ask . . . seek . . . knock. The words here are slightly climacteric. Asking is a simple use of voice, seeking is a motion of the body, and knocking is an effort to open and pass through obstacles. (TFG 264) #Mt 7:8| For every one that asketh receiveth. Jesus here uses the universal "every one," but he means every one of a class, for the term is modified by the prescribed conditions of acceptable prayer (#Mt 6:14,15 Jas 1:6,7 4:3 1Jo 5:14|). We see also by #Mt 7:9| that it means every one who is recognized by God as a son. All God's children who pray rightly are heard. (TFG 264) #Mt 7:9,10| Who, if his son shall ask him for a loaf, will give him a stone? or if he shall ask for a fish, will give him a serpent? Fish and bread were the common food of the peasants of Galilee. A stone might resemble a cake, but if given it would deceive the child. A serpent might resemble an eel or a perch, but if given it would be both deceptive and injurious. We often misunderstand God's answer thus. But our sense of sonship should teach us better. (TFG 264) #Mt 7:11| If ye then, being evil, know how to give good gifts unto your children, etc. Here is an argument from analogy. It is assumed that the paternal feeling which prompts us to give good things to our children, is still a higher degree in God with reference to his children; and hence it is argued that he will much more give good things to those who ask him. Since it is Jesus who assumes the likeness on which the argument rests, we may rely on the correctness of the reasoning; but we must be cautious how we derive arguments of our own from the analogy between God's attributes and the corresponding characteristics of man. For example, this attribute of paternal feeling has been employed to disprove the reality of the eternal punishment with which God himself threatens the sinner, because the paternal feeling in man would prevent him from so punishing his own children. The fallacy in the argument consists in assuming that the feeling in question must work the same results in every particular in God that it does in man. But Revelation teaches that such is not the case. (TFG 264-265) #Mt 7:12| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) I. THE GOLDEN RULE. #Mt 7:12 Lu 6:31| 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. Jesus connects the Golden Rule with what precedes with the word "therefore." We are to practice the Golden Rule because God's divine judgment teaches forbearance, and his goodness teaches kindness. This precept is fitly called the Golden Rule, for it embraces in its few words the underlying and governing principle of all morality. It contains all the precepts of the law with regard to man, and all the amplifications of those precepts given by the prophets. It teaches us to put ourselves in our neighbor's place, and direct our conduct accordingly. It assumes, of course, that when we put ourselves in our neighbor's place, we are wise enough not to make any foolish wishes, and good enough not to make any evil ones. The great sages {**} Socrates, Buddha, Confucius and Hillel each groped after this truth, but they stated it thus: "Do not do to others what you would not have done to you"; thus making it a rule of not doing rather than of doing. But the striking difference between these teachers and Christ lies not in the statements so much as in the exemplification. Jesus lived the Golden Rule in his conduct toward men, and maintained perfect righteousness before God in addition thereto. {**} It is instructive to consider the statements of these philosophers and teachers referred to by McGarvey and Pendleton. The Greek rhetorician and orator, Socrates (469-399 B.C.), in his Advice to Nicocles, states, "What stirs your anger when done to you by others, that do not to others." According to the Talmud Shabbath, Hillel (fl. 30 B.C.-A.D. 10), the renowned Jewish rabbi, proposes, "What is hateful to you do not to your neighbor. This is the whole Law, the rest is Commentary." The Chinese philosopher and teacher Confucius (551-479 B.C.) in his Analects (15.23) says, in what is called "The Silver Rule," "What you do not want done to yourself, do not do to others." Using ordinary research tools, I have not been able to locate the quotation attribted to Buddha. Perhaps McGarvey was referring to the Hindu epic poem, The Mahabharata, which states, "Do nothing to thy neighbor which thou wouldst not have him do to thee hereafter."--Ed. (TFG 265) #Mt 7:13,14| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) J. THE TWO WAYS AND THE FALSE PROPHETS. #Mt 7:13-23 Lu 6:43-45| Enter ye in by the narrow gate, etc. The Master here presents two cities before us. One has a wide gateway opening onto the broad street, and other a narrow gate opening onto a straitened street or alley. The first city is Destruction, the second is Life. Compare with #Lu 13:24|. (TFG 266) #Mt 7:14| For narrow is the gate, and straitened the way, that leadeth unto life, and few are they that find it. See TFG "#Lu 13:24|". #Mt 7:15| Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. From the two ways Jesus turns to warn his disciples against those who lead into the wrong path--the road to destruction. Prophets are those who lay claim to teach men correctly the life which God would have us live. The scribes and Pharisees were such, and Christ predicted the coming of others (#Mt 24:5,24|), and so did Paul (#Ac 20:29|). Their fate is shown in #Mt 7:21,22|. By "sheep's clothing" we are to understand that they shall bear a gentle, meek, and inoffensive outward demeanor; but they use this demeanor as a cloak to hide their real wickedness, and so effectually does it hide it that the false prophets often deceive even themselves. (TFG 266) #Mt 7:16| By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? Compare with #Lu 6:44|. #Mt 7:17| Even so every good tree bringeth forth good fruit, etc. Compare with #Lu 6:43|. #Mt 7:19| Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. It is a law of universal application that whatever is useless and evil shall eventually be swept away. (TFG 267) #Mt 7:20| Therefore by their fruits ye shall know them. See TFG "#Lu 6:45|". #Mt 7:21| Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. To say, "Lord, Lord," is to call on the Lord in prayer. While it is almost impossible to overestimate the value of prayer when associated with a consistent life, it has been too common to attribute to it a virtue which it does not possess. The Pharisees were excessively devoted to prayer, and they led the people to believe that every prayerful man would be saved. The Mohammedans and Romanists are subject to the same delusion, as may be seen in their punctilious observance of the forms of prayer, while habitually neglecting many of the common rules of morality. It is here taught that prayer, unattended by doing the will of the Father in heaven, can not save us. Doing the will of God must be understood, not in the sense of sinless obedience, but as including a compliance with the conditions on which sins are forgiven. Whether under the old covenant or the new, sinless obedience is an impossibility; but obedience to the extent of our possibility amid the weaknesses of the flesh, accompanied by daily compliance with the conditions of pardon for our daily sin, has ever secured the favor of God. (TFG 267-268) #Mt 7:22| Many will say to me in that day. The final judgment day. Lord, Lord. See TFG "#Mt 7:21|". Did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works? Jesus here prophetically forecasts those future times wherein it would be worth while to assume to be a Christian. Times when hypocrisy would find it a source of profit and of honor to be attached to Christ's service. In these days we may well question the motives which induce us to serve Christ. High place in the visible kingdom is no proof of one's acceptance with God. Neither are mighty works, though successfully wrought in his name. Judas was an apostle and miracle-worker, and Balaam was a prophet, yet they lacked that condition of the heart which truly allies one with God (#1Co 13:1-3|). Jesus says the number of false teachers is large. We must not carelessly ignore the assertion of that important fact. We should also note that Christ will not lightly pass over their errors on the judgment day, though they seem to have discovered them for the first time. Such truths should make us extremely cautious both as teachers and learners. (TFG 268) #Mt 7:23| And then will I profess unto them. Better, confess. I never knew you. Never approved or recognized you. See #Mt 25:12|. Depart from me. #Mt 25:41|. Ye that work iniquity. This indicates that false teachers filled with a patronizing spirit toward the Lord, and with a sense of power as to his work, will be deceived by a show of success. Through life Christ appeared to them to be accepting them and approving their lives, but he now confesses that this appearance was not real. It arose from a misconception on their part and on that of others. Many works which men judge to be religious really undermine religion. The world esteems him great whose ministry begets Pharisees, but in Christ's eyes such a one is a worker of iniquity. (TFG 268) #Mt 7:24| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) K. CONCLUSION AND APPLICATION: TWO BUILDERS. #Mt 7:24-29 Lu 6:46-49| Every one therefore that heareth these words of mine, and doeth them. See #Joh 13:17 Jas 1:22|. Shall be likened unto a wise man, who built his house upon the rock. The word rock suggests Christ himself. No life can be founded upon Christ's teaching unless it be founded also upon faith and trust in his personality. For this we must dig deep, for as St. Gregory says, "God is not to be found on the surface." (TFG 269) #Mt 7:25| And the rain descended, and the floods came, and the winds blew. The imagery of this passage would be impressive anywhere, but is especially so when used before an audience accustomed to the fierceness of an Eastern tempest. Rains, floods, etc., represent collectively the trials, the temptations and persecutions which come upon us from without. There comes a time to every life when these things throng together and test the resources of our strength. (TFG 269) #Mt 7:26| And every one that heareth these words of mine, and doeth them not, etc. See #Lu 6:49|. #Mt 7:27| And the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof. We do not need to go to Palestine to witness the picture portrayed here. Whole towns on the Missouri and the lower Mississippi have been undermined and swept away because built upon the sand. Jesus here limits the tragedy to a single house. "A single soul is a great ruin in the eyes of God" (Godet). Jesus did not end his sermon with a strain of consolation. It is not always best to do so. (TFG 270) #Mt 7:28| The multitudes were astonished at his teaching. See TFG "#Mr 1:22|". #Mt 7:29| And not as their scribes. See TFG "#Mr 1:22|". #Mt 8:1| XLIII. HEALING THE CENTURION'S SERVANT (At Capernaum.) #Mt 8:1,5-13 Lu 7:1-10| And when he was come down from the mountain, great multitudes followed him. Jesus proceeded from the mountain to Capernaum, which was now his home, or headquarters. See #Lu 7:1|. The multitudes which are now mentioned for the third time were not wearied by his sermon, and so continued to follow him. Their presence showed the popularity of Jesus, and also emphasized the fact that the miracles which followed the sermon were wrought in the presence of the vast throngs of people. (TFG 270) #Mt 8:2| XXXIV. JESUS HEALS A LEPER AND CREATES MUCH EXCITEMENT. #Mt 8:2-4 Mr 1:40-45 Lu 5:12-16| There came to him a leper and worshipped him. See TFG "#Mr 1:40|" and see TFG "Lu 5:12". #Mt 8:3| And he stretched forth his hand, etc. See TFG "#Mr 1:41|". And straightway his leprosy was cleansed. See TFG "#Mr 1:42|". #Mt 8:4| And Jesus saith unto him, See thou tell no man. Several reasons are suggested why the Lord thus commanded silence: 1. It may have been better for the man not to mention his cure (#Joh 9:34|). 2. He required the decision of the priest to make him legally clean; and too much talk might so prejudice the priests as to lead them to refuse to admit his cure. 3. But the best reason is that it accorded with our Lord's general course, which was to suppress excitement, and thus prevent too great crowds from gathering about him and hindering his work. To take this view is to say that Jesus meant to prevent exactly what happened. But go, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. Though healed of his leprosy, the man was not legally clean until declared so by the priest. The priest alone could readmit him to the congregation. The local priest inspected the healed leper, and if he was found clean or cured, he was purified by the use of two birds, cedar wood, scarlet and hyssop, razor and bath. After seven days he was again inspected, and if still cured the priest repaired with him to the temple, where he offered the gift for his cleansing, which was three lambs, with flour and oil; or if the leper was poor, one lamb and two doves or pigeons, with flour and oil (#Le 14:19-22|). The healed leper was a testimony that Messiah, the great Physician, had come, and that he respected the law of Moses. This testimony was given both to priests and people. (TFG 180) #Mt 8:5| There came unto him a centurion. The context shows that this centurion or captain of a hundred men was a Gentile, but whether he was in the employ of Herod Antipas, tetrarch of Galilee, or an officer in the Roman army, is not clear, neither is very important. The army of Antipas, like that of other petty kings, was modeled after that of Rome. Beseeching him. See TFG "#Mt 7:3|". (TFG 270-271) #Mt 8:6| Lord, my servant lieth in the house sick of the palsy, grievously tormented. Because palsy is not usually accompanied with suffering, some think that in this case it was combined with tetanus or lockjaw, a combination not infrequent in hot climates. But Sir R. Bennet, M.D., speaks thus: "In this instance we have probably a case of progressive paralysis, attended by muscular spasms, and involving the respiratory movements, where death is manifestly imminent and inevitable. In such a case there would be symptoms indicative of great distress, as well as immediate danger to life." As to palsy generally, see TFG "Mt 4:24" and see TFG "Mr 2:3". (TFG 271) #Mt 8:7| And he saith to him. That is, answering him as represented by his friends. See TFG "#Mt 8:5|". (TFG 272) #Mt 8:8| And the centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof. Not because his house was a poor one, for he was evidently well-to-do (#Lu 7:5|). But only say the word, and my servant shall be healed. See TFG "#Lu 7:7|". (TFG 272) #Mt 8:9| My servant. Not a soldier, but a household slave. Do this, and he doeth it. Having those over him, he knew how to obey, and having those under him, he knew how to be obeyed. He was familiar, therefore, with all the principles of obedience. Knowing from the healing of the nobleman's son, or from other reports concerning Jesus, that the realm of nature obeyed Jesus, he judged from his knowledge of earthly obedience that Jesus had those who could come and go for him, and who could carry his messages and enforce obedience to them. He felt that the presence of Jesus was not at all necessary to the healing. (TFG 272-273) #Mt 8:10| And when Jesus heard it, he marvelled. . . . I have not found so great faith, no, not in Israel. To some it seems strange that Jesus could marvel, but he had all the actual feelings of a man. However, we should note that Jesus is never said to have marveled but twice. In this case it was because of belief, and in the other (#Mr 6:6|), it was because of unbelief. Those who think that Jesus gave or gives faith should note this fact. If Jesus had given the centurion faith, he could not have been surprised to find that he had it; and, if he failed to bestow it upon the people of Nazareth, it would have been inconsistent in him to express surprise at their lack of it. It would seem, however, irreconcilable with the character and affectionate nature of Christ, to bestow faith in such profusion upon this Gentile stranger, and withhold every spark of it from his near kinsmen and fellow-townsmen. Faith is no miraculous gift. Faith means no more nor less than belief; and a man believes the Scripture facts in the same manner and by the same processes that he believes any other facts. (TFG 273) #Mt 8:11| And I say unto you, that many shall come from the east and the west. Jesus here predicts the conversion of the Gentiles, since that fact is suggested to him by the faith of this centurion. The east and the west represent the extreme points of the compass in the directions in which the world was most thickly inhabited. But Jesus refers rather to spiritual separation than to geographical distances (#Mal 1:11 Isa 49:19 Jer 16:19 Zec 8:22|). (TFG 273-274) #Mt 8:12| But the sons of the kingdom. The child of anything in Hebrew phraseology expressed the idea of special property which one has in the thing specified, as, for instance, children of disobedience (#Eph 2:2|). Jesus here means, then, the Jews, to whom the kingdom belonged by hereditary descent (#Ro 9:4|). Shall be cast forth into the outer darkness: there shall be the weeping and the gnashing of teeth. In this paragraph Christ's kingdom is set forth under the simile of a great feast, a familiar simile with Jesus (#Mt 26:29 Lu 22:30|). The Jews were accustomed to speak of the delights of the Messianic kingdom as a feast with the patriarchs (#Lu 14:15|), but lost sight of the fact that Gentiles should share in its cheer and fellowship (#Isa 25:6|). Marriage feasts and other great feasts of the Jews were usually held in the evening. Inside, therefore, there would be joy and light and gladness, but outside there would be darkness and disappointment, tears and bitter self-reproach (#Mt 25:10-13|). The despised outcasts should be brought in and placed at the festal board, while the long-invited guests--the natural and fleshly heirs of Abraham's invitation--would be excluded (#Mt 21:43|). Hell is absence from spiritual light, separation from the company of the saved, lamentation and impotent rage. (TFG 274) #Mt 8:13| And the servant was healed in that hour. In the moment when Jesus spoke, the servant was healed--not relieved, but healed. (TFG 274) #Mt 8:14| XXXII. HEALING PETER'S MOTHER-IN-LAW AND MANY OTHERS. (At Capernaum.) #Mt 8:14-17 Mr 1:29-34 Lu 4:38-41| Peter's house. See TFG "#Mr 1:29|". His wife's mother. See TFG "#Mr 1:30|". Sick of a fever. See TFG "#Lu 4:38|". #Mt 8:15| He touched her hand, etc. See TFG "#Mr 1:31|". #Mt 8:16| And when even was come, etc. See TFG "#Mr 1:32|". #Mt 8:17| That it might be fulfilled which was spoken through Isaiah the prophet. #Isa 53:4|. Himself took our infirmities, and bare our diseases. Isaiah's vision is progressive; he sees, first, a man of sorrows; second, a man sorrowful because he bore the sickness and sorrows of others; third, a man who also bore sin, and healed the souls of others by so doing. Such was the order of Christ's life. His early years were spent in poverty and obscurity; his days of ministry in bearing, by sympathy and compassion, the sicknesses and sorrows of others (#Joh 11:35 Mr 14:34|); and in the hour of his crucifixion, he became the world's sin-bearer (#Joh 1:29 1Pe 2:24|). (TFG 171) #Mt 8:18| LV. JESUS STILLS THE STORM (Sea of Galilee; same day as last section) #Mt 8:18-27 Mr 4:35-41 Lu 8:22-25| He gave commandment to depart unto the other side. See TFG "#Mr 4:35|". #Mt 8:19| And there came a scribe. Literally, "one scribe." The number is emphatic; for, so far as the record shows, Jesus had none of this class among his disciples. (TFG 341) #Mt 8:20| The foxes have holes. Caves, dens. The Son of man. Daniel's name for the Messiah (#Da 7:10-13|). Hath not where to lay his head. This scribe had heard the wonderful parables concerning the kingdom. He, like all others, expected an earthly kingdom and sought to have a place in it. Jesus so replied as to correct his false expectations. (TFG 341-342) #Mt 8:21| And another of the disciples. This disciple must have been one of the twelve, for these only were required to follow Jesus (#Mr 3:14|). Lord, suffer me first to go and bury my father. It may have been James or John, whose father, Zebedee, almost certainly died before Jesus did. He may have just heard of his father's death. {*} {*} I do not concur in this statement.--P. Y. P. (TFG 342) #Mt 8:22| Follow me; and leave the dead to bury their own dead. Let the spiritually dead bury the naturally dead. This was a very exceptional prohibition, intended to show not that it was ordinarily wrong to stop for burying the dead, but wrong when in conflict with a command from Jesus. God bids us recognize the claims of filial duty, but rightfully insists that our duties toward him are superior to those due our parents. (TFG 342) #Mt 8:23| And when he was entered into a boat, his disciples followed him. See TFG "#Mr 4:36|". #Mt 8:24| There arose a great tempest in the sea. See TFG "#Mr 4:37|". #Mt 8:25| Save, Lord; we perish. See TFG "#Mr 4:38|". #Mt 8:26| Why are ye fearful, O ye of little faith? See TFG "#Mr 4:40|". He arose, and rebuked the winds and the sea. See TFG "#Mr 4:39|". #Mt 8:27| What manner of man is this, etc. See TFG "#Mr 4:41|". #Mt 8:28| LVI. JESUS HEALS TWO GERGESENE DEMONIACS (Gergesa, now called Khersa.) #Mt 8:28-34 9:1 Mr 5:1-21 Lu 8:26-40| The country of the Gadarenes. See TFG "#Mr 5:1|". There met him two possessed with demons. See TFG "#Mr 5:2|". #Mt 8:29| What have we to do with thee. On this phrase, see TFG "Joh 2:4". Art thou come hither to torment us before the time? The judgment-day, the time of punishment and torment (#Mt 25:41 2Pe 2:4 Jude 1:6|). (TFG 346) #Mt 8:32| The whole herd rushed down the steep into the sea, and perished in the waters. See TFG "#Mr 5:13|". #Mr 8:33| They that fed them. See TFG "#Mr 5:14|". #Mt 8:34| And, behold, all the city came out to meet Jesus. It was about half a mile from Khersa to the seashore. They besought him that he would depart from their borders. See TFG "#Mr 5:17|". #Mt 9:1| His own city. Capernaum. (TFG 348) #Mt 9:2| XXXV. JESUS HEALS A PARALYTIC AT CAPERNAUM. #Mt 9:2-8 Mr 2:1-12 Lu 5:17-26| A man sick of the palsy, lying on a bed. See TFG "#Mr 2:3|". Son, be of good cheer; thy sins are forgiven. See TFG "#Mr 2:5|". #Mt 9:3| This man blasphemeth. See TFG "#Mr 2:7|". #Mt 9:4| And Jesus knowing their thoughts, etc. See TFG "#Mr 2:8|". #Mt 9:5| For which is easier, to say, etc. See TFG "#Mr 2:9|". #Mt 9:6| But that ye may know, etc. See TFG "#Mr 2:9|". Arise, and take up thy bed, and go up unto thy house. See TFG "#Mr 2:11|". #Mt 9:7| And he arose, and departed to his house. See TFG "#Mr 2:12|". #Mt 9:8| When the multitudes saw it, they were afraid. See TFG "#Mr 2:12|". And glorified God, who had given such authority unto men. Some take the word "men" as the plural of category, and apply it to Christ. Others think that they regarded Jesus as a mere man among other men, and that they therefore looked upon his power as a gift given to men generally, and not as something peculiar to himself. If this latter view is correct, it is likely that they took the words "Son of man" (#Mt 9:6|) as referring to men generally, and not as a reference to the Messiah, such as Jesus meant it to be. (TFG 189) #Mt 9:9| XXXVI. THE CALL OF MATTHEW. (At or near Capernaum.) #Mt 9:9 Mr 2:13,14 Lu 5:27,28| He saw a man, called Matthew, sitting at the place of toll. See TFG "#Mr 2:14|". #Mt 9:10| LVII. MATTHEW'S FEAST. DISCOURSE ON FASTING. (Capernaum.) #Mt 9:10-17 Mr 2:15-22 Lu 5:29-39| Many publicans. Matthew had invited his old friends. On publicans, see TFG "Mt 5:46". (TFG 349) #Mt 9:11| Why eateth your Teacher with the publicans and sinners? See TFG "#Mr 2:16|". #Mt 9:12| They that are whole have no need of a physician, but they that are sick. See TFG "#Mr 2:17|". #Mt 9:13| But go ye and learn what this meaneth, I desire mercy, and not sacrifice. For an explanation of this passage, see TFG "Mt 12:7". To mercifully help sinners to repent was more precious to God than sacrifice. For I came not to call the righteous, but sinners. See TFG "#Mr 2:17|". (TFG 349) #Mt 9:14| Why do we and the Pharisees fast oft, but thy disciples fast not? See TFG "#Mr 2:18|". #Mt 9:15| Can the sons of the bridechamber mourn, etc. See TFG "#Mr 2:19|". But the days will come, etc. See TFG "#Mr 2:20|". #Mt 9:16| And no man putteth a piece of undressed cloth upon an old garment, etc. See TFG "#Mr 2:21|". #Mt 9:17| Neither do men put new wine into old wine-skins, etc. See TFG "#Mr 2:22|". #Mt 9:18| LVIII. JAIRUS' DAUGHTER AND THE INVALID WOMAN. (Capernaum, same day as last.) #Mt 9:18-26 Mr 5:22-43 Lu 8:41-56| While he spake these things unto them. While he talked about fasting at Matthew's table. There came a ruler, and worshipped him. See TFG "#Mr 5:22|". Saying, My daughter is even now dead. See TFG "#Mr 5:23|". (TFG 352) #Mt 9:19| And Jesus arose. From Matthew's table. Jesus did not fast for form's sake, but he was ever ready to leave a feast that he might confer a favor. (TFG 353) #Mt 9:22| Daughter, be of good cheer. Faith gets a sweet welcome. Thy faith hath made thee whole. See TFG "#Mr 5:34|". #Mt 9:23| And saw the flute-players, and the crowd making a tumult. See TFG "#Mr 5:38|". #Mt 9:24| The damsel is not dead, but sleepeth. See TFG "#Mr 5:39|". And they laughed him to scorn. See TFG "#Mr 5:40|". #Mt 9:25| When the crowd was put forth. See TFG "#Mr 5:40|". And took her by the hand. See TFG "#Mr 1:31|". And the damsel arose. See TFG "#Mr 5:42|". #Mt 9:27| LIX. HEALING BLIND MEN AND A DUMB DEMONIAC. (Probably Capernaum.) #Mt 9:27-34| And as Jesus passed by from thence. If construed strictly, this phrase means, as he departed from Jairus' house. But the phrase is indefinite. Son of David. This, among the Jews, was a common and thoroughly recognized name for the expected Messiah. (TFG 357) #Mt 9:28| When he was come into the house. Possibly Peter's. But the place is not important. The house is mentioned to show that the blind men persistently followed Jesus until he stopped. Believe ye that I am able to do this? In the earlier stages of his ministry Jesus had worked his miracles with little or no solicitation; but now, as the evidences of his power were multiplied, Jesus demanded a fuller expression of faith; for faith was the fruitage for which the miracles were wrought. (TFG 357) #Mt 9:30| Jesus strictly charged them. Sternly. (TFG 357) #Mt 9:31| But they went forth, and spread abroad his fame in all that land. Jesus might well speak severely when charging his beneficiaries to be silent (#Mt 9:30|), for apparently no one of them ever obeyed him. (TFG 357) #Mt 9:33| When the demon was cast out, the dumb man spake. Some regard this demoniac as being the victim of combined physical and spiritual maladies, but it is more likely that the dumbness was caused by the demon, since in some instances they deprived men of reason (#Mr 5:15|), and in others they threw men into convulsions or distortions (#Mr 9:18 Lu 13:11,16|). (TFG 357-358) #Mt 9:34| But the Pharisees said, By the prince of the demons casteth he out demons. If we are correct in our chronology, Jesus had already fully answered this charge. See TFG "#Mt 12:27|". If he repeated any part of this answer at this time, Matthew is silent as to it. (TFG 358) #Mt 9:35| LXI. THIRD CIRCUIT OF GALILEE. THE TWELVE INSTRUCTED AND SENT FORTH. #Mt 9:35-38 10:1,5-42 Mr 6:6-13 Lu 9:1-6| Jesus went about all the cities and villages. See TFG "#Mr 6:6|". Teaching in their synagogues. See TFG "#Mr 1:39|". #Mt 9:36-38| Because they were distressed and scattered, as sheep not having a shepherd, etc. These verses contain the reasons why Jesus separated his apostles from himself, and scattered them among the people. The masses of the people of Galilee had been deeply stirred by the teaching and miracles of Jesus, but they knew not as yet what direction was to be given to this popular movement. They were in a bewildered state, like shepherdless sheep, scattered over the hills and faint from running. The twelve were to assist him as undershepherds in gathering these sheep. (TFG 363) #Mt 9:37| The harvest indeed is plenteous, but the laborers are few. In the second figure Jesus likens the people to a ripened harvest, and he sends the apostles among them as reapers who shall garner them. (TFG 363) #Mt 10:1| And he called unto him his twelve disciples. See TFG "#Mr 6:7|". Unclean spirits. See TFG "#Mr 1:23|". #Mt 10:2| XLI. AFTER PRAYER JESUS SELECTS TWELVE APOSTLES. (Near Capernaum.) #Mt 10:2-4 Mr 3:13-19 Lu 6:12-16| Now the names of the twelve apostles are these. Mark and Luke give the names of the apostles at the time when they were chosen, but Matthew gives them at the time when they were sent out. The twelve. See TFG "#Mr 3:14|". {*} Apostles. See TFG "#Lu 6:13|". Simon, who is called Peter. See TFG "#Mr 3:16|". And Andrew his brother; James the son of Zebedee, and John his brother. This selection of brothers suggests that the bonds of nature may strengthen those of grace. See TFG "#Mr 3:17|". {*} The names of the apostles are recorded four times in the following different arrangements and orders. Some think that Matthew divides them into groups of two, so that he may show us who went together when Jesus sent them out in pairs (#Mr 6:7|). But it is idle to speculate as to the differences in arrangement. We note, however, that the twelve are divided into three quaternions, or groups of four, and that each has a fixed leader. ---------------------------------+---------------------------------- MATTHEW 10:2-4 | MARK 3:16-19 ---------------------------------+---------------------------------- Simon, called Peter | Simon, surnamed Peter and Andrew his brother | and James the son of Zebedee James the son of Zebedee | and John the brother of James and James his brother | and Andrew ---------------------------------+---------------------------------- Philip | and Philip and Bartholomew | and Bartholomew Thomas | and Matthew and Matthew the publican | and Thomas ---------------------------------+---------------------------------- James the son of Alphaeus | and James the son of Alphaeus and Thaddaeus | and Thaddaeus Simon the Cananaean | and Simon the Cananaean and Judas Iscariot, | and Judas Iscariot, who also betrayed him | who also betrayed him ---------------------------------+---------------------------------- ---------------------------------+--------------------------------- LUKE 6:14-16 | ACTS 1:13 ---------------------------------+--------------------------------- Simon, named Peter | Peter and Andrew his brother | and John and James | and James and John | and Andrew ---------------------------------+--------------------------------- and Philip | Philip and Bartholomew | and Thomas and Matthew | Bartholomew and Thomas | and Matthew ---------------------------------+--------------------------------- and James the son of Alphaeus | James the son of Alphaeus and Simon called the Zealot | and Simon the Zealot and Judas the son of James | and Judas the son of James and Judas Iscariot, | who became a traitor | ---------------------------------+--------------------------------- (TFG 220-223) #Mt 10:3| Philip. See TFG "#Joh 1:43|". For notes on Bartholomew, Thomas, Matthew, James the son of Alphaeus, and Lebbaeus Thaddaeus, see TFG "Mr 3:18". #Mt 10:4| Simon the Cananaean. See TFG "#Mr 3:18|". Judas Iscariot, who also betrayed him. See TFG "#Mr 3:19|". #Mt 10:5| These twelve Jesus sent forth. See TFG "#Mr 6:7|". #Mt 10:6| But go rather to the lost sheep of the house of Israel. This first commission restricted Christ's messengers to the Jewish people, and the parts of Palestine which they inhabited, but his second commission impelled them to go everywhere and to preach to every creature (#Mr 16:15|). As Jesus himself was sent only to the Jews, so during his days on earth he sent his disciples only to them. Also see TFG "Mt 15:24". (TFG 363-364) #Mt 10:7| As ye go, preach, saying, The kingdom of heaven is at hand. It was set up about a year later, on the day of Pentecost, under the direction of the Holy Spirit (#Ac 2:1-4|). (TFG 364) #Mt 10:8| Freely ye received, freely give. Here is the true rule of giving. Paul repeats it at #1Co 16:2|. If we would obey this rule, we would make this a happy world. (TFG 364) #Mt 10:9,10| Get you no gold, nor silver, nor brass in your purses. See TFG "#Mr 6:8|". #Mt 10:11| And there abide till ye go forth. See TFG "#Mr 6:10|". #Mt 10:13| And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. The form of salutation on entering a house was, "Peace to this house." The apostles are told to salute each house, and are assured that the peace prayed for shall return to them if the house is not worthy; that is, they shall receive, in this case, the blessing pronounced on the house. (TFG 365) #Mt 10:14| And whosoever shall not receive you, etc. See TFG "#Mr 6:11|". As ye go forth out of that house pf that city, shake off the dust of your feet. The word "house" indicates a partial and the word "city" a complete rejection. (TFG 365) #Mt 10:15| It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment. For a comment on similar remarks, see TFG "Mt 11:24". God judges all men with reference to their opportunities. (TFG 365) #Mt 10:16| I send you forth as sheep in the midst of wolves. At this point Jesus passes from the first, or temporary, to the second, or final, commission of the apostles, for all the persecutions enumerated were encountered under the latter. (TFG 365) #Mt 10:17| Councils, and . . . synagogues. Councils and synagogues were both Jewish powers. On the synagogue, see TFG "Mr 1:39". (TFG 366) #Mt 10:18| Before governors and kings. The phrase "governors and kings" indicates Gentile powers, for most all governors and kings were then appointed by Rome. (TFG 366) #Mt 10:19| Be not anxious how or what ye shall speak. For comment on similar words, see TFG "Lu 12:11". (TFG 366) #Mt 10:21| Brother shall deliver up brother to death. Jesus here foretells the intense religious bigotry with which his ministers should be opposed. Having foretold persecution, he here predicts actual martyrdom. (TFG 366) #Mt 10:22| Ye shall be hated of all men for my name's sake. The term "all" is used in its general and not in its absolute sense. The apostles had some few friends among the unbelievers. Jesus gives the exact cause of the hatred. It would not be because of any personal faults or peculiarities, but simply because of adherence to Christ. But he that endureth to the end, the same shall be saved. Since the persecution was unto death, the endurance which should meet it must be to the end of life. (TFG 366) #Mt 10:23| When they persecute you in this city, flee into the next. The apostles were not to meet obduracy with obduracy. Moving as swiftly as they could along the line of least resistance, they would not be able to evangelize all the Jewish cities before the time set for their desolation--before the Son of man should come in the demonstration of his judicial power and destroy the Jewish nationality. (TFG 366) #Mt 10:25| It is enough for the disciple that he should be as his teacher. Jesus applied similar words to the Jewish teachers. See TFG "#Lu 6:40|". If they have called the master of the house Beelzebub, etc. Jesus here warns the apostles that they can not expect better treatment than he himself received--no, not so good. Nor should they ask exemption from what he himself suffered. (TFG 367) #Mt 10:28| Be not afraid of them that kill the body. See TFG "#Lu 12:4|". #Mt 10:31| Fear not therefore. See TFG "#Lu 1:30|". #Mt 10:33| Whosoever shall deny me before men. For comment on similar remarks see TFG "Lu 12:8". #Mt 10:36| A man's foes shall be they of his own household. For comment on similar language see TFG "Lu 12:53". #Mt 10:37| He that loveth father or mother more than me is not worthy of me. Love for the old religion would make the members of the Jewish and pagan families persecute those who apostasized from it to give their hearts to Christ. But if the Jew and the pagan thus held their religions at a higher value than the ties of kindred, much more should the Christian value his religion above these ties. (TFG 367) #Mt 10:38| And he that doth not take his cross and follow after me, is not worthy of me. This is doubtless an allusion to the manner of his death, and being the first of the kind it must have been very puzzling to his disciples, unless explained by prior words of Jesus, of which we have no record. As such allusion its full meaning is this: "If I bear for each the vicarious cross and suffer for each the full measure of the divine displeasure, then each should be willing cheerfully to follow me that he may obtain the benefits of my sacrifice, and if the light cross of human displeasure deter him from this, he is not worthy of me." (TFG 368) #Mt 10:39| He that findeth his life shall lose it; and he that loseth his life for my sake shall find it. Jesus declares that all self-seeking is self-losing. He that makes his own life the chief object of his endeavor really fails the more he seems to succeed. He who saves and husbands his powers to expend them on those lower carnal joys which a sinner calls "life" shall lose those higher spiritual joys which God calls "life," and vice versa. For a comment on similar expression, see TFG "Mr 8:35". (TFG 368) #Mt 10:40| He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. Having depicted in all their darkness the persecutions which awaited the apostles, Jesus here, by an easy transition, proceeds to declare the honor of their apostleship in that they were representatives directly of Christ, and indirectly of the Father. (TFG 398) #Mt 10:41,42| He that receiveth a prophet in the name of a prophet. That is, because he is a prophet. Shall receive a prophet's reward, etc. Whoever honors a prophet, a righteous man, or a disciple, as such recognizes that person's relation to God as the ground of that act; and to that extent honors God in the act, just as he who performs a similar act in the name of a friend thereby honors that friend. A prophet's reward is not synonymous, however, with final salvation, for salvation is a matter of grace and not of reward. (TFG 368-369) #Mt 11:2| XLV. THE BAPTIST'S INQUIRY AND JESUS' DISCOURSE SUGGESTED THEREBY. (Galilee.) #Mt 11:2-30 Lu 7:18-35| In the prison. John had been cast into prison about December, A.D. 27, and it was now after the Passover, possibly in May or June, A.D. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife (#Mt 14:3 Mr 6:17|). According to Josephus, the place of John's imprisonment and death was the castle of Machaerus (or Makor), east of the Dead Sea (The Antiquities of the Jews, 18; 5.1,2). It was built by Herod the Great, and was not very far from that part of the Jordan in which John had baptized, so that it is probable that Herod resided in this castle when he went to hear John preach (#Mt 14:4 Mr 6:18|). We learn elsewhere that Herod felt kindly towards John (#Mr 6:20|), and this fact, coupled with the statement that John called two of his disciples to him, suggests that John must have been held as an honored prisoner with liberties like those accorded Paul at Caesarea (#Ac 24:23|). (TFG 278) #Mt 11:3| Art thou he that cometh, or look we for another? The prophets spoke of the Messiah as the coming one, and John himself had done likewise (#Mt 3:11|). See TFG "#Lu 7:20|". (TFG 278) #Mt 11:4| And Jesus answered and said unto them, Go and tell John the things which ye hear and see. John himself, when thus questioned, had answered plainly, saying, "No" (#Joh 1:20,21|), and he probably expected a like categorical answer from Jesus. The indirect answer of Jesus, ending with a beatitude, was well calculated to waken in John beneficial thoughtfulness, for it threw his mind back upon the prophecies of God, such as #Isa 30:5,6 42:7 41:1-3|, etc. (TFG 280) #Mt 11:5| And the poor have good tidings preached to them. Jesus sums up his work in the form of a climax, wherein preaching the gospel to the poor stands superior even to the raising of the dead. Attention to the poor has always been a distinctive feature of Christianity. To care for the poor is above miracles. Modern Orientals are not impressed by the miracles of the New Testament as such. The sacred literature of India and China abounds in wonders, and with the people of these lands a miracle is little more than a commonplace. With them Christ's love for the lowly is above the miracles. "Wonders and miracles might be counterfeited, but a sympathy with the suffering and helpless, so tender, so laborious, so long continued, was not likely to be simulated. Such humanity was unworldly and divine" (Beecher). (TFG 280-281) #Mt 11:6| And blessed is he, whosoever shall find no occasion of stumbling in me. The scribes had stumbled and failed to believe in Jesus because he did not fulfill their ideal, or come up to their expectations. Jesus seeks to woo John from a like fate by the sweet persuasion of a beatitude. John must realize that it is better for the subject to fall in with the plans of the all-wise King, as he fulfills the predictions of God the Father, than for the King to turn aside and frustrate the plan of the ages to humor the passing whim of a despondent and finite mind. (TFG 281) #Mt 11:7,8| And as these went their way. See #Lu 7:24|. Jesus began to say unto the multitudes concerning John. The commendation of Jesus which follows was not spoken in the presence of John's messengers. It was best that John should not hear it. We also do our work under the silent heavens and wait for the future plaudit, "Well done, good and faithful servant" (#Mt 25:21,23|). What went ye out into the wilderness to behold? a reed shaken with the wind? After the departure of John's messengers Jesus immediately clears the character of John of unjust suspicion. John, who had testified with such confidence as to the office and character of Jesus, now comes with a question betraying a doubtful mind and wavering faith. Was John then a vacillating man? Was he guilty of that lack of steadfastness which the world looks upon as intolerable in all who it esteems great? Was he blown about by every wind of public opinion like the tall reed (the Arunda donax) which skirts the Jordan, and which stands, bearing its beautiful blossoming top twelve feet high one moment, only to bow it to earth the next, the slender stem yielding submissively to the passing breeze? Was he a voluptuary about to condescend to flatter Herod and retract his reproof, that he might exchange his prison for a palace? Those who had gone to the wilderness to see John had found no such man, and John was still the John of old. One act does not make a character, one doubt does not unmake it. John was no reed, but was rather, as Lange says, "a cedar half uprooted by the storm." (TFG 281-282) #Mt 11:9| But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet. #Mt 11:10| shows us that John was a messenger as well as a prophet. Prophets foretold the Messiah, but John was the herald who announce him. John was miraculously born, and was himself the subject of prophecy. Great as was John in popular estimation, that estimation was insufficient. (TFG 282) #Mt 11:10| This is he, of whom it is written, Behold, I send my messenger before thy face, Who shall prepare thy way before thee. This quotation is taken from #Mal 3:1|, where it reads "my messenger . . . before me." But Mark (#Mr 1:2|) concurs with Matthew and Luke (#Lu 7:27|) in the reading given here. From the change in the words it appears "that Christ is one with God the Father, and that the coming of Christ is the coming of God" (Hammond). (TFG 282) #Mt 11:11| 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. We find from this passage that all true greatness arises from association, relation and contact with Jesus Christ. To be Christ's forerunner is to be above teacher and prophet, Levite and priest, lawgiver and king, and all else that the world estimates as great. If all greatness be thus measured by contact of Christ, how great must Christ be! But the least in the kingdom is greater then John. "This shows: 1. That John was not in the kingdom of God. 2. That, as none greater than John has been born of women, no one had yet entered the kingdom. 3. That, therefore, it had not yet been set up; but as John himself, Jesus, and the Twelve under the first commission, preached, was "at hand." 4. All in the kingdom, even the humble, have a station superior to John's" (Johnson). Farrar reminds us of the old legal maxim which says, "The least of the greatest is greater than the greatest of the least," which is as much as to say that the smallest diamond is of more precious substance than the largest flint. The least born of the Holy Spirit (#Joh 1:12,13| and #Joh 3:5|) is greater than the greatest born of women. They are greater in station, privilege and knowledge. The dispensations rise like lofty steps, and the lowest that stand upon the New Testament dispensation are lifted above the tallest who rest upon the dispensation of Moses. This is perhaps prophetically suggested by Zechariah (#Zec 12:8|). (TFG 282-283) #Mt 11:12| From the days of John the Baptist until now. A period of about three years. The kingdom of heaven suffereth violence, and men of violence take it by force. Jesus here pictures the kingdom of heaven as a besieged city. The city is shut up, but the enemies which surround it storm its walls and try to force an entrance--an apt illustration which many fail to comprehend. The gates of Christ's kingdom were not opened until the day of Pentecost (#Ac 2:22-36|), but men hearing it was about to be opened sought to enter prematurely, not by the gates which God would open when Simon Peter used the keys (#Mt 16:19|), but by such breaches as they themselves sought to make in the walls. Examples of this violence will be seen in the following instances: #Joh 6:15 Mt 20:21 Lu 19:11,36-38 22:24-30 Ac 1:1-6:15|. The people were full of preconceived ideas with regard to the kingdom, and each one sought to hasten and enjoy its pleasures as one who impatiently seizes upon a bud and seeks with his fingers to force it to bloom. The context shows that John the Baptist was even then seeking to force the kingdom. (TFG 283-284) #Mt 11:13| For all the prophets and the law prophesied until John. The Old Testament was the work of a long series of prophets, and this series was closed by John the Baptist. But John differed from all the others in the series; for they prophesied concerning the kingdom, while John turned from their course to preach that the kingdom was at hand, and thereby incidentally brought upon it the assaults of violence. (TFG 284) #Mt 11:14| This is Elijah, that is to come. As to John the Baptist being the prophetic Elijah, see TFG "Joh 1:21". (TFG 284) #Mt 11:15| He that hath ears to hear, let him hear. See TFG "#Mr 4:9|". #Mt 11:16| It is like unto children sitting in the marketplaces, who call unto their fellows. Oriental market-places were open squares where men transacted business and where children held their sports. (TFG 284) #Mt 11:17| We piped unto you, and ye did not dance; we wailed, and ye did not mourn. Jesus here pictures two groups of little ones, one of which wishes to play, the other of which is sullen and intractable. The mirthful group first seeks to play a wedding game. They pipe and dance, but the sullen group sits unmoved. Not disheartened by failure to succeed, the mirthful ones try their hand again and hope for better luck by playing funeral. But this also fails, causing them to lift up their voices in questioning remonstrance. Singular enough, the authorities are about equally divided as to what parties this picture represents. Some say that the dancers and mourners are the Jewish rulers, and that Jesus and John refused to comply with their wishes. The grammatical construction rather favors this view, if we say that "men of this generation" are "like children who call" (#Mt 11:16|). But such grammatical constructions are not reliable in interpreting Oriental imagery. Jesus means that the men of this generation are like the entire picture presented and does not intend that they shall be taken as the subjects of the leading verbs of the sentence. A parallel instance will be found in #Mt 13:24-43|. In #Mt 13:24| Jesus says, "The kingdom of heaven is likened unto a man who sowed good seed," but in #Mt 13:37| he says "He that soweth the good seed is the Son of man," thus making the kingdom of heaven like the entire parabolic picture, and not the mere subject of its leading verb. Others say that John came mourning and Jesus came piping, and that the Jews were satisfied with neither. This was the older view, and had not expositors been confused by the grammatical difficulties above mentioned, it would never have been questioned. For the context favors it, and the whole trend of Scripture demands it. It was God in his messengers--his prophets and his Son--who came to set the world right. It was these messengers who took the initiative and who demanded the changes. It was the people who sulked and refused to comply with the divine overtures. The whole tenor of Christ's teaching--the parables of the supper, etc.--represents the Jews as being invited and refusing the invitation. It was John and Jesus who preached repentance, but there was no instance where any called on them to repent. Jerusalem never wept over an intractable Jesus, but Jesus wept over the people of Jerusalem because they "would not" (#Mt 23:37|). (TFG 285) #Mt 11:18,19| For John came neither eating nor drinking, and they say, He hath a demon. Jesus and John each besought the people to prepare for the kingdom of God, but the people sneered at one as too strict and at the other as too lenient, and would be won by neither. To justify them in rejecting God's counsel, they asserted that John's conduct was demoniacal and that of Jesus was criminal, thus slandering each. But the lives or works of Jesus and John were both directed by the wisdom of God, and all those who were truly wise towards God--children of wisdom (see TFG "Lu 7:29")--justified or approved of God's course in sending such messengers. We should observe that with all the cares of his great mission upon him, the great heart of our Lord took note of the sports of children (#Mt 11:16,17|). (TFG 285-286) #Mt 11:20| The cities wherein most of his mighty works were done. That is to say, those cities which were especially favored. It does not mean that more miracles were worked in them than in all the other cities; but that more were done in each of these than in any other. (TFG 286) #Mt 11:21| Woe. Rather, "Alas for thee!" an exclamation of pity more than anger. unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. Jerome says that Chorazin was two, and Eusebius (probably through the error of his transcriber) says it was twelve miles from Capernaum. Its site is identified by the Exploration Fund with the modern Kerazeh, at the northwest end of the lake, two miles from Tell Hum (Capernaum). Its site is marked by extensive ruins, including the foundations of a synagogue, columns, and walls of buildings. Bethsaida was probably a suburb of Capernaum. We have no record of a miracle wrought at Chorazin, nor of one wrought at Bethsaida either, unless the miracles wrought at Simon's house (see on #Mt 8:14-17|) were in Bethsaida. Tyre and Sidon were neighboring Phoenician cities on the Mediterranean coast and were noted for their luxury and impiety. This comparison between the pagan cities on the seacoast and the Galilean cities by the lake no doubt sounded strange to Jesus' disciples, but in the years which followed Tyre and Sidon received the gospel (#Ac 21:3 27:3|), and Tyre became a Christian city, while Tiberias, just south of Capernaum, became the seat of Jewish Talmudism. Sackcloth was a coarse fabric woven of goat's or camel's hair, and was worn by those who mourned. It was called sackcloth because, being strong and durable, it was used for making the large sacks in which rough articles were carried on the backs of camels. Such sacks are still so used. Ashes were put upon the head and face as additional symbols of grief. Jesus here uses these symbolic words to indicate that these cities would have repented thoroughly. (TFG 286-287) #Mt 11:22-24| But I say unto you, etc. Several great truths are taught in this paragraph. We note the following: 1. Every hearer of the gospel is left either much more blessed or much more wretched. 2. That the miracles which Jesus wrought were calculated to lead men to repentance, for they demonstrated his authority to demand that man should repent. 3. That even among those who stand condemned at the judgment there is a difference, and that it shall be more tolerable for some than for others. 4. That God takes account of our opportunities when he comes to measure our guiltiness (#Mt 5:21,22 10:15 Lu 11:47,48 Joh 9:41 15:22-24 Ro 2:12|). Tyre and Sidon. See TFG "#Mt 11:21|". (TFG 287) #Mt 11:23| And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt go down unto Hades. Capernaum was the most favored spot on earth, for Jesus made it his home. He therefore speaks of it figuratively as being exalted to heaven. "Hades" means the abode of the dead. It stands in figurative contrast to heaven and indicates that Capernaum shall be brought to utter ruin. Though Jesus was not displeased with the walls and houses, but with those who dwelt in them, yet the uncertain sites of these cities are marked only by ruins, and present to the traveler who searches among rank weeds for their weather-worn stones the tokens of God's displeasure against the people who once dwelt there. In less than thirty years these three cities were destroyed. Sin destroys cities and nations, and permanent temporal prosperity depends upon righteousness. (TFG 287-288) #Mt 11:24| It shall be more tolerable for the land of Sodom in the day of judgment, than for thee. The history of the destruction of Sodom in the time of Abraham is well known. As it was one of (#Nu 13:22|) the oldest cities of any great importance in Palestine, this reference to its remaining is the more striking, showing that its destruction did not come from the mere operation of natural law, but as a divine punishment meted upon it for its sins--a punishment which might have been avoided by repentance (#Jon 3:10|). There is hope for the greatest sinner if Sodom might thus escape. (TFG 288) #Mt 11:25| At that season. While these thoughts of judgment were in his mind. Jesus answered and said. Replying to the thoughts raised by this discouraging situation--this rejection. That thou didst hide these things from the wise and understanding. The selfish and shrewd; the scribes and Pharisees, wise in their own conceit (#Joh 9:40,41|). And didst reveal them unto babes. The pure and childlike; the apostles and their fellows who were free from prejudice and bigoted prepossession. God hid and revealed solely by his method of presenting the truth in Christ Jesus. The proud despised him, but the humble received him. (TFG 288) #Mt 11:26| Yea, Father, for so it was well-pleasing in thy sight. This is a reiteration of the sentiment just uttered. It means "I thank thee that it pleases thee to do thus." The Son expresses holy acquiescence and adoring satisfaction in the doings of Him who, as Lord of heaven and earth, had right to dispose of all things as it pleased him. (TFG 288) #Mt 11:27| All things have been delivered unto me of my Father. #Joh 3:35|. All things necessary to the full execution of his office as Lord of the kingdom were entrusted to Jesus, but for the present only potentially. The actual investiture of authority did not take place until the glorification of Jesus (#Mt 28:18 Col 1:16-19 Heb 1:8|). The authority thus delivered shall be eventually returned again (#1Co 15:28|). And no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him. Here again are many important truths taught: 1. While we may have personal knowledge of Jesus, we can not know him completely. His nature is inscrutable. And yet, in direct opposition to our Lord's explicit assertion, creeds have been formed, defining the metaphysical nature of Christ, and enforcing their distinctions on the subject which Jesus expressly declares that no man understands, as necessary conditions of church membership in this world, and of salvation in the world to come. "It would be difficult to find a more audacious and presumptuous violation of the words of Jesus than the Athanasian Creed, with its thrice repeated curses against those who did not receive its doctrines" (Morison). 2. We can have no correct knowledge of God except through revelation. 3. Jesus begins the revelation of the Father in this world, and completes it in the world to come. 4. By this exclusive claim as to the knowledge of the Father, Jesus asserts his own divinity. 5. Christ's exalted power comes by reason of his exalted being. (TFG 289) #Mt 11:28| Come unto me, all ye that labor and are heavy laden, and I will give you rest. The preceding remarks are prefatory to this invitation. The dominion which Jesus exercises, the nature which he possess, and the knowledge which he can impart justify him in inviting men to come to him. The labor and the rest here spoken of are primarily those which affect souls. That is, the labor and the heavy burden which sin imposes, and the rest which follows the forgiveness of that sin. Incidentally, however, physical burdens are also made lighter by coming to Jesus, because the soul is made stronger to bear them. The meekness and lowliness of Jesus lend confidence to those whom he invites that no grievous exactions will be made of them. (TFG 289) #Mt 11:29| Take my yoke upon you. "Taking the yoke" is a symbolic expression. It means, "Submit to me and become my disciple," for the yoke is symbolic of the condition of servitude (see #Jer 27:11,12 Isa 9:4 Ac 15:10 Ga 5:1 1Ti 6:1|). (TFG 289-290) #Mt 12:1| XXXVIII. JESUS DEFENDS DISCIPLES WHO PLUCK GRAIN ON THE SABBATH. (Probably while on the way from Jerusalem to Galilee.) #Mt 12:1-8 Mr 2:23-28 Lu 6:1-5| At that season, etc. See TFG "#Mr 2:23|". #Mt 12:2| Thy disciples do that which it is not lawful to do upon the sabbath. See TFG "#Mr 2:24|". #Mt 12:3| But he said unto them, Have ye not read. See TFG "#Mr 2:25|". #Mt 12:4| How he entered into the house of God, etc. See TFG "#Mr 2:26|". #Mt 12:5| Or have ye not read in the law, that on the sabbath day the priests in the temple profane the sabbath. That is, degrade and put to common use. And are guiltless. Having cited a passage from the prophets, Jesus now turns to the law--the final authority. He also turns from a parallel argument concerning sacred food to a direct argument concerning the sacred day. The Sabbath was the busiest day in the week for the priests. They baked and changed the showbread; they performed sabbatical sacrifices (#Nu 28:9|), and two lambs were killed on the sabbath in addition to the daily sacrifice. This involved the killing, skinning, and cleaning of the animals, and the building of the fire to consume the sacrifice. They also trimmed the gold lamps, burned incense, and performed various other duties. The profanation of the Sabbath, however, was not real, but merely apparent. Jesus cites this priestly work to prove that the Sabbath prohibition was not universal, and hence might not include what the disciples had done. The fourth commandment did not forbid work absolutely, but labor for worldly gain. Activity in the work of God was both allowed and commanded. (TFG 211-212) #Mt 12:6| But I say unto you. Asserting his own authority. That one greater than the temple is here. The word "greater" is in the neuter gender, and the literal meaning is therefore "a greater thing than the temple." The contrast may be between the service of the temple and the service of Christ, or it may be a contrast between the divinity, sacredness, or divine atmosphere which hallowed the temple, and the divinity or Godhead of Christ. But, however we take it, the meaning is ultimately a contrast between Christ and the temple, similar to the contrast between himself and Solomon, etc. (#Mt 12:41,42|). It was a startling saying as it fell on Jewish ears, for to them the temple at Jerusalem was the place honored by the very Shekinah of the unseen God, and the only place of effective worship and atonement. If the temple service justified the priests in working upon the Sabbath day, much more did the service of Jesus, who was not only the God of the temple, but was himself the true temple, of which the other was merely the symbol, justify these disciples in doing that which was not legally, but merely traditionally, unlawful. Jesus here indirectly anticipates the priesthood of his disciples (#1Pe 2:5|). (TFG 212) #Mt 12:7| But if ye had known what this meaneth, I desire mercy, and not sacrifice, ye would not have condemned the guiltless. This passage is quoted from #Ho 6:6|, and is reiterated at #Mt 9:13|. It is an assertion of the superiority of inward life over outward form, for the form is nothing if the heart is wrong. The saying is first suggested by David himself (#Ps 51:16,17|), after which it is stated by Hosea and amplified by Paul (#1Co 13:3|). The quotation has a double reference both to David and the disciples as above indicated. Having given the incident in the life of David, Jesus passes on from it without comment, that he may lay down by another example the principle which justified it. This principle we have just treated, and we may state it thus: A higher law, where it conflicts with a lower one, suspends or limits the lower one at the point of conflict. Thus the higher laws of worship in the temple suspended the lower law of sabbath observance, and thus also the higher law of mercy suspended the lower law as to the showbread when David took it and mercifully gave it to his hungry followers, and when God in mercy permitted this to be done. And thus, had they done what was otherwise unlawful, the disciples would have been justified in eating by the higher law of Christ's service. And thus also would Christ have been justified in permitting them to eat by the law of mercy, which was superior to that which rendered the seventh day to God as a sacrifice. (TFG 212-213) #Mt 12:8| For the Son of man is lord of the sabbath. See TFG "#Mr 2:28|". uses this expression. Greswell may be right in thinking that it indicates the return back to Galilee from the Passover, since a cognate expression used by John expresses such a journey from Galilee to Judaea. See #Joh 7:3|. And went into their synagogue. The use of the pronoun "their" indicates that the synagogue in question was under the control of the same Pharisee who had caviled about plucking grain on the Sabbath (#Mt 12:2|). Where the synagogue was is not known. Some argue that from the presence of Herodians it was at Sepphoris, which was then capital of Herod Antipas. But Herodians were likely to be found everywhere. On the synagogue, see TFG "Mr 1:39". (TFG 214) #Mt 12:10| A man having a withered hand. The hand had dried up from insufficient absorption of nutriment, until its power was gone, and there was no remedy known by which it could be restored. And they asked him, saying, Is it lawful to heal on the sabbath day? They were afraid that Jesus might not notice the man, so they spoke about him. But, taught by their experience in the grainfield, they changed their bold assertion, "It is not lawful" (#Mt 12:2|), and approached the subject with a guarded question, hoping to get an answer that could be used as a ground for accusation. That they might accuse him. See TFG "#Mr 3:2|". (TFG 214, 215) #Mt 12:12| How much then is a man of more value than a sheep! A man who had but one sheep would set a high value upon it (#Mt 12:11|). But the most valuable sheep is not to be weighed in the balance against a man. The fact that Jesus used this illustration shows clearly that such an action was allowed at that time, though the rabbins forbade it afterward. It is lawful to do good on the sabbath day. See TFG "#Mr 3:4|". (TFG 215) #Mt 12:13| Stretch forth thy hand. See TFG "#Mr 3:5|". #Mt 12:14| But the Pharisees went out. See TFG "#Mr 3:6|". #Mt 12:15| XL. JESUS HEALS MULTITUDES BESIDE THE SEA OF GALILEE. #Mt 12:15-21 Mr 3:7-12| Jesus perceiving it withdrew from thence. See TFG "#Mr 3:7|". #Mt 12:16| And charged them. See TFG "#Mr 3:12|". #Mt 12:17| That it might be fulfilled which was spoken through Isaiah the prophet. #Isa 42:1-4|. Partly taken from the Septuagint and part an original translation. (TFG 218) #Mt 12:18| Behold my servant . . . I will put my Spirit upon him, And he shall declare judgment to the Gentiles. The word translated "servant," means also "son," but it is rightly translated "servant" here, for the Father uses another word when he would designate Jesus as specifically his Son (#Mt 3:17 17:5|). Jesus was a servant in form (#Php 2:7|), and in obedience (#Heb 10:9|). The word "judgment," as used in the Old Testament, from which it is here translated, means "rule," "doctrine," "truth." It is usually here understood as meaning that Jesus would reveal the gospel or the full truth of the new dispensation to the Gentiles. (TFG 218) #Mt 12:19,20| He shall not strive, nor cry aloud, etc. These two verses find their fulfillment in the events of this paragraph. Jesus did not strive nor quarrel with the Pharisees, but having victoriously put them to silence, he meekly and quietly withdrew from their presence, and the healing of the multitudes which followed him as aptly fulfilled the prediction about the reed and the flax, for these two words, symbolic of weakness (#Isa 36:6|) and patience-trying annoyance (#Pr 10:26|), fitly represented the sick and lame and blind--sinners who, by affliction, had been made contrite and poor in spirit, remorseful and repentant, and who were brought to Jesus to be healed. (TFG 218) #Mt 12:20| A bruised reed shall he not break. And smoking flax shall he not quench, Till he shall send forth justice to victory. If the hollow cylinder of the reed is bruised, its strength is gone, and it is no longer able to stand erect. Flax was then used where we now use cotton, as wicking for lamps. Imperfection in the fiber of it would cause it to smoke. A violent man, irritated by the fumes of the smoking wick, would put it out, and cast it from him. But the Lord's servant would patiently fan it to flames. The statement that he would not break these bruised reeds, nor quench this smoking flax, was an emphatic declaration, by contrast, that he would heal their bruises and fan their dying energies and resolutions into a flame, until he sent forth judgment unto victory; that is, until the gospel--the authoritative announcement of the divine purpose or will--shall be sent forth and advanced to its final triumph. Christ shall show patient mercy and forbearance until the gospel shall practically exclude the need of it, by triumphing over Jewish opposition and Gentile impiety so as to bring about universal righteousness. (TFG 218-219) #Mt 12:21| And in his name shall the Gentiles hope. This verse sets forth the breadth of Christ's conquest over all nations. It reaches beyond our times into a future which is yet to be. But it was partially fulfilled by the presence of Idumaeans and citizens of Tyre and Sidon in the multitudes which Jesus healed--unless we say that only Jews from these quarters are meant, which is not likely. (TFG 219) #Mt 12:22| XLVIII. BLASPHEMOUS ACCUSATIONS OF THE JEWS. (Galilee.) #Mt 12:22-37 Mr 3:19-30 Lu 11:14-23| Then was brought unto him one possessed with a demon, blind and dumb. The man was brought because he could not come alone. While Luke does not mention the blindness, the similarity of the narratives makes it most likely that he is describing the same circumstances as Matthew and Mark, so we have combined the three accounts. (TFG 299) #Mt 12:23| And all the multitudes were amazed, and said, Can this be the son of David? It was a time for amazement, for Jesus had performed a triple if not a quadruple miracle, restoring liberty, hearing and sight, and granting the power of speech. It wakened the hope that Jesus might be the Messiah, the son of David, but their hope is expressed in the most cautious manner, not only being stated as a question, but as a question which expects a negative answer. The question, however, was well calculated to arouse the envious opposition of the Pharisees. (TFG 299) #Mt 12:24| Beelzebub the prince of the demons. See TFG "#Mr 3:22|". #Mt 12:25| And knowing their thoughts he said unto them, etc. See TFG "#Mr 3:23|". House. Family. (TFG 300) #Mt 12:26| If Satan casteth out Satan, etc. See TFG "#Mr 3:23|". #Mt 12:27| If I by Beelzebub cast out demons, by whom do your sons cast them out? Therefore shall they be your judges. The sons of the Pharisees were not their children, but their disciples (#2Ki 2:3 Ac 19:13,14|). Josephus mentions these exorcists (The Antiquities of the Jews, 8.2,5, and The Wars of the Jews, 7.6,3), and there is abundant mention of them in later rabbinical books. Our Lord's reference to them was merely for the purpose of presenting an argumentum ad hominem, and in no way implies that they exercised any real power over the demons; nor could they have done so in any marked degree, else the similar work of Christ would not have created such an astonishment. The argument therefore is this, I have already shown you that it is against reason that Satan cast out Satan; I now show you that it is against experience. The only instances of dispossession which you can cite are those of your own disciples. Do they act by the power of Satan? They therefore shall be your judges as to whether you have spoken rightly in saying that Satan casts out Satan. Third argument: See TFG "#Mt 12:28|". (TFG 301) #Mt 12:28| But if I by the Spirit of God cast out demons, then is the kingdom of God come upon you. Jesus exercised this power in unison with the Spirit of God. Jesus here draws a conclusion from the two arguments presented (see TFG "Mr 3:23" and see TFG "Mt 12:27"). Since he does not cast out by Satan, he must cast out by the power of God, and therefore his actions demonstrated the potential arrival of the kingdom of God. The occasional accidental deliverance of exorcists might be evidence of the flow and ebb of a spiritual battle, but the steady, daily conquests of Christ over the powers of evil presented to the people the triumphant progress of an invading kingdom. It is an argument against the idea that there was a collusion between Christ and Satan. Fourth argument: See TFG "#Mr 3:27|". (TFG 302) #Mt 12:29| Or how can one enter into the house of the strong man, etc. See TFG "#Mr 3:27|". #Mt 12:30| He that is not with me is against me; and he that gathereth not with me scattereth. Jesus here addresses the bystanders. In the spiritual conflict between Jesus and Satan, neutrality is impossible. There are only two kingdoms, and every soul is either in one or the other, for there is no third. Hence one who fought Satan in the name of Christ was for Christ (#Lu 9:50|). {*} In the figure of gathering and scattering, the people are compared to a flock of sheep which Jesus would gather into the fold, but which Satan and all who aid him (such as the Pharisees) would scatter and destroy. {*} The converse of this statement is found at #Mr 9:40|.--Ed. (TFG 302-303) #Mt 12:31| Every sin and blasphemy shall be forgiven unto men. See TFG "#Mr 3:28|". #Mt 12:32| And whosoever shall speak a word against the Son of man, etc. See on #Mr 3:28,29|. #Mt 12:33| Either make the tree good, and its fruit good, etc. The meaning and connection are: "Be honest for once; represent the tree as good, and its fruit as good, or the tree as evil, and its fruit as evil; either say that I am evil, and that my works are evil, or, if you admit that my works are good, admit that I am good also and not in league with Beelzebub" (Carr). (TFG 304) #Mt 12:34| Ye offspring of vipers, how can ye, being evil, speak good things? Realizing the hopelessness of this attempt to get an honest judgment out of dishonest hearts, Jesus plainly informs them as to the condition of their hearts. Their very souls were full of poison like vipers. Their sin lay not in their words, but in a condition of heart which made such words possible. The heart being as it was, the words could not be otherwise. "What is in the well will be in the bucket" (Trapp). (TFG 304) #Mt 12:35| The good man . . . and the evil man. We have here a summary of the contrast given in #Mt 12:33,34|. The good heart of Jesus brought forth its goodness, as the evil hearts of the Pharisees brought forth their evil. (TFG 304) #Mt 12:36| That every idle word that men shall speak, they shall give account thereof in the day of judgment. It may have seemed to some that Jesus denounced too severely a saying which the Pharisees had hastily and lightly uttered. But it is the word inconsiderately spoken which betrays the true state of the heart. The hypocrite can talk like an angel if he be put on notice that his words are heard. (TFG 304) #Mt 12:37| For by thy words thou shalt be justified, etc. Jesus here makes words the basis of the judgment of God. Elsewhere we find it is works (#Ro 2:6 2Co 5:10|), and again we find it is faith (#Ro 3:28|). There is no confusion here. The judgment in its finality must be based upon our character. Our faith forms our character, and our words and works are indices by which we may determine what manner of character it is. (TFG 304-305) #Mt 12:38| XLIX. SIGN SEEKERS, AND THE ENTHUSIAST REPROVED. (Galilee on the same day as the last section.) #Mt 12:38-45 Lu 11:24-36| Teacher, we would see a sign from thee. Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought a miracle, so that their request shows that they wanted something different. We learn from Mark (#Mr 8:11|) that they wanted a sign, not coming from him, but from heaven, such a sign as other prophets and leaders had given (#Ex 9:22-24 16:4 Jos 10:12| #1Sa 7:9,10 12:16-18 1Ki 18:36-38 2Ki 1:10 Isa 38:8|). "In Jewish superstition it was held that demons and false gods could give signs on earth, but only the true God signs from heaven" (Alford). The request was the renewal of the one which had assailed him at the beginning of his ministry (#Joh 2:18|), and re-echoed the wilderness temptation to advance himself by vulgar display rather than by the power of a life of divine holiness. (TFG 305) #Mt 12:39| An evil and adulterous generation seeketh after a sign. While the Jews of that generation could well be accused literally of adultery, Jesus here evidently uses it in its symbolic sense as used by the prophets. They represented Israel as being married to God and as being untrue to him (#Ex 34:15 Jer 3:14,20|). There shall no sign be given it but the sign of Jonah the prophet. They did not accept miracles of healing as a sign, and only one other kind of sign was given; namely, that of Jonah. Jonah was shown to be a true prophet of God, and Nineveh received him as such because he was rescued from the fish's belly, and Jesus was declared to be the Son of God by the resurrection from the dead (#Ro 1:4|). Also see TFG "Mt 16:4". (TFG 306) #Mt 12:40| 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 the heart of the earth. Jesus was one full day, two full nights, and parts of two other days in the grave. But, as the Jews reckoned a part of a day as a whole day when it occurred at the beginning or end of a series, he was correctly spoken of as being three days in the grave. The Jews had three phrases, namely: "on the third day," "after three days," and "three days and three nights," which all meant the same thing; that is, three days, two of which might be fractional days. With them three full days and nights would be counted as four days unless the count began at sundown, the exact beginning of a day (#Ac 10:1-30|). For instances of Jewish computation of days, see #Ge 42:17,18 1Ki 12:5,12 Es 4:16 5:1 Mt 27:63,64|. The Greek word here translated "whale" is "sea monster." It is called in Jonah "a great fish" (#Jon 1:17|). Because of the supposed smallness of the whale's throat, many think that it was the white shark, which is still plentiful in the Mediterranean, and which sometimes measures sixty feet in length, and is large enough to swallow a man whole. But it is now a well-established fact that whales can swallow a man, and there are many instances of such swallowings on record. The expression "heart of the earth" does not mean its center. The Jews used the word "heart" to denote the interior of anything (#Eze 28:2|). The phrase is here used as one which would emphatically indicate the actual burial of Christ. (TFG 306-307) #Mt 12:41| The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here. Literally, "repented into the teaching of Jonah." The meaning is that they repented so that they followed the course of life which the preaching prescribed. The phrase, "stand up," refers to the Jewish and Roman custom which required the witness to stand up while testifying in a criminal case. The idea here is that the Ninevites, having improved the lesser advantage or privilege, would condemn the Jews for having neglected the greater. Nineveh's privilege may be counted thus: a sign-accredited prophet preaching without accompanying miracles, and a forty-day period of repentance. In contrast to this the Jewish privileges ran thus: the sign-accredited Son of God preaching, accompanied by miracles, in which many apostles and evangelists participated, a forty-year period in which to repent. On Nineveh, see TFG "Lu 11:30". (TFG 307) #Mt 12:42| The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the ends of the earth. A Hebraism, indicating a great distance. To hear the wisdom of Solomon; and behold, a greater than Solomon is here. The queen of Sheba is supposed to have been queen of Sabaea, or Arabia Felix, which lies in the southern part of the peninsula between the Red Sea and the Persian Gulf. But Josephus says she was from Ethiopia in Africa. Her testimony will also be based on the compared privileges, which stand thus: notwithstanding the dangers and inconveniences, she came a great distance to be taught of Solomon, but the Jews rejected the teaching of the Son of God, though he brought it to them. The teaching of Solomon related largely to this world, but Christ taught as to the world to come. (TFG 307-308) #Mt 12:43| The unclean spirit . . . passeth through waterless places. Places which are as cheerless to him as deserts are to man. On unclean spirits, see TFG "Mr 1:23". Seeking rest, and findeth it not. Rest is the desire of every creature. Jesus here gives us a graphic description of utter wretchedness. (TFG 308) #Mt 12:44| Then he saith, I will return into my house. He still claimed it as his property. When he is come, he findeth it empty, swept, and garnished. It was empty, having no indwelling Spirit, swept of all righteous impressions and good influences, and garnished with things inviting to an evil spirit. (TFG 308) #Mt 12:45| Then. Seeing this inviting condition. Goeth he, and taketh with himself seven other spirits. To reinforce and entrench himself. More evil than himself. While all demons are wicked they are not equally so. And they enter in and dwell there. Take up their permanent abode there. Even so shall it be also unto this evil generation. In the application of this parable, we should bear in mind that it tells of two states or conditions experienced by one man, and the comparison is between these two states or conditions and not between the condition of the man and other men. Such being the parable, the application of it is plain, for Jesus says, "Even so shall it be unto this evil generation." We are not, therefore, to compare that generation with any previous one, as many do; for such would be contrary to the terms of the parable. It is simply an assertion that the last state of that generation would be worse than the first. The reference is to the continually increasing wickedness of the Jews, which culminated in the dreadful scenes which preceded the destruction of Jerusalem. They were now like a man with one evil spirit; they would then be like a man with seven more demons added, each of which was worse than the original occupant. (TFG 308-309) #Mt 12:46| L. CHRIST'S TEACHING AS TO HIS MOTHER AND BRETHREN. (Galilee, same day as the last lesson.) #Mt 12:46-50 Mr 3:31-35 Lu 8:19-21| His mother and his brethren stood without. See TFG "#Mr 3:31|". (TFG 311) #Mt 12:47| Behold, thy mother and thy brethren stand without, etc. See TFG "#Lu 8:19|". Seeking to speak to thee. This message was at once an interruption and an interference. It assumed that their business with him was more urgent than his business with the people. It merited our Lord's rebuke, even if it had not behind it the even greater presumption of an attempt to lay hold on him. (TFG 311) #Mt 12:48| Who is my mother? and who are my brethren? See TFG "#Mr 3:33|". #Mt 12:49| Behold my mother and my brethren! See TFG "#Mr 3:34|". #Mt 12:50| For whosoever shall do the will of my Father who is in heaven, etc. See TFG "#Mr 3:35|". #Mt 13:1| LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) A. INTRODUCTION #Mt 13:1-3 Mr 4:1,2 Lu 8:4| On that day went Jesus out of the house. It is possible that Matthew here refers to the house mentioned at #Mr 3:19|. If so, the events in Sections XLVIII-LVI. all occurred on the same day. There are several indications in the gospel narratives that this is so. And sat by the sea side. By the Sea of Galilee. (TFG 328) #Mt 13:2| He entered into a boat, and sat. See TFG "#Mr 4:1|". #Mt 13:3| And he spake to them many things in parables. See TFG "#Mr 4:2|". LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) B. PARABLE OF THE SOWER. #Mt 13:3-23 Mr 4:3-25 Lu 8:5-18| Behold, the sower went forth to sow. See TFG "#Mr 4:3|". #Mt 13:4| And as he sowed, some seeds fell by the way side. See TFG "#Mr 4:4|". #Mt 13:5,6| And others fell upon the rocky places. See TFG "#Mr 4:5|". #Mt 13:7| And others fell upon the thorns. See TFG "#Mr 4:7|". #Mt 13:8| And others fell upon the good ground, etc. See TFG "#Mr 4:8|". #Mt 13:9| He that hath ears, let him hear. See TFG "#Mr 4:9|". #Mt 13:10| Why speakest thou unto them in parables? See TFG "#Mr 4:10|". #Mt 13:11,12| Unto you it is given to know the mysteries of the kingdom of heaven, etc. See TFG "#Mr 4:11|". #Mt 13:12| For whosoever hath, to him shall be given, etc. See TFG "#Mr 4:25|". #Mt 13:13| Because seeing they see not, etc. See TFG "#Mr 4:12|". The language here is an elaboration of the thoughts contained in #Mt 13:12|. (TFG 332) #Mt 13:14,15| Unto them is fulfilled the prophecy of Isaiah. #Isa 6:9,10|. In the original passage which Matthew quotes, Isaiah is apparently commanded to harden the hearts of the people. If read superficially, it might seem that God desired to harden their hearts. The true meaning is that God commanded Isaiah to teach, even though the people, by hardening themselves against his teaching, should be made worse rather than better by it. Thus, though rebellious, Israel might not be blessed by Isaiah's teaching; they might, by their example, waken a wholesome fear in their posterity, and cause it to avoid like a sin. By hearing ye shall hear, etc. See TFG "#Mr 4:25|". (TFG 332) #Mt 13:15| For this people's heart is waxed gross, etc. #Isa 6:9,10|. #Mt 13:16| But blessed are your eyes, for they see, etc. Jesus here addresses his disciples, who were a cheering contrast to the unbelievers. (TFG 332) #Mt 13:17| Many prophets and righteous men desired to see the things which ye see, etc. Our Lord here gives us a glance into the very hearts of the prophets, and reveals to us their desire to be witnesses of Messiah's ministry. But knowing they were not to see their visions realized, they contented themselves with trying to understand the full meaning of their visions, that they might anticipate the days which were to come (#1Pe 1:10-12|). (TFG 332) #Mt 13:19| This is he that was sown by the way side. See TFG "#Mr 4:15|". #Mt 13:20,21| And he that was sown upon the rocky places, etc. See TFG "#Mr 4:16|". #Mt 13:22| And he that was sown among the thorns, etc. See TFG "#Mr 4:18|". #Mt 13:23| And he that was sown upon the good ground, etc. See TFG "#Mr 4:20|". #Mt 13:24| LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) D. THE PARABLE OF THE TARES. #Mt 13:24-30| #Mt 13:25| But while men slept. While they innocently rested, not while they were negligent. His enemy came and sowed tares. Darnel, which closely resembles our cheat {*}. Among the wheat, and went away. Though not common, there have been instances of such malignant mischief as is here indicated. {*} That is the common chess or bromegrass (Bromus secalinus), widely distributed as a weed.--Ed. (TFG 337) #Mt 13:26| Then appeared the tares also. The difference between darnel and wheat does not become apparent until the two kinds of grain are nearly ripe. (TFG 337) #Mt 13:29| Nay; lest haply while ye gather up the tares, ye root up the wheat with them. The roots of wheat and darnel so intertwine that they can not be separated without pulling up both. Jesus' explanation of this parable will be found in Subdivision F. See TFG "#Mt 13:36|". (TFG 337) #Mt 13:31| LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) E. PARABLES OF THE MUSTARD SEED AND LEAVEN. #Mt 13:31-35 Mr 4:30-34| Like unto a grain of mustard seed. See TFG "#Mt 17:20|". #Mt 13:32| Which indeed is less than all seeds. See TFG "#Mr 4:31|". But when it is grown, it is greater than the herbs. See TFG "#Mr 4:32|". #Mt 13:33| The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leavened. In Oriental housekeeping, yeast is not preserved in a separate form. A piece of leavened dough saved over from the last baking is added to the new dough to ferment it. Three measures contained the quantity usually taken for one baking. Leaven represents the quickness, quietness, thoroughness, and sureness with which gospel truth diffuses itself through human society. A woman is named because baking was part of her household duty. (TFG 338) #Mt 13:34| All these things spake Jesus in parables unto the multitudes. See TFG "#Mr 4:33|". And without a parable spake he nothing unto them. See TFG "#Mr 4:34|". #Mt 13:35| That it might be fulfilled which was spoken through the prophet. At #Ps 78:2| which is usually attributed to Asaph, who is called a seer (#2Ch 29:30|). His teaching typified that of Christ], I will open my mouth in parables; I will utter things hidden from the foundation of the world. Jesus fulfilled this prophecy in a notable manner, being the only teacher in history distinguished in any marked degree by the use of parables. (TFG 338) #Mt 13:36| LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) F. THE PARABLE OF THE TARES EXPLAINED. #Mt 13:36-43| Then he . . . went into the house. Probably Simon Peter's house. Explain unto us the parable of the tares of the field. This parable and its explanation are sometimes urged as an argument against church discipline, but such a use of them is clearly erroneous. The field is not the church, but the world, and the teaching of the parable is that we are not to attempt to exterminate evil men. Any who attempt to exterminate heretics in the name of Christ by physical force are condemned by this parable. (TFG 339) #Mt 13:43| He that hath ears, let him hear. See TFG "#Mr 4:9|". #Mt 13:44| LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) G. PARABLES OF TREASURE, PEARL, AND NET. #Mt 13:44-53| The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field. The three parables in this section appear to have been addressed privately to the disciples. In the absence of banks and other trust repositories, the men of that day hid their treasures as best they could. The sudden death of the hider often resulted in the loss of all knowledge as to the whereabouts of the treasure. The parable speaks of such a lost treasure. Technically it belonged to the owner of the field, but practically it belonged to him who found it. Hence the finder conceals it again until he had made perfect his title to it by the purchase of the field. The gist of the parable does not require us to pass upon the conduct of the finder, which was certainly questionable. (TFG 340) #Mt 13:45| Again, the kingdom of heaven is like unto a man that is a merchant seeking goodly pearls. In the preceding parable the treasure was found by accident; in this, the pearl was sought. Some find without seeking, as did the Samaritan woman (#Joh 4:28,29|); some only after diligent search, as did the eunuch (#Ac 8:27|). (TFG 340) #Mt 13:47| Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind. Like the parable of the tares (#Mt 13:24-30|), this one indicates the continuance of the mixture of bad and good, and points to the final separation. The contents of a net can not be sorted while it is being drawn. The tares indicate such evils as can be seen and as tempt us to uproot them. The net shows that in the dark and turbulent waters, and in the hurry-skurry of its teeming life, there are things which can not be seen. (TFG 340) #Mt 13:48| They sat down, and gathered the good into vessels, but the bad they cast away. The judgment shall be with care, as when men, in the broad light of day, on the quiet beach, sit down to sort the fish. If the parable of the tares emphasizes the waiting, the parable of the net emphasizes the careful sorting. (TFG 340-341) #Mt 13:52| Therefore every scribe who hath been made a disciple to the kingdom of heaven is like unto a man that is a householder, which bringeth forth out of his treasure things new and old. As a householder graces his banquet with things already in the house, and with other things which have just been provided, so a religious teacher must refresh his hearers out of both his past and his present experiences and study. Old lessons must be clothed in new garments. (TFG 341) #Mt 13:53| He departed thence. He went from the house to the sea in the afternoon, and entering a boat a little later, he stilled the storm. (TFG 341) #Mt 13:54| LX. JESUS VISITS NAZARETH AND IS REJECTED. #Mt 13:54-58 Mr 6:1-6 Lu 4:16-31| And coming into his own country he. Nazareth. As to this city, see notes at #Lu 1:26 2:39,51|. He taught them in their synagogue. For comment on this usage of the synagogue, see TFG "Mr 1:39". Whence hath this man this wisdom, and these mighty works? See TFG "#Mr 6:2|". #Mt 13:55| Is not this the carpenter's son? etc. See TFG "#Mr 6:3|". #Mt 13:57| And they were offended in him. See TFG "#Mr 6:3|". A prophet is not without honour, etc. See TFG "#Mr 6:4|". #Mt 14:1| LXII. HEROD ANTIPAS SUPPOSES JESUS TO BE JOHN. #Mt 14:1-12 Mr 6:14-29 Lu 9:7-9| Herod. See TFG "#Mr 6:14|". #Mt 14:2| He is risen from the dead; and therefore do these powers work in him. John had wrought no miracle while living (#Mt 10:41|), but there was a prevalent idea among the ancients that departed spirits were endowed with superhuman powers, and Herod therefore supposed that the risen John had brought these powers with him from the spirit world. (TFG 370) #Mt 14:3| For Herod had laid hold on John, and bound him, and put him in prison. Some thought that Elijah might have returned, as the Scripture declared, or that Jesus might be a prophet just like the great prophets of old. Matthew (#Mt 14:1,2|) by introducing what follows with the word "for," gives us the reason why Herod clung to this singular opinion of Jesus, He did so because this opinion was begotten in the morbid musings of a conscience stained with the blood of John. Herodias. See TFG "#Mr 6:17|". #Mt 14:4| It is not lawful for thee to have her. See TFG "#Mr 6:18|". #Mt 14:5| He feared the multitude. See TFG "#Mr 6:20|". #Mt 14:6| But when Herod's birthday came. See TFG "#Mr 6:21|". The daughter of Herodias danced in the midst. See TFG "#Mr 6:22|". #Mt 14:7| Whereupon he promised with an oath to give her whatsoever she should ask. See TFG "#Mr 6:23|". #Mt 14:8| And she, being put forward by her mother. See TFG "#Mr 6:24|". Give me here on a platter the head of John the Baptist. See TFG "#Mr 6:25|". #Mt 14:9| The king was grieved. See TFG "#Mr 6:26|". #Mt 14:11| And she brought it to her mother. See TFG "#Mr 6:28|". #Mt 14:12| And his disciples came, and took up the corpse, and buried him. See TFG "#Mr 6:29|". #Mt 14:13| LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A.D. 29.) A. RETURN OF THE TWELVE AND RETIREMENT TO THE EAST SHORE OF GALILEE. #Mt 14:13 Mr 6:30-32 Lu 9:10 Joh 6:1| Now when Jesus heard it. Heard about John's death. The excitement caused by this event, and the efforts to use Jesus as a leader in revolt, see TFG "Mr 6:29", constituted another reason why Jesus should withdraw from the multitude. B. FEEDING THE FIVE THOUSAND. #Mt 14:13-21 Mr 6:33-44 Lu 9:11-17 Joh 6:2-14| And when the multitudes heard thereof, they followed him on foot from the cities. See TFG "#Mr 6:33|". (TFG 374) #Mt 14:15| And when even was come. See TFG "#Mr 6:35|". Send the multitudes away, that they may . . . buy themselves food. See TFG "#Mr 6:36|". #Mt 14:17| We have here but five loaves, and two fishes. See TFG "#Mr 6:38|". #Mt 14:19| And he commanded the multitudes to sit down on the grass. See TFG "#Mr 6:39|". And looking up to heaven, he blessed. See TFG "#Mr 6:41|". #Mt 14:20| And they took up that which remained. See TFG "#Joh 6:12|". #Mt 14:21| And they that did eat were about five thousand men. See TFG "#Mr 6:44|". #Mt 14:22| LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A.D. 29.) C. THE TWELVE TRY TO ROW BACK. JESUS WALKS UPON THE WATER. #Mt 14:22-36 Mr 6:45-56 Joh 6:15-21| Till he should send the multitudes away. See TFG "#Mr 6:45|". #Mt 14:23| He went up into the mountain apart to pray. See TFG "#Mr 6:46|". #Mt 14:24| The boat was now in the midst of the sea. See TFG "#Mr 6:47|". For the wind was contrary. See TFG "#Mr 6:48|". #Mt 14:25| And in the fourth watch of the night he came unto them, walking upon the sea. See TFG "#Mr 6:48|". #Mt 14:26| They were troubled, . . . and they cried out for fear. See TFG "#Mr 6:49|". #Mt 14:27| Be of good cheer; it is I. See TFG "#Mr 6:50|". Be not afraid. See TFG "#Lu 1:30|". #Mt 14:28,29| And Peter answered him and said, etc. This scene comports with the character of Peter, who had always a rash willingness to go into danger, and a lack of steadfastness to hold out through it. (TFG 380-381) #Mt 14:30| But when he saw the wind, he was afraid. So long as the attention of Peter was fixed upon the Lord's command he succeeded in his venture; but so soon as he let the power of the tempest distract his thoughts, his faith failed and he began to sink. (TFG 381) #Mt 14:31| O thou of little faith, wherefore didst thou doubt? Fear is a source of doubt and an enemy of faith. Those who would achieve the victories of faith must overcome their fears. (TFG 381) #Mt 14:34| Gennesaret. See TFG "#Mr 6:53|". #Mt 15:1| LXV. JESUS FAILS TO ATTEND THE THIRD PASSOVER: SCRIBES REPROACH HIM FOR DISREGARDING TRADITION. (Galilee, probably Capernaum, Spring A.D. 29.) #Mt 15:1-20 Mr 7:1-23 Joh 7:1| Then there come to Jesus from Jerusalem Pharisees and scribes. See TFG "#Mr 7:1|". #Mt 15:2| Why do thy disciples transgress the tradition of the elders? See TFG "#Mr 7:3|". #Mt 15:3| Why do ye also transgress the commandment of God because of your tradition? See TFG "#Mr 7:8|". #Mt 15:4| Honour thy father and thy mother, etc. See TFG "#Mr 7:10|". #Mt 15:5| Whosoever shall say to his father or his mother, etc. See TFG "#Mr 7:11|". #Mt 15:6| And ye have made void the word of God because of your tradition. See TFG "#Mr 7:13|". #Mt 15:7-9| Well did Isaiah prophesy of you. See TFG "#Mr 7:6|". #Mt 15:10| And he called to him the multitude. See TFG "#Mr 7:14|". #Mt 15:12| Knowest thou that the Pharisees were offended, when they heard this saying? The entire speech offended them. He charged them with hypocrisy. He showed that their tradition, which they reverenced as a revelation from God, led them into sin, and he disturbed their self-complacency by showing that the ceremonial cleanness, which was founded on tradition, and in which they prided themselves, was worthless in comparison with the moral cleanness required by God's law, which they had ignored. It grieved the disciples to see Jesus offend these reverend gentlemen from Jerusalem. Like many modern disciples their respect for men counteracted their zeal for truth. (TFG 396) #Mt 15:13| Every plant which my heavenly Father hath planted not, shall be rooted up. God had planted the law with its doctrine: he had planted the Hebrew religion as given by Moses. He had not planted the tradition of the elders; so it, and the religion founded upon it, was doomed to be rooted up. (TFG 397) #Mt 15:14| And if the blind guide the blind, both shall fall into a pit. This proverbial expression is found in the Sermon on the Mount. See TFG "#Lu 6:39|". There it taught that the disciple could expect to attain no higher felicity than his teacher. Here it teaches the lesson of patience, and is akin to the words of David, which begin, "Fret not thyself because of evil-doers" (#Ps 37:1,2|). The words of Jesus are full of encouragement to those who adhere to the simple teachings of God; for they show that God guarantees that every error shall be uprooted, and that every teacher of error or false religion shall participate in the judgment which uproots, and shall fall into the pit of ruin; and his disciples, no matter how numerous, shall share his fate. In this particular instance, the destruction of Jerusalem was the pit. The Jewish leaders led their disciples into it, and God uprooted their system of tradition, that the pure gospel might be sowed in the room which they occupied. (TFG 397) #Mt 15:15| And Peter answered and said unto him, Declare unto us the parable. The word "parable" is used her in its looser sense to indicate an obscure saying. (TFG 397) #Mt 15:21| LXVI. SECOND WITHDRAWAL FROM HEROD'S TERRITORY. #Mt 15:21 Mr 7:24| And Jesus went out thence, and withdrew into the parts of Tyre and Sidon. See TFG "#Mr 7:24|". #Mt 15:22| LXVII. HEALING A PHOENICIAN WOMAN'S DAUGHTER. (Region of Tyre and Sidon.) #Mt 15:22-28 Mr 7:24-30| And behold, a Canaanitish woman. See TFG "#Mr 7:26|". Came out from those borders. This does not mean, as some construe it, that she crossed over into Galilee from Phoenicia; it means that she came out of the very region where Jesus then was. Have mercy on me, O Lord, thou son of David. Sympathy so identified her with her daughter that she asked mercy for herself. The title "son of David" shows that the Jewish hopes had spread to surrounding nations and that some, like this woman and the one at Jacob's well, expected to share in the Messianic blessing. (TFG 400) #Mt 15:23| But he answered her not a word. God's unanswering silence is a severe test of our faith. Send her away; for she crieth after us. The woman by her loud entreaties was drawing to Jesus the very attention which he sought to avoid. The disciples therefore counseled him to grant her request for his own sake--not for mercy or compassion, but merely to be rid of her. (TFG 400) #Mt 15:24| But he answered. Answered the disciples, not the woman. I was not sent but unto the lost sheep of the house of Israel. Jesus had not forborne answering her prayers through lack of feeling, but from principle. It was part of the divine plan that his "personal" ministry should be confined to the Jewish people. Divine wisdom approved of this course as best, not only for the Jews, but for the Gentiles as well. Variations from this plan were to be few and were to be granted only as rewards to those of exceptional faith. See TFG "#Mt 10:6|". (TFG 400-401) #Mt 15:25| Then came she and worshipped him. See TFG "#Mr 7:25|". #Mt 15:26| It is not meet to take the children's bread and cast it to the dogs. See TFG "#Mr 7:27|". #Mt 15:27| For even the dogs eat of the crumbs which fall from their masters' table. See TFG "#Mr 7:28|". #Mt 15:28| O woman, great is thy faith. See TFG "#Mr 7:29|". Her daughter was made well from that hour. See TFG "#Mr 7:30|". #Mt 15:29| LXVIII. ANOTHER AVOIDING OF HEROD'S TERRITORY. #Mt 15:29 Mr 7:31| And Jesus departed thence, etc. See TFG "#Mr 7:31|". #Mt 15:30| LXIX. THE DEAF STAMMERER HEALED AND FOUR THOUSAND FED. #Mt 15:30-39 Mr 7:32-8:9| And there came unto him great multitudes, etc. We have here an instance of the common difference between the narratives of Matthew and Mark. Where Matthew is wont to mention the healing of multitudes, Mark picks out one of the most remarkable cases and describes it minutely. The hasty action of those who brought in the sick and returned to bring in others is indicated by the way in which they cast down their burdens at Jesus' feet. (TFG 404) #Mt 15:31| They glorified the God of Israel. The people whom Jesus healed were Jews, but daily intercourse with the heathen of Decapolis had tended to cool their religious ardor. The works of Jesus revived this ardor and caused them to praise the God whose prophet they esteemed Jesus to be. (TFG 404) #Mt 15:32| And Jesus called unto him his disciples. See TFG "#Mr 8:1|". They continue with me now three days and have nothing to eat. See TFG "#Mr 8:2|". #Mt 15:33| Whence shall one be able to fill these men with bread here in a desert place? See TFG "#Mr 8:4|". #Mt 15:35| And he commanded the multitude to sit on the ground. See TFG "#Mr 8:6|". #Mt 15:39| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. A. PHARISAIC LEAVEN. A BLIND MAN HEALED. (Magadan and Bethsaida. Probably Summer, A.D. 29.) #Mt 15:39-16:12 Mr 8:10-26| And came into the borders of Magdala. See TFG "#Mr 8:10|". #Mt 16:1| And the Pharisees and Sadducees came. It is generally thought that the Herodians were Sadducees of Galilee. If so, we note the beginning of their hostility recorded at #Mr 3:6|. And trying him asked him to show them a sign from heaven. See TFG "#Mr 8:11|". (TFG 406-407) #Mt 16:3| But ye cannot discern the signs of the times. For comment on similar language, see TFG "Lu 12:56". The signs of the times being fulfillments of prophecies, were better evidence of the period and presence of the Messiah than heavenly portents. It is useless to bestow new signs upon those who are blind as to the signs already existing. Jews continue to require a sign (#1Co 1:22|). (TFG 407) #Mt 16:4| An evil and adulterous generation seeketh after a sign. For comment on similar language, see TFG "Mt 12:39". And there shall no sign be given unto it. See TFG "#Mr 8:12|". But the sign of Jonah. The resurrection or Jonah sign was a sign from heaven in the sense in which they used the words; that is, it was wrought directly by God, and not through man. See TFG "#Mt 12:39|". And he left them, and departed. See TFG "#Mr 8:13|". (TFG 407) #Mt 16:6| Beware of the leaven of the Pharisees and of the Sadducees. See TFG "#Mr 8:15|". #Mt 16:9| Baskets. See TFG "#Mr 8:19|". #Mt 16:10| Baskets. See TFG "#Mr 8:20|". #Mt 16:12| Then understood they that he bade them not beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. Jesus had resorted to metaphor because the word "leaven" better expressed his idea than did the word "teaching." The formulated dogmas of the Pharisees were not so bad, but the subtle influence of their spirit and example corrupted without warning, like a concealed grave. There are those today who are too skillful to be openly convicted of heterodox statements, but whose teaching, nevertheless, in its very essence and spirit, tends to infidelity. (TFG 408-409) #Mt 16:13| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. B. THE GREAT CONFESSION MADE BY PETER. (Near Caesarea Philippi, Summer, A.D. 29.) #Mt 16:13-20 Mr 8:27-30 Lu 9:18-21| Caesarea Philippi. See TFG "#Mr 8:27|". Who do men say that the Son of man is? See TFG "#Mr 8:27|". #Mt 16:14| Saying, John the Baptist; and others, Elijah; but others, One of the prophets. See TFG "#Mr 8:28|". #Mt 16:15| But who say ye that I am? See TFG "#Mr 8:29|". #Mt 16:16| And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Peter asserts this as an assured fact and not as a mere opinion. This confession embraces two propositions: 1. The office of Jesus--the Christ; 2. The divinity of Jesus--the Son of God. The Christhood of Jesus implies his humanity, for as such he was to be the son of David. It also identifies him as the hero or subject of prophecy, the long-expected deliverer. In declaring Jesus to be the Son of God, Peter rose above the popular theories as to the personality of Messiah, for the Jews generally did not expect him to be divine. The term "living God" was used by prophets to express the contrast between dead idols and the supreme Being who is possessed of vitality, reason, and feeling. See #Ps 42:2 84:2 Isa 37:4,17 Jer 10:10 23:36 Da 6:20,26| #Ho 1:10|. (TFG 411) #Mt 16:17| Blessed art thou, Simon Barjona. Jesus gives the full name to make his saying more personally emphatic. For flesh and blood. The common words of contrast by which humanity was distinguished from divinity. See also #Ga 1:16|. Hath not revealed it unto thee, but my Father who is in heaven. Peter was blessed by having a revelation from God by which facts were made known that could not be discovered by the unaided human reason. God had revealed the truth to him in the words and works of Jesus, and this revealed truth was to him a source of happiness both temporal and eternal. Like confessions as to this truth had been made before (#Mt 14:33 Joh 1:49|), but they had been made under the pressure of miraculous display and strong emotion. Hence they were rather exclamatory guesses at the truth, and differed from this now made by Peter which was the calm expression of a settled conviction produced both by the character and by the miracles of Jesus. (TFG 411) #Mt 16:18| Thou art Peter. Petros, a noun masculine. And upon this rock. Petra, a noun feminine. I will build my church. The tense here is future. Christ had followers, but they were not yet organized, and hence had no such structural form as to suggest a similitude to a building. And the gates of Hades. Hades was the name of the abode of the dead. Its gate symbolized its power because the military forces of an ancient city always sallied forth from its gates. Shall not prevail against it. Death shall neither destroy the organic church which is in the world, nor the members thereof which go down into the grave (#1Th 4:15 1Co 15:54-56|). No passage in the word of God has called forth more discussion than #Mt 16:18,19|, the first point in dispute being as to what is meant by the rock; that is, whether Christ or Peter or Peter's confession is the foundation of the church; the second point being as to the extent of the power and authority bestowed on Peter by the symbol of the keys. To aid us in reaching a correct conclusion we must note that Jesus speaks in metaphorical language. He represents: 1. His kingdom as a city about to be built upon a rock. 2. Himself as a builder of the city. 3. Simon Peter as the one who holds the keys to the gates by which egress and regress is had to the city. 4. The gates or powers of the opposing city of Hades are not able to prevail against this kingdom city. Now, since Jesus himself occupies the position of builder in the metaphor, and Simon Peter the position of key-bearer, neither of them can properly be regarded as the foundation. The foundation must therefore be the confession which Peter has just spoken, since it is all that remains that is liable to such application. The case could present no difficulty at all were it not for the unmistakable allusion to Peter (petros, a loose stone) as in some way associated with petra, the bedrock or foundation. But in the light of other Scriptures this allusion presents no difficulty; for all the apostles were such stones, and were closely allied to the foundation (#Eph 2:19-22 Ga 2:9|). Compare also #1Pe 2:3-8|. The Christian religion in all its redemptive completeness rests and can rest on no other foundation than Christ (#1Co 3:11|). But the church or kingdom of Christ among men rests organically and constitutionally upon a foundation of apostolic authority, for the apostles were the mouthpieces of the Holy Spirit; but in this apostolic foundation the other apostles had equal rights, each one of them becoming a living foundation stone as soon as his faith led him to make a like confession with Simon Peter. Hence we find the apostle Paul asserting the superior authority of the apostles to all other Christian teachers and workers (#1Co 12:28|), and times without number asserting his apostolic office and authority (#1Co 9:1,2 2Co 12:12 13:1-4 Ga 1:1,8 Eph 3:1-6 Phm 1:8,9|). (TFG 412-413) #Mt 16:19| I will give unto thee the keys of the kingdom of heaven. Continuing his metaphorical language, Jesus promised to Peter the keys; that is, the authority to lay down the rules or laws (under the guidance of the Holy Spirit, however) for admission to or exclusion from the kingdom or church. This office was, of course, given to Peter in a secondary sense, since it must ever belong to Christ in a primary sense (#Re 3:7|). The figure of key-bearer is taken from #Isa 22:22|. Peter used the keys on the day of Pentecost to open the church to the Jews, and about seven years afterward, at Caesarea Palestinae, he used them again to admit the Gentiles. In fixing the terms of admission, he also fixed the terms of exclusion, for all who are not admitted are excluded. The keys as used by Peter have never been changed; that is to say, the terms of admission abide forever. Plurality of keys is merely part of the parabolic drapery, since cities were accustomed to have several gates, thus requiring a plurality of keys. The kingdom was not opened to Jews and Gentiles by different keys, since both were admitted on the same terms. Whatsoever thou shalt bind . . . whatsoever thou shalt loose. The words "bind" and "loose" were commonly used among the Jews in the sense of forbid and allow. Abundant instances of this usage have been collected by Lightfoot. They relate to the binding and annulling of laws and rules. In this sense the word "loose," is used very many times in the New Testament, but it is translated by the word "break" or "broken" (#Mt 5:19 Joh 7:23 10:35|). The power here given to Peter was soon after extended to the rest of the apostles (#Mt 18:18|). The apostles were to lay down, as they afterward did, the organic law of the new kingdom, defining what things were prohibited and what permitted. Their actions in this behalf would of course be ratified in heaven, because they were none other than the acts of the Holy Spirit expressed through the apostles. (TFG 413-414) #Mt 16:20| Then charged he the disciples that they should tell no man that he was the Christ. See TFG "#Mr 8:30|". #Mt 16:21| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. C. PASSION FORETOLD. PETER REBUKED. #Mt 16:21-28 Mr 8:31-9:1 Lu 9:22-27| From that time. That is, from the time of Peter's confession, and about three-quarters of a year before the crucifixion. Began Jesus to show unto his disciples, etc. See TFG "#Mr 8:31|". (TFG 414) #Mt 16:22| Then Peter took him, and began to rebuke him. See TFG "#Mr 8:32|". #Mt 16:23| But he turned, and said unto Peter, etc. See TFG "#Mr 8:33|". #Mt 16:24| Let him deny himself, and take up his cross, and follow me. See TFG "#Mr 8:34|". #Mt 16:25| For whosoever would save his life shall lose it, etc. See TFG "#Mr 8:35|". #Mt 16:26| For what shall a man be profited, etc. See TFG "#Mr 8:36|". #Mt 16:27| The Son of man shall come, etc. See TFG "#Mr 8:38|". #Mt 16:28| Till they see the Son of man coming in his kingdom. See TFG "#Mr 9:1|". #Mt 17:1| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. D. THE TRANSFIGURATION. CONCERNING ELIJAH. (A Spur of Hermon, near Caesarea Philippi.) #Mt 17:1-13 Mr 9:2-13 Lu 9:28-36| After six days Jesus taketh with him Peter, and James, and John, etc. See TFG "#Mr 9:2|". #Mt 17:2| He was transfigured before them. See TFG "#Mr 9:2|". His garments became white as the light. See TFG "#Mr 9:3|". #Mt 17:3| There appeared unto them Moses and Elijah. See TFG "#Mr 9:4|". #Mt 17:4| I will make here three tabernacles, etc. See TFG "#Mr 9:5|". #Mt 17:5| A bright cloud overshadowed them, etc. See TFG "#Mr 9:7|". #Mt 17:6| They fell on their face, and were sore afraid. As every man is who hears the voice of God. (TFG 420) #Mt 17:7| Arise, and be not afraid. As mediator between man and God, Jesus removes fear. Also see TFG "Lu 1:30". (TFG 420) #Mt 17:8| They saw no one, save Jesus only. See TFG "#Mr 9:8|". #Mt 17:9| Jesus commanded them, etc. See TFG "#Mr 9:9|". #Mt 17:10| Why then say the scribes that Elijah must first come? See TFG "#Mr 9:11|". #Mt 17:11| Elijah indeed cometh, and shall restore all things, etc. See TFG "#Mr 9:12|". #Mt 17:12| That Elijah is come already, etc. See TFG "#Mr 9:13|". #Mt 17:14| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. E. HEALING THE DEMONIAC BOY. (Region of Caesarea Philippi.) #Mt 17:14-20 Mr 9:14-29 Lu 9:37-43| When they were come to the multitude. That is, when Jesus and the multitude met. See TFG "#Mr 9:14|". (TFG 423) #Mt 17:20| Because of your little faith. The failure of the disciples was not because of any insufficiency of power in Jesus, but was due to their own failure to appropriate that power by faith. The relation of belief and unbelief to miraculous power is fully illustrated in Peter's attempt to walk upon the waters. See TFG "#Mt 14:30|". For comparison, see TFG "Mr 9:29". If ye have faith as a grain of mustard seed. The mustard seed was the proverbial type for the infinitely little (see TFG "Mr 4:32"). Faith has such power with God that even little faith becomes well-nigh omnipotent in an age of miracles. This mountain. Mount Hermon. (TFG 426) #Mt 17:22| LXXI. RETURN TO GALILEE. THE PASSION FORETOLD. #Mt 17:22,23 Mr 9:30-32 Lu 9:43-45| The Son of man shall be delivered up into the hands of men. See TFG "#Mr 9:31|". We have here two notes of time during which Jesus spoke of his passion. It was all the while he was in Galilee, between his return from Caesarea and his departure into Judaea, for which see TFG "Joh 7:2". The length of time suggests that the sad lesson was oft repeated, but was at a time when the marvels of his works strengthened the faith of the disciples so as to enable them to bear the instruction. (TFG 427) #Mt 17:23| The third day he shall be raised up. For comment on similar language see TFG "Mt 12:40". And they were exceeding sorry. Peter's experience taught them not to attempt to correct Jesus while thus speaking, so there was nothing left for them but to grieve at his words. (TFG 427) #Mt 17:24| LXXII. JESUS PAYS THE TRIBUTE MONEY. (Capernaum, Autumn, A.D. 29) #Mt 17:24-27| Doth not your teacher pay the half-shekel? The law of Moses required from every male of twenty years and upward the payment of a tax of half a shekel for the support of the temple (#Ex 30:12-16 2Ch 24:5,6|). This tax was collected annually. We are told that a dispute existed between the Pharisees and Sadducees as to whether the payment of this tribute was voluntary or compulsory. The collectors of it may have thought that Jesus regarded its payment as voluntary, or they may have thought that Jesus considered himself exempt from it because he was so great a rabbi. Though this temple tax was usually collected in March, Lightfoot informs us that the payment of it was so irregular that its receivers kept two chests; in one of which was placed the tax for the current year, and in the other that for the year past. The demand was made upon Jesus at Capernaum because that was his residence, and it was not made sooner because of the wandering life which he led. It appears that since the first of April he had been in Capernaum only once for a brief period, probably no longer than a Sabbath day (#Joh 6:22-24|). The Jewish shekel answered to the Greek stater, which has been variously estimated as worth from fifty to seventy-five cents. The stater contained four drachmae, and a drachma was about equivalent to a Roman denarius, or seventeen cents. (TFG 428) #Mt 17:25| He saith, Yea. Peter answered with his usual impulsive presumption. Probably he had known the tribute to be paid before out of the general fund held by Judas; or he may have assumed that Jesus would fulfill this as one of God's requirements. Jesus spake first to him. Without waiting for him to tell what he had said. (TFG 428-429) #Mt 17:26| Therefore the sons are free. The argument is this: If the sons of kings are free from the payment of tribute, I, the Son of God, am free from God's tribute. The half-shekel was regarded as given to God (Josephus, The Antiquities of the Jews, 18.9.1) (TFG 429) #Mt 17:27| Lest we cause them to stumble. Lest we be totally misunderstood, and be thought to teach that men should not pay this tribute to God. Go thou to the sea. Of Galilee. And cast a hook, and take up the fish that first cometh up, etc. Jesus paid the tribute in such a manner as to show that the whole realm of nature was tributary to him, and that he was indeed the Son of the great King. Some have thought that our Lord's beneficence, in paying Peter's tax also, was an evidence that Peter, too, was exempt from tribute. But the conclusion is not well drawn. Had this been intended, Jesus would have said "for us," and would not have used the words "for me and thee," which distinguished between the exempted Son and the unexempted subject. Though afterward Peter might possibly have claimed exemption as a child of God by adoption (#Joh 1:12|), he was not yet free from this duty to pay this tax. (TFG 429) #Mt 18:1| LXXIII. FALSE AMBITION VERSUS CHILDLIKENESS. (Capernaum, Autumn, A.D. 29.) #Mt 18:1-14 Mr 9:33-50 Lu 9:46-50| Who then is greatest in the kingdom of heaven? Not comprehending our Lord's answer (#Mr 9:34|) and wishing to have him definitely point out the honored person, they now come asking this question. Had Jesus wished to teach the primacy of Peter, no better opportunity could have been found. (TFG 430-431) #Mt 18:4| Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. Jesus told them plainly that they must turn from their sin of personal ambition or they could not be his disciples--part of his kingdom--and he pointed them to a little child as the model in this particular, because the humble spirit in which the child looks up to its parents stood out in sharp contrast with their self-seeking, self-exalting ambition. See TFG "#Mr 9:37|". (TFG 431) #Mt 18:6| But whoso shall cause one of these little ones that believe on me to stumble, etc. See TFG "#Mr 9:42|". #Mt 18:7| Woe unto the world because of occasions of stumbling! The depravity of man makes sin inevitable, but nevertheless it does not remove or reduce the personal responsibility of him who tempts to or causes to sin. (TFG 432-433) #Mt 18:8| And if thy hand or thy foot causeth thee to stumble, etc. See TFG "#Mr 9:43|". #Mt 18:9| If thine eye causeth thee to stumble, etc. See TFG "#Mr 9:43|". #Mt 18:10| See that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father who is in heaven. Jesus here resumes his warning against that pride which exalts itself and despises the humble. Disclosing the fact that the ministration of angels is not only general but special, certain angels being entrusted with the care of certain individuals, and all of them supplementing their own wisdom and power by direct access to the presence of God. (TFG 434) #Mt 18:12| 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 mountains, and seek that which is goeth astray? Those who have led highly moral lives have a tendency to despise those who have been defiled by gross sin. This truth is abundantly illustrated by the conduct of the Pharisees, but that such little ones should not be despised Jesus speaks this warning parable. See notes at #Lu 15:3-7|. Though the sheep in the fold and the one that is lost have, as individuals, the same intrinsic value, yet this even balance of value is somewhat modified by the sentiments and emotions incident to loss and recovery. (TFG 434) #Mt 18:13| And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray. Moreover, the anxiety and trouble caused by the sheep's wandering do not depreciate but rather enhance the value of that sheep, because the heart of the Shepherd is so replete with goodness that the misbehavior of the sheep prompts him to feel pity and compassion, rather than to cherish resentment and revenge. (TFG 434) #Mt 18:14| Even so it is not the will of your Father, etc. Sin does not add to a man's intrinsic value in God's sight--nay, it detracts from it; but it excites in the heart of God pity, compassion, and other tender emotions which make it extremely dangerous for those who hinder his reformation and imperil his soul by despising him. (TFG 435) #Mt 18:15| LXXIV. SIN AND FORGIVENESS BETWEEN BRETHREN. (Autumn, A.D. 29.) #Mt 18:15-35| And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. Having warned against giving offense, Jesus now shows how to act when offense is received. The fault is to be pointed out to the offender, but for the purpose of gaining him--not from a desire to humiliate him. The offended is to seek the offender, and the offender is likewise to seek the offended (#Mt 15:23,24|), and neither is to wait for the other. (TFG 435-436) #Mt 18:16| But if he hear thee not. Reconciliation is still to be sought, but witnesses are now to be called in preparatory to the next step, which is the hearing before the church, wherein their testimony will be needed. #Mt 18:17| And if he refuse to hear them, tell it unto the church: but if he refuse to hear the church also, let him be unto thee as the gentile and the publican. As the Saviour was giving preparatory instruction, he was compelled to thus speak of the church by anticipation before it actually existed. The word church means "assembly," and the apostles knew that there would be some form of assembly in the kingdom about to be set up. When Matthew wrote his Gospel, churches were already in existence. One who will not hear the church is to be regarded as an outsider. This implies that such a one is to be excluded from the church. (TFG 436) #Mt 18:18| What things soever ye shall bind . . . and what things soever ye shall loose. The binding and loosing here mentioned is limited by the context or the subject of which Jesus now treats. Binding represents exclusion from membership; loosing, the restoration to fellowship in cases of repentance. The church's act in thus binding or loosing will be recognized in heaven if performed according to apostolic precept or precedent. Hence it is a most august and fearful prerogative. (TFG 436) #Mt 18:19,20| That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. These two verses illustrate the sublime power of the church which has just been suggested by its right of excommunication. A small church of two or three can prevail with God in prayer (in matters not wholly at variance with his will) and can be honored by the very presence of the Christ. (TFG 436-437) #Mt 18:21| Until seven times? Peter, seeing that the language of Jesus called for large forbearance, asked the Lord to fix the bounds. If we accept the Talmud as probably representing the ideals of forgiveness which pertained among the Jews of that age, we find that Peter was striving to be liberal, for the Talmud limits forgiveness to three times. (TFG 437) #Mt 18:22| I say not unto thee, Until seven times; but, Until seventy times seven. Jesus here plays upon the words so as to show that there is no numerical limitation. To keep track of four hundred ninety offenses one would have to open a set of books with his neighbor, which would be ridiculous. Forgiveness, prayer, and charity know no arithmetic. Peter's question brings to mind the forgiveness of God and calls forth the following parable. (TFG 437) #Mt 18:24| Ten thousand talents. Assuming that the silver talent is meant ($1,600), the debt was $16,000,000, which would render the debtor hopeless enough. If it was a gold talent, it would be nearly twenty times as much {**} {**} Since the Hebrew talent is a unit of weight, it is not too difficult a matter to determine current values. Given that the talent was about ninety-three pounds, twelve ounces avoirdupois, and the 1990 value of silver was $4.80 per oz., the talent would be worth some $7,200. Thus the debt of ten thousand talents would be around $72,000,000 today! To make matters even worse for the debtor, if, as McGarvey suggests, it were the gold talent, the debt (with gold valued at $384.90 per ounce in 1990) would be nearly eighty times as great.--Ed. (TFG 437) #Mt 18:25| His lord commanded him to be sold, and his wife, and children. The law of Moses allowed such a sale (#Le 25:39-47 2Ki 4:1|). (TFG 437) #Mt 18:27| And the lord of that servant, being moved with compassion . . . and forgave him the debt. Seeing the man's apparent willingness to pay, and knowing the hopelessness of his offer to do so, the lord compassionately forbore to sell him and forgave him the whole debt. (TFG 437) #Mt 18:28| A hundred shillings. The denarius or shilling was worth about seventeen cents. The debt was, therefore, about $100. And he laid hold on him, and took him by the throat. This frenzy to collect might have been somewhat pardonable had the lord still been demanding his debt, but, that debt being forgiven, such harsh conduct was inexcusable. (TFG 438) #Mt 18:29| So his fellow-servant fell down and besought him, etc. Compare this conduct with that depicted in #Mt 18:26|. (TFG 438) #Mt 18:30| But went and cast him into prison, till he should pay that which was due. Prison life was far worse than slavery. The Roman law permitted such a punishment, and it was practiced in this country until after the beginning of the last century. (TFG 438) #Mt 18:31| They were exceeding sorry. They were sorry for the sin of the one and the suffering of the other. Human nature rarely grows so wicked that it fails to resent sin in others. (TFG 438) #Mt 18:32| Thou wicked servant, I forgave thee all that debt. God's forgiveness places us under obligation to be forgiving. The lord does not call the servant wicked because he had contracted a debt which he could not pay, but because of the merciless, unforgiving spirit which he had manifested toward his fellow-servant. (TFG 438) #Mt 18:33| Shouldest thou not also have had mercy on thy fellow-servant? Thus God freely forgives sin against himself, but the sin of refusing to forgive our fellow-man is with him an unforgivable sin. No doctrine of the Bible is more plainly taught than this. (TFG 438) #Mt 18:34| His lord was wroth, and delivered him to the tormentors. The picture is to be interpreted by the usages of the East, where even at the present day torture is used to compel debtors to confess the possession of property which they suspected of hiding. Thus the man had escaped being sold into slavery only to receive sentence of death by torture. (TFG 438-439) #Mt 18:35| So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts. Jesus reminds us that God is a Father unto him whom we have refused to forgive. The key to the parable is introduced by the words, "So shall also." God will so deliver to the tormentors the unforgiving. Incidentally the parable draws comparisons between the forgiving spirit of God and the revengeful spirit of man, and the magnitude of our debt to him and the insignificance of our debts to each other. The retraction of forgiveness is merely a part of the parabolic drapery, but it is nevertheless true that those who are delivered from sin come to a worse state than ever if they return to it (#2Pe 2:20-22|). (TFG 439) #Mt 19:1| XCVIII. JOURNEY TO JERUSALEM. CONCERNING DIVORCE. #Mt 19:1-12 Mr 10:1-12| When Jesus had finished these words. The words contained in #Mt 18:15-35|, which are the last teachings in Galilee recorded by any of the Evangelists. See Section LXXV, Topic 9007. He departed from Galilee. Having come into the borders of it again from Ephraim. It seems likely that Matthew takes in at one view both departures from Galilee, namely: that mentioned at #Joh 7:9|, and that at #Lu 17:11|, for Matthew records none of the intervening events and Jesus spent no time in Galilee between the two journeys, merely returning to the border of the land and making a second journey thence to Jerusalem. He now left Galilee to return thither no more until after the resurrection (#Mt 28:16,17 Joh 21:1|). (TFG 537-538) #Mt 19:2| Great multitudes followed him. See TFG "#Mr 10:1|". #Mt 19:3| There came unto him Pharisees, trying him. See TFG "#Mr 10:2|". Is it lawful for a man to put away his wife for every cause? That is, for every cause satisfactory to the husband. (TFG 538) #Mt 19:6| What therefore God hath joined together, let not man put asunder. See TFG "#Mr 10:3|". #Mt 19:7| Why then did Moses then command, etc. See TFG "#Mr 10:4|". #Mt 19:8| Moses for your hardness of heart suffered you to put away your wives. See TFG "#Mr 10:5|". #Mt 19:9| Whosoever shall put away his wife, except for fornication, etc. See TFG "#Mt 5:32|". #Mt 19:10| If the case of the man is so with his wife, it is not expedient to marry. The disciples illustrate not only the hardness of heart of which Jesus spoke, but also the wisdom of allowing divorce under the law of Moses. (TFG 540) #Mt 19:11| This saying is the saying which Jesus himself had just uttered concerning divorce (#Mt 19:9|). (TFG 540) #Mt 19:12| For there are eunuchs, etc. His teaching is that the prohibition of divorce does not apply to eunuchs. If a woman finds herself married to a eunuch, she is not bound to him. So with a man married to a hermaphrodite. {*} {*} NOTE.--I dissent from the above interpretation for many reasons: If the cases be confined to the two instances given, the rule presents nothing but what every man and woman would gladly receive, which is contrary to what Jesus says about the saying. But, if the cases be extended to cover those who make themselves eunuchs for the kingdom of heaven's sake, and it be contended that evangelists and others who sacrifice their home ties for the good of the cause thereby give to their wives a right of divorce, the saying becomes on the other hand too hard for any to receive. My understanding of the passage is this: The disciples, startled by the Lord's declaration as to the indissolubility of marriage, declared that marriage was inexpedient. Jesus accepts their sayings as a logical deducation from his teaching; but a difficult saying, because applicable to but three cases. Jesus is therefore speaking with regard to celibacy and not divorce. He says that eunuchs are unfit for marriage, whether made so by nature or by the violence of man. The two first--the physical eunuch--are introduced to illustrate the last or spiritual eunuch--the man whose intense interest in the affairs of the kingdom of heaven makes him prefer the celibate state. The saying with regard to him is indeed hard to receive, for it borders on the abnormal and unnatural, and hence it is no command save to those who, being in that abnormal and almost unnatural condition, are in a shape to receive it. Marriage is the natural condition of man, and celibacy is abnormal, but to some extent Biblically countenanced. The trend of Scripture shows that Jesus here speaks about celibacy and not about divorce, for it has much to say about the celibate principle involved here--those who prefer to be eunuchs for the kingdom of heaven's sake, and nothing to say about women obtaining divorces because of their husbands' sacrifices for the kingdom of heaven. The Scripture everywhere treats of celibacy as a difficult problem, and the teaching is this: When any in the kingdom of heaven feel called to such extreme labors therein as render marriage impracticable (#Ac 13:2| #1Co 9:4,5|), they are permitted to abstain from marriage; and when seasons of persecution seriously interfere with the regular order and course of life among Christians, they may find it expedient to live as eunuchs (#1Co 7:25-34|). But in no case must celibacy be practiced unless it can be done so without the sin of incontinency (#1Co 7:1-9|). The Bible nowhere countenances any celibate vow, for it teaches that celibacy is to be continued only so long as it is expedient. Much less does it give countenance to the doctrine that a church can pass laws enforcing celibacy on the whole class of clergy, without any regard for their natural constitution, their spiritual powers, or their faithful continuance.--P. Y. P. (TFG 540-542) #Mt 19:13| XCIX. BLESSING CHILDREN. CONCERNING CHILDLIKENESS. (In Peraea.) #Mt 19:13-15 Mr 10:13-16 Lu 18:15-17| Then were brought unto him little children, etc. See TFG "#Mr 10:13|". #Mt 19:14| Suffer the little children, and forbid them not, to come unto me, etc. See TFG "#Mr 10:14|". #Mt 19:15| And he laid his hands on them. See TFG "#Mr 10:16|". #Mt 19:16| C. THE RICH RULER. PERIL OF RICHES. REWARD OF SACRIFICE. PARABLE OF THE LABORERS IN THE VINEYARD. (In Peraea.) #Mt 19:16-20:16 Mr 10:17-31 Lu 18:18-30| Teacher, what good thing shall I do, that I may have eternal life? See TFG "#Mr 10:17|". #Mt 19:17| Why askest thou me concerning that which is good? Jesus' reply to the question of the young man, "What good thing," etc. (#Mt 19:16|). See TFG "#Mr 10:18|". But if thou wouldest enter into life, keep the commandments. By referring the ruler to the commandments, Jesus not only answered the question as to obtaining life, but he emphasized the confession of his divinity contained in the question, "Why askest," etc. God, who knows what is good, had revealed that good in the commandments which he had given. Yet the ruler had asked Jesus to be wise above God's revelation, and to propound a law or rule of goodness in addition to that already given, and of such a nature as to more fully insure the attainment of life by obeying it. The ruler's question reveals that common weakness in man which prompts him to look to his fellow-men for religious and moral instruction; forgetting that only God can propound the absolute standards of goodness. We should note, too, that the young man, being under the law given through Moses, was bidden to attain life by keeping the law. After the death of Christ a new law was given. Had the man waited until that time, he would have been directed to this new law, and obedience to it would have been required. Compare #Ac 2:37,38 2Th 1:8|, etc. (TFG 544-545) #Mt 19:18,19| He saith unto him, Which? etc. See TFG "#Mr 10:19|". #Mt 19:19| Honor thy father and mother. #Ex 20:12 De 5:16|. Thou shalt love thy neighbor as thyself. See #Le 19:18|. For the last commandment, "Thou shalt not covet" (#Ex 20:17 De 5:21|), Jesus substitutes its equivalent, being a summary of all the six commandments (#Ro 13:9|). (TFG 545) #Mt 19:20| All these things have I observed. See TFG "#Mr 10:20|". #Mt 19:21| If thou wouldest be perfect. That is, in keeping the commandments and in securing eternal life (#Jas 2:10|). Go, sell that which thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me. See TFG "#Mr 10:21|". #Mt 19:22| But when the young man heard the saying, he went away sorrowful, etc. See TFG "#Mr 10:22|". #Mt 19:23| It is hard for a rich man to enter into the kingdom of heaven. See TFG "#Mr 10:23|". #Mt 19:24| It is easier for a camel to go through a needle's eye, etc. See TFG "#Mr 10:25|". #Mt 19:25| Who then can be saved? See TFG "#Mr 10:26|". #Mt 19:26| With men this is impossible; but with God all things are possible. See TFG "#Mr 10:27|". #Mt 19:27| Lo, we have left all, and followed thee; what then shall we have? See TFG "#Mr 10:28|". #Mt 19:28| In the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. By the term "regeneration," Jesus in this case means the period in which the process of regenerating men would be in progress; that is, the period of the mediatorial reign. After his ascension Jesus sat upon his throne (#Ac 2:33-35 Heb 1:13 Mt 25:31 1Co 15:24-28|). And on the day of Pentecost next following (#Ac 2:1|), he began this process of regeneration. Having enthroned himself, Jesus enthroned the apostles also, not as kings but as judges, having jurisdiction over all questions of faith and practice in the earthly kingdom. During their personal ministry, they judged in person; and since then they judge through their writings. True, we have written communications from only a part of them, but judgments pronounced by one of a bench of judges with the known approval of all, are the judgments of the entire bench. Moreover, the passage must be construed metaphorically, for the apostles are judges in the church of Christ--the true Israel--and not over the literal twelve tribes of Jacob. And again, the twelve who then heard Jesus speak were not all enthroned, Judas having fallen from his position before the day of enthronement (#Ac 1:16-18|), and Matthias and Paul were afterwards added to the group (#Ac 1:26 9:17-19|). Jesus here causes the number of the judges to correspond to the number of the tribes, to indicate that there will be a sufficiency of judgment commensurate to the need. (TFG 548-549) #Mt 19:29| Every one that hath left houses, or brethren, etc. See TFG "#Mr 10:29|". #Mt 19:30| But many shall be last that are first; and first that are last. See TFG "#Mr 10:31|". #Mt 20:1| A man that was a householder, who went out early in the morning to hire laborers. He rose early, because the working day began with the rising of the sun. (TFG 550) #Mt 20:2| A shilling. See TFG "#Mr 6:37|". (TFG 552) #Mt 20:3| About the third hour. The Jews divided the time between sunrise and sunset into twelve hours, so that the first hour would be about six o'clock, the third about nine, the sixth noon, the ninth about three, and the twelfth about six. As the length of the days differed, the lengths of the hours differed. The longest day in Palestine is fourteen hours and twelve minutes; the shortest, nine hours and forty-eight minutes; so it would follow that an hour on the longest day would be seventy-one minutes; and on the shortest it would be only forty-nine minutes. None of the hours, therefore, would correspond exactly to ours except the sixth or noon hour. (TFG 550) #Mt 20:8| And when even was come. The time of settlement (#Le 19:13 De 24:15|). The lord of the vineyard saith unto his steward. His overseer. Call the laborers, and pay them their hire, beginning from the last unto the first. Thus following the order indicated by #Mt 19:30|. Also see TFG "Mr 10:31". The lord paid the last first that he might make conspicuous the fact that these received as much wages as those who had labored all day. (TFG 550, 552) #Mt 20:10| When the first came, they supposed that they would receive more. Seeing the lord's liberality to those who had worked only one hour, they expected that they would be recipients of a like liberality proportioned to their hours of service. (TFG 550-551) #Mt 20:13| But he answered and said to one of them. The answer given to one is taken as an example of what he said to them all. (TFG 551) #Mt 20:14| Take up that which is thine, and go thy way. Do not stop to argue. (TFG 551) #Mt 20:15| Is thine eye evil, because I am good? The evil eye is a synonym for jealousy. It originated with the malicious leer with which jealousy regards its object (#Mr 7:22 1Sa 18:9 Pr 23:6-8 28:22 De 15:9|). The lord had done no wrong to those who had labored longest, for he had paid them what they had bargained for and earned. If he chose to be generous with those whose misfortune had prevented them from being hired earlier in the day, no one had any just cause to murmur. (TFG 551) #Mt 20:16| So the last shall be first, and the first last. The meaning of this parable has often been misunderstood by those who fail to note the maxim with which Jesus begins and ends it. This maxim acts as a safeguard in the interpretation of it; the parable also in turn guards against misunderstanding the maxim. The maxim can not be applied to Judas; for, though he then stood high in honor and afterwards fell into disgrace, yet he stands outside the pale of the maxim as interpreted by the parable, for in the parable both the first and the last were received and rewarded by their master, while Judas was rejected of Christ and received no reward. The term "last," therefore, must be applied to those who were included among the accepted laborers, and not those who were excluded from that class. Also see TFG "Mr 10:31". In the parable, the denarius or shilling stands for the gift of eternal life. The vineyard represents the Lord's field of work in the world. The evening represents the close of the Christian dispensation, and the coming of Christ to judgment. The parable as it unfolds and develops suggests that in no case was the reward earned by the inherent merits and toil of the laborers, but was rather bestowed because of a desire on the part of the householder to that effect, just as eternal life is bestowed, not by merit, but by covenant grace (#Ro 2:6,7 4:3-5 5:16-21|). The main object of the parable is to show that longer labor does not necessarily, as the apostles and others might think, establish a claim to higher reward. Degrees of difference there no doubt will be, but they form no account in the general covenant of grace in which the one great gift is offered to us all. As the gift can be no less than eternal life, there must of necessity be a difference in the ratio of service which is rendered for it, since it will be bestowed on the octogenarian and the child, upon Paul who made good the confession of his faith through years of toil, and the dying thief who passed to his reward while his voice of confession was, as it were, still ringing in the ears of those who heard it (#1Co 15:8-11 2Ti 4:6-9|). The murmuring and envy of those who had labored longest is merely part of the parabolic drapery, introduced to bring out the answer of the householder, and to make plain the point to be illustrated. There will be no envy among those who inherit eternal life. By thus speaking of the envy, however, and showing how ineffectual it was, Jesus warns us to be prepared not to cherish it. The parable is not intended to teach that the characters of men will be exactly similar in the world to come. Paul will not be Peter, nor will Martin Luther be identical with Hugh Latimer and John Knox. God may award eternal life to the character which we are forming, but we should be careful what kind of character we bring to receive the gift. The lesson is that works are valued qualitatively and not quantitatively. Nor may the parable be rightly used to encourage hope in death-bed repentance. It certainly does teach that, however little the labor which a man does in the Lord's vineyard, he will receive the final reward if only he be really in the vineyard; that is, if he be really a child of God. But whether a man who repents on his death-bed actually becomes a child of God is a different question and is not touched by the parable. Certainly the eleventh-hour laborer who had stood idle all day only because no man had hired him, and who came into the vineyard as soon as he was called, can not represent the man who has been called by the gospel every hour of his life, but has rejected every call until his sun has sunk so low that he knows he can do but little work when he comes. In order to represent this class of sinners, the eleventh-hour men should have been invited early in the morning, and should have replied, "No, it is too early; we will not go now." Then they should have been invited at the third, the sixth, and the ninth hours, and should have made some equally frivolous excuse each time, then, finally, at the eleventh hour, they should have said, "Well, as you pay a man just the same for an hour's work as for a day's work, and as we are very anxious to get your money, we believe we will now go." Had they acted thus, it is not likely that they would have found the vineyard gates open to them at all. Yet such is the sharp practice which some men attempt in dealing with God. (TFG 551-553) #Mt 20:17| CI. FORETELLING HIS PASSION. REBUKING AMBITION. (Peraea, or Judaea, near the Jordan.) #Mt 20:17-28 Mr 10:32-45 Lu 18:31-34| As Jesus was going up to Jerusalem, etc. See TFG "#Mr 10:32|". #Mt 20:18,19| The Son of man shall be delivered, etc. See TFG "#Mr 10:33|". #Mt 20:20| The mother of the sons of Zebedee. Zebedee's wife was named Salome. See TFG "#Mr 15:40|". Worshipping him. Giving him homage as a coming ruler, not worshiping him as a divine being. And asking a certain thing of him. See TFG "#Mr 10:35|". (TFG 555) #Mt 20:21| What wouldest thou? See TFG "#Mr 10:36|". Command that these my two sons may sit, etc. See TFG "#Mr 10:37|". #Mt 20:22| Are ye able to drink the cup that I am about to drink? See TFG "#Mr 10:38|". #Mt 20:23| My cup indeed ye shall drink. See TFG "#Mr 10:39|". But to sit on my right hand, and on my left hand, is not mine to give, etc. See TFG "#Mr 10:40|". #Mt 20:24| When the ten heard it, they were moved with indignation concerning the two brethren. See TFG "#Mr 10:41|". #Mt 20:25| Ye know that the rulers of the Gentiles lord it over them, etc. See TFG "#Mr 10:42|". #Mt 20:26,27| Not so shall it be among you. See TFG "#Mr 10:43|". #Mt 20:28| Even as the Son of man came not to be ministered to, etc. See TFG "#Mr 10:45|". #Mt 20:29| CII. BARTIMAEUS AND HIS COMPANION HEALED. (At Jericho.) #Mt 20:29-34 Mr 10:46-52 Lu 18:35-43| And as they went out from Jericho, a great multitude followed him. See TFG "#Mr 10:46|". #Mt 20:30| And, behold, two blind men sitting by the way side. Here Matthew tells of two, while Mark and Luke tell only of one (#Mr 10:46 Lu 18:35|)--the principal one. They vary here as in the account of the two demoniacs, and for similar reasons. See TFG "#Mr 5:2|". Have mercy on us, thou Son of David. See TFG "#Mr 10:47|". (TFG 559) #Mt 20:31| The multitude rebuked them, etc. See TFG "#Mr 10:48|". #Mt 20:32| And Jesus stood still, and called them. See TFG "#Mr 10:49|". What will ye that I shall do unto you? See TFG "#Mr 10:51|". #Mt 20:34| And straightway they received their sight, and followed him. See TFG "#Mr 10:52|". #Mt 21:1| CV. JESUS' TRIUMPHAL ENTRY INTO JERUSALEM. (From Bethany to Jerusalem and back, Sunday, April 2, A.D. 30.) #Mt 21:1-12,14-17 Mr 11:1-11 Lu 19:29-44 Joh 12:12-19| Bethphage. See TFG "#Mr 11:1|". #Mt 21:2| Ye shall find an ass tied, and a colt with her. See TFG "#Mr 11:2|". #Mt 21:3| And if any one say aught unto you, etc. See TFG "#Mr 11:3|". #Mt 21:4| That it might be fulfilled which was spoken through the prophet. A combination of Isaiah and Zechariah (#Isa 62:11 Zec 9:9|). #Mt 21:5| Zion. The poetical name for the city of Jerusalem. Behold, thy King cometh unto thee, Meek, and riding upon an ass. The prophecy is a combination of #Isa 62:11| and #Zec 9:9|. He entered in meekness, for the ass was a symbol of peace as the horse was of war (#Job 39:19-25|), but there was nothing degrading about riding such a beast. This is the only instance in which Jesus rode. The Eastern ass is smaller, but livelier, and better framed than the specimens found in our country. They constituted a chief asset in the property of the wealthy (#Ge 12:16 30:43 Job 42:12 1Ch 27:30 1Ki 1:38|). (TFG 574) #Mt 21:7| And brought the ass, and the colt, and put on them their garments. See TFG "#Mr 11:7|". (TFG 574) #Mt 21:8| And the most part of the multitude. Matthew would have us know that the demonstration was no small affair, but was well-nigh universal. Josephus estimates that the number present at one passover was three million, or about one-half the population of Judaea and Galilee. The language of the Pharisees in \\#Joh 12:19\-"the world"--shows that there must have been indeed an immense multitude. The people had always been ready to acknowledge Jesus as king, and, seeing that he had now an evident disposition to accept their homage, they hastened to render it. Spread their garments in the way, etc. See TFG "#Mr 11:8|". (TFG 576) #Mt 21:9| The multitudes that went before him, and that followed, etc. See TFG "#Mr 11:9|". The Son of David. See TFG "#Mt 9:27|". Hosanna in the highest. See TFG "#Mr 11:10|". #Mt 21:10| And when he was come into Jerusalem. See TFG "#Mr 11:11|". #Mt 21:12| Jesus entered into the temple of God. Here Matthew tells of the cleansing of the temple, which evidently occurred the next day. See TFG "#Mr 11:15|". (TFG 579) #Mt 21:13| My house shall be called the house of prayer, etc. See TFG "#Mr 11:17|". #Mt 21:14,15| The blind and the lame came to him in the temple, etc. Matthew mingles this scene with events which apparently occurred on Monday, but the enthusiasm and the Hosanna cry evidently belonged to the triumphant Sunday. The presence of our Lord in the temple should, indeed, have been heralded with joy, for as that was the day in which the paschal lamb was presented and set apart, it was fitting that Christ our passover should be presented there amidst rejoicing. (TFG 580) #Mt 21:15| The children that were crying in the temple and saying, Hosanna to the son of David. (TFG 580) #Mt 21:16| Out of the mouth of babes and sucklings thou hast perfected praise. #Ps 8:2| as rendered by the Septuagint. (TFG 580) #Mt 21:17| He left them, and went forth of the city into Bethany. See TFG "#Mr 11:11|". #Mt 21:18| CVI. BARREN FIG-TREE. TEMPLE CLEANSED. (Road from Bethany and Jerusalem. Monday, April 4, A.D. 30.) #Mt 21:18,19,12,13 Mr 11:12-18 Lu 19:45-48| Now in the morning as he returned to the city, he hungered. See TFG "#Mr 11:12|". #Mt 21:19| And seeing a fig tree by the way side, etc. See TFG "#Mr 11:13|". Let there be no fruit from thee henceforward for ever. See TFG "#Mr 11:14|". #Mt 21:20| CVII. FINDING THE FIG-TREE WITHERED. (Road from Bethany to Jerusalem, Tuesday, April 4, A.D. 30.) #Mt 21:20-22 Mr 11:19-25 Lu 21:37,38| When the disciples saw it, they marvelled. See TFG "#Mr 11:20|". Saying, How did the fig tree immediately wither away? See TFG "#Mr 11:21|". #Mt 21:21| Even if ye shall say unto this mountain, Be thou taken up, etc. See TFG "#Mr 11:23|". #Mt 21:22| All things, whatsoever ye shall ask in prayer, etc. See TFG "#Mr 11:24|". #Mt 21:23| CVIII. IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY, JESUS GIVES THE THIRD GREAT GROUP OF PARABLES. (In the Court of the Temple. Tuesday, April 4, A.D. 30.) A. INTRODUCTION #Mt 21:23-27 Mr 11:27-33 Lu 20:1-8| When he was come into the temple, etc. See TFG "#Mr 11:27|". By what authority doest thou these things? See TFG "#Mr 11:28|". #Mt 21:25| The baptism of John, whence was it? etc. See TFG "#Mr 11:30|". If we shall say, From heaven, etc, See TFG "#Mr 11:31|". #Mt 21:26| But if we shall say, From men, etc. See TFG "#Mr 11:32|". #Mt 21:27| We know not, etc. See TFG "#Mr 11:33|". #Mt 21:28| CVIII. IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY, JESUS GIVES THE THIRD GREAT GROUP OF PARABLES. (In the Court of the Temple. Tuesday, April 4, A.D. 30.) B. PARABLE OF THE TWO SONS. #Mt 21:28-32| But what think ye? By these words Jesus put them on notice that he was about to propound something which would require an answer, and therefore demanding the strictest attention. A man had two sons. The two sons stand for the Jewish rulers and the Jewish common people. (TFG 588-589) #Mt 21:29| I will not: but afterward he repented himself, and went. The common people made no special pretension to religious excellence, and the rulers regarded them as very careless about the will or law of their Father, God, and made disparaging contrasts between their own conduct and that of the people (#Joh 7:48,49|). But this very same common people repented and did the will of God when they heard the preaching of John the Baptist (#Mt 3:5,6|). (TFG 589) #Mt 21:30| And he came to the second. The rulers. I go, sir: and went not. The rulers, though all the while professing to be very zealous for the will of God, utterly refused to enter the kingdom or to work therein as God bade them to by the voice of John the Baptist (#Mt 3:7-9|). (TFG 589) #Mt 21:31| They say, The first. They gave the true answer and did not perceive that in so doing they confirmed a parable which condemned themselves. That the publicans and the harlots. The very worst representatives of the common people. Go into the kingdom of God before you. Rather than you. (TFG 589) #Mt 21:32| For John came to you in the way of righteousness. The term "righteousness," as Plumptre observes, seems used in a half-technical sense, as expecting the aspect of righteousness which the Pharisees themselves recognized (#Mt 6:1|), and which includes, as its three great elements, the almsgiving, fasting, and prayer that were so conspicuous both in the life and the teaching of the Baptist. Surely they could have presented its demands in a form more acceptable to the Jewish rulers. The parable of this subdivision is the outgrowth of the preceding subdivision. These rulers had demanded that Jesus show his authority for his assumption of right as teacher, prophet, etc. The parable is an indirect response to this demand, as if Jesus said, "It is in vain for me to tell you that I act under the authority of the Father, for despite all your great profession to the contrary, you really and actually, in your persistent rejection of another (the Baptist), who also acted under it, repudiate utterly his authority; though in so doing you see yourselves condemned by the conduct of even the publicans and harlots, who have felt the force of the Father's authority, and have repentantly obeyed it." The situation must have given great force to the parable; for the rulers in their private conversation had just admitted to each other that the people recognized and obeyed the divine authority of John, while they, the rulers, rejected it. (TFG 589-590) #Mt 21:33| CVIII. IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY, JESUS GIVES THE THIRD GREAT GROUP OF PARABLES. (In the Court of the Temple. Tuesday, April 4, A.D. 30.) C. PARABLE OF THE WICKED HUSBANDMEN. #Mt 21:33-46 Mr 12:1-12 Lu 20:9-19| There was a man that was a householder, etc. See TFG "#Mr 12:1|". #Mt 21:34| He sent his servants to the husbandman, etc. See TFG "#Mr 12:2|". #Mt 21:35,36| The husbandmen took his servants, and beat one, etc. See TFG "#Mr 12:3|". #Mt 21:37| But afterward he sent unto them his son, etc. See TFG "#Mr 12:6|". #Mt 21:38| This is the heir; come, let us kill him, etc. See TFG "#Mr 12:7|". #Mt 21:39| And they took him, and cast him forth out of the vineyard, and killed him. See TFG "#Mr 12:8|". #Mt 21:41| He will miserably destroy those miserable men, etc. See TFG "#Lu 20:16|". #Mt 21:42| The stone which the builders rejected, etc. See TFG "#Mr 12:10|". #Mt 21:44| And he that falleth on this stone shall be broken to pieces: but on whomsoever it shall fall, it will scatter him as dust. The stone, of course, represents Jesus, and the two fallings set forth his passive and active state. In the day when he passively submitted to be judged, those who condemned him were broken (#Mt 27:3-5 Lu 23:48 Ac 2:37|); but in the great day when he himself becomes the acting party and calls his enemies to judgment, they shall prefer, and pray, that a mountain fall upon them (#Re 6:15-17|). (TFG 594) #Mt 21:46| When they sought to lay hold on him, etc. See TFG "#Mr 12:12|". #Mt 22:1| CVIII. IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY, JESUS GIVES THE THIRD GREAT GROUP OF PARABLES. (In the Court of the Temple. Tuesday, April 4, A.D. 30.) D. PARABLE OF THE MARRIAGE OF THE KING'S SON. #Mt 22:1-14| And Jesus answered and spake again in parables unto them. This parable is very much like the one given in #Lu 14:16-24|. NOTE.--I regard this parable as a remodeling of the parable given by Luke, the changes being made to suit the changed relation between Jesus and his auditors. In the parable in Luke, God is represented as one who invites us as a friend, and whose invitation is simply disregarded. Since the speaking of that parable, the situation had become more tense and the relations more strained, and hence the parable takes on a more severe form. The host is not to be disregarded, for he is a king, and the supper is not to be despised, for it is a marriage supper. The invitation, therefore, savors of commandment, and while some still continue to treat it with indifference, others feel the constraint of the invitation and reject it in a spirit of rebellion which manifests itself in violence toward the king's servants. The king, in turn, is moved by this to retaliate, and visits upon the offenders an overwhelming judgment.--P. Y. P. (TFG 595-596) #Mt 22:11| He saw there a man. This one man is a type of many. See #Mt 22:14|. (TFG 596) #Mt 22:12| How camest thou in hither not having a wedding-garment? We are of the opinion that the king furnished upper garments to his guests. But the antiquity of this custom is disputed. See Meyer, Lange and Trench, etc. in loco. However, the fact is immaterial, for the man was speechless--without excuse--which shows that he could have had a garment from some source had he chosen to wear it. (TFG 596) #Mt 22:13| Bind him hand and foot. The phrase suggests the impossibility of escaping from divine judgment. And cast him out into outer darkness. The outdoor darkness: wedding feasts were usually held at night. (TFG 596) #Mt 22:14| For many are called, but few chosen. Many guests are invited, but few are accepted; because some neglect and despise the invitation, and others cast dishonor upon the one who invites, by the self-willed and irreverent way in which they accept his invitation. In this parable the first parties invited represent the Jews; the city of murderers is Jerusalem; the persons called from the highways are the Gentiles; the entrance of the king is the coming of the Lord to final judgment; and the man without the wedding-garment is anyone who will be found in the church without a suitable character. The character of Christ is our wedding-garment, and all the regenerated must wear it (#Eph 4:24 Col 3:10 Ga 3:27 Joh 3:5 Re 19:8,9|). (TFG 596-597) #Mt 22:15| CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A.D. 30.) A. PHARISEES AND HERODIANS ASK ABOUT TRIBUTE. #Mt 22:15-22 Mr 12:13-17 Lu 20:20-26| Then went the Pharisees, and took counsel how they might ensnare him in his talk. See TFG "#Mr 12:13|". #Mt 22:16| The Herodians. See TFG "#Mr 12:13|". Master, we know that thou art true, etc. See TFG "#Mr 12:14|". #Mt 22:17| Is it lawful to give tribute unto Caesar, or not? See TFG "#Mr 12:14|". #Mt 22:18| Why make ye trial of me, ye hypocrites? See TFG "#Mr 12:15|". #Mt 22:19| Show me the tribute money, etc. See TFG "#Mr 12:15|". #Mt 22:20| Whose is this image and superscription? See TFG "#Mr 12:16|". #Mt 22:21| Render therefore unto Caesar, etc. See TFG "#Mr 12:17|". #Mt 22:22| They marvelled. See TFG "#Mr 12:17|". #Mt 22:23| CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A.D. 30.) B. SADDUCEES ASK ABOUT THE RESURRECTION. #Mt 22:23-33 Mr 12:18-27 Lu 20:27-39| Sadducees. See TFG "#Mr 12:18|". #Mt 22:24| If a man die, having no children, etc. See TFG "#Mr 12:19|". #Mt 22:28| In the resurrection therefore whose wife shall she be of the seven? See TFG "#Mr 12:23|". #Mt 22:29| Ye do err, etc. See TFG "#Mr 12:24|". #Mt 22:30| They neither marry, nor are given in marriage. See TFG "#Mr 12:25|". #Mt 22:31| But as touching the resurrection of the dead, etc. See TFG "#Mr 12:26|". #Mt 22:32| I am the God of Abraham, etc. See TFG "#Mr 12:26|". God is not the God of the dead, but of the living. See TFG "#Mr 12:27|". #Mt 22:34| CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A.D. 30.) C. A LAWYER ASKS ABOUT THE GREAT COMMANDMENT. #Mt 22:34-40 Mr 12:28-34 Lu 20:40| #Mt 22:35| And one of them, a lawyer, asked him a question, trying him. See TFG "#Mr 12:28|". #Mt 22:36| Teacher, which is the great commandment in the law? See TFG "#Mr 12:28|". #Mt 22:37| Thou shalt love the Lord thy God, etc. See TFG "#Mr 12:30|". #Mt 22:38| This is the great and first commandment. See TFG "#Mr 12:29|". #Mt 22:39| Thou shalt love thy neighbour as thyself. See TFG "#Mr 12:31|". #Mt 22:40| On these two commandments the whole law hangeth, and the prophets. See TFG "#Mr 12:31|". #Mt 22:41| CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A.D. 30.) D. JESUS' QUESTION WHICH NONE COULD ANSWER. #Mt 22:41-46 Mr 12:35-37 Lu 20:41-44| #Mt 22:42| What think ye of the Christ? whose son is he? See TFG "#Mr 12:35|". They say unto him, The Son of David. The answer was true, but it was not all the truth as the Scriptures themselves showed. And this additional truth was what the opposers of Jesus needed to learn. (TFG 605) #Mt 22:43| How then doth David in the Spirit call him Lord? See TFG "#Mr 12:36|". #Mt 22:44| The Lord said unto my Lord, etc. See TFG "#Mr 12:36|". #Mt 23:1| CX. JESUS' LAST DISCOURSE. DENUNCIATION OF SCRIBES AND PHARISEES. (In the court of the Temple. Tuesday, April 4, A.D. 30.) #Mt 23:1-39 Mr 12:38-40 Lu 20:45-47| Then spake Jesus to the multitudes and to his disciples. He spoke in the most public manner. (TFG 606) #Mt 23:2,3| The scribes and the Pharisees sit on Moses' seat. As teachers of the law of Moses the scribes and Pharisees were the only religious guides whom the people had, so they were obliged to follow them as expounders of that law, but they were no means to look to them as living exemplification of that law. (TFG 606) #Mt 23:4| Yea, they bind heavy burdens and grievous to be borne, etc. The law itself was a heavy yoke (#Ac 15:10|), but these teachers added to the burden of it a vast volume of traditions, but they themselves did not keep these traditions, excusing themselves by inventing subtle distinctions like those in reference to the Corban (#Mt 15:4-6 Mr 7:11|) and to oaths (#Mt 15:16-22|). See TFG "#Lu 11:46|". (TFG 606) #Mt 23:5| All their works they do to be seen of men. What laws and traditions they did keep were not kept privately and sincerely, but publicly that they might secure to themselves a reputation for sanctity. For they make broad their phylacteries. Literally, "preservatives" or "remembrances." They were probably so called because they were designed to aid the wearer in remembering his obligations to the law. They were strips of parchment on which were written four passages of the law, namely: #Ex 13:3-10 11-16 De 6:4-9 11:13-21|. These were enclosed in a leather case and were fastened to the forehead and left arm. The authority for wearing them was purely traditional, and the practice seems to have arisen from a literal interpretation of #Ex 13:9,16 De 6:8 11:18|. The Pharisees made the leather case large, that their righteousness might be more conspicuous. And enlarge the borders of their garments. These were the fringes mentioned in #Nu 15:38,39|. But the Pharisees offended again, even in their obedience, by wearing broader fringes than other people, that they might appear more religious. (TFG 606-607) #Mt 23:6| And love the chief place at feasts. See TFG "#Lu 14:7|". And the chief seats in the synagogues. See TFG "#Lu 11:43|". On the synagogue, see TFG "Mr 1:39". #Mt 23:7| And the salutations in the marketplaces. See TFG "#Lu 11:43|". And to be called of men, Rabbi. The term "Rabbi" means "master" or "teacher." (TFG 607) #Mt 23:8| For one is your teacher. Christ. (TFG 607) Mt 23:11 But he that is greatest among you shall be your servant. See TFG "#Mr 10:43|". #Mt 23:12| And whosoever shall exalt himself shall be humbled. See notes at #Mt 18:4 Lu 14:11 18:14|. Thus Jesus reproves those who make religion a matter of praise-seeking ostentation, whether they do so by seeking position, or by peculiarity of dress, or by assuming or accepting titles of honor or distinction. This sin of ostentation was the first enumerated sin of the Pharisees. (TFG 608) #Mt 23:13| Because ye shut the kingdom of heaven against men, etc. Our Lord's language is figurative and presents the kingdom of God as a house around the door of which the Pharisees have gathered, not entering in themselves, and blocking the way against those who would enter. This they did by their opposition to Jesus. For a similar charge see TFG "Lu 11:52". (TFG 608) #Mt 23:14| For ye devour widows' houses, etc. See TFG "#Mr 12:40|". #Mt 23:15| For ye compass sea and land to make one proselyte, etc. Proselytes here meant are not those converted from heathenism to worship God, but Jews converted to Phariseeism. These become worse than their instructors, because each generation drifted farther from the law and became more zealously and completely devoted to the traditions. (TFG 608) #Mt 23:16| Woe unto you, ye blind guides. Jesus above denounced them for their hypocrisy, but this woe is pronounced upon them for their ignorance and folly. See TFG "#Mt 15:14|". Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor. The word "debtor" is here meant to describe one who owes it to himself and to God to keep his oath. The Pharisees graduated oaths according to their own foolish conceptions of the sanctity of the object invoked, so that if the object by which a man swore was not sacred enough, he was not forsworn if he did not keep his oath. Esteeming the gold of the temple more sacred than the temple itself, they held that an oath by the former was binding while an oath by the latter was not. The gold meant is probably the golden ornaments on the temple. (TFG 609) #Mt 23:22| And he that sweareth by the heaven, etc. Our Lord designed to teach that all oaths were binding. See TFG "#Mt 5:34|". #Mt 23:23| For ye tithe mint and anise and cummin, etc. See TFG "#Lu 11:42|". Anise. The anise was used for medical purposes and also for culinary seasoning, so that Pliny says "the kitchen can not be without it." Cummin. Cummin also was a condiment and a medicine, the bruised seed mixed with wine being used as a styptic, especially after circumcision. It was also used as an ingredient for salves and plasters such as were applied to the ulcers of cattle produced from the bites, grubs, etc., of insects. (TFG 609) #Mt 23:24| Strain out the gnat, and swallow the camel! A proverbial expression, indicating care for little faults and a corresponding unconcern for big ones. (TFG 610) #Mt 23:25| For ye cleanse the outside of the cup and of the platter, etc. Jesus here compares the Pharisees to a woman who washes the outside of her dishes and leaves the inside unclean. But in describing that inner uncleanness he passes from the figure to the reality, and specifies that it consists of extortion and self-indulgence. They made their outside clean by traditionary ablutions. See TFG "#Mr 7:3|". (TFG 610) #Mt 23:26| Cleanse first the inside of the cup and of the platter. Here again the literal peeps through the figurative: a pure inner life makes clean outward conduct. (TFG 610) #Mt 23:27,28| For ye are like unto whited sepulchres, etc. Luke records Jesus as having taught this lesson by an exactly opposite figure. See TFG "#Lu 11:44|". There men were contaminated by the touch of a grave because there was nothing outside to notify them of its presence. Here men are contaminated by the same thing because the outside is rendered so white and beautiful that men are deceived into thinking that the inside is harmless. (TFG 610) #Mt 23:29-32| For ye build the sepulchres of the prophets, etc. See notes at #Lu 11:47,48|. #Mt 23:33| Ye serpents, ye offspring of vipers, etc. See TFG "#Lu 3:7|". #Mt 23:34-36| Therefore, behold, I send unto you prophets, and wise men, and scribes. See TFG "#Lu 11:49|". In your synagogues. See TFG "#Mr 1:39|". #Mt 23:35| From the blood of Abel the righteous unto the blood of Zachariah, etc. See TFG "#Lu 11:51|". #Mt 23:37| O Jerusalem, Jerusalem. See TFG "#Lu 13:34|". #Mt 23:38| Behold, your house is left unto you desolate. See TFG "#Lu 13:35|". #Mt 23:39| Blessed is he that cometh in the name of the Lord. See TFG "#Lu 13:35|". #Mt 24:1| CXIII. DESTRUCTION OF JERUSALEM FORETOLD. #Mt 24:1-28 Mr 13:1-23 Lu 21:5-24| And Jesus went out from the temple, etc. See TFG "#Mr 13:1|". #Mt 24:2| There shall not be left here one stone upon another. See TFG "#Mr 13:2|". #Mt 24:3| As he sat on the mount of Olives, etc. See TFG "#Mr 13:3|". The disciples. Peter, James, John, and Andrew (#Mr 13:3|). Tell us, when shall these things be? etc. See TFG "#Mr 13:4|". #Mt 24:5| For many shall come in my name, etc. See TFG "#Mr 13:6|". #Mt 24:6| Wars and rumors of wars, etc. See TFG "#Mr 13:7|". #Mt 24:7| And there shall be . . . earthquakes in divers places. See TFG "#Mr 13:8|". #Mt 24:9| Then shall they deliver you up unto tribulation, etc. See TFG "#Mr 13:9|". And ye shall be hated of all the nations for my name's sake. See TFG "#Mt 10:22|". #Mt 24:10| And then shall many stumble. Persecution always causes a deflection of the faint-hearted (see TFG "Mr 4:17"). And shall deliver up one another, and shall hate one another. Apostates have ever been among the most bitter enemies of the church. (TFG 623) #Mt 24:11| And many false prophets shall arise, and shall lead many astray. See TFG "#Mr 13:22|". This refers to the false teachers which arose in the church. The apostles bear abundant testimony to their appearance (#2Co 11:13-15 Ga 2:1-4 1Ti 1:3-7,19,20 2Ti 3:8,9 Tit 1:10,11 2Pe 2:1-3| #Jude 1:4,8,10,12,16,19|). (TFG 623-624) #Mt 24:12| And because iniquity shall be multiplied, the love of the many shall wax cold. The prevalence of sin tempts and encourages the feeble to commit it. (TFG 624) #Mt 24:13| But he that endureth to the end, the same shall be saved. See TFG "#Mt 10:22|" and see TFG "Mr 13:13". #Mt 24:14| This gospel of the kingdom shall be preached in the whole world. See TFG "#Mr 13:10|". And then shall the end come. Jerusalem, the seat of the old dispensation, was not removed until the new dispensation was sown throughout the then known world. (TFG 624) #Mt 24:15| The abomination of desolation. #Da 4:11|. See TFG "#Mr 13:19|". (Let him that readeth understand). See TFG "#Mr 13:14|". #Mt 24:16| Then let them that are in Judaea flee unto the mountains. See TFG "#Mr 13:14|". #Mt 24:17| Let him that is on the housetop not come down, etc. See TFG "#Lu 17:31|". #Mt 24:19| Woe to them that are with child, etc. See TFG "#Mr 13:17|". #Mt 24:20| And pray ye that your flight be not in the winter. See TFG "#Mr 13:18|". Neither on a sabbath. Jewish tradition limited travel on the Sabbath day to a distance of seven furlongs. The early training of many Christians led them to have scruples about breaking the Sabbath. It is possible that Jesus had these scruples in view, but by no means conclusive, for in fleeing they would need the support and friendship of their Jewish brethren, who would be apt, not only to hinder, but even in those troublous and turbulent days, to show violence to any who openly disregarded the Sabbath. For it must be remembered that the Jews, not being guided by the admonitions of Christ, would regard the sudden flight of the Christians as unnecessarily hasty. (TFG 626) #Mt 24:21| For then shall be great tribulation, etc. See TFG "#Mr 13:19|". #Mt 24:22| Except those days had been shortened, etc. See TFG "#Mr 13:20|". #Mt 24:23| If any man shall say unto you, Lo, here is the Christ, etc. See TFG "#Mr 13:21|". #Mt 24:24| For there shall arise false Christs, etc. See TFG "#Mr 13:22|". #Mt 24:27| For as the lightning, etc. The coming of Christ would be an event needing no herald; every man would see it for himself. See TFG "#Lu 17:24|". (TFG 629) #Mt 24:28| Wheresoever the carcase is, there will the eagles be gathered together. See TFG "#Lu 17:37|". #Mt 24:29| CXIV. THE SECOND COMING OF CHRIST. #Mt 24:29-51 Mr 13:24-37 Lu 21:25-37| Immediately after the tribulation of those days. Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at #2Pe 3:4-9| may almost be regarded as an inspired comment with reference to this passage. 2. The terrible judgment upon Jerusalem and the corresponding terror of the judgment day have between them no intervening season of judgment in any way worthy to be compared to either of them. The two periods, therefore, stand with regard to each other in immediate connection. 3. The tribulation which came upon the Jewish people merely began with the destruction of Jerusalem, other woes followed at once, and, coming down through all the centuries of wandering and dispersion, they were yet unfulfilled and incomplete. See #De 28:58-68|. The sun shall be darkened, etc. See TFG "#Mr 13:24|". (TFG 629) #Mt 24:30| Then shall appear the sign of the Son of man in heaven. The coming and the sign are the same thing. The word "sign" is used in connection with the coming of Christ to indicate that the nature of the coming (that is, the manner of its manifestations) will be fully commensurate with the importance of the event. His first coming in the manger was not so. Then shall all the tribes of the earth mourn. The coming will occasion universal mourning in the unprepared, and apparently the majority of people will be in that condition. The term "all" is not, however, to be construed as including all individuals (#1Th 4:15-17|). (TFG 630) #Mt 24:31| And he shall send forth his angels with a great sound of a trumpet, etc. See TFG "#Mr 13:27|". To the Jews the trumpet would naturally be associated with the assembling of the people, for silver trumpets were used to call Israel together (#Nu 10:1-4 Ex 19:13,16,19 Ps 81:3-5|). (TFG 630-631) #Mt 24:32,33| From the fig tree learn her parable, etc. See TFG "#Mr 13:28|". #Mt 24:34| This generation shall not pass away, etc. See TFG "#Mr 13:30|". #Mt 24:35| Heaven and earth shall pass away, etc. See TFG "#Mr 13:31|". #Mt 24:36| But of that day and hour knoweth no one, etc. See TFG "#Mr 13:32|". #Mt 24:37| And as were the days of Noah. See TFG "#Lu 17:26|". #Mt 24:38| They were eating and drinking, marrying, etc. See TFG "#Lu 17:27|". #Mt 24:39| So shall be the coming of the Son of man. See TFG "#Lu 17:30|". #Mt 24:40| Then shall two man be in the field, etc. See #Lu 17:36|. #Mt 24:41| Two women shall be grinding at the mill, etc. See TFG "#Lu 17:35|". #Mt 24:44| Therefore be ye also ready, etc. See TFG "#Lu 12:40|". #Mt 24:45| Who then is a faithful and wise servant, etc. See TFG "#Lu 12:42|". #Mt 24:47| That he will set him over all that he hath. See TFG "#Lu 12:44|". #Mt 24:51| And shall cut him asunder. See TFG "#Lu 12:46|". There shall be the weeping and the gnashing of teeth. See TFG "#Mt 8:12|". #Mt 25:1-13| CXV. CONCLUSION OF OUR LORD'S DISCOURSE. PARABLES OF VIRGINS AND TALENTS. THE FINAL JUDGMENT. (Mount of Olives. Tuesday, April 4, A.D. 30.) #Mt 25:1-46| Then. That is, at the time of the Lord's coming. Jesus is still emphasizing the lesson of watchfulness, and proceeds to enforce it by two parables. Ten virgins. Probably the usual number on such occasions. Who took their lamps. Small earthenware vessels, with flax wicks, and without glass chimneys. And went forth to meet the bridegroom. The Oriental wedding began with a feast in the house of the bride's father. After this the bridegroom led the bride to his own home, and it was the duty of his servants and household (of whom the ten virgins in this case were part) to honor him and the bride with an enthusiastic welcome. (TFG 635) #Mt 25:3| For the foolish, when they took their lamps, took no oil with them. The foolish showed their folly in failing to provide for their lord's delay. The oil in their lamps would only burn till about midnight. (TFG 635) #Mt 25:4| But the wise took oil in their vessels with their lamps. But the wise had provided an additional supply to burn from then till daylight. (TFG 635) #Mt 25:5| Now while the bridegroom tarried, they all slumbered and slept. Rather, "nodded and slept." They did not lie down to regular slumber, but took such innocent rest as their office permitted. Others were on the lookout, and would give the warning; so these were permitted to sleep, but only in such a posture that they would be ready to arise and go at once when apprised of their lord's approach. (TFG 635) #Mt 25:7| Then all those virgins arose, and trimmed their lamps. The signal-call roused all ten, and each group of five prepared by trimming the lamps, etc. (TFG 636) #Mt 25:8| Give us of your oil; for our lamps are going out. But then became apparent the difference between them. All had made some preparation, but that of the foolish five had been insufficient. Their glory began to depart, and their light waned into darkness at the approach of the bridegroom. (TFG 636) #Mt 25:9| Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves. There will be no borrowed righteousness on the day of the Lord's coming, for no one will have any to spare. The Roman Catholic confidence in saints, and the trust of some Protestants in pious parents, are alike unavailing: each soul must see to its own lamp. Those who had the oil to sell are merely part of the drapery of the parable, put in to bring out the point that it was then too late to secure any oil. The oil of God's grace is given without money and without price, but in the hour of the Lord's appearing it will be too late to seek for it. (TFG 636) #Mt 25:10| They that were ready went in with him to the marriage feast: and the door was shut. The feast in the bridegroom's house was considered the most important part of the marriage, and certainly for those of the lord's own household it was the only feast. To be shut out from it was to be deprived of all participation in the marriage joy. All the wisdom and shrewdness of Universalism can never open this shut door. (TFG 636) #Mt 25:12| I know you not. The verb "know" is here used, according to the Jewish idiom, for favorable knowledge. See TFG "#Mt 7:23|". It signified that these virgins, on account of their remissness, were no longer counted even as acquaintances, much less as part of the household. (TFG 636) #Mt 25:13| Watch therefore, etc. Thus Jesus makes his own application of the parable. (TFG 636) #Mt 25:14-30| For it is as when a man, going into another country, etc. The parable of the virgins represented watchfulness displaying itself in waiting for the Lord, while it is here displayed in working for him. There it was inward spiritual life, here it is external activity. (TFG 637) #Mt 25:19| Now after a long time the lord of those servants cometh, and maketh a reckoning with them. We have here one of the Lord's intimations that the day of judgment would not come at once. The word for "servants" is douloi, which means "slaves." They were the property of the master and he might dispose of them as he pleased. The reckoning is as sure as the trust; judgment is as sure as life. A man who had entrusted a talent (from $1,600 to $1,800 {**}) would surely not forget to ask a settlement, nor will God fail to demand an accounting from all those to whom he had entrusted the riches and privileges of this wonderful human life which he has given us, though many of us may lightly esteem it. {**} In 1990, the silver talent would be worth about $7,200.--Ed. (TFG 637) #Mt 25:21| Enter thou into the joy of thy lord. The joy of the lord was doubtless some festival in celebration of his return, and it stands for the joy of Christ in the Father's house. (TFG 637) #Mt 25:23| Enter thou into the joy of thy lord. The second servant, having done well proportionately as the first, received the like precious commendation (#Mt 25:21|). (TFG 637) #Mt 25:30| And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth. See TFG "#Mt 8:12|". This parable is much like that of the pounds (#Lu 19:11-27|), but differs in several particulars. There the same amount was entrusted to each one, but the returns were different, and the rewards were different. Here different amounts were entrusted, the returns were in proportion to the trust, and the rewards were the same. (TFG 638) #Mt 25:31| Then shall he sit on the throne of his glory. Christ's judgment throne is called his throne of glory because in the day that he sits upon it his glory will be exhibited to men more brightly than ever before; for in the decisions of that hour his mercy, justice, and righteousness will most fully appear, and all the obscure things in the past administration of his government will be made clear. (TFG 638) #Mt 25:32| He shall separate them one from another. Not the nations, but the individuals which compose them. As the shepherd separateth the sheep from the goats. It was the custom for the shepherd to let the sheep and goats feed together during the day and to separate them at night. This custom is placed in the parable because it is analogous to the present commingling and final separation of men. Goats are here employed to represent the evil class of men, because goats have to be driven while sheep follow the shepherd. (TFG 639) #Mt 25:33| He shall set the sheep on his right hand, but the goats on the left. The right hand is always represented as the place of honor and preferment. The Jews in their traditions say that when criminals were tried by the Sanhedrin those who were acquitted were placed on the right hand, and those who were condemned on the left. (TFG 639) #Mt 25:34| Inherit the kingdom. Take possession of as rightful heirs. Prepared for you from the foundation of the world. God's purpose designed such a kingdom from the beginning (#Eph 1:9-14|), and we may conceive of it as in process of preparation ever since (#Joh 14:2|). (TFG 639) #Mt 25:35,36| For I was hungry, and ye gave me to eat, etc. The acts here enumerated indicate more than a mere outlay of money. They are not such are the offspring of impulse, but such as call for the sacrifice of time, strength, sympathy, etc., and clearly demonstrate the fullness of the Christian life. Moreover, Jesus does not mean to teach that mere works of benevolence are a sufficient ground for salvation. The meaning is that none can be saved without these fruits of faith and love. The passage must be construed in the light of other Scriptures which teach the further necessity of forgiveness on the part of God and of obedience on the part of man. (TFG 639) #Mt 25:37-40| Then shall the righteous answer him, etc. This conversation is the drapery of the narrative. Such words will not be actually spoken at the judgment, but they are introduced for the twofold purpose of illustrating the beautiful unconsciousness of merit and which characterizes the noblest of deeds and the more important fact that anything done for his sake is the same as done for his person (#Mt 10:42 Mr 9:41|). (TFG 640) #Mt 25:41| Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels. The two preparations stand in contrast. God prepared a kingdom of joy and designed that man should be with him in it. He also prepared a place for punishment for Satan and his angels, and man can cast his lot there and share that punishment if he wills to do so. (TFG 640) #Mt 25:45| Inasmuch as ye did it not, etc. The neglect or abuse of Christ's disciples is a direct affront to his person (#Ac 9:4|). (TFG 640) #Mt 25:46| These shall go away into eternal punishment, etc. This verse contains two important truths: 1. That the doom of the wicked is as durable as the reward of the righteous. 2. That the doom of the wicked is a punishment. The word "punishment" expresses misery and suffering purposely inflicted. (TFG 640) #Mt 26:1| CXVI. JESUS PREDICTS, THE RULERS PLOT FOR, AND JUDAS BARGAINS FOR HIS DEATH. (Mount of Olives, Bethany, and Jerusalem. Tuesday after sunset, which Jews regarded as the beginning of Wednesday.) #Mt 26:1-5,14-16 Mr 14:1,2,10,11 Lu 22:1-6| #Mt 26:2| Ye know that after two days the passover cometh. See TFG "#Mr 14:1|". #Mt 26:3| Then were gathered together the chief priests, and the elders of the people, unto the court of the high priest, who was called Caiaphas. This council may have begun on the evening of Tuesday and continued until the beginning of Wednesday, Jewish time. It seems to have been a formal rather than an informal conference. The court where they met was the open space enclosed by the palace of the high priest. Caiaphas had been appointed high priest in A.D. 26 by the Procurator Valerius Gratus and was deposed A.D. 38. Ishmael, Eleazar, and Simon held the office between the deposition of Annas and the appointment of Caiaphas (Josephus, The Antiquities of the Jews, 18.2.2). Also see TFG "Lu 3:2". (TFG 642) #Mt 26:4| That they might take Jesus by subtlety. See TFG "#Mr 14:2|". #Mt 26:5| Not during the feast, etc. See TFG "#Mr 14:2|". #Mt 26:6| CIV. JESUS ARRIVES AND IS FEASTED AT BETHANY. (From Friday afternoon till Saturday Night, March 31 and April 1, A.D. 30.) #Joh 11:55-12:11 Mt 26:6-13 Mr 14:3-9| Now when Jesus was in Bethany, etc. See TFG "#Mr 14:3|". #Mt 26:7| There came unto him a woman, etc. See TFG "#Mr 14:3|". #Mt 26:9| For this ointment might have been sold for much. See TFG "#Mr 14:5|". #Mt 26:10-12| Why trouble ye the woman? See TFG "#Mr 14:6|". #Mt 26:11| For ye have the poor always with you, etc. See TFG "#Mr 14:7|". #Mt 26:13| Wheresoever this gospel shall be preached in the whole world, etc. See TFG "#Mr 14:9|". #Mt 26:14| Then one of the twelve, who was called Judas Iscariot, went unto the chief priests. See TFG "#Mr 14:10|". #Mt 26:15| And they weighed unto him thirty pieces of silver. There had been coined shekels since the time of Simeon, or 143 B.C., before that the money was weighed. It is likely that the term "weighed" survived the practice and became a synonym or equivalent for "paid." See TFG "#Mr 14:11|". (TFG 643) #Mt 26:16| From that time he sought opportunity to deliver him unto them. See TFG "#Mr 14:11|". #Mt 26:17| CXVII. PREPARATION FOR PASSOVER. DISCIPLES CONTEND FOR PRECEDENCE. (Bethany to Jerusalem. Thursday afternoon and, after sunset, beginning of Friday.) #Mt 26:17-20 Mr 14:12-17 Lu 22:7-18,24-30| Now on the first day of unleavened bread the disciples came to Jesus. See TFG "#Mr 14:12|". #Mt 26:18| Go into the city to such a man. See TFG "#Mr 14:13|". And say unto him, etc. See TFG "#Mr 14:14|". #Mt 26:20| Now when even was come, he was sitting at meat with the twelve disciples. See TFG "#Mr 14:17|". #Mt 26:21| CXIX. JUDAS' BETRAYAL AND PETER'S DENIAL FORETOLD. (Jerusalem. Evening before the crucifixion.) #Mt 26:21-25,31-35 Mr 14:18-21,27-31 Lu 22:21-23,31-38 Joh 13:21-38| Verily I say unto you, that one of you shall betray me. See TFG "#Mr 14:18|". #Mt 26:22| They were exceeding sorrowful, etc. See TFG "#Mr 14:19|". #Mt 26:23| He that dipped his hand with me in the dish, etc. See TFG "#Mr 14:20|". #Mt 26:24| The Son of man goeth, etc. See TFG "#Mr 14:21|". #Mt 26:25| Judas . . . said, Is it I, Rabbi? He saith unto him, Thou hast said. It seems strange that the disciples showed no resentment toward Judas, and made no effort to interfere with this course, but their conduct is plain if we regard them as viewing the predictions of Jesus as referring to the indefinite future, and not the immediate present. (TFG 653) #Mt 26:26| CXX. THE LORD'S SUPPER INSTITUTED. (Jerusalem. Evening before the crucifixion.) #Mt 26:26-29 Mr 14:22-25 Lu 22:19,20 1Co 11:23-26| Jesus took bread, and blessed it, and brake it, etc. See TFG "#Mr 14:22|". #Mt 26:27| He took a cup, and gave thanks. See TFG "#Mr 14:23|". Drink ye all of it. "All" refers to the persons and not to the wine. It was important that all the disciples participate in the cup, but not that all the wine should be used. See #Mr 14:23|. (TFG 658) #Mt 26:28| For this is my blood of the covenant. See TFG "#Mr 14:24|". Which is poured out for many unto remission of sins. The prime object of Christ's death is here declared. It was to accomplish the forgiveness of sins. All other purposes which it served are subordinate to this, and all other blessings which it secures are consequent upon this (#Joh 1:29 Eph 5:2 Heb 7:27 1Jo 2:2 4:10 Isa 53:10 Ro 8:2 1Co 15:3|). (TFG 659) #Mt 26:29| I shall not drink henceforth of this fruit of the vine, etc. See TFG "#Mr 14:25|". #Mt 26:30| CXXIII. GOING TO GETHSEMANE, AND AGONY THEREIN. (A garden between the brook Kidron and the Mount of Olives. Late Thursday night.) #Mt 26:30,36-46 Mr 14:26,32-42 Lu 22:39-46 Joh 18:1| And when they had sung a hymn. See TFG "#Mr 14:26|". #Mt 26:31,32| I will smite the shepherd, etc. See TFG "#Mr 14:27|". #Mt 26:33| If all shall be offended in thee, I will never be offended. See TFG "#Mr 14:29|". #Mt 26:34| Before the cock crow, thou shalt deny me thrice. See TFG "#Mr 14:30|". #Mt 26:35| Even if I must die with thee, yet will I not deny thee. See TFG "#Mr 14:31|". #Mt 26:36| A place called Gethsemane. See TFG "#Mr 14:32|". #Mt 26:37| And he took with him Peter and the two sons of Zebedee. See TFG "#Mr 14:33|". #Mt 26:38| My soul is exceeding sorrowful, even unto death, etc. See TFG "#Mr 14:34|". #Mt 26:39| And fell on his face, and prayed. See TFG "#Mr 14:35|". If it be possible. The words "if it be possible" breathe the same spirit of submissive obedience which is found in the closing words. See TFG "#Mr 14:36|". Let this cup pass away from me, etc. See TFG "#Mr 14:36|". #Mt 26:40| What, could ye not watch with me one hour? See TFG "#Mr 14:37|". #Mt 26:42| If this cannot pass away, except I drink it, thy will be done. Jesus here speaks of draining the cup. The "cup" was a common Hebrew figure used to denote one's divinely appointed lot or fortune (#Ps 23:5 75:8 Isa 51:17,22 Eze 23:31-33|). (TFG 688) #Mt 26:45| Sleep on now, and take your rest, etc. See TFG "#Mr 14:41|". #Mt 26:47| CXXIV. JESUS BETRAYED, ARRESTED, AND FORSAKEN. (Gethsemane. Friday, several hours before dawn.) #Mt 26:47-56 Mr 14:43-52 Lu 22:47-53 Joh 18:2-11| Judas, one of the twelve, came, etc. See TFG "#Mr 14:43|". #Mt 26:48| He that betrayed him gave them a sign, etc. See TFG "#Mr 14:44|". #Mt 26:50| Friend, do that for which thou art come. See TFG "#Lu 22:48|". Then they came and laid hands on Jesus, and took him. See TFG "#Mr 14:46|". #Mt 26:51| Behold, one . . . drew his sword, etc. See TFG "#Mr 14:47|". #Mt 26:52| All they that take the sword shall perish with the sword. By the healing of Malchus' ear and the words spoken to Peter, Jesus shows that the sword is not to be used either to defend the truth or to advance his kingdom. Had he not thus spoken and acted, Pilate might have doubted his words when he testified that his kingdom was not of this world (#Joh 18:36|). While we know better than to rely upon the aid of the sword for the advance of truth, we are often tempted to put undue trust in other "carnal weapons" which are equally futile. Wealth and eloquence and elaborate church buildings have but little saving grace in them. It is the truth which wins. (TFG 692) Mt 26:53,54 Or thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels? Jesus still addresses Peter. Had it accorded with the divine purpose that Jesus should resist this arrest, angels and not men would have been his proper and infinitely more effective rescuers. But, on the contrary, it was God's purpose that he should be arrested, as the Scripture had foretold. (TFG 692) #Mt 26:55| Said Jesus to the multitudes, etc. See TFG "#Mr 14:48|". I sat daily in the temple teaching, and ye took me not. See TFG "#Mr 14:49|". #Mt 26:56| That the scriptures of the prophets might be fulfilled. See TFG "#Mr 14:49|". #Mt 26:57| CXXVI. SECOND STAGE OF JEWISH TRIAL. JESUS CONDEMNED BY CAIAPHAS AND THE SANHEDRIN. (Palace of Caiaphas. Friday.) #Mt 26:57,59-68 Mr 14:53,55-65 Lu 22:54,63-65 Joh 18:24| They . . . led him away to the house of Caiaphas the high priest, where the scribes and the elders were gathered together. It is very likely that Annas had apartments in the same palace with Caiaphas, and that from these apartments Jesus was led into some hall large enough to hold the Sanhedrin, which was now convened. But this was not its formal session as a court; it was more in the nature of a caucus, or committee of the whole. (TFG 696) #Mt 26:58| CXXVII. PETER THRICE DENIES THE LORD. (Court of the high priest's residence. Friday before and about dawn.) #Mt 26:58,69-75 Mr 14:54,66-72 Lu 22:54-62 Joh 18:15-18,25-27| But Peter followed him afar off, etc. See TFG "#Mr 14:54|". #Mt 26:61| This man said, I am able to destroy the temple of God, etc. See TFG "#Mr 14:58|". #Mt 26:62| Answerest thou nothing? what is it which these witness against thee? See TFG "#Mr 14:60|". #Mt 26:63| But Jesus held his peace, etc. See TFG "#Mr 14:61|". #Mt 26:64| Thou hast said: nevertheless I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of Power and coming on the clouds of heaven. By the words "nevertheless" and "henceforth" Jesus brings the present state of humiliation into contrast with his future state of glory. See TFG "#Mr 14:62|". (TFG 698) #Mt 26:65| Then the high priest rent his garments, etc. See TFG "#Mr 14:63|". #Mt 26:66| He is worthy of death. See TFG "#Mr 14:64|". #Mt 26:67,68| Then did they spit in his face and buffet him, etc. See TFG "#Mr 14:65|". #Mt 26:72| And again he denied with an oath. See TFG "#Mr 14:70|". #Mt 26:74| Then began he to curse and to swear. See TFG "#Mr 14:71|". #Mt 26:75| He went out, and wept bitterly. See TFG "#Mr 14:72|". #Mt 27:1| CXXVIII. THIRD STAGE OF JEWISH TRIAL. JESUS FORMALLY CONDEMNED BY THE SANHEDRIN AND LED TO PILATE. (Jerusalem. Friday after dawn.) #Mt 27:1,2 Mr 15:1 Lu 22:66-23:1 Joh 18:28| All the chief priests and elders of the people took counsel against Jesus. See TFG "#Mr 15:1|". #Mt 27:2| And delivered him up to Pilate the governor. See TFG "#Mr 15:1|". #Mt 27:3| CXXXII. REMORSE AND SUICIDE OF JUDAS. (In the temple and outside the wall of Jerusalem. Friday morning.) #Mt 27:3-10 Ac 1:18,19| Then Judas, who betrayed him, when he saw that he was condemned. Judas, having no reason to fear the enemies of Jesus, probably stood in their midst and witnessed the entire trial. (TFG 719) #Mt 27:4| I have sinned in that I betrayed innocent blood. There are two Greek words which are translated "repented," the one properly so translated, metanoeo, which means literally "to know after" and which therefore means a change of mind or purpose; and the other, metamellomai, which is used here and which means literally "to care after," indicates a sorrow for the past. The first should be translated "repent"; the second, "regret." Trench draws the distinction thus: "He who has changed his mind about the past is in the way to change everything; he who has an after care may have little or nothing more than a selfish dread of the consequences of what he has done." Considering the prophecy which had been uttered with regard to Judas' act (#Mt 26:24|), he had good reason to fear the consequences. While he testifies as to the innocence of Jesus, he expresses no affection for him. What is that to us? see thou to it. The rulers did not share with Judas the wish to undo what had been done. They have been censured for not receiving the testimony which Judas gave as to the innocence of Jesus. But as they condemned Jesus upon his own testimony, any evidence which Judas might give would be, from their standpoint, irrelevant and immaterial. Could Judas testify that Jesus was indeed the Son of God? If our Lord's own testimony to this effect was regarded as blasphemy, nothing which Judas could say would change the case. But the testimony of Judas, in the free, untechnical court of public opinion, is of vast weight and importance. It shows that one who had every opportunity of knowing Jesus, and who was sordid enough to betray him, was yet forced for conscience' sake to admit that there was no reason why he should have done so. (TFG 720) #Mt 27:5| He cast down the pieces of silver into the sanctuary, and departed. Judas found the chief priests in the sanctuary. Having obtained from Pilate the condemnation of Jesus, they hastened back to the temple to discharge their morning duties. This gave the soldiers time to mock Jesus, and Pilate time to order and prepare the crucifixion. And so, though Jesus was sentenced at six o'clock in the morning (#Joh 19:14|), he was not crucified until the third hour, or nine o'clock (#Mr 15:25|). Thus the priests were enabled to be present at the crucifixion, or at least very soon after the crosses were erected. Judas, finding that they would not receive his money, cast it down before them that his hands might be no longer burnt by holding it. (TFG 720-721) #Mt 27:6| It is not lawful to put them into the treasury, since it is the price of blood. The law of God made no provision as to the uses of blood money; it was the tradition of the elders which thus forbade to put it into the treasury. Theirs was a strange conscience indeed, which could take out the Lord's money (and, under the then existing Jewish theocratic government, all public money was the Lord's money) and spend it for blood, but when it was so spent they could not put it back! Moreover, theirs was a strange admission. If the money given to Judas was properly expended for the arrest of a real criminal, it was justice money, and not blood money at all. (TFG 721) #Mt 27:7| And bought with them the potter's field, to bury strangers in. That is, the foreigners who died in Jerusalem. Whether rich or poor, they were not wanted in Jewish graveyards. The potter's field, being excavated for clay, would be of little value, and would sell cheap. (TFG 721) #Mt 27:8| Wherefore that field was called, the field of blood, unto this day. This mark of time shows that Matthew's Gospel was written a good many years after the crucifixion. (TFG 721) #Mt 27:9,10| Then was fulfilled that which was spoken through Jeremiah. This quotation is not found in any writings of Jeremiah which we have, and as there are no other indications of lost writings of that prophet, it is reasonable to suppose that Matthew refers to #Zec 11:12,13|; and that early transcribers miscopied the name, which, in the Greek, could be done by changing only two letters; namely: "i" for "z" and "m" for "r." And they took the thirty pieces of silver, etc. The prophecy is one of the third class described previously. See TFG "#Mt 2:17|". (TFG 721-722) #Mt 27:11| CXXIX. FIRST STAGE OF THE ROMAN TRIAL. JESUS BEFORE PILATE FOR THE FIRST TIME. (Jerusalem. Early Friday morning.) #Mt 27:11-14 Mr 15:2-5 Lu 23:2-5 Joh 18:28-38| Jesus stood before the governor. Jesus is called from the guards who have him in custody and stands alone before Pilate that the governor may investigate his case privately. Art thou the King of the Jews? etc. See TFG "#Mr 15:2|". #Mt 27:12| When he was accused by the chief priests and elders. See TFG "#Lu 23:2|". He answered nothing. When Pilate left the Praetorium to speak with the Jewish rulers, it is evident that Jesus was led out with him, and so stood there in the presence of his accusers. (TFG 708) #Mt 27:13| Hearest thou not how many things they witness against thee? See TFG "#Mr 15:4|". #Mt 27:14| He gave him no answer, not even to one word. See TFG "#Mr 15:5|". #Mt 27:15| CXXXI. THIRD STAGE OF THE ROMAN TRIAL. PILATE RELUCTANTLY SENTENCES HIM TO CRUCIFIXION. (Friday. Toward sunrise.) #Mt 27:15-30 Mr 15:6-19 Lu 23:13-25 Joh 18:39-19:16| Now at the feast, etc. See TFG "#Mr 15:6|". Mt 27:16 And they had then a notable prisoner, called Barabbas. See TFG "#Mr 15:7|". #Mt 27:17| Whom will ye that I release to you? Barabbas, or Jesus who is called Christ? See TFG "#Mr 15:9|". #Mt 27:19| Have thou nothing to do with that righteous man, etc. This message of Pilate's wife suggests that the name and face of Jesus were not unknown to Pilate's household. Pilate would be much influenced by such a message. The Romans generally were influenced by all presages, and Suetonius tells us that both Julius and Augustus Caesar attached much importance to dreams. (TFG 712) #Mt 27:20| The chief priests and the elders persuaded the multitude, etc. See TFG "#Mr 15:11|". #Mt 27:23| Why, what evil hath he done? etc. See TFG "#Mr 15:14|". #Mt 27:24| When Pilate saw that he prevailed nothing. See TFG "#Lu 23:23|". He took water, and washed his hands before the multitude. Pilate's act was symbolic, intended to show that he regarded the crucifixion of Jesus as a murder, and therefore meant to wash his hands of the guilt thereof. The Jewish law made the act perfectly familiar to the Jews (#De 21:1-9|). (TFG 718) #Mt 27:25| His blood be on us, and on our children. Had the Jewish rulers not been frenzied by hatred, the sight of Pilate washing his hands (#Mt 27:24|) would have checked them; but in their rage they take upon themselves and their children all the responsibility. At the siege of Jerusalem they answer in part for the blood of Christ, but God alone determines the extent of their responsibility, and he alone can say when their punishment shall end. But we know that it ends for all when they repentantly seek his forgiveness. The punishments of God are not vindictive, they are the awards of Justice meted out by a merciful hand. (TFG 718) #Mt 27:26| But Jesus he scourged, etc. See TFG "#Mr 15:15|". #Mt 27:27| Then the soldiers of the governor took Jesus into the Praetorium, etc. See TFG "#Mr 15:16|". #Mt 27:28| And they stripped him, and put on him a scarlet robe. See TFG "#Mr 15:17|". #Mt 27:29| And they platted a crown of thorns. See TFG "#Mr 15:17|". And mocked him, saying, Hail, King of the Jews! See TFG "#Mr 15:18|". #Mt 27:30| And they spat upon him. See TFG "#Mr 14:65|". #Mt 27:31| CXXXIII. THE CRUCIFIXION. A. ON THE WAY TO THE CROSS. (Within and without Jerusalem. Friday morning.) #Mt 27:31-34 Mr 15:20-23 Lu 23:26-33 Joh 19:17| And when they had mocked him, etc. See TFG "#Mr 15:20|". #Mt 27:32| They found a man of Cyrene, Simon by name, etc. See TFG "#Mr 15:21|". #Mt 27:33| When they were come unto a place called Golgotha. See TFG "#Mr 15:22|". #Mt 27:34| They gave him wine to drink mingled with gall, etc. See TFG "#Mr 15:23|". #Mt 27:35| CXXXIII. THE CRUCIFIXION. B. JESUS CRUCIFIED AND REVILED. HIS THREE SAYINGS DURING FIRST THREE HOURS. (Friday morning from nine o'clock till noon.) #Mt 27:35-44 Mr 15:24-32 Lu 23:33-43 Joh 19:18-27| When they had crucified him, etc. See TFG "#Mr 15:24|". #Mt 27:36| They sat down and watched him there. They were on guard to prevent any attempt at rescue. (TFG 726) #Mt 27:37| And they set up over his head his accusation written, etc. See TFG "#Mr 15:26|". #Mt 27:38| Then are there crucified with him two robbers, etc. See TFG "#Mr 15:27|". #Mt 27:39| They that passed by railed on him, wagging their heads. See TFG "#Mr 15:29|". #Mt 27:40| And saying, Thou that destroyest the temple, etc. See TFG "#Mr 15:29|". #Mt 27:42| He saved others; himself he cannot save. See TFG "#Mr 15:31|". He is King of Israel, etc. See TFG "#Mr 15:32|". #Mt 27:44| And the robbers also that were crucified with him cast upon him the same reproach. See TFG "#Mr 15:32|". #Mt 27:45| CXXXIII. THE CRUCIFIXION. C. DARKNESS THREE HOURS. AFTER FOUR MORE SAYINGS, JESUS EXPIRES. STRANGE EVENTS ATTENDING HIS DEATH. #Mt 27:45-56 Mr 15:33-41 Lu 23:44-49 Joh 19:28-30| Now from the sixth hour, etc. See TFG "#Mr 15:33|". #Mt 27:46| And about the ninth hour, etc. See TFG "#Mr 15:34|". #Mt 27:47| This man calleth Elijah. See TFG "#Mr 15:35|". #Mt 27:48| One of them ran, and took a sponge, etc. See TFG "#Mr 15:36|". #Mt 27:49| The rest said, Let be, etc. See TFG "#Mr 15:36|". #Mt 27:50| Jesus cried again with a loud voice. See #Lu 23:46|. And yielded up the spirit. See TFG "#Mr 15:37|". #Mt 27:51| The veil of the temple was rent in two from the top to the bottom. See TFG "#Mr 15:38|". #Mt 27:53| And coming forth out of the tombs after his resurrection. The earthquake, the rending of the rocks, and the consequent opening of the graves (#Mt 27:51,52|), occurred at the moment Jesus died, while the resurrection and visible appearance in the city of the bodies of the saints occurred "after his resurrection," for Jesus himself was the "first-born from the dead" (#Col 1:18|). Matthew chooses to mention the last event here because of its association with the rending of the rocks, which opened the rock-hewn sepulchres in which the saints had slept. There has been much speculation as to what became of these risen saints. We have no positive information, but the natural presumption is, that they ascended to heaven. These resurrections were symbolic, showing that the resurrection of Christ is the resurrection of the race (#1Co 15:22|). (TFG 731-732) #Mt 27:54| Truly this was the Son of God. See TFG "#Mr 15:39|". #Mt 27:55| Many women were there beholding from afar off. See TFG "#Mr 15:40|". Who had followed Jesus from Galilee, ministering unto him. As to the ministering of these women, see TFG "Lu 8:3". (TFG 733) #Mt 27:56| Among whom was Mary Magdalene, etc. See TFG "#Mr 15:40|", additional note on the four women. #Mt 27:57| CXXXIII. THE CRUCIFIXION. D. JESUS FOUND TO BE DEAD. HIS BODY BURIED AND GUARDED IN THE TOMB. #Mt 27:57-66 Mr 15:42-47 Lu 23:50-56 Joh 19:31-42| A rich man from Arimathaea, named Joseph. See TFG "#Mr 15:43|". #Mt 27:58| This man went to Pilate, and asked for the body of Jesus. See TFG "#Mr 15:43|". #Mt 27:59| A clean linen cloth. A sindon. See TFG "#Mr 14:51|". (TFG 736) #Mt 27:60| And laid it in his own new tomb. To the sindon Joseph adds the honor of a burial in his own tomb. The unused state of the tomb is mentioned to show that there is no shadow of doubt as to whose resurrection opened it. (TFG 736) #Mt 27:61| Mary Magdalene was there, and the other Mary, sitting over against the sepulchre. See notes at #Lu 23:55,56|. #Mt 27:62| Now on the morrow, which is the day after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate. This was not the whole Sanhedrin, but members of it. When did they come to Pilate? Meyer, Cook, etc., say that the Greek word translated "morrow" precludes any other idea than it was after daylight Saturday morning, but Michaelis, Paulus, Kuinoel, etc., say that they came Friday night, and we think their view is correct. The word translated "morrow" also means "the next day." As the Jewish day began at sunset, we know of no other Greek adverb by which Matthew could have expressed the beginning of a day. Had it been the Sabbath morning there is no reason why Matthew should not have said so. By mentioning, instead, the Preparation, he draws the mind back to what we would call Friday night. It is highly improbable that the Jews would leave the tomb of Jesus unguarded for one whole night. Their gathering thus to Pilate in the shades of evening presents a gruesome picture. (TFG 737) #Mt 27:63| After three days I rise again. For this saying, see see TFG "Joh 2:19"; #Mt 12:39,40|. (TFG 738) #Mt 27:64| Command therefore that the sepulchre be made sure until the third day. Had the phrase "after three days" meant three full days to them, they would have said "until the fourth day." For the Jewish method of counting days, see TFG "Mt 12:40". Lest haply his disciples come and steal him away, and say unto the people, He is risen from the dead: and the last error will be worse than the first. The marvelous signs accompanying the death of Jesus appealed to men's fear rather than to their love, and were, therefore, calculated to make a far deeper impression upon his enemies than upon his friends. We find, therefore, these Jewish rulers full of active interest in the dead Christ while his apostles and friends are listless in despair. They, of course, did not think it possible that Jesus could indeed rise, but, seeing the profound impression which the portents attending the crucifixion had made upon the multitude (#Lu 23:48|), and judging the disciples of Jesus by themselves--full of all subtlety and cunning--they grasped at once the idea that the disciples could make a great stir among the people by stealing the body and proclaiming the predicted resurrection. The apostles, on the other hand, when the actual resurrection had taken place, did not learn for fifty days what use to make of it, thus showing they could not have planned a pretended resurrection. (TFG 738) #Mt 27:65| Ye have a guard. The Greek here may be the indicative or the imperative; it is clearly the latter. If the Jews had possessed a guard, they would not have asked for one. Pilate consents to their request by saying, "Have ye a guard:" thereby fully sanctioning their idea. (TFG 738) #Mt 27:66| So they went, and made the sepulchre sure, sealing the stone. They sealed the stone by drawing a string or tape across it and fastening the ends with wax or clay to the surface of the rock on either side. If either seals were broken, that fact would show that the tomb was entered from without. (TFG 738) #Mt 28:1| CXXXIV. ANGELS ANNOUNCE THE RESURRECTION TO CERTAIN WOMEN. PETER AND JOHN ENTER THE EMPTY TOMB. (Joseph's Garden. Sunday, very early.) #Mt 28:1-8 Mr 16:1-8 Lu 24:1-8,12 Joh 20:1-10| #Mt 28:2| An angel of the Lord . . . sat upon it. The angel sat upon the stone that the Roman guards might make no attempt to reclose the tomb. (TFG 739) #Mt 28:4| The watchers. The Roman soldiers on guard. (TFG 739) #Mt 28:5| Fear not ye. See TFG "#Lu 1:30|". #Mt 28:6| Come, see the place where the Lord lay. See TFG "#Mr 16:6|". #Mt 28:7| Go quickly, and tell his disciples, etc. See TFG "#Mr 16:7|". #Mt 28:8| And they departed quickly from the tomb with fear and great joy. Fear, because of the heavenly messengers; joy, because of their message. (TFG 741) #Mt 28:9| CXXXV. FIRST AND SECOND APPEARANCES OF THE RISEN CHRIST. THE RESURRECTION REPORTED TO THE APOSTLES. (Jerusalem. Sunday morning.) #Mt 28:9,10 Mr 16:9-11 Lu 24:9-11 Joh 20:11-18| And behold, Jesus met them. The narrative turns back to take up the account of the other women. All hail. This was a customary salutation. But the old formula took on new significance, it means "rejoice." And they came and took hold of his feet, and worshipped him. This delay, permitted to them, and denied to Mary (#Joh 20:17|), probably explains why she became the first messenger, though the other women were first to leave the tomb. (TFG 745) #Mt 28:10| Fear not. See TFG "#Lu 1:30|". Go tell my brethren that they depart into Galilee, and there shall they see me. The repetition may be due to the reticence of the women remarked by Mark in the last section by the key words "and they said nothing to any one" (#Mr 16:8|). The women may have been hesitating whether they should tell the disciples. Thus Jesus reiterates the instruction already given by the angel (#Mt 28:7|). This is the first time the word "brethren" is applied by our Lord to his disciples. (TFG 745) #Mt 28:11| CXXXVI. SOME OF THE GUARDS REPORT TO THE JEWISH RULERS. #Mt 28:11-15| Now while they were going. While Joanna and the group of women with her were on their way to tell the apostles that they had seen Jesus (#Mt 28:9|). Some of the guard. Not all. Told unto the chief priests all the things that were come to pass. Esteeming it folly to guard an empty tomb, the soldiers went to their barracks, while their officers returned to those who had placed them on guard to report what had happened. They rightly judged that the plain truth was their best defense. They could not be expected to contend against earthquakes and angels. Their report implies that they saw Jesus leave the tomb, and after the angel opened it.* *NOTE.--We fail to see any such implication. In our opinion Jesus had already departed from the tomb when the angel came. The tomb was not opened to let the Lord out, but to let the disciples in, that they might see as soon as possible one of the chief evidences of his resurrection (#Joh 20:8 Mt 28:6|). Jesus did not need that one open doors for him (#Joh 20:19,26|), but the disciples had such a need (#Mr 16:3|). But it seems to us contrary to Scripture precedent that these unbelieving soldiers should see the risen Christ, for he did not appear to the unbelieving so far as the record shows, and the implication is that the same principle which made Jesus refuse the testimony of demons made him also decline to let unbelievers become witnesses to his resurrection (#Ac 10:40,41|).--P. Y. P. (TFG 746) #Mt 28:12| When they. The chief priests. Were assembled with the elders. This was evidently not a full, but a select, council of the Sanhedrin hastily summoned. They gave much money to the soldiers. They willfully shut their eyes to the fact that Jesus had risen, and proceed to purchase a lie to subvert the truth. (TFG 747) #Mt 28:13| Say ye, His disciples came by night, and stole him away while we slept. Unrepentant, despite the many evidences that they had done wrong, they proceed to further invoke the wrath of God. Their lie is doubly apparent upon its face: 1. It would have been practically impossible for men to have rifled such a tomb without waking a guard set to protect it. 2. It is absolutely impossible for men to have known what had occurred while they were asleep. (TFG 747) #Mt 28:14| If this come to the governor's ears, we will persuade him, and rid you of care. It was a capital offense for a Roman soldier to sleep while on guard; therefore, if Pilate heard that they had done this thing, it would require "persuasion" to make him overlook the offense. Possibly the Jews thought that Pilate was sufficiently involved with them to be ready to aid them to hush the story of the resurrection, especially if they confessed to him that they themselves had invented the lie which the soldiers told. (TFG 747) #Mt 28:15| So they took the money, and did as they were taught. The lesson was short and simple; the reward, large and desirable. This saying was spread abroad among the Jews, and continueth until this day. The words seem to indicate that it was published more largely than simply within the walls of Jerusalem. In his dialogue with Trypho, which was written about A.D. 170, Justin Martyr says that the Jews dispersed the story by means of special messengers sent to every country. The fear which they expressed to Pilate (#Mt 27:64|), lends credibility to this statement. (TFG 747) #Mt 28:16,17| CXLI. EIGHTH APPEARANCE OF JESUS. (A mountain in Galilee) #Mt 28:16,17 1Co 15:6| But the eleven disciples went into Galilee. Though Matthew speaks of only eleven being present at this appearance, yet as it was the oft-promised meeting by appointment and as the women and disciples generally shared in the promise (#Mt 28:7-10|), we have no doubt that it was the meeting mentioned by Paul (#1Co 15:6|). (TFG 761) #Mt 28:17| But some doubted. As to the doubts, we may explain them in three ways: 1. Among so large a number as five hundred (#1Co 15:6|), some would likely be skeptical. 2. It would take Jesus some time to draw near enough to all to convince each one of his identity. Some, therefore, would doubt until they were thus convinced by Jesus coming to them and speaking to them, as the first clause of the next section (#Mt 28:18|) shows that he did. 3. Matthew records no other appearance to the apostles save this one, and it seems to us reasonable to think that he here notes the doubts of Thomas (#Joh 20:24,25|), and connects them with the appearance of Jesus generally. He could not well say "had doubted," for he records no other appearance where they had opportunity to doubt. The history of the eleven sustains this view, for there were no doubters among them at Pentecost. According to Paul, many of these brethren were still alive when he wrote his epistle to the Corinthians, which is commonly accepted to have been in the spring of A.D. 57. (TFG 761-762) #Mt 28:18-20| CXLII. THE GREAT COMMISSION GIVEN. (Time and place same as last section.) #Mt 28:18-20 Mr 16:15-18 Lu 24:46,47| All authority hath been given unto me in heaven and on earth. But neither the word "power" nor the word "authority" adequately translated Christ's word. It means all the right of absolute authority, and all the force of absolute power. It is a most transcendent claim which Jesus utters here. All authority in heaven! Paul's qualification of these words, or their counterpart in #Ps 8:6| (#1Co 15:27,28|), magnifies instead of detracting from their wonderful import, for he deems its necessary to state that the Father himself is not subject to the Son. Surely in connection with this marvelous celestial power, his dominion over out tiny earth would not need to be mentioned if it were not that we, its inhabitants, are very limited in our conception of things, and require exceedingly plain statements. (TFG 763) #Mt 28:19| Go ye. See TFG "#Mr 16:15|". Therefore. The first word of the commission is significant, and should be remembered. We have no right to wait for sinners to come and hear the gospel; we must carry it to them. See TFG "#Mt 10:6|". The "therefore" with which it opens shows that Jesus rests his command on his divine authority. See TFG "#Mt 28:18|"). And make disciples of all the nations, baptizing them. The structure of the sentence in the original Greek shows that it is the disciples and not the nations who are to be baptized; according to the commission, therefore, one must be made a disciple before he can be baptized. See TFG "#Mr 16:16|". (TFG 763) #Mt 28:20| I am with you always, even unto the end of the world. This is a promise not of bare companionship, but of full sympathy and support (#Isa 43:2 Ex 33:15 Jos 1:5|). The duration of this promise shows that it is intended for all disciples. (TFG 764) #Mr 1:1| XVII. JOHN THE BAPTIST'S PERSON AND PREACHING. (In the wilderness of Judaea, and on the banks of the Jordan, occupying several months, probably A.D. 25 or 26.) #Mt 3:1-12 Mr 1:1-8 Lu 3:1-18| The beginning of the gospel. John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry of John the Baptist. While the three other evangelists take a brief survey of the preparation of the gospel, Mark looks particularly to the period when it began to be preached. Gospel means "good news," and news is not news until it is proclaimed. The gospel began to be preached or proclaimed with the ministry of John the Baptist (#Lu 16:16|). His ministry was the dawn of that gospel of which Christ's preaching was the sunrise. Jesus. Our Lord's name as a human being; it means "Saviour." Christ. Though this is also sometimes used as a name, it is in reality our Lord's title. It means "the Anointed," and is equivalent to saying that Jesus is our Prophet, Priest and King. The Son of God. This indicates our Lord's eternal nature; it was divine. Mark's gospel was written to establish that fact, which is the foundation of the church (#Mt 16:18|). John's Gospel was written for a like purpose (#Joh 20:31|). John uses the phrase "Son of God" twenty-nine times, and Mark seven times. As these two evangelists wrote chiefly for Gentile readers, they emphasized the divinity of Jesus, and paid less attention to his Jewish ancestry. But Matthew, writing for Hebrews, prefers the title "Son of David," which he applies to Jesus some nine times, that he may identify him as the Messiah promised in the seed of David (#2Sa 7:12 Ps 72:1-17 89:3,4 132:11,12|). (TFG 63) See Introduction to The Fourfold Gospel 9001 #Mr 1:2| Behold. The clause beginning with "Behold," and ending with "way," is taken from #Mal 3:1|. The Revised Version makes Mark quote this passage as if it were from Isaiah, the reading being "written in Isaiah the prophet," but the King James Version gives the reading "written in the prophets." Following the reasoning of Canon Cook, we hold that the latter was the original reading. See Speaker's Commentary, note at the end of Mark 1. My messenger. John the Baptist was that messenger. Before thy face. Malachi says, "my face." "Thy" and "my" are used interchangeably, because of the unity of the Deity (#Joh 10:30|). Who shall prepare thy way. Mark says little about the prophets, but at the outset of his Gospel he calls attention to the fact that the entire pathway of Jesus was the subject of prophetical prediction. (TFG 67) #Mr 1:3| The voice. #Isa 40:3,4|, quoted from the Septuagint. The words were God's, the voice was John's. So Paul also spoke (#1Th 2:1-13|). It was prophesied before he was born that John should be a preparing messenger for Christ (#Lu 1:17|). Of one crying in the wilderness. This prophecy of Isaiah's could relate to none but John, for no other prophet ever made the wilderness the scene of his preaching. But John always preached there, and instead of going to the people, he compelled the people to come out to him. John was the second Elijah. The claims of all who in these days profess to be reincarnations of Elijah may be tested and condemned by this prophecy, for none of them frequent the wilderness. Make ye ready the way of the Lord. See also #Isa 35:8-10|. Isaiah's language is highly figurative. It represents a band of engineers and workmen preparing the road for their king through a rough, mountainous district. The figure was familiar to the people of the East, and nearly every generation there witnessed such road-making. The haughty Seriramis leveled the mountains before her. Josephus, describing the march of Vespasian, says that there went before him such as were to make the road even and straight, and if it were anywhere rough and hard, to smooth it over, to plane it, and to cut down woods that hindered the march, that the army might not be tired. Some have thought that Isaiah's prophecy referred primarily to the return of the Jewish captives from Babylon. But it refers far more directly to the ministry of the Baptist; for it is not said that the way was to be prepared for the people, but for Jehovah himself. It is a beautiful figure, but the real preparation was the more beautiful transformation of repentance. By inducing repentance, John was to prepare the people to receive Jesus and his apostles, and to hearken to their preaching. (TFG 67) #Mr 1:4| The baptism of repentance unto remission of sins. Pardoning mercy was to be found in Christ, and all rites then looked forward to the cleansing effected by the shedding of his blood, as all rites now look back to it. But in popular estimation John's baptism was no doubt regarded as consummating an immediate forgiveness. (TFG 69) #Mr 1:5| All the country of Judaea. A hyperbole common with Hebrew writers and such as we use when we say, "the whole town turned out," "everybody was there," etc. Both Matthew and Luke show that some did not accept John's baptism (#Mt 21:23-25 Lu 7:30|). But from the language of the evangelist we might infer that, first and last, something like a million people may have attended John's ministry. And they were baptized of him. Literally, "immersed by him." In every stage of the Greek language this has been the unquestioned meaning of the verb baptizo, and it still retains this meaning in modern Greek. In accordance with this meaning, the Greek Church, in all its branches, has uniformly practiced immersion from the earliest period to the present time. Greek Christians never speak of other denominations as "baptizing by sprinkling," but they say, "they baptize instead of baptizing." John's baptism was instituted of God (#Joh 1:33|), just as Christian baptism was instituted by Christ (#Mt 28:19|). The Pharisees recognized John's rite as so important as to require divine authority, and even then they underestimated it, regarding it as a mere purification (Josephus, The Antiquities of the Jews, 18.5,2). Confessing their sins. As John's baptism was for the remission of sins, it was very proper that it should be preceded by a confession. The context indicates that the confession was public and general. There is no hint of such auricular confession as is practiced by the Catholics. See also #Ac 19:18|. John, writing to baptized Christians, bids them to confess their sins, that Jesus may forgive them (#1Jo 1:9|). Christian baptism is also for the remission of sins (#Ac 2:38|), the ordinance itself a very potent confession that the one baptized has sins to be remitted, and it seems to be a sufficient pubic expression of confession as to sins; for while John's baptism called for a confession sins, Christian baptism calls only for a confession of faith in Christ (#Ac 22:16 Ro 10:9,10 Mr 16:16|). (TFG 70-71) #Mr 1:6| And John was clothed with camel's hair. Camels were plentiful in the East. Their finer hair was woven into elegant cloths; but that which was coarser and shaggier was made into a fabric like our druggets, and used for the coats of shepherds and camel-drivers, and for the covering of tents. Prophets often wore such cloth (#Zec 13:4|), and no doubt it was the habitual garb of John's prototype (#Mal 4:5|), the prophet Elijah (#2Ki 1:8|). In Elijah's day there was demand for protest against the sad havoc which Phoenician luxury and licentiousness were making with the purer morals of Israel; and in John's day a like protest was needed against a like contamination wrought by Greek manners and customs. Both prophets, by their austerity, rebuked such apostasy, and Jezebel answered the rebuke by attempting Elijah's life, while Herodias actually took the life of John. As a herald, John was suited to the King whose appearing he was to announce, for Jesus was meek and lowly (#Zec 9:9|), and had no form nor comeliness that he should be desired (#Isa 53:2|). And had a leathern girdle about his loins. The loose skirts worn in the East required a girdle to bind them to the body. This was usually made of linen or silk, but was frequently more costly, being wrought with silver and gold. John's girdle was plain, undressed leather. And did eat locusts. Locusts, like Western grasshoppers, were extremely plentiful (#Joe 1:4 Isa 33:4,5|). The law declared them clean, and thus permitted the people to eat them for food (#Le 11:22|). Arabs still eat them, and in some Oriental cities they are found for sale in the market. But they are regarded as fit only for the poor. They are frequently seasoned with camel's milk and honey. And wild honey. Canaan was promised as a land flowing with milk and honey (#Ex 2:8-17 13:15 1Sa 14:26|). Many of the trees in the plains of Jericho, such as the palm, fig, manna, ash and tamarisk, exuded sweet gums, which went by the name of tree honey, but there is no need to suppose, as some do, that this was what John ate. The country once abounded in wild bees, and their honey was very plentiful. We have on the record an instance of the speed with which they could fill the place which they selected for their hives (#Jud 14:5-9|). The diet of the Baptist was very light, and Jesus so speaks of it (#Mt 11:18|). He probably had no set time for his meals, and all days were more or less fast-days. Thus John gave himself wholly to his ministry, and became a voice--all voice. John took the wilderness for a church, and filled it. He courted no honors, but no Jew of his time received more of them, and by some he was even regarded as Messiah (#Lu 3:15|). (TFG 70) #Mr 1:7| There cometh. John preached repentance because of a coming King; he now announces who the King is. He pictures this King as, first, administering a different baptism from his own; second, as a judge who would separate the righteous from the wicked, just as a husbandman sifts the wheat from the chaff. After me. Subsequent to me in ministry. But John indicates that the coming of Christ would be closely coupled with his own appearing. One event was to immediately follow the other. So Malachi binds together in one time the appearing of both forerunner and judge (#Mal 3:1-3|). He that is mightier than I. Mightier both to save and to punish. The latchet. The lace or strap. See TFG "#Joh 1:27|". Of whose shoes. The sandal then worn was a piece of wood or leather bound to the sole of the foot to protect it from the burning sand or the sharp stones. It was the forerunner of our modern shoe. See TFG "#Joh 1:27|". I am not worthy to stoop down and unloose. To untie or carry away the shoe of the master or his guest was the work of the lowest slave of the household. As a figure of speech, the shoe is always associated with subjugation and slavery (#Ps 60:8|). John means, "I am not worthy to be his servant." John was simply the forerunner of Jesus; the higher office and honor of being Jesus' attendants was reserved for others (#Mt 11:11|). (TFG 78) #Mr 1:8| He shall baptize you with the Holy Spirit. That which is here referred to was foretold by the prophets (#Isa 44:3 Joe 2:28|). In the early church there was an abundant outpouring of the Spirit of God (#Tit 3:5,6 Ac 2:3,4,17 10:44|). This prophecy began to be fulfilled on the day of Pentecost (#Ac 1:5 2:4|). In the choice of the word "baptize" God indicated through his prophet how full this flooding of the Spirit would be. (TFG 79) #Mr 1:9| XVIII. JESUS BAPTIZED BY JOHN IN THE JORDAN. (Jordan east of Jericho, Spring of A.D. 27.) #Mt 3:13-17 Mr 1:9-11 Lu 3:21,22| And was baptized of John in the Jordan. Greek "into." The body of Jesus was immersed or plunged into the river. (TFG 82) #Mr 1:10| And straightway coming up out of the water. The two prepositions, "out of" and "from" (#Mt 3:16|) shows that Jesus was not yet fully out of the river, and that the vision and the voice were immediately associated with his baptism. He saw. The statement that he saw the Spirit descending, which is also the language of Matthew (#Mt 3:16|), has been taken by some as implying that the Spirit was invisible to the multitude. But we know from John's narrative that it was also seen by John the Baptist (#Joh 1:33,34|), and if it was visible to him and to Jesus, and it descended, as Luke affirms, in a bodily shape like a dove (#Lu 3:22|), it would have required a miracle to hide it from the multitude. Moreover, the object of the Spirit's visible appearance was to point Jesus out, not to himself, but to others; and to point him out as the person concerning whom the voice from heaven was uttered. No doubt, then, the Spirit was visible and audible to all who were present. {*} The heavens rent asunder. The heavens open at the beginning of Jesus' ministry to honor him, and at the end of it to receive him. Christ is the opener of heaven for all men. The Spirit. The Spirit came upon Jesus to give him the miraculous power which he afterward exerted (#Lu 4:14|). As a dove descending upon him. That is, like a dove. All four evangelists are careful to inform us that it was not an actual dove (#Mt 3:16 Mr 1:10 Lu 3:22 Joh 1:32|). See TFG "#Lu 3:22|". {*} Recognizing the weight of Bro. McGarvey's argument, I nevertheless contend that the multitude only shared partially in such a vision, if they shared it at all; for 1. There is no Scripture which even hints that the vision was seen by more than the two inspired parties, Jesus and John; and, on the contrary, the words of Jesus at #Joh 5:37|, though not addressed to the specific audience present at his baptism, were addressed to the Jews generally. 2. Jesus was to be manifested by his character and teaching rather than by heavenly sights and sounds (#Mt 12:39|), and the mysteries of the kingdom (#Mt 13:11|), and the opened heavens (#Joh 1:50,51|), with many other manifestations, were reserved for believers (#Joh 12:28-30 Mt 17:1,2,9 Ac 1:9 7:55,59 10:40,41|), and are still so reserved (#1Co 2:14|). As to the arguments given above, we suggest that "bodily shape" does not insure universal sight. Baalam did not see what the ass saw (#Nu 22:21-31|). Again, it may be true that Jesus did not need to see the vision to "point him out to himself," but he must have needed it for some purpose, for it is twice asserted that he saw it, and the temptations which immediately follow show that assurances of his divinity at this particular time were by no means misplaced.--P. Y. P. (TFG 84-85) #Mr 1:11| And a voice came out of the heavens. Voices from heaven acknowledged the person of Christ at his birth, his baptism, his transfiguration and during the concluding days of his ministry. At his baptism Jesus was honored by the attestation of both the Spirit and the Father. But the ordinance itself was honored by the sensible manifestation of each several personality of the Deity--that the three into whose name we ourselves are also baptized. Thou art. The "this is," etc. of Matthew (#Mt 3:17|) are probably the words as John the Baptist reported them; the "thou art," etc., of Mark (#Mr 1:11|) and Luke (#Lu 3:22|), are the words as Jesus actually heard them. The testimony of the Father is in unreserved support of the fundamental proposition of Christianity on which the church of Christ is founded (#Mt 16:15-18|). On this point no witness in the universe was so well qualified to speak as the Father, and no other fact was so well worthy the honor of being sanctioned by his audible utterance as this. The testimony of Christ's life, of his works, of the Baptist, and of the Scriptures might have been sufficient; but when the Father himself speaks, who shall doubt the adequacy of the proof? My beloved Son. See also #Mt 17:5|. The Father himself states that relationship of which the apostle John so often spoke (#Joh 1:1|). Adam was made (#Ge 1:26|), but Jesus was begotten (#Ps 2:7|). Both were sons of God, but in far different senses. The baptism of Jesus bears many marked relationships to our own: 1. At his baptism Jesus was manifested as the Son of God. At our baptism we are likewise manifested as God's children, for we are baptized into the name of the Father, and are thereby permitted to take upon ourselves his name. 2. At his baptism Jesus was fully commissioned as the Christ. Not anointed with material oil, but divinely consecrated and qualified by the Spirit and accredited by the Father. At baptism we also received the Spirit (#Joh 3:5 Ac 2:38 19:1-6|), who commissions and empowers us to Christian ministry (#Ac 1:8 1Jo 3:24|). In thee. Some make the phrases "in whom" and "in thee" (#Mt 3:17 Lu 3:22|) to mean more than simply a declaration that God is pleased with Jesus. They see in it also the statement that the Father will be pleased with all who are "in Christ Jesus" (#Eph 1:6|). I am well pleased. It is no slight condemnation to be well pleasing to God (#Job 4:18|). It is the Christian's joy that his Saviour had this commendation of the Father at the entrance upon his ministry. (TFG 86-87) #Mr 1:12| XIX. JESUS TEMPTED IN THE WILDERNESS. #Mt 4:1-11 Mr 1:12,13 Lu 4:1-13| And straightway. Just after his baptism, with the glow of the descended Spirit still upon him, and the commending voice of the Father still ringing in his ears, Jesus is rushed into the suffering of temptation. Thus abrupt and violent are the changes of life. The spiritually exalted may expect these sharp contrasts. After being in the third heaven, Paul had a messenger of Satan to buffet him (#2Co 12:7|). The Spirit driveth him forth. The two expressions "driveth" and "led up" (#Mt 4:1 Lu 4:1|) show that Jesus was drawn to the wilderness by an irresistible impulse, and did not go hither of his own volition (#Eze 40:2|). He was brought into temptation, but did not seek it. He was led of God into temptation, but was not tempted of God. God may bring us into temptation (#Mt 6:13 26:41 Job 1:12 2:6|), and may make temptation a blessing unto us, tempering it to our strength, and making us stronger by the victory over it (#1Co 10:13 Jas 1:2,12|), but God himself never tempts us (#Jas 1:13|). Into the wilderness. The wilderness sets in back of Jericho and extends thence along the whole western shore of the Dead Sea. The northern end of this region is in full view from the Jordan as one looks westward, and a more desolate and forbidding landscape it would be hard to find. It is vain to locate the temptation in any particular part of it. Jesus may have wandered about over nearly all of it. (TFG 87-88) #Mr 1:13| And he was in the wilderness. Isolation from humanity is no security from temptation. In fact, our present passage of Scripture shows that it is highly favorable to temptation. The experience of all hermits shows that loneliness is the mother of a multitude of evil desires. Forty days. See TFG "#Lu 4:2|". Tempted of Satan. As a second David, Jesus went forth to meet that Goliath who had so long vaunted himself against all who sought to serve God, and had as yet found none to vanquish him. The account of the temptation must have been given to the disciples by Jesus himself, and as it pleased him to give it to us as an actual history of real facts, it behooves us to accept it without being presumptuously inquisitive. Of course, it has supernatural features, but the supernatural confronts us all through the life of Jesus, so there is nothing strange about it here. Jesus had taken upon him our flesh, and hence he could be tempted, with a possibility of falling. But his divinity insured his victory over temptation. He became like us in ability to fall, that he might make us like unto himself in power to resist. It behooved him to be tempted, and thus sharing our nature with its weakness and temptation he might bring us to share his nature with its strength and sinlessness (#Heb 2:17,18 4:15,16|). Sinlessness does not preclude temptation, else Adam could not have been tempted, nor could Satan himself have fallen. Moreover, temptation is in so sense sin. It is the yielding of the will to temptation which constitutes sin. The spiritual history of humanity revolves around two persons; namely, the first and the second Adam. The temptation of Christ was as real as that of Adam. He had taken upon himself our temptable nature (#Php 2:7,8|), and he was tempted not as a private soldier, but as the second Adam, the Captain of our salvation (#Heb 2:10-18|). The failure of the first Adam brought sorrow, darkness and death; the success of the second Adam brought joy, light and immortality. One of the tenets of modern infidelity is the denial of the personality of the devil. It is asserted that the idea of a devil was not known to the early Hebrews, but was borrow from Persian dualism. The Persians held that there were two contending deities--a good one and a bad one; and the Hebrews, according to these critics, learned this doctrine from the Persians during the days of their Babylonian captivity, and modified it so that the god of evil became the devil. But such a theory is based upon the absurd notion that all the books of the Old Testament were written after the return of the Jews from Babylon. Their theory requires this notion, for the books of Genesis and Job, which were written centuries before the captivity, both show a knowledge of this being, and the first connects him and his work with the very beginning of human history. Those who believe in the inspiration of the Scriptures must also believe in the personality of the devil, for they plainly teach it. The devil is a fallen angel (#Jude 1:6 2Pe 2:4|). This doctrine need startle no one, for as there are good and bad spirits in the body, so there are good and bad spirits out of the body. Since God permits sinful spirits in the body, why should he not also permit them out of the body? If there can be a Herod, a Nero, a Judas, among men, why may there not be a Satan among evil spirits? Being but an angel, Satan is neither omnipresent, omniscient nor omnipotent. He is only a tolerated rebel, as we are tolerated rebels. He was the first sinner (#1Jo 3:8|), and was the originator of sin (#Joh 8:44|). He is the perpetual tempter of mankind (#Re 20:2,8|), but he shall be conquered by the Redeemer (#Joh 12:31 Re 12:9|), and may be conquered by us also through the grace of Christ (#1Pe 5:8,9 Jas 4:7|); but is, nevertheless, dangerous (#Re 2:10 3:9|). Jesus, therefore, teaches us to pray for deliverance from him (#Mt 6:13|, R.V.). Jesus will destroy the works of Satan (#1Jo 3:8|), and Satan himself shall suffer eternal punishment (#Re 20:10|). There is but one devil in the spirit world. The word which our King James Version translates "devils" should be translated "demons." The word "devil" means "false accuser" or "slanderer," and the word in the plural is twice applied, metaphorically, to men and women (#2Ti 3:3 1Ti 3:11|). The devil is called slanderer because he speaks against men (#Re 12:10-12|) and against God (#Ge 3:1-5|). The word "devil" is Greek. The word "Satan" is Hebrew, and means "adversary" (#Job 2:1|). Satan is referred to under many other terms, such as Beelzebub (#Mt 12:24|); serpent (#Re 12:9|); prince of the powers of the air (#Eph 2:2|); Abaddon (Hebrew) and Apollyon (Greek), meaning "destroyer" (#Re 9:11|); Belial, meaning "good for nothing" (#2Co 6:15|); murderer and liar (#Joh 8:44|); prince of this world (#Joh 12:31|); god of this world (#2Co 4:4|); and the dragon (#Re 12:7|). These terms are always used in the Bible to designate an actual person; they are never used merely to personify evil. The devil may have appeared to Jesus in bodily form, or he may have come insensibly as he does to us. Our Lord's temptation makes the personality of the tempter essential, else Christ's own heart must have suggested evil to him, which is incompatible with his perfect holiness. And he was with the wild beasts. A graphic touch, showing the dreariness and desolation of the wilderness, and indicating its peril. Lions, wolves, leopards and serpents have been found in the Judaean wilderness. And the angels ministered unto him. Jesus was probably fed by the angels, as was Elijah by one of them (#1Ki 19:4-7|). Satan and suffering first, then angels, refreshment and rest. God had indeed given his angels charge, and they came to him who refused to put the father to the test. But they did not succor Jesus during his temptation, for that was to be resisted by himself alone (#Isa 63:3|). (TFG 88, 90-91, 101) #Mr 1:14| XXVI. JESUS SETS OUT FROM JUDAEA FOR GALILEE. A. REASONS FOR RETIRING TO GALILEE. #Mt 4:12 Mr 1:14 Lu 3:19,20 Joh 4:1-4| Now after John was delivered up. Either delivered up by the people to Herod (#Mt 17:12|), or delivered up by Herod himself to the warden of the castle of Machaerus (#Lu 12:58|), or by Providence to Herod himself (#Ac 2:23|). Jesus came into Galilee. See TFG "#Joh 4:3|". (TFG 139) #Mr 1:15| XXVII. GENERAL ACCOUNT OF JESUS' TEACHING. #Mt 4:17 Mr 1:14,15 Lu 4:14,15| And saying, The time is fulfilled, and the kingdom of God is at hand. Jesus preached the gospel or good news of his own advent and of the setting up of the unending kingdom which should convert the world to righteousness and save the souls of men. We should note that Jesus himself declares that the prophesied time for the setting up of his kingdom was at hand. There were many general prophecies as to this kingdom, but one which especially fixed the time of its coming; namely, #Da 9:24-27|. This prophecy tells of seventy weeks in which each day is reckoned as a year, so that the seventy weeks equal four hundred and ninety years. They are to be counted from the date of the decree which ordered the rebuilding of Jerusalem. The Messiah, or Prince, was to come at the beginning of the seventieth week, or four hundred and eighty-three years from the date of the decree. Some take the decree referred to as to be that mentioned in #Ne 2:7,8|. Jahn and Hales fix the date of this decree in the year 444 B.C. According to this, Jesus would have begun his ministry in the year A.D. 39. Others take the decree to be mentioned in #Ezr 7:12-26|, which was thirteen years earlier, and which would bring the beginning of the ministry of Jesus to the year A.D. 26. But there is much uncertainty about all ancient chronology. Suffice it to say that Daniel told in round numbers how long it would be until Messiah should come, and that Jesus said that this time had been fulfilled. It would have been easy to ascertain the correct chronology at the time when Jesus spoke, and we have no record that any presumed to dispute his statement. Jesus announced the coming of a new dispensation. The King had already come, but the kingdom in its organization and administration was as yet only "at hand." Until the crucifixion of Christ and the descent of the Holy Spirit at Pentecost the kingdom could not be fully organized, for the blood shed upon the cross furnished the means for purification which precedes a proper entrance into the kingdom, and the coming of the Holy Spirit afforded that indwelling strength by which those entering are enabled to abide therein. Repent ye, and believe in the gospel. That is, prepare for the kingdom by repenting of sin, and by believing the glad news that the kingdom was approaching, for the King had come (#Joh 1:49|). The preaching of Jesus at this time did not differ materially from that of John the Baptist, for John preached repentance and the approaching kingdom (#Mt 3:2|), and the gospel (#Lu 3:18|), and belief in the King (#Joh 1:29,36 3:36|). The fact that repentance comes before belief in this passage is by some taken as an indication that repentance precedes faith in the process of conversion, but it should be remembered that the preaching here is addressed to the Jewish people, who already believed in God, and in the Scripture as the revelation of God. They were, therefore, required to bring forth fruit worthy of the old faith and the old revelation as preparatory to their reception of the new faith and the new revelation. Thus repentance and faith appears to be the established order for Hebrews (#Heb 6:1|), and their proselytes (#Ac 20:21|), because of the spiritual standpoint or condition in which the gospel found them. But those who have no faith in God can surely have no repentance toward him, for belief precedes every call upon God, whether for mercy, pardon, or any other blessing (#Ro 10:13,14|). (TFG 155-157) #Mr 1:16| XXX. JESUS CALLS FOUR FISHERMEN TO FOLLOW HIM. (Sea of Galilee, near Capernaum.) #Mt 4:18-22 Mr 1:16-20 Lu 5:1-11| The sea of Galilee. This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is six hundred eighty-two feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from six hundred to a thousand feet above it. Its greatest depth is about one hundred sixty-five feet. A net. The New Testament speaks of three kinds of nets, namely: the amphiblestron, which is only mentioned at #Mr 1:16| and #Mt 4:18|; the sagene, mentioned only at #Mt 13:47|; and the dictua, which is mentioned in all other places. The dictua was a casting-net; the sagene, a seine or dragnet; and the amphiblestron was a drawnet, a circular bell-shaped affair, which was thrown upon the water, so that it spread out and caught, by sinking, whatever was below it. For they were fishers. Though Simon and Andrew had been companions of Jesus on at least one journey, they did not as yet understand that his service would require all their time. The facts that Jesus now temporarily resided at Capernaum afforded them an opportunity to return to their old occupation, which they readily embraced. Fishing was then a prosperous trade on the lake of Galilee. (TFG 161-162) #Mr 1:17| Come ye after me, and I will make you to become fishers of men. It was an invitation to follow, that they might be instructed by hearing his teaching and beholding his work. Jesus called them from a lower to a similar but higher labor. He calls all honest tradesmen in this manner. He invites carpenters to build his temple, servants to serve the great King, physicians to heal immortal souls, merchants to invest in pearls of great price, etc. The fisherman found many points of resemblance between the old and new calling, such as, 1, daily hardships and dangers; 2, earnest desires for the objects sought; 3, skill and wisdom in the use of means, etc. Disciples are fishers, human souls are fish, the world is the sea, the gospel is the net, and eternal life is the shore whither the catch is drawn. (TFG 162) #Mr 1:18| They left their nets. Peter and Andrew. See TFG "#Mr 1:20|". (TFG 165) #Mr 1:19| James the son of Zebedee, and John his brother. They also, like Peter and Andrew, were at work when Jesus found them. God calls the busy to his business. For instances where God had called the busy, see cases of Moses (#Ex 3:1,2|), Gideon (#Jud 6:11|), Saul (#1Sa 10:1-3|), David (#1Sa 16:11-15|), Elisha (#1Ki 19:19-21|), Matthew (#Mt 9:9|), Saul (#Ac 9:1-6|). Moreover most of these were called from lowly work, for such is God's method (#1Co 1:26-29|). We should note two reasons why God chose the lowly and unlearned: 1, their minds being free from prejudice were more ready to entertain new truth; 2, the strength of the gospel was made more apparent by the weakness of its ministers (#1Co 2:3-5 2Co 4:7 Zec 4:6|). Of these two brothers, James was the first apostolic martyr and John the last survivor of the twelve. James was beheaded about A.D. 44 (#Ac 12:1,2|); and John, after upwards of seventy years of Christian service, died at Ephesus about A.D. 100. (TFG 162-163) #Mr 1:20| And straightway he called them. From Matthew and Mark we would suppose that Jesus was alone when he called the two sets of brothers, and that with them he immediately left the lake. But we learn from Luke that he taught and worked a miracle before leaving the lake (#Lu 5:1,3|). And they left their father Zebedee in the boat with the hired servants, and went after him. The four partners, boats, different kinds of nets, hired servants, etc., and the fact that Salome, the wife of Zebedee, was one of those who ministered to Christ out of her substance (#Mt 27:55,56 Lu 8:3|), all indicate a business of respectable proportions: a fact which suggests that the church of Christ would catch more souls if all its parts were in partnership. Evidently when the four men left the boats and nets Zebedee took charge of them. While the four rightly recognized that the divine call was superior to their earthly obligations, there is nothing which leads us to imply that their sudden departure discomfited Zebedee. The call of Christ here marks a change in their relationship to him. Hitherto discipleship had not materially interfered with business, but this present call separated them from their occupation, and prepared them for the call to be apostles which came later, and which required them to be his constant companions (#Mr 3:14|). (TFG 163, 166) #Mr 1:21| XXXI. HEALING A DEMONIAC IN A SYNAGOGUE. (At Capernaum.) #Mr 1:21-28 Lu 4:31-37| And they go into Capernaum. Jesus and the four fishermen whom he called (#Mr 1:16-20|). And straightway on the sabbath day. Mark uses the adverb "straightway" and the particle "again" (which has a similar meaning) to depict the rapid movement of Jesus. As used by him in this connection it probably indicates that this was the next Sabbath after the calling of the four fishermen (#Mr 1:16-20|). He entered into the synagogue and taught. See TFG "#Mr 1:39|". (TFG 166) #Mr 1:22| And they were astonished at his teaching: for he taught them as having authority, and not as the scribes. The astonishment of the people was natural. Not yet recognizing Jesus' divinity, they could not understand how one so humble could speak with such authority. They contrasted his teaching with that of the scribes. The scribes were learned men who preserved, copied and expounded the law and the tradition (#Ezr 7:6,12 Ne 8:1 Mt 15:1-6 23:2-4 Mr 12:35 Lu 11:52|). They were also called "lawyers" (#Mr 12:28 Mt 22:35|), and "doctors of the law" (#Lu 5:17-21|). Though the teaching of Jesus differed from the teaching of the scribes as to matter, the contrast drawn is as to manner. They spoke on the authority of Moses or the elders, but Jesus taught by his own authority. Their way was to quote minute precedents supported by endless authorities. A passage taken from later rabbinical writings starts thus: "Rabbi Zeira says, on the authority of Rabbi Jose bar Rabbi Chanina, and Rabbi Ba or Rabbi Chija on the authority of Rabbi Jochanan," etc. Contrast this with the oft-repeated "I say to you" of Jesus (#Mt 5:18,20,22,26,28,34|). (TFG 166-167) #Mr 1:23| In their synagogue. See TFG "#Mr 1:39|". A man with an unclean spirit. Matthew, Luke and Mark all concur in pronouncing demons unclean; that is, wicked (#Mt 10:1 12:43 Mr 1:23,26,27 3:11,30 5:2,8,13 6:7 7:25 9:25| #Lu 4:33,36 6:18 8:29 9:42 11:24|). They thus corrected the prevailing Greek notion that some of the demons were good. The word "demon," as used in our Saviour's time by both Jews and Greeks, meant the spirits of the departed or the ghosts of dead men, and the teaching of that and prior ages was that such spirits often took possession of living men and controlled them. But whatever these demons were, the Scripture, both by its treatment of them and its words concerning them, clearly indicates that they were immaterial, intelligent beings, which are neither to be confused with maladies and diseases of the body, nor with tropes, metaphors, or other figures of speech. In proof of this we adduce the following Scripture facts: 1, the legislation of the Old Testament proceeded upon the assumption that there was such a thing as a "familiar spirit" (#Le 19:31|); 2, in the New Testament they are spoken of as personalities (#Jas 2:19 Re 16:14|), Jesus even founding a parable upon their habits (#Lu 11:24-26|); 3, Jesus distinguished between them and diseases, and so did his disciples (#Mt 10:8 Lu 10:17-20|); 4, Jesus addressed them as persons, and they answered as such (#Mr 5:8 9:25|); 5, they manifested desires and passions (#Mr 5:12,13|); 6, they showed a superhuman knowledge of Jesus (#Mt 8:29|). It would be impossible to regard demon possession as a mere disease without doing violence to the language used in every instance of the expulsion of a demon. The frequency of demoniacal possession in the time of Jesus is probably due to the fact that his advent formed a great crisis in the spiritual order of things. For fuller treatment of the subject, see Millennial Harbinger, 1841, pp. 457, 530; 1842, pp. 65, 124. And he cried out. The man cried, the unclean spirit determined what he should cry. The silence and decorum of the synagogue made the outcry more noticeable, and the demon betrayed his excitement and alarm in speaking before he was spoken to. (TFG 167-168) #Mr 1:24| What have we to do with thee? For explanation of this idiom see TFG "Joh 2:4". Art thou come to destroy us? Jesus came to destroy the works of the devil (#1Jo 3:8|). At his second coming the workers themselves shall suffer (#Mt 25:41|). We find that they recognized that the time of this "torment" had not yet come (#Mt 8:29|). I know thee who thou art, the Holy One of God. It is impossible that fever or disease, mental or physical, could give such supernatural knowledge. The demon called Jesus the Holy One, 1, because it was one of his proper Scriptural names (#Ps 16:10 Ac 3:14|); 2, because holiness was that characteristic which involved the ruin of demons as unholy ones--just as light destroys darkness. We should note here the unfruitful knowledge, faith, and confession of demons. They lacked neither knowledge (#Mt 8:29|), nor faith (#Jas 2:19|), nor did they withhold confession; but Jesus received them not. Repentance and willing obedience are as necessary as faith or confession. (TFG 168) #Mr 1:25| Jesus rebuked him, saying, Hold thy peace, and come out of him. We have in this phrase two personages indicated by the personal pronoun "him"; one of whom is commanded to come out of the other; one of whom is now rebuked and hereafter to be destroyed, the other of whom is delivered. In commanding silence Jesus refused to receive the demon's testimony. We can see at least three reasons for this: 1, it was not fitting that the fate of the people should rest upon the testimony of liars; 2, because receiving such testimony might have been taken as an indication that Jesus sustained friendly relations to demons--something which the enemies of Christ actually alleged (#Mt 12:24|); 3, the Messiahship of Jesus was to be gradually unfolded, and the time for its public proclamation had not yet come. (TFG 168-169) #Mr 1:26| And the unclean spirit, tearing him and crying with a loud voice, came out of him. The demon first racked the body of the man with a convulsion, and then, with a cry of rage, came out. All this was permitted that, 1, there might be clear evidence of demoniacal possession; 2, the demon's malignity might be shown; 3, it might be manifested that the spirit came not out of its own accord, but because compelled thereto by the command of Christ. The cry was, however, a mere impotent expression of anger, for Luke, "the beloved physician" (#Col 4:14|), notes that it did the man no hurt (#Lu 4:35|). On unclean spirits, see TFG "Mr 1:23". (TFG 169) #Mr 1:27| They were all amazed, etc. The power to command disembodied spirits thus amazed the people, because it was more mysterious than the power to work physical miracles. By this miracle Jesus demonstrated his actual possession of the authority which he had just assumed in his teaching. The unclean spirits. See TFG "#Mr 1:23|". (TFG 169) #Mr 1:28| And the report of him went out straightway everywhere into all the region of Galilee round about. This fame was occasioned both by the miracle and the teaching. The benevolence and publicity of the miracle, and its power--the power of one mightier than Satan--would cause excitement in any community, in any age. Though this is the first miracle recorded by either Mark or Luke (#Mr 1:25,26 Lu 4:35|), yet neither asserts that it was the first miracle Jesus wrought, so there is no conflict with #Joh 2:11|. (TFG 169) #Mr 1:29| XXXII. HEALING PETER'S MOTHER-IN-LAW AND MANY OTHERS. (At Capernaum.) #Mt 8:14-17 Mr 1:29-34 Lu 4:38-41| And straightway, when they were come out of the synagogue. Where he had just healed the demoniac (#Mr 1:21|). On the synagogue, see TFG "Mr 1:39". They came into the house of Simon and Andrew. Peter and Andrew had dwelt at Bethsaida (#Joh 1:44|). They may have removed to Capernaum, or Bethsaida, being near by, may be here counted as a part, or suburb, of Capernaum. Its name does not contradict this view, for it means "house of fishing" or "fishery." (TFG 170) #Mr 1:30| Simon's wife's mother. The Papists, who claim that Peter was the first pope, must confess that he was married at this time, and continued to be so for years afterwards (#1Co 9:5|). Celibacy is unauthorized by Scripture (#Heb 13:4|). God says it is not good (#Ge 2:18|). (TFG 170) #Mr 1:31| And he came and took her by the hand, and raised her up. Thus showing the miracle came from him, and that he felt a tender interest in the sufferer. And the fever left her, and she ministered unto them. Her complete recovery emphasized the miracle. Such fevers invariably leave the patient weak, and the period of convalescence is long and trying, and often full of danger. She showed her gratitude by her ministry. (TFG 170-171) #Mr 1:32| And at even, when the sun did set, they brought unto him all that were sick, and them that were possessed with demons. Their delay till sundown was unquestionably caused by the traditional law of the Sabbath which forbade men to carry any burden on that day (#Joh 5:10|). The Sabbath closed at sundown (#Le 23:32|). The distinction is drawn between the sick and the demon-possessed. Lightfoot gives two reasons why demoniacal possession was so common at that time, namely: 1, the intense wickedness of the nation; 2, the addiction of the nation to magic, whereby the people invited evil spirits to be familiar with them. (TFG 171) #Mr 1:34| And he suffered not the demons to speak, because they knew him. Those who are disposed to frequent spiritual seances and to seek information from mediums should remember that the Son of God permitted his disciples to receive no information from such sources. He forbade demons to speak in the presence of his own, even on the most important of all topics. (TFG 171) #Mr 1:35| XXXIII. JESUS MAKES A PREACHING TOUR THROUGH GALILEE. #Mt 4:23-25 Mr 1:35-39 Lu 4:42-44| And in the morning, a great while before day. See TFG "#Lu 4:42|". He rose up went out. That is, from the house of Simon Peter. And departed into a desert place, and there prayed. Though Palestine was densely populated, its people were all gathered into towns, so that it was usually easy to find solitude outside the city limits. A ravine near Capernaum, called the Vale of Doves, would afford such solitude. Jesus taught (#Mt 6:6|) and practiced solitary prayer. We can commune with God better when alone than when in the company of even our dearest friends. It is a mistaken notion that one can pray equally well at all times and in all places. Jesus being in all things like men, except that he was sinless (#Heb 2:17|), must have found prayer a real necessity. He prayed as a human being. Several reasons for this season of prayer are suggested, from which we select two: 1. It was a safeguard against the temptation to vainglory induced by the unbounded admiration and praise of the multitude whom he had just healed. 2. It was a fitting preparation on the eve of his departure on his first missionary tour. (TFG 172) #Mr 1:36| And Simon. As head of the house which Jesus had just left, Simon naturally acted as leader and guide to the party which sought Jesus. And they that were with him. They who were stopping in Simon's house; namely: Andrew, James, and John (#Mr 1:29|). Followed after him. Literally, "pursued after him." Xenophon uses this word to signify the close pursuit of an enemy in war. Simon had no hesitancy in obtruding on the retirement of the Master. This rushing after Jesus in hot haste accorded with his impulsive nature. The excited interest of the people seemed to the disciples of Jesus to offer golden opportunities, and they could not comprehend his apparent indifference to it. (TFG 172-173) #Mr 1:37| And they found him, and say unto him, All are seeking thee. The disciples saw a multitude seeking Jesus for various causes: some to hear, some for excitement, some for curiosity. To satisfy the people seemed to them to be Christ's first duty. Jesus understood his work better than they. He never encouraged those who sought through mere curiosity or admiration (#Joh 6:27|). Capernaum accepted the benefit of his miracles, but rejected his call to repentance (#Mt 11:23|). (TFG 173) #Mr 1:38| Let us go elsewhere into the next towns. The other villages of Galilee. For to this end came I forth. That is, I came forth from the Father (#Joh 16:28|) to make and preach a gospel. His disciples failed to understand his mission. Afterwards preaching was with the apostles the all-important duty (#Ac 6:2 1Co 1:17|). (TFG 173) #Mr 1:39| And he went into their synagogues. The word "synagogue" is compounded of the two Greek words sun, "together," and ago, "to collect." It is, therefore, equivalent to our English word "meeting-house." Tradition and the Targums say that these Jewish houses of worship existed from the earliest times. In proof of this assertion, #De 31:11| and #Ps 74:8| are cited. But the citations are insufficient, that in Deuteronomy not being in point, and the seventy-fourth Psalm being probably written after the Babylonian captivity. It better accords with history to believe that the synagogue originated during the Babylonian captivity, and was brought into the motherland by the returning exiles. Certain it is that the synagogue only came into historic prominence after the books of the Old Testament were written. At the time of our Saviour's ministry synagogues were scattered all over Palestine, and also over all quarters of the earth whither the Jews had been dispersed. Synagogues were found in very small villages, for wherever ten "men of leisure," willing and able to devote themselves to the service of the synagogue, were found, a synagogue might be erected. In the synagogues the people met together on the Sabbaths to pray, and to listen to the reading of the portions of the Old Testament, and also to hear such instruction or exhortation as might be furnished. With the permission of the president of the synagogue any one who was fitted might deliver an address. Thus the synagogues furnished Jesus (and in later times his disciples also) with a congregation and a suitable place for preaching. We find that on week days Jesus often preached in the open air. But the synagogues are thus particularly mentioned, probably, because in them were held the most important services, because they were necessary during the rainy and cold season, and because their use shows that as yet the Jewish rulers had not so prejudiced the public mind as to exclude Jesus from the houses of worship. Throughout all Galilee. The extreme length of Galilee was about sixty-three miles, and its extreme width about thirty-three miles. Its average dimensions were about fifty by twenty-five miles. It contained, according to Josephus, two hundred and forty towns and villages. Its population at that time is estimated at about three millions. Lewin calculates that this circuit of Galilee must have occupied four or five months. The verses of this paragraph are, therefore, a summary of the work and influence of Jesus during the earlier part of his ministry. They are a general statement, the details of which are given in the subsequent chapters of the Gospels of Matthew, Mark, and Luke--the Gospel of John dealing more particularly with the work in Judaea. And casting out demons. Mark singles out this kind of miracle as most striking and wonderful. (TFG 173-175) #Mr 1:40| XXXIV. JESUS HEALS A LEPER AND CREATES MUCH EXCITEMENT. #Mt 8:2-4 Mr 1:40-45 Lu 5:12-16| And there cometh to him a leper. There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; namely, psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties or modifications of elephantiasis, namely, tubercular, spotted or streaked, and anesthetic. Elephantiasis is the leprosy found in modern times in Syria, Greece, Spain, Norway and Africa. Now, since Leviticus 13, in determining leprosy, lays great stress on a white or reddish-white depression of the skin (#Le 13:19,24,42,49|), the hairs in which are turned white (#Le 13:3,4,10,20,25,26|) or yellow (#Le 13:30,32,36|), and since it also provides that the leper who is white all over shall be declared clean (#Le 13:13,17,39|), and since in the only two cases where lepers are described--\\#Nu 12:10 2Ki 5:27\-they are spoken of as "white as snow," scholars have been led to think that the Biblical leprosy was the white form of psoriasis. But the facts hardly warrant us in excluding the other forms of psoriasis, or even elephantiasis; for 1. Leviticus 13 also declares that any bright spot or scale shall be pronounced leprosy, if it be found to spread abroad over the body (#Le 13:28,29,36,37|); and this indefinite language would let in elephantiasis, cancer and many other skin diseases. In fact, the law deals with the initial symptoms rather than with the ultimate phases of the fully developed disease. 2. Elephantiasis was a common disease in our Saviour's time, and has been ever since, and would hardly be called leprosy now, if it had not been popularly so called then. The word "leprosy" comes from lepo, which means "to peel off in scales." It is hereditary for generations, though modern medical authorities hold that it is not contagious. However, the returning Crusaders spread it all over Europe in the tenth and eleventh centuries, so that according to Matthew Paris there was no less than nine thousand hospitals set apart for its victims. The facts that the priests had to handle and examine lepers, and that any one who was white all over with leprosy was declared clean, led scholars to think that the laws of Moses, which forbade any one to approach or touch a leper, were not enacted to prevent the spread of a contagion, but for typical and symbolic purposes. It is thought that God chose the leprosy as the symbol of sin and its consequences, and that the Mosaic legislation was given to carry out this conception. Being the most loathsome and incurable of all diseases, it fitly represents in bodily form the ravages of sin in the soul of a man. But there must also have been a sanitary principle in God's laws, since we still deem it wise to separate lepers, and since other people besides the Hebrews (as the Persians) prohibited lepers from mingling with other citizens. Elephantiasis is the most awful disease known. The body of its victim disintegrates joint by joint, until the whole frame crumbles to pieces. Psoriasis is milder, but is very distressing. Mead thus describes a case: The "skin was shining as covered with flakes of snow. And as the furfuraceous or bran-like, scales were daily rubbed off, the flesh appeared quick or raw underneath." In addition to the scaly symptoms, the skin becomes hard and cracks open, and from the cracks an ichorous humor oozes. The disease spreads inwardly, and ends in consumption, dropsy, suffocation, and death. Beseeching him, and kneeling down to him, and saying to him. The Jews, in addressing any distinguished person, usually employed the title "Lord." They were also accustomed to kneel before prophets and kings. It is not likely that the leper knew enough of Jesus to address him as the Son of God. He evidently took Jesus for some great prophet; but he must have had great faith, for he was full of confidence that Jesus had power to heal him, although there was but one case of leper-cleansing in the Scriptures (#2Ki 5:1-19 Lu 4:27|). If thou wilt, thou canst make me clean. The leper believed in the power of Jesus, but doubted his willingness to expend it on one so unworthy and so unclean. In temporal matters we can not always be as sure of God's willingness as we can be of his power. We should note that the man asked rather for the blessing of cleanness than for health. To the Jew uncleanness was more horrible than disease. It meant to be an outcast from Israel, and to be classed with swine, dogs and other odious and abhorrent creatures. The leper, therefore, prayed that the Lord would remove his shame and pollution. (TFG 176-178) #Mr 1:41| And being moved with compassion, he stretched forth his hand, and touched him. Mark habitually notes the feelings, and hence also the gestures of Jesus. It was not an accidental, but an intentional, touch. Popular belief so confused and confounded leprosy with the uncleanness and corruption of sin, as to make the leper feel that Jesus might also compromise his purity if he concerned himself to relieve it. The touch of Jesus, therefore, gave the leper a new conception of divine compassion. It is argued that Jesus, by this touch, was made legally unclean until the evening (#Le 13:46 11:40|). But we should note the spirit and purpose of this law. Touch was prohibited because it defiled the person touching, and aided not the person touched. In Jesus' case the reasons for the law were absent, the conditions being reversed. Touching defiled not the toucher, and healed the touched. In all things Jesus touches and shares our human state, but he so shares it that instead of his being defiled by our uncleanness, we are purified by his righteousness. Moreover, Jesus, as a priest after the order of Melchizedek (#Heb 5:6|), possessed the priestly right to touch the leper without defilement (#Heb 4:15|). And saith unto him, I will; be thou made clean. The Lord's answer is an echo of the man's prayer (#Mr 1:40|). The words, "I will," express the high authority of Jesus. (TFG 179) #Mr 1:42| And straightway the leprosy departed from him, and he was made clean. "Luke says, 'departed,' giving the merely physical view of the event. Matthew says, 'was cleansed,' using ceremonial language. Mark combines the two forms" (Godet). (See Lu 5:13 Mt 8:3.) (TFG 179) #Mr 1:43| And he strictly charged him. The language used indicates that Jesus sternly forbade the man to tell what had been done. The man's conduct, present and future, shows that he needed severe speech. In his uncontrollable eagerness to be healed he had overstepped his privileges, for he was not legally permitted to thus enter cities and draw near to people (#Nu 5:2,3|); he was to keep at a distance from them, and covering his mouth, was to cry, "Tame, tame"--"unclean, unclean" (#Le 13:45,46 Lu 17:12,13|). The man evinced a like recklessness in disregarding the command of Jesus (#Mr 1:45|). (TFG 179-180) #Mr 1:44| See thou say nothing to any man, etc. See TFG "#Mt 8:4|". #Mr 1:45| But he went out. From the presence of Jesus and from the city. And began to publish it much, and to spread abroad the matter. The leper was so elated that he could scarcely refrain from publishing his cure, and he must also have thought that this was what Jesus really wanted--that in commanding him not to publish it he did not mean what he said. Insomuch that Jesus could no more openly enter into a city. Not a natural or physical inability, but the inability of impropriety. Jesus could not do what he judged not best to do. The excitement cause by such an entry was injurious in several ways: 1. It gave such an emphasis to the miracles of Jesus as to make them overshadow his teaching. 2. It threatened to arouse the jealousy of the government. 3. It rendered the people incapable of calm thought. Two things constantly threatened the ministry of Jesus, namely, impatience in the multitude, and envious malice in the priests and Pharisees. Jesus wished to add to neither of these elements of opposition. Thus the disobedience of the leper interrupted Jesus, and thwarted him in his purpose to visit the villages. Disobedience, no matter how well-meaning, always hinders the work of Christ. But was without in desert places. See TFG "#Lu 5:16|". (TFG 180-181) #Mr 2:1| XXXV. JESUS HEALS A PARALYTIC AT CAPERNAUM. #Mt 9:2-8 Mr 2:1-12 Lu 5:17-26| And when he entered again into Capernaum after some days, it was noised that he was in the house. Luke uses the general expression "those days" (#Lu 5:17|), referring to the early portion of our Lord's ministry in Galilee. Mark says, "some days," which implies the lapse of a considerable interval. The healing of the leper created such excitement that for some time, several weeks, Jesus kept out of the cities. He now, after the excitement has subsided, quietly enters Capernaum, and probably goes to the house of Simon Peter, now looked upon as his head quarters in Capernaum (#Mr 1:29|). His entrance into Capernaum marks the end of his first missionary tour through Galilee. (TFG 181-182) #Mr 2:2| And many were gathered together, so that there was no longer room for them, no, not even about the door: and he spake the word unto them. Oriental houses are one- or two-storied structures, built in the form of a square, or rectangle, with an open space in the center called the court. They have one door which opens from the street into an open space called the porch, and this porch in turn opens upon the court. In this porch there is usually a stairway leading to the roof. The roofs are invariably flat, and are surrounded by a breastwork or parapet to keep those on them from falling off. Roofs or housetops are used as we use yards, only they are somewhat private. Some think that this house was a two-storied structure, and that Jesus was teaching in the upper room or second story. If this were so, there would have been little profit to the people who clung about the street door, for they could neither see nor hear. Besides, a two-storied house would probably have been beyond the means of Simon Peter. It is more likely that Jesus was in the room opposite the porch across the court. If so, the crowd at the door might catch an occasional word, or by tiptoeing obtain a momentary glance; and thus fan the hope of some ultimate satisfaction. The gospel is here called the "word," for it is the Word among words, as the Bible is the Book among books. (TFG 182) #Mr 2:3| And they come, bringing unto him a man sick of the palsy, borne of four. Palsy is an abbreviation of the word "paralysis." It is caused by a cessation of the nervous activities. See TFG "#Mt 4:24|". In the East bedsteads were practically unknown. An Oriental bed is a thin mattress, or pallet, just large enough for a man to lie upon; and those generally used by the poor to-day are made of sheepskin with the wool on it. Such a bed could be easily carried by four men, if each took hold of a corner. (TFG 183) #Mr 2:4| And when they could not come nigh unto him for the crowd. To these four who sought Jesus it seemed a case of now or never. If they waited till another season, Jesus might withdraw himself again for "some days," or the palsied man might die. "Now" is always the day of salvation. They uncovered the roof where he was: and when they had broken it up, they let down the bed whereon the sick of the palsy lay. Some have thought that removing the roof merely means that they took away the awning over the court, and also that the removal of the tile merely means that they took down the parapet or wall which prevented people from falling from the roof into the court. But the language is strongly against such a construction. An awning is not a roof, and it is rolled up, not "broken up." Moreover, the man was let down "through the tiles" (#Lu 5:19|), which seems to indicate that the remaining tiles encased an opening through which he was lowered. The tiles were plates of burnt clay, suitable for roofing rather than for building walls or parapets. We are not told in what part of the house Jesus stood, but evidently an opening was made in the flat roof above him, and the man was lowered to the floor in front of Jesus by means of short straps or pieces of rope fastened to the four corners of the bed. A stout parapet would have aided rather than hindered, if the body had been lowered into the court. (TFG 184) #Mr 2:5| And Jesus seeing their faith. The four friends of the sick man showed their faith by those bold and persistent efforts which took liberties with the house of a neighbor; and the palsied man showed his faith by consenting to the extraordinary means employed in his behalf. Saith unto the sick of the palsy, Son, thy sins are forgiven. The affectionate address, "Son," might have ordinarily surprised the Jewish doctors, who held themselves too far removed from sinners to speak thus familiarly with them. But the smaller surprise was swallowed up in the greater, when they heard Jesus pronounce the forgiveness of the man's sins. Since man had trod the globe, sin against God had never been pardoned by the direct, authoritative utterance of fleshly lips. Such power resides in Jesus alone. Since then, and even in modern times, mistaken priests have presumed to speak forgiveness; but the apostles claimed no such power (#Ac 8:22|). So far as the church forgives sins (#Joh 20:23|), it does it merely as the organ of God, and must do so according to the methods and ordinances laid down by God. Those who profess to forgive sin by word of mouth, should be able to make good their claim to this boasted power by healing diseases or otherwise removing the consequences of sin. Failing to do this, they must forever rest under justified suspicion that they are, wittingly or unwittingly, guilty of blasphemy. (TFG 184-185) #Mr 2:7| Why doth this man thus speak? A scornful expression, shown by the repetition, houtos houtoo, which means, literally, "this one these things." He blasphemeth: Who can forgive sins but one, even God? In classic Greek to blaspheme means to speak evil or, or to slander a person, and it is used in this sense in the New Testament (#Tit 3:2 2Pe 2:2 Jude 1:8|). Its ordinary New Testament use, however, is quite different, since it is employed to designate something which reflects evil on the character and nature of God. This use is peculiar to monotheistic writers, and was unknown to the Greeks. Such blasphemies may be divided into three general heads, thus: 1. To attribute the unworthy to God. 2. To deny the worthy to God. 3. To arrogate or claim any attribute, power, authority, etc., which belongs to exclusively to God. It was under this third head that Jesus seemed to lay himself open to accusation--an accusation entirely just if he had not been the Son of God. The Pharisees were not faulty in their logic, but were mistaken in their premises; hence Jesus does not deny their doctrine; he merely corrects their mistaken application of it to himself. As to this pronounced forgiveness of Jesus, two questions arise: 1. Why did he forgive the man's sins? The haste with which the man was brought to Jesus suggests that his condition was critical; in which case the torment of sin would be the greater. As a searcher of hearts, Jesus saw the unuttered desire of the sick man, and at once responded to it. If his words meant nothing to the conscience of the man, they were wasted; but Jesus knew what was in man. 2. Why did he pronounce the forgiveness so publicly? As the terms of pardon prescribed in the law were yet in full force, this open speech of Jesus was a surprising assertion of authority. In fact, such assertions were exceptional in his ministry; for only on three recorded occasions did he thus forgive sins (#Lu 7:48 23:43|). Being the exceptional and not the established method of pardon, and being thus employed in the presence of so representative an audience, it was evidently used for a special purpose; and that purpose was to show that Jesus had such power, that men seeing this power might believe him to be the Son of God. He was vindicating an eternal law of the universe, in which all human beings throughout all generations would be interested; namely: that humanity has a Ruler who can present it spotless before the throne of God (#Jude 1:24|). Jesus propounded his law in the presence of those most interested in exposing it if false, and most able to explode it had it not been true. Whether his words were truth or blasphemy, was the controversy between Christ and the rulers from that day to the end of his ministry (#Mt 26:65|). (TFG 185-186) #Mr 2:8| And straightway Jesus, perceiving in his spirit that they so reasoned within themselves. Jesus read their thoughts by his divine insight, and not because of any recognized habit or tendency on their part to criticize him, for this is the first recorded indication of hostility on the part of the Pharisees, though it is hinted at, at #Joh 4:1|. Such discernment of the thought was to be a characteristic mark of the expected Messiah (#Isa 11:2,3|), and Jesus had it (#Joh 2:25|). It also is an attribute peculiar to God (#1Ch 28:9 Jer 17:10 Ro 8:27 Re 2:23|). Saith unto them, Why reason ye these things in your hearts? Jesus could see invisible sin, and could forgive it or condemn it, as the conditions moved him. The powers of discernment, forgiveness and condemnation make him the perfect Judge. (TFG 186-187) #Mr 2:9| Which is easier, to say to the sick of the palsy, Thy sins are forgiven; or to say, Arise, and take up thy bed, and walk? To understand this sentence we should place the emphasis upon the word "say," because the question at issue was the power or effect of his speech. The rabbis, after their first shock of surprise, thought that Jesus feared to attempt the fraud of a so-called miracle in the presence of learned men, lest he should be detected and exposed; and hence looked upon his present action as an attempt to bear himself safely off before the public, and to maintain his standing by the use of high-sounding words. They felt that he used words of unseen effect, because he dared not use those of seen effect. This was precisely the view that Jesus knew they would take, and that he wished them to take; for by showing his ability to work in the realms of sight that which is impossible; namely: the healing of the sick man, he could place before them proof suited to their own reasoning that he had a like ability to work the impossible in the realms of the unseen; namely: the forgiveness of the man's sins. By thus demonstrating his authority in the eternal and physical world, Jesus assures us of his dominion over the internal and spiritual. (TFG 187) #Mr 2:10| But that ye may know that the Son of man. Daniel's name for the Messiah (#Da 7:10-13|). Hath authority on earth to forgive sins. The words "on earth" are taken by some to indicate the then existing contrast between Christ's present humiliation or ministry on earth, and his future glorification or enthronement in heaven; in which case they would mean that Jesus could grant now that which some might think could only be exercised hereafter. Others take them to mean the same as if Jesus had said, "You think that forgiveness can only be granted by the Father in heaven, but it can also be granted by the Son upon earth. That which you have heretofore sought from the Father you may now seek from me." The latter is probably the correct view. As to the test of power or authority, the miracle of Jesus was very convincing; for in the popular opinion sin was a cause of which disease was the effect. We are told, on the authority of later rabbis, that it was a maxim among the Jews that no diseased person could be healed till his sins were blotted out. We also recognize a correlation between sins and diseases, which the Saviour's use of this miracle justifies. A mere miracle, such as swallowing fire or causing iron to float, would not prove his ability to forgive sins. The proof consisted in the relation which disease bears to sin, and the consequent relation which healing bears to forgiveness. The connection between disease and sin is a real and necessary one. The Jews were right in seeing this connection, but they erred in thinking that they were warranted in personally criminating every one whom they found afflicted, and in judging that the weight of the affliction indicated the quantity of the sin. The Book of Job should have corrected this error. Such unrighteous judgments are condemned by Christ (#Joh 9:3 Lu 13:2-5|). Paralysis is, however, to-day looked upon as ordinarily the punishment of some personal sin, usually that of intemperance or sensuality. (TFG 187-188) #Mr 2:11| I say unto thee, Arise, take up thy bed, and go unto thy house. What command could be more pleasant than that which bade this sick man go home forgiven and healed? (TFG 188) #Mr 2:12| And he arose, and straightway took up the bed, and went forth before them all. "A sweet saying! The bed had borne the man; now the man bore the bed" (Bengel). Insomuch that they were all amazed, and glorified God. The "all" of this passage hardly includes the scribes and Pharisees, or, if it does, their admiration of Jesus was but a momentary enthusiasm, which quickly passed away. Saying, We never saw it on this fashion. See TFG "#Lu 5:26|". (TFG 188-189) #Mr 2:13| XXXVI. THE CALL OF MATTHEW. (At or near Capernaum.) #Mt 9:9 Mr 2:13,14 Lu 5:27,28| And he went forth again by the seaside, etc. That is, he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching. (TFG 189) #Mr 2:14| And as he passed by, he saw Levi, the son of Alphaeus. It will be observed that Matthew, in his account of his call, does not make himself prominent. All the Evangelists keep themselves in the background. Because Mark and Luke give us the name Levi, it has been thought by some that they describe the call of a different person from the one mentioned by Matthew--an opinion which seems to have started with Origen. But the difference in name is not an important divergence, for many in that day had two names; as, for example, Lebbaeus, who was called Thaddaeus; Silas, who was called Sylvanus; John, who was called Mark; etc. Moreover, it was then common to change the name; as is shown by the cases of Simon, who became Peter; Joseph, who became Barnabas; Saul, who became Paul, etc. Therefore, as we have previously suggested (see TFG "Joh 1:45"), that Nathanael was also known as Bartholomew, so here we are satisfied that Levi is called Matthew; for the narratives which describe the calls are almost verbatim, and they agree chronologically, being placed by all three Evangelists between the healing of the paralytic and the feast where Jesus ate with publicans. Mark involves us in another difficulty by calling Levi the son of Alphaeus; for a man named Alphaeus was the father of James the younger (#Mt 10:3|). It is not likely, however, that Matthew and James were brothers, for Alphaeus was a very common Jewish name, and brothers are usually mentioned in pairs in the apostolic lists, and these two are not so mentioned. Pool takes the extreme view here, contending that James, Matthew, Thaddaeus, and Simon Zelotes were four brethren. Sitting at the place of toll. Wherever it is at all practicable, Orientals sit at their work. The place of toil was usually a booth or a small hut. Whether Matthew's booth was by the lake, to collect duties on goods and people ferried across; or whether it was by the roadside on the great highway leading from Damascus to Acco, to collect taxes on all produce brought into Capernaum, is not material. The revenues which Rome derived from conquered nations consisted of tolls, tithes, harbor duties, taxes for use of public pasture lands, and duties for the use of mines and salt works. And he saith unto him, Follow me. And he arose and followed him. Such obedience was not, of course, performed in ignorance; it indicates that Matthew was already a disciple, as were the four fisherman when they also received a like call. Matthew was now called to become a personal attendant of Jesus, preparatory to being chosen an apostle. Nor are we to conclude from the abruptness of his movements that he went off without settling accounts with the head of his office. Though it may be more dramatic to thus picture him as departing at once, yet the settlement of accounts was indispensable to his good name in the future, and in no way diminishes the reality and beauty of his sacrifice--a beauty which Matthew himself forbears to mention, as became him (#Pr 27:2|). But Matthew certainly neither delayed nor sought counsel (#Ga 1:15,16|). By thus calling a publican, Jesus reproved the religious narrowness of his times. (TFG 189-191) #Mr 2:15| LVII. MATTHEW'S FEAST. DISCOURSE ON FASTING. (Capernaum.) #Mt 9:10-17 Mr 2:15-22 Lu 5:29-39| Many publicans and sinners sat down with Jesus and his disciples. Matthew had invited his old friends. On publicans, see TFG "Mt 5:46". (TFG 349) #Mr 2:16| The scribes of the Pharisees. That is, the scribes which were of their party or sect. How is it that he eateth and drinketh with publicans and sinners? From their standpoint, the question was natural enough. No strict Jew could eat with a Gentile (#Ac 11:3 Ga 2:12|), and Matthew's guests were classed with the heathen. See TFG "#Lu 15:1|". (TFG 349) #Mr 2:17| And when Jesus heard it, he saith unto them, They that are whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners. Being charged with recklessly consorting with sinners, it was necessary for Jesus to vindicate himself, else his influence would be damaged; hence he presents three arguments: 1. His office being analogous to that of a physician, required him to visit the sin-sick. 2. God himself commended such an act of mercy, and preferred it to sacrifice; see TFG "Mt 9:13". 3. As he came to call sinners to repentance, he must therefore go to the sinners. These arguments do not justify us in keeping company with bad people for any other purpose than to do them good--that is, as their soul's physician. When he used the word "righteous," Jesus did not mean to admit that any were so righteous as to need no Saviour; he merely quoted the Pharisees at the value which was set upon themselves. (TFG 349-350) #Mr 2:18| Why do John's disciples and the disciples of the Pharisees fast, but thy disciples fast not. As John the Baptist observed one almost continual fast, his diet being locusts and wild honey (#Mr 1:6|), his disciples naturally had great respect for that rite, and noted the lack of its observance by Jesus as an apparent defect in his character. They were honest inquirers, and Jesus answered them respectfully as such. (TFG 350) #Mr 2:19| Can the sons of the bridechamber fast, while the bridegroom is with them? The bridegroom's friends were called "sons of the bride-chamber." They went with the bridegroom to the bride's house, and escorted her to her new home. Arriving at the bridegroom's house, a feast usually lasting seven days ensued (#Mt 22:4 Lu 14:8 Joh 2:8,9|). Mourning and fasting would therefore ill befit such an occasion. (TFG 350) #Mr 2:20| But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day. Jesus here foretells the removal of his visible presence from his disciples by his ascension. His words predict but do not command a fast. He prescribed no stated fasts, and the apostolic church kept none. History shows that prescribed fasts become formal and tend to Phariseeism. (TFG 351) #Mr 2:21| No man seweth a piece of undressed cloth on an old garment, etc. Jesus justifies the conduct of his disciples by an appeal to the principles of the new dispensation, by which they were governed. The disciples of John looked upon Jesus as a reformer of Judaism, but he corrects their false impressions. To tear the new dispensation to pieces to renovate or embellish the old would be to injure the new and to destroy the old. By the process of fulling or dressing, new cloth was cleansed and shrunk so as to become more compact. The new cloth, therefore, had in it, so to speak, a life-element, and in its movement while shrinking it would tear the weaker fiber of the old cloth to which it was sewed, and thus enlarge the rent. The new dispensation could have rites and forms of its own, but could not conform to the rites of the Pharisees. If the conduct of his disciples made made a rent in the rabbinical traditions with regard to fasting, Jesus could not so modify the conduct of his disciples as to patch the rent without injuring the moral sense of his disciples, and without making Phariseeism a more meaningless hypocrisy than ever. (TFG 351) #Mr 2:22| And no man putteth new wine into old wineskins, etc. This parable is also an illustration of the principles set forth above. Wine was then stored in casks of skin--usually hides of goats. Wine-skins, newly made, were elastic, and would expand to accommodate the fermentation of the new wine within. But the old wine-skins were stiff and of little strength, and would burst if fermenting liquid were confined within them. (TFG 352) #Mr 2:23| XXXVIII. JESUS DEFENDS DISCIPLES WHO PLUCK GRAIN ON THE SABBATH. (Probably while on the way from Jerusalem to Galilee.) #Mt 12:1-8 Mr 2:23-28 Lu 6:1-5| And it came to pass, that he was going on the sabbath day through the grainfields; and his disciples began, as they went, to pluck the ears. This lesson fits in chronological order with the last, if the Bethesda events took place at Passover. The paschal lamb was eaten on the fourteenth Nisan, or about the first of April. Clark fixes the exact date as the twenty-ninth of March, in A.D. 28, which is the beginning of the harvest season. Barley ripens in the Jordan valley about the first of April, but on the uplands it is reaped as late as May. Wheat ripens from one to three weeks later than barley, and upland wheat (and Palestine has many mountain plateaus) is often harvested in June. If Scaliger is right, as most critics think he is, in fixing this sabbath as the first after the Passover, it is probable that it was barley which the disciples ate. Barley bread was and is a common food, and it is common to chew the grains of both it and wheat. (TFG 209-210) #Mr 2:24| And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? The Pharisees did not object to the act of taking the grain. Such plucking of the grain was allowed by the law (#De 23:25|) and is still practiced by hungry travelers in Palestine, which is, and has always been, an unfenced land, the roads, or rather narrow paths, of which lead through the grainfields, so that the grain is in easy reach of the passer-by. The Pharisees objected to the plucking of grain because they considered it a kind of reaping, and therefore working on the sabbath day. The scene shows the sinlessness of Jesus in strong light. Every slightest act of his was submitted to a microscopic scrutiny. (TFG 210) #Mr 2:25| And he said unto them, Did ye never read what David did, when he had need, and was hungry, he, and they that were with him? There is a touch of irony here. The Pharisees prided themselves upon their knowledge of Scriptures, but they had not read (so as to understand them) even its most common incidents. (TFG 210) #Mr 2:26| How he entered into the house of God when Abiathar was high priest, and ate the showbread, which it is not lawful to eat save for the priests. Jesus here refers to the incident recorded at #1Sa 21:1-6|. Ahimelech and Abiathar have been confused by transcribers. It should read Ahimelech. However, we are not referred to the actions of Abiathar, but to those of David. He went with his followers to the tabernacle at Nob near Jerusalem, and being hungry, asked bread of the priests. There was no bread at hand save the showbread. This bread was called showbread because it was "set out" or "exhibited" before Jehovah. It consisted of twelve loaves, which were baked upon the sabbath, and were placed, hot, in two rows upon the showbread table every sabbath day. The twelve old loaves which were then removed were to be eaten by the priests and no one else (#Le 24:5-9|). It was these twelve old loaves which were given to David (#1Sa 21:6|). Since the showbread was baked on the sabbath, the law itself ordered work on that day. The vast majority of commentators look upon this passage as teaching that necessity abrogates what they are pleased to call the ceremonial laws of God. Disregarding the so-called ceremonial laws of God is a very dangerous business, as is witnessed by the case of Uzzah (#2Sa 6:6,7|), and Uzziah (#2Ch 26:16-23|). Christ never did it, and strenuously warned those who followed the example of the scribes and Pharisees in teaching such a doctrine (#Mt 5:17-20|). The law of necessity was not urged by him as a justifiable excuse for making bread during the forty days' fast of the temptation. Life is not higher than law. "All that a man hath will he give for his life," is Satan's doctrine, not Christ's (#Job 2:4|). The real meaning, as we understand it, will be developed below in our treatment of #Mt 12:7|, which verse refers both to this incident and to the discussion in progress. (TFG 210-211) #Mr 2:28| So that the Son of man is lord even of the sabbath. The expression "Son of man" is used eighty-eight times in the New Testament, and always means the Messiah, and not man generally. The Sabbath was made for man's convenience and blessing, and so Jesus, who was complete and perfect manhood, was Lord of it. But men who were incomplete and imperfect in their manhood, can not trust their fallible judgment to tamper with it. Though the day was made for man, this fact would not entitle man to use it contrary to the laws under which it was granted. As Lord of the day Jesus had a right to interpret it and to apply it, and to substitute the Lord's day for it. In asserting his Lordship over it, Jesus takes the question outside the range of argument and brings it within the range of authority. (TFG 213) #Mr 3:1| XXXIX. JESUS DEFENDS HEALING A WITHERED HAND ON THE SABBATH. (Probably Galilee.) #Mt 12:9-14 Mr 3:1-6 Lu 6:6-11| And he entered again into the synagogue. See TFG "#Mt 12:9|". On the synagogue, see TFG "Mr 1:39". And there was a man there who had his hand withered. See TFG "#Mt 12:10|". (TFG 214) #Mr 3:2| And they watched him, whether he would heal him on the sabbath day; that they might accuse him. They sought to accuse him before the local judges or officers of the synagogue; that is, before a body of which they themselves were members. Jesus gave them abundant opportunity for such accusation, for we have seven recorded instances of cures on the sabbath day; namely: #Mr 1:21,29 Joh 5:9 9:14 Lu 13:14 14:2|, and this case. (TFG 214-215) #Mr 3:3| And he saith unto the man that had his hand withered, Stand forth. Jesus thus placed the man openly before all the people, as though he stood on trial as to his right to be healed on the sabbath day. (TFG 215) #Mr 3:4| And he saith unto them, Is it lawful on the sabbath day to do good, or to do harm? to save life, or to kill? The rules of the Pharisees made the Sabbath question wholly a matter of doing or of not doing. But Jesus made it a question of doing good, and his question implies that a failure to do good, when one is able, is harmful and sinful. "The ability," says Cotton Mather, "to do good imposes an obligation to do it." To refrain from healing in such an instance would have been to abstain from using a power given him for that very purpose. The Jews held it lawful to defend themselves on the Sabbath, and considered themselves justified in killing their enemies if they attacked on that day (1 Macc. 2:41; Josephus, The Antiquities of the Jews, 12.6.2). But they held their peace. Afraid to say that Jesus was wrong and stubbornly unwilling to admit that he was right. (TFG 215-216) #Mr 3:5| And when he had looked round about on them with anger, being grieved at the hardening of their heart. The anger of Jesus was not a spiteful, revengeful passion, but a just indignation (#Eph 4:26|). God may love the sinner, but he is angry at sin. Anger is not sin, but it is apt to run into it: hence it is a dangerous passion. Righteous anger rises from the love of God and man, but that which rises from self-love is sinful. He saith unto the man, Stretch forth thy hand. As Jesus here healed without any word or action of healing, merely ordering the man to stretch forth his hand, the Pharisees could find no legal ground for accusation. God can not be tried by man, because his ways are hidden from the senses of man save as he chooses to reveal them. (TFG 216) #Mr 3:6| And the Pharisees went out, and straightway with the Herodians took counsel against him, how they might destroy him. Here the three Synoptists first tell of the counsel to put Jesus to death, and we should note that, like John, they described the anger of the Jewish rulers as arising because of this Sabbath question. Their real motive was envious hatred, but their pretext was a zeal for the law. That it was not genuine zeal for the law is shown by the fact that they consulted with the Herodians or the adherents of Herod Antipas, as they also did afterwards (#Mt 22:16 Mr 12:13|). They needed the secular power of the Herodians to secure the death of Jesus. Its efficiency for such ends had just been shown in the imprisonment of John the Baptist. But the Herodians were no friends of the Jewish law; in fact, they were real perverters of that law which Jesus merely correctly interpreted. This party and its predecessors had flatteringly tried to make a Messiah of Herod the Great, and had been friends of Rome and patrons of Gentile influence. They favored the erection of temples for idolatrous ends, and pagan theaters and games, and Gentile customs generally. Unlike Jesus, the Pharisees grew angry and sinned, for it was against their conscience to consort with the Herodians. (TFG 216-217) #Mr 3:7| XL. JESUS HEALS MULTITUDES BESIDE THE SEA OF GALILEE. #Mt 12:15-21 Mr 3:7-12| And Jesus with his disciples withdrew to the sea. This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat. (TFG 217) #Mr 3:8| Idumaea. Idumaea was the land formerly inhabited by the Edomites. It is a Greek word from "Edom," which was another word for Esau (#Ge 25:30|), and means "red." This land was originally the narrow strip reaching from the Dead Sea to the Red Sea, lying between the Arabah on the west, and the desert on the east, being about one hundred miles long and fifteen or twenty broad. During the Babylonian captivity, however, the Edomites took possession of the southern portion of Judaea, and Strabo says that they encroached as far as to the city of Hebron. They were conquered by John Hyrcanus, one of the Asmonaean princes about 120 B.C., and were by him made subservient to the law and incorporated with the Jewish people. As before noted (#Mt 2:1 Lu 1:5|), Herod the Great sprang from this people. Tyre and Sidon. Phoenician cities on the Mediterranean seacoast, westward from the Lake of Galilee. Also see TFG "Mt 11:21". (TFG 217-218) #Mr 3:10| As many as had plagues pressed upon him that they might touch him. Literally, they "fell upon him"; such was their eagerness to be healed by touching him. Compare #Lu 6:19|. (TFG 219) #Mr 3:11| The unclean spirits. See TFG "#Mr 1:23|". #Mr 3:12| And he charged them much that they should not make him known. Because this was not the right time, nor were they the right witnesses to make him known. (TFG 219) #Mr 3:13| XLI. AFTER PRAYER JESUS SELECTS TWELVE APOSTLES. (Near Capernaum.) #Mt 10:2-4 Mr 3:13-19 Lu 6:12-16| #Mr 3:14| He appointed twelve. We can not think that the number twelve was adopted carelessly. It unquestionably had reference to the twelve tribes of Israel, over whom the apostles were to be tribal judges or viceroys (#Lu 22:30|), and we find the tribes and apostles associated together in the structure of the New Jerusalem (#Re 21:12-14|). Moreover, Paul seems to regard the twelve as ministers to the twelve tribes, or to the circumcision, rather than as ministers to the Gentiles or the world in general (#Ga 2:7-9|). See also #Jas 1:1 1Pe 1:1|. The tribal reference was doubtless preserved to indicate that the church would be God's new Israel. (TFG 220) #Mr 3:16| And Simon he surnamed Peter. For the surnaming of Simon, see #Joh 1:41,42|. Peter, by reason of his early prominence, is named first in the four lists. His natural gifts gave him a personal but not an ecclesiastical pre-eminence over his fellows. As a reward for his being first to confess Christ, he was honored by being permitted to first use the keys of the kingdom of heaven; that is, to preach the first gospel sermon both to the Jews and Gentiles. But after these two sermons the right of preaching to the Jews and Gentiles became common to all alike. That Peter had supremacy or authority over his brethren is nowhere stated by Christ, or claimed by Peter, or owned by the rest of the twelve. On the contrary, the statement of Jesus places the apostles upon a level (#Mt 23:8-11|). See also #Mt 18:18 19:27,28 20:25-27 Joh 20:21 Ac 1:8|. And Peter himself claims no more than an equal position with other officers in the church (#1Pe 5:1,4|), and the apostles in the subsequent history of the church acted with perfect independence. Paul withstood Peter to his face and (if we may judge by the order of naming which is made so much of in the apostolic lists), he ranks Peter as second in importance to James, the Lord's brother (#Ga 2:11-14,9|). See also #Ac 12:17 21:18|. Again, James, in summing up the decree which was to be sent to the church at Antioch, gave no precedence to Peter, who was then present, but said, "Brethren, hearken unto me . . . my judgment is" (#Ac 15:13,19|)--words which would be invaluable to those who advocate the supremacy of Peter, if only it had been Peter who spoke them. So much for the supremacy of Peter, which, even if it could be established, would still leave the papacy without a good title to its honors, for it would still have to prove that it was heir to the rights and honors of Peter, which is something it has never yet done. The papal claim rests not upon facts, but upon a threefold assumption: 1. That Peter had supreme authority. 2. That he was the first bishop of Rome. 3. That the peculiar powers and privileges of Peter (if he had any) passed at the time of his death from his own person, to which they belonged, to the chair or office which he vacated. (TFG 221, 223) #Mr 3:17| And them he surnamed Boanerges, which is, Sons of thunder. Why James and John were called sons of thunder is not stated, but it was probably because of their stormy and destructive temper (#Lu 9:51-56 Mr 9:38|). The vigor of the two brothers is apparent, for it marked James as a fit object for Herod's spleen (#Ac 12:2|), and it sustained John to extreme old age, for Epiphanius says that he died at Ephesus at the age of ninety-four, but Jerome places his age at a hundred. No change is noted in the nature of James during the brief time which he survived his Lord. But the gracious and loving character of the aged John showed the transforming power of the Holy Spirit. But even to the last this son of thunder muttered in portentous strains against Diotrephes (#3Joh 1:9,10|), and his denunciations of sins and sinners is very forceful, including such epithets as "liar," "antichrist," "deceiver," "children of the devil" (#1Jo 1:6 2:4,22 3:15 2Jo 1:3-11|). It is also worthy of note that except in this verse in Mark, which applies the name "Son of thunder" to John, neither the word "thunder," nor any of its derivatives is found anywhere in the New Testament save in the writings of John, by whom it and its derivatives are used eleven times, a fact which causes Bengel to remark, "A son of thunder is a fit person for hearing voices of thunder." (TFG 223-224) #Mr 3:18| Bartholomew. As noted at #Joh 1:45|, Bartholomew is usually identified with the man whom John calls Nathanael, in which case his full name would be Nathanael Bar Tolmai. (See TFG "#Joh 1:45|".) Matthew. Matthew calls himself "the publican" (#Mt 10:3|). None of the others apply that term of reproach to him. Matthew doubtless assumes it in remembrance of the riches of Christ's grace toward loving him while he was yet a sinner. Exposing the sin of his own past life, he is silent as to the past lives of the others, not even noting that the first four were humble "fishermen." Thomas. Thomas is also called Didymus, the first being the Aramaic and the second the Greek word for "twin" (#Joh 11:16 20:24 21:2|). James the son of Alphaeus. Matthew's father was also named Alphaeus, but it was another Alphaeus. This was a very common name. In its Hebrew form it may be pronounced Alphi or Clephi. In its Arimaean form it is Chalphai. So in the New Testament we sometimes find it Alphaeus, and again Cleopas, or Clopas. The apostle James is thought by some to be our Lord's brother, and by others to be his cousin; but he is probably neither. (For an additional note and chart, see TFG "Mt 10:2".) This apostle was also called James the Less (#Mt 15:40|); probably because he was younger than the son of Zebedee. He must not be confounded with James the Lord's brother, who, though called an apostle by Paul, was not one of the twelve apostles (nor was Barnabas, #Ac 14:14|). James the Lord's brother is mentioned at #Mt 13:55 1Co 15:5-7 Ga 1:19 2:9,12 Ac 15:6-9 21:18|. He wrote the epistle which bears his name, and his brother Jude (who also must not be confounded with Judas Thaddaeus, the apostle) wrote the epistle which bears his name. Thaddaeus. We do not know the James who was the father of Judas, and of Judas himself we know very little. He seems to have been known at first by his name Thaddaeus, possibly to distinguish him from Iscariot, but later (for Luke and John wrote later than Matthew and Mark) by the name Judas (# Joh 14:22 Lu 6:16|). Simon the Cananaean. "Cananaean" means the same as zealot. It comes from the Hebrew word kana, which means "zealous." The Zealots were a sect or order of men much like our modern "Regulators," or "Black Caps." They were zealous for the Jewish law, and citing Phinehas (#Nu 25:7,8|), and Elijah (#1Ki 18:40|) as their examples, they took justice in their own hands and punished offenders much after the manner lynchers. It is thought that they derived their name from the dying charge of the Asmonaean Mattathias when he said, "Be ye zealous for the law, and give your lives for the covenant of your fathers" (1 Mac. 2:50). Whatever they were at first, it is certain that their later course was marked by frightful excesses, and they are charged with having been the human instrument which brought about the destruction of Jerusalem. See Josephus, The Wars of the Jews, 4.3.9, 5.1-4, 6.3; 7.8.1. Simon is the least known of all the apostles, being nowhere individually mentioned outside the catalogues. (TFG 224-226) #Mr 3:19| And Judas Iscariot, who also betrayed him. Judas is named last in all the three lists (#Mt 10:4 Mr 3:19 Lu 6:16|), and the same note of infamy attaches to him in each case. He is omitted from the list in Acts, for he was then dead (#Ac 1:13,18|). As he was treasurer of the apostolic group, he was probably chosen for office because of his executive ability. He was called Iscariot from his native city Kerioth, which pertained to Judah (#Jos 15:25|). (TFG 226) XLVIII. BLASPHEMOUS ACCUSATIONS OF THE JEWS. (Galilee.) #Mt 12:22-37 Mr 3:19-30 Lu 11:14-23| And he cometh into a house. Whose house is not stated. See TFG "#Mt 13:1|". (TFG 298) #Mr 3:20| And the multitude cometh together again. As on a previous occasion (#Mr 2:1|). So that they could not so much as eat bread. They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done. (TFG 298) #Mr 3:21| And when his friends heard it, they went out to lay hold on him: for they said, He is beside himself. These friends were his brothers and his mother, as appears from #Mr 3:31,32|. They probably came from Nazareth. To understand their feelings, we must bear in mind their want of faith. See #Joh 7:3-9|. They regarded Jesus as carried away by his religious enthusiasm (#Ac 26:24 2Co 5:13|), and thought that he acted with reckless regard for his personal safety. They foresaw the conflict with the military authorities and the religious leaders into which the present course of Jesus was leading, and were satisfied that the case called for their interference. Despite her knowledge as to Jesus, Mary sympathized with her sons in this movement, and feared for the safety of Jesus. (TFG 298-299) #Mr 3:22| He hath Beelzebub, and, By the prince of the demons casteth he out the demons. Beelzebub is a corruption of Baalzebub, the god of the fly. There was a tendency among the heathen to name their gods after the pests which they were supposed to avert. Thus Zeus was called Apomuios ("Averter of flies"), and Apollo Ipuktonos ("Slayer of vermin"). How Beelzebub became identified with Satan in the Jewish mind is not known. In opposing the influence of Jesus and corrupting the public mind, these Pharisees showed a cunning worthy of the cultivated atmosphere, the seat of learning whence they came. Being unable to deny that a miracle was wrought (for Celsus in the second century is the first recorded person who had the temerity to do such a thing), they sought to so explain it as to reverse its potency, making it an evidence of diabolical rather than divine power. Their explanation was cleverly plausible, for there were at least two powers by which demons might be cast out, as both were invisible, it might appear impossible to decide whether it was done in this instance by the power of God or of Satan. It was an explanation very difficult to disprove, and Jesus himself considered it worthy of the very thorough reply which follows. (TFG 299-300) #Mr 3:23-26| He called them unto him. Thus singling out his accusers. And said to them in parables. We shall find that Jesus later replied to those who sought a sign. He here answers his accusers in a fourfold argument. See on #Mt 12:27,28 Mr 3:27|. First argument: How can Satan cast out Satan? The explanation given by the Pharisees represented Satan as divided against himself; robbing himself of his greatest achievement; namely, his triumph over the souls and bodies of men. Jesus argues, not that Satan could not do this, but that he would not, and that therefore the explanation which supposes him to do it is absurd. We should note that Jesus here definitely recognizes two important truths: 1. That the powers of evil are organized into a kingdom with a head (#Mt 13:29 25:41 Mr 4:15 Lu 22:31|). 2. That division tends to destruction. His argument therefore "constitutes an incidental but strong argument against sectarianism. See #1Co 1:13|" (Abbott). Second argument: See TFG "#Mt 12:27|". (TFG 300-301) #Mr 3:27| But no one can enter into the house of the strong man, and spoil his goods, except he first bind the strong man; and then he will spoil his house. Satan is the strong man, his house the body of the demoniac, and his goods the evil spirit within the man. Jesus had entered his house, and robbed him of his goods; and this proved that, instead of being in league with Satan, he had overpowered Satan. Thus Jesus put to shame the Pharisees, and caused the divinity of his miracle to stand out in clearer light than ever. The power of Jesus to dispossess the demon was one of his most convincing credentials, and its meaning now stood forth in its true light. (TFG 302) #Mr 3:28| Verily I say unto you, All their sins shall be forgiven unto the sons of men, and their blasphemies wherewith soever they shall blaspheme. Jesus here explains to the Pharisees the awful meaning of their enmity. Blasphemy is any kind of injurious speech. It is the worst form of sin, as we see by this passage. This does not declare that every man shall be forgiven all his sins, but that all kinds of sin committed by various men shall be forgiven. The forgiveness is universal as to the sin, not as to the men. (TFG 303) #Mr 3:29| But whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin. Blasphemy against the Son may be a temporary sin, for the one who commits it may be subsequently convinced of his error by the testimony of the Holy Spirit and become a believer (#1Ti 1:13|). But blasphemy against the Holy Spirit is in its nature an eternal sin, for if one rejects the evidence given by the Holy Spirit and ascribes it to Satan, he rejects the only evidence upon which faith can be based; and without faith there is no forgiveness. The difference in the two sins is therefore in no way due to any difference in the Son and Spirit as to their degrees of sanctity or holiness. The punishment is naturally eternal because the sin is perpetual. The mention of the two worlds is "just an extended way of saying 'never'" (Morison). Some assert that the Jews would not know what Jesus meant by the Holy Spirit, but the point is not so well taken. See #Ex 31:3 Nu 11:26 1Sa 10:10 19:20 Ps 139:7 143:10 Isa 48:16 Eze 11:24|. (TFG 302-304) #Mr 3:30| Because they said, He hath an unclean spirit. We see by Mark's statement that blasphemy against the Spirit consisted in saying that Jesus had an unclean spirit, that his works were due to Satanic influence, and hence wrought to accomplish Satanic ends. We can not call God Satan, nor the Holy Spirit a demon, until our state of sin has passed beyond all hope of reform. One can not confound the two kingdoms of good and evil unless he does so maliciously and willfully. On unclean spirits, see TFG "Mr 1:23". (TFG 303-304) #Mr 3:31| L. CHRIST'S TEACHING AS TO HIS MOTHER AND BRETHREN. (Galilee, same day as the last lesson.) #Mt 12:46-50 Mr 3:31-35 Lu 8:19-21| And there come his mother and his brethren; and, standing without. Jesus was in a house, probably at Capernaum (#Mr 3:19 Mt 13:1|). (TFG 310) #Mr 3:32| And the multitude was sitting about him. See TFG "#Lu 8:19|". #Mr 3:33-35| Who is my mother and my brethren? In this answer Jesus shows that he brooks no interference on the score of earthly relationships, and explodes the idea of his subserviency to his mother. To all who call on the "Mother of God," as Mary is blasphemously styled, Jesus answers, as he did to the Jews, "Who is my mother?" (TFG 311) #Mr 3:34| Behold, my mother and my brethren! Jesus was then in the full course of his ministry as Messiah, and as such he recognized only spiritual relationships. (TFG 311) #Mr 3:35| For whosoever shall do the will of God, the same is my brother, and my sister, and mother. By doing the will of God we become his spiritual children, and thus we become related to Christ. Jesus admits three human relationships--"brother, sister, mother"--but omits the paternal relationship, since he had no Father, save God. It is remarkable that in the only two instances in which Mary figures in the ministry of Jesus prior to his crucifixion, she stands forth reproved by him (#Mt 12:50 Lu 8:21 Joh 2:4|). This fact not only rebukes those who worship her, but especially corrects the doctrine of her immaculate conception. (TFG 311) #Mr 4:1| LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) A. INTRODUCTION. #Mt 13:1-3 Mr 4:1,2 Lu 8:4| And again he began again to teach by the sea side. By the Sea of Galilee. So that he entered into a boat, and sat in the sea. That the multitudes might be better able to see and hear him. (TFG 328) #Mr 4:2| And he taught them many things in parables. While Jesus had used parables before, this appears to have been the first occasion when he strung them together so as to form a discourse. "Parable" comes from the Greek paraballo, which means, "I place beside" in order to compare. It is the placing of a narrative describing an ordinary event in natural life beside an implied spiritual narrative for the purpose of illustrating the spiritual. (TFG 328-329) #Mr 4:3| LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) B. PARABLE OF THE SOWER. #Mt 13:3-23 Mr 4:3-25 Lu 8:5-18| Behold, the sower went forth to sow. Orientals live in cities and towns. Isolated farmhouses are practically unknown. A farmer may therefore live several miles from his field, in which case he literally "goes forth" to it. (TFG 329) #Mr 4:4| Some seed fell by the way side, and the birds came and devoured it. Palestine is an unfenced land, and the roads or paths lead through the fields. They are usually trodden hard by centuries of use. Grain falling on them could not take root. Its fate was either to be crushed by some foot, or to be carried off by some bird. (TFG 329) #Mr 4:5,6| And other fell on the rocky ground, where it had not much earth. This seed fell upon a ledge of rock covered with a very thin coating of soil. Its roots were prevented by the rock from striking down to the moisture, and so under the blazing Syrian sun it died ere it had well begun to live. (TFG 329) #Mr 4:7| And other fell among the thorns. Palestine abounds in thorns. Celsius describes sixteen varieties of thorny plants. Porter tells us that in the Plain of Gennesaret thistles grow so tall and rank that a horse can not push through them. (TFG 330) #Mr 4:8| And others fell into the good ground, . . . and brought forth, thirtyfold, and sixtyfold, and a hundredfold. Thirty-fold is a good crop in Palestine, but it is asserted that a hundred-fold has been reaped in the Plain of Esdraelon even in recent years. These four several conditions of soil may be readily found lying close to each other in the Plain of Gennesaret. A sowing like this described may have been enacted before the eyes of the people even while Jesus was speaking. (TFG 330) #Mr 4:9| And he said, Who hath ears to hear, let him hear. A saying often used by Jesus (#Mt 11:15 13:9,43 Mr 4:9,23 7:16 Lu 8:8 14:35|). He intended it to prevent the people from regarding the parable as merely a beautiful description. It warned them of a meaning beneath the surface, and incited them to seek for it. (TFG 330) #Mr 4:10| And when he was alone. That is, after he had finished speaking all the parables. The explanation of the parable is put next to the parable to aid us in understanding it. They that were about him with the twelve asked of him the parables. Their questions (#Mt 13:10 Lu 8:9|) show that as yet parables were unusual. (TFG 330) #Mr 4:11| Unto you is given the mystery of the kingdom of God: but unto them that are without, all things are done in parables. Jesus adapted his lessons to the condition of his pupils; hence his disciples might know what the multitude must not yet know (#1Co 2:6-11|). Jesus already drew a line of demarcation between disciples and unbelievers; which line became more marked and visible after the church was organized at Pentecost. The word "mystery" in current language means that which is not understood; but as used in the Scriptures it means that which is not understood because it has not been revealed, but which is plain as soon as revealed. Bible mysteries are not unraveled by science, but are unfolded by revelation (#Col 1:26 1Ti 3:16 Mt 11:25,26 Re 17:5 Da 2:47|). (TFG 330-331) #Mr 4:12| That seeing they may see, and not perceive; and hearing they may hear, and not understand. The people saw Christ's miracles, but not in their true light; they heard his words, but not in their true meaning. Jesus could thus teach without hindrance, but, unfortunately for the unbelieving, they were hearing without obtaining any blessing. (TFG 332) #Mr 4:13| Know ye not this parable? and how shall ye know all the parables? This is a concession rather than a reproof. Parables could not be understood without a key; but a few examples of parables explained would furnish such a key. (TFG 332) #Mr 4:15| And these are they by the way side, where the word is sown; and when they have heard, straightway cometh Satan, and taketh away the word which hath been sown in them. The four soils are four hearts into which truth is sown. The first heart, represented by the wayside, is one which is too hardened for the Word to make any impression. It represents several classes of people, as: 1. Those whose hearts have been made insensible by the routine of meaningless rites and lifeless formalities. 2. Those who had deadened their sensibilities by perversity and indifference. 3. Those whose hearts were hardened by the constant march and countermarch of evil thoughts. God's word lies on the surface of such hearts, and Satan can use any insignificant or innocent passing thoughts as a bird to carry out of their minds anything which they may have heard. The preacher's voice has scarcely died away until some idle criticism of him or some careless bit of gossip about a neighbor causes them to forget the sermon. (TFG 333) #Mr 4:16,17| And these in like manner are they that are sown upon the rocky places, etc. This shallow, rock-covered soil represents those who are deficient in tenacity of purpose. Those who receive the word, but whose impulsive, shallow nature does not retain it, and whose enthusiasm was as short-lived as it was vigorous. (TFG 334) Mr 4:17 Then, when tribulation or persecution ariseth because of the word, straightway they stumble. Any opposition, slight or severe, makes them partial or total apostates. As sunlight strengthens the healthy plant, but withers the sickly, ill-rooted one, so tribulation establishes real faith, but destroys its counterfeit. (TFG 334) #Mr 4:18,19| And others are they that are sown among the thorns, etc. This third class represents those who begin well, but afterwards permit worldly cares to gain the mastery. These today outnumber all other classes, and perhaps they have always been so. (TFG 334) #Mr 4:20| And those are they that were sown upon the good ground, etc. Christianity requires three things: a sower, good seed or a pure gospel, and an honest hearer. All hearers are not equal in faithfulness. But we are not to take it that the diversity is limited to the three rates or proportions specified. Of the four hearts indicated, the first one hears, but heeds nothing (#Mr 4:4|); the second one heeds, but is checked by external influences (#Mr 4:5,6|); the third heeds, but is choked by internal influences (#Mr 4:7|); the fourth heeds and holds fast until the harvest (#Mr 4:8|). Gallio exemplifies the first (#Ac 18:17|). Peter and Mark for a time exemplified the second (#Mr 14:66-72 Ac 12:25 13:13 15:37-39|). The rich ruler and Demas represent the third (#Mt 19:22 2Ti 4:10|), as does also Judas Iscariot. Cornelius and the Bereans (#Ac 10:33 17:11|) show us examples of the fourth. (TFG 334-335) #Mr 4:21| Is the lamp brought to be put under the bushel, or under the bed, and not to be put on the stand? A passage similar to this is found at #Mt 5:15|. See TFG "#Mt 5:15|". (TFG 335) #Mr 4:22| For there is nothing hid, save that it should be manifested; neither was anything made secret, but that it should come to light. This passage is often taken to indicate the exposure of all things on the day of judgment. While all things shall be revealed at the judgment, this passage does not refer to that fact. Jesus did not come to put his light under a bushel (#Mr 4:21|); that is, to hide his teaching. All inner instruction and private information was but temporary. Our Lord's design was to reveal, not conceal. What was now concealed was only to keep back that in the end it might be more fully known. Jesus covered his light as one might shelter a candle with his hand until the flame has fully caught hold of the wick. (TFG 335) #Mr 4:23| If any man hath ears to hear, let him hear. See TFG "#Mr 4:9|". #Mr 4:24| Take heed what ye hear, Take heed what ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. Most of this passage has been explained just above; see TFG "Mr 4:12". It warns us as to what we hear--things carnal or spiritual--and how we hear them, whether carefully or carelessly. As we measure attention unto the Lord, he measures back knowledge to us. (TFG 335-336) #Mr 4:25| For he that hath, to him shall be given: and he that hath not, from him shall be taken away even that which he hath. To understand this saying, we must remember that it was the teaching of Jesus which was under discussion. In the beginning of his ministry Jesus taught plainly, and all his hearers had equal opportunity to know his doctrine and believe in him. But from now on his teaching would be largely veiled in parables. These parables would enrich their knowledge and understanding of the believers; but they would add nothing to the store of unbelievers, and their efforts to understand the parables would withdraw their minds from the truths which they had already learned, so that they would either forget them or fail to profit by them. If we improve our opportunities, they bring us to other and higher ones; but if we neglect them, even the initial opportunities are taken away. (TFG 331) #Mr 4:26| LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) C. PARABLE OF THE SEED GROWING ITSELF. #Mr 4:26-29| So is the kingdom of God, as if a man should cast seed upon the earth. In the kingdom of grace, as well as in the kingdom of nature, we are laborers together with God. As preachers, teachers, or friends we sow the seed of the kingdom and God brings it to perfection (#1Co 3:6-9|). (TFG 336) #Mr 4:27| And the seed should spring up and grow, he knoweth not how. The seed here spoken of, being wheat or barley, needed no cultivation, and hence the planter let it alone, and did not know how it grew, whether fast or slow, or even whether it grew at all. (TFG 336) #Mr 4:28| First the blade, then the ear, then the full grain in the ear. Truth, spoken, lies hidden in the human breast, and we do not see its earliest stages of its development, but as it proceeds toward perfection, it becomes step by step more visible. (TFG 336) #Mr 4:29| But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come. In both fields the sower has little to do with the field between the time of sowing and reaping. In the spiritual field, however, it is well to keep sowing until the grain shows signs of sprouting. (TFG 336) #Mr 4:30| LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) E. PARABLES OF THE MUSTARD SEED AND LEAVEN. #Mt 13:31-35 Mr 4:30-34| How shall we liken the kingdom of God? or in what parable shall we set it forth? These questions are intended to emphasize the superior excellence of the kingdom. On the rhetorical plural "we," see TFG on "Joh 3:11"). (TFG 337) #Mr 4:31| It is like a grain of mustard seed, . . . less than all the seeds that are upon the earth. That is, the smallest of all the seeds that are sown in a garden. (TFG 338) #Mr 4:32| Yet when it is sown, groweth up, and becometh greater than all the herbs, and putteth out great branches. In Palestine it attains the height of ten feet. So that the birds of the heaven can lodge under the shadow thereof. This parable sets forth the smallness of the beginning of the kingdom, and the magnitude of its growth. (TFG 338) #Mr 4:33| As they were able to hear it. That is, as they had leisure or opportunity to listen. (TFG 338) #Mr 4:34| And without a parable spake he not unto them. That is, he used nothing but parables on that occasion, for both before and after this he taught without parables. (TFG 338) #Mr 4:35| LV. JESUS STILLS THE STORM. (Sea of Galilee; same day as last section.) #Mt 8:18-27 Mr 4:35-41 Lu 8:22-25| And on that day, when even was come. About sunset. Let us go over unto the other side. Wearied with a day of strenuous toil, Jesus sought rest from the multitude by passing to the thinly settled on the east side of Galilee. (TFG 341) #Mr 4:36| And leaving the multitude, they take him with them, even as he was, in the boat. They took Jesus without any preparation for the journey. The crowd, doubtless, made it inconvenient to go ashore to get provisions. And other boats were with him. The owners of these boats had probably been using them to get near to Jesus as he preached. They are probably mentioned to show that a large number witnessed the miracle when Jesus stilled the tempest. (TFG 342) #Mr 4:37| And there ariseth a great storm of wind. These storms come with great suddenness. See McGarvey's Lands of the Bible, p. 519. (TFG 342-343) #Mr 4:38| And he himself was in the stern, asleep on the cushion. The cushion was the seat-cover, which, as Smith remarks, was probably "a sheepskin with the fleece, which, when rolled up, served as a pillow." The stern was the most commodious place for passengers. The tossing ship has been accepted in all ages as a type of the church in seasons of peril. Teacher, carest thou not that we perish? See also #Mt 8:25 Lu 8:24|. There was a babble of confused voices, betraying the extreme agitation of the disciples. (TFG 343) #Mr 4:39| And he awoke, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. In addressing the winds and waves Jesus personified them to give emphasis to his authority over them. The calm showed the perfection of the miracle, for the waves of such a lake continue to roll long after the winds have ceased. (TFG 343) #Mr 4:40| And he said unto them, Why are ye fearful? have ye not yet faith? They had little faith or they would not have been so frightened; but they had some faith, else they would not have appealed to Jesus. (TFG 343) #Mr 4:41| Who then is this, that even the wind and the sea obey him? Jesus' complete lordship over the realm of nature made his disciples very certain of his divinity. (TFG 343) #Mr 5:1| LVI. JESUS HEALS TWO GERGESENE DEMONIACS. (Gergesa, now called Khersa). #Mt 8:28-34 9:1 Mr 5:1-21 Lu 8:26-40| And they came to the other side of the sea. They left in the "even" (#Mr 4:35|), an elastic expression. If they left in the middle of the afternoon and were driven forward by the storm, they would have reached the far shore several hours before dark. Into the country of the Gerasenes. Midway between the north and south ends of the lake, and directly east across the lake from Magdala, was the little city of Gergesa. In front and somewhat to the south of this city Jesus landed. Some sixteen miles away and to the southeast, and seven miles back from the lake, was the well-known city of Gadara. Further on to the southeast, on the borders of Arabia, and at least fifty miles from Gergesa, was the city of Gerasa. The name Gerasenes is, therefore, probably an error of the transcribers for Gergesenes, as Origen suggested. The region is properly called "country of the Gadarenes," for Gadara was an important city, and the stamp of a ship on its coins suggests that its territory extended to the Lake of Galilee. (TFG 344) #Mr 5:2| There met him out of the tombs. The sides of the mountain near the ruins of Gergesa are studded with natural and artificial caves which were used as tombs. A man with an unclean spirit. Matthew tells of two (#Mt 8:28|), while Mark and Luke describe only one (#Lu 8:27|). They tell of the principal one--the one who was the fiercer. In order to tell of two, Matthew had to omit the name "legion," which belonged to one; and conversely, Mark and Luke, to give the conversation with one, did not confuse us by telling of two. On unclean spirits, see TFG "Mr 1:23". (TFG 344, 346) #Mr 5:5| And always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. The natural spirit of the man seeking to throw off the dominion of the demons would cry out in agony, and the demons themselves, in their own misery, would use him as a vehicle to express their own grief. It would be hard to imagine a more horrible state. (TFG 345) #Mr 5:6| And when he saw Jesus from afar, he ran and worshipped him. The demons showed the supremacy of Jesus not only by their cries to be let alone, but by the fact that they made no effort to escape from him. They ran to him, knowing that it was useless to do otherwise. (TFG 345) #Mr 5:7| What have I to do with thee. On this phrase, see TFG "Joh 2:4". (TFG 345) #Mr 5:8| Unclean spirit. See TFG "#Mr 1:23|". #Mr 5:9| What is thy name? . . . My name is Legion; for we are many. It is likely that Jesus asked the sufferer his name wishing to assure him of sympathy, but the demons in him had the floor and continued to do the talking. If Jesus asked the demon its name, he did so that he might disclose this fact to his disciples. A legion was a division of the Roman army containing from four to six thousand men. (TFG 345) #Mr 5:10| And he besought him much that he would not send them away out of the country. As one mouth entreated for many, Mark uses both the singular and the plural. (TFG 345) #Mr 5:13| The unclean spirits. See TFG "#Mr 1:23|". And the herd rushed down the steep into the sea, in number about two thousand; and they were drowned in the sea. About a mile south of Khersa a spur of the mountain thrusts itself out toward the lake so that its foot is within forty feet of the water line. This is the only spot on that side of the lake where the mountains come near the water. The slope is so steep and the ledge at its foot so narrow that a herd rushing down could not check itself before tumbling into the water. Skeptics have censured Jesus for permitting this loss of property. God may recognize our property rights as against each other, but he nowhere recognizes them in the realm of nature. What was done to the swine was done by the demons, and the owners had no more right to complain than they would have had if the herd had been carried off by murrain, by flood, or by any other natural cause. All animals have a right to die, either singly or in numbers. The demons evidently did not intend to destroy the swine. Their desire to have live bodies to dwell in shows that they did not. But the presence of the demons in their bodies made the hogs crazy, as it had the demoniac, and they ran the way their noses were pointed at the moment. For discussion of demoniacal possession, see TFG "Mr 1:23". (TFG 347) #Mr 5:14| They that fed them. There being no fences in Palestine, herds were invariably attended by herdsmen. (TFG 347) #Mr 5:15| And behold him that was possessed with demons sitting, clothed and in his right mind, even him that had the legion. A faint suggestion that there was another. See TFG "#Mr 5:2|". (TFG 347) #Mr 5:16| They that saw it. The herdmen. (TFG 347) #Mr 5:17| They began to beseech him to depart from their borders. The loss of the swine moved them to a fear a further loss of property. To them the loss of swine was more important than the recovery of a man. To this day, worldly interests move men more than acts of mercy. (TFG 348) #Mr 5:18| He that had been possessed with demons besought him that he might be with him. As a frightened child newly wakened from a horrible dream clings to its parent, so the man clung to Christ. (TFG 348) #Mr 5:19| Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee, and how he had mercy on thee. Jesus departed, but left behind him a witness whose very body was a living monument bearing testimony to Christ's compassion and power. Jesus revisited this locality some months later. See #Mr 7:31-37|. (TFG 348) #Mr 5:20| In Decapolis. For the cities which constituted Decapolis, see TFG "Mt 4:25". #Mr 5:22| LVIII. JAIRUS' DAUGHTER AND THE INVALID WOMAN. (Capernaum, same day as last.) #Mt 9:18-26 Mr 5:22-43 Lu 8:41-56| And there cometh one of the rulers of the synagogue. On the synagogue, see TFG "Mr 1:39". Jairus by name. Jairus was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men (#Mt 19:16-22| #Lu 18:18-23|. And seeing him, he falleth at his feet. It was a very lowly act for the ruler of a synagogue thus to bow before the Man of Nazareth. But the ruler was in trouble, and his needs were stronger than his pride. (TFG 352) #Mr 5:23| My little daughter is at the point of death. He left her dying, and so stated his fears in the very strongest way. (TFG 352) #Mr 5:24| And he went with him; and a great multitude followed him, and they thronged him. The ruler, of highest social rank in the city, found Jesus among the lowliest, and they were naturally curious to see what Jesus would do for this grandee. (TFG 353) #Mr 5:26| And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse. Medicine was not a science in that day. Diseases were not cured by medicine, but were exorcised by charms. The physician of Galilee in that age did not differ very widely from the medicine-man of the North American Indians. One in easy circumstances could readily spend all during twelve years of doctoring with such leeches. (TFG 353) #Mr 5:27| Having heard the things concerning Jesus. Her faith rested on hearing rather than on sight. Came in the crowd behind, and touched his garment. The nature of her disease made her unclean (#Le 15:26|). Her consciousness of this made her, therefore, timidly approach Jesus from behind. (TFG 353) #Mr 5:29| And she felt in her body that she was healed of her plague. The feeble pulse of sickness gave way to the glow and thrill of health. (TFG 353) #Mr 5:33| But the woman fearing and trembling. Because being unclean, any rabbi would have rebuked her severely for touching him. Knowing what had been done to her, came and fell down before him, and told him all the truth. See TFG "#Lu 8:47|". (TFG 354) #Mr 5:34| Daughter, thy faith hath made thee whole. Faith healed her by causing her to so act as to obtain healing. Faith thus saves; not of itself, but by that which it causes us to do. It causes us to so run that we obtain. Go in peace, and be whole of thy plague. Be permanently whole: an assurance that relief was not temporal, but final. (TFG 354) #Mr 5:35| Thy daughter is dead: why troublest thou the Teacher any further? The delay caused by healing this woman must have sorely tried the ruler's patience, and the sad news which followed it must have severely tested his faith; but we hear no word of murmuring or bitterness from him. (TFG 354-355) #Mr 5:36| But Jesus, not heeding the words spoken. Not succumbing to the situation. Fear not, only believe. See TFG "#Lu 8:50|". #Mr 5:37| He suffered no man to follow with him. Into the house with him. Save Peter, and James, and John the brother of James. These three were honored above their fellows by special privileges on several occasions, because their natures better fitted them to understand the work of Christ. (TFG 355) #Mr 5:38| And he beholdeth a tumult, and many weeping and wailing greatly. Mourning began at the moment of death, and continued without intermission until the burial, which usually took place on the day of the death. Even to this day Oriental funerals are characterized by noisy uproar and frantic demonstrations of sorrow, made by real and hired mourners. Flute-players, then as now, mingle the plaintive strains of their instruments with the piercing cries of those females who made mourning a profession. (TFG 355) #Mr 5:39| The child is not dead, but sleepeth. Jesus used this figurative language with regard to Lazarus, and explained by this he meant death (#Joh 11:14|). (TFG 355) #Mr 5:40| And they laughed him to scorn. His words formed a criticism as to their judgment and experience as to death, and threatened to interrupt them in earning their funeral dues. But he, having put them all forth. Because their tumult was unsuited to the solemnity and sublimity of a resurrection. They were in the outer room--not in the room where the dead child lay. Taketh the father of the child and her mother and them. The three. That were with him, and goeth in where the child was. Jesus took with him five witnesses, because in the small space of the room few could see distinctly what happened, and those not seeing distinctly might circulate inaccurate reports and confused statements as to what occurred. Besides, Jesus worked his miracles as privately as possible in order to suppress undue excitement. (TFG 536) #Mr 5:41| And taking the child by the hand. See TFG "#Mr 1:31|". Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise. Mark gives the Aramaic words which Jesus used. They were the simple words with which anyone would awaken a child in the morning. (TFG 356) #Mr 5:42| And straightway the damsel rose up, and walked. Her restoration was complete. And they were amazed straightway with a great amazement. Faith in God's great promise is seldom so strong that fulfillment fails to waken astonishment. (TFG 356) #Mr 5:43| And he charged them much that no man should know this. A command given to keep down popular excitement. Moreover, Jesus did not wish to be importuned to raise the dead. He never was so importuned. And he commanded that something should be given her to eat. Her frame, emaciated by sickness, was to be invigorated by natural means. (TFG 356) #Mr 6:1| LX. JESUS VISITS NAZARETH AND IS REJECTED. #Mt 13:54-58 Mr 6:1-6 Lu 4:16-31| And he went out from thence. From Capernaum. And he cometh into his own country. Nazareth. See TFG "#Lu 1:26|" and see TFG "Lu 2:39". As to the early years of Jesus at Nazareth, see TFG "Lu 2:51". (TFG 358) #Mr 6:2| He began to teach in the synagogue. For comment on this usage of the synagogue, see TFG "Mr 1:39". Whence hath this man these things? and, What is the wisdom that is given unto this man, and what mean such mighty works wrought by his hands? They admitted his marvelous teaching and miraculous works, but were at a loss to account for them because their extreme familiarity with his humanity made it hard for them to believe in his divinity, by which alone his actions would be rightly explained. Twice in the early part of his ministry Jesus had been at Cana (#Joh 2:1 4:46|), within a few miles of Nazareth, and turning away from it had gone down to Capernaum. He did not call upon his townsmen to believe in him or his divine mission until the evidences were so full that they could not deny them. (TFG 358-360) #Mr 6:3| Is not this the carpenter, the son of Mary, etc. They brought forth every item of trade and relationship by which they could confirm themselves in their conviction that he was simply a human being like themselves. The question as to his identity, however, suggests that he may have been absent from Nazareth some little time. As to Jesus' kindred, see TFG "Mr 3:18". And they were offended in him. His claims were too high for them to admit, and too well accredited for them to despise, so they sought refuge from their perplexity by getting angry at Jesus. (TFG 359-360) #Mr 6:4| A prophet is not without honor, save in his own country, and among his own kin, and in his own house. Jealousy forbids the countrymen of a prophet to honor him. Base as this passion is, it is a very common one, and is not easily subdued, even by the best of men. In Nazareth Jesus was no more than the son of a carpenter, and the brother of a certain very common young men and girls, while abroad he was hailed as the prophet of Galilee, mighty in word and deed (#Lu 24:19|). (TFG 360) #Mr 6:6| He marvelled because of their unbelief. As to this statement that Jesus felt surprised, see TFG "Mt 8:10". "It should also be borne in mind," says Canon Cook, "that surprise at the obtuseness and unreasonableness of sin is constantly attributed to God by the prophets." The statement, therefore, is perfectly consonant with the divinity of Jesus. LXI. THIRD CIRCUIT OF GALILEE. THE TWELVE INSTRUCTED AND SENT FORTH. #Mt 9:35-38 10:1,5-42 Mr 6:6-13 Lu 9:1-6| And he went round about the villages teaching. In the first circuit of Galilee some of the twelve accompanied Jesus as disciples (see TFG "Mr 1:36"); in the second the twelve were with him as apostles; in the third they, too, are sent forth as evangelists to supplement his work. (TFG 362) #Mr 6:7| And he calleth unto him the twelve. At this point Matthew gives the names of the apostles, a complete list of the apostles will be found at the note on #Mt 10:2| (see TFG "Mt 10:2"). And began to send them forth by two and two. He sent them in pairs because: 1. Under the law it required two witnesses to establish the truth (#De 19:15 Mt 18:16 2Co 13:1 1Ti 5:19 Heb 10:28|). 2. They could supplement each other's work. Different men reach different minds, and where one fails another may succeed. 3. They would encourage one another. When one grew despondent the zeal and enthusiasm of the other would quicken his activities. The unclean spirits. See TFG "#Mr 1:23|". (TFG 363) #Mr 6:8,9| And he charged them that they should take nothing for their journey, etc. The prohibition is against securing these things before starting, and at their own expense. It is not that they would have no need for the articles mentioned, but that "the laborer is worthy of his food" (#Mt 10:10|), and they were to depend on the people for whose benefit they labored, to furnish what they might need. This passage is alluded to by Paul (#1Co 9:14|). To rightly understand this prohibition we must remember that the apostles were to make but a brief tour of a few weeks, and that it was among their own countrymen, among a people habitually given to hospitality; moreover, that the apostles were imbued with powers which would win for them the respect of the religious and the gratitude of the well-to-do. The special and temporary commission was, therefore, never intended as a rule under which we are to act in preaching the gospel in other ages and in other lands. (TFG 364) #Mr 6:10| Wheresoever ye enter into a house, there abide till ye depart thence. The customs of the East gave rise to this rule. The ceremonies and forms with which a guest was received were tedious and time-consuming vanities, while the mission of the apostles required haste. (TFG 364) #Mr 6:11| And whatsoever place shall not receive you, and they hear you not, as ye go forth thence. Jesus here warns them that their experiences would not always be pleasant. Shake off the dust that is under your feet for a testimony unto them. The dust of heathen lands as compared with the land of Israel was regarded as polluted and unholy (#Am 2:7 Eze 27:30|). The Jew, therefore, considered himself defiled by such dust. For the apostles, therefore, to shake off the dust of any city of Israel from their clothes or feet was to place that city on a level with the cities of the heathen, and to renounce all further intercourse with it. It shall be more tolerable for Sodom and Gomorrah in the day of judgment. This clause is not found in the Revised Version. Compare #Mt 10:15|. (TFG 365) #Mr 6:13| And anointed with oil many that were sick, and healed them. Oil was not used as a medicine. The Jews anointed their hair and their faces every day, especially when about to depart from the house to move among their fellows. This anointing was omitted when they were sick and when they fasted (#2Sa 12:20 Mt 6:16,17|). When an apostle stood over a sick man to heal him by a touch or a word, he was about to send him out of his sick chamber, and just before the word was spoken, the oil was applied. It was, therefore, no more than a token or symbol that the man was restored to his liberty, and was from that moment to be confined to his chamber no longer. Compare #Jas 5:14|. This practice bears about the same relation to the Romish practice of extreme unction as the Lord's Supper does to the mass, or as a true baptism does to the sprinkling of an infant. (TFG 369) #Mr 6:14| LXII. HEROD ANTIPAS SUPPOSES JESUS TO BE JOHN. #Mt 14:1-12 Mr 6:14-29 Lu 9:7-9| King Herod. Herod Antipas, son of Herod the Great. See TFG "#Lu 3:1|". (TFG 369) #Mr 6:15| But others said, It is Elijah. And others said, It is a prophet, even as one of the prophets. The work of Jesus impressed the people as prophetic rather than Messianic, for they associated the Messiah in their thoughts with an earthly kingdom of great pomp and grandeur. Jesus, therefore, did not appear to them to be the Messiah, but rather the prophet who should usher in the Messiah. Their Scriptures taught them that Elijah would be that prophet. But the Apocrypha indicated that it might be Isaiah or Jeremiah (1 Macc. 14:41). Hence the many opinions as to which of the prophets Jesus was. If he was Elijah, he could not be properly spoken of as risen from the dead, for Elijah had been translated, #2Ki 2:11|. For a comment on similar language, see TFG "Mr 8:28". (TFG 369-370) #Mr 6:16| But Herod, when he heard thereof, said, John, whom I beheaded. For the imprisonment of John, see TFG "Lu 3:20". The mission of the twelve probably lasted several weeks, and the beheading of John the Baptist appears to have taken place about the time of their return. See TFG "#Mt 14:13|". He is risen. See TFG 14:3. (TFG 370) #Mr 6:17| For Herod himself had sent forth and laid hold upon John, and bound him in prison. See TFG "#Mt 14:3|". Herodias. She was the daughter of Aristobulus, who was the half- brother of Herod Philip I. and Herod Antipas, and these two last were in turn half-brothers to each other. Herodias, therefore, had married her uncle Herod Philip I, who was disinherited by Herod the Great, and who lived as a private citizen in Rome. When Herod Antipas went to Rome about the affairs of his tetrarchy, he became the guest of his brother Herod Philip I., and repaid the hospitality which he received by carrying off the wife of his host. (TFG 371) #Mr 6:18| It is not lawful for thee to have thy brother's wife. The marriage was unlawful of three reasons: 1. The husband of Herodias was still living (see #Le 18:16|); 2. The lawful wife of Antipas (the daughter of Aretas, king or emir of Arabia) was still living; 3. Antipas and Herodias, being nephew and niece, were related to each other within the forbidden degrees of consanguinity (#Le 18:14|). (TFG 371) #Mr 6:20| For Herod feared John. Herod feared both John and his influence. His fear of the man as a prophet caused him to shelter John against any attempts which his angry wife might make to put him to death, and led him to listen to John with enough respect to become perplexed as to whether it were better to continue in his course or repent. At other times, when the influence of Herodias moved him most strongly, and he forgot his personal fear of John, he was yet restrained by fear of John's influence over the people. (TFG 371) #Mr 6:21| When a convenient day was come. A day suited to the purposes of Herodias. The phrase refers to #Mr 6:19|. (TFG 371) #Mr 6:22| And when the daughter of Herodias herself. The language seems to indicate that others had first come in and danced. Came in and danced. This dancer was Salome, daughter of Herod Philip and niece of Herod Antipas. The dancing of the East was then, as now, voluptuous and indecent, and nothing but utter shamelessness or inveterate malice could have induced a princess to thus make a public show of herself at such a carousal. (TFG 372) #Mr 6:23| Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. The rashness of the king's promise is characteristic of the folly of sin. Riches, honors, kingdoms, souls are given for a bauble in the devil's market. (TFG 372) #Mr 6:24| And she went out, and said unto her mother, What shall I ask? She may have known beforehand what to ask. If so, she retired and asked her mother that the brunt of the king's displeasure might fall upon her mother. (TFG 372) #Mr 6:25| And she came in straightway with haste unto the king. She wished to make her request known before the king had time to put limitations upon her asking. And asked, saying, I will that thou forthwith give me on a platter the head of John the Baptist. She asked for the prophet's head that she and her mother might have the witness of their own eyes to the fact that he was dead, and that they might not be deceived about it. (TFG 372) #Mr 6:26| And the king was exceeding sorry. Because the deed went against his conscience and his sense of policy as above stated (see TFG "Mr 6:20"). But for the sake of his oaths, and of them that sat at meat, he would not reject her. The oath alone would not have constrained Herod to grant Salome's request, for if left alone he would rightly have construed the request as not coming within the scope of the oath. The terms of his oath looked to and anticipated a pecuniary present, and not the commission of a crime. But Herod's companions, being evil men, joined with the evil women against the man of God, and shamed Herod into an act which committed him forever to a course of guilt. Thus, a bad man's impulses are constantly broken down by his evil companions. (TFG 373) #Mr 6:28| And the damsel gave it to her mother. To the anxious, unrestful soul of Herodias this seemed a great gift, since it assured her that the voice of her most dangerous enemy was now silent. But as Herod was soon filled with superstitious fears that John had risen in the person of Christ (#Mt 14:2 Mr 6:14,16 Lu 9:7|), her sense of security was very short-lived. The crime stamped Herod and Herodias with greater infamy than that for which John had rebuked them. (TFG 373) #Mr 6:29| And when his disciples heard thereof, they came and took up his corpse, and laid it in a tomb. Herod had feared that the death of John would bring about a popular uprising, and his fears were not mistaken. As soon as they had decently buried the body of the great preacher, John's disciples go to Jesus, expecting to find in him a leader to redress the Baptist's wrongs. They knew the friendship of John for Jesus, and, knowing that the latter intended to set up a kingdom, they believed that this would involve the overthrow of Herod's power. They were ready now to revolt and make Jesus a king. See #Mt 12:13 Joh 6:1,2,15|. But Jesus would not aid them to seek the bitter fruits of revenge, nor did he intend to set up such a kingdom as they imagined. (TFG 373) #Mr 6:30| LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A.D. 29.) A. RETURN OF THE TWELVE AND RETIREMENT TO THE EAST SHORE OF GALILEE. #Mt 14:13 Mr 6:30-32 Lu 9:10 Joh 6:1| And the apostles . . . told him all things, whatsoever they had done, and whatsoever they had taught. They had fulfilled the mission on which Jesus had sent them, and on returning each pair made to him a full report of their work. (TFG 374) #Mr 6:31| Come ye yourselves apart into a desert place. An uninhabited place. And rest a while. For there were many coming and going, and they had no leisure so much as to eat. Need of rest was one reason for retiring to the thinly settled shores east of the lake. Matthew proceeds to give us another reason for his retiring. See #Mt 14:13|. (TFG 374) #Mr 6:32| And they went away in the boat to a desert place apart. They sailed to the northeastern shore of the lake to a plain lying near the city of Bethsaida Julius. See #Lu 9:10|. (TFG 374) #Mr 6:33| LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A.D. 29.) B. FEEDING THE FIVE THOUSAND. #Mt 14:13-21 Mr 6:33-44 Lu 9:11-17 Joh 6:2-14| And the people saw them going, and many knew them, and they ran together there on foot from all the cities, and outwent them. Jesus probably set sail from near Capernaum, and from thence across the lake to the narrow, secluded plain of El Batihah, where he landed is less than five miles. Seeing him start, the people followed him by running along the northern shore, and, though having a little farther to go, they traveled faster than the sailboat, and were waiting for him on the shore when he arrived. (TFG 375) #Mr 6:35| When the day was now far spent. The time to seek lodging and provisions had gone by, and therefore the multitude must act quickly. (TFG 376) #Mr 6:36| Send them away, that they may . . . buy themselves somewhat to eat. The apostles were the first to think of eating, and naturally enough, for they had started on empty stomachs, and their own discomfort made them anticipate the sad plight in which the multitude would soon find itself. (TFG 376) #Mr 6:37| Shall we go and buy two hundred shillings' worth of bread? The word translated "shilling" is the Roman denarius, worth about seventeen cents. The sum was not large, as we reckon money, but, considering the purchasing power of money in those days, it was an imposing sum, and it is to be doubted if the treasury-bag of Judas ever contained the fourth part of it. For a denarius was the regular price for a day's labor. (TFG 376) #Mr 6:38| How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. When sent to see what was in their larder, it appears that they had nothing at all. Andrew reports the finding of the boy's lunch while it was as yet the boy's property (#Joh 6:8,9|). Some of the others, having secured it from the boy, report it now at the disposal of Jesus, but comment on its insufficiency. Eastern loaves were thin and small, like good-sized crackers, and around the Sea of Galilee, the salting and preserving of small fish was an especial industry. These fish, therefore, were about the size of sardines. The whole supply, therefore, was no more than enough for one hungry boy. But each loaf had to be divided between a thousand, and each fish between twenty-five hundred men. (TFG 377) #Mr 6:39,40| And he commanded them that all should sit down by companies upon the green grass. By thus arranging them in orderly companies, Jesus accomplished several things. He saved his apostles much time and labor in distributing the food. He insured that each one should be fed, and that the reality of the miracle could not be questioned, and he ascertained definitely how many men were fed. (TFG 377) #Mr 6:41| And looking up to heaven, he blessed, and brake the loaves. He blessed the loaves and fishes by returning thanks for them. This and similar acts of Jesus are our precedents for giving thanks, or, "asking the blessing" at our tables. (TFG 378) #Mr 6:43| And they took up broken pieces, twelve basketfuls, and also of the fishes. See TFG "#Joh 6:12|". #Mr 6:44| And they that ate the loaves were five thousand men. Considering the distance from any town, the women and children would not likely be numerous. They form no part of the count, for Eastern usage did not permit the women to sit with the men. They, with the little ones, would stand apart. (TFG 378) #Mr 6:45| LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A.D. 29.) C. THE TWELVE TRY TO ROW BACK. JESUS WALKS UPON THE WATER. #Mt 14:22-36 Mr 6:45-56 Joh 6:15-21| Bethsaida. The suburb of Capernaum. While he himself sendeth the multitude away. The obedience of the disciples in leaving him helped to persuade the multitude to do likewise. (TFG 379) #Mr 6:46| He departed into the mountain to pray. The news of John's assassination (#Mt 14:13|) was calculated to exasperate him in the highest degree, and also to deeply distress him. He needed the benefits of prayer to keep down resentment, and to prevent despondency. For this he started away as soon as he heard the news, but the people prevented him till night. (TFG 379) #Mr 6:47| The boat was in the midst of the sea, and he alone on the land. They evidently expected that he would follow. Possibly they skirted the shore, hoping that he would hail them and come on board. (TFG 379) #Mr 6:48| And seeing them distressed in rowing, for the wind was contrary unto them. That is, it blew from the west, the direction toward which the disciples were rowing. About the fourth watch of the night. From 3 to 6 A.M. He cometh unto them, walking upon the sea. The disciples of Jesus can rest assured that the eyes of the Lord will behold their distresses, and that sooner or later the Lord himself will arise and draw near for their deliverance. (TFG 380) #Mr 6:49,50| But they, when they saw him walking on the sea, supposed that it was a ghost, and cried out. Their fears would probably have been greater if Jesus had approached the boat, for they were severe enough to make them cry out, even when he was seen to be passing by them. (TFG 380) #Mr 6:50| Be of good cheer: it is I. There was no mistaking that voice. If Isaac knew the voice of Jacob (#Ge 27:22|), Saul the voice of David (#1Sa 26:17|), and Rhoda the voice of Peter (#Ac 12:13|), much more did the apostles know the voice of the great Master. Be not afraid. See TFG "#Lu 1:30|". (TFG 380) #Mr 6:51,52| And they were sore amazed in themselves. The disciples showed the hardness of their hearts in that the working of one miracle did not prepare them either to expect or to comprehend any other miracle which followed. They ought to have worshipped Jesus as the Son of God when they saw the five thousand fed, but they did not. But when he had done that, and had walked upon the water, and quieted the wind, and transported the boat to the land, they were overcome by the iteration of his miraculous power, and confessed his divinity (#Mt 14:33|). (TFG 381) #Mr 6:53| Gennesaret. The land of Gennesaret was a plain at the western end of the lake of Galilee. Josephus describes it as about thirty furlongs in length by twenty in average width, and bounded on the west by a semicircular line of hills. Also see TFG "Lu 5:1". (TFG 381) #Mr 6:54-56| And when they were come out of the boat, straightway the people knew him. Though the apostles had started their boat toward Capernaum, the storm appears to have deflected their course, and the language of the text suggests that they probably came to land at the south end of the plain, somewhere near Magdala, and made a circuit of the cities in the plain of Gennesaret on their way to Capernaum. As he did not stop in these cities, the sick were laid in the street that they might touch him in passing through. (TFG 382) #Mr 6:56| They laid the sick in the marketplaces, and besought him that they might touch if it were but the border of his garment. Moreover, as they knew the course that he was taking, by running ahead they could anticipate his arrivals and have the sick gathered to take advantage of his presence. The story of the woman who touched the hem of his garment (#Mr 5:25-34 Mt 9:20-22 Lu 8:43-48|) had evidently spread far and wide, and deeply impressed the popular mind. (TFG 382) #Mr 7:1,2| LXV. JESUS FAILS TO ATTEND THE THIRD PASSOVER: SCRIBES REPROACH HIM FOR DISREGARDING TRADITION. (Galilee, probably Capernaum, Spring A.D. 29.) #Mt 15:1-20 Mr 7:1-23 Joh 7:1| And there are gathered together unto him the Pharisees, and certain of the scribes, who had come from Jerusalem. Evidently several days intervened between the address of #Joh 6:22-40| and the events recorded here, for the Pharisees and scribes would not be likely to leave Jerusalem until after the passover {*}. * NOTE.--On the following page will be found a foot-note indicating a disagreement as to chronology. In the preparation of this work the senior editor preferred to let the junior editor be responsible for the harmonistic and chronological features of it, and hence his corrections as to these particulars are obliged to appear as foot-notes, since it is now impossible to readjust the work to suit them.--P. Y. P. {*} It was a whole year.--J. W. McG. (TFG 393) #Mr 7:3| For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders. For former comment on the custom of washing or dipping see TFG "Lu 11:38". Belief in the tradition of the elders was the fundamental peculiarity of the Pharisaic system. They held that these traditions, or oral expositions of and additions to the law, were revealed to Moses along with the law, and were communicated by him orally to the elders of the people, by whose successors they had been handed down through each successive generation. They regarded these traditions as equal in authority with the written word. (TFG 394) #Mr 7:4| And when they come from the market-place, except they bathe themselves, they eat not. Various types of uncleanness are specified in the Mosaic law. Traditions extended the idea of uncleanness so as to hold the man as probably unclean who had been in the marketplace, where he might have touched an unclean person, and to hold certain cups, pots, and brazen vessels as ceremonially unclean when neither the laws of Moses nor the laws of hygiene declared them to be so. Since the law of Moses ordered the unclean to dip himself in a bath for his cleansing, the tradition of the elders required a like dipping in these cases of uncleanness which they had invented. When we remember that bathing was a daily practice among the Pharisees, we are less surprised at this observance. As to the theory that the tradition of the elders was derived from Moses, Jesus here flatly contradicts it. There is no trustworthy evidence to show that it is of higher antiquity than the time of the return from the Babylonian captivity. (TFG 394) #Mr 7:5| Why walk not thy disciples according to the tradition of the elders, but eat their bread with defiled hands? These Pharisees coming from Jerusalem could find nothing wherein Jesus or his disciples transgressed the law, so they eagerly grasped this transgression of the tradition as affording ground for an accusation. (TFG 395) #Mr 7:6,7| Well did Isaiah prophesy of you hypocrites, as it is written. #Isa 29:13|. Jesus does not deny their charge, but justifies his disciples by attacking the whole traditional system, basing his attack upon a pointed prophecy which condemns it. (TFG 395) #Mr 7:8| Ye leave the commandment of God, and hold fast the tradition of men. It is hard for us to learn and apply the distinction between serving God as God wishes to be served, and serving him according to our own wishes and notions. (TFG 395) #Mr 7:10| For Moses said. That is, God said it through Moses. Honour thy father and thy mother. See #Ex 20:12 De 5:16|. And, He that speaketh evil of father or mother, let him die the death. See #Ex 21:17 Le 20:9|. (TFG 395) #Mr 7:11,12| 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, that is to say, Given to God. Leaving for a moment the main question concerning uncleanness and washing, Jesus makes good his indictment against their tradition by giving an example of the mischievous way in which it set aside God's commandments. The law required the honoring of parents, and for any one to cast off his parents in their old age, thus subjecting them to beggary or starvation, was to do more than to speak evil of them. Such conduct was practically to curse them, and to incur the death penalty for so doing. But at this point the Pharisees interfered with their tradition, which taught that a son could say of that part of his estate by which his parents might be profited, It is a gift; that is, a gift to God, and by thus dedicating that part to God, he would free himself from his obligation to his parents. (TFG 395-396) #Mr 7:13| Making void the word of God by your tradition, which ye have delivered. Thus tradition undid the law. God's law leads to pure and acceptable worship, while human additions and amendments make worship vain, if not abominable. There is probably not one such addition or amendment which does not to a greater or less degree make some commandment void. (TFG 396) #Mr 7:14,15| And he called to him the multitude again, and said unto them. Having been accused by the scribes and Pharisees of a breach of their tradition, Jesus points out to them generally the iniquity of tradition, for it lay within their power as leaders to remedy the whole system of things. Having done this, he turns to the multitude and answers before them as to the offense with which he is specifically charged. Thus he gives to the leaders general principles, and to the common people the single instance. (TFG 396) #Mr 7:16| If any man hath ears to hear, let him hear. See TFG "#Mr 4:9|". #Mr 7:17| His disciples asked of him the parable. The word "parable" is used here in its looser sense to indicate an obscure saying. They asked what he meant by the words contained in #Mr 7:15 Mt 15:11|. (TFG 397) #Mr 7:18| Are ye so without understanding also? It was to be expected that the multitude, swayed by the teaching of the Pharisees, would be slow to grasp what Jesus said about uncleanness; but the disciples, having been so long taught of him, and having felt free to eat with unwashed hands, should have been more quick of understanding. Perceive ye not, that whatsoever from without goeth into the man, it cannot defile him. Thus Jesus sets forth the simple doctrine that a man's moral and spiritual state is not dependent upon the symbolic cleanness of his physical diet, much less is it dependent on ceremonial observances in regard to things eaten, or the dishes from which they are eaten. Of course, Jesus did not mean at this time to abrogate the Mosaic law of legal uncleanness. (TFG 398) #Mr 7:19| Because it goeth not into his heart, but into his belly, and goeth out into the draught? These uncleannesses worked no spiritual defilement, but were merely typical of such; for the food in no way touched or affected the mind or soul, the fountains of spiritual life, but only the corporeal organs, which have no moral susceptibility. The Pharisees had erred in confusing legal and spiritual defilement, and had added error to error by multiplying the causes of defilement in their tradition. (TFG 398) #Mr 7:22| An evil eye. And envious eye. See TFG "#Mt 6:22|" and see TFG "Mt 20:15". (TFG 398) #Mr 7:23| All these evil things proceed from within, and defile the man. By thus showing that legal defilement was merely symbolic, Jesus classed it with all the other symbolism which was to be done away with when the gospel reality was fully ushered in (#Col 2:16,17|). In saying, therefore, that Jesus made all meats clean, Mark does not mean that Jesus then and there repealed the law. The declaration of such repeal came later (#Ac 10:14,15|). He means that he there drew those distinctions and laid down those principles which supplanted the Mosaic law when the kingdom of God was ushered in on the day of Pentecost. Here was the fountain whence Paul drew all his teaching concerning things clean and unclean. (TFG 398) #Mr 7:24| LXVI. SECOND WITHDRAWAL FROM HEROD'S TERRITORY. #Mt 15:21 Mr 7:24| And from thence he arose, and went away into the borders of Tyre and Sidon. The journey here is indicated in marked terms because it differs from any previously recorded, for it was the first time that Jesus ever entered a foreign or heathen country. Some commentators contend from the use of the word "borders" that Jesus did not cross over the boundary, but the point is not well taken, for #Mr 7:31| shows that the journey led through Sidon. For the location of these cities, see TFG "Mt 11:21". Jesus withdrew to escape the opposition of his enemies and the mistaken movements of his friends. As he was not on a missionary tour, it was perfectly proper for him to enter heathen territory. And he entered into a house, and would have no man know it. Jesus sought concealment for the purposes note aboved. He also, no doubt, desired an opportunity to impact private instruction to the twelve. And he could not be hid. The fame of Jesus had spread far and wide, and he and his disciples were too well known to escape the notice of any who had seen them or heard them described. (TFG 399) #Mr 7:25| LXVII. HEALING A PHOENICIAN WOMAN'S DAUGHTER. (Region of Tyre and Sidon.) #Mt 15:22-28 Mr 7:24-30| A woman, whose little daughter. The word for "daughter" is a diminutive, such as often used to indicate affection. Had an unclean spirit. See TFG "#Mr 1:23|". Having heard of him. Having formerly heard of his power and having recently heard of his arrival in her neighborhood. Came and fell down at his feet. The narrative indicates that Jesus had left the house and was moving on, and that the woman obtruded herself upon his notice by falling in front of him and obstructing his way. (TFG 400) #Mr 7:26| The woman was a Greek, a Syrophenician by race. The Macedonian conquest had diffused Greek civilization throughout western Asia till the word Greek among the Jews had become synonymous with Gentile. The term Canaanite was narrower and indicated an inhabitant of Canaan--that is, a non-Jewish inhabitant of Palestine. The term Syrophoenician was narrower still. It meant a Syrian in Phoenicia, and distinguished the Phoenicians from the other Syrians. Phoenicia was a narrow strip near the northeast corner of the Mediterranean Sea. It was some twenty-eight miles long with an average width of about one mile. Canaan means "lowland"; Phoenicia means "palmland." The Canaanites founded Sidon (#Ge 10:19|), and the Phoenicians were their descendants. (TFG 400) #Mr 7:27| Let the children first be filled. By the use of the word "first" Jesus suggested that there would come a time of mercy for the Gentiles. For it is not meet. Suitable, becoming. To take the children's bread and cast it to the dogs. He uses the diminutive for the word "dog," thus indicating a tame pet, and suggesting rather the dependence and subordinate position than the uncleanness of the dog. By so doing he gave the woman an argumentative handle which she was not slow to grasp. (TFG 401) #Mr 7:28| Yea, Lord; even the dogs under the table eat of the children's crumbs. Jesus had suggested that domestic order by which dogs are required to wait until the meal is over before they receive their portion; but with a wit made keen by her necessity, she replies by alluding to the well-known fact that dogs under the table are permitted to eat the crumbs even while the meal is in progress; intimating thereby her hope to receive and before all the needs of Israel had first been satisfied. By using the word "dogs" Jesus did not mean to convey the impression that he shared the Jewish prejudices against Gentiles; a construction which would be contrary to #Lu 4:25,26|, and #Mt 8:10-12|. (TFG 401) #Mr 7:29| For this saying go thy way; the demon is gone out of thy daughter. Thus by its ending this little incident illustrates the doctrine that men should pray and not faint (#Lu 18:1-8|). The woman's experience has been often repeated by other parents who have prayed for children which, if not demon-possessed, was certainly swayed by diabolical influences. The woman's faith is shown in many ways: 1. She persisted when he was silent. 2. She reasoned when he spoke. 3. She regarded this miracle, though a priceless gift to her, as a mere crumb from the table of his abundant powers. It is noteworthy that the two most notable for faith--this woman (#Mt 15:28|) and the centurion (#Mt 8:10 Lu 7:9|)--were both Gentiles. (TFG 402) #Mr 7:30| And she went away unto her house, and found the child laid upon the bed, and the demon gone out. The posture of the daughter indicated the physical exhaustion which would naturally succeed the intense nervous strain of demoniacal possession--especially the last paroxysms produced by the departing demon. (TFG 402) #Mr 7:31| LXVIII. ANOTHER AVOIDING OF HEROD'S TERRITORY. #Mt 15:29 Mr 7:31| And again he went out from the borders of Tyre, etc. From Tyre Jesus proceeded northward to Sidon and thence eastward across the mountains and the headwaters of the Jordan to the neighborhood of Damascus. Here he turned southward and approached the Sea of Galilee on its eastern side. Somewhere amid the mountains on the eastern side he sat down; that is, he ceased his journeying for some days. See TFG "#Mt 11:21|" on Tyre and Sidon; see TFG "Mt 4:25" on Decapolis. (TFG 402) #Mr 7:32| LXIX. THE DEAF STAMMERER HEALED AND FOUR THOUSAND FED. #Mt 15:30-39 Mr 7:32-8:9| And they bring unto him one that was deaf, and had an impediment in his speech. The man had evidently learned to speak before he lost his hearing. Some think that defective hearing had caused the impediment in his speech, but #Mr 7:35| suggests that he was tongue-tied. (TFG 403) #Mr 7:33| He took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue. He separated him from the crowd to avoid publicity (see TFG "Mr 7:36"), and by signs indicating an intention to heal, Jesus gives him the assurance which in other cases he is accustomed to give by words. He evidently induced the man by signs to stick out his tongue. He then placed one finger of each hand in the man's ears, after which he spat. Where he spit is not said. He then touched with one or both his thumbs the man's tongue, and, speaking the healing word, the cure was accomplished. (TFG 403) #Mr 7:34| And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. Jesus here, as in the healing of Jairus' daughter (#Mr 5:41|), spoke the Aramaic. Why he sighed is not said. It was doubtless an expression of sympathy, though Farrar thinks he did so because he thought of the millions there were of deaf and dumb who in this world never hear and never speak. (TFG 403) #Mr 7:35| And his ears were opened . . . and he spake plain. He was evidently not deaf from his birth, or he would not have known how to speak at all. (TFG 403) #Mr 7:36| And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it. Jesus was still seeking to suppress excitement. A very little encouragement from him would have brought together a multitude, the very thing which he was journeying to avoid. He therefore cautioned the people to be silent. But by a common freak of human nature, his desire to avoid publicity made him more wonderful in the eyes of the people, and thereby inspired a greater eagerness on their part to tell about him. (TFG 403-404) #Mr 7:37| And they were beyond measure astonished. Mark here coins a double superlative to express the boundlessness of their amazement. Saying, He hath done all things well. Commendation upon the workman which had originally been bestowed upon his work (#Ge 1:31|). He maketh even the deaf to hear, and the dumb to speak. These were the people who had asked Jesus to depart from their coast on account of the loss of their swine (#Mr 5:17|). A complete change in their feelings had taken place since that day. (TFG 404) #Mr 8:1| In those days. That is, while Christ was in Decapolis. He called unto him his disciples. When the five thousand had been caught in similar circumstances, the apostles had come with suggestions to Jesus (#Mr 6:35,36 Mt 14:15 Lu 9:12|), but now, being taught by experience, they keep silence and let Jesus manage as he will. (TFG 405) #Mr 8:2,3| They continue with me now three days, and have nothing to eat. The multitude had not been three days without food, but it had been with Jesus three days and was now without food. (TFG 405) #Mr 8:4| Whence shall one be able to fill these men with bread here in a desert place? It seems strange that the apostles should ask such a question after having assisted in feeding the five thousand. But the failure to expect a miracle, despite previous experience, was a common occurrence in the history of Israel and of the twelve (#Nu 11:21-23| #Ps 78:19,20|). In this case the failure of the apostles to expect miraculous relief suggests that they had probably often been hungry and had long since ceased to look for supernatural relief in such cases. Their disbelief here is so similar to their disbelief in the first instance that it, with a few other minor details, has led rationalistic commentators to confound the miracle with the feeding of the five thousand. But the words of Jesus forbid this (#Mt 16:9,10 Mr 8:19,20|). (TFG 405) #Mr 8:6| And he commandeth the multitude to sit down on the ground. They were on the bleak mountain, and not in the grassy plain of Butaiha. (TFG 405) #Mr 8:10| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. A. PHARISAIC LEAVEN. A BLIND MAN HEALED. (Magadan and Bethsaida. Probably Summer, A.D. 29.) #Mt 15:39-16:12 Mr 8:10-26| And came into the parts of Dalmanutha. It appears from the context that he crossed the lake to the west shore. Commentators, therefore, pretty generally think that Magadan is another form of the name Magdala, and that Dalmanutha was either another name for Magdala, or else a village near it. (TFG 496) #Mr 8:11| And the Pharisees came forth, and began to question with him seeking of him a sign from heaven. They rejected his miracles as signs of his Messiahship, the Pharisees holding that such signs could be wrought by Beelzebub. See #Mr 3:22 Mt 12:24 Lu 11:15|. They therefore asked a sign from heaven such as only God could give, and such as he had accorded to Moses, Joshua, Samuel, and Elijah, or such as Joel foretold (#Joe 2:31|). Trying him. Testing the strength of his miraculous power. (TFG 406) #Mr 8:12| And he sighed deeply in his spirit. Being grieved deeply at the sinful obduracy which demanded signs in the midst of overwhelming demonstrations of divine power. There shall no sign be given unto this generation. That is, none such as was demanded. For comment on similar language see TFG "Mt 12:39". (TFG 407) #Mr 8:13| And he left them, and again entering into the boat departed to the other side. That is, from Magdala back again to the east shore, or rather, toward Bethsaida Julias, on the northeast shore. (TFG 407) #Mr 8:14| And they had not in the boat with them more than one loaf. This loaf was probably left over from the previous supply (#Mr 8:8|). (TFG 407) #Mr 8:15| Beware of the leaven of the Pharisees, and the leaven of Herod. Leaven, which answered to our modern yeast, was a symbol of a secret, penetrating, pervasive influence, usually of a corrupting nature. The influence of the Pharisees was that of formalism, hypocritical ostentation, and traditionalism; that of the Sadducees was sneering rationalistic unbelief, free thought and cunning worldliness, manifesting itself among the Herodians in political corruption. (TFG 407-408) #Mr 8:16| And they reasoned one with another, saying, We have no bread. They thought that Jesus reproved them for their carelessness in forgetting to take bread, since that carelessness might lead them to be without bread on their journey. So his rebuke in #Mr 8:17| indicates. (TFG 408) #Mr 8:19| Baskets. Cophini, probably traveling baskets. (TFG 408) #Mr 8:20| Baskets. Spurides, probably grain baskets or hampers. (TFG 408) #Mr 8:21| Do ye not yet understand? See TFG "#Mt 16:12|". #Mr 8:22| And they cometh unto Bethsaida. Not the suburb of Capernaum, but Bethsaida Julias, a town on the east side of the Jordan, near where it flows into the Sea of Galilee. Jesus was proceeding northward toward Caesarea Philippi (#Mr 8:27|). (TFG 409) #Mr 8:23| And he took hold of the blind man by the hand, and brought him out of the village. Jesus increased the sympathy between himself and the man by separating him from the crowd. Our greatest blessing can only come to us after we have been alone with God. And when he had spit on his eyes, and laid his hands upon him, he asked him, Seest thou aught? The man's eyes were probably sore, and Jesus made use of saliva to soften and soothe them. But it was our Lord's custom to give variety to the manifestation of his power, sometimes using one apparent auxiliary means, and sometimes another; and also healing instantly or progressively, as he chose, that the people might see that the healing was altogether a matter of his will. (TFG 409) #Mr 8:24| And he looked up, and said, I see men; for I behold them as trees, walking. The man had evidently not been born blind, else he would not have been able to recognize men or trees by sight, for those not used to employ sight can not by it tell a circle from a square. (TFG 409) #Mr 8:26| And he sent him away to his home, saying, Do not even enter into the village. The man, of course, lived in the village, and to send him home was to send him thither, but he was to go directly home and not spread the news through the town, for if he did the population would be at once drawn to Jesus, thus breaking up the privacy which he sought to maintain. (TFG 409) #Mr 8:27| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. B. THE GREAT CONFESSION MADE BY PETER. (Near Caesarea Philippi, Summer, A.D. 29.) #Mt 16:13-20 Mr 8:27-30 Lu 9:18-21| Into the villages of Caesarea Philippi. The city of Paneas was enlarged by Herod Philip I, and named in honor of Tiberias Caesar. It also bore the name Philippi because of the name of its builder, and to distinguish it from Caesarea Palestinae or Caesarea Strotonis, a city on the Mediterranean coast. Paneas, the original name, still pertains to the village, though now corrupted to Banias. It is situated under the shadow of Mt. Hermon at the eastern of the two principal sources of the Jordan, and is the most northern city of the Holy Land visited by Jesus, and save Sidon, the most northern point of his travels. Who do men say that I am? Jesus asks them to state the popular opinion concerning himself as contrasted with the opinion of the rulers, Pharisees, etc. (TFG 410) #Mr 8:28| John the Baptist; and others, Elijah; but others, One of the prophets. For comment on similar language, see TFG "Mr 6:15". It should be noted that popular opinion did not honor him as Messiah, but since it accepted him as a prophet, the people were therefore inexcusable in not receiving the statements which he made in regard to himself, and admitting the Messianic claims which he set forth. (TFG 410) #Mr 8:29| But who say ye that I am? Jesus here first asks the disciples this question, having given them abundant time and opportunity in which to form a correct judgment. The proper answer of the heart to this question forms the starting-point of the true Christian life. Peter answereth and saith unto him, Thou art the Christ. See TFG "#Mt 16:16|". (TFG 411) #Mr 8:30| And he charged them that they should tell no man of him. The people were not ready to receive this truth, nor were the apostles sufficiently instructed to rightly proclaim it. Their heads were full of wrong ideas with regard to Christ's work and office, and had they been permitted to teach about him, they would have said that which it would have been necessary for them to subsequently correct, thus producing confusion. (TFG 414) #Mr 8:31| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. C. PASSION FORETOLD. PETER REBUKED. #Mt 16:21-28 Mr 8:31-9:1 Lu 9:22-27| And he began to teach them, that the Son of man must suffer many things. Since the apostles, by the mouth of Peter, had just confessed Jesus as Christ (#Mr 8:29|), it was necessary that their crude Messianic conceptions should be corrected and that the true Christhood--the Christhood of the atonement and the resurrection--should be revealed to them. In discourse and parable Jesus had explained the principles and the nature of the kingdom, and now, from this time forth, he taught the apostles about himself, the priestly King. And be rejected by the elders, and the chief priests, and the scribes. The Jewish Sanhedrin was generally designated by thus naming the three constituent parts. See TFG "#Mt 2:4|". And be killed, and after three days rise again. See TFG "#Mt 12:40|". Very early in his ministry Jesus had given obscure intimations concerning his death (#Joh 2:19-22 3:14 Mt 12:38-40|), but these had not been understood by either friend or foe. Now that he thus spoke plainly, we may see by Peter's conduct that they comprehended and were deeply moved by the dark and more sorrowful portion of his revelation, and failed to grasp the accompanying promise of a resurrection. (TFG 414-415) #Mr 8:32| And he spake the saying openly. And Peter took him, and began to rebuke him. Evidently Peter regarded Jesus as overcome by a fit of despondency, and felt that such talk would utterly dishearten the disciples if it were persisted in. His love, therefore, prompted him to lead Jesus to one side and deal plainly with him. In so doing, Peter overstepped the laws of discipleship and assumed that he knew better than the Master what course to pursue. In his feelings he was the forerunner of those modern wiseacres who confess themselves constrained to reject the doctrine of a suffering Messiah. (TFG 415) #Mr 8:33| But he turning about, and seeing his disciples, rebuked Peter, and saith, Get thee behind me, Satan. Jesus withdrew from Peter and turned back to his disciples. By the confession of the truth Simon had just won his promised name of Peter, which allied him to Christ, the foundation. But when he now turned aside to speak the language of the tempter, Peter receives the name Satan, as if he were the very devil himself. Peter presented the same temptation with which the devil once called forth a similar rebuke from Christ (#Mt 4:10|). He was unconsciously trying to dissuade Jesus from the death on which the salvation of the world depended, and this was working into Satan's hand. Peter did not mind or think about the Messiah's kingdom as divinely conceived and revealed in the Scriptures. (TFG 415-416) #Mr 8:34| And he called unto him the multitude with his disciples. Despite the efforts of Jesus to seek privacy, the people were still near enough at hand to be called and addressed. If any man would come after me, let him deny himself, and take up his cross, and follow me. Compare #Ro 8:36 1Co 15:31|. For comment, see TFG "Mt 10:38". The disciple must learn to say "no" to many of the strongest cravings of his earthly nature. The cross is a symbol for duty which is to be performed daily, at any cost, even that of the most painful death. The disciple must follow Jesus, both as to his teaching and example. (TFG 416) #Mr 8:35| For whosoever would save his life shall lose it; and whosoever shall lose his life for my sake and the gospel's shall save it. Jesus here plays upon the two meanings of the word "life," one being of temporal and the other of eternal duration. For comment on a similar expression, see TFG "Mt 10:39". (TFG 416) #Mr 8:36,37| For what doth it profit a man, to gain the whole world, and forfeit his life? Peter and the rest of the apostles had been thinking about a worldly Messianic kingdom, with its profits and rewards. Jesus shows the worthlessness even of the whole world in comparison with the rewards of the true kingdom. It is the comparison between the things which are external, and which perish, and the life which is internal, and which endures. External losses may be repaired, but a lost life can never be regained, for with what shall a man buy it back? (TFG 416-417) #Mr 8:38| Whosoever therefore shall be ashamed of me and of my words. Compare #Lu 12:9 2Ti 1:8,12 2:12|. In this adulterous and sinful generation. See TFG "#Mt 12:39|". The Son of man also shall be ashamed of him. Peter had just been ashamed of the words in which Christ pictured himself as undergoing his humiliation. Jesus warns him and all others of the dangers of such shame. When he cometh in the glory of his Father with the holy angels. The Father's glory, the angels, and the rendering of universal judgment form a threefold indication that Jesus here speaks of his final coming to judge the world. (TFG 417) #Mr 9:1| There are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power. The mention of his final coming suggested one nearer at hand which was to be accomplished during the life of most of those present, since none but Jesus himself and Judas were to die previous to that time. The kingdom was to come and likewise the King. The former coming was literal, the latter spiritual. Those who refer this expression to the transfiguration certainly err, for no visible kingdom was established at that time. The expression refers to the kingdom which was organized and set in motion on the Pentecost which followed the resurrection of Jesus. It was set up with power, because three thousand souls were converted the first day (#Ac 2:41|), and many other gospel triumphs speedily followed. (TFG 417) #Mr 9:2| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. D. THE TRANSFIGURATION. CONCERNING ELIJAH. (A Spur of Hermon, near Caesarea Philippi.) #Mt 17:1-13 Mr 9:2-13 Lu 9:28-36| And after six days. Mark agrees with Matthew in saying six days. Luke qualifies his estimate by saying "about" (#Lu 9:28|). But if we regard him as including the day of the "sayings" and also the day of the transfiguration, and the other two as excluding these days, then the three statements tally exactly. Jesus taketh with him Peter, and James, and John. These three, as leaders among the apostles, needed the special encouragement which was about to be given. For further comment, see TFG "Mr 5:37". And bringeth them up into a high mountain apart by themselves. A tradition dating from the fourth century fixes upon Mt. Tabor as the site of the transfiguration, but this is unquestionably a mistake. Mt. Tabor is in Galilee, while Jesus was still in the region of Caesarea Philippi (#Mr 9:30|). Moreover there is little doubt that at that time and for centuries previous there was an inhabited fortress upon Mt. Tabor (#Jos 19:12|; Josephus, The Wars of the Jews, 1.8.7; The Life of Flavius Josephus, 37). Moreover, Mt. Tabor is not a high mountain, its elevation above the sea being but 1,748 feet. Hermon, on the contrary, is the highest mountain in Palestine, its elevation, according to Reclus, being 9,400 feet. It was Jesus' custom to withdraw for prayer by night (#Mt 14:23,24 Lu 6:12 21:37 22:39|) and the transfiguration took place at night. And he was transfigured before them. That is, transformed; the description shows to what extent. (TFG 418) #Mr 9:3| And his garments became glistering, exceeding white. We may conceive of the body of Jesus becoming luminous and imparting its light to his garments. The Christian looks forward to beholding such a transfiguration and also to participating in it (#1Jo 3:2|). (TFG 419) #Mr 9:4| There appeared unto them Elijah with Moses. The three apostles could identify Moses and Elijah by the course of this conversation, though it is possible that miraculous knowledge may have accompanied miraculous sight. (TFG 419) #Mr 9:5| Let us make three tabernacles. Booths, or arbors, made of the branches of trees. One for thee, and one for Moses, and one for Elijah. By thus speaking, Peter placed Jesus upon the same level with Moses and Elijah--all three being worthy of a booth. (TFG 419-420) #Mr 9:6| For he knew not what to answer; for they became sore afraid. Peter's fears overcame his discretion, but did not silence his tongue. Though he trembled at the fellowship of Moses and Elijah, he also realized the blessedness of it and could not let them depart without an effort to detain them, though the best inducement that he could offer was to build three booths for their and Christ's accommodation. (TFG 419) #Mr 9:7| And there came a cloud overshadowing them. Clouds often roll against the sides of Mt. Hermon, but the brightness of this cloud and the fear which it produced suggests that it was the Shekinah, or cloud of glory, which was the symbol of God's peculiar presence (#Ex 13:21,22 19:9,18 24:16 40:34,35 1Ki 8:10|). This is my beloved Son: hear ye him. This command contains the chief significance of the entire scene. Spoken in the presence of Moses and Elijah, it gave Jesus that pre-eminence which a son has over servants. He is to be heard. His words have pre-eminence over those of the lawgiver and the prophet (#Heb 1:1,2|). Peter recognized Jesus as thus honored by this voice (#2Pe 1:16-18|). (TFG 420) #Mr 9:8| They saw no man any more, save Jesus only with themselves. Leaders and prophets depart, but Christ abides (#Heb 3:5,6|). (TFG 420) #Mr 9:9| He charged them that they should tell no man what things they had seen. The people were not ready for the publication of such an event. To have told it now would only have been to raise doubts as to their veracity. (TFG 420) #Mr 9:10| Questioning among themselves what the rising from the dead should mean. Jesus spake so often in parables and made so frequent use of metaphors that the apostles did not take his words concerning the resurrection in a literal sense. They regarded his language as figurative, and sought to interpret the figure. (TFG 421) #Mr 9:11| How is it that the scribes say that Elijah must first come? They were puzzled by the disappearance of Elijah. They looked upon him as having come to fulfill the prophecy of Malachi (#Mal 4:5,6|), but they marveled that, having come, he should so soon withdraw, and that they should be forbidden to tell that they had seen him, since the sight of him would be some sign of Jesus' Messiahship. (TFG 421) #Mr 9:12| Elijah indeed cometh first, and restoreth all things. This sentence leads some to think that Elijah will appear again before the second coming of our Lord, but the words are to be interpreted in connection with the rest of the passage. And how is it written of the Son of man, that he should suffer many things and be set at nought? If the writings concerning Elijah perplexed the apostles, those concerning the Messiah perplexed them also. From one set of prophecies they might learn something about the other. Elijah came, but the Scriptures concerning him were so little understood that he was put to death. The Messiah also came, and the prophecies concerning him were so little understood that he, too, would be set at naught. (TFG 421) #Mr 9:13| Elijah is come, and they have also done unto him whatsoever they would, even as it is written of him. Malachi used the name of Elijah figuratively to represent John the Baptist. See TFG "#Joh 1:21|" and see TFG "Mt 11:13". That there shall be a second coming of Elijah in fulfillment of this prophecy is hardly possible, for the office of Elijah is prophetically outlined as that of the restorer. But Elijah could not restore Judaism, for that dispensation had been done away with in Christ. He could hardly have chosen to restore Christianity, for even if it should need such a restoration, a Jewish prophet would be ill-suited to such an office. One of the apostles would be vastly preferable. (TFG 422) #Mr 9:14| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. E. HEALING THE DEMONIAC BOY. (Region of Caesarea Philippi.) #Mt 17:14-20 Mr 9:14-29 Lu 9:37-43| And when they came to the disciples. The nine apostles which had been left behind. They saw a great multitude about them. We last heard of the multitude at #Mr 8:34|. It had no doubt been with Jesus until he ascended the mount and had remained with his apostles until he came down. And scribes questioning with them. These scribes had caught the apostles in one and perhaps the only case where they had failed to cure, and they were making full use of the advantageous opportunity to discredit Christ and his apostles before the people by asking sneering and sarcastic questions. (TFG 422) #Mr 9:15| And straightway all the multitude, when they saw him, were greatly amazed, and running to him saluted him. Why were the multitude amazed? Most commentators answer that it was because the face of Jesus shone with remaining traces of transfiguration glory, as did that of Moses (#Ex 34:29|), but this can hardly have been so, for it would have been at variance with the secrecy which Jesus enjoined as to his transfiguration. Moreover, so important a feature could hardly have escaped from the narratives of all three evangelists. Undoubtedly the amazement was caused by the sudden and opportune return of Jesus. Those who urge that this was not enough to produce amazement show themselves to be poor students of human nature. The multitude had been listening to and no doubt enjoying the questions of the scribes. The unexpected appearance of Jesus therefore impressed them with the sudden sense of having been detected in wrong-doing which invariably leads to amazement. Moreover, those who remained loyal to Jesus would be equally amazed by his approach, since they could not but feel that an exciting crisis was at hand. (TFG 422-423) #Mr 9:16| What question ye with them? He surprised the scribes by this demand and they saw at once that he knew all and they felt rebuked for their unwarranted exultation, and so kept silent. (TFG 423) #Mr 9:17| And one of the multitude answered him, Teacher, I brought unto thee my son, who hath a dumb spirit. When the scribes did not answer, the father of the demoniac boy broke the embarrassing silence by telling Jesus about the matter in question. His child was deaf, dumb, and epileptic, but all these physical ailments were no doubt produced by the demon or evil spirit which possessed him. (TFG 423) #Mr 9:19| O faithless generation, how long shall I be with you? how long shall I bear with you? As there was no reason to accuse the apostles of perversity, it is evident that the rebuke of Jesus is addressed generally to all and not particularly to the disciples. The perverse faithlessness and infidelity of the scribes had operated upon the multitude, and the doubts of the multitude in turn had influenced the apostles, and thus, with the blind leading the blind, all had fallen into the ditch of impotent disbelief. The disbelief of the people was a constant grief to Jesus, but it must have been especially so in this case, for it fostered and perpetrated this scene of weakness, mean-spiritedness, misery, and suffering which stood out in such sharp contrast with the peace, blessedness, and glory from which he had just come. (TFG 424) #Mr 9:20| When he saw him. Saw Jesus. (TFG 424) #Mr 9:21| From a child. By causing the long-standing nature of the case and the malignity of it to be fully revealed, Jesus emphasized the power of the cure. (TFG 424) #Mr 9:23| If thou canst! All things are possible to him that believeth. Jesus echoed back the "if thou canst do any thing" which the man had uttered (#Mr 9:22|). If Jesus marveled at the faith of a Gentile which trusted the fullness of his divine power, he also marveled at the disbelief of this Jew which thus coolly and presumptuously questions the sufficiency of that power. In the remainder of his answer Jesus shows that the lack of power is not in him, but in those who would be recipients of the blessings of his power, for those blessings are obtained by faith. (TFG 424-425) #Mr 9:24| I believe; help thou my unbelief. He confessed his faith, but desired so ardently to have the child healed that he feared lest he should not have faith enough to accomplish that desire, and therefore asked for more faith. (TFG 425) #Mr 9:25| When Jesus saw that the multitude came running together, he rebuked the unclean spirit, saying unto him, Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him. Jesus had found the multitude when he came down from the mountain, but the excitement in this multitude was evidently drawing men from every quarter, so that the crowd was momentarily growing greater. A longer conversation with the man might have been beneficial, but to prevent the gathering of any larger company Jesus acted at once and spoke the words of command. Since the demon was manifestly of a most daring, impudent, and audacious nature, Jesus took the precaution to forbid it attempting to re-enter its victim, a precaution which the conduct of the demon abundantly justified. On unclean spirits, see TFG "Mr 1:23". (TFG 425) #Mr 9:26| And having cried out, and torn him much, he came out. The malicious effrontery and obstinacy displayed by this demon stands in marked contrast to the cowed, supplicating spirit shown by the Gergesene legion. See #Mr 5:6,7|. (TFG 425) #Mr 9:27| But Jesus took him by the hand, and raised him up. See TFG "#Mr 1:31|". #Mr 9:29| This kind can come forth by nothing, save by prayer. Prayer was the means of increasing faith. Demons, like spirits in the flesh, have different degrees of will force, some being easier to subdue than others, and this once, being particularly willful and obstinate, required more faith to expel it. See TFG "#Mt 17:20|" for comparison. (TFG 426) #Mr 9:30| LXXI. RETURN TO GALILEE. THE PASSION FORETOLD. #Mt 17:22,23 Mr 9:30-32 Lu 9:43-45| And they went forth from thence. From the region of Caesarea Philippi. And passed through Galilee. On his way to Capernaum. And he would not that any man should know it. He was still seeking that retirement which began on the journey to Tyre. See TFG "#Mr 7:24|". This is the last definite mention of that retirement, but we find it referred to again at #Joh 7:3,4|. See notes there. (TFG 426) #Mr 9:31| For he taught his disciples. The reason for his retirement is here given: he wished to prepare his disciples for his passion. The Son of man is delivered up into the hands of men. The present tense is used for the future to express the nearness and certainty of the event. See TFG "#Mt 17:22|". After three days he shall rise again. For comment on similar language see TFG "Mt 12:40". (TFG 427) #Mr 9:32| But they understood not that saying. What was told to them was not for their present but their future benefit, and therefore they were left to puzzle over the words of Jesus. And were afraid to ask him. Not so much from any awe with which they regarded him, as from the delicacy of the subject itself, and their own sorrow, which shrank from knowing it more fully. (TFG 427) #Mr 9:33,34| LXXIII. FALSE AMBITION VERSUS CHILDLIKENESS. (Capernaum, Autumn, A.D. 29.) #Mt 18:1-14 Mr 9:33-50 Lu 9:46-50| And they came to Capernaum: and when he was in the house. Probably Simon Peter's house. He asked them, What were ye reasoning on the way? The Lord with his disciples was now on his way back to Galilee from Caesarea Philippi, where, some ten days before, he had promised the keys of the kingdom to Peter (#Mt 16:19|), and where he had honored Peter and the sons of Zebedee by a mysterious withdrawal into the mount (#Mt 17:1 Mr 9:2 Lu 9:28|). These facts, therefore, no doubt started the dispute as to which should hold the highest office in the kingdom. The fires of envy thus set burning were not easily quenched. We find them bursting forth again from time to time down to the very verge of Christ's exit from the world (#Mt 20:20-24 Lu 22:24|). (TFG 430) #Mr 9:35| If any man would be first, he shall be last of all, and servant of all. The spirit which proudly seeks to be first in place thereby consents to make itself last in character, for it reverses the graces of the soul, turning love into envy, humility into pride, generosity into selfishness, etc. (TFG 430) #Mr 9:37| Whosoever shall receive one of such little children in my name, receiveth me, etc. Greatness does not consist in place. Disciples who receive those of a childlike spirit and disposition that they may thereby honor the name of Christ are honored of Christ as the greatest. The words "in my name" probably suggested to John the incident which follows. See TFG "#Mt 18:4|". (TFG 431) #Mr 9:38| Master, we saw one casting out demons in thy name; and we forbade him, because he followed not us. Was not one of our immediate company. This man's actions had excited the jealousy of John. Jealousy as to official prerogative is very common. His zeal for Jesus reminds us of the friends of Moses (#Nu 11:27-29|). (TFG 431) #Mr 9:39| Forbid him not: for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me. But Jesus shows that one who knows enough of him to use his power is not apt to dishonor him. (TFG 431) #Mr 9:40| For he that is not against us is for us. The converse of this statement is found at #Mt 12:30|. The two statements taken together declare the impossibility of neutrality. If a man is in no sense against Christ, then he is for him; and if he is not for Christ, he is against him. (TFG 432) #Mr 9:41| For whosoever shall give you a cup of water to drink, because ye are Christ's, verily I say unto you, he shall in no wise lose his reward. Jesus here returns to the discussion of greatness, and reasserts the doctrine that the smallest act of righteousness, if performed for the sake of the King, shall be honored in the kingdom. For comment, see TFG "Mt 10:41". (TFG 432) #Mr 9:42| And whosoever shall cause one of these little ones that believe on me to stumble. Character depends upon small things. If a small act of goodness receives its reward, an act of evil, made apparently small by the trifling insignificance of the person against whom it is committed, receives just as inevitably its punishment. In short, there is no smallness in good and evil that men may rely upon, for heavy penalties may be meted out for what the world judges to be light sins. Those who cause the weak to lapse into unbelief through their ecclesiastical arrogance have a heavy reckoning for which to answer. It were better for him if a great millstone were hanged about his neck. The word indicates a large millstone which was turned by an ass. And he were cast into the sea. Greeks, Romans and Egyptians were punished by such millstone drowning. But the fate of one who, by striving for place, causes others to sin, will be worse than that. From offenses caused by a proud spirit Jesus now passes to discuss offenses or sins caused by any spirit of evil. (TFG 432) #Mr 9:43| And if thy hand causeth thee to stumble, cut it off. It is better to deny ourselves all unlawful pleasures, even if the denial be as painful and distressing as the loss of a member. Into hell, into the unquenchable fire. We see from this that "hell" and "eternal fire" (#Mt 18:8|) are interchangeable terms, and stand in contrast to eternal life. (TFG 433) #Mr 9:44| Where their worm dieth not, and the fire is not quenched. The image of the worm is taken from #Isa 66:24|, and refers to those worms which feed upon the carcasses of men. The fire and worm can hardly be taken literally, for the two figures are incompatible--worms do not frequent fires. The two figures depict hell as a state of decay which is never completed and of burning which does not consume. Some regard the worm as a symbol of the gnawings of remorse, and the fire as a symbol of actual punishment. (TFG 433) #Mr 9:45| And if thy foot causeth thee to stumble, cut it off. See TFG "#Mr 9:43|". #Mr 9:46| Where their worm dieth not, and the fire is not quenched. See TFG "#Mr 9:44|". #Mr 9:47| And if thine eye cause thee to stumble, cast it out. See TFG "#Mr 9:43|". #Mr 9:48| Where their worm dieth not, and the fire is not quenched. See TFG "#Mr 9:44|". #Mr 9:49,50| For every one. The "every one" in #Mr 9:49| refers to the sufferers mentioned in #Mr 9:48|. Shall be salted with fire. At this point, many ancient authorities add, "and every sacrifice shall be salted with salt." We have here one of the most difficult passages in the Bible. If the word "fire" were found in an isolated text it might be taken as a symbol either of purification or of punishment. But the context here determines its meaning, for it has just been taken twice as a symbol of punishment (#Mr 9:43,47|). Salt is a symbol of that which preserves from decay. Now, Jesus has just been talking about the future state, with its two conditions or states of bliss and punishment. In both of these states the souls of men are salted or preserved. Every one of the wicked is preserved by a negative or false salt--a worm which feeds but does not die, and a fire which consumes but refuses to go out. Though this state is a condition of life, it is such a negative and false condition that it is elsewhere termed a second death (#Re 2:11 20:6,14 21:8|). It is therefore rightly called a "salted" or preserved condition, yet it contradicts the symbolic idea of saltness. (TFG 434) #Mr 9:50| Salt is good: but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and be at peace one with another. As we understand it, the difficulty of the passage lies in this contradictory sense in which the term "salt" is used--a contradiction in which the term "eternal life" also shares, for eternal life is the constant contrast to life in hell, though that life also is spoken of as eternal. The true Christian--the man who offers his body as "a living sacrifice, holy, acceptable to God" (#Ro 12:1|)--is preserved by the true salt or element of preservation, which is a divinely begotten life of righteousness within him. This is the good state of preservation which a man is counseled to obtain, and not to lose, since it will not be restored to him. The passage summarizes and contrasts the two states of future preservation, one being the salt of eternal life which preserves a man to enjoy the love of God in heaven, and the other being the salt of fire which preserves him in hell to endure the just punishment of God. See TFG "#Mt 5:13|" and see TFG "Lu 14:34". (TFG 434) #Mr 10:1| XCVIII. JOURNEY TO JERUSALEM. CONCERNING DIVORCE. #Mt 19:1-12 Mr 10:1-12| He arose from thence. From Galilee. And cometh into the borders of Judaea and beyond the Jordan. The land beyond the Jordan was called Peraea. See TFG "#Mt 4:25|". It was no part of Judaea, but belonged to the tetrarchy of Herod. It and the river Jordan bordered Judaea on the east. And multitudes come together unto him again. No doubt bands of pilgrims on their way to the Passover helped to swell the multitudes which now surrounded the Lord. And, as he was wont, he taught them again. The teachings of this journey will be found in Sections XCVIII-CI. (TFG 538) #Mr 10:2| And there came unto him Pharisees, and asked him, Is it lawful for a man to put away his wife? trying him. Knowing that Jesus had modified the law of Moses, the Pharisees asked this question, seeking to entrap him. If he had reaffirmed his teaching in the Sermon on the Mount (#Mt 5:32|), they hoped to make it appear that he despised the authority of Moses. But if he ratified the law of Moses, then they would show that he was contradicting his former teaching, and hence too inconsistent to be worthy of credit. For the Lord's teaching concerning divorce, see TFG "Mt 5:32". (TFG 538) #Mr 10:3-10| What did Moses command you? Jesus went back to the original law propounded by God and recorded by Moses, and shows from it: 1. That marriage is a fundamental principle of social order, God having it in view from the creation, and hence making them male and female (#Mr 10:6|). 2. That the relation of marriage is superior even to the parental relation (#Mr 10:7|). 3. That by it the pair become one flesh, so that a man is as much joined to his wife as he is to his own body (#Mr 10:8|). Now, since a man can only be separated from his parental relations or from his own body by death, which is an act of God, so it follows that the superior or similar relation of marriage can only be dissolved by the act of God. Thus Jesus draws the conclusion that no man or body of men, whether acting in private, civil, or ecclesiastical capacity, can dissolve marriage otherwise than according to the decrees of God. (TFG 539) #Mr 10:4| Moses suffered to write a bill of divorcement, and to put her away. Seeing that Jesus reaffirmed his former teaching, the Jews proceed to show that he is in conflict with the law of Moses, apparently failing to note that Jesus has merely cited Scripture, and that therefore the issue is really Moses against Moses. (TFG 539) #Mr 10:5| For your hardness of heart he wrote you this commandment. Thus Jesus replies that Moses did not command but suffered or permitted (the word "commandment" used by Mark having reference not to the matter but the manner; that is, commanding it to be done by giving a writing) men to put away their wives because at the time when the law was given the wickedness of men made such a concession beneficial. Had the law propounded at creation been re-enacted by Moses, many would have refused to marry at all, preferring an illicit life to the hazard of matrimony under a stringent law, and others finding themselves unhappily married would have secretly murdered their wives to gain their liberty. As a choice of two evils, God therefore temporarily modified the law out of compassion for women. It was expected that as the hearts of men softened they would recognize the wisdom, justice and wholesomeness of the original law, and cease to take advantage of their permission to evade it. But men had not done this, and Christ himself had brought this concession to an end, and since then it has been the most daring interference with the divine prerogative, for men to venture on a continuance of the same concession, as though they were possessed of divine authority. (TFG 539-540) #Mr 10:6| But from the beginning of the creation, Male and female made he them. For comment, see TFG "Mr 10:3". #Mr 10:7| For this cause shall a man leave his father and mother, and shall cleave to his wife. For comment, see TFG "Mr 10:3". #Mr 10:8| And the two shall become one flesh: so that they are no more two, but one flesh. For comment, see TFG "Mr 10:3". #Mr 10:9| What therefore God hath joined together, let not man put assunder. For comment, see TFG "Mr 10:3". (TFG 539) #Mr 10:11,12| Whosoever shall put away his wife, and marry another, committeth adultery against her. Thus Jesus reaffirms the teaching in the Sermon on the Mount. See TFG "#Mt 5:32|". (TFG 540) #Mr 10:13| XCIX. BLESSING CHILDREN. CONCERNING CHILDLIKENESS. (In Peraea.) #Mt 19:13-15 Mr 10:13-16 Lu 18:15-17| And they were bringing unto him little children. According to Buxtorf, children were often brought to the presidents of the synagogue in order that they might pray over them. The prayers of a good man in our behalf have always been regarded as a blessing; no wonder, then, that the mothers of these children desired the prayers of Jesus in behalf of their little ones. It was customary to put the hand upon the person prayed for, probably following the patriarchal precedent (#Ge 48:14,15|). Compare #Ac 6:6|. That he should touch them: and the disciples rebuked them. The disciples wished to protect Jesus from what appeared to them to be an unseemly intrusion and annoyance, and possibly, as the context suggests, they thought it was beneath the dignity of the Messiah to turn aside from the affairs of the kingdom of heaven (#Mt 19:12|) to pay attention to children. (TFG 541-542) #Mr 10:14| But when Jesus saw it, he was moved with indignation, and said unti them, Suffer the little children to come unto me; forbid them not: for to such belongeth the kingdom of God. But Jesus was indignant at their officious interference, and directed that the children be brought to him, declaring at the same time that the kingdom of heaven be composed, not of little children, but of such as are childlike in their nature. (TFG 542) #Mr 10:15| Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein. See TFG "#Mr 9:37|". #Mr 10:16| And he took them in his arms, and blessed them, laying his hands upon them. They were brought that he might lay his hands on them and bless them, and that is what he did for them. The command therefore that they be suffered to come to him should not be perverted into a precept directing that they be brought for other purposes. Those who have construed this as commanding or even permitting either infant baptism or an infant church membership, have abused the text. They are indebted for these ideas, not to the Bible, but to their creeds. The incident told in this section is a fitting sequel to the discourse on divorce. The little children, the offspring of happy wedlock, and a source of constant joy and pleasure to faithful husbands and wives, serve by their presence to correct false impressions as to supposed inconvenience of an indissoluble marriage bond. The sight of them in the arms of Jesus could not fail to leave a good impression with reference to the married life. (TFG 542-543) #Mr 10:17| C. THE RICH RULER. PERIL OF RICHES. REWARD OF SACRIFICE. PARABLE OF THE LABORERS IN THE VINEYARD. (In Peraea.) #Mt 19:16-20:16 Mr 10:17-31 Lu 18:18-30| There ran one to him, and kneeled to him, and asked him, Good Teacher, what shall I do that I may inherit eternal life? The action of this young man in running and kneeling shows that he was deeply anxious to receive an answer to his question, and also that he had great reverence for Jesus. He seemed to think, however, that heaven could be gained by performing some one meritorious act. He made the mistake of thinking that eternal life is a reward for doing rather than for being, a mistake from which the Roman Catholic Church developed the doctrine of "works of supererogation." (TFG 543-544) #Mr 10:18| And Jesus said unto him, Why callest thou me good? none is good save one, even God. To the address of the young man, namely: "Good Master" (#Mr 10:17|), Jesus replies, "Why callest," etc., and to his question, "What good thing," etc. Jesus replies, "Why askest," etc. The ruler using the inconsiderate, conventional language of the thoughtless, had taken an unwarrantable freedom with the word "good." Jesus shows that if his language had been used sincerely it would have committed him to a declaration of great faith, for he had addressed Jesus by a title which belongs only to God, and he had asked Jesus the question concerning that of which God alone was fitted to speak. As the ruler had not used this language sincerely Jesus challenged his words. The challenge showed the ruler that he had unwittingly confessed the divinity of Jesus, and thus startled him into a consideration of the marvelous fact which his own mouth had stated. This is done because the young man would need to believe in the divinity of Jesus to endure the test to which he was about to be subjected (#1Jo 5:5|). (TFG 544) #Mr 10:19| Thou knowest the commandments. The ruler still sought for some prominent commandment, but was referred to the last six of the Decalogue, these being at that time more frequently violated than the first four. For the last commandment, "Thou shalt not covet," Jesus substitutes its equivalent, "Do not defraud," and "Thou shalt love thy neighbor as thyself," the last being a summary of all the six (#Ro 13:9|). Do not kill. See #Ex 20:13 De 5:17|. Do not commit adultery. See #Ex 20:14 De 5:18|. Do not steal. See #Ex 20:15 De 5:19|. Do not bear false witness. See #Ex 20:16 De 5:20|. Do not defraud. See #Ex 20:17 De 5:21|. Honor thy father and mother. See #Ex 20:12 De 5:16|. (TFG 545) #Mr 10:20| Teacher, all these things have I observed from my youth. He had kept these commandments as far as he knew his heart and as far as he understood their import. (TFG 545) #Mr 10:21| And Jesus looking upon him. Gazing earnestly and searchingly at him. Loved him. "Agapan." See TFG "#Joh 11:5|". Go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me. The command to sell all is not a general one, but a special precept needed in this case, 1. To dispel the ruler's self-deception. On the negative side his character was good, but on the positive it was deficient. He had done his neighbor no harm, but he had also done him very little good. 2. To show impartiality. The invitation of Jesus shows that the ruler desired to be in some manner a disciple, and hence he is subjected to the same test which the other disciples had accepted, and of which Peter soon after speaks (#Mr 10:28|). Paul also was rich in self-righteousness like this man, but cheerfully sacrificed all, that he might follow Christ (#Php 3:6-9|). The reference to treasure in heaven and the invitation to follow Christ tested the ruler's obedience to the first four commandments of the Decalogue as condensed in the great summary or first commandment. (#Mt 22:37,38|.) Though the ruler perhaps did not fully realize it, those who heard the conversation must afterwards have been impressed with the great truth that the ruler was called upon to make his choice whether he would love Christ or the world, whether he would serve God or mammon. The whole scene forms an illustration of the doctrine expressed by Paul, that by the law can no flesh be justified (#Ro 3:20|), for perfection is required of those who approach God along that pathway; those, therefore, who have done all, still need Christ to lead them. (TFG 545-546) #Mr 10:22| But his countenance fell at the saying, and he went away sorrowful: for he was one that had great possessions. He was not offended at the extravagance of Jesus' demands, for he was not one of the most hardened of the rich. He belonged to that class which hold Christ and their wealth in nearly an even balance. The narrative shows us how uncompromisingly Jesus held to principle. Though the ruler was sorry to turn away, and though Jesus loved him, yet the Lord did not modify his demand by a hair's-breadth to gain an influential disciple. (TFG 546) #Mr 10:23| How hardly shall they that have riches enter into the kingdom of God! #1Ti 6:9,10,17-19|. It should be remembered that Judas heard these words only a few days before he sold his Lord. (TFG 546) #Mr 10:24| How hard is it for them that trust in riches to enter into the kingdom of God! The possession and use of riches is permitted to the Christian, but their possession becomes a sin when the one who owns them comes to trust in them or in any way suffers them to interfere with his duties toward or relations to God. (TFG 547) #Mr 10:25| It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. The needle's eye here is that of the literal needle, and the expression was a proverbial one to indicate that which was absolutely impossible. Lord George Nugent (1845-6) introduced the explanation that Jesus referred to the two gates of a city, the large one for beast of burden, and the small one for foot-passengers. This smaller one is now called "The Needle's Eye," but there is no evidence whatever that it was so called in our Saviour's time. In fact, as Canon Farrar observes, we have every reason to believe that this smaller gate received its name in late years because of the efforts of those who were endeavoring to soften this saying of Jesus. (TFG 547) #Mr 10:26| And they were astonished exceedingly, saying unto him, Then who can be saved? The Jews were accustomed to look upon the possession of riches as an evidence of divine favor, and the heads of the apostles were filled with visions of the riches and honors which they would enjoy when Jesus set up his kingdom. No wonder, then, that they were amazed to find that it was impossible for a rich man to enter that kingdom, and that, moreover and worse than all, riches appeared to exclude from salvation itself: that even this virtuous rich man, this paragon of excellence, could not have eternal life because he clung to his riches. (TFG 547) #Mr 10:27| With men it is impossible, but not with God: for all things are possible with God. But they were comforted by the assurance of Jesus that though the salvation of some men might present more difficulties than the salvation of others--might, as it were, require a miracle where others only required simple means, yet the gracious, mighty God might still be trusted to overcome the obstacles. It is impossible for any man to save himself, so that in every case of salvation God is called upon to assist man in accomplishing the impossible. God can so work upon the rich man's heart as to make him a dispenser of blessings. (TFG 547-548) #Mr 10:28| Lo, we have left all, and have followed thee. The negative conduct of the rich man reminded the disciples of their own positive conduct when confronted with a similar crisis (#Lu 5:11|), and the "all" which they had left was by no means contemptible, though perhaps none of them could have been said to have held great possessions. The mention of treasure in heaven (#Mr 10:21|), therefore, set Peter to wondering what manner of return would be made to them to compensate them for their sacrifice. (TFG 548) #Mr 10:29,30| There is no man that hath left house, or brethren, etc. The rewards of Christian self-denial are here divided into two parts--the temporal and the eternal. The earthly joys--the rewards "in this time"--shall outweigh the sacrifices made for the kingdom. The return, of course, will not be in kind, houses for house, and fathers for father, etc., but spiritual relationships and blessings which compensate abundantly for whatever has been resigned (#Mt 12:49 1Ti 4:8|). But these joys shall be mingled with the bitterness of persecution, for no pleasure is perfected in this world, but only in the inheritance which lies beyond (#1Pe 1:4|). (TFG 549) #Mr 10:31| But many that are first shall be last; and the last first. The promise of large recompense which Jesus had just given was apt to tempt some to labor not for love, but for the rewards which might be reaped thereby. Jesus corrects this spirit by the statement, and the parable that follows in Matthew (#Mt 20:1-16|) which illustrates it, and which ends with the same sentiment. See TFG "#Mt 20:16|". (TFG 549) #Mr 10:32| CI. FORETELLING HIS PASSION. REBUKING AMBITION. (Peraea, or Judaea, near the Jordan.) #Mt 20:17-28 Mr 10:32-45 Lu 18:31-34| And they were on the way, going up to Jerusalem. Dean Mansel sees in these words an evidence that Jesus had just crossed the Jordan and was beginning the actual ascent up to Jerusalem. If so, he was in Judaea. But such a construction strains the language. Jesus had been going up to Jerusalem ever since he started in Galilee, and he may now have still be in Peraea. The parable of the vineyard (#Mt 20:1-16|) which closed the preceding section was likely to have been spoken before he crossed the Jordan, for Peraea abounded in vineyards. And Jesus was going before them: and they were amazed; and they that followed were afraid. When Jesus turned his face toward Jerusalem, his disciples dropped behind and hung back. The outer circle of his disciples knew enough not to be fearful of the consequences, and the inner circle, fully acquainted with the dangers, were amazed that he should dare to go thither. A short while before this they had despaired of his life when he had proposed to go even into Judaea (#Joh 11:7-16|), and his going at that time had not bettered the situation, but had, on the contrary, greatly increased the enmity and danger (#Joh 11:47-57|). Notwithstanding all this, Jesus was now on his way to Jerusalem itself, and was speaking no reassuring word as he formerly had done (#Joh 11:9,10|). And he took again the twelve, and began to tell them the things that were to happen unto him. He separated them from the throng of pilgrims on the way to the Passover, and from the outer circle of the disciples, for it was not expedient that these should hear what he was about to reveal concerning his death. Such a revelation might have spurred his Galilean friends to resist his arrest, and might have resulted in riot and bloodshed. (TFG 553-554) #Mr 10:33,34| The Son of man shall be delivered unto the chief priests and the scribes, etc. This was the third and by far the clearest and most circumstantial prophecy concerning his death. For the other two see #Mt 16:21 Mr 8:31 Lu 9:22| and #Mt 17:22,23 Mr 9:31 Lu 9:44|. The details are minute even to the complicated arrangement by which the Jewish authorities pronounced sentence (#Mt 26:66|) and forced Pilate to confirm the sentence (#Lu 23:24|). Since the evangelists honestly record an actual prediction, we may well pause to note how remarkable it is in that it gives seven details as follows: 1. Delivery or betrayal by Judas. 2. Condemnation. 3. Delivery to the Gentiles. 4. Mocking and the manner of it. 5. Scourging. 6. Death by crucifixion. 7. Resurrection on the third day. The announcement of these sufferings was made for the purpose of checking any materialistic hopes which the apostles might entertain as to the glories, honors, and offices of the Messianic reign. That such hopes were present is shown by the ambitious request which immediately follows. Moreover, to prepare them that they might not be crushed either by the announcement or the accomplishment of his death he gives them the clear promise of his resurrection. (TFG 555) #Mr 10:35| Teacher, we would that thou shouldest do for us whatsoever we shall ask of thee. They were ashamed of the selfish ambition of their request, and betrayed that fact by desiring Christ to grant it without hearing it. For a similar petition, see #1Ki 2:19,20|. They asked through their mother (#Mt 20:20|), thinking that Jesus would be more likely to favor her than themselves. (TFG 555-556) #Mr 10:36| What would ye that I should do for you? Though Jesus knew what they wished, he required them to state it plainly and specifically, that their self-seeking might be clearly exposed and properly rebuked. (TFG 556) #Mr 10:37| Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory. In the previous section Jesus had spoken about the thrones to be occupied by the apostles (#Mt 19:28|). The sons of Zebedee, presuming on their high standing among the apostles, and their near relationship to Jesus, were emboldened to ask for special seats of honor among the promised thrones--the seats to the right and left of the sovereign being next to his in dignity and consideration; thus Josephus represents Saul as seated with Jonathan on his right hand and Abner on his left. The words "glory" here and "kingdom" in #Mt 20:21| are used synonymously. Despite the fact that Jesus was now telling them plainly of his death, these apostles could not rid their minds of the delusion that he was about to ascend the earthly throne of David. (TFG 556) #Mr 10:38| Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with? The word "cup" among the Hebrews meant a portion assigned (#Ps 16:5 23:5|), whether of pleasure or of sorrow. But the idea of sorrow usually predominated (#Mt 26:39,42 Re 14:10 16:19 18:6 Ps 75:8 Isa 51:17 Jer 25:15|). To be baptized with suffering means to be overwhelmed with it, a metaphorical use of the word arising from the fact that it means an immersion. This metaphorical use of baptism aids us to understand the meaning of that word, for neither sprinkling nor pouring could have suggested the overpowering force which the metaphor implies. Alford distinguishes between cup and baptism, making the former refer to inward spiritual suffering, and the latter to outer persecution and trial. (TFG 556-557) #Mr 10:39| And they said unto him, We are able. And Jesus said unto them, The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized. They probably thought that Jesus referred to some battle or conflict which would attend the ushering in of the kingdom, and as they were not wanting in physical courage, they were ready enough to pledge themselves to endure it. James and John spoke with unwarranted self-confidence, but Jesus rebuked them very gently, as he foreknew what suffering they would indeed endure. James was the first apostolic martyr (#Ac 12:2|), and John's spirit was sorely troubled with the conflict of error, as his epistles show, and his last days were darkened by the shadow of persecution (#Re 1:9|). (TFG 557) #Mr 10:40| But to sit on my right hand or on my left hand is not mine to give; but it is for them for whom it hath been prepared. Future rewards are indeed meted out by the hand of Christ (#2Ti 4:8 Re 2:10,17,26,28 3:12,21|), but they are not distributed according to caprice or favoritism, but according to the will of the Father and the rules which he has established. Jesus proceeds to set forth the principles by which places of honor are obtained in his kingdom. (TFG 557) #Mr 10:41| And when the ten heard it, they began to be moved with indignation concerning James and John. The ten, sharing the same ambition as the two, jealously resented their efforts to take unfair advantage of the Lord's known affection for them. (TFG 557-558) #Mr 10:42| Ye know that they who are accounted to rule over the Gentiles lord it over them. To restore peace among them, and to correct their false views, he draws the distinction between the worldly greatness to which they aspired, and the spiritual greatness which they ought to have sought. (TFG 558) #Mr 10:43,44| But it is not so among you: but whosoever would become great among you, shall be your minister. In an earthly kingdom honor and authority measure greatness, but in Christ's kingdom it is measured by humility and service. Jesus added power to his rebuke by showing them that their spirit was not even Jewish, but altogether heathenish. (TFG 558) #Mr 10:45| For the Son of man also came not to be ministered unto, but to minister, and to give his life a ransom for many. He enforces this lesson by his own example in that he came to serve men and not to have them serve him. Jesus could ever refer to himself as the best example of the virtues which he taught. Since honor consists in being like the King, the highest honor consists in being most like him. The closing words state the vicarious nature of Christ's suffering as plainly as language can express it. The ransom is offered for all (#1Ti 2:6|), and will be efficacious for as many as accept it. The words are nearly a reproduction of the words of Isaiah (#Isa 53:12|). (TFG 558) #Mr 10:46| CII. BARTIMAEUS AND HIS COMPANION HEALED. (At Jericho.) #Mt 20:29-34 Mr 10:46-52 Lu 18:35-43| And they come to Jericho: and as he went out from Jericho, with his disciples and a great multitude. Being so near the Passover season, great crowds would be on their way to Jerusalem, and all the multitudes coming from Galilee and from Peraea would pass through Jericho on their way thither. Jesus, as we have just seen, had entered the city with a multitude (#Lu 18:35,36|), and as he spent some little time there, he would leave with even a larger crowd, for it would be augmented by those who had arrived at Jericho during his stay there and citizens of Jericho itself. Few would leave Jericho alone while they might have the pleasure and excitement of going with the crowd. The son of Timaeus, Bartimaeus. Bar is the Aramaic form for "son." It is likely that both Timaeus and Bartimaeus were well known in apostolic days, but all memory of them is now lost save that contained in this passage. A blind beggar. Blindness and beggary form an awful combination, and when coupled with the general poverty then prevailing in Palestine, they suggest a fullness of suffering. Was sitting by the way side. See TFG "#Lu 18:37|". (TFG 559) #Mr 10:47| Jesus, thou Son of David, have mercy on me. The title "son of David" was the popular Jewish designation for the Messiah, and Bartimaeus thus confessed his faith in the Messiahship of Jesus. Blind as he was, he saw more than those who spoke of the Lord as Jesus of Nazareth, thus making Jesus differ from other men merely in the matter of his residence. (TFG 560) #Mr 10:48| And many. They that came out of the city just ahead of Jesus. Rebuked him, that he should hold his peace: but he cried out the more a great deal, Thou son of David, have mercy on me. Various motives influenced the multitude to silence the beggar's cries. Some regarded his clamor as indecorous, distracting the thoughts and interrupting conversation. Others did not like to hear Jesus thus confessed as Messiah. Others still, believing that Jesus was about to be crowned king, thought that it was high time that he should cease paying so much attention to beggars and begin to assume the dignities of royalty. But Bartimaeus was filled with the spirit of Jacob. The more resistance he met, the more strenuously he wrestled to obtain the blessing (#Ge 32:24-26|). (TFG 560) #Mr 10:49| And Jesus stood still, and said, Call ye him. The multitude had rebuked the cry, but Jesus stood still to hear and answer it. He is no respecter of persons (#Ac 10:34,35|). Rich rulers and blind beggars received his attention and care without respect of station. He died for every man. (TFG 560) #Mr 10:50| And he, casting away his garment, sprang up, and came to Jesus. He cast off his outer garment or pallium, which was like a large shawl thrown over the shoulders, and is elsewhere called a cloak. See TFG "#Mt 5:40|". It probably represented more than half the beggar's wealth, but he valued his eyesight more than it, and cast it aside because it hindered him in reaching Jesus through the crowd. Many today would come to Jesus, but their steps are impeded by some trifling obstacle (#Isa 64:6|). In the race to win the presence of Christ on high, Christians are advised to lay aside every weight (#Heb 12:1,2|). (TFG 560-561) #Mr 10:51| What wilt thou that I should do unto thee? Bartimaeus had cried for mercy without specifying what mercy, and he had asked this mercy of Christ as the Messiah. The Lord therefore in his royal majesty asked Bartimaeus to name the mercy, thus suggesting to him the fullness of the treasury of power and grace, to which he came. He was not to blame for this. (TFG 561) #Mr 10:52| Go thy way; thy faith hath made thee whole. We can see in this instance what faith really is. It caused Bartimaeus to cry out, to come to Jesus and to ask for sight. Thus we see that faith saves by leading to proper actions. And straightway he received his sight, and followed him in the way. Being a beggar, it would have been natural for him to hunt first for means of livelihood, but faith and gratitude prompted him to follow Jesus. (TFG 561) #Mr 11:1| CV. JESUS' TRIUMPHAL ENTRY INTO JERUSALEM. (From Bethany to Jerusalem and back, Sunday, April 2, A.D. 30.) #Mt 21:1-12,14-17 Mr 11:1-11 Lu 19:29-44 Joh 12:12-19| Bethphage. The name is said to mean "house of figs," but the derivation is disputed. Canon Cook and others think that the region on the eastern slope of Olivet was called Bethphage, and that Bethany was located in it. If it was a village, all trace of it has long since vanished, and it is not worth while to give the guesses and surmises of commentators as to its location. But it was evidently near Bethany. (TFG 572) #Mr 11:2| Go your way into the village that is over against you. Probably Bethphage, for Jesus started from Bethany. And straightway as ye enter into it, ye shall find a colt tied, whereon no man ever yet sat. Numerous Scripture references show that the ass was held in high estimation in the East. The sons of the judges used them, and David's mule was used at the coronation of Solomon (#Jud 10:4 1Ki 1:33|). It is specifically stated that no man had ever sat upon this colt, for if the colt had been used by men it would have been unfit for sacred purposes (#Nu 19:2 De 21:3 1Sa 6:7|). (TFG 572) #Mr 11:3| And if any one say unto you, Why do ye this? say ye, The Lord hath need of him; and straightway he will send him back hither. The owner of the ass was no doubt a disciple or well-wisher of Jesus, and therefore readily consented to respond to the Master's need. Such a well-wisher might readily be found in a multitude ready to lay their garments in the road to honor Christ. These words are usually construed to be a promise on the part of Christ that he would return the colt when through with him. But such a promise seems rather out of keeping with the dignity of the occasion. We prefer to construe the words as referring to the movements of Christ's two messengers from the neighborhood of Bethany to Bethphage and back again, or to a backward movement along the caravan's line of march. (TFG 573-574) #Mr 11:4| And they went away, and found a colt tied at the door without in the open street. The streets being narrow, one would very seldom see an ass tied in one. (TFG 574) #Mr 11:7| And they bring the colt unto Jesus, and cast on him their garments. The garments were the loose cloaks worn over the tunics or shirts. This cloak survives in the abba or hyke of the modern Arab. The unbroken colt would of course have no saddle, and these loyal disciples lent their cloaks to supply the deficiency, and to do Jesus royal honor. Compare the enthronement of Jehu (#2Ki 9:13|). They prepared both beasts, not knowing which he would choose to ride. (TFG 574) #Mr 11:8| And many. See TFG "#Mt 21:8|". And others branches. Palm-trees were never abundant in Palestine, but there were many around Jericho, through which city these Galilean pilgrims had so recently come. They were date palms, the leaves of which were often ten feet in length. Which they had cut from the fields. They are now comparatively rare, but are found in the plains of Philistia. The palm branch is emblematic of triumph and victory (#Le 23:40 Re 7:9|). See also 1 Macc. 13:51 and 2 Macc. 10:7. It has been the custom of all lands to bestrew in some manner the pathway of those who are thought worthy of the highest honor. When Lafayette visited our fathers after the Revolution, the roads over which he approached our cities were strewn with flowers. Thus over flowers Alexander entered Babylon, and Xerxes crossed the bridge of the Hellespont over a myrtle-strewn pathway. Monier tells of a Persian ruler who in modern times made his honored progress over a road for three miles covered with roses. But it is more natural to contrast the entry of Jesus with the Roman triumphs so popular in that day. The wealth of conquered kingdoms was expended to insure their magnificence. We find none of that tinsel and specious glitter in the triumph of Christ. No hired multitudes applaud him; no gold-broidered banners wave in his honor. There is nothing here but the lusty, honest shout of the common people, and the swaying of the God-made banners of the royal palms. The rich in purse, the learned in schoolcraft and the high in office were, as usual, not there (#1Co 1:26|). (TFG 574, 576-577) #Mr 11:9| And they that went before, and they that followed. Jesus approached the city leading a multitude of pilgrims, and we have seen from John's account (#Joh 12:12,13|) that another multitude came out of the city to meet him: Jesus approached the city between two great multitudes. Cried, Hosanna. This is the Greek form or spelling of two Hebrew words, Hoshiah-na, which means, "Save now," or, "Save, I pray," na being a particle of entreaty added to imperatives. The two words are taken from #Ps 118:25|, which was recognized as the Messianic Psalm. The shout "Hosanna" was customarily used at the feast of the tabernacles and the other festivals. It was a shout of exaltation about equivalent to "Salvation." Blessed is he that cometh in the name of the Lord. #Ps 118:26|. (TFG 577, 575) #Mr 11:10| Hosanna in the highest. This phrase is taken to mean in the highest degree or highest strains or in the highest heavens. It is likely they were calling upon heaven to participate in glorifying and to ratify their shouts of salvation. The Evangelists give us the various cries of the multitude, for they did not all cry one thing (#Mr 11:9,10 Mt 21:9 Lu 19:38 Joh 12:13|). The cries, if seriously construed, were a fore-recognition of the Messiahship of Jesus, but popular cries are soon caught up and are as fickle as the impulses which beget them. But the public recognition of the Messiahship of Jesus gave weight to the accusation made by Simon Peter on the day of Pentecost that they had slain the Messiah (#Ac 2:36|). Compare #Ac 3:14,15|. (TFG 577) #Mr 11:11| And he entered into Jerusalem. His route led him down the steep face of Olivet, past Gethsemane, across the stone bridge which spans the Kedron, and up the slope of Moriah to the eastern gate of the city. Into the temple. See TFG "#Mt 21:12|". It being now eventide. A general expression covering the period both before and after sunset. He went out unto Bethany with the twelve. Having inspected the temple as his Father's house, Jesus withdrew from it, for in the present state of rancor which fermented within his enemies it was not safe for him to spend the night within Jerusalem. (TFG 579, 580) #Mr 11:12| CVI. BARREN FIG-TREE. TEMPLE CLEANSED. (Road from Bethany and Jerusalem. Monday, April 4, A.D. 30.) #Mt 21:18,19,12,13 Mr 11:12-18 Lu 19:45-48| And on the morrow. On the Monday after the triumphal entry. When they were come out from Bethany. Returning to Jerusalem. He hungered. Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our Lord's hunger implies that of the disciples also. (TFG 590) #Mr 11:13| And seeing a fig tree afar off having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves; for it was not the season of figs. Two varieties of figs are common in Palestine. The bicura or boccore, an early fig with large green leaves and with fruit which ripens in May or June, and sometimes earlier near Jerusalem. Thomson found ripe fruit of this variety as early as May in the mountains of Lebanon, a hundred fifty miles north of Jerusalem, and Professor Post, of Beyrut, states that fig-trees there have fruit formed as early as February, which is fully ripe in April. The second variety is the summer fig or kermus. This ripens its main crop in August, but its later fruitage often hangs on all winter when the weather is mild, dropping off when the new spring leaves come. As the fruit usually appears before the leaves, the leaves were a promise that fruit might be found, and the fruit, though not perfectly ripe, is considered edible when the leaves are developed. Though it was too early for fruit, it was also too early for leaves. The tree evidently had an unusually favorable position. It seemed to vaunt itself by being in advance of the other trees, and to challenge the wayfarer to come and refresh himself. (TFG 581) #Mr 11:14| No man eat fruit from thee henceforward for ever. And his disciples heard it. The disciples did not pause to watch the effect of Christ's words upon the tree (#Mt 21:19|). But from the degree to which it had shriveled when they saw it next day it became evident to them that it had begun to wither as soon as Christ had finished uttering its sentence. Our Lord here performed a miracle of judgment unlike any other of his wonderful works. The reader can hardly fail to note how perfectly this fig-tree, in its separation from the other trees, its showy pretensions, its barrenness of results and its judgment typifies the Jewish people. In fact, Christ's treatment of it appears in some respects to be a visible and practical application of the principles which he had formerly set forth in a parable (#Lu 13:6-9|). But we must not too confidently make such an application of the parable since Jesus himself gave no hint that he intended us so to apply it. (TFG 581-582) #Mr 11:15| And he entered into the temple, and began to cast out them that sold and them that bought in the temple. Three years before, Jesus had thus cleansed the temple at the first passover of his ministry, for an account of which see #Joh 2:13-25|. (TFG 582) #Mr 11:16| And he would not suffer that any man should carry a vessel through the temple. The temple space being level and roomy tempted the people of Jerusalem to use it as a thoroughfare, or short-cut from one part of the city to another, but Jesus did not permit them to carry any sack, bag, jug, pail, basket, parcel or such like thing through the sacred enclosure. The Greek word skeuos which is here translated "vessel" embraces all kinds of household furniture. It is translated "goods" at #Mt 12:29| and #Lu 17:31|. The Septuagint uses it as equivalent to "instruments of war" at #De 1:41|, and to "vestments" at #De 22:5|. (TFG 582) #Mr 11:17| Is it not written. The prophecy cited is a combination of #Isa 56:7| and #Jer 7:11|. My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers. The caves in certain sections of Palestine have been immemorially infested with robbers, and Jesus, because of the injustice of extortion practiced by the merchants, likens the polluted temple to such a den. The dickering and chafing and market talk were probably not unlike the grumbling and quarreling of thieves as they divide the booty. (TFG 582) #Mr 11:18| The chief priests and the scribes . . . feared him. Overawed by the magnitude of the popular demonstration made on Sunday, the Jewish rulers feared to attempt any violent measures in dealing with Jesus. But they neglected no opportunity by appeals to Jesus himself, by treacherous questions, etc., to divert the popular favor from the Lord that they might put him to death. (TFG 582-583) #Mr 11:19| CVII. FINDING THE FIG-TREE WITHERED. (Road from Bethany to Jerusalem, Tuesday, April 4, A.D. 30.) #Mt 21:20-22 Mr 11:19-25 Lu 21:37,38| And every evening he went forth out of the city. To the Mount of Olives (#Lu 21:37|). (TFG 583) #Mr 11:20| And as they passed by in the morning, they saw the fig tree withered away from the roots. It was completely withered--dead root and branch. We have observed before (see TFG "Lu 19:41") that one coming into Jerusalem from Bethany is apt to come down the steep side of Olivet, and that one returning to Bethany is apt to take the easier grade, though longer way, around the south end of the mountain. This fig-tree was apparently on the short road, and was sentenced Monday morning. The disciples, returning by the other or longer road to Bethany or its vicinity, did not see the tree Monday evening, but they saw it Tuesday morning, when they again came back by this short road. From these facts argue a method of coming and going, from which it may be fairly inferred that Jesus, on the day of his triumphal entry, approached Jerusalem by the short road, though Stanley, Edersheim, and many others, think he came in over the long road. (TFG 583-584) #Mr 11:21| And Peter calling to remembrance saith unto him, Rabbi, behold. Peter is surprised both at the suddenness and at the fullness of the judgment. Since the miracles of Jesus, heretofore, had been only those of mercy, Peter boldly invited the Lord to discuss this miracle, hoping for more light on its meaning. The fig tree which thou cursedst. Devotedst to death. Is withered away. Jesus had simply condemned it to fruitlessness, but his condemnation involved it in an evil which it justly deserved. The judgment of God reveals; and that which is dead in fact is made dead in appearance also. (TFG 584) #Mr 11:23| Whosoever shall say unto this mountain. Olivet. Be thou taken up and cast into the sea and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it. The disciples whom Jesus addressed were very soon to enter upon a task which would seem to them as difficult as the removal of mountains. The license and immorality of paganism, and the bigotry and prejudice of Judaism, would seem insurmountable obstacles in their pathway to success. They needed to be assured that the power of faith was superior to all these adverse forces, and that the judgments of God could accomplish in a moment changes which apparently could not be wrought out in the tedious course of years. As we today look back upon this promise of Christ we can see that the mountains then standing have, indeed, been removed; and that which seemed vigorous and flourishing has been blasted in a day. (TFG 585) #Mr 11:24| All things whatsoever ye pray and ask for, believe that ye receive them, and ye shall have them. Jesus here lays down the broad general rule in the application of which we must be guided by other Scriptures. The rule is, indeed, liberal and gracious, and the limitations are just and reasonable. We must not expect to obtain that which it is unlawful for us to desire (#Jas 4:2,3|), or which it is unwise for us to seek (#2Co 12:7-9|), nor must we selfishly run counter to the will of God (#Lu 22:42 1Jo 5:14,15|), nor must we expect that God shall perform a miracle for us, for miracles have ceased--in short, we must pray to God in full remembrance of the relationship between us, we must consider that he is the Ruler and we his subjects, and are not to think for one moment that by faith we can alter this eternal, unchangeable relation. (TFG 584-585) #Mr 11:25| Whensoever ye stand praying. A customary attitude (#Lu 18:13|). Praying, forgive, if ye have aught against any one. Forgiveness has already been enjoined. See TFG "#Mt 6:12|". Here our Lord emphasizes the need of forgiveness because he had just performed a miracle of judgment, and he wished his disciples to understand that they must not exercise their miraculous gifts with a vengeful, unforgiving spirit. They must suffer evil and not retaliate with miracles of judgment. (TFG 585) #Mr 11:27| CVIII. IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY, JESUS GIVES THE THIRD GREAT GROUP OF PARABLES. (In the Court of the Temple. Tuesday, April 4, A.D. 30.) A. INTRODUCTION #Mt 21:23-27 Mr 11:27-33 Lu 20:1-8| And they come again to Jerusalem. Jesus and the disciples. And as he was walking in the temple. The large outer court of the temple, known as the court of the Gentiles, was thronged during the feasts, and was no doubt the part selected by Jesus and his apostles when they taught or preached in the temple. We thrice find them on that side of it where Solomon's porch was located (#Joh 10:23 Ac 3:11 5:23|). There come to him the chief priests, and the scribes, and the elders. The Sanhedrin. See TFG "#Mr 8:31|". This committee of that august tribunal came in formal state and with a great show of authority, hoping to make it apparent to the people that Jesus was an unauthorized, self-appointed meddler in matters over which they had exclusive control. (TFG 586) #Mr 11:28| By what authority doest thou these things? or who gave thee this authority to do these things? To regulate and control the affairs of the temple belonged unquestionably and exclusively to the priests and Levites. Knowing that Jesus had no authority from any priest or any scribe, they boldly challenged his right to cleanse the temple or to teach in it, feeling sure that to defend himself he would be forced to publicly declare himself as the Messiah and thus to give them the matter for accusation which they had long sought (#Joh 10:24|). (TFG 586-587) #Mr 11:30| The baptism of John, was it from heaven, or from men? answer me. The question which Jesus asked was intimately and inseparably connected with the question which they had asked. Jesus, of course, did not derive his authority from John the Baptist, but John had testified plainly to the Messiahship of Jesus, and had in no uncertain terms, designated Jesus as immeasurably greater than himself. Now, if the Pharisees admitted that John was a heaven-sent messenger or witness (of which fact his baptism was propounded as a test, since it was a religious ordinance introduced on his authority), then John had already answered the Sanhedrin that Jesus derived his authority from his Messiahship, and hence, all that the Sanhedrin had to do to satisfy their minds was simply to believe John. But if, on the other hand, the Pharisees rejected John's pretensions and claims as a heaven-sent messenger in the face of the almost universal popular conviction, then what was there for Jesus to present his claims to so blind, bigoted, and unreasoning a body? (TFG 587) #Mr 11:31| If we shall say, From heaven; he will say, Why then did ye not believe him? When he testified to the Messiahship of Jesus (#Joh 1:7,15,34 3:26-36 10:40-42|). The Sanhedrin could not admit that the messenger was heaven-sent and yet deny his testimony. (TFG 587) #Mr 11:32| But should we say, From men--they feared the people: for all verily held John to be a prophet. It should be noted in their consultation there was no effort either to ascertain or to speak the truth. The question as to whether John really was or was not a prophet was in no sense the subject of their investigation. They were merely deciding what to say. (TFG 588) #Mr 11:33| We know not. They were seeking for the most expedient answer, and as neither truthful answer was expedient, they resolved to falsely deny any knowledge of the case. Men of such brazen dishonesty could not be dealt with openly and fairly as could sincere seekers after truth. Their spoken lie was, "We know not," but their inward and true answer was, "We will not tell," and Jesus answered the suppressed truth saying, "Neither tell I." Neither tell I you by what authority I do these things. How readily the subtle minds of the Jewish people would justify Jesus in thus declining to submit the question of his authority to judges who at that very moment publicly confessed their inability to even hazard an opinion, much less render a decision, as to the authority of John the Baptist, who claims were in popular estimation so obvious. It was plain that however well these men might judge human credentials, the divine testimonials of a prophet or of the Messiah were above their carnal sphere. Thus Jesus put his enemies to confusion in the first of man conflicts of that perilous Tuesday. But we may well imagine that they were rendered more bitter by the evidence of a wisdom so much beyond any which they possessed. (TFG 588) #Mr 12:1| CVIII. IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY, JESUS GIVES THE THIRD GREAT GROUP OF PARABLES. (In the Court of the Temple. Tuesday, April 4, A.D. 30.) C. PARABLE OF THE WICKED HUSBANDMEN. #Mt 21:33-46 Mr 12:1-12 Lu 20:9-19| And he began to speak unto them in parables. See TFG "#Lu 20:9|". A man. This party represents God. Planted a vineyard. This represents the Hebrew nationality. And set a hedge about it, and digged a pit for the winepress. The winepress consisted of two tub-shaped cavities dug in the rock at different levels, the upper being connected with the lower by an orifice cut through from its bottom. Grapes were placed in the upper cavity, or trough, and were trodden by foot. The juice thus squeezed from them ran through the orifice to the trough below, from which it was taken and stored in leather bottles until it fermented and formed wine. And built a tower. A place where watchmen could be stationed to protect the vineyard from thieves as the grapes ripened for the vintage. And let it out to husbandmen. The rulers are here represented; and the rental was, as usual, a part of the fruits. And went into another country. Jesus frequently refers to this withdrawal of the visible presence of God from the world, always bringing out the point that the withdrawal tests faithfulness. God had come down upon Mt. Sinai, given the law and established the Hebrew nation, after which he had withdrawn. That had indeed been a long time ago; and for four hundred years before the appearance of John the Baptist, God had not even sent a messenger to demand fruit. Some think the hedge refers to the manner in which Palestine was protected by sea and desert and mountain, but the hedge and the winepress and the tower are mere parabolic drapery, for every man who planted a vineyard did all three. (TFG 590-591) #Mr 12:2| And at the season he sent to the husbandmen a servant. That is, the prophets. That he might receive from the husbandmen of the fruits of the vineyard. #Lu 3:8|. He expected the children of Israel to bring forth joy, love, peace, and all the other goodly fruit of a godly life. And he looked to those in authority to bring forth such results, and the prophets were sent to the rulers to encourage them to do this. (TFG 591) #Mr 12:3-5| And they took him, and beat him, and sent him away empty. For the treatment of the prophets, see such passages as #1Ki 18:13 22:24-27| #2Ki 6:31 2Ch 24:19-22 36:15,16|. For a summary of the treatment of the prophets or messengers of God, see #Heb 11:35-38|. (TFG 591-592) #Mr 12:6| He had yet one, a beloved son: he sent him last unto them, saying, They will reverence my son. The lord of the vineyard was thoroughly perplexed. The conduct of his husbandmen was outrageous beyond all expectation. He had no better servants to send them unless his only son should take upon him the form of a servant and visit them (#Php 2:5-8|). Being tender and forgiving, and unwilling to resort to extreme measures, the lord of the vineyard resolved to thus send his son, feeling sure that the son would represent the person, authority and rights of the father so much better than any other messenger (#Heb 1:1-5 2:1-3|), that it would be well-nigh impossible for the husbandmen to fail of reverence towards him. In striking contrast, however, with this expectation of the Father, the rulers, or the husbandmen, had just now harshly demanded of the Son that he tell by what authority he did anything in the vineyard (#Mr 11:28|). (TFG 592) #Mr 12:7| But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours. In thus bringing the story down to the immediate present, and stating a counsel which his enemies had just spoken privately in each other's ears (#Mr 11:18|), Jesus must have startled them greatly. He showed them, too, that those things which made them deem it necessary to kill him were the very things which proved his heirship. They regarded the Jewish nation as their property, and they were plotting to kill Jesus that they might withhold it from him (#Joh 12:19 11:47-50|). That men might hope by such high-handed lawlessness to obtain a title to a vineyard seems incredible to us who have always been familiar with the even-balanced justice of constitutional government; but in the East the looseness of governments, the selfish apathy and lack of public spirit among the people, and the corrupt bribe-receiving habits of the judges makes our Lord's picture even to this day, though rather exceptional, still true to life. At this point Jesus turns from history to prophecy. (TFG 592-593) #Mr 12:8| And they took him, and killed him, and cast him forth out of the vineyard. After two intervening days the Jews would fulfill this detail by thrusting Jesus outside the walls of Jerusalem and crucifying him there. (TFG 593) #Mr 12:10,11| The stone which the builders rejected, The same was made the head of the corner. The quotation is from #Ps 118:22,23|, which is here by Jesus applied as a prophecy to the Pharisees, who, in their treatment of him, were like unskilled builders who reject the very corner-stone of the building which they seek to erect. The Pharisees were eager enough in their desire to set up a Messianic kingdom, but were so blindly foolish that they did not see that this kingdom could not be set up unless it rested upon Christ Jesus, its corner-stone. They blundered in constructing their theory of the coming kingdom, and could find no room for one such as Jesus in it. (TFG 594) #Mr 12:12| And they sought to lay hold on him; and they feared the multitude; for they perceived that he spake the parable against them: and they left him, and went away. Despite the warning which Jesus gave them that they were killing the Son and would reap the consequences, and despite the fact that he showed that the Psalm which the people had used so recently with regard to him foretold a great rejection which would prove to be a mistake, see TFG "Mr 11:9" and see TFG "Mr 12:10", yet the rulers persisted in their evil intention to take his life, and were only restrained by fear of the people, many of whom were Galileans, men of rugged courage, ready to draw swords on Jesus' behalf. Since they could neither arrest nor answer him, they withdrew as a committee, but returned again in the person of their spies. (TFG 594-595) #Mr 12:13| CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A.D. 30.) A. PHARISEES AND HERODIANS ASK ABOUT TRIBUTE. #Mt 22:15-22 Mr 12:13-17 Lu 20:20-26| They send unto him certain of the Pharisees. See TFG "#Mt 3:7|". And of the Herodians, that they might catch him in talk. Perceiving that Jesus, when on his guard, was too wise for them, the Pharisees thought it best to speak their cunning through the mouths of their young disciples, whose youth and apparent desire to know the truth would, according to their calculation, take Jesus off his guard. Having no ancient statement giving us the tenets or principles of the Herodians, we are left to judge them solely by their name, which shows that they were partisans of Herod Antipas. Whether they were out-and-out supporters of the Roman government, or whether they clung to Herod as one whose intervening sovereignty saved them from the worse fate of being directly under a Roman procurator (as Judaea and Samaria then were), would not, as some suppose, affect their views as to the payment of tribute. If they accepted Herod merely for policy's sake, policy would also compel them to favor the tribute, for Antipas, being appointed by Rome, would have to favor the tribute, and could count none as his adherents who opposed it. (TFG 597-598) #Mr 12:14| Teacher, we know that thou art true, and carest not for any one; for thou regardest not the person of men, but of a truth teachest the way of God. The meaning of their preface is this: "We see that neither fear nor respect for the Pharisees or the rulers prevents you from speaking the plain, disagreeable truth; and we are persuaded that your courage and love of truth will lead you to speak the same way in political matters, and that you will not be deterred therefrom by any fear or reverence for Caesar." Fearless loyalty to truth is indeed one of the noblest attributes of man. But instead of honoring this most admirable quality in Jesus, these hardened reprobates were endeavoring to employ it as an instrument for his destruction. Is it lawful to give tribute unto Caesar, or not? The Jews were required to pay annually a large sum of money to the Roman government as an acknowledgment of their subjection. About twenty years before this Judas of Galilee had stirred up the people to resist this tribute, and the mass of the Jews was bitterly opposed to it. To decide in favor of this tribute was therefore to alienate the affection and confidence of the throng in the temple who stood listening to him--an end most desirable to the Pharisees. If, on the other hand, Jesus said that the tribute should not be paid, the Herodians were present to hear it, and would be witnesses sanctioned by Herod, and therefore such as Pilate would be compelled to respect. What but divine wisdom could escape from so cunningly devised a dilemma! (TFG 598-599) #Mr 12:15| But he, knowing their hypocrisy, said unto them, Why make ye trial of me? Thus, before answering, Jesus exposes the meanness and hypocrisy in their question, thereby emphasizing the important fact that he did not dodge, but answered it. Bring me a denarius, that I may see it. Religious dues and tributes had been paid in shekels or old Jewish coin, but the tribute to Rome was paid in Roman coin of which the denarius was a sample. See TFG "#Mr 6:37|". (TFG 599) #Mr 12:16| Whose is this image and superscription? And they said unto him, Caesar's. The little silver coin had the head of the emperor stamped upon it, and the superscription TICAESARDIVIAVGFAVGVSTVS, which stands for the words Tiberias Caesar, Divi Augusti Filius Augustus; that is, Tiberius Caesar, the August Son of the Divine Augustus. (TFG 599) #Mr 12:17| Render unto Caesar the things that are Caesar's, and unto God the things that are God's. Each nation uses its own coin. Had the Jews not been under Roman sovereignty, they would not have been using Roman money; but the coin which they brought to Jesus bore witness against them that the Roman sovereignty was established in their land, and that tribute to it was therefore justly due; for whoso uses Caesar's coin must pay Caesar's tribute. This part of the answer satisfied the Herodians; and the last part "and unto God," etc., satisfied the people, for it asserted, in a manner which carried conviction with it, that the payment of enforced tribute was not inconsistent with maintaining complete allegiance of God. God was no longer, as of old, the civil ruler of his people, and hence the payment of tribute to a temporal sovereign is in no sense incompatible with his service, but is enjoined as a Christian duty (#Ro 13:1,7|). And they marvelled greatly at him. They were amazed to find how far his wisdom transcended that of the teachers in whom they had such supreme confidence. (TFG 599-600) #Mr 12:18| CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A.D. 30.) B. SADDUCEES ASK ABOUT THE RESURRECTION. #Mt 22:23-33 Mr 12:18-27 Lu 20:27-39| Sadducees. As to Sadducees, see TFG "Mt 3:7". We may regard their attitude toward Christ as expressed by their leader Caiaphas, see TFG "Joh 11:49". (TFG 600) #Mr 12:19| If a man's brother die, and leave a wife behind him, and leave no child, that his brother should take his wife, and raise up seed unto his brother. See #De 25:5,6|. The object of this law was to preserve families. But the custom was older than the law (#Ge 38:6-11|). (TFG 600) #Mr 12:23| In the resurrection whose wife shall she be of them? for the seven had her to wife. This was evidently a favorite Sadducean argument against the resurrection. On the assumption that the marital state is continued after the resurrection, it makes the doctrine of a resurrection appear ridiculous, because, seemingly, it involves difficulties which even brothers could hardly settle amicably, and which even God would have in a sense to settle arbitrarily. (TFG 601) #Mr 12:24| Is it not for this cause that ye err, that ye know not the scriptures, nor the power of God? The relevancy of these statements will be discussed in the treatment of #Mr 12:26|. See TFG "#Mr 12:26|". (TFG 601) #Mr 12:25| For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as angels in heaven. This favorite argument of the Sadducees could not be successfully answered by the Pharisees because they could not refute the assumption that marriage is continued in the future world. But Jesus does refute it on his own authority. (TFG 601) #Mr 12:26| But as touching the dead, that they are raised: have ye not read in the book of Moses how God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? The disbelief of the Sadducees manifested itself in a triple form, for they denied the resurrection and the existence of angels and spirits (#Ac 23:8|), but the basal principle of their infidelity was the denial of spirits. It was, as it were, the tree trunk from which their other errors sprang as branches. If there were such things as spirits, it was not worth while to deny that there was an order of them known as angels. If man had a spirit which could survive his body, it was reasonable to believe that God, having so fashioned him that a body is essential to his activity and happiness, would in some manner restore a body to him. Jesus therefore does not pursue the argument until he has "proved a resurrection"; but rests when he has proved that man has a spirit. Jesus proves that man has a spirit by a reference from the Pentateuch, that part of Scripture which the Sadducees accepted as derived from God through Moses. The reference (#Ex 3:6|) shows that God was spoken of and spoke of himself as the God of those who were, humanly speaking, long since dead. But the Sadducees held that a dead man had ceased to exist, that he had vanished to nothingness. According to their view, therefore, God had styled himself the God of nothing, which is absurd. (TFG 602) #Mr 12:27| He is not the God of the dead, but of the living: ye do greatly err. The Sadducees could not thus have erred had they known or understood the significance of this Scripture, and they could not have doubted the resurrection had they known the absolute power with which God deals with material such as that of which the body is formed. See #Mr 12:24|. (TFG 602) #Mr 12:28| CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A.D. 30.) C. A LAWYER ASKS ABOUT THE GREAT COMMANDMENT. #Mt 22:34-40 Mr 12:28-34 Lu 20:40| One of the scribes came. He was evidently deputed by those who counseled to ask this question. What commandment is the first of all? According to the statement of Jewish writers, there had been an old and interminable dispute among the rabbis as to which was the greatest commandment. Some held that it was the law which commanded sacrifices (#Nu 28:3|); others, that which commanded the wearing of phylacteries (#Nu 15:38,39 De 22:12|); others contended for those about purification (#Le 10:10|, etc.); others, for those about the great feasts (#Ex 12:15-18|, etc.). But as they reckoned the commandments of Moses as numbering over six hundred, there was plenty of room for argument. On this memorable day the answers of Jesus had hitherto been of such a nature as to put his questioners to silence. Therefore, in asking this question, they hoped to get an answer about which they could at least find room to wrangle, and thus discredit the wisdom of Jesus. (TFG 603) #Mr 12:29,30| The first is, Hear, O Israel; The Lord our God, the Lord is one, etc. See #De 6:4-9|. This command is first because it is the foundation of the entire law of God. It is greatest (#Mt 22:38|), because, in a sense, it includes all the other laws. Polytheism, atheism, idolatry, and all sins against God are forbidden by it. All sins against man are likewise, in a sense, prohibited by it; for sin against man is sin against God's image, and against the objects of God's love. Those who truly love God can not consistently sin against man (#1Jo 4:20|). (TFG 603-604) #Mr 12:30| And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. See #De 6:5|. The curious may make metaphysical distinctions in the analysis of this required fourfold love, but the sum of it is that we are to love God with our whole being. (TFG 604) #Mr 12:31| The second is this, Thou shalt love thy neighbor as thyself. See #Le 19:18|. Love is the cure for sin, for we can not sin against those whom we truly love. Where we love, we desire to bless. But sin always carries with it a willingness to injure or to curse. There is none other commandment greater than these. The generic nature of the law of love is also noted by Paul (#Ro 13:8-10|); but love without law is not sufficient. Love begets a desire to bless, but the law guides to the accomplishment of that desire. Perfect righteousness is the result of wisdom as well as affection. Love without law is power without direction, and law without love is machinery without a motor (#1Co 13:1-3|). (TFG 604) #Mr 12:32,33| Of a truth, Teacher, thou hast well said that he is one; and there is none other but he, etc. Here, as in the preceding subdivision (see TFG "Lu 20:39"), the answer of Jesus was so clearly right that it enforced admiration. (TFG 604) #Mr 12:34| Thou art not far from the kingdom of God. Prejudice is the great obstacle to entering the kingdom. In proportion as we overcome it we draw near to God. And no man after that durst ask him any question. They found it expedient to keep silence when their questions only exposed their own shallowness, and made more conspicuous the supreme wisdom of Jesus. (TFG 604) #Mr 12:35| CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A.D. 30.) D. JESUS' QUESTION WHICH NONE COULD ANSWER. #Mt 22:41-46 Mr 12:35-37 Lu 20:41-44| How say the scribes that the Christ is the Son of David? They had questioned him seeking to expose his lack of wisdom, but the question of Jesus was devoid of retaliation. It was asked to teach a most important lesson. See TFG "#Mt 22:42|". (TFG 605) #Mr 12:36| For David himself said in the Holy Spirit, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet. The quotation is from #Ps 110:1|. This Psalm speaks of the Messiah as the Lord of David, and other Scriptures call him David's son. The context here shows that the rabbis of that day accepted this Psalm as written by David and as Messianic in meaning. Since then the Jews have denied that the Psalm is Messianic, and that it was written by David; some saying that Abraham, and others that Hezekiah, wrote it. So also the Scriptures describe Christ as conquering yet suffering, as divine yet human, as dying yet living, as judged yet judging, etc. The Jewish rulers seem able to grasp only one side of the character of Christ as revealed either in his life or in the Scriptures, and hence they stumbled. (TFG 605-606) #Mr 12:37| And the common people heard him gladly. By all their questioning, the Jews had not been able to weaken public confidence in Christ. (TFG 606) #Mr 12:38| CX. JESUS' LAST DISCOURSE. DENUNCIATION OF SCRIBES AND PHARISEES. (In the court of the Temple. Tuesday, April 4, A.D. 30.) #Mt 23:1-39 Mr 12:38-40 Lu 20:45-47| Beware of the scribes. See TFG "#Mt 23:2|". Who desire to walk in long robes. This robe was a professional dress, as marked as that worn by priests and kings. It showed that its wearer was professionally religious. And to have salutations in the marketplaces. See TFG "#Lu 11:43|". (TFG 607) #Mr 12:39| And chief seats in the synagogues. See TFG "#Lu 11:43|". And chief places at feasts. See TFG "#Lu 14:7|". #Mr 12:40| They that devour widows' houses. It is doubtful in what way the Pharisees devoured widows' houses, or property. Godet suggests that they extorted presents under pretense of interceding for them in their prayers, and Lightfoot thinks that they got the goods of widows "by subtle attractives," and by the management of their estates as judges, and as men acquainted with the law and therefore fit to administer estates. As to the particular blackness of the crime of robbing widows, see #Ex 22:22-24 De 27:19|. And for a pretence make long prayers. According to the later rabbinical teaching it is urged that a rabbi should pray one hour, and that he should meditate for an hour before and an hour after prayer. On days when they carried out this rule and the other rule which required three seasons of prayer a day, they would spend nine hours in prayer. But this was no doubt one of the cases where they said and did not (#Mt 23:3|). These shall receive greater condemnation. For thus making their religion a cloak for their vices they would be more severely punished. (TFG 607-608) #Mr 12:41| CXI. OBSERVING THE OFFERINGS AND WIDOW'S MITES. (In the Temple. Tuesday, April 4, A.D. 30.) #Mr 12:41-44 Lu 21:1-4| And he sat down over against the treasury. It is said that in the court of the women there were cloisters or porticos, and under the shelter of these were placed thirteen chests with trumpet-shaped mouths into which offerings might be dropped. The money cast in was for the benefit of the Temple. An inscription on each chest showed to which one of the thirteen special items of cost or expenditure the contents would be devoted; as, for the purchase of wood, or gold, or frankincense, etc. And beheld how the multitude cast money into the treasury. We should remember this calm inspection of our Lord when we are about to make an offering to his work. He is by no means indifferent as to our actions. (TFG 611-612) #Mr 12:42| And there came a poor widow, and she cast in two mites, which make a farthing. The lepton or mite was worth one-fifth of a cent. It was a Greek coin, and the kodrantes or farthing was a Roman coin. It is suggested that she might have retained one of the coins, since she had two. (TFG 612) #Mr 12:43| And he called unto him his disciples. He had found an object lesson which he wished them to see. This poor widow cast in more than all they that are casting into the treasury. We are disposed to measure the value of actions quantitatively rather than qualitatively. Moreover, we are better judges of actions than of motives, and can see the outward conduct much clearer than the inward character. God, therefore, in his word, constantly teaches us that he looks rather upon the inward than the outward. (TFG 612) #Mr 12:44| But she of her want did cast in all that she had, even all her living. In this case, the value of the woman's gift was measured, not by quantity, but its quality; in quantity it was two mites, in quality it was the gift of all she had. From considering the corrupt character of the Pharisees, Jesus must have turned with pleasure to look upon the beautiful heart of this devout widow. (TFG 612) #Mr 13:1| CXIII. DESTRUCTION OF JERUSALEM FORETOLD. #Mt 24:1-28 Mr 13:1-23 Lu 21:5-24| And as he went forth out of the temple. Leaving it to return no more. Teacher, behold, what manner of stones and what manner of buildings! The strength and wealth of the temple roused the admiration of the Galileans. The great stones in its fortifications promised safety from its enemies, and the goodly offerings bespoke the zeal of its friends. According to Josephus, some of the stones were nearly seventy feet in length, twelve feet in height, and eighteen feet in breadth. The same historian tells us of the gifts or offerings which adorned it: crowns, shields, goblets, chain of gold present by Agrippa, and a golden vine with its vast clusters which was the gift of Herod. The Temple was built of white limestone, and its beauty and strength made it admired of all nations. It took forty-six years to finish, and ten thousand skilled workmen are said to have been employed in its construction. (TFG 619-620) #Mr 13:2| There shall not be left here one stone upon another, which shall not be thrown down. In the very hour when the disciples exulted in the apparent permanency of their glorious temple, Jesus startled them by foretelling its utter destruction, which, within forty years, was fulfilled to the letter. The emperor Vespasian, and his son Titus, after a three years' siege, took Jerusalem and destroyed its temple, A.D. 70. Of the temple proper not a vestige was left standing, but the vast platform upon which it stood, composed partly of natural rock and partly of immense masonry, was for the most part left standing. The destruction of the city and temple, however, was so complete that those who visited it could hardly believe that it had ever been inhabited (Josephus, The Wars of the Jews, 7.1). (TFG 620) #Mr 13:3| And as he sat on the mount of Olives over against the temple. He was in the middle portion of the mountain, for that is the part which is opposite the temple. Peter and James and John and Andrew. On this occasion Andrew was in company with the chosen three when they were honored by a special revelation, but is put last as being the least conspicuous of the four. (TFG 620) #Mr 13:4| Tell us, when shall these things be? and what shall be the sign when these things are all about to be accomplished? See also #Mt 24:3 Lu 21:7|. Dismayed by the brief words which Jesus had spoken as he was leaving the temple, these four disciples asked for fuller details. Their question is fourfold. 1. When shall the temple be destroyed? 2. What shall be the signs which precede its destruction? 3. What shall be the sign of Christ's coming? 4. What shall be the sign of the end of the world? Jesus had said nothing of his coming nor of the end of the world; but to these four disciples the destruction of the temple seemed an event of such magnitude that they could not but associate it with the end of all things. Jesus deals with the first two questions in this section, and with the two remaining questions in Section CXIV. See TFG "#Mr 13:24|". (TFG 620-621) #Mr 13:6| Many shall come in my name. Claiming his name. Saying, I am he. The first sign of approaching destruction would be the appearance of false Christs. These would boldly claim the title, and assert that the time for the setting up of the eternal kingdom had arrived. We have no direct history of the appearance of such persons, the nearest approach to it being the parties mentioned by Josephus (The Antiquities of the Jews, 20.5.1; 8.6.10; The Wars of the Jews, 2.13.4,5). But as these men left no institutions or followers, it is quite natural that they should be overlooked or dropped by historians. Nothing is more natural, however, than that the excitement attendant upon the ministry of Jesus should encourage many to attempt to become such a Christ as the people wanted. The Gospels show so widespread a desire for a political Christ that the law of demand and supply would be sure to make many such. (TFG 621) #Mr 13:7| And when ye hear of wars and rumors of wars, be not troubled: these things must needs come to pass. Wars and rumours of wars would be the second sign, but Christians in Jerusalem could rest there in safety until a more definite token bid them depart. Of course the wars here mentioned were only such as threatened particularly to affect the Jews, for the trouble coming upon the Jews was the subject of discourse. Alford, in commenting on this paragraph, takes the pains to enumerate three threats of war made against the Jews by as many Roman emperors and three uprisings of Gentiles against Jews in which many thousands of the latter perished. But the end is not yet. The destruction of the temple. (TFG 621-622) #Mr 13:8| There shall be earthquakes in divers places; there shall be famines. Great natural disturbances would constitute the third sign. That these preceded the destruction of Jerusalem, there is abundant historic evidence. Alford enumerates the earthquakes as follows: 1. A great earthquake in Crete, A.D. 46 or 47. 2. One at Rome when Nero assumed the manly toga, A.D. 51. 3. One at Apamaea in Phrygia, mentioned by Tacitus, A.D. 53. 4. One at Laodicea in Phrygia, A.D. 60. 5. One in Campania, A.D. 62 or 63. There were an indefinite number of famines referred to by Roman writers, and at least one pestilence during which thirty thousand perished in Rome alone. All these signs are mentioned by unbelieving writers such as Josephus, Tacitus, Suetonius, Philostratus, and Seneca, who speak of them because of their importance and not with any reference to the prophecy of Christ. (TFG 622) #Mr 13:9| For they shall deliver you up to councils, etc. A fourth sign which they needed to heed particularly would be an outbreak of persecution. The Book of Acts furnishes an abundant evidence of the fulfillment of these details. The civil and ecclesiastical authorities (synagogues and kings) united to oppress the church. See #Ac 4:3 5:18,40 7:59 8:3 12:1,2 14:19 16:19-24 22:30 24:1 25:2,3|. Peter, James the elder and James the younger, and Paul, and doubtless many more of the apostles suffered martyrdom before the destruction of the temple. Tacitus bears testimony to the hatred and blind bigotry of the age when he speaks of Christians as "a class of men hated on account of their crimes" (Annals, 15.44). See also Suetonius (Lives of the Caesars, "Nero," 16), and Pliny (Epistles, 10.97). For comments on a similar passage, see TFG "Mt 10:17" and see TFG "Mt 10:18". And in synagogues. See TFG "#Mr 1:39|". (TFG 622-623) #Mr 13:10| And the gospel must first be preached unto all the nations. Paul says that this was done (#Col 1:23|). Of course the language of both Jesus and Paul must be understood with reference to the geography of the earth as then known. Paul's declaration was written about the year A.D. 63, or seven years before the destruction of Jerusalem. His meaning is not that every creature had actually heard the gospel, but that each had been given an opportunity to hear because the gospel had been so universally preached. (TFG 623) #Mr 13:11| For it is not ye that speak, but the Holy Spirit. See #Mt 10:19 Lu 12:11|. This is the third time Jesus has given this promise. (TFG 623) #Mr 13:12| And brother shall deliver up brother to death, etc. Hatred against Christianity would prove stronger than all family ties. See TFG "#Mt 10:21|". (TFG 624) #Mr 13:13| And ye shall be hated of all men for my name's sake. See TFG "#Mt 10:22|". But he that endureth to the end. That is, to his death. See TFG "#Mt 10:22|". (TFG 624) #Mr 13:14| The abomination of desolation. See #Da 11:31|. See TFG "#Mr 13:19|". (Let him that readeth understand), then let them that are in Judaea flee unto the mountains. Matthew also gives a similar parenthesis (#Mt 24:15|). If the words in parentheses were spoken by our Lord, they would constitute an exhortation to understand the prophecy of Daniel, and would be unnecessary, since our Lord's application of the prophecy explains it. The words are, therefore, exhortations by the Evangelists Matthew and Mark, bidding their readers take heed to this part of the prophecy (which constituted the last sign, and, therefore, the final warning). That they might not share in the bitter fate impending over Jerusalem and Judaea if they chanced to be in either in the hour of judgment. (TFG 624-625) #Mr 13:15| Let him that is on the housetop not go down, etc. See TFG "#Lu 17:31|". #Mr 13:17| But woe unto them that are with child and to them that give suck in those days! Because their condition would impede their flight. (TFG 625) #Mr 13:18| And pray ye that it be not in the winter. Because the flight will be so precipitate that it would necessitate much exposure to the weather, sleeping under the open heaven, etc. (TFG 626) #Mr 13:19| For those days shall be tribulation, such as there hath not been the like from the beginning of the creation which God created until now, and never shall be. These words spoken before the event are strikingly verified by the statements of Josephus written after it: "No other city ever suffered miseries, nor did any age, from the beginning of the world, ever breed a generation more fruitful in wickedness that this was." And again: "If the miseries of all mankind from the creation were compared with those which the Jews then suffered, they would appear inferior." The promise that there shall be no days like it of course excludes the terrors and miseries of the judgment day, since it belongs to celestial rather than terrestrial history. Having now the whole paragraph before us, we are ready to discuss the phrase "abomination of desolation" mentioned in #Mr 13:14 Mt 24:15|. Taking it in connection with the entire paragraph, we can readily see, 1. That it was a sign practically simultaneous with the compassing of Jerusalem by the Roman army. 2. That it was a clearly marked sign which was to be followed by immediate flight, even if the day of its appearing should chance to be the Sabbath--a flight so sudden that a man must not stop to enter his house or get his coat. Now, some translate the phrase "abomination of desolation" (or "abomination that causeth desolation," for it may be so translated) as referring to the crimes of the zealots, a faction in Jerusalem, who took possession of the temple and profaned its sanctuary by using it as a fort, thus making themselves an abomination in the eyes of the Jews by polluting God's house and entering where they had no right to enter. But a long interval intervened between this evil deed of theirs and the coming of the Romans, during any day of which a Christian might have taken his departure after the most leisurely manner. Others take the phrase as referring to the entrance of the triumphant Roman army upon the temple courts; but as this was one of the last scenes of the prolonged siege, it could not properly be coupled with the encompassing Roman army. Meyer, aware of this difficulty, takes the position that there were two flights prescribed by Jesus, one from Jerusalem at the time when the Romans appeared, and the other from Judaea at the time when the temple fell. But the language used by Luke (#Lu 21:20,21|) forbids us to make the flight from Judaea subsequent to the flight from Jerusalem, for both flights were to begin when the Romans appeared. Again it should be noted that the phrase "the holy place" is apt to mislead, especially when coupled with Mark's "where it ought not." The words when seen in English cause us to think of some person or thing polluting the sanctuary of the temple by standing in its holy place. But it is evident that the words do not refer to the temple at all. When the New Testament speaks of the holy place in the temple it styles it en too hagioo ("in the holy"), while the words here are en topoo hagioo ("in a place holy"). Moreover, after a careful perusal of the Septuagint, we are persuaded that they used the two terms to distinguish between the holy place in the sanctuary and other holy places, a distinction which the Revised Version recognizes (#Le 6:16,26,27|, etc.). As none but priests could enter the holy place, it is evident that another is meant at #Ps 24:3|; but in this place the Septuagint gives us en topoo hagioo. We, therefore, conclude that in this place Matthew uses the term "holy place" to designate the holy territory round about the Holy City, and that the combined expression of Matthew and Mark signifies the investiture of the city by the Roman armies and is equivalent to the plainer statement made by Luke. The Roman armies were fittingly called the abomination of desolation, because, being heathen armies, they were an abomination to the Jews, and because they brought desolation upon the country. The sight of them, therefore, became the appointed sign for Christians to quit the city. (TFG 627-628) #Mr 13:20| And except the Lord had shortened the days, no flesh would have been saved. Since the Lord is speaking to the Jews, this means that if God had not shortened the siege and restrained the Romans, they would have exterminated the Jewish race. But for the elect's sake, whom he chose, he shortened the days. Since the term "elect" in #Mt 24:24,31| evidently means Christians, it doubtless means that here, though it may mean that God spared a remnant of the Jewish people because he had covenanted with the patriarchs that they should be his chosen people, for the Jews are also God's elect (#Ro 11:28,29|). Moreover, it should be noted that there were few, if any, Christians remaining in the city, and that those who were spared were spared as Jews without discrimination. (TFG 628) #Mr 13:21| And then if any man shall say unto you, Lo, here is the Christ; or, Lo, there; believe it not. Christ warns his followers: 1. Not to be deceived by spurious Christs. 2. Not to believe that he himself has again appeared. This latter warning is further enforced by what follows (#Mt 24:26-28|). (TFG 628) #Mr 13:22| For there shall arise false Christs and false prophets, etc. For accounts of these lying prophets who appeared before and during the siege, see Josephus, The Wars of the Jews, 4; 5; 6. See TFG "#Mt 24:11|". #Mr 13:24,25| CXIV. THE SECOND COMING OF CHRIST. #Mt 24:29-51 Mr 13:24-37 Lu 21:25-37| The sun shall be darkened, and the moon shall not give her light. The language is that of the ancient prophets. See #Am 8:9 Joe 2:30,31| #Eze 32:7,8|. Compare also #Re 6:12-14|. Some regard the language as metaphorical, indicating the eclipse of nations and the downfall of rulers, but there are many similar passages of Scripture which constrain us to regard the language here as literal rather than figurative. See #2Pe 3:10 Heb 1:12 Re 20:11|. (TFG 630) #Mr 13:25| And the stars shall be falling from heaven, and the powers that are in the heavens shall be shaken See TFG "#Mt 24:30|". #Mr 13:27| And then shall he send forth the angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. We are not told why angels are used on this occasion, but they appear to be employed in all the great operations of Providence (#Mt 13:41|). The phrases "four winds," etc., indicate that the angelic search shall extend over the entire globe. The language is that which was then used when one desired to indicate the whole earth. It is based upon the idea which then prevailed that the earth is flat, and that it extends outward in one vast plain until it meets and is circumscribed by the overarching heavens. (TFG 631) #Mr 13:28| Ye know that the summer is nigh. As the change of the season in the natural world has its preliminary signs, so the change of conditions in the spiritual realm has its premonitory symptoms. When men see the symptoms which Jesus has described, they will recognize that changes are coming as to the nature of which they can only guess. (TFG 631) #Mr 13:29| Even so ye also, when ye see these things coming to pass, know ye that he is nigh, even at the doors. But the Christian is informed that these changes indicate the coming of the Son of God--a change from a worse to a better season. (TFG 631) #Mr 13:30| This generation shall not pass away, until all these things be accomplished. Commentators differ widely as to the import of these words. Godet is so perplexed by them that he thinks they refer to the destruction of Jerusalem, and have been misplaced by the Evangelist. Cook straddles the difficulty by giving a dual significance to all that our Lord has said concerning his coming, so that our Lord in one narrative speaks figuratively of a coming in the power of his kingdom before, during, and right after the destruction of Jerusalem, and literally of his final coming at the end of the world. But this perplexing expression under this theory refers exclusively to the figurative and not to the literal sense of the passage. The simplest solution of the matter is to take the word "generation" to mean the Jewish family or race--and the word does mean race or family (#Lu 16:8|). Thus interpreted, the passage becomes a prophecy that the Jewish people shall be preserved as such until the coming of Christ. The marvelous and almost miraculous preservation of the racial individuality of the Jews, though dispersed among all nations, might well become the subject of prophecy, especially when Jesus had just spoken of an event which threatened their very extermination. (TFG 631-632) #Mr 13:31| Heaven and earth shall pass away: but my words shall not pass away. The disciples had regarded the temple as so permanent that they found it hard to conceive that Christ's words could be fulfilled with regard to it; but he assures them that his predictions and prophecies are the stable and imperishable things. That even the more permanent structure of the heavens is not so abiding as his utterances. (TFG 632) #Mr 13:32| But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father. These words indicate the profound secrecy in which God has concealed the hour of judgment. It is concealed from all people, that each generation may live in expectation of its fulfillment, and we are to watch for the signs, though we may not fully know the times. They also indicate that either by reason of his assumption of our human nature, or by a voluntary act on his part, the knowledge of Jesus became in some respects circumscribed. They also suggest that it is not only idle, but also presumptuous, for men to strive to find out by mathematical calculation and expositions of prophecy that which the Son of God did not know. (TFG 632-633) #Mr 13:34| It is as when a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch. Under the figure of the householder and the thief, Jesus appealed to the sense of danger, and under the figure of the servant he appealed to the sense of duty. Under this figure of the porter he appealed to the sense of loyalty. The porter's desire to honor his lord was to make him so vigilant that he would open the door at once upon his lord's appearing. (TFG 634) #Mr 13:35| Whether at even, or at midnight, or at cockcrowing, or in the morning. The night was then divided into four watches. See TFG "#Lu 12:38|". Jesus may here refer either to the duration of the world or to the life of the individual. He divides either period into four sections, in accordance with the night watches which were so fully associated with watchfulness. (TFG 634) #Mr 13:37| And what I say unto you I say unto all, Watch. This warning message was not for the apostles alone, but for all disciples. (TFG 634) #Mr 14:1| CXVI. JESUS PREDICTS, THE RULERS PLOT FOR, AND JUDAS BARGAINS FOR HIS DEATH. (Mount of Olives, Bethany, and Jerusalem. Tuesday after sunset, which Jews regarded as the beginning of Wednesday.) #Mt 26:1-5,14-16 Mr 14:1,2,10,11 Lu 22:1-6| Now after two days was the feast of the passover and the unleavened bread. We may regard Jesus as having entered the temple Tuesday morning, and as having taught there until the evening. {*} He then retired to the slopes of Olivet and delivered the discourse which occupies Sections CXIII.-CXV. The discourse finished, it is likely that he arose about or a little after sunset (which the Jews reckoned as Wednesday) and proceeded on his way to Bethany, where he remained until late Thursday afternoon. On his way to Bethany he spoke the words of this section. The two days mentioned are Wednesday and Thursday. The passover was eaten Thursday night after sunset, which the Jews reckoned as Friday. For a full discussion of the time when the Passover was eaten, see Andrews' Life of Christ, pp. 423-460. On the feast, see TFG "Mr 14:12". And the chief priests and the scribes sought how they might take him with subtlety, and kill him. See TFG "#Mr 14:2|". {*} NOTE.--If this had been Tuesday, he would have said "after three days," as is the case of the resurrection. In all such expressions the remaining part of the present day was counted as one.--J. W. McG. (TFG 641-642) #Mr 14:2| Not during the feast, lest haply there shall be a tumult of the people. They knew that there were many at the feast from Galilee, and other sections of the country where Jesus ministered; and, judging by the demonstration made at the triumphal entry, they felt that there were plenty to take arms in Jesus' behalf. The sense of their council, therefore, seemed to be that if Jesus could be taken by subtlety--that is, arrested privately--he might be taken during the feast. But if he had to be arrested publicly, then it was better to postpone his apprehension until after the feast. The treachery of Judas caused them to adopt the former course. (TFG 642) #Mr 14:3| CIV. JESUS ARRIVES AND IS FEASTED AT BETHANY. (From Friday afternoon till Saturday Night, March 31 and April 1, A.D. 30.) #Joh 11:55-12:11 Mt 26:6-13 Mr 14:3-9| And being in Bethany. At this place Matthew and Mark insert the account of the supper given to Jesus in the house of Simon the leper (#Mt 26:6-13 Mr 14:3-9|). They do this because the treacherous determination of Judas was formed at it and dates from it. The rebuke of the Lord then administered, or the desire to reimburse himself for the price of the ointment, which Mary expended, and which he felt that he ought to have had, or some other reasons, evidently induced him at that time to decide upon our Lord's betrayal. Since then he had been seeking opportunity to betray the Master. In the house of Simon the leper. Who Simon the leper was is not known. It is not unlikely that he was one whom Jesus had healed, and that he united with the household of Lazarus (#Joh 12:2|) in a joint effort to show gratitude unto the Lord for his goodness to this group of his friends. There came a woman. Mary, the sister of Lazarus. See #Joh 12:3|. Having an alabaster cruse of ointment of pure nard very costly. Nard was a liquid perfume distilled from some odorous plant or plants and mingled with oil. It was sealed in flasks or alabaster boxes and imported from the far East. And she brake the cruse, and poured it over his head. The cruse seems to have been a long-necked flask sealed with wax so tightly as to necessitate it being broken to extract the nard. These flasks were tasteful and costly objects such as women delight to possess. Many of them were so delicate that Pliny compares them to closed rosebuds, and the same writer, speaking of nard, reckons it as an instance of excessive luxury to anoint the feet or ankles with it. (TFG 642, 569-570) #Mr 14:4| But there were some that had indignation among themselves. The disciples. See #Mt 26:8|. (TFG 570) #Mr 14:5| For this ointment might have been sold for above three hundred shillings, and given to the poor. And they murmured against her. It seems very likely that this murmuring was started by Judas Iscariot, for the murmurers fall in with his notions that the price of the ointment should be deposited in the poor fund (#Joh 12:4,5|). It is a singular thing that Jesus permitted a thief to occupy the office of treasurer. It is probable that Judas was honest when he was called to serve, but that same management and spirit of economy which made him fit for the place ruined him when he got it. Thus our strong points are often our weakest. The price of the pound of nard would be about fifty-one dollars of our money, but the purchasing power of money was then nearly ten times as great as it is now. The price here named agrees almost exactly with the figures at which Pliny rates the most costly nard. (TFG 570) #Mr 14:6-8| But Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. See TFG "#Joh 12:7|". The words of Jesus about the ointment (#Mt 26:10-12 Mr 14:6-8 Joh 12:7-8|) taken as a whole may be construed thus: "The sorrows of my coming passion oppress me (#Mt 26:38|), and Mary, conscious of that sorrow, wishes to cheer me with the evidence of love and gratitude. She sympathizes with me as I approach the shadow of death, and anoints me beforehand for the burial. You do not begrudge what is given to the dead. You do not censure as extravagant what is spent for the embalming of a dear one. You yourselves would be ready enough to anoint me in this same manner after I am dead. So do not censure her because in the fullness of her sympathy she has anticipated the coming catastrophe and has anointed me beforehand." (TFG 571) #Mr 14:7| For ye have the poor always with you, and whensoever ye will ye can do them good: but me ye have not always. There would be plenty of opportunities in which to do good to the poor. The time for conferring a personal benefit upon Christ in the flesh was now limited to seven days. Thereafter gifts could only be given to Christ by bestowing them upon the poor. (TFG 571) #Mr 14:9| Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her. Jesus here makes prominent the different estimates which God and man place upon the same acts. That which the disciples had censured as a waste and that which they had regarded as worthy of rebuke was in his sight an action fit to be kept in everlasting remembrance as a model for the conduct of future generations throughout the whole earth, and he accordingly decreed that it be so kept in mind. (TFG 571-572) #Mr 14:10| Judas Iscariot, he that was one of the twelve. See TFG "#Mr 3:19|" and see TFG "Joh 6:71". Went away unto the chief priests, that he might deliver him unto them. It is probable that the proposal to sell his Master was made by Judas to individual members of the Sanhedrin (#Lu 22:4|), and that this proposal was one of the moving causes leading to the assembling of the council. The language at #Mt 26:15| implies that Judas appeared before the council and bargained openly with it. (TFG 643) #Mr 14:11| And they, when they heard it, were glad, and promised to give him money. The amount paid him was about fifteen dollars of our money. It was indeed a low price for so base a deed, but from the language used it may be fairly implied that it was but the earnest money of a larger sum. But Judas evidently hardened himself, and shut out all thought as to anything save the actual labor involved. Viewed thus, his task was neither difficult nor dangerous. See TFG "#Mt 26:15|". And he sought how he might conveniently deliver him unto them. He soon found his opportunity. He bargained on Tuesday night and fulfilled his contract on Thursday night. Or, as the Jews reckoned time, he agreed in the beginning of Wednesday and fulfilled his covenant on the beginning of Friday. (TFG 643) #Mr 14:12| CXVII. PREPARATION FOR PASSOVER. DISCIPLES CONTEND FOR PRECEDENCE. (Bethany to Jerusalem. Thursday afternoon and, after sunset, beginning of Friday.) #Mt 26:17-20 Mr 14:12-17 Lu 22:7-18,24-30| And on the first day of unleavened bread. See TFG "#Lu 2:43|". Leaven was to the Jew a symbol of corruption and impurity, because it causes bread to become stale. The feast of unleavened bread began properly on the fifteenth of Nisan, and lasted seven days, but this was the fourteenth Nisan, the day on which the paschal lamb was slain. However, it was common to blend the slaying of the passover, the passover feast and the feast of the unleavened bread, and to look upon all three as one great festival, and to use the names passover and unleavened bread interchangeably to describe the entire eight days. This appears from the writings of Josephus, who sometimes reckons the feast as beginning on the fifteenth (The Antiquities of the Jews, 3.10.5) and again as beginning on the fourteenth (The Wars of the Jews, 5.3.1). He also sometimes reckons the feast as lasting seven days (The Antiquities of the Jews, 3.10.5) and again he reckons it as lasting eight days (The Antiquities of the Jews, 3.15.1). The Rabbinists say that all the leaven was carefully removed from the houses on the evening before the fourteenth Nisan. To the present day leaven is removed from the houses of the Jews on the night between the thirteenth and fourteenth. Hence the day could be very fittingly called "the first day of unleavened bread." His disciples say unto him. As the head of the household. Where wilt thou that we go and make ready that thou mayest eat the passover? It required considerable preparation. The lamb must be slain in the temple, roasted, and unleavened loaves, wine, and bitter herbs, etc., must be provided (#Ex 12:8|), and a room for the feast must be secured. (TFG 644-645) #Mr 14:13| And he sendeth two of his disciples. It is not improbable that Jesus let Peter and John (#Lu 22:8|) thus find the place that Judas might not know its whereabouts in time to bring the officers of the Sanhedrin so as to interrupt the feasts which meant so much to him and to his church. (TFG 645) #Mr 14:14| Say to the master of the house, etc. It was customary for the residents of Jerusalem to open their houses for guests during this feast, and therefore Jesus might have presumed on the hospitality of almost anyone; but the probability is that the man to whom he sent this message was an acquaintance and a friend. (TFG 645) #Mr 14:17| And when it was evening he cometh with the twelve. The law required that the paschal lamb should be slain "between the evenings." The Jews reckoned the two evenings as from three o'clock to sunset, and from sunset to nine o'clock, which was the end of the first watch. But Josephus tells us that the lambs were killed from the ninth to the eleventh hours, or between the hours of three and five. It would take some time to dress the lamb and to roast it, so that it must have been about sundown or shortly afterward when Jesus and his disciples sat down to the feast. (TFG 645-646) #Mr 14:18| CXIX. JUDAS' BETRAYAL AND PETER'S DENIAL FORETOLD. (Jerusalem. Evening before the crucifixion.) #Mt 26:21-25,31-35 Mr 14:18-21,27-31 Lu 22:21-23,31-38| #Joh 13:21-38| One of you shall betray me, even he that eateth with me. The foreknowledge of Judas' crime did not relieve the Lord from the sting of it. By the use of the word "betray" Jesus revealed to Judas that he had perfect knowledge of the peculiar crime which he was about to commit. To induce repentance the enormity of the crime is pointed out in two ways: 1. It was the act of one, an act in which no other could be found willing to have a part. 2. It was the act of one whose hand rested on the table, who was admitted to the closest intercourse and fellowship. (TFG 652) #Mr 14:19| They began to be sorrowful. That the Lord should be betrayed was sorrow enough, but that one of the twelve should do the deed was an added grief. Is it I? The form of the question in the Greek indicates that it expects "No" for an answer, so that it may be rendered, "Surely it is not I?" (TFG 652) #Mr 14:20| It is one of the twelve, he that dippeth with me in the dish. According to Oriental custom, knives and forks were not used. One dish served to hold the sop for several people, that they might dip their bread into it. In so large a company, two or three bowls would be used for convenience' sake. The words of Jesus, therefore, limited the circle of accused ones from twelve to four or five, and also further emphasized the tender and close intimacy between the traitor and the Master. (TFG 652) #Mr 14:21| For the Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born. Jesus was following with unfaltering step the path of suffering marked out by the prophets. But this fact in no way exculpated the authors of his death. The prophecies referred to are many. As examples, see #Ps 22:1 Isa 53:1-12|. The woe pronounced upon Judas was no vindictive or vengeful wish; it is the solemn announcement of the divine judgment. The words of Jesus stop the mouths of the apologists for Judas. When the judge thus speaks in condemnation, who shall presume to argue in extenuation? (TFG 652-653) #Mr 14:22| CXX. THE LORD'S SUPPER INSTITUTED. (Jerusalem. Evening before the crucifixion.) #Mt 26:26-29 Mr 14:22-25 Lu 22:19,20 1Co 11:23-26| 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. As only unleavened bread was eaten during the paschal supper, that kind of bread must have been used by our Lord, and it is fitting that it should still be used by us in keeping the Lord's Supper, not only for propriety's sake, but because that bread which is emblematic of purity is most suitable to represent the body of the sinless Christ. The Catholics and some few others take our Lord's words literally when he says, "This is my body." On this they found the doctrine of transubstantiation, that is, that the bread and the wine become literal body and blood when blessed by the priest. There are many weighty arguments against such a doctrine, but the main one for it is found in the words of our Lord. But Jesus could not have meant them literally, for his body was untouched and his blood unshed on this occasion when he spoke them. Moreover, in #Mr 14:25|, Jesus calls the wine "the fruit of the vine," when, according to the theory of transubstantiation, it had been turned into blood and hence was not wine at all. (TFG 658) #Mr 14:23| And he took the cup. Wine, mingled with water, was drunk during the paschal supper. Jesus took a cup of this for his new institution. But the word "wine" is nowhere used in any of the accounts of the Lord's Supper, the terms "cup" and "fruit of the vine" being employed in its stead. Those, therefore, who choose to use unfermented grape juice are guilty of no irregularity. See TFG "#Lu 22:20|". (TFG 658) #Mr 14:24| This is my blood of the covenant. #Jer 31:31-34|. It was the practice of Eastern peoples to use blood in making any pact or covenant (#Ex 24:6-8|). Christ represents himself as the victim from whence the blood was to be taken to ratify or seal the new covenant, and he makes the cup the symbol of that blood. A full discussion of the old and new covenants will be found in the Book of Hebrews. We may, however, sum them up by saying that the old covenant promised the land of Canaan and Christ in the flesh to the Israelites, while the new covenant promises heaven and Christ in glory to the Christian. Which is poured out for many. It is explicitly stated elsewhere that Christ died for all (#Heb 2:9 2Co 5:14,15|), and the word "many" is used, not to contradict, but to emphasize the fact. When the persons included are contemplated individually, the term many is employed on account of the vast number of them; for no man can number the individuals for whom Christ died. But when they are contemplated under the feebler conception of the whole, the term all is employed. (TFG 658-659) #Mr 14:25| I shall no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God. In speaking of this future drinking of the fruit of the vine Jesus does not mean literal wine, for he does not drink literal wine with his disciples in the kingdom as it now is, nor will he do so in the eternal kingdom. The term "drink," therefore, is used figuratively for that communion which Jesus has with his disciples while they are drinking the wine of the Lord's Supper. The term new is most naturally understood as modifying wine, but as the wine of the supper is not necessarily new wine, we think it rather indicates the new method of drinking wine just described. (TFG 660) #Mr 14:26| CXXIII. GOING TO GETHSEMANE, AND AGONY THEREIN. (A garden between the brook Kidron and the Mount of Olives. Late Thursday night.) #Mt 26:30,36-46 Mr 14:26,32-42 Lu 22:39-46 Joh 18:1| And when they had sung a hymn. The shadow of the cross did not quench the spirit of praise in Christ. (TFG 685) #Mr 14:27,28| All ye shall be offended: for it is written, I will smite the shepherd, and the sheep shall be scattered abroad. #Zec 13:7|. The scattering would take place after the return of the apostles to Galilee, and there after his resurrection, Jesus would gather them together as their shepherd. (TFG 655) #Mr 14:29| Although all shall be offended, yet will not I. Thus Peter repudiates the idea that he could not stand the test. (TFG 656) #Mr 14:30| Verily I say unto thee, that thou to-day, even this night, before the cock crow twice, shalt deny me thrice. Mark speaks of two cock-crowings and shows that the denial of Peter occurred between them (#Mr 14:68-72|). But Matthew, Luke, and John speak of but one cock-crowing and place the denial before it (#Mt 26:74 Lu 22:60| #Joh 18:27|). The discrepancy is not an important one. Luke and John look upon the night in its entirety and speak of the cock-crowing at three in the morning, the signal of the dawning day. Mark looks at the night in its details, and shows that the denials of Peter began at midnight, the time of the first cock-crowing, and were finished before the last, or about three in the morning. Peter appears to have been thunderstruck at this prediction, which showed the nature, the details, and the nearness of his sin. He lapsed into silence, and we hear no more from him during the discourses which followed. But he did not yield without one final protest, as the sequel shows. (TFG 656) #Mr 14:31| If I must die with thee, will not deny thee. According to Matthew's account these accusations of our Lord and protestations of Peter were taken up again after Jesus left the upper room and was on his way to Gethsemane. The reader may therefore conceive of them as occurring again in the opening lines of Section CXXIII. See TFG "#Mr 14:26|". (TFG 656-657) #Mr 14:32| And they come unto a place which was named Gethsemane. The name Gethsemane means a place of oil-presses, and hence it accords well with the name of the mountain at whose base it was situated. But the place was now a garden. It was about half a mile from the city, and from what Luke says (#Lu 21:37|), it seems that Jesus often resorted to it while in Jerusalem at the festivals. Compare also #Joh 18:2|. Sit ye here, while I shall pray. As the hour of trial and temptation came upon Jesus he fortified himself against it by prayer. And he bade his disciples do likewise (#Lu 22:40|), for his arrest would involve them also in temptations which he foresaw that they would not be able to withstand. (TFG 685) #Mr 14:33| And he taketh with him Peter and James and John, and began to be greatly amazed, and sore troubled. While seeking heavenly aid in this hour of extremity, our Lord also manifested his desire for human sympathy. All the eleven apostles were with him in the garden, and the three most capable of sympathizing with him were stationed nearer to him than the rest. (TFG 686) #Mr 14:34| My soul is exceeding sorrowful even unto death: abide ye here, and watch. The sequel shows that the phrase "even unto death" was no figure of rhetoric. The nervous prostration of Jesus was such as to endanger his life, and the watching of the apostles may have been doubly needful. Not only did he require their sympathy, but he may also have looked to them to render him assistance in the case of a physical collapse. (TFG 686) #Mr 14:35| And fell on the ground, and prayed. This posture was expressive of the most intense supplication. (TFG 686) #Mr 14:36| Abba, Father, all things are possible unto thee: remove this cup from me: howbeit not what I will, but what thou wilt. Much of mystery is found in all life, so it is small wonder if the dual nature of Jesus presents insoluble problems. It perplexes many to find that the divine in Jesus did not sustain him better during his trial in the garden. But we must remember that it was appointed unto Jesus to die, and that the divine in him was not to interfere with this appointment, or the approaches to it. For want, therefore, of a better expression, we may say that from the time Jesus entered the garden until he expired on the cross, the human in him was in the ascendant; and "being found in fashion as a man" (#Php 2:8|), he endured these trials is if wholly human. His prayer, therefore, is the cry of his humanity for deliverance. See TFG "#Mt 26:39|". Reminding the Father of the limitless range of his power, he petitions him to change his counsel as to the crucifixion of the Son, if his gracious purposes can be in any other way carried out. Jesus uses the words "cup" and "hour" (#Mr 13:35|) interchangeably. They are both words of broad compass, intended to include all that he would undergo from that time until his resurrection. They embrace all his mental, moral, physical, and spiritual suffering which we can discover, together with an infinite volume of a propitiatory and vicarious nature which lies beyond the reach of our understanding. The submission of Jesus was no new fruitage of his character; the prayer of the garden had been the inner purpose of his entire life (#Joh 5:30| and #Joh 6:38|). (TFG 686-687) #Mr 14:37,38| Simon, sleepest thou? couldest not thou watch one hour? Peter, having boasted of his loyalty (#Mr 14:29|), has his weakness pointed out and is further warned to be on his guard, since the weakness of his nature will not stand the coming strain. The slumber of the disciples was not through indifference; but was caused by the prostration of grief. When we remember the excitement which they had endured that night, the tender words spoken by Jesus, the sadness of which was intensified by the atmosphere of mystery which pervaded them, the beautiful and touching prayer, and lastly this agony in the garden, it is not to be wondered at that the apostles, spurred by no sense of danger, should succumb to the long-borne tension and fall asleep. Had they comprehended how much the Lord needed their wakeful sympathy as he came again and again seeking for it, they would probably have kept awake. (TFG 687-688) #Mr 14:39| And again he went away, and prayed, saying the same words. See TFG "#Mt 26:42|". #Mr 14:40| And they knew not what to answer him. They were ashamed of the stupor which had come upon them and knew not what apology to make for it. (TFG 688) #Mr 14:41| Sleep on now, and take your rest, etc. Our Lord's words are paradoxical. In our judgment the saying is best understood by regarding the first part of it as spoken from the Lord's viewpoint, while the latter part is spoken from the disciple's viewpoint. It is as if he said, "So far as I am concerned, you may sleep on and take your rest, for the time to be of comfort or assistance to me has wholly passed. But so far as you yourselves are concerned, you must arise and be going, because Judas with his band of temple police is upon us." (TFG 688) #Mr 14:43| CXXIV. JESUS BETRAYED, ARRESTED, AND FORSAKEN. (Gethsemane. Friday, several hours before dawn.) #Mt 26:47-56 Mr 14:43-52 Lu 22:47-53 Joh 18:2-11| Cometh Judas, one of the twelve, and with him a multitude with swords and staves, from the chief priests and the scribes and the elders. The presence of Judas is mentioned by each Evangelist. His treachery made a deep impression upon them. The arresting party which accompanied Judas consisted of the band of officers and men from the temple guard or Levitical police, Pharisees, scribes, servants, chief priests, captains of the temple and elders. (TFG 689) #Mr 14:44| Now he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that is he; take him, and lead him away safely. Some place this event before #Joh 18:2-9|. It comports better with the fitness of things to place it here. Jesus made Judas feel his utter nothingness, and his worthlessness even as a betrayer. Before Judas can in any way identify Jesus, the Lord had twice declared himself to be the party whom they sought (#Joh 18:6,8|). On the betrayal kiss, also see TFG "Lu 7:45". (TFG 690) #Mr 14:45| And kissed him. See TFG "#Lu 22:48|". #Mr 14:46| And they laid their hands on him, and took him. The sight of Judas touching him no doubt reassured them, and they laid hands on Jesus. (TFG 691) #Mr 14:47| But a certain one of them that stood by drew his sword, and smote the servant of the high priest, and struck off his ear. We have seen that the apostles were but scantily armed, there being only two swords in their possession (#Lu 22:38|). Peter evidently carried one of these, and stood ready to make good his boast that he would suffer, and, if need be, die in his Lord's service (#Mr 14:31|). He evidently struck a downward blow at Malchus' head, and Malchus would have been killed had he not dodged. (TFG 691) #Mr 14:48,49| And Jesus answered and said unto them. Are ye come out, as against a robber, with swords and staves to seize me? The party which came to arrest Jesus was large. See #Lu 22:52|. The word "band" used by John (#Joh 18:3|) to describe part of it is speira, which is the Greek name for the cohort, a division of the Roman army which in the time of Augustus contained five hundred fifty-five men. Ten cohorts, or a legion, were usually quartered in the castle Antonia, at the northwest corner of the temple enclosure. That the whole cohort was present is not likely (#Mt 27:27|), but there was a large enough body to represent it. The Evangelists therefore properly style it a great multitude (#Mt 26:47 Mr 14:43 Lu 22:47|). Moreover, it was a motley crowd. Its strength and diversity suggest the fear that Jesus might miraculously defend himself. Each part of the crowd found courage in the strength possessed by the other part, the priests relying upon the solidity of the soldiers, the soldiers superstitiously trusting to some spiritual power residing in the priests, etc. Now, because of these fears, the preparation was as great as if some band of robbers was to be taken. The questions of Jesus, therefore, show two facts: 1. By their extensive preparation the rulers bore an unintentional testimony to his divine power. 2. By their failure to arrest him openly in the temple (#Mr 14:49|), they bore witness to his innocence. (TFG 692-693) #Mr 14:49| I was daily with you in the temple teaching, and ye took me not: but this is done that the scriptures might be fulfilled. With his divinity and his innocence, therefore, Jesus challenges them, referring to their own conduct for testimony thereto. In conclusion, he cites them to the Scriptures which they were fulfilling (#Ps 22:6 Isa 53:7|). Our Lord's dual reference to the Old Testament at this sacred time should cause us to handle them with awe and reverence. (TFG 693) #Mr 14:50| And they all left him, and fled. All the predictions of Jesus had failed to prepare the apostles for the terrors of his arrest. Despite all his warnings, each apostle sought his own safety. (TFG 693) #Mr 14:51,52| And a certain young man followed with him, having a linen cloth cast about him, over his naked body. The young man who fled naked is usually presumed to be Mark himself, and it is thought that he thus speaks impersonally after the manner of Matthew and John. The manner of his description shows that he was not an apostle. As Mark's mother resided in Jerusalem (#Ac 12:12,25|), Canon Cook advances the theory that the Lord's Supper was eaten in the upper room of her house, and that when the disciples retired with Jesus from thence to Gethsemane, Mark slipped from his bed, threw his sindon about him, and followed after them. The sindon, or linen vestment, was very costly, not being worn even by the middle classes: no apostle would be thus attired. (TFG 693) #Mr 14:53| CXXVI. SECOND STAGE OF JEWISH TRIAL. JESUS CONDEMNED BY CAIAPHAS AND THE SANHEDRIN. (Palace of Caiaphas. Friday.) #Mt 26:57,59-68 Mr 14:53,55-65 Lu 22:54,63-65 Joh 18:24| #Mr 14:54| CXXVII. PETER THRICE DENIES THE LORD. (Court of the high priest's residence. Friday before and about dawn.) #Mt 26:58,69-75 Mr 14:54,66-72 Lu 22:54-62 Joh 18:15-18,25-27| And Peter had followed him afar off, even within. Leaving Jesus in the palace of the high priest, we now turn back to the garden of Gethsemane at the time when Jesus left it under arrest, that we may follow the course of Simon Peter in his threefold denial of the Master. Into the court of the high priest. For courts of houses see TFG "Mr 2:2". And he was sitting with the officers. Though his faith in Christ was shaken, Peter still loved him enough to see what would become of him. And warming himself in the light of the fire. They were gathered around a little smokeless charcoal fire (#Joh 18:18|). (TFG 700) #Mr 14:58| We heard him say, I will destroy this temple that is made with hands, and in three days I will build another made without hands. What Jesus had really said will be found at #Joh 2:19-22|. Though his words were misunderstood at that time, being applied, not to his body, but to Herod's temple, yet it is not unlikely that the Jewish rulers, hearing our Lord's prediction that he would rise from the dead after three days (#Mt 27:62,63|), came to understand the import of his words. If so, the record itself shows the willingness of the Sanhedrin to receive false witnesses against Christ (#Mt 26:59 Mr 14:55|), for its judges received testimony which they knew to be utterly immaterial if rightly construed. The accounts of the two Evangelists, moreover, show how the witnesses failed to agree (#Mt 26:60 Mr 14:56|). A man could only be condemned on the testimony of two witnesses as to some fact or facts constituting a ground for condemnation (#De 17:6 19:15|). (TFG 696-697) #Mr 14:60| Answerest thou nothing? what is it which these testify against thee? While the testimony then before the court might be used to show that Jesus was recklessly boastful, it was insufficient to justify a sentence of blasphemy. A threat to destroy the temple might be thus construed (#Jer 26:9-11 Ac 6:13,14|); but a promise to rebuild the temple, if destroyed, was altogether different. The high priest, knowing this, sought to extort from Jesus some additional evidence. With great cunning and effrontery he assumes that the testimony is all that could be possibly desired, and demands of Jesus what he has to say in answer to it. (TFG 697) #Mr 14:61| But he held his peace, and answered nothing. But our Lord did not suffer himself to seem so easily deceived. He gave no explanation, since the future would explain his meaning, and speak the real truth to all who had ears to hear it. Art thou the Christ, the Son of the Blessed? Seeing that Jesus was not to be lured into an answer, and well knowing his perfect frankness, Caiaphas resolved, in his desperation, to question Jesus plainly and bluntly. His question is twofold: 1. Art thou Christ? 2. Art thou the Son of God? The latter of these would constitute blasphemy, and the former, by showing a boastful spirit, would tend to confirm the charge. Perhaps, too, Caiaphas anticipated the future, and foresaw how useful this claim to be the Messiah would prove when a hearing was had before Pilate (#Lu 23:2|). Originally the Messiah was recognized as the Son of God (#Ps 2:7|), but if the Jews had ever generally entertained such an idea, they had lost it before Jesus' day, The Messiah might of course be called the Son of God in that secondary sense in which Adam was thus called (#Joh 1:49 Lu 3:38|). But Jesus had used the term in an entirely different sense, and his usage had been extremely offensive to the Jews (#Joh 5:17,18 10:30-39 Mt 22:41-46|). Caiaphas evidently wished Jesus to answer this question in that new sense which the Lord had given to the words. Caiaphas had no legal right to ask either of these questions. No man can be compelled to testify against himself, but he knew the claims of Jesus, and realized that if Jesus repudiated them he would be shamed forever, and if he asserted them he could be charged with blasphemy. Taking advantage, therefore, of the situation, Caiaphas put the question with the usual formula of an oath, thus adding moral power to it, for, under ordinary circumstances, one was held guilty if he refused to answer when thus adjured (#Le 5:1|). When their own witnesses failed, these rulers called the "faithful witness" (#1Ti 6:13 Re 1:5|). (TFG 697-698) #Mr 14:62| And Jesus said, I am: and ye shall see the Son of man sitting at the right hand of Power. Jesus freely confessed the truth which his church is called upon to confess. "Right hand of Power" was commonly understood to mean the right hand of God. Hard as it might be for them to believe it, the day would come when he should sit in judgment and they should stand on trial before him. See TFG "#Mt 26:64|". (TFG 698-699) #Mr 14:63| And the high priest rent his clothes, and saith, What further need have we of witnesses? Though Jesus had given the very answer which the high priest was longing to hear, yet he hypocritically pretends to be shocked at it, and rends his clothes and feigns horror. Evidently he feared the effect of the clear, calm answer of Jesus and sought to counteract its influence on his colleagues. (TFG 699) #Mr 14:64| And they all condemned him to be worthy of death. This was not the final, formal sentence, but the mere determination of the council at the preliminary hearing. (TFG 699) #Mr 14:65| And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy. To spit in the face has been an insult in all ages and in all lands. See #Nu 12:14 De 25:9 Job 30:10|. Jesus, having stood out for examination, is now given back to the officers to be led away into the council chamber. These officers received Jesus with many indignities. They seek to make his high claims contemptible, and to make it appear that instead of being divine he is hardly worthy to be regarded as human. (TFG 699) #Mr 14:70| And he denied it again. Peter's second denial was of a quadruple nature. He denied to four different parties (#Mt 26:69-72 Mr 14:66-69| #Lu 22:56-58 Joh 18:25|), but in such quick succession that the event is regarded as one. (TFG 701) #Mr 14:71| But he began to curse, and to swear. Exasperated by the repeated accusations, Peter loses his temper and begins to emphasize his denial by profanity. Desire to make good his denial is now supreme in his thoughts and the Lord whom he denies is all but forgotten. (TFG 702) #Mr 14:72| And when he thought thereon, he wept. When Peter remembered the loving tenderness of Jesus manifested when he foretold Peter's crime it formed a background against which the sin appeared in all its hideous enormity. (TFG 702) #Mr 15:1| CXXVIII. THIRD STAGE OF JEWISH TRIAL. JESUS FORMALLY CONDEMNED BY THE SANHEDRIN AND LED TO PILATE. (Jerusalem. Friday after dawn.) #Mt 27:1,2 Mr 15:1 Lu 22:66-23:1 Joh 18:28| The chief priests with the elders and scribes, and the whole council, held a consultation. Since blasphemy was by no means a criminal offense among the Romans, the Sanhedrin consulted together and sought for some charge of which the Romans would take notice. As we follow their course it will become evident to us that they found no new ground of accusation against Jesus, and, failing to do so, they decided to make use of our Lord's claim to be the Christ by so perverting it as to make him seem to assert an intention to rebel against the authority of Rome. And bound Jesus, and carried him away, and delivered him up to Pilate. The Sanhedrin could try and could condemn, but could not put to death without the concurring sentence of the Roman governor. To obtain this sentence, they now lead Jesus before Pilate in the early dawn, having made good use of their time. (TFG 703) #Mr 15:2| CXXIX. FIRST STAGE OF THE ROMAN TRIAL. JESUS BEFORE PILATE FOR THE FIRST TIME. (Jerusalem. Early Friday morning.) #Mt 27:11-14 Mr 15:2-5 Lu 23:2-5 Joh 18:28-38| Art thou the King of the Jews? The Gospels are unanimous in giving this question as the first words addressed by Pilate to Jesus. The question expresses surprise. There was nothing in the manner or attire of Jesus to suggest a royal claimant. The question was designed to draw Jesus out should he chance to be a fanatical or an unbalanced enthusiast. Thou sayest. See TFG "#Joh 18:34|". (TFG 706) #Mr 15:3| The chief priests accused him of many things. See TFG "#Lu 23:2|". (TFG 708) #Mr 15:4| Answerest thou nothing? behold how many things they accuse thee of. Pilate was irritated that Jesus did not speak in his own defense. He had already seen enough of our Lord's wisdom to assure him that it would be an easy matter for him to expose the malicious emptiness of these charges--charges which Pilate himself knew to be false, but about which he had to keep silent, for, being judge, he could not become our Lord's advocate. (TFG 708) #Mr 15:5| But Jesus no more answered anything. Our Lord's silence was a matter of prophecy (#Isa 53:7|). Jesus kept still because to have successfully defended himself would have been to frustrate the purpose for which he came into the world (#Joh 12:23-28|). (TFG 708) #Mr 15:6| CXXXI. THIRD STAGE OF THE ROMAN TRIAL. PILATE RELUCTANTLY SENTENCES HIM TO CRUCIFIXION. (Friday. Toward sunrise.) #Mt 27:15-30 Mr 15:6-19 Lu 23:13-25 Joh 18:39-19:16| Now at the feast. The passover and unleavened bread. He used to release unto them one prisoner, whom they asked of him. No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing prisoners. (TFG 710) #Mr 15:7| Who in the insurrection had committed murder. Josephus tells us that there had been an insurrection against Pilate's government about that time caused by his taking money from the temple treasury for the construction of an aqueduct (The Antiquities of the Jews, 18.3.2). This may have been the affair here referred to, for in it many lost their lives. (TFG 711) #Mr 15:8| And the multitude went up and began to ask him to do as he was wont to do unto them. It was still early in the morning, and the vast majority of the city of Jerusalem did not know what was transpiring at Pilate's palace. But they came thither in throngs, demanding their annual gift of a prisoner. Pilate welcomed the demand as a possible escape from his difficulties. (TFG 711) #Mr 15:9| Will ye that I release unto you the King of the Jews? We see from Matthew's account that though the people had a right to name their prisoner (#Mt 27:15|), Pilate took upon himself the liberty of choosing which one of two it should be. By doing so he complicated matters for the Jewish rulers, asking them to choose between Jesus, who was held on an unfounded charge of insurrection, and Barabbas, who was notoriously an insurrectionist and a murderer and a robber as well. But the rulers were not to be caught in so flimsy a net. (TFG 711-712) #Mr 15:11| But the chief priests stirred up the multitude, that he should rather release Barabbas unto them. Without regard to consistency, they raised their voice in full chorus for the release of Barabbas and the crucifixion of Jesus. (TFG 712) #Mr 15:14| Why, what evil hath he done? But they cried out exceedingly, Crucify him. Finding the mob cruelly persistent, Pilate boldly declines to do its will and turns back into the Praetorium declaring his intention to release Jesus. But he retires with the demands of the multitude ringing in his ears. (TFG 713) #Mr 15:15| When he had scourged him. Carrying out the program which he proposed, Pilate had Jesus removed from the Praetorium to the place of scourging, and inflicted that punishment upon him. We learn from Josephus and others that the law required that those about to be crucified should first be scourged. But Pilate hoped that scourging would suffice. He believed that the more moderate would take pity upon Jesus when they viewed his scourged body, for scourging was so cruel a punishment that the condemned person often died under its infliction. The scourge was made of thongs loaded at the extremity with pieces of bone or metal. The condemned person was stripped and fastened to a low post, this bending the back so as to stretch the skin. Blood spurted at the first blow. See TFG "#Joh 19:16|". (TFG 713) #Mr 15:16| And the soldiers led him away within the court, which is the Praetorium. After the sentence of death the soldiers take Jesus back into the Praetorium, and renew the mockeries and indignities which had been interrupted that Pilate might exhibit Jesus to the people, as John shows us (#Joh 19:4-8|). It is likely that the mock robe and crown were removed when Jesus was brought before Pilate to be sentenced, for it is highly improbable that a Roman judge would pronounce the death sentence while the prisoner was clothed in such a manner. And they call together the whole band. Moreover, the whole band, or cohort, are now gathered, where at first but a few took part. (TFG 719) #Mr 15:17| And they clothe him with purple. The robe was designed to give Jesus a mock appearance of royalty, and it was likely some cast-off military coat or state garment of Pilate's. Pilate winked at the conduct of his soldiers since it favored his plan. If Jesus could be made sufficiently pitiable and contemptible, his enemies might relent. But Pilate little understood the venom of those enemies: they mocked and taunted Jesus upon the cross. (TFG 714) And platting a crown of thorns, they put it on him. It is not known which one of the many thorny plants of Palestine was used to form the Lord's crown. See TFG "#Mr 4:7|". (TFG 713-714) #Mr 15:18| And they began to salute him, Hail, King of the Jews! The soldiers had no special malice against Jesus, but the Roman military system made men hard of heart. The occasion gave to these foreign legionaries a much-enjoyed opportunity to show their contempt for the Jews by mocking Jesus as their King. (TFG 713) #Mr 15:19| And spat upon him. See TFG "#Mr 14:65|". #Mr 15:20| CXXXIII. THE CRUCIFIXION. A. ON THE WAY TO THE CROSS. (Within and without Jerusalem. Friday morning.) #Mt 27:31-34 Mr 15:20-23 Lu 23:26-33 Joh 19:17| And when they had mocked him. This ended the mockery, which seems to have been begun in a state of levity, but which ended in gross indecency and violence. When we think of him who endured it all, we can not contemplate the scene without a shudder. Who can measure the grace of God or the depravity of man? (TFG 722) #Mr 15:21| And they compel one passing by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to go with them, that he might bear his cross. Cyrene was a flourishing city in the north of Africa, having in it a large Jewish population, and Simon shows by his name that he was a Jew. The Cyreneans had one or more synagogues in Jerusalem (#Ac 2:10 6:9 11:20|). There were many Cyreneans afterwards engaged in spreading the gospel (#Ac 13:1|), and since the sons of this man are spoken of as well known to Mark's readers it is altogether likely that Simon was one of them. This Rufus may be the one mentioned by Paul (#Ro 16:13|). The Roman soldiers found Simon entering the city, and because he was a stranger and they needed a man just then, they impressed him; see TFG "Mt 5:41" on the manner. (TFG 723) #Mr 15:22| And they bring him unto the place Golgotha. Where this place was, or why it was so called, are matters of conjecture. All that we know certainly is that it was outside of, yet near, the city (#Heb 13:12| #Joh 19:20|). (TFG 724) #Mr 15:23| They offered him wine mingled with myrrh; but he received it not. This mixture of sour wine mingled with gall and myrrh was intended to dull the sense of pain of those being crucified or otherwise severely punished. The custom is said to have originated with the Jews and not with the Romans. Jesus declined it because it was the Father's will that he should suffer. He would not go upon the cross in a drugged, semi-conscious condition. (TFG 724) #Mr 15:24| CXXXIII. THE CRUCIFIXION. B. JESUS CRUCIFIED AND REVILED. HIS THREE SAYINGS DURING FIRST THREE HOURS. (Friday morning from nine o'clock till noon.) #Mt 27:35-44 Mr 15:24-32 Lu 23:33-43 Joh 19:18-27| And they crucify him, and part his garments among them. A quaternion or band of four soldiers did the work of the actual crucifixion (#Joh 19:23|). The Roman law awarded them the garments of the condemned as their perquisites. Casting lots upon them, what each should take. The sandals, girdle, outer robe, head-dress, etc., of Jesus were divided into four parts and lots were cast of the parts. See #Ps 22:18| and #Joh 19:24|. (TFG 725) #Mr 15:25| It was the third hour. About nine o'clock. See TFG "#Mt 20:3|". #Mr 15:26| And the superscription of his accusation was written over, THE KING OF THE JEWS. It was a well-established Roman custom to thus place a writing above the heads of the crucified to indicate the cause for which they died. Pilate writes the accusation so as to clear his own skirts before Caesar and so as to show his contempt for the Jewish people. They had forced him to crucify an innocent man, and he retaliates by giving to that man the title which his enemies accused him of professing. Also see TFG "Joh 19:20". (TFG 726) #Mr 15:27| And with him they crucify two robbers: one on his right hand, and one on his left. These were doubtless robbers of the class of Barabbas. See #Mr 15:7|. They were those who, led on by fanatical patriotism, had become insurrectionists and then outlaws. Large numbers of them were crucified during the Jewish wars (Josephus, The Wars of the Jews, 13.2.3). These two may have been crucified at this time for convenience' sake, but the fact that Jesus was placed between them suggests that they were crucified with him to heighten his shame and indignity. For, though Pilate had no personal ill will toward Jesus, he wished to show contempt for Judah's King. (TFG 725) #Mr 15:28| And he was reckoned with the transgressors. See #Isa 53:12|. #Mr 15:29-32| And they that passed by. Jesus was evidently crucified near the highway. Railed on him, wagging their heads, and saying, Ha! Thou that destroyest the temple, and buildest it in three days. Thus one and all unite in mocking Jesus, using both word and gesture. They bring forth echoes from the trial of Jesus and take other incidents from his life, little dreaming the deep significance of what they utter. They reminded Jesus of his words about destroying the temple (#Joh 2:19-22 Mr 14:58|), when they were committing that very act. They speak of his building it again when Jesus was about to die that he might rise. (TFG 727) #Mr 15:31| He saved others; himself he cannot save. They taunt him with saving others, yet being unable to save himself, which is the great truth of the atonement which the Lord was then making. (TFG 727-728) #Mr 15:32| Let the Christ, the King of Israel, now come down from the cross, that we may see and believe. They promised to believe if he will come down from the cross, yet his being lifted upon the cross was the very act which would convince them (#Joh 8:28|). And they that were crucified with him reproached him. It seems that at first both robbers reviled Christ, but one repenting spoke in his favor and prayed to him. See TFG "#Lu 23:42|". (TFG 728) #Mr 15:33| CXXXIII. THE CRUCIFIXION. C. DARKNESS THREE HOURS. AFTER FOUR MORE SAYINGS, JESUS EXPIRES. STRANGE EVENTS ATTENDING HIS DEATH. #Mt 27:45-56 Mr 15:33-41 Lu 23:44-49 Joh 19:28-30| And when the sixth hour was come. Noon. See TFG "#Mt 20:3|". There was darkness over the whole land until the ninth hour. The darkness lasted from noon until three o'clock. It could not have been an eclipse, for the moon was always full on the first day of the passover. Whether the darkness was over the whole world, or simply all of Palestine, is uncertain, as, according to the usage of Bible language, the words would be the same. (TFG 729) #Mr 15:34| And at the ninth hour. At three o'clock P.M. See TFG "#Mt 20:3|". Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? We can imagine what it would mean to a righteous man to feel that he was forsaken of God. But the more we feel and enjoy the love of another, the greater our sense of loss at being deprived of it. Considering, therefore, the near and dear relationship between the Son and Father, it is evident that we can never know or fathom the depth of anguish which this cry expressed. Suffice it to say, that this was without doubt the most excruciating of all Christ's sufferings, and it, too, was a suffering in our stead. The words of the cry are found at #Ps 22:1|. "Eli" is Hebrew, "Eloi" Aramaic or Syro-Chaldaic for "My God." The former would be used by Jesus if he quoted the Scripture, the latter if he spoke the language of the people. (TFG 730) #Mr 15:35| Behold, he calleth Elijah. Jesus had now been upon the cross for six hours, and fever and loss of blood and the strain upon the muscles of his chest had rendered his articulation difficult and indistinct. For this reason some of those who stood by, though perfectly familiar with the language, misunderstood him and thought that he called upon Elijah. (TFG 730) #Mr 15:36| And one ran, and filling a sponge full of vinegar, put it on a reed, and gave him to drink, saying, Let be. Immediately afterwards Jesus speaks of his thirst (#Joh 19:28|), and vinegar is given to him to remove the dryness from his throat. Those who give the vinegar and those who stand by (#Mt 27:49|), unite in saying "Let be." This phrase has no reference to the vinegar; it is a general expression, meaning, "Let us do nothing to prevent him from calling upon Elijah, or to prevent Elijah from coming." (TFG 730) #Mr 15:37| And Jesus uttered a loud voice. See #Lu 23:46|. And gave up the ghost. None of the Evangelists speaks of Jesus as dying; for he yielded up his spirit voluntarily (#Joh 10:18|). (TFG 731) #Mr 15:38| And the veil of the temple was rent in two from the top to the bottom. The veil was the heavy curtain which hung between the holy and the most holy places in the sanctuary. By shutting out from the most holy place all persons except the high priest, who alone was permitted to pass through it, and this only once in the year, it signified that the way into the holiest--that is, into heaven--was not yet made manifest while the first tabernacle was standing (#Heb 9:7,8|). But the moment that Jesus died, thus making the way manifest, the veil was appropriately rent in twain from top to bottom, disclosing the most holy place to the priests who were at that time offering the evening incense in the holy place. (TFG 731) #Mr 15:39| The centurion . . . said, Truly this man was the Son of God. The conduct of Jesus upon the cross and the disturbances of nature which accompanied his death (#Mt 27:51,52|), convinced the centurion that Jesus was a righteous man. But knowing that Jesus claimed to be the Son of God, and this claim was the real cause for which the Jews were crucifying him, he concludes, since he concedes that Jesus is righteous, that he is also all that he professed to be--the Son of God. There is no just reason for minimizing his confession, as though he had said, "A son of the gods"; for he said nothing of that kind, and those err as to the use of Scriptural language who think so. Like the centurions of Capernaum (#Mt 8:10|) and Caesarea (#Ac 10:1,2|), this Roman surpassed in faith those who had better opportunities. But in this faith he was not alone. (TFG 732) #Mr 15:40| And there were also women beholding from afar off, etc. John has already mentioned this group of women (#Joh 19:25|), and has shown that he stood with them. The women, being unable to bear arms in an insurrection, had little to fear. They were not likely to be complicated in the charges against Jesus. But the men were conspicuously absent. They appear to have stood quite close to the cross at one time just before the darkness. Probably they feared violence in the darkness, and so withdrew and viewed from afar off the scene as lighted by the torches which the Roman soldiers would be obliged to procure in order to effectually guard their prisoner (#Ac 16:29|). The Synoptists, who make mention of the women toward the close of the crucifixion, do not mention the mother of Jesus as any longer among them. It is likely that she had withdrawn with John, being unable longer to endure the sight. (TFG 733) NOTE.--To aid the reader, we submit the following table of the women who watched the crucifixion of Jesus, for it is from their names and descriptions that we get our Scriptural light by which we distinguish the kindred of our Lord. -------------+--------------+-------------+---------------+------------ | | Mary | and Mary the | and mother Mt 27:56 | | Magdalene | mother of | of sons of | | | James & John | Zebedee -------------+--------------+-------------+---------------+------------ | | Mary | and Mary the | and Salome Mr 15:40 | | Magdalene | mother of | | | | James the Less| | | | and of Joses | -------------+--------------+-------------+---------------+------------ | his mother | and Mary | Mary, the wife| the sister Joh 19:23 | his mother | Magdalene | of Clopas | of Jesus' | | | | mother -------------+--------------+-------------+---------------+------------ Matthew and Mark each name three women, whence it is thought that Salome was the name of the mother of James and John. But the solution of the problem depends on our rendering of #Joh 19:25|, which is translated thus: "But there were standing by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene." Now, was Mary, the wife of Clopas, named and also additionally described as sister to our Lord's mother, or was it the unnamed Salome who was her sister? Does John mention three or four women? The best modern scholarship says that there were four women, and that therefore James and John, the sons of Zebedee, were cousins of our Lord. In support of this it is argued: 1. That it is unlikely that two sisters would bear the same name, a fact which, as Meyer says, is "established by no instance." 2. John gives two pairs of women, each pair coupled by an "and." The first pair is kindred to Jesus, and is unnamed and is paralleled by the other pair, which is not kindred and of which the names are given. Hebrew writers often used such parallelism. 3. It accords with John's custom to withhold the names of himself and all kindred, so that in his Gospel he nowhere gives his own, his mother's, or his brother's name, nor does he even give the name of our Lord's mother, who was his aunt. 4. The relationship explains in part why Jesus, when dying, left the care of his mother to John. It was not an unnatural thing to impose such a burden upon a kinsman. (TFG 225) #Mr 15:41| Who . . . followed him, and ministered unto him. As to the ministering of these women, see TFG "Lu 8:3". (TFG 733) #Mr 15:42| CXXXIII. THE CRUCIFIXION. D. JESUS FOUND TO BE DEAD. HIS BODY BURIED AND GUARDED IN THE TOMB. #Mt 27:57-66 Mr 15:42-47 Lu 23:50-56 Joh 19:31-42| It was the Preparation, that is, the day before the sabbath. According to rabbinical writing a few hours before the Sabbath were called the Preparation; but afterwards the term was applied to the entire day preceding the Sabbath. (TFG 733) #Mr 15:43| There came Joseph of Arimathaea, a councillor of honorable estate, who also himself was looking for the kingdom of God, and he boldly went in unto Pilate, and asked for the body of Jesus. Joseph's town has been variously identified with Ramleh in Dan, Ramathaim in Ephraim (#1Sa 1:1|), and Ramah in Benjamin (#Mt 2:18|). It was a fulfillment of prophecy that the one who buried Jesus should be rich (#Isa 53:9 Mt 27:57|). It is strange that those who were not afraid to be disciples were afraid to ask for our Lord's body, yet he who was afraid to be a disciple feared not to do this thing (#Joh 19:38|). (TFG 735) #Mr 15:44| And Pilate marvelled if he was already dead. Instances are cited where men lived one whole week upon the cross, and men rarely died the first day. (TFG 735) #Mr 15:46| And he bought a linen cloth. A sindon. See TFG "#Mr 14:51|". Wound him in the linen cloth. As to the swathing of dead bodies, see TFG "Joh 11:44", also #Ac 5:6|. (TFG 736) #Mr 15:47| And Mary Magdalene and Mary the mother of Joses beheld where he was laid. See TFG "#Lu 23:55|" and see TFG "Lu 23:56". #Mr 16:1| CXXXIV. ANGELS ANNOUNCE THE RESURRECTION TO CERTAIN WOMEN. PETER AND JOHN ENTER THE EMPTY TOMB. (Joseph's Garden. Sunday, very early.) #Mt 28:1-8 Mr 16:1-8 Lu 24:1-8,12 Joh 20:1-10| #Mr 16:6| Behold, the place where they laid him. Here is a double wonder, that men should put the Son of God in a grave, and that he should consent to be put there. (TFG 740) #Mr 16:7| But go, tell his disciples and Peter, He goeth before you into Galilee: there shall ye see him, as he said unto you. The women were told to hasten, for the disciples were not to endure their sorrow a moment longer than was needful. Peter was mentioned by name that he might know that he was not cast off for his denial. The Lord appeared to some chosen few in Judaea, but the large body of his disciples were to see him in Galilee. See Section CXLI (Topic 9009). Jesus had appointed a place of meeting; but we are not told where it was nor when he appointed it. (TFG 740) #Mr 16:8| And they went out, and fled from the tomb. The women, having received the message of the angels, and remembering that the message accorded with the words of Jesus himself (#Lu 24:8|), made haste. And they said nothing to any one. They told none whom they met, but reserved the message for the apostles. For they were afraid. See TFG "#Mt 28:8|". (TFG 741, 742-743) #Mr 16:9| CXXXV. FIRST AND SECOND APPEARANCES OF THE RISEN CHRIST. THE RESURRECTION REPORTED TO THE APOSTLES. (Jerusalem. Sunday morning.) #Mt 28:9,10 Mr 16:9-11 Lu 24:9-11 Joh 20:11-18| He appeared first to Mary Magdalene. Mark here agrees with John that Mary separated from the other women (#Joh 20:2|). As to Mary Magdalene, see TFG "Lu 7:37" and see TFG "Lu 8:2". After telling Peter and John about the empty tomb, Mary followed them back to it, and evidently reached it after they had left it. She found no one at the tomb. (TFG 743) #Mr 16:10| As they mourned and wept. The poignancy of the disciples' grief, even after the intervention of the Sabbath day, explains why the Lord and his angels were so eager to bring them word of the resurrection. (TFG 745) #Mr 16:11| They . . . disbelieved. Lamar well says that this very incredulity on the part of the apostles "enhances the value of their testimony to the fact of the resurrection. They were not expecting it; they were no visionary enthusiasts, prepared to welcome and credit any story that might be told them; nor would they be satisfied with any proof short of palpable and ocular demonstrations." When they heard that he was alive, and had been seen of her. It is likely that Mary brought the first word, for we shall see below that Luke places her first in the catalogue of witnesses (#Lu 24:10|). (TFG 745-746) #Mr 16:12| CXXXVII. THIRD AND FOURTH APPEARANCES OF JESUS. (Sunday afternoon.) #Mr 16:12,13 Lu 24:13-35 1Co 15:5| He was manifested in another form. That is, another manner. (TFG 748) #Mr 16:13| And they went and told it to the rest. Their news was too precious to keep. They could not sit still till the disciples in Jerusalem knew it. Neither believed they them. They now believed that Jesus had risen, but they did not believe that these two had walked and talked with him without recognizing him {*}. {*} Here again we dissent. So general a statement of unbelief would not be used when there was a mere doubt as to some of the narrated details. We prefer in our original comment to this substitution, and it was this: Mark shows us that little dependence can be placed upon the apparently strong admission which Luke records. Unable to contradict the testimony of Peter, they said, "The Lord is risen indeed" (#Lu 24:34|); but their hearts were, nevertheless, full of doubt. Luke himself shows this in the next section, for these professedly believing apostles took Jesus for a spirit when they saw him. (TFG 751) #Mr 16:14| CXXXVIII. FIFTH APPEARANCE OF JESUS. (Jerusalem. Sunday evening) #Mr 16:14 Lu 24:36-43 Joh 20:19-25| And he upbraided them with their unbelief and hardness of heart. Here, as in the previous section, Jesus shows that the heart has much to do with the belief (see TFG "Lu 24:27"). Because they believed not them who had seen him after he was risen. They had had the testimony of three men and perhaps a half dozen women; they had not lacked evidence. (TFG 752) #Mr 16:15| CXLII. THE GREAT COMMISSION GIVEN. (Time and place same as last section.) #Mt 28:18-20 Mr 16:15-18 Lu 24:46,47| Go ye into all the world, and preach the gospel to the whole creation. The command calls for the Christianizing of all nations. If we realized better that authority with which Christ prefaces his commission (#Mt 28:18|), the conquest of the nations in his name would seem to us a small matter indeed, and we should set about it expecting to witness its speedy accomplishment. (TFG 763) #Mr 16:16| He that believeth and is baptized shall be saved. Baptism brings us into divine relation to God. Being a part of the process of adoption, it is called a birth (#Joh 3:5|). The baptized Christian bears the name into which he is baptized (#Ro 2:24 Jas 2:7|). (TFG 763) #Mr 16:17,18| In my name shall they cast out demons. See #Ac 5:16 8:7 16:18 Ac 19:12|. They shall speak with new tongues. See #Ac 2:4 10:46 19:6|. (TFG 763) #Mr 16:18| They shall take up serpents. See #Ac 28:3-5|. And if they drink any deadly thing, it shall in no wise hurt them. The Book of Acts gives examples of each one of these except the fourth. Though we have no record of a disciple escaping the effects of drinking poison, there is little doubt that in the many persecutions such cases did occur. They shall lay hands on the sick, and they shall recover. See #Ac 3:6-8 5:15,16 9:17,18,34,40,41 19:12 28:8,9|. (TFG 763-764) #Mr 16:19| CXLIV. THE ASCENSION. (Olivet, between Jerusalem and Bethany.) #Mr 16:19,20 Lu 24:50-53 Ac 1:9-12| #Lu 1:1| I. LUKE'S PREFACE AND DEDICATION. #Lu 1:1-4| Forasmuch as many. Of whom we know nothing and have even no tradition. Those matters which have been fulfilled among us. Completed, or accomplished according to the divine will. (TFG 1) See Introduction to The Fourfold Gospel 9001 #Lu 1:2| Who from the beginning were eyewitnesses. The apostles were necessarily such and there were some few others (#Ac 1:21-23|) . And ministers of the word. The apostles were ministers, and not ecclesiastical dignitaries. (TFG 1) #Lu 1:3| Having traced the course of all things accurately from the first. And being therefore thoroughly fitted to write the gospel. To write unto thee in order. Not in chronological, but in topical order. Most excellent Theophilus. Luke also dedicated the Book of Acts to this man. Nothing is known of Theophilus, but he is supposed to have been a Greek of high official rank. (TFG 1) #Lu 1:4| That thou mightest know the certainty. Might have a fixed written record, and not trust to a floating, variable tradition or a treacherous memory. Concerning the things. The gospel facts. (TFG 2) #Lu 1:5| V. ANNUNCIATION TO ZACHARIAS OF THE BIRTH OF JOHN THE BAPTIST. (At Jerusalem. Probably B.C. 6.) #Lu 1:5-25| Herod, king of Judaea. A Jewish proselyte, an Idumaean or Edomite by birth, founder of the Herodian family, king of Judaea from B.C. 40 to A.D. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Caesar. (See TFG "#Mt 2:1|".) Of the course of Abijah. David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple (#1Ch 24:3-19|). Of these courses that of Abijah was the eighth. And he had a wife of the daughters of Aaron. The Baptist was of the priestly race by both parents, a family distinction much esteemed among the Jews. He who was thus doubly a priest proclaimed Him who changed the priesthood. And her name was Elisabeth. She was named after her ancestress Elisheba, the wife of Aaron. (TFG 9) #Lu 1:6| And they were both righteous before God. That is, truly righteous, or righteous in God's judgment, and not in mere appearance (#Ge 7:1|). The commandments and ordinances. Strictly construed, commandments would refer to moral, and ordinances to ceremonial laws. The two words include all the positive and negative precepts. (TFG 9) #Lu 1:7| And they had no child. This fact was a reproach and shame to her, barrenness being considered even a punishment for sin by many. Because that Elisabeth was barren. The births of Isaac (#Ge 17:17 21:2|), Samson (#Jud 13:2,24|), Samuel (#1Sa 1:2,5,20|) and the Baptist were all contrary to nature, and were faint foreshadowings of the greater miracle which took place in the birth of our Lord. (TFG 9) #Lu 1:8| While he executed the priest's office before God in the order of his course. That is, when it came the turn of his course to minister in the temple. (TFG 10) #Lu 1:9| According to the custom of the priest's office. There were many duties in the temple service, and the priests in each course daily drew lots for these duties. His lot was to enter into the temple. Not that group of buildings, courts, and enclosures which was all called the temple; but the real sanctuary itself, the small but holy building which took the place of the tabernacle of the wilderness. And burn incense. Made of a mixture of sweet spices. The temple incense was made of stacte, onycha, galbanum, and pure frankincense, in equal parts, beaten very small (#Ex 30:7,8,34-38|). (TFG 10) #Lu 1:10| The whole multitude. The presence of the multitude indicates that it was a sabbath or a feast day. Were praying. Incense is a symbol of prayer (#Ps 141:1,2 Re 8:3|). Each of the multitude prayed in silence. Without. Outside the sanctuary, in the temple courts, particularly the court of the women. At the time of incense. Incense was offered evening and morning (#Ex 30:1-8|). Probably at 9 A.M. and at 3 P.M. Compare #Ac 3:1|. The text favors the idea that Zacharias' vision came in the morning. (TFG) #Lu 1:11| And there appeared unto him. One of God's invisible messengers who came visibly (#2Ki 6:17 Ps 34:7|). An angel of the Lord. Luke frequently tells of the ministration of angels (#Lu 1:26 2:9,13,21 12:8 15:10 16:22 22:43 24:4,23|). They are also often mentioned in the Book of Acts (#Ac 5:19 8:26 10:3,7,22 11:13 12:7,8,9 12:10,11,15,23 27:23|). There had been no appearance of an angel for about four hundred years. Standing on the right side. The place of honor and dignity (#Ac 7:56|). Of the altar of incense. The altar on which Zacharias was burning incense. It stood in the Holy Place in front of the veil which hung between the holy and the most holy places. It was a small table twenty-two inches in breadth and length and forty-four inches in height. It was made of acacia wood, and overlaid with gold (#Ex 37:25|). (TFG 10) #Lu 1:12| And Zacharias was troubled. As men always are at the sight of heavenly beings (#Ge 3:9,10 Da 10:7-12 Re 1:17,18|). (TFG 10-11) #Lu 1:13| Fear not. These are the first words of the gospel which began at that hour to unfold itself. (Also see TFG "Lu 1:30".) John. This name means "the Lord is gracious," or "the Lord is merciful." (TFG 11) #Lu 1:14| And thou shalt have joy and gladness. Thou shalt feel as Abraham did when he named his new-born son Isaac (#Ge 21:3|); that is, "Laughter." And many. But not all. (TFG 11) #Lu 1:15| For he shall be great in the sight of the Lord. Compare #Lu 1:6|. And he shall drink no wine nor strong drink. Strong drink is any other fermented liquor. Wycliffe's version calls it "syder," and the Anglo-Saxon version calls it "beor," of which palm wine was the most common kind. As to the temperance of the Baptist, compare the history of Samson (#Jud 13:3-5|) and the law of the Nazarite (#Nu 6:2-4|). And he shall be filled with the Holy Spirit. The stimulation of the Spirit is elsewhere thus contrasted with alcoholic stimulants (#Ac 2:15-18 Eph 5:18|). Even from his mother's womb. See #Lu 1:41|. (TFG 11) #Lu 1:16| And many of the children of Israel shall he turn unto the Lord their God. These words were quoted from #Mal 4:6|, and resumed the thread of prophecy which had been broken nearly four centuries before. Roman rule had brought in the vices and profligacy of Italy and Greece, and the nation needed to turn back to its former godly life. (TFG 11) #Lu 1:17| And he shall go before his face. The face of Messiah, who is also the Lord God (#Mal 3:1|). In the spirit and power of Elijah. And thus in fulfillment of the prophecy that Elijah should come again (#Mal 4:6 Mt 17:9-13|). The Jews still expect Elijah as the forerunner of Messiah. John showed the spirit of Elijah in his ascetic dress and life (#2Ki 1:8 Mt 3:4|) and in his message of repentance (#1Ki 18:21-40|). To turn the hearts of the fathers to the children. "These are the last words of the Old Testament, there used by a prophet; here expounded by an angel; there concluding the law; here beginning the gospel." The phrase may mean 1. John will restore unity to the families of Israel, now divided into political factions, as Herodians or friends of Rome, and zealots or patriots; and into religious factions, as Pharisees, Sadducees, Essenes, etc.; or more likely it may mean, 2. That John would restore the broken relationship between the patriarchs Abraham, Isaac, and Jacob, and their degenerate descendants (#Isa 29:22,23 63:16 Joh 8:37-40|). To make ready for the Lord a people prepared for him. As in the East the "friend," or go-between, prepares the bride to understand and appreciate her bridegroom (#Joh 3:28,29|). (TFG 11-12) #Lu 1:18| Whereby shall I know this? In asking for a sign Zacharias showed his unbelief (#Mt 12:38,39|). His question in the original is in four words. Four faithless words cost him forty weeks of silence. For I am an old man, and my wife well stricken in years. So said Abraham (#Ge 17:17|). The law which retired Levites from service at the age of fifty years (#Nu 8:25,26|) did not apply to priests. They served to extreme old age. (TFG 12) #Lu 1:19| I am Gabriel. This name means "hero, or mighty one, of God." Gabriel announced to Daniel the time of Christ's birth and death (#Da 9:21,25,26|), and the overthrow and final restoration of the Jewish nation (#Da 8:16,23-25|). He also announced the birth of Jesus to Mary (#Lu 1:26|). The Bible gives the name of but one other angel; namely: Michael (#Da 10:13,21 12:1 Jude 1:9 Re 12:7|), meaning "Who is like God?" Since Gabriel was the messenger who announced God's merciful and gracious purposes, and Michael the one who executed his decrees and punishments, the Jews had a beautiful saying that "Gabriel flew with two wings, and Michael with only one." The very ancient book of Enoch (#Jude 1:14|) gives us the name of two other archangels; namely: Uriel, meaning "God is light"; and Raphael, meaning "healer of God." That stand in the presence of God. Seven angels are spoken of as standing in the presence of God (#Re 8:2|) and may probably be called "angels of the presence" (#Isa 63:9|). But to see the face of God is no doubt accorded to all angels (#Mt 18:10|). One who stands in the presence of God should be believed by men without approving signs. These good tidings. Our word "gospel" means good tidings. (TFG 12-13) #Lu 1:20| Thou shalt be silent and not able to speak. It was a sign; and also a punishment for having sought a sign. (TFG 13) #Lu 1:21| They marvelled while he tarried in the temple. The Jews considered slow service as irreverent and displeasing to God. The punishment attached to displeasing service made them fearful (#Le 16:13|). (TFG 13) #Lu 1:22| And when he came out, he could not speak unto them. Could not dismiss them with the usual blessing (#Nu 6:23-26|). Disbelief is always powerless to bless. And they perceived. Probably by his excited manner. That he had seen a vision. The most vivid and objective of all spiritual phenomena (#Lu 24:23 Ac 26:19 2Co 12:1 Da 9:23|). (TFG 13) #Lu 1:23| When the days of his ministration were fulfilled. They are said to have lasted from the evening of one Sabbath (Friday at sundown) to the morning of the next. Though doubtless chagrined at the punishment which had come upon him, the old priest remained at his post, and dwelt in the temple until his week was finished. He departed unto his house. Some guess that he lived at Hebron, others at Jutta, five miles south of Hebron, others at Ain Karim, four miles west of Jerusalem, but no one knows. (TFG 13) #Lu 1:24| And after these days Elisabeth his wife conceived; and she hid herself. Probably through mingled feelings of modesty, humility, devotion, and joy. Five months. At the end of which time her seclusion was interrupted by the visit of Mary. (TFG 13-14) #Lu 1:25| Thus. Graciously and mercifully. My reproach. The reproach of being childless (#Ge 30:23|). (TFG 14) #Lu 1:26| VI. ANNUNCIATION OF THE BIRTH OF JESUS. (At Nazareth, B.C. 5.) #Lu 1:26-38| Now in the sixth month. This is the passage from which we learn that John was six months older than Jesus. The angel Gabriel was sent from God. See TFG "#Lu 1:19|". Unto a city of Galilee, named Nazareth. Luke alone tells us where Mary lived before the birth of Jesus. That Nazareth was an unimportant town is shown by the fact that it is mentioned nowhere in the Old Testament, nor in the Talmud, nor in Josephus, who mentions two hundred four towns and cities of Galilee. The way in which Luke introduces Galilee and Nazareth shows that he wrote to those unfamiliar with Palestine. Compare the conversation at #Joh 1:45,46|. Galilee comprised the lands of Zebulun, Naphtali, Issachar and Asher. It was rich in trees and pastures. Its people were hardy and warlike. (TFG 14) #Lu 1:27| To a virgin betrothed. In the East, the betrothal or engagement was entered into with much ceremony, and usually took place a year before the marriage. It was so sacred that the parties entering into it could not be separated save by a bill of divorcement (#Mt 1:19|). A man whose name was Joseph, of the house of David. That is, Joseph was of the house of David. And the virgin's name was Mary. The same as Miriam (#Ex 15:20|). (TFG 14) #Lu 1:28| Hail, thou that art highly favored, the Lord is with thee. See #Lu 1:42|. #Lu 1:29| But she was greatly troubled at the saying, and cast in her mind what manner of salutation this might be. Whether it meant a present sorrow or joy, for God's salutations all mean joy, but usually is in the distant future (#Heb 12:11 2Co 4:17,18|). (TFG 14-15) #Lu 1:30| Fear not. The gospel is full of "Fear nots" (#Mt 1:20 10:28,31 14:27 17:7 28:5,10 Mr 5:36 6:50| #Lu 1:13,30 2:10 5:10 8:50 12:4,7,32 Joh 6:20 12:15 Ac 18:9,19 27:24| #1Pe 3:14 Re 1:17 2:10|); it teaches us that perfect love which casts out fear (#1Jo 4:18|). (TFG 15) #Lu 1:31| And shalt call his name JESUS. The same as Hoshea (#Nu 13:8|), Joshua, and Jeshua (#Zec 3:1|). It means the "salvation of Jehovah." It was one of the most common Jewish names, but was given to Jesus by divine direction because of its fitness (#Mt 1:21|). (TFG 15) #Lu 1:32| He shall be great, and shall be called the Son of the Most High. A common Hebrew way of saying "He shall be." Even the evil spirits called Jesus by this name (#Mr 5:7|). And the Lord God shall give unto him. He shall not receive his kingdom as a bribe from Satan (#Mt 4:9|), nor win it by force of arms (#Joh 18:10,11,36 Mt 26:53|), but as the gift of God (#Ac 2:32-36 Php 2:9-11 Mt 28:18|). The throne. See #Ps 132:11|. Of his father David. This must refer to Mary's descent from David, for she is expressly told in #Lu 1:35| that her son would have no earthly father. (TFG 15) #Lu 1:33| And he shall reign over the house of Jacob. That is, over the family or descendants of Jacob; but the expression includes his spiritual, rather than his carnal, descendants (#Ga 3:7,28,29|). This name therefore includes the Gentiles as the name of a river includes the rivers which flow into it. Forever. #Da 2:44 7:13,14,27 Mic 4:7 Ps 45:6 Heb 1:8 Re 11:15|. And of his kingdom there shall be no end. #Isa 7:9|. Christ shall resign his mediatorial kingdom to the Father at the close of this dispensation (#1Co 15:24-28|); but as being one with his Father he shall rule forever. (TFG 15) #Lu 1:34| And Mary unto the angel, How shall this be, seeing I know not a man? Her question indicates surprise, not disbelief. Unlike Zacharias (#Lu 1:18|), she asked no sign. The youthful village maiden, amid her humble daily duties, shows a more ready faith in the far more startling message than the aged priest in the holy place of the temple in the atmosphere of the sacred incense. (TFG 15-16) #Lu 1:35| The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow. The Spirit of God is thus spoken of as "brooding over" or overshadowing creation to develop it (#Ge 1:2|). Thee. This indicates that the Holy Spirit himself created the body of Christ (#Heb 10:5|). The spirit, or divine nature, of Christ was from the beginning, and was unbegotten--that is, in the sense of being created. Wherefore also the holy thing. The body of Jesus (#Heb 7:26 1Pe 2:22|). Which is begotten. #Ga 4:4|. Shall be called the Son of God. As the Evangelist is here talking about the bodily and human nature of Jesus, it is possible that he may here speak of Jesus as the Son of God in the same sense in which he called Adam the son of God (#Lu 3:38|); that is, his body and human nature were the direct and miraculous production of the divine power. If so, we find Jesus called the Son of God in three several senses: 1. Here, because he was born into the world in a supernatural manner. 2. Elsewhere, because by his resurrection he was begotten from the dead (#Ro 1:4 Ac 13:33 Ps 2:7|). 3. Also elsewhere, because of the eternal, immutable, and unparalleled relationship which he sustains to the Father (#Joh 1:1,14,18|). (TFG 16) #Lu 1:36| And behold, Elisabeth thy kinswoman, she also hath conceived a son in her old age. The angel tells of Elisabeth's condition, that it may encourage the faith of Mary, and lead her to trust in Him with whom nothing is impossible (#Jer 32:17,27 Ge 18:14 Mt 19:26 Mr 10:27 Lu 18:27|). (TFG 16) #Lu 1:37| For no word from God shall be void of power. #Isa 55:11|. (TFG 16) #Lu 1:38| Behold, the handmaid of the Lord. Literally, "slave" or "bondservant." It is the feminine form of the word which Paul so often applies to himself (#Ro 1:1 Tit 1:1|). Mary uses it to indicate her submissive and obedient spirit. Be it unto me according to thy word. In great faith she not only believes the promise, but prays for its fulfillment. She bowed to the will of God like Eli (#1Sa 3:18|), and became the mother of Him who prayed, "Not my will, but thine, be done" (#Lu 22:42|). (TFG 17) #Lu 1:39| VII. MARY, FUTURE MOTHER OF JESUS, VISITS ELISABETH, FUTURE MOTHER OF JOHN THE BAPTIST. (In the Hill Country of Judaea, B.C. 5.) #Lu 1:39-56| And Mary arose in these days. Within a week or two after the angel appeared to her. And went into the hill country. The district of Judah lying south of Jerusalem, of which the city of Hebron was the center. With haste. She fled to those whom God had inspired, so that they could understand her condition and know her innocence--to those who were as Joseph needed to be inspired, that he might understand (#Mt 1:18-25|). Into a city of Judah. Where Zacharias dwelt. See TFG "#Lu 1:23|". (TFG 17) #Lu 1:41| The babe leaped in her womb. See #Lu 1:15|. And Elisabeth was filled with the Holy Spirit. Sufficiently to have a supernatural knowledge of things and to utter prophecy. (TFG 17) #Lu 1:42| And she lifted up her voice with a loud cry. Indicating intense, ecstatic joy. What joy must have filled the hearts of these two women as they realized that one was to be the mother of the long-expected Messiah, and the other of his Elijah-like forerunner! Blessed art thou among women, and blessed is the fruit of thy womb. See #Lu 1:28|. (TFG 17) #Lu 1:43| And whence is this to me? Why am I thus honored? (#Mt 8:7,8|). My Lord. This word imported sometimes divinity, and sometimes mere superiority. The Jews employed this term in connection with the Messiah; but in which sense can not now be determined. Inspired writers employ it in the higher sense when applying it to Jesus (#Mt 22:41-45|), and in that sense it is no doubt used here. (TFG 17-18) #Lu 1:45| And blessed is she that believed. Elisabeth may have here remembered how her own husband failed to believe. (TFG 18) #Lu 1:46| And Mary said. She speaks in poetic strain. Her song closely resembles that of Hannah (#1Sa 2:1-10|). Magnify. Mary's song is called "The Magnificat" from this word. (TFG 18) #Lu 1:48| For he hath looked upon the low estate of his handmaid. This refers to the contrast between her present condition and that of the former glories of David's house, from which she sprang. For behold, from henceforth all generations shall call me blessed. Here ends the first section of her song. In it she speaks of herself, and her adoration toward God for his condescending blessing. Mary was blessed in her motherhood, Abraham in his covenant and promises, Paul in his apostleship, etc., but none of these human beings are to be worshiped because of the blessings which they received. Rather should we bestow the more worship on God, from whom these their blessings flow (#Jas 1:17|). (TFG 18) #Lu 1:49| And holy is his name. See #Ex 20:7|. (TFG 18) #Lu 1:50| And his mercy is unto generations and generations. That is, it is unceasing (#Ex 20:6|). On them that fear him. Here ends the second division of her song. In it Mary glorifies God for his power, holiness and mercy. (TFG 18) #Lu 1:51| He hath showed strength with his arm. God's efficacy is represented by his finger (#Ex 8:19|); his great power by his hand (#Ex 3:20|); and his omnipotence by his arm (#Ex 15:16|). (TFG 18) #Lu 1:53| The hungry he hath filled with good things; And the rich he hath sent empty away. These expressions (#Lu 1:51-53|) are hyperboles for the disappointment of the proud, the princely, and the rich, in whose families the Messiah was expected. God has passed these by, and exalted a lowly one. Here ends the third section or verse of the hymn. It speaks of the changes which the Messiah should work as if he had already worked them. (TFG 19) #Lu 1:55| Toward Abraham. #Mic 7:20 Ga 3:16|. And his seed for ever. The hymn closes with an expression of gratitude to God for his faithfulness in keeping his covenants. (TFG 19) #Lu 1:56| Mary abode with her about three months. Or until John was born. Returned. A favorite word with Luke, used twenty-one times in his Gospel (#Lu 1:56 2:39,43,45 4:1,14 7:10 8:37,39,40 9:10 10:17 11:24| #Lu 17:15,18 19:12 23:48,56 24:9,33,52|). (TFG 19) #Lu 1:57| VIII. THE BIRTH AND EARLY LIFE OF JOHN THE BAPTIST. (Hill Country of Judaea, B.C. 5.) #Lu 1:57-80| #Lu 1:58| And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her. Mercy in granting a child; great mercy in granting so illustrious a child. (TFG 19) #Lu 1:59| On the eighth day, that they came to circumcise the child. See #Ge 17:12 Le 12:3 Php 3:5|. Male children were named at their circumcision, probably because at that time the names of Abram and Sarai had been changed (#Ge 17:5,15|). Females were named when they were weaned. (TFG 19) #Lu 1:60| He shall be called John. Zacharias had evidently written, and thus communicated to his wife all that the angel had told him, and how the child was to be named John. (TFG 19-20) #Lu 1:61| There is none of thy kindred that is called by this name. Family names were even more thought of, and honored, among the Jews than among us. They had no taste for romantic and eccentric names. (TFG 20) #Lu 1:62| And they made signs. This seems to indicate that Zacharias was deaf as well as dumb. (TFG 20) #Lu 1:63| And he asked for a writing tablet. Tablets were sometimes made of lead, but were usually small wooden boards, either smeared with wax, or having sand sprinkled over them, on which words were written with an iron stylus or pencil. And they marvelled all. Being surprised that both parents should thus unite upon an unexpected name. (TFG 20) #Lu 1:64| And his mouth was opened immediately, and his tongue loosed. See #Lu 1:20|. The angel's words were now completely fulfilled, therefore the punishment for disbelief was removed. And he spake, blessing God. Probably the words recorded in #Lu 1:68-79|. (TFG 20) #Lu 1:65| And fear came on all that dwelt round about them. The miraculous phenomena attending the birth of John made the people so conscious of the presence of God as to fill them with awe. The influence of this fear spread far and wide until the chills and tremors of expected changes and revolutions were felt even by the citizens of Rome, as their poets and historians testify. (TFG 20) #Lu 1:66| What then shall this child be? We probably find an echo of this question thirty years later when John entered upon his ministry (#Joh 1:19|). (TFG 20) #Lu 1:67| And his father Zacharias was filled with the Holy Spirit, and prophesied. This his prophecy is the last of the old dispensation, and the first of the new, or Christian, era. It also is poetry, and is a hymn of thanksgiving for the time of Messiah's advent. (TFG 20-21) #Lu 1:68| Blessed. The hymn gets its name from this word, and is called the Benedictus. For he hath visited. Come back, in the person of his Spirit, to his people. After some four hundred years of absence the Holy Spirit, as the spirit of prophecy, had again returned to God's people. Malachi, the last of the prophets, had been dead about four centuries. (TFG 21) #Lu 1:69| And hath raised up a horn of salvation. The horn is a symbol of power (#Da 7:7,8 8:21|). In the house of his servant David. This also indicates that Mary was of the house of David. (TFG 21) #Lu 1:70| (As he spake by the mouth of his holy prophets that have been from of old). #Ge 3:15 22:18 49:10 Nu 24:17 2Pe 1:21 Heb 1:1|. (TFG 21) #Lu 1:71| Salvation from our enemies, and from the hand of all that hate us. Not only Rome, the enemy of Israelitish prosperity, but also those evil agencies which wage ceaseless warfare against the souls of men (#Eph 6:12|). (TFG 21) #Lu 1:72| His holy covenant. Contract or agreement. (TFG 21) #Lu 1:73| The oath which he sware unto Abraham our father. See #Ge 12:3 17:4 22:16,17|. (TFG 21) #Lu 1:75| In holiness and righteousness. Holiness is good conduct toward God, righteousness is good conduct toward men. (TFG 21) #Lu 1:76| Yea and thou, child. The rest of the psalm is addressed to the infant John. Shalt be called the prophet. See #Mt 11:9 Lu 20:6|. For thou shalt go before the face of the Lord. The Lord Jesus Christ. To make ready his ways. #Isa 40:3 Mt 3:3|. (TFG 21) #Lu 1:77| To give knowledge of salvation unto his people. Israel had a false idea that the Messiah's salvation would be from political evil. John was needed to tell them that it was from sin that God proposed to deliver them. Perdition does not consist in political wrongs, but in divine condemnation. In the remission of their sins. Through Christ's work (#Ac 5:31|). (TFG 21) #Lu 1:78| The dayspring from on high. One of the many names for Jesus or his kingdom. The prophets loved to picture Messiah's advent as a sunrise (#Isa 9:2 60:1-3 Mal 4:2 Mt 4:16 Joh 1:4,5|). Christ's coming was the dawn of a new day for Israel and for mankind. (TFG 22) #Lu 1:79| To guide our feet into the way of peace. Travelers in the Judaean mountains often waited patiently for the morning light, lest they should lose their lives by a false step taken in the darkness (#Isa 59:8|). (TFG 22) #Lu 1:80| And the child grew, and waxed strong in spirit. #1Sa 2:26 Lu 2:40,52|. And was in the deserts. The thinly settled region west of the Dead Sea. In #1Sa 23:19| it is called Jeshimon, or "the Horror." Till the day of his showing unto Israel. The day when he commenced his ministry and declared his commission as Messiah's forerunner. (TFG 22) #Lu 2:1| X. THE BIRTH OF JESUS. (At Bethlehem of Judaea, B.C. 5.) #Lu 2:1-7| Now it came to pass in those days. The days of the birth of John the Baptist. There went out a decree. A law. from Caesar Augustus. Octavius, or Augustus, Caesar was the nephew of and successor to Julius Caesar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis. That all the world should be enrolled. This enrollment or census was the first step in the process of taxation. (TFG 27) #Lu 2:2| This was the first enrolment made when Quirinius. Publius Sulpicius Quirinius was governor of Syria, A.D. 6-11, and made a census of his province at that time, as Luke well knew (#Ac 5:37|). We have no other record showing either his governorship or a census made by him at the time of the birth of Christ. But he was held in high favor by the Emperor, and was, about the time of the birth of Christ, carrying on a war just north of Syria, in Cilicia, and it is therefore easy for us to accept Luke's statement that as imperial commissioner or as governor of Syria he made such a census. Was governor. Quirinius was doubtless twice governor of Syria, his first term being about B.C. 5-1. The Greek word hegemon, which Luke uses for "governor," would be used for either of the Roman titles, namely: Propraetor, or senatorial governor; or Quaestor, or imperial commissioner. Quirinius may have commenced the enrollment as Quaestor and finished it ten years later as Propraetor. He was well-known character in that age. Harsh and avaricious as a governor, but an able and loyal soldier, earning a Roman triumph for successes in Cilicia, and being honored by a public funeral in A.D. 21. Of Syria. A Roman province including all Palestine, and a tract four or five times as large lying to the northeast of Palestine. (TFG 28) #Lu 2:3| And all went to enroll themselves. The enrollment may have had no reference to taxation. It was more probably to ascertain the military strength of the various provinces. The Romans enrolled each person at the place where he was then residing; but permitted the Jews to thus return to their ancestral or tribal cities and enroll themselves as citizens of these cities. Every one to his own city. The city where his ancestors had been settled by Joshua when he divided the land (#Jos 13:1-18:28|). (TFG 28) #Lu 2:4| Nazareth. See TFG "#Lu 1:26|". The city of David. After the lapse of ten centuries the name of David still cast its fragrance over the place of his birth (#1Sa 17:12|). Bethlehem. Meaning "house of bread." It was the later or Jewish name for the old Canaanitish village of Ephrath, the Ephrath near which Rachel died (#Ge 35:19|). It was marked by Micah as the birthplace of Messiah (#Mic 5:2 Mt 2:5,6|). (TFG 28-29) #Lu 2:5| Mary, who was betrothed to him. See #Mt 1:25|. (TFG 29) #Lu 2:6| And it came to pass, while they were there, the days were fulfilled that she should be delivered. The early Christians made no record of the date of Christ's birth; we find no mention of December 25 earlier than the fourth century. The Eastern church celebrated Christ's birth by a feast called Epiphany, which means "manifestation." They chose January 6 as the date for this feast, for they reasoned that if the first Adam was born on the sixth day of creation, the second Adam must have been born on the sixth day of the year. The Western church celebrated Christ's birth on the 25th of December by a feast called Natalis, which means "Nativity." But Pope Julius I. (A.D. 337-352) designated December 25 as the proper day, and the Eastern churches soon united with the Western churches in observing this day; and the custom has become universal. We do not observe this day because of the Pope's decree, but because of the tradition on which the Pope's decree was founded. (TFG 29) #Lu 2:7| And she brought forth her firstborn son. This word in no way implies that the Virgin subsequently had other children. Jesus, the only begotten, is also called "the firstborn" (#Heb 1:6|). And she wrapped him. Having none to help her, she swathed him in bands with her own hands. In swaddling clothes. The new-born Jewish child was washed in water, rubbed with salt, and then wrapped in bands or blankets, which confined the limbs closely (#Eze 16:4|). And laid him in a manger. Justin Martyr, who born about the beginning of the second century and suffered martyrdom A.D. 165, first tells us the tradition that the stable in which Jesus was born was a cavern. Caves, however, were never used for stables except when opened on the sides of hills. The one at Bethlehem is a cellar fourteen feet under the level surface. Justin must, therefore, be mistaken. Because there was no room for them in the inn. Eastern inns had landlords like our own. The inn was full at this time because of the number who had come to be enrolled. Inns contained rooms for persons and stalls for animals: there was no room in the former, but there was in the latter. (TFG 29-30) #Lu 2:8| XI. THE BIRTH OF JESUS PROCLAIMED BY ANGELS TO THE SHEPHERDS. (Near Bethlehem, B.C. 5.) #Lu 2:8-20| And there were shepherds in the same country. They were in the same fields from which David had been called to tend God's Israel, or flock. Abiding in the field, and keeping watch by night over their flock. When the flock is too far from the village to lead it to the fold at night, these shepherds still so abide with it in the field, even in the dead of winter. (TFG 30) #Lu 2:9| And an angel of the Lord stood by them. He stood upon the earth at their side, and did not float above them in the heavens, as he is usually pictured. His standing upon the earth shows a fuller fellowship and sympathy with men. Compare #Ac 1:10|. And the glory of the Lord shone round about them. The Shechinah, or bright cloud, which symbolizes the divine presence (#Ex 24:16 1Ki 8:10 Isa 6:1-3 Ro 9:4|). It was seen by the three apostles upon the mount of transfiguration (#Mt 17:5|), by Stephen (#Ac 7:55|), and by Paul (#Ac 22:6-11|). (TFG 30) #Lu 2:10| For behold, I bring you good tidings of great joy. Christianity is a religion of present joys, and leads onward to joy eternal. (TFG 30) #Lu 2:11| For there is born to you. Born as a gift to us (#Joh 3:16|). A Saviour. The angel omits the name of Jesus; but gives the meaning of his name. Who is the Christ. "Messiah" is the Hebrew and "Christ" is the Greek for our English word "anointed." Prophets, priests, and kings were anointed. Jesus held all these three offices for all our race for all eternity. (TFG 30-31) #Lu 2:12| And this is the sign. The token by which to identify the child. A babe in a manger was not ordinary sight. Ye shall find a babe wrapped in swaddling clothes, and lying in a manger. "What fearful odds! What a strange contrast! Idolatry on the throne (in the person of Augustus Caesar), and the founder of a new religion and a new empire lying in a manger!" (TFG 31) #Lu 2:13| And suddenly there was with the angel a multitude. The event was too important to be heralded by any one angel. All heaven was interested in the departure of its Prince, and marveled at the grace of the Father who sent him (#1Pe 1:12|). Of the heavenly host. God's army (#1Ki 22:19 Ps 103:20,21|). The Deity is called "God of Sabaoth"; that is, God of hosts or multitude (#Ro 9:29 Jas 5:4 Da 7:10 Re 5:11,12|); but at this time God's army appeared to announce the coming of eternal peace. (TFG 31) #Lu 2:14| God in the highest. In the highest heavens (#Job 16:19 Ps 148:1|). And on earth peace among men. The angels invoke blessing on God and peace upon man. Peace between God and man, and ultimately peace between man and man. In whom he is well pleased. The love of God is shed abroad upon all, even the vilest of sinners (#Ro 5:8 1Ti 1:15|); but his peace comes upon those who have accepted his Son, and in whom he is therefore especially well pleased (#Ro 9:11|). Peace is the unfailing apostolic salutation toward Christians (#Ro 1:7 1Co 1:3 2Co 1:2|, etc.), and is attainable in the highest degree by Christians only (#Joh 14:27 16:33 Col 3:15 Php 4:7|). (TFG 31) #Lu 2:17| And when they saw it, they made known concerning the saying which was spoken to them about the child. They were the first evangelists. Among the heralds of Christ we note one great prophet, John the Baptist, and one learned Pharisee, Paul; the rest are shepherds, fishermen, and publicans, yet their gospel has triumphed over the wisdom of men (#1Co 1:26-29 2Co 4:7|). The shepherds were moved to publish by the same spirit which actuated the lepers at Samaria (#2Ki 7:9|). (TFG 32) #Lu 2:18| And all that heard it wondered at the things which were spoken unto them by the shepherds. The gospel story excites wonder; the more we ponder it the more wonderful it becomes. (TFG 32) #Lu 2:19| But Mary kept all these sayings. The silence of Mary contrasts with the talkativeness of the shepherds. But is the duty of Christians both to ponder and to publish. Pondering them in her heart. Only Mary could know the fact here stated; and the statement indicates that Luke got the opening parts of his Gospel from the mother of our Lord. She had much to think about. The angelic messages to Zacharias, to herself, and to the shepherds were full of significance, and her mind would search diligently to comprehend the fullness of their meaning. In her quiet thoughtfulness the beauty of the Virgin's character shines forth (#1Pe 3:4|). (TFG 32) #Lu 2:20| And the shepherds returned. They did not make this glorious occasion an excuse for neglecting their humble duties. Glorifying. Because of the greatness of that which had been revealed. And praising God. Because of the goodness of that which he revealed. Even as it was spoken unto them. Jesus came in exactly the same manner in which his coming had been spoken of or described by the angels a few hours before; and also just as his coming had been spoken of or described by the prophets centuries and centuries before. God's word holds good for eternity as truly as for one day. The shepherds doubtless passed to their reward during the thirty years which Jesus spent in seclusion prior to his entering upon his ministry. But the rest of their commonplace life was now filled with music of praise, and their night watches lit by the glory of God, which could never entirely fade away. (TFG 32-33) #Lu 2:21| XII. CIRCUMCISION, TEMPLE SERVICE, AND NAMING OF JESUS. (The Temple at Jerusalem, B.C. 4) #Lu 2:21-39| Eight days. #Ge 17:12|. Were fulfilled for circumcising him. The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (#Heb 2:16,17|); that is, he became a member of the covenant nation, and became a debtor to the law (#Ga 5:3|). His name was called JESUS. See TFG "#Lu 1:59|". Which was so called by the angel before he was conceived in the womb. See TFG "#Lu 1:31|". (TFG 33) #Lu 2:22| And when the days of their purification according to the law of Moses were fulfilled. Purification took place on the fortieth day after the nativity in the case of males, and eighty days in the case of females (#Le 12:1-5|). Until it was performed the mother was not permitted to go to the temple, take part in any public service, or even to leave her house. It seems that the members of her family were also ceremonially unclean, because they came in daily contact with her. They brought him up to Jerusalem. To the temple. To present him to the Lord. When God slew the firstborn of Egypt he spared the firstborn of Israel. For this reason all the firstborn of Israel were regarded as being peculiarly the Lord's (#Ex 12:29,30 13:2|); and the firstborn male child of each family had to be redeemed with money (#Ex 13:11-15 Nu 18:15,16|). Originally the firstborn or eldest son was priest of the household after his father's death; but God chose the Levites to serve in his sanctuary in the place of these firstborn or household priests (#Nu 3:11-13 8:14-19|); but this choosing did not annul the statute which required the payment of redemption money. The redemption money for a male was five shekels of the sanctuary, or about $3.75 (#Le 27:6|). (TFG 33-34) #Lu 2:23| As it is written in the law of the Lord. For additional passages see #Ex 22:29 34:19,20|. (TFG 34) #Lu 2:24| And to offer a sacrifice. By redemption money and sacrifice the life of Jesus was ceremonially redeemed from God the Father, that his consecration of it to the will of the Father might be perfect. We likewise are redeemed by the blood of Christ, but are expected nevertheless to be more consecrated than ever. According to that which is said in the law of the Lord. #Le 12:6-8 5:11|. A pair of turtledoves, or two young pigeons. The required offering was a yearling lamb for a burnt offering and a young pigeon for a sin-offering. But the law allowed a poor mother to substitute doves or pigeons for the lamb. We see here an early trace of the poverty of Him who had not where to lay his head. Knowing the greatness of the child, Joseph and Mary would never have used the lesser sacrifice if they could have afforded the regular and more costly one. Poverty is not dishonorable in God's sight; for Mary was honored of him above all women. (TFG 34) #Lu 2:25| There was a man in Jerusalem, whose name was Simeon. The name means "Hearing." Some think that it was Rabbi Simeon, the son of the great teacher Hillel; but the context forbids such an idea. And this man was righteous and devout. Right in outward and devout in his inward life. The first prophet to tell the world that its Messiah had come was a thoroughly good man. Looking for. Waiting like Jacob (#Ge 49:18|), and Joseph of Arimathea (#Mr 15:43|), he realized the truth of God's promise (#Isa 49:23|). The Jews waited for a coming Prince, local, carnal, finite, temporal; we wait for a KING universal, spiritual, infinite, eternal, the Son of God. Hence the magnitude of our expected consolation is to theirs as an ocean is to a drop of water. The consolation of Israel. A common name for the era of the Messiah, which was so called because the advent of the Christ would bring comfort to his people (#Isa 40:1|). Jews swore by the consolation of Israel, and the phrase, "May I see the consolation of Israel," was common among them. A prayer for the coming of the Messiah was daily used by them. And the Holy Spirit was upon him. #Lu 1:68|. (TFG 35) #Lu 2:26| And it had been revealed unto him by the Holy Spirit. Probably in a dream. That he should not see death, before he had seen the Lord's Christ. A remarkable favor, a notable blessing (#Lu 10:23,24|). (TFG 35) #Lu 2:27| And he came in the Spirit. Moved by the impulses of inspiration (#Mt 22:14 Re 1:10|). Into the temple. Those who go to church perfunctorily see little; those who go in the Spirit--according to the measure in which He is given them--see and hear much. (TFG 35) #Lu 2:29| Now lettest thou thy servant depart, Lord. This hymn of Simeon is called the "Nunc Dimittis," from the two words with which the Latin translation of it begins. Simeon regards his death as now near, since he had seen that for which God had kept him alive. He represents as a sentinel who, seeing the rising of the day-star which is the signal that his watch is relieved, knows his weary waiting is at an end. According to thy word. God keeps his word, and never disappoints. In peace. To the living the Jews said, "Go in peace" (Leshalom), as Jethro said to Moses (#Ex 4:18|); to the dying they said, "Go in peace" (Beshalom) (#Ge 15:15|). (TFG 35) #Lu 2:30| For mine eyes have seen thy salvation. Only the eye which sees Christ is satisfied with seeing (#Ec 1:18|). To one who has Christ in his arms and salvation before his eyes the world looks poor indeed, and the loss of it appears gain (#Php 1:21|). (TFG 35) #Lu 2:31| Which thou hast prepared. God prepared the gospel in his counsels before Christ came into the world (#Ac 2:23|), and foretold it by the prophets (#Ac 3:18|). Before the face of all peoples. The Jewish Scriptures were then scattered among all nations, and all people were acquainted with the Hebrew expectations of a Messiah. Simeon saw in the Babe the initial step of God toward fulfilling all these prophecies. (TFG 36) #Lu 2:32| A light for revelation to the Gentiles. A reference to #Isa 49:6|. Christ's light has revealed the Father to the Gentiles. That Simeon should prophesy this is an evidence of the large spiritual knowledge given him, since even the apostles were slow to grasp the fullness of Christ's world-wide mission (see #Ps 98:2,3 Isa 52:10 42:6|). And the glory. #Isa 45:25|. Israel is doubly glorified in Jesus, in that God chose this people to receive the Word, or divine Son, in that Jesus, as a Jew, presented to the world the picture of the perfect manhood. In his divinity and his humanity Jesus glorified Israel. Of thy people Israel. The Gentiles and Israel are here contrasted. The Gentiles refused the knowledge of God (#Ro 1:28|), and Israel abused it (#Ro 3:1-9|). (TFG 36) #Lu 2:33| And his father and his mother were marvelling at the things which were spoken concerning him. Not because they heard anything which was really new, but because the words caused them to see the truth in a new way. They were also doubtless surprised to find that an utter stranger should speak thus about the child. Such manifestations of inspiration were no more common then than now. (TFG 36) #Lu 2:34| And Simeon blessed them. While blessing the parents, he refrained from blessing the child, lest it might appear that he did it as a superior. He could bless God in the heavens (see #Lu 2:28|) without fear of being misunderstood; but to bless this little Babe might seem to be presumptuous. And said unto Mary his mother. Thus distinguishing between Mary the real parent, and Joseph the supposed one. Behold, this child is set. Either as a stone of stumbling (#Isa 8:14 Ro 9:32,33 1Co 1:23|), or a precious cornerstone (#1Pe 2:7,8 Ac 4:11 1Co 3:11|). Jesus is the cornerstone of true religion. Those who reject him fall over him and are broken; those who accept him, build upon him, and are lifted up and edified. For the falling and the rising of many in Israel. Jesus has always wrought changes which were like fallings and risings. In his own early lifetime Pharisees, Herodians, Sadducees, Nazarenes, Gadarenes, etc., sank down before his example and teaching; while fishermen, publicans and outcasts were elevated and encouraged by his sympathy. In the ecclesiastical field Jesus has brought down the powers of superstition and priestcraft, and exalted the common worshiper, giving him liberty of conscience. In the political field Jesus has brought down the pride of kings and lifted up the common people, and given them sovereign powers. In the spiritual realm this work of Jesus is most clearly displayed. Not only did he bring down the pride of Judah and lift up the despised Gentiles (#Ro 9:25|); but he has worked a leveling and a lifting work in the life of each of his followers. Those proud of their manhood, he has made as children, that they might become truly men (#Mt 18:3|); those wise in their own conceit, he approaches with the foolishness of preaching, that they might be instructed in true learning (#1Co 1:26-31|); those strong in self-confidence, he makes weak, that he may fill them with the divine power (#2Co 12:10 Php 4:13|). Like Paul, we fall and rise in Christ (#Ac 9:4-6|). And for a sign. Something which challenges attention, and is full of significant meaning. Signs were intended to allay controversy, and to exclude contradiction, but Jesus provoked both. When he was thus first in the temple, opposition was prophesied; when he was last there it was fully realized (#Mt 23:38|). Which is spoken against. During his earthly lifetime Jesus was called "deceiver," "Samaritan," "demoniac," etc., and subsequently his followers were abused (#Ac 28:22|); later the Jews wrote of him as "the deceiver," "that man," and "the hung." Early Christians were charged by the pagans with committing cannibalism, incest, and every conceivable atrocity, and in this day "Christian" is--after Jew--the most stringing term of reproach known to the Eastern tongue. (TFG 37) #Lu 2:35| A sword shall pierce through thine own soul. Simeon had read and understood the prophecies which told of the suffering Messiah (#Isa 42:14-43:12|). Hence, to prepare the soul of Mary he touches this minor chord. By as much as the prophecies and annunciations concerning Jesus, led Mary to expect honor, and glory for her son; by so much did the rejection, persecution and cruel death of Jesus overwhelm her with piercing anguish and disappointment. It is also probable that at the time of the crucifixion Mary shared with the apostles the doubts as to the mission of Jesus, and these doubts must have been unspeakably bitter to her. That thoughts out of many hearts may be revealed. The word here translated "thoughts" is generally used to signify bad or evil thoughts. Jesus often revealed such (#Joh 9:16|); but the context shows that Simeon had in mind the evil thoughts which were revealed by the sufferings inflicted on Christ. The human heart is desperately wicked (#Jer 17:9|); but its wickedness was never more manifest than when it chose a murderer and crucified its Creator (#Ac 3:14,15|). Men are still revealed by their attitude toward Christ, the sincere being drawn to him, and the hypocrites being repelled from him. But at the judgment he shall shine forth as the perfect revealer of all thoughts and actions (#Mt 10:26|). (TFG 37-38) #Lu 2:36| And there was one Anna. The same name as Hannah (#1Sa 1:20|), meaning "He was gracious." A prophetess. Like Miriam (#Ex 15:20|), Deborah (#Jud 4:4|), Huldah (#2Ch 34:22|). The daughter of Phanuel. The same as Peniel, meaning "Face of God" (#Ge 32:30|). Of the tribe of Asher. Asher was the second son of Jacob and Zilpah (#Ge 30:12,13|). The name means "happy." Though the ten tribes were lost and scattered, many individuals belonging to them remained in Judah (#Ac 26:7 Jas 1:1|). (TFG 38) #Lu 2:37| And she had been a widow even unto fourscore and four years. She had been married seven years, and was now eighty-four years old. Her long widowhood is mentioned, because young widows who did not remarry were held in especial honor. Anna was about twenty-four years old when Jerusalem was conquered by Pompey, and came under the power of Rome. Who departed not from the temple. This may simply mean that she was unusually assiduous in her attendance at all the temple services (#Ac 2:46|); or it may be taken literally, in which case we may suppose that her prophetic talents had secured for her the right of living in one of the temple chambers. Those who patiently frequent God's house will sooner or later obtain a blessing. Worshipping with fastings and supplications. Moses appointed one yearly fast, namely: that on the day of Atonement; but the Pharisees introduced the custom of fasting twice a week to commemorate the days when Moses was supposed to have ascended and descended Mt. Sinai; namely: on Monday and Thursday. They had also otherwise multiplied the fasts (#Lu 5:33|). Night and day. In Hebrew idiom night is mentioned before day, following the example of Moses (#Ge 1:5|). The Hebrew theory that "God made the world in six days and seven nights," may have given birth to this idiom. For instances of this idiom, see #Ac 26:7 1Ti 5:5|. There were probably night services of sacred music held in the temple, at which priests sung anthems (#Ps 134:1,2 119:62|). (TFG 38-39) #Lu 2:38| And spake of him. Jesus. (TFG 39) #Lu 2:39| And when they. The parents of Jesus. They returned. Luke here adds the words "into Galilee, to their own city, Nazareth." We have omitted these words from the text here, and carried them forward to Section XV., where they rightfully belong. Luke omits to tell that Jesus returned to Nazareth by way of Bethlehem and Egypt. Such omissions are common in all biographies, and this one is paralleled by Luke himself in his life of Paul. Compare #Ac 9:19-26| with #Ga 1:17,18|. XV. THE CHILD JESUS BROUGHT FROM EGYPT TO NAZARETH. (Egypt and Nazareth, B.C. 4.) #Mt 2:19-23 Lu 2:39| To their own city Nazareth. This town lies on a hillside, girt in by fifteen higher hills. It is a secluded nook. Here Jesus grew up in obscurity till he reached his thirtieth year. Here he spent about nine-tenths of his earthly life. Sweet humility! Lowliness is as rare and precious a virtue as pride is a plentiful and repugnant vice. (TFG 39, 55) #Lu 2:40| XVI. JESUS LIVING AT NAZARETH AND VISITING JERUSALEM IN HIS TWELFTH YEAR. (Nazareth and Jerusalem, A.D. 7 or 8.) #Lu 2:40-52| And the child grew. This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare #Lu 1:80|); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds. And waxed strong. His life expanded like other human lives. He learned as other boys; he obeyed as other children. As he used means and waited patiently for growth, so must each individual Christian, and so must the church. Though the latter is a mystical body, and animated by the Holy Spirit, it must nevertheless make increase of itself before coming to the perfect man (#Eph 4:16|). Filled with wisdom: and the grace of God was upon him. These words describe briefly the life of Christ during the preparatory period at Nazareth. It was a quiet life, but its sinless purity made the Baptist feel his own unworthiness compared to it (#Mt 3:14|), and its sweet reasonableness inspired in Mary, the mother, that confidence which led her to sanction, without reserve, any request or command which Jesus might utter (#Joh 2:5|). (TFG 56) #Lu 2:41| And his parents. Males were required to attend the Passover (#Ex 13:7|); but women were not. The great rabbi, Hillel (born about B.C. 110; died A.D. 10), recommended that they should do so, and the practice was esteemed an act of admirable piety. Went every year to Jerusalem. Regular attendance upon worship is likewise enjoined upon us (#Heb 10:25|). At the feast of the passover. The Passover, one of the three great Jewish feasts, commemorated the mercy of God in causing his angel to "pass over" the houses in Israel on the night that he slew all the firstborn of Egypt. It took place at the full moon which occurred next after the vernal equinox. At it the firstfruits of the harvest were offered (#Le 23:10-15|). The second feast, Pentecost, occurred fifty days later, and commemorated the giving of the law. At it the firstfruits of the wheat harvest, in the form of bread (#Le 23:17|), were offered. The third feast, or Tabernacles, occurred near the end of September, or beginning of October, and commemorated the days when Israel dwelt in tents in the wilderness. It was observed as a thanksgiving for the blessings of the year. Every adult male Jews dwelling in Judaea was required to attend these three feasts. Josephus tells us that the members assembled at them in Jerusalem often exceeded two millions. (TFG 57) #Lu 2:42| And when he was twelve years old. The incident which Luke here reports is the only one given in the period between the return from Egypt and Jesus' thirtieth year. It shows that Jesus did not attend the school of the rabbis in Jerusalem (#Mr 6:2 Joh 6:42 7:15|). But we learn that he could write (#Joh 8:6|), and there is little doubt but that he spoke both Hebrew and Greek. They went up. The altitude of Jerusalem is higher than that of Nazareth, and the distance between the two places is about seventy miles. After the custom of the feast. The custom was that the feast was celebrated annually in Jerusalem. (TFG 57) #Lu 2:43| And when they had fulfilled the days. Eight days in all; one day for killing the passover, and seven for observing the feast of unleavened bread which followed it (#Ex 12:15 Le 23:5,6|). The boy Jesus. Luke narrates something about every stage of Christ's life. He speaks of him as a babe (#Lu 2:16|), as a little child (#Lu 2:40|), here as a boy, and afterwards as a man. Tarried behind in Jerusalem. To take advantage of the opportunity to hear the great teachers in the schools. And his parents knew it not. As vast crowds attended the Passover, it was easy to lose sight of a boy amid the festal throng. Indeed, the incident is often repeated even to this day during the feast seasons at Jerusalem. (TFG 58) #Lu 2:44| But supposing him to be in the company. We see here the confidence of the parents, and the independence of the child. The sinlessness of Jesus was not due to any exceptional care on the part of his parents. Jews going to and from their festivals traveled in caravans for pleasure and safety. In the daytime the young folks mingled freely among the travelers, and sought out whatever companionship they wished. But in the evening, when the camp was formed, and the tents were pitched, the members of each family came together. They went a day's journey. They probably returned by the way of Jericho to avoid passing through Samaria, because of the hatred existing between Jews and Samaritans. In more moderns times the first day's journey is a short one, and it was probably so then. It was made so in order that the travelers might return to the city whence they had departed, should they discover that they had forgotten anything--should they find that they had forgotten a sack of meal, a blanket, or a child. And they sought for him among their kinsfolk and acquaintance. Those with whom he was most likely to have traveled during the day. (TFG 58) #Lu 2:45| And when they found him not, they returned to Jerusalem, seeking for him. Parents who have temporarily suffered the loss of their children can easily imagine their feelings. Christ, though a divine gift to them, was lost. So may we also lose him, though he be God's gift to us. (TFG 58) #Lu 2:46| And it came to pass, after three days. Each part of a day was reckoned as a day when at the beginning and ending of a series. The parents missed Jesus on the evening of the first day, returned to Jerusalem and sought for him on the second day, and probably found him on the morning of the third day. The disciples of Jesus also lost him in the grave for part of one day, and all of the next, and found him resurrected on the morning of the third day (#Lu 24:21|). They found him in the temple. Probably in one of the many chambers which tradition says were built against the walls of the temple and its enclosures, and opened upon the temple courts. The sacred secret which they knew concerning the child should have sent them at once to the temple to seek for him. Sitting. Jewish scholars sat upon the ground at the feet of their teachers. In the midst. The teachers sat on semi-circular benches and thus partially surrounded by their scholars. Of the teachers. These teachers had schools in which they taught for the fees of their pupils, and are not to be confounded with the scribes, who were mere copyists. Both hearing them, and asking them questions. He was not teaching: the God of order does not expect childhood to teach. He was among them as a modest scholar, and not as a forward child. The rabbinical method of instruction was to state cases, or problems, bearing upon the interpretation or application of the law, which cases or problems were to be solved by the pupils. For typical problems see #Mt 22:15-46|. (TFG 58-59) #Lu 2:48| And when they. His parents. Saw him, they were astonished. Mary and Joseph stood as much in awe of these renowned national teachers as peasants do of kings, and were therefore astonished that their youthful son presumed to speak to them. And his mother said unto him, Son, why hast thou thus dealt with us? Her language implies that Jesus had been fully instructed as to the time when his parents and their caravan would depart for Galilee, and that he was expected to depart with them. Obedience to his higher duties constrained him to appear disobedient to his parents. Behold, thy father. As legal father of Jesus, this expression would necessarily have to be used when speaking of Joseph. But Jesus does not accept Joseph as his father, as we see by his answer. And I sought thee sorrowing. Because they thought him lost. (TFG 59) #Lu 2:49| And he said unto them. What follows are the first recorded words of Jesus; he here speaks of the same being--the Father--to whom he commended his spirit in his last words upon the cross (#Lu 23:46|). His last recorded words on earth are found at #Ac 1:7,8|; his last recorded words in heaven are found in #Re 22:10-20|, but these last words are spoken through the medium of an angel. How is it that ye sought me? Mary, knowing all that had been divinely revealed to her concerning Jesus, should have expected to find him in the temple. Knew ye not that I must. In this oft-repeated phrase, "I must," Jesus sets forth that devotion (#Joh 4:34|) to the will of the Father by which his whole life was directed. Be in my Father's. Literally "the Father of me." Jesus invariably used the article in speaking of himself, and said "the Father of me," and invariably omitted the article, and said, "Father of you," when speaking of his disciples. His relationship to the Father differed from ours, and God, not Joseph, was his father. House. See #Joh 2:16,17 8:35|. (TFG 59-60) #Lu 2:50| And they understood not the saying which he spake unto them. It may seem strange that Mary, knowing all that she did concerning the birth of Jesus, etc., did not grasp the meaning of his words, but we are all slow to grasp great truths; and failure to be understood was therefore a matter of daily occurrence with Jesus. (#Lu 9:45 18:34 Mr 9:32| #Joh 10:6|.) Christ spoke plainly, but human ears were slow to comprehend his wonderful sayings. We need to be watchful lest our ears be censured for a like slowness. (TFG 60) #Lu 2:51| And he went down with them. Jerusalem was among the mountains, Nazareth among the hills. And came to Nazareth. A beautiful and healthful town, but so lacking in piety and learning as to form the "dry ground" out of which it was prophetically predicted that the glorious and fruitful life of Jesus would spring. Here Christ rose above all times and schools and revealed to man that "life more abundant" than all kings, lawgivers or sages ever discovered. His character, like the New Jerusalem, descended from God out of heaven, and no education obtained in Nazareth will explain it. The struggle of self-made men with their early environment is noticeable to the last, but it is not so with him. The discourses of Jesus are the outpourings of divine knowledge, and not the result of study or self-culture. And he was subject. Our example in all things, he here set before us that pattern of obedience which children should observe toward their parents. In these years Jesus learned the trade of his supposed father (#Mr 6:3|). Christ was a laborer, and thereby sanctified labor, and showed that dignity and glory belong to inward and not to outward conditions. Unto them. His parents, Joseph and Mary. We find no mention of Joseph after this, and the probability is that he soon died. And his mother kept all these sayings in her heart. She had many treasured sayings of angels, shepherds, wise men, and prophets. She now began to add to these the sayings of Christ himself. (TFG 60-61) #Lu 2:52| And Jesus advanced in wisdom and stature, and in favor with God and men. He did not literally grow in favor with God. This is a phenomenal expression. The favor of God and man kept company for quite awhile; but the favor of God abode with Jesus when man's good will was utterly withdrawn. Men admire holiness until it becomes aggressive, and then they fell an antagonism against it as great, or intense, as their previous admiration. (TFG 61) #Lu 3:1| XVII. JOHN THE BAPTIST'S PERSON AND PREACHING. (In the wilderness of Judaea, and on the banks of the Jordan, occupying several months, probably A.D. 25 or 26.) #Mt 3:1-12 Mr 1:1-8 Lu 3:1-18| Now in the fifteenth year of the reign. Tiberius Caesar, stepson of and successor to Augustus, began to reign as joint ruler with Augustus in August, A.U.C. 765 (A.D. 11). On August 19, 767, Augustus died and Tiberius became sole ruler. Luke counts from the beginning of the joint rule, and his fifteen years bring us to 779. In August, 779, Tiberius began his fifteenth year, and about December of that year Jesus would have completed his thirtieth year. Of Tiberius Caesar. He was born B.C. 41, died March 16, A.D. 37. As a citizen he distinguished himself as orator, soldier and public official. But as emperor he was slothful, self-indulgent, indescribably licentious, vindictive and cruel. He was a master of dissimulation and cunning, and was a veritable scourge to his people. But he still found flatterers even in Palestine, Caesarea Philippi, and the town Tiberias being named for him. Pontius Pilate. See mention of him in account of our Lord's trial. Being governor of Judaea. The province of Judaea was subdued by Pompey and brought under Roman control in B.C. 63. Its history from that date till the governorship of Pilate can be found in Josephus. And Herod. Also called Antipas. The ruler who murdered John the Baptist and who assisted at the trial of Jesus. Being tetrarch. This word means properly the ruler of a fourth part of a country, but was used loosely for any petty tributary prince. Of Galilee. This province lay north of Samaria, and measured about twenty-five miles from north to south, and twenty-seven miles from east to west. It was a rich and fertile country. His brother. Half-brother. Philip. He was distinguished by justice and moderation, the one decent man in the Herodian family. He married Salome, who obtained John the Baptist's head for a dance. He built Caesarea Philippi, and transformed Bethsaida Julius from a village to a city, and died there A.D. 44. After his death his domains became part of the Roman province of Syria. Tetrarch of the region of Ituraea. A district thirty miles long by twenty-five broad, lying north of Batanaea, east of Mt. Hermon, west of Trachonitis. It received its name from Jetur, son of Ishmael (#Ge 25:15|). Its Ishmaelite inhabitants were conquered by Aristobulus, king of Judaea, B.C. 100, and forced by him to accept the Jewish faith. They were marauders, and famous for the use of the bow. And Trachonitis. A district about twenty-two miles from north to south by fourteen from east to west. Its name means "rough" or "stony," and it amply deserves it. It lies between Ituraea and the desert, and has been infested with robbers from the earliest ages. It is called the Argob in the Old Testament (#De 3:4,13,14 1Ki 4:13 2Ki 15:25|), "an ocean of basaltic rock and boulders, tossed about in the wildest confusion, and intermingled with fissures and crevices in every direction." And Lysanias. Profane history gives us no account of this man. It tells of a Lysanias, king of Chalcis, under Mt. Lebanon, who was put to death by Mark Antony, B.C. 36, or sixty-odd years before this, and another who was tetrarch of Abilene in the reigns of Caligula and Claudius twenty years after this. He probably was son of the first and father of the second. Tetrarch of Abilene. The city of Abila (which comes from the word abel, meaning "meadow") is eighteen miles from Damascus and thirty-eight from Baalbec. The province laying about it is mentioned because it subsequently formed part of the Jewish territory, being given to Herod Agrippa I. by Emperor Claudius about A.D. 41. (TFG 63-64) #Lu 3:2| In the high priesthood of Annas and Caiaphas. Annas had been high priest 7-14 A.D., when he was deposed by the procurator, Gratus. Caiaphas was son-in-law of and successor to Annas. Luke gives both names, one as the rightful and the other as the acting high priest. Compare #Ac 4:6|. Gentile innovations had made sad havoc with the Jewish law as to this office. In the last one hundred and seven years of the temple's existence there were no less than twenty-eight high priests. Luke is the only one who fixes the time when Jesus began his ministry. He locates it by emperor and governor, tetrarch and high priest, as an event of world-wide importance, and of concern to all the kingdoms of men. He conceives of it as Paul did (#Ac 26:26|). The word of God came unto John the son of Zacharias. The divine commission which bade John enter his career as a prophet (#Jer 1:2 Eze 6:1|). Prophets gave temporary and limited manifestations of God's will (#Heb 1:1,2|). Jesus is the everlasting and unlimited manifestation of the divine purpose and of the very Godhead (#Joh 14:9 12:45 Col 1:15 Heb 1:3 2Co 4:6|). In the wilderness. The wilderness of Judaea is that almost uninhabitable mass of barren ridges extending the whole length of the Dead Sea, and a few miles further north. It is from five to ten miles wide. (TFG 64-65) #Lu 3:3| And he came. He made his public appearance, and, like that of Elijah, it was a sudden one (#1Ki 17:1|). Into all the region about Jordan. The Jordan valley is called in the Old Testament the Arabah, and by the modern Arabs the Ghor. It is the deepest valley in the world, its lowest part being about thirteen hundred feet below the level of the ocean. Preaching the baptism of repentance unto the remission of sins. As a change leading to remission or forgiveness of sins. (TFG 67) #Lu 3:4| Isaiah the prophet. Isaiah flourished from about 759 to 699 B.C. The voice, etc. See TFG "#Mr 1:3|". (TFG 67) #Lu 3:5| Every valley shall be filled, etc. The literal meaning of this passage is expressed at #Isa 2:12-17|. See also #Zec 4:7|. Commentators give detailed application of this prophecy, and, following their example, we may regard the Pharisees and Sadducees as mountains of self-righteousness, needing to be thrown down, and thereby brought to meekness and humility; the outcasts and harlots as valleys of humiliation, needing to be exalted and filled with hope; and the publicans and soldiers as crooked and rough byways, needing to be straightened and smoothed with proper details of righteousness. But the application is general, and not to be limited to such details. However, civil tyranny, and ecclesiastical pride must be leveled, and the rights of the common people must be exalted before for kingdom of God can enter in. (TFG 68-69) #Lu 3:6| And all flesh shall see the salvation of God. This last clause of the prophecy is added by Luke alone. He loves to dwell upon the universality of Christ's gospel. (TFG 69) #Lu 3:7| He said therefore to the multitudes. See TFG "#Mt 3:7|". Ye offspring of vipers. A metaphor for their likeness to vipers--as like them as if they had been begotten of them. The viper was a species of serpent from two to five feet in length, and about one inch thick. Its head is flat, and its body a yellowish color, speckled with long brown spots. It is extremely poisonous (#Ac 28:6|). John here uses the word figuratively, and probably borrows the figure from #Isa 59:5|. It means that the Jewish rulers were full of guile and malice, cunning and venom. With these words John gave them a vigorous shaking, for only thus could he hope to waken their slumbering consciences. But only one who has had a vision of "the King in his beauty," should presume thus to address his fellow-men. The serpent is an emblem of the devil (#Ge 3:1 Re 12:9,14,15|), and Jesus not only repeated John's words (#Mt 12:35 23:23,33|), but he interpreted the words, and told them plainly that they were "the children of the devil" (#Joh 8:44|). The Jewish rulers well deserved this name, for they poisoned the religious principles of the nation, and accomplished the crucifixion of the Son of God. Who warned you to flee. John's baptism, like that of Moses at the Red Sea (#1Co 10:2|), was a way of escape from destruction, if rightly used. Christian baptism is also such a way, and whosoever will may enter thereby into the safety of the kingdom of Christ, but baptism can not be used as an easy bit of ritual to charm away evil. It must be accompanied by all the spiritual changes which the ordinance implies. From the wrath to come? Prophecy foretold that Messiah's times would be accompanied with wrath (#Isa 63:3-6 Da 7:10-26|); but the Jews were all of the opinion that this wrath would be meted out upon the Gentiles and were not prepared to hear John apply the prophecy to themselves. To all his hearers John preached the coming kingdom; to the impenitent, he preached the coming wrath. Thus he prepared the way for the first coming of the Messiah, and those who would prepare the people for his second coming would do well to follow his example. The Bible has a voice of warning and denunciation, as well as words of invitation and love. Whosoever omits the warning of the judgment, speaks but half the message which God would have him deliver. God's wrath is his resentment against sin (#Mt 18:34 22:7 Mr 3:5|). (TFG 73-74) #Lu 3:8| Bring forth therefore fruits worthy of repentance, etc. See TFG "#Mt 3:8|". And begin not to say within yourselves, etc. See TFG "#Mt 3:9|". #Lu 3:9| And even now the axe also lieth at the root of the trees, etc. See TFG "#Mt 3:10|". #Lu 3:10| What then must we do? This is the cry of the awakened conscience (#Ac 2:37 16:30 22:10|). John answered it by recommending them to do the very reverse of what they were doing, which, in their case, was true fruit of repentance. (TFG 75-76) #Lu 3:11| He that hath two coats. By "coat" is meant the tunic, or inner garment, worn next to the skin. It reached to the knees, and sometimes to the ankles, and generally had sleeves. Two tunics were a luxury in a land where thousands were too poor to own even one. Wrath was coming, and he that would obtain mercy from it must show mercy (#Mt 5:7|). Let him impart to him that hath none. For a like precept given to Christians, see #2Co 8:13-15 Jas 2:15-17 1Jo 3:17|. (TFG 76) #Lu 3:12| And there came also publicans to be baptized. The Roman Government did not collect its own taxes. Instead of doing so, it divided the empire into districts, and sold the privilege of collecting the taxes in these districts to certain capitalists and men of rank. The capitalists employed agents to do the actual collecting. These agents were usually natives of the districts in which they lived, and those in Palestine were called publicans. Their masters urged and encouraged them to make the most fraudulent and vexatious exactions. They systematically overcharged the people and often brought false accusation to obtain money by blackmail. These publicans were justly regarded by the Jews as apostates and traitors, and were classed with the lowest and most abandoned characters. The system was bad, but its practitioners were worse. The Greeks regarded the word "publican" as synonymous with "plunderer." Suidas pictures the life of a publican as "unrestrained plunder, unblushing greed, unreasonable pettifogging, shameless business." The Turks today collect by this Roman method. Being publicly condemned, and therefore continually kept conscious of their sin, the publicans repented more readily than the self-righteous Pharisees. Conscience is one of God's greatest gifts, and he that destroys it must answer for it. On publicans, also see TFG "Mt 5:46". And they said unto him, Teacher, what must we do? The publicans, though lowest down, gave John the highest title. Self-abnegation is full of the virtue of reverence, but self-righteousness utterly lacks it. (TFG 76) #Lu 3:13| Extort no more than that which is appointed you. Such was their habitual, universal sin. No man should make his calling an excuse for evil-doing. (TFG 77) #Lu 3:14| And soldiers also asked him, saying, And we, what must we do? These soldiers were probably Jewish troops in the employ of Herod. Had they been Romans, John would doubtless have told them to worship God. And he said unto them, Extort from no man by violence. The soldiers, poorly paid, often found it convenient to extort money by intimidation. Strong in their organization, they terrified the weak and enforced gratuities by acts of violence. Neither accuse any one wrongfully. John here condemns the custom of blackmailing the rich by acting as informers and false accusers against them. And be content with your wages. The term "wages" included rations and money. The soldiers were not to add to their receipts by pillage or extortion. Soldiers' wages were about three cents a day, so they were exposed to strong temptation. Yet John did not bid them abandon their profession, and become ascetics like himself. His teachings was practical. He allowed war as an act of government. Whether Christianity sanctions it or not, is another question. (TFG 77) #Lu 3:15| And as the people were in expectation. Expecting the Christ (see #Joh 1:19-28|). And all men reasoned in their hearts concerning John, whether haply he were the Christ. Prophecy induced a Messianic expectation. The scepter had departed from Judah, and Caesar's deputies ruled. Tetrarchs and procurators held the whole civil government. In their hands lay the power of life and death from which only Roman citizens could appeal (#Ac 25:11|). The power of the Jewish courts was limited to excommunication or scourging. The seventy weeks of Daniel were now expiring, and other prophecies indicated the fullness of time. But distress, rather than prophecy, enhanced their expectation. Tiberius, the most infamous of men, governed the world. Pontius Pilate, insolent, cruel, was making life irksome and maddening the people. Herod Antipas, by a course of reckless apostasy and unbridled lust, grieved even the religious sense of the hypocrite. Annas and Caiaphas, impersonators of materialism, sat in the chief seat of spiritual power. Men might well look for a deliverer, and hasten with joy to hear of a coming King. But, nevertheless, we could have no more forceful statement of the deep impression made by John's ministry than that the people were disposed to take him for the Christ. (TFG 77-78) #Lu 3:16| The latchet. The lace or strap. See TFG "#Joh 1:27|". He shall baptize you with the Holy Spirit. See TFG "#Mr 1:8|". And in fire. See TFG "#Mt 3:11|". #Lu 3:17| Whose fan is in his hand, etc. See TFG "#Mt 3:12|". #Lu 3:18| With many other exhortations. The sermon here given is in the nature of a summary. It embodies the substance of John's preaching. Afterwards John preached Christ more directly (#Joh 1:29-36|). Therefore preached he good tidings unto the people. But, like the good tidings of the angel at Bethlehem, it was good only to those who, by repentance, made themselves well pleasing to God. (TFG 81) #Lu 3:19| XXVI. JESUS SETS OUT FROM JUDAEA FOR GALILEE. A. REASONS FOR RETIRING TO GALILEE. #Mt 4:12 Mr 1:14 Lu 3:19,20 Joh 4:1-4| But Herod the tetrarch. Son of Herod the Great, and tetrarch, or governor, of Galilee. Being reproved by him. That is, by John the Baptist. For Herodias his brother's wife, and for all the evil things which Herod had done. A full account of the sin of Herod and persecution of John will be found at #Mt 14:1-12| and #Mr 6:14-29|. John had spoken the truth to Herod as fearlessly as to the Pharisees, publicans and soldiers. (TFG 138) #Lu 3:20| Added this also to them all. The sins of Herod, as a ruler, already outweighed his virtues (compare #Da 5:27|); but, with reckless abandon, Herod went on, adding to the weighty reasons which justified his condemnation. That he shut up John in prison. In the fortress at Machaerus, east of the Dead Sea, as we learn from Josephus. The duration of the ministry of John the Baptist is variously estimated at from fourteen to eighteen months. (TFG 139) #Lu 3:21| XVIII. JESUS BAPTIZED BY JOHN IN THE JORDAN. (Jordan east of Jericho, Spring of A.D. 27.) #Mt 3:13-17 Mr 1:9-11 Lu 3:21,22| Now it came to pass, when all the people were baptized, that, Jesus also having been baptized. This may mean that, on the day of his baptism, Jesus was the last candidate, and hence his baptism was the most conspicuous of all; but it more probably means that Jesus was baptized in the midst of John's work--at the period when his baptism was in greatest favor. And praying. All divine ordinances should be accompanied with prayer. Luke frequently notes the times when Jesus prayed. Here, at the entrance of his ministry, he prayed, and at the last moment of it he also prayed (#Lu 23:46|). In his highest exultation at the transfiguration (#Lu 9:29|), and in the lowest depths of humiliation in Gethsemane (#Lu 22:41|), he prayed. He prayed for his apostles whom he chose (#Lu 6:12|), and for his murderers by whom he was rejected (#Lu 23:34|). He prayed before Peter confessed him (#Lu 9:18|), and also before Peter denied him (#Lu 22:32|). The heaven was opened. See TFG "#Mr 1:10|". (TFG 84) #Lu 3:22| And the Holy Spirit descended in a bodily form. Lightfoot suggests that the Spirit thus descended that he might be revealed to be a personal substance and not merely an operation of the Godhead, and might thus make a sensible demonstration as to his proper place in the Trinity. As a dove. The descent of the Spirit upon Jesus was in accordance with prophecy (#Isa 11:2 41:1|). The dove shape suggests purity, gentleness, peace, etc. Jesus makes the dove a symbol of harmlessness (#Mt 10:15|). In fact, the nature of this bird makes it a fit emblem of the Spirit, for it comports well with the fruits of the Spirit (#Ga 5:22,23|). The nations of the earth emblazon eagles upon their banners and lions upon their shields, but He who shall gather all nations into his kingdom, appeared as a Lamb, and his Spirit appeared under the symbol of a dove. Verily his kingdom is not of this world. It is a kingdom of peace and love, not of bloodshed and ambition. Noah's dove bore the olive branch, the symbol of peace, and the Holy Spirit manifested Jesus, God's olive branch of peace sent into this world (#Ps 72:7 Lu 2:14 Joh 14:27 Eph 2:11-18|). And a voice came out of heaven, etc. See TFG "#Mr 1:11|". (TFG 85-86) #Lu 3:23| IV. GENEALOGY ACCORDING TO LUKE. #Lu 3:23-38| And Jesus himself. Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself. Was about thirty years of age. The age when a Levite entered upon God's service (#Nu 4:3,47|); at which Joseph stood before Pharaoh (#Ge 41:46|); and at which David began to reign (#2Sa 5:4|). Canon Cook fixes the date of Christ's baptism in the spring A.U.C. 780, Wiseler in the summer of that year, and Ellicott in the winter of that year. Being the son (as was supposed) of Joseph, the son of Heli. This may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law. (TFG 7,87) #Lu 3:27| Shealtiel, the son of Neri. Matthew calls Shealtiel the son of Jechoniah. Jechoniah may have been the natural, and Neri the legal, father of Shealtiel (#De 25:5-10 Mt 22:24|). (TFG 7-8) #Lu 3:32| Salmon. He was probably one of the two spies who were sent to Jericho by Joshua (#Jos 2:1-24|). Nahshon. He was prince of the tribe of Judah during the wanderings in the wilderness (#Nu 1:4-7 10:14|). (TFG 8) #Lu 3:35| Eber. It is thought that the name "Hebrew" comes from this man (#Ge 10:21 40:15 Ex 2:6|). (TFG 8) #Lu 3:36| Noah. The hero of the flood (#Ge 7:6|). (TFG 8) #Lu 3:37| Methuselah. Who lived to be the oldest man on record, dying when 969 years old (#Ge 5:27|). Enoch. Whom God translated (#Ge 5:24 Heb 11:5|). (TFG 8) #Lu 3:38| Seth. The third son of Adam (#Ge 4:25|). Adam, the son of God. Adam was the son of God, being not merely a creature, but a creature made in God's image and likeness (#Ge 1:26,27|). (TFG 8) #Lu 4:1| XIX. JESUS TEMPTED IN THE WILDERNESS. #Mt 4:1-11 Mr 1:12,13 Lu 4:1-13| And Jesus, full of the Holy Spirit, returned from the Jordan. See TFG "#Mr 1:12|". And was led in the Spirit in the wilderness. That is, under the power of the Spirit. (TFG 90) #Lu 4:2| During forty days. Matthew (#Mt 4:2|) speaks of the temptation as coming "after" forty days. Evidently Mark (#Mr 1:13|) and Luke regard the long fast as part of the process of temptation, seeing that without it the first temptation would have been without force. There is no evidence of any other specific temptations before the three. See TFG "#Mt 4:2|". Being tempted of the devil. See TFG "#Mr 1:13|". And he did eat nothing in those days. It used to be thought that a forty days' absolute fast was a practical impossibility, and Luke's words were therefore modified to mean that he ate very little. But as a forty days' fast has been safely accomplished in modern times, and as it was Jesus who fasted, we see no reason why we should not take Luke's statement literally, as indicating an absolute fast. And when they were completed, he hungered. See TFG "#Mt 4:2|". (TFG 90) #Lu 4:3| And the devil said unto him, If thou art the Son of God, command this stone that it become bread. The devil's "if" strikes at the faith of Christ, and faith is the bond of union and accord between man and God. The main sin of this temptation was therefore distrust, though it had other sinful phases. The Father's voice had just declared the Sonship of Jesus, and Satan here boldly questions the truth of God's words, just as he did in the beginning (#Ge 3:3-5|). The temptation smacks of curiosity, and curiosity is the mother of many sins. Though Satan so glibly questioned the divinity of Christ, his kingdom soon began to feel the power of that divinity (#Lu 4:34-41|), and shall continue to feel it until his kingdom is destroyed (#Heb 2:14 1Jo 3:8|). This temptation appealed to the present appetite, the impulse of the moment, as many of our temptations do. It has been quaintly said of the tempter that "he had sped so successfully to his own mind by a temptation about a matter of eating with the first Adam, that he practiced the old manner of trading with the second." This first temptation is still Satan's favorite with the poor. He suggests to them that if they were really the beloved objects of God's care, their condition would be otherwise. We should note that Jesus wrought no selfish miracle. Such an act would have been contrary to all Scripture precedent. Paul did not heal himself (#1Co 12:7-9 Ga 4:13 Col 4:14|), nor Epaphroditus, (#Php 2:25-27|), nor Trophimus (#2Ti 4:20|). Denying himself the right to make bread in the wilderness, Christ freely used his miraculous power to feed others in the desert (#Mt 14:15-21|), and merited as just praise those words which were meant as a bitter taunt (#Mt 27:42|). (TFG 91-92) #Lu 4:4| And Jesus answered him, etc. See TFG "#Mt 4:4|". #Lu 4:5| And he led him up, and showed him all the kingdoms of the world. See TFG "#Mt 4:8|". In a moment of time. These words strongly indicate that the prospect must have been supernaturally presented. The suddenness of the vision added greatly to the power of the temptation. (TFG 97) #Lu 4:6| To thee will I give all this authority and the glory of them. See TFG "#Mt 4:9|". For it hath been delivered unto me. Satan does not claim an absolute but a derivative right, and his claim is not wholly unfounded (#Joh 12:31 14:30 16:11|). But the kingdom has been delivered unto him by men rather than by God (#Eph 2:2|). How much more quickly Jesus would have obtained power, had he received it from men by consenting to co-operate with them in their sinful practices as does Satan. And to whomsoever I will. Not so Jesus. His giving is according to the Father's will (#Mt 9:23|). I give it. The Emperor Tiberius then held it in the fullest sense ambition ever realized. Yet he was the most miserable and degraded of men. Satan knows how to take full toll for all that he gives. (TFG 98) #Lu 4:7| If thou therefore wilt worship before me, it shall all be thine. See TFG "#Mt 4:9|". #Lu 4:8| It is written, etc. See TFG "#Mt 4:10|". #Lu 4:9| And he led him to Jerusalem, and set him on the pinnacle of the temple. See TFG "#Mt 4:5|". And said unto him, If thou art the Son of God, cast thyself down from hence. See TFG "#Mt 4:6|". (TFG 94) #Lu 4:10| For it is written, etc. See TFG "#Mt 4:6|". #Lu 4:11| And on their hands they shall bear thee up. See TFG "#Mt 4:6|". #Lu 4:12| And Jesus answering said unto him. See TFG "#Mt 4:7|". #Lu 4:13| He departed from him for a season. See TFG "#Mt 4:11|". #Lu 4:14| XXVI. JESUS SETS OUT FROM JUDAEA FOR GALILEE. C. ARRIVAL IN GALILEE. #Lu 4:14 Joh 4:43-45| And Jesus returned in the power of the Spirit into Galilee. "Power of the Spirit" here means its manifest use to perform miracles, rather than its presence, influence or direction. Jesus was always under the influence and direction of the Spirit, but did not previously perform miracles. (TFG 154) XXVII. GENERAL ACCOUNT OF JESUS' TEACHING. #Mt 4:17 Mr 1:14,15 Lu 4:14,15| And a fame went out concerning him through all the region round about. The miracles of Jesus and the manner in which he taught caused the people to glorify his name. (TFG 157) #Lu 4:15| And he taught in their synagogues. If we may trust later tradition (and the New Testament corroborates it), synagogues were very plentiful in that day, there being at least one in each town. In the synagogue the people met on Sabbath and feast days. The temple at Jerusalem was used for ceremonial worship, but the services in the synagogue were of far different order, the study and application of the Scripture being the principal feature. (Also see TFG "Mr 1:39" on the synagogue.) (TFG 157) #Lu 4:16| LX. JESUS VISITS NAZARETH AND IS REJECTED. #Mt 13:54-58 Mr 6:1-6 Lu 4:16-31| And he came to Nazareth, where he had been brought up. As to this city, see TFG "Lu 1:26", see TFG "Lu 2:39". As to the early years of Jesus at Nazareth, see TFG "Lu 2:51". And he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. This does not mean that it had been the custom of Jesus when he was a young man in Nazareth to read in the synagogue. It means that after he entered his public ministry it was his custom to use the synagogue as his place of teaching on the sabbath day (#Mr 1:39 3:1,2|). For comment on this usage of the synagogue see TFG "Mr 1:39". (TFG 358) #Lu 4:17| And found the place where it was written. #Isa 61:1,2|; but the quotation embraces other lines from Isaiah. (TFG 358) #Lu 4:18| Because he anointed me to preach good tidings to the poor. Anointing was the method by which prophets, priests, and kings were consecrated or set apart to their several offices. This prophecy says that the Holy Spirit came upon Jesus because he was appointed to do a work of divine helpfulness. (TFG 358-359) #Lu 4:19| To proclaim the acceptable year of the Lord. The prophecy set forth in physical terms what Jesus should perform in both the physical and spiritual realms. The prophecy closes with a reference to the jubilee year, which, being a time of liberation, forgiveness, and fresh starts (#Le 25:10|), was a type of Christ's ministry and kingdom. (TFG 359) #Lu 4:20| And he closed the book, and gave it back to the attendant. This officer corresponded to our sexton. Part of this duty was to take charge of the synagogue rolls. And sat down. Reader and congregation both stood during the reading; then, usually, both sat down to hear the passage explained. They stood out of reverence for God's word. And the eyes of all in the synagogue were fastened on him. They had heard of his miracles, and were curious to see what he would say and do. On the synagogue, see TFG "Mr 1:39". (TFG 359) #Lu 4:22| And all bare him witness, and wondered at the words of grace which proceeded out of his mouth. The word "grace" refers rather to the manner than to the matter. The speech of Jesus flowed easily, and gracefully. And they said, Is not this Joseph's son? See TFG "#Mr 6:3|". (TFG 359) #Lu 4:23| 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. Jesus quoted a familiar proverb, the meaning of which is this: he was part of Nazareth, and hence the claims of Nazareth upon him were superior to those of Capernaum, and therefore Nazareth should have been blessed by his healing. But the expression was evidently used contemptuously, as if they said, "You can do big things at Capernaum, but you can not do them here. You can not deceive us; we know you." (TFG 360) #Lu 4:25| But of a truth I say unto you. Jesus now proceeds to make two close applications of the proverb. There were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months. See #1Ki 17:1 18:1,2 Jas 5:17|. When there came a great famine over all the land. (TFG 360-361) #Lu 4:26,27| And unto none of them was Elijah sent, etc. Naaman also was a Gentile. The first instance cited by Jesus will be found at #1Ki 17:8-16|, and the second at #2Ki 5:1-14|. Palestine was filled with poor people even in times of plenty, so there must have been large numbers of hungry people during the long-continued period of famine. Then, too, there has always been a large number of lepers in the land, and surely if any disease ought to prompt a man to lay aside his prejudices that he might obtain healing it was leprosy; but as Nazareth was now rejecting Jesus, so their ancestors had despised the two mighty prophets. Not one of all the hungry would have received bread from Elijah by an act of faith, nor did one of all the lepers ask healing from Elisha. Unto a woman that was a widow. A Gentile. (TFG 361) #Lu 4:28| And they were all filled with wrath. The Nazarenes were jealous enough of the claims of Jesus when put in their most modest dress; but when Jesus placed himself alongside Elijah and Elisha, and likened his hearers to widows for want, and lepers for uncleanness, they were ready to dash him to pieces. In the synagogue. See TFG "#Mr 1:39|". (TFG 361) #Lu 4:29| And they rose up, and cast him forth out of the city, and led him unto the brow of the hill whereon their city was built. They evidently had hold of him. That they might throw him down headlong. Near the eastern end of Nazareth there is a cavern in the rock which forms a precipice down which, if a man were hurled, he would be killed. At the western end there is a perpendicular cliff about forty feet high, with a naked floor of rock at the bottom. To which place they led Jesus we can not decide. (TFG 361) #Lu 4:30| But he passing through the midst of them went his way. A simple statement of a marvelous fact. Miracles are not explained in the Bible. (TFG 362) #Lu 4:31| And he came down to Capernaum, a city of Galilee. We have followed the chronology of Mark, according to which Jesus had already been living in Capernaum for some time. Luke tells of the rejection early in his narrative, and adds this line to show that from the earlier days of his ministry Jesus made Capernaum his headquarters. XXXI. HEALING A DEMONIAC IN A SYNAGOGUE. (At Capernaum.) #Mr 1:21-28 Lu 4:31-37| And he came down to Capernaum, a city of Galilee. Luke has just spoken of Nazareth, and he uses the expression "down to Capernaum" because the latter was on the lake shore while Nazareth was up in the mountains. (TFG 166, 362) #Lu 4:32| And they were astonished at his teaching; for his word was with authority. See TFG "#Mr 1:22|". #Lu 4:33| And in the synagogue. See TFG "#Mr 1:39|". There was a man, that had a spirit of an unclean demon; and he cried out with a loud voice. See TFG "#Mr 1:23|". #Lu 4:34| What have we to do with thee? On this phrase, see TFG "Joh 2:4". Art thou come to destroy us? etc. See TFG "#Mr 1:24|". (TFG 168) #Lu 4:35| And Jesus rebuked him, saying, Hold thy peace, and come out of him. See TFG "#Mr 1:25|". And when the demon had thrown him down in the midst, he came out of him. See TFG "#Mr 1:26|". (TFG 168-169) #Lu 4:36| And amazement came upon all, etc. See TFG "#Mr 1:27|". The unclean spirits. See TFG "#Mr 1:23|". #Lu 4:37| And there went forth a rumor concerning him into every place of the region round about. See TFG "#Mr 1:28|". #Lu 4:38| XXXII. HEALING PETER'S MOTHER-IN-LAW AND MANY OTHERS. (At Capernaum.) #Mt 8:14-17 Mr 1:29-34 Lu 4:38-41| And he rose up from the synagogue. See TFG "#Mr 1:39|". And entered into the house of Simon. See TFG "#Mr 1:29|". And Simon's wife's mother was holden with a great fever. Luke speaks as a physician; for Galen, the father of medicine, divided fevers into little and great. And they besought him for her. Their interest in her shows the spirit of love and kindness which pervaded the home. (TFG 170) #Lu 4:39| And he stood over her, and rebuked the fever; and it left her. Though it was an inanimate force, it was still subject to rebuke, as were the winds and waves of Galilee (#Mt 8:26|). And immediately she rose up and ministered unto them. See TFG "#Mr 1:31|". (TFG 170) #Lu 4:40| And when the sun was setting, etc. See TFG "#Mr 1:32|". #Lu 4:41| And rebuking them, he suffered them not to speak, because they knew that he was the Christ. See TFG "#Mr 1:34|". #Lu 4:42| XXXIII. JESUS MAKES A PREACHING TOUR THROUGH GALILEE. #Mt 4:23-25 Mr 1:35-39 Lu 4:42-44| And when it was day. Mark (#Mr 1:35|) has in mind the season when Jesus sought the Father in prayer, and so he tells us it was "a great while before day." Luke has in mind the hour when Jesus faced and spoke to the multitude, so he says, "When it was day." And the multitudes sought after him, etc. They would have selfishly kept his blessed ministries for their own exclusive enjoyment. (TFG 172, 173) #Lu 4:43| I must preach the good tidings of the kingdom of God to the other cities also. Jesus sought to arouse the entire nation. That which the disciples regarded as a large work in Capernaum was consequently in his sight a very small one. Those who understand that it is God's will and wish to save every man that lives upon the earth will not be overelated by a successful revival in some small corner of the great field of labor. (TFG 173) #Lu 4:44| In the synagogues of Galilee. See TFG "#Mr 1:39|". #Lu 5:1| XXX. JESUS CALLS FOUR FISHERMEN TO FOLLOW HIM. (Sea of Galilee, near Capernaum.) #Mt 4:18-22 Mr 1:16-20 Lu 5:1-11| The lake of Gennesaret. This body of water bore many names. It was anciently called Chinnereth (#Nu 34:11|), or Chinneroth (#Jud 12:3|), from a fortified town (#Jos 19:35|) and district (#1Ki 15:20|) in Naphtali bearing that name. It is here called Gennesaret, from a plain of that name upon its northwestern shore (which may be a corruption of the old name Chinnereth.) It received its name, Galilee, from the district to which it belongs, and in later times it bore the name Tiberias (#Joh 6:1|), from the city of that name on its western shore. Also see TFG "Mr 6:53". (TFG 163) #Lu 5:2| And he saw two boats standing by the lake: but the fishermen had gone out of them, and were washing their nets. We may conceive of the fishermen, in answer to Jesus' call, drawing their boats together to the point where he stood upon the shore. Then, as Jesus stood teaching, they occupied themselves in the shallow water behind by washing their nets while they listened to him. (TFG 163) #Lu 5:3| And he entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He did this that he might avoid the press, and that the people might be better able both to see and to hear. And he sat down. The usual attitude or posture of a teacher. (TFG 163) #Lu 5:4| Put out into the deep, and let down your nets for a draught. "Put out" is in the singular, being addressed to Simon alone; "let down" is plural, being addressed generally to those in the boat. (TFG 164) #Lu 5:5| Master, we toiled all night, and took nothing: but at thy word I will let down the nets. "Master" is a broader word than "Rabbi"; it indicates a superior, but does not confine his superiority to matters of instruction. The words of Peter show a willingness to oblige or honor Jesus, but are devoid of hope as to the thing proposed. Night was the time for fishing (#Joh 21:3|); and the proper place to cast the net was near the shore; but if Jesus wished to fish by daylight in the middle of the lake, Simon was not too weary to humor the wish. (TFG 164) #Lu 5:6| And their nets were breaking. That is, the nets began to snap when they tried to lift them out of the water. (TFG 164) #Lu 5:7| And they beckoned unto their partners in the other boat, that they should come and help them. This indicates that they were well out into the lake, where it was easier to beckon than to shout explanations. Some think the marvel wrought by Jesus made them speechless, but they were so engrossed in the magnitude and value of the catch that the full glory of the miracle had not yet come upon them. And they came, and filled both the boats, so that they began to sink. They probably ran a second net under the one which enclosed the fishes, and by thus doubling the strength of the net were able to draw the fish up between the boats. A great load thus suddenly dumped in the side of a boat will cause it to list, dip water and threaten to sink. Such appears to have been the case here until the loads were so distributed as to right the ships. (TFG 164) #Lu 5:8| Depart from me; for I am a sinful man, O Lord. Peter's request shows how deeply the miracle impressed him. It gave him that sense of the divine presence which never fails to overwhelm the hearts of men. No man can behold God in his glory and live (#Ex 33:20-23 20:18,19|); and though there have been exceptions where men have seen God or his representatives and lived (#Ex 24:9-11 Jud 6:21-23 13:22,23 Isa 6:1-5 Da 10:16-19 Ge 32:30|); yet no man, not even the purest, has ever stood in the presence of God or his ministers without feeling such a sense of weakness and sinfulness as to almost extinguish life (#Re 1:17 Job 42:5,6|). (TFG 164-165) #Lu 5:9| For he was amazed, and all that were with him, at the draught of the fishes which they had taken. This miracle came home to the soul of Peter because it was wrought in his own boat, with his own nets, and concerned his own business. Religion is only powerful as it becomes personal. (TFG 164-165) #Lu 5:10| James and John, sons of Zebedee. See TFG "#Mr 1:19|". Fear not. See TFG "#Lu 1:30|". From henceforth thou shalt catch men. Jesus here shows the purpose for which this miracle had been wrought. It was a prophetic type or picture which foreshadowed the triumphs of the day of Pentecost and other seasons when the apostles had great ingatherings of souls through the preaching of the gospel. (TFG 165) #Lu 5:11| And when they had brought their boats to land, they left all, and followed him. That is to say, Peter and Andrew. See TFG "#Mr 1:20|". (TFG 165) #Lu 5:12| XXXIV. JESUS HEALS A LEPER AND CREATES MUCH EXCITEMENT. #Mt 8:2-4 Mr 1:40-45 Lu 5:12-16| One of the cities. It was a city of Galilee, but as it was not named, it is idle to conjecture which city it was. A man full of leprosy. Some have thought that Luke meant to indicate one so completely covered with leprosy as to be clean (#Le 13:12-17|). But the fact that Jesus sent him to the priest, shows that he was not such a clean leper. Luke meant to describe a leper in the last stages of the disease--a leper past all hope. Also see TFG "Mr 1:40". (TFG 176, 178) #Lu 5:13| And he stretched forth his hand, and touched him, saying, I will; be thou made clean. See TFG "#Mr 1:41|". Straightway the leprosy departed from him. See TFG "#Mr 1:42|". #Lu 5:14| And he charged him to tell no man, etc. See TFG "#Mt 8:4|". #Lu 5:15| But so much the more went abroad the report concerning him. See TFG "#Mr 1:45|". #Lu 5:16| But he withdrew himself in the deserts. That is, the the remote grazing-lands like that desert in which he afterwards fed the five thousand. Such was our Lord's unexampled meekness that he preferred the silent deserts to the applause of multitudes. His meekness was as high above the capacity of a merely human being as were his miracles. And prayed. Luke's gospel is pre-eminently the gospel of prayer and thanksgiving. (TFG 181) #Lu 5:17| XXXV. JESUS HEALS A PARALYTIC AT CAPERNAUM. #Mt 9:2-8 Mr 2:1-12 Lu 5:17-26| And it came to pass on one of those days, that he was teaching. See TFG "#Mr 2:1|". And there were Pharisees and doctors of the law sitting by. The fact that they were sitting, shows that they were honored above the rest: Jesus did not increase their ill-will by any needless disrespect. Who were come out of every village of Galilee and Judaea and Jerusalem. It is not likely that such a gathering came together by accident. Capernaum was known to be the headquarters of Jesus, and these leaders of the people had doubtless gathered there to wait for some opportunity to see or hear Jesus. They recognized the necessity of coming to some definite judgment regarding him. We shall see in this scene the beginning of their hostility to Jesus, which developed into four objections: 1. Alleged blasphemy; 2. Intercourse with publicans and sinners; 3. Supposed neglect of ascetic duties, such as washings, fastings, etc.; 4. Alleged violation of the sabbath. And the power of the Lord was with him to heal. That is to say, the power of God the Father was then working in Jesus to perform miracles (#Joh 14:10|). Some take this as implying that other miracles had been wrought that day, before the arrival of the paralytic. But the words are more likely a preface for what follows; in which case the meaning is that the cold disbelief of the Pharisees did not prevent Jesus from working miracles, as disbelief usually did (#Mt 13:58 16:1-4|). (TFG 182-183) #Lu 5:18| And behold, men bring on a bed a man that was palsied. See TFG "#Mr 2:3|". And they sought to bring him in. That is, into the house. #Lu 5:19| And not finding by what way they might bring him in because of the multitude. See TFG "#Mr 2:4|". They went up to the housetop. They went up by means of the stairs in the porch, or by ascending to the roof of an adjoining house, and stepping across to the roof of Simon's house. Many commentators assert that they went up by an outside stairway, erroneously believing that such stairs are common in Palestine; but they are almost unknown there, and their presence would only expose the inmates of the house to violence and pillage. And let him down through the tiles with his couch into the midst before Jesus. See TFG "#Mr 2:4|". (TFG 184) #Lu 5:20| And seeing their faith, he said, Man, thy sins are forgiven thee. See TFG "#Mr 2:5|". #Lu 5:21| Who is this that speaketh blasphemies? Who can forgive sins, but God alone? See TFG "#Mr 2:7|". #Lu 5:22| But Jesus perceiving their reasonings, answered and said unto them, Why reason ye in your hearts? See TFG "#Mr 2:8|". #Lu 5:23| Which is easier, to say, Thy sins are forgiven thee; or to say, Arise and walk? See TFG "#Mr 2:9|". #Lu 5:24| But that ye may know that the Son of man hath authority on earth to forgive sins (he said unto him that was palsied). See TFG "#Mr 2:10|". #Lu 5:25| And immediately he rose up before them, and took up that whereon he lay. See TFG "#Mr 2:12|". #Lu 5:26| And amazement took hold on all, and they glorified God, etc. See TFG "#Mr 2:12|". We have seen strange things to-day. Literally, "seen paradoxes": things contrary to common thought and ordinary experience. They had seen a threefold miracle: sins forgiven, thoughts read and palsy healed. (TFG 189) #Lu 5:27| XXXVI. THE CALL OF MATTHEW. (At or near Capernaum.) #Mt 9:9 Mr 2:13,14 Lu 5:27,28| And after these things. After the healing of the paralytic. A publican. See TFG "#Mt 5:46|". Named Levi, sitting at the place of toll, and said unto him, Follow me. See TFG "#Mr 2:14|". (TFG 189) #Lu 5:28| And he forsook all, and rose up and followed him. See TFG "#Mr 2:14|". #Lu 5:29| LVII. MATTHEW'S FEAST. DISCOURSE ON FASTING. (Capernaum.) #Mt 9:10-17 Mr 2:15-22 Lu 5:29-39| Levi. Another name for the apostle Matthew. A great multitude of publicans and of others. Matthew had invited his old friends. On publicans, see TFG "Mt 5:46". (TFG 349) #Lu 5:30| Why do ye eat and drink with the publicans and sinners? See TFG "#Mr 2:16|". #Mt 5:31| They that are in health have no need of a physician; but they that are sick. See TFG "#Mr 2:17|". #Lu 5:32| I am not come to call the righteous but sinners to repentance. See TFG "#Mr 2:17|". #Lu 5:33| The disciples of John fast often . . . but thine eat and drink. See TFG "#Mr 2:18|". And make supplications. Single penitential prayers with their fasting. #Lu 5:34| Can ye make the sons of the bride-chamber fast, while the bridegroom is with them? See TFG "#Mr 2:19|". #Lu 5:35| But the days will come, etc. See TFG "#Mr 2:20|". #Lu 5:36| No man rendeth a piece from a new garment and putteth it upon an old garment, etc. See TFG "#Mr 2:21|". #Lu 5:37,38| And no man putteth new wine into old wine-skins, etc. See TFG "#Mr 2:22|". #Lu 5:39| And no man having drunk old wine desireth new; for he saith, The old is good. The thought here is that as wine should be put in skins suited for it, and as, at an entertainment, the different kinds of wine should be served in appropriate succession; so, fasting should be observed on suitable occasions--not, for instance, at a wedding. (TFG 352) #Lu 6:1| XXXVIII. JESUS DEFENDS DISCIPLES WHO PLUCK GRAIN ON THE SABBATH. (Probably while on the way from Jerusalem to Galilee.) #Mt 12:1-8 Mr 2:23-28 Lu 6:1-5| Now it came to pass on a sabbath, etc. See TFG "#Mr 2:23|". #Lu 6:2| Why do ye that which it is not lawful to do on the sabbath day? See TFG "#Mr 2:24|". #Lu 6:3| And Jesus answering them said, etc. See TFG "#Mr 2:25|" #Lu 6:4| How he went into the house of God, etc. See TFG "#Mr 2:26|". #Lu 6:5| The Son of man is Lord of the sabbath. See TFG "#Mr 2:28|". #Lu 6:6| XXXIX. JESUS DEFENDS HEALING A WITHERED HAND ON THE SABBATH. (Probably Galilee.) #Mt 12:9-14 Mr 3:1-6 Lu 6:6-11| And it came to pass on another sabbath. Another sabbath than that on which the disciples plucked the grain (#Lu 6:1|). That he entered into the synagogue, etc. See TFG "#Mt 12:9|". On the synagogue, see TFG "Mr 1:39". And there was a man there, and his right hand was withered. See TFG "#Mt 12:10|". (TFG 214) #Lu 6:7| And the scribes and the Pharisees watched him, etc. See TFG "#Mr 3:2|". #Lu 6:8| But he knew their thoughts. Omnisciently. And he said to the man that had his hand withered, Rise up, and stand forth in the midst. See TFG "#Mr 3:3|". (TFG 215) #Lu 6:9| Is it lawful on the sabbath to do good, or to do harm? to save a life, or to destroy it? See TFG "#Mr 3:4|". #Lu 6:10| And he looked round about on them all, and said unto him, Stretch forth thy hand. See TFG "#Mr 3:5|". #Lu 6:11| And communed one with another what they might do to Jesus. See TFG "#Mr 3:6|". #Lu 6:12| XLI. AFTER PRAYER JESUS SELECTS TWELVE APOSTLES. (Near Capernaum.) #Mt 10:2-4 Mr 3:13-19 Lu 6:12-16| And it came to pass in these days, that he went out into the mountain to pray; and he continued all night in prayer to God. It was a momentous occasion. He was about to choose those to whom he was to entrust the planting, organizing, and training of that church which was to be the purchase of his own blood. Jesus used such important crises, not as occasions for anxiety and worry, but as fitting times to seek and obtain the Father's grace and blessing. (TFG 220) #Lu 6:13| And when it was day, he called his disciples; and he chose from them twelve. See TFG "#Mr 3:14|". Whom also he named apostles. The word "apostle" means "one sent." Its meaning was kindred to the word "ambassador" (#2Co 5:20|), the messenger whom a king sent to foreign powers, and also to our modern word "missionary," which also means "one sent." Christ himself was an apostle (#Heb 3:1|), and so sent them (#Joh 20:21|). The word "apostle" is translated "messenger" at #2Co 8:23| and #Php 2:25|. The apostles were to be with Jesus, that they might be taught by his words, and that they might become teachers of that word and witnesses as to the life and actions of Jesus. A necessary condition, therefore, to their apostleship was this seeing of Jesus and the consequent ability to testify as to his actions, especially as to his resurrection (#Ac 1:8,21 22:14,15 1Co 9:1|). They could therefore have no successors. All the apostles were from Galilee save Judas Iscariot. #Lu 6:14| Simon, whom he also named Peter. See TFG "#Mr 3:16|". Andrew his brother. See TFG "#Mt 10:2|". James and John. See TFG "#Mr 3:17|". Philip. See TFG "#Joh 1:43|". Bartholomew. See TFG "#Mr 3:18|". #Lu 6:15| Matthew and Thomas, and James the son of Alphaeus. See TFG "#Mr 3:18|". Simon who was called the Zealot. See TFG "#Mr 3:18|" on Simon the Canaanite. #Lu 6:16| Judas the son of James. See TFG "#Mr 3:18|" on Thaddaeus. Judas Iscariot, who became a traitor. See TFG "#Mr 3:19|". #Lu 6:17| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) A. INTRODUCTORY STATEMENTS. #Mt 5:1,2 Lu 6:17-20| And he came down with them. The twelve apostles whom he had just chosen. And stood on a level place. Harmonists who wish to make this sermon in Luke identical with the sermon on the mount recorded by Matthew, say that Jesus stood during the healing of the multitude, and that he afterwards went a little way up the mountain-side and sat down when he taught (#Mt 5:1|). The "level place" is meant by our translators to indicate a plateau on the side of the mountain, and not the plain at its base. In this translation they were influenced somewhat by a desire to make the two sermons one. It is more likely that the sermons were not identical, yet they were probably delivered about the same time, for in each Evangelist the sermon is followed by an account of the healing of the centurion's servant. As it is a matter of no great importance whether there was one sermon or two, and as they contain many things in common, we have taken the liberty of combining them to save time and space. The sermon is an announcement of certain distinctive features of the kingdom of heaven, which was said to be at hand. From all Judaea and Jerusalem. See TFG "#Mr 1:5|". Tyre and Sidon. See TFG "#Mt 11:21|". (TFG 227) #Lu 6:18| Unclean spirits. See TFG "#Mr 1:23|". #Lu 6:19| And all the multitude sought to touch him. By comparing this with the foregoing section, we shall find that Mark had described this same crowd (#Mr 3:10|); the only difference between him and Luke being that he tells about it the day before Jesus chose the twelve apostles, while Luke describes its presence on the day after the event. Thus one substantiates the other. (TFG 228) #Lu 6:20| And he lifted up his eyes on his disciples. Luke notes the eloquent look of Jesus here and elsewhere (#Lu 22:61|). While spoken to all, the sermon was addressed to the disciples, revealing to them the nature of the kingdom, and contrasting with it: 1. Popular expectation; 2. The Mosaic system; 3. Pharisaic hypocrisy. XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) B. BEATITUDES: PROMISES TO MESSIAH'S SUBJECTS #Mt 5:3-12 Lu 6:20-26| Blessed are ye poor: for yours is the kingdom of God. See TFG "#Mt 5:3|". (TFG 228) #Lu 6:21| Blessed are ye that hunger now, etc. These three beatitudes given by Luke (#Lu 6:20,21|), like the two closing beatitudes of Matthew (#Mt 5:9-11|) are pronounced not upon character, but upon those in certain trying conditions. They are addressed to the disciples (#Lu 6:17|), and are meant to strengthen and encourage them to continue in the life of sacrifice when discipleship demanded. For light upon the meaning of these beatitudes, see such passages as these: #Mt 10:37-39 16:24-26 Mr 10:28-30 Mt 10:22-25|. The service to which Jesus called meant poverty, hunger, and tears, but it led to rich reward (#1Co 11:23-33 12:1-5|). (TFG 231) #Lu 6:22| Blessed are ye, when men shall hate you, etc. See TFG "#Mt 5:11|". #Lu 6:23| Rejoice in that day, and leap for joy. See TFG "#Mt 5:12|". #Lu 6:24,25| But woe unto you that are rich! for ye have received your consolation. Woe unto you that are full now! for ye shall hunger. Woe unto you, ye that laugh now! for ye shall mourn and weep. These three woes are respectively the converse of the three beatitudes recorded by Luke (#Lu 6:20,21|). This converse is to be expected, for as long as sin lasts woes stand over against beatitudes as Ebal against Gerizim (see #De 11:29 Jos 8:33|). But the woe here expressed by the Saviour is more of a cry of compassion than a denunciation, and may be translated, "Alas for you!" The first woe applies to those who love and trust in riches (#Mr 10:24|). Jesus does not clearly define the line beyond which the possession of riches becomes a danger, lest any, fancying himself to be on the safe side of the line, should lull himself to repose and be taken off his guard. Riches are always dangerous, and we must be ever watchful against their seduction. The second woe is kindred to the first. Righteousness is the soul's true food. Those who feast upon it shall be satisfied, but those who satiate themselves with this world shall waken some day to a sense of emptiness, since they have filled themselves with vanity (#Ec 2:1-11 Jas 5:1-6|). The third woe is not pronounced upon those who make merriment an occasional relief (#Pr 17:22 15:13,15|); but upon those who, through lack of earnestness, make it a constant aim. Half the world has no higher object in life than to be amused (#Pr 13:14 Ec 7:6|). Those who sow folly shall reap a harvest of tears. The truth of this saying was abundantly fulfilled in the Jewish wars, which culminated in the destruction of Jerusalem about forty years later. (TFG 232-233) #Lu 6:25| Woe unto you, etc. See TFG "#Lu 6:24|". #Lu 6:26| Woe unto you, when all men shall speak well of you! for in the same manner did their fathers to the false prophets. This is the converse to the beatitudes pronounced upon those who are reviled, etc. (#Mt 5:11|). A righteous life rebukes an evil one, and the general tendency of evil is to deride that which rebukes it. This tendency caused the wicked of Christ's times to say that he had a demon (#Mt 11:18, Lu 7:33 Joh 10:20|), and that he cast out demons by the power of Beelzebub (#Mt 12:24 Mr 3:22 Lu 11:15|). If our lives draw to themselves no reproach, they can not be right in the sight of God. A good name is more to be desired than great riches; but we must not sacrifice our fidelity to Christ in order to attain it. If we adhere strictly to the virtues which Christ enjoined, we shall find that the world has an evil name for every one of them. Earnest contention for his truth is called bigotry; loyalty to his ordinances is dubbed narrowness; strict conformity to the laws of purity is named puritanism; liberality is looked upon as an effort to court praise; piety is scorned as hypocrisy, and faith is regarded as fanaticism. (TFG 233-234) #Lu 6:27| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) D. RELATION OF MESSIANIC TEACHING TO OLD TESTAMENT AND TRADITIONAL TEACHING. #Mt 5:17-48 Lu 6:27-30,32-36| Love your enemies, do good to them that hate you. See TFG "#Mt 5:43|". #Lu 6:28| Bless then that curse you. #1Co 4:12|. Love your enemies, and pray for them that persecute you. See TFG "#Mt 5:43|". #Lu 6:29| To him that smiteth thee on the one cheek offer also the other. See TFG "#Mt 5:39|". And from him that taketh away thy cloak withhold not thy coat also. See TFG "#Mt 5:40|". #Lu 6:30| Give to every man that asketh of thee. See TFG "#Mt 5:42|". The teaching of this passage (#Lu 6:29,30|) has been explained above. It is repeated because of its difference in verbiage, and because its position here illustrates the spirit of the verses which precede it. (TFG 248) #Lu 6:31| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) I. THE GOLDEN RULE #Mt 7:12 Lu 6:31| And as ye would that men should do to you, do ye also to them likewise. See TFG "#Mt 7:12|". (TFG 266) #Lu 6:32| And if ye love them that love you, what thank have ye? See TFG "#Mt 5:46|". #Lu 6:33| And if ye do good to them that do good to you, what thank have ye? Compare #Mt 5:42,44|. #Lu 6:34| And if ye lend to them of whom ye hope to receive, what thank have ye? Compare #Mt 5:42|. #Lu 6:35| But love your enemies, and do them good. #Ex 23:4 Pr 24:17 Ro 12:17,19-21|. And lend, never despairing. See TFG "#Mt 5:43|". "To make our neighbor purchase, in any way, the assistance which we give him is to profit by his misery; and, by laying him under obligations which we expect him in some way or other to discharge, we increase his wretchedness under the pretense of relieving him" (Clarke). And ye shall be sons of the Most High, etc. See TFG "#Mt 5:45|". (TFG 249) #Lu 6:36| Be ye merciful, even as your Father is merciful. See TFG "#Mt 5:48|". #Lu 6:37| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) G. LAW CONCERNING JUDGING. #Mt 7:1-6 Lu 6:37-42| Judge not, and ye shall not be judged. See TFG "#Mt 7:1|". #Lu 6:38| Give, and it shall be given unto you; good measure, pressed down, shaken together, running over, shall they give into your bosom. This is not necessarily a promise of the return of our gift in kind. It rather means that we shall receive an equivalent in joy and in that blessedness which Jesus meant when he said, "It is more blessed to give than to receive" (#Ac 20:35|). The figurative language is borrowed from the market where the salesman, grateful for past kindnesses, endeavors, by pressing, shaking, and piling up, to put more grain into the measure for us than it will contain. Pockets were unknown to the ancients, and what they wished to take with them was carried in the fold in the bosom of the coat, the girdle below holding it up. Ruth bore this a heavy burden in her mantle which, in the King James Version is mistakenly called the "veil" (#Ru 3:15|). (TFG 261-262) #Lu 6:39| Can the blind guide the blind? shall they not both fall into a pit? Whoso lacks the knowledge of divine truth can not so lead others that they shall find it. They shall both fall into the pitfalls of moral error and confusion. (TFG 262) #Lu 6:40| The disciple is not above his teacher: but every one when he is perfected shall be as his teacher. Pupils do not surpass their teachers, or, if they do, they are self-taught, and hence do not owe to their teachers that wherein they rise superior to them. All that the scholar can hope from his teacher is that when he is perfectly instructed he shall be as his teacher. But if the teacher is a blind man floundering in a ditch (#Lu 6:39|), he affords but a dismal prospect for his pupils. The perfection of such teaching is certainly not desirable. (TFG 262) #Lu 6:41,42| And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? See TFG "#Mt 7:3|". (TFG 262-263) #Lu 6:43| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) J. THE TWO WAYS AND THE FALSE PROPHETS. #Mt 7:13-23 Lu 6:43-45| For there is no good tree that bringeth forth corrupt fruit; nor again a corrupt tree that bringeth forth good fruit. Compare with #Mt 7:16-18,20|. #Lu 6:44| For each tree is known by its own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. Compare #Mt 7:16|. #Lu 6:45| For out of the abundance of the heart his mouth speaketh. Teachers are to be judged by their conduct as men, and also by the effect of their teaching. If either be predominantly bad, the man must be avoided. But we must not judge hastily, nor by slight and trivial actions, for some specimens of bad fruit grown on good trees. See #Mt 7:20|. (TFG 267) #Lu 6:46| XLII. THE SERMON ON THE MOUNT. (A mountain plateau not far from Capernaum.) K. CONCLUSION AND APPLICATION: TWO BUILDERS. #Mt 7:24-29 Lu 6:46-49| And why call ye me, Lord, Lord, and do not the things which I say? Why do ye give me the title, but withhold the service which should go with it? See #Mal 1:6|. (TFG 269) #Lu 6:47| Every one that cometh unto me, and heareth my words, and doeth them. See TFG "#Mt 7:24|". #Lu 6:48| He is like a man building a house, who digged and went deep, and laid a foundation upon the rock. See TFG "#Mt 7:24|". And when a flood arose, the stream brake against that house, and could not shake it. See TFG "#Mt 7:25|". #Lu 6:49| But he that heareth, and doeth not, is like a man that built a house upon the earth without a foundation. See #Mt 7:26|. Against which the stream brake, and straightway it fell in; and the ruin of that house was great. See TFG "#Mt 7:27|". #Lu 7:1| XLIII. HEALING THE CENTURION'S SERVANT (At Capernaum.) #Mt 8:1,5-13 Lu 7:1-10| After he had ended all his sayings in the ears of the people, he entered into Capernaum. See TFG "#Mt 8:1|". #Lu 7:2| A certain centurion's servant. A slave boy. (TFG 271) #Lu 7:3| And when he heard concerning Jesus. The sequel shows that the centurion had probably heard how Jesus had healed the son of his fellow-townsman (#Joh 4:46-54|). He sent unto him elders of the Jews, asking him that he would come and save his servant. To reconcile Matthew (#Mt 8:5|) and Luke, we have only to conceive of the centurion as coming to the edge of the crowd about Jesus, but modestly refraining from coming into the Lord's immediate presence. (TFG 271) #Lu 7:4| Saying, He is worthy that thou shouldest do this for him. The centurion evidently believed in and worshiped God, but, influenced probably by his profession, did not become a proselyte by being circumcised and conforming entirely to the Mosaic law. He was what later Jews would have termed a Proselyte at the Gate, and not a full-fledged Proselyte of Righteousness. (TFG 271) #Lu 7:5| For he loveth our nation, and himself built us our synagogue. The ruins of Capernaum show the ruins of a synagogue. It was a beautiful structure, built of white limestone, shows by its architectural features that it was built in the time of the Herods, and there is little doubt that it is the one which this pious Gentile erected, and in which Jesus taught and healed. On the synagogue, see TFG "Mr 1:39". (TFG 271-272) #Lu 7:6| For I am not worthy that thou shouldest come under my roof. See TFG "#Mt 8:8|". #Lu 7:7| Wherefore neither thought I myself worthy to come unto thee: but say the word, and my servant shall be healed. The centurion, well knowing that it was unlawful for Jews to go into the houses of the Gentiles, lest they should sully the sanctity which they desired to maintain, wished to spare Jesus any embarrassment. Whatever he may have thought of this custom with regard to the Pharisees, he attributed to Jesus so high a degree of sanctity that he accepted the doctrine as true in reference to him. The centurion showed his great faith partly by believing that Jesus could heal by a word, but chiefly in his lofty conception of Jesus as compared with himself. The less faith we have, the less we esteem Jesus, and the more faith we have, the less we esteem ourselves. As Jesus rises, we sink in the scale of our estimation. The centurion's faith would have been wonderful enough in an Israelite, but it was all the more wonderful when found in the bosom of a Gentile. The word "found" (#Lu 7:10 Mt 8:10|) suggests that Jesus came seeking faith: he will come seeking it again (#Lu 18:8|). The elders, little knowing the wideness of our Lord's vision and sympathy, supposed that Jesus would look upon the splendid synagogue erected for the Jewish people as a sufficient motive for granting their request (#Lu 7:5|). Even the apostles were slow to learn that at heart Jesus knew neither Jew nor Gentile. (TFG 272) #Lu 7:8| For I also am a man set under authority. See TFG "#Mt 8:9|". #Lu 7:9| And when Jesus heard these things, he marvelled at him, etc. See TFG "#Mt 8:10|". #Lu 7:10| And they that were sent, returning to the house, found the servant whole. The centurion, long before this when he was building the synagogue, had doubtless heard with delight concerning the wonderful works wrought by the mighty prophets in the olden time; he little dreamed that his own eyes should see them all surpassed. (TFG 274) #Lu 7:11| XLIV. JESUS RAISES THE WIDOW'S SON. (At Nain in Galilee.) #Lu 7:11-17| Soon afterwards. Many ancient authorities read "on the next day." He went into a city called Nain; and his disciples went with him, and a great multitude. We find that Jesus had been thronged with multitudes pretty continuously since the choosing of his twelve apostles. Nain lies on the northern slope of the mountain, which the Crusaders called Little Hermon, between twenty and twenty-five miles south of Capernaum, and about two miles west of Endor. At present it is a small place with about a dozen mud hovels, but still bears its old name, which the Arabs have modified into Nein. It is situated on a bench in the mountain about sixty feet above the plain. (TFG 275) #Lu 7:12| There was carried out one that was dead, the only son of his mother, and she was a widow: and much people of the city was with her. Places of sepulture were outside the towns, that ceremonial pollution must be avoided. To this rule there was an exception. The kings of Judah were buried in the city of David (#2Ki 16:20 21:18,26|). The Jews were careful to give public expression to their sympathy for those who were bereaved (#Joh 11:19|). The death of an only child represented to them as to us the extreme of sorrow (#Jer 6:26 Zec 12:10 Am 8:10|). But in this case the sorrow was heightened by the fact that the mother was a widow, and hence evidently dependent upon her son for support. Her son had comforted her in her first loss of a husband, but now that her son was dead, there was none left to comfort. (TFG 275) #Lu 7:13| And when the Lord saw her. Some take this use of the phrase "the Lord," as an evidence of the late date at which Luke wrote his Gospel; but the point is not well taken, for John used it even before Jesus ascension (#Joh 21:7|). He had compassion on her, and said unto her, Weep not. As the funeral procession came out of the gate, they met Jesus with his company coming in. Hence there were many witnesses to what followed. But the miracle in this instance was not wrought so much attest our Lord's commission, or to show his power, as to do good. As Jesus had no other business in Nain but to do good, we may well believe that he went there for the express purpose of comforting this forlorn mother. Compare #Joh 11:1-15|. Good blessings may come to us when reason speaks and God's wise judgment answers; but we get our best blessings when our afflictions cry unto him and his compassion replies. (TFG 275-276) #Lu 7:14| And he came nigh and touched the bier: and the bearers stood still. The word here translated "bier" may mean a bier or coffin, and the authorities are about equally divided as to which it was. It was more likely a stretcher of boards, with the pallet or bed upon it, and the body of the young man wrapped in linen lying upon the bed. Coffins, which were common in Babylon and Egypt, were rarely used by the Jews, save in the burial of people of distinction; and, if we may trust the writing of the later rabbis, the burial of children. When they were used, the body was placed in them, and borne without any lid to the place of sepulture. We find no coffin in the burial of either Lazarus or Jesus. Jesus was, no doubt, known to many in Nain, and it is no wonder that those who bore the bier stood still when he touched it. Though we can not say that he had raised the dead prior to this, we can say that he had healed every kind of disease known among the people, and therefore his act would beget a reasonable expectancy that he might do something even here. And he said, Young man, I say unto thee, Arise. Here, as in the other instances where Jesus revived the dead, we find that he issues a personal call to the party whose remains are before him. It suggests the sublime thought that he has as full dominion and authority over the unseen as over the seen; and that should he issue a general call, all the dead would revive again as obediently and immediately as did the single one to whom he now spoke (#Joh 5:28,29|). The command of Jesus, moreover, is spoken with the ease and consciousness of authority known only to Divinity. Compare the dependent tone of Simon Peter (#Ac 3:6|). (TFG 276-277) #Lu 7:15| And he that was dead sat up, and began to speak. Thus showing that not only life, but also health and strength, were restored. And he gave him to his mother. As the full fruitage of his compassion. The scene suggests that Christ will, with his own hands, restore kindred to kindred in the glorious morning of resurrection. (TFG 277) #Lu 7:16| And fear took hold on all: and they glorified God. Because the power of God had been so signally manifested among them. They recognized the presence of God's power and mercy, yet by no means apprehended the nearness of his very person. Saying, A great prophet is arisen among us: and, God hath visited his people. Expectation of the return of one of the prophets was at that time widely spread. See #Lu 9:8,19|. That they should esteem Jesus as no more than a prophet was no wonder, for as yet even his apostles had not confessed him as the Christ. In state and conduct Jesus appeared to them too humble to fulfill the popular ideas of Messiahship. But in wisdom and miracle he outshone all God's former messengers. The "visiting" of God refers to the long absence of the more strikingly miraculous powers of God as exercised through the prophets. None had raised the dead since the days of Elisha (#2Ki 4:32-37|). (TFG 277) #Lu 7:17| And this report went forth concerning him in the whole of Judaea, and all the region round about. This great miracle caused the fame of Jesus to fill all Judaea as well as Galilee. It seems, from what next follows, to have reached John the Baptist in his prison on the east of the Dead Sea. See #Mt 11:2|. (TFG 277) #Lu 7:18| XLV. THE BAPTIST'S INQUIRY AND JESUS' DISCOURSE SUGGESTED THEREBY. (Galilee.) #Mt 11:2-30 Lu 7:18-35| #Lu 7:19| John calling unto him two of his disciples. See TFG "#Mt 11:2|". #Lu 7:20| And when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that cometh, or look we for another? This passage has been a puzzle to expositors from the very earliest times. Being unable to understand how the Baptist, being an inspired prophet and favored with visions of the supernatural, could give way to skeptical doubts, they have exhausted their inventive genius to explain what John meant by his question. Among these many explanations the best is that given by Alford, namely: that John wished to get Jesus to publicly declare himself for the sake of quieting all rumors concerning him, his fault being kindred to that of Jesus' mother when she tried to hasten Jesus' hour at the wedding of Cana (#Joh 2:4|). But the plain, unmistakable inference of the text is that John's faith wavered. The Bible does not represent the saints as free from imperfection. It does not say that inspiration is omniscience, or that visions and miracles remove doubts. It took two miracles to persuade Gideon (#Jud 6:36-40|); Moses harbored distrust (#Ex 3:11-13 4:1-17|), and was guilty of unbelief (#Nu 20:12|); Elijah despaired of God's power (#1Ki 19:4-10);| Jeremiah was slow of belief, and in his despondency cursed the day of his birth (#Jer 20:7,14-18|). But the most instructive parallel is that of Simon Peter. He witnessed the transfiguration of Jesus, beheld the glory of God, and heard the voice of the Father (#Mt 17:1-6|); yet he sank below the Baptist, and denied the Lord with cursing; and no man has ever thought it at all incredible that he should do so. The trial of John's faith, though not so clearly depicted as that of Peter, was perhaps equally searching. His wild, free life was now curbed by the irksome tedium of confinement. His expectations were not fulfilled. The unfruitful trees had not been cut down, the grain had not been winnowed, nor the chaff burned, nor should he see any visible tendency toward these results. Moreover, he held no communion with the private life of Jesus, and entered not into the sanctuary of his Lord's thought. We must remember also that his inspiration passed away with the ministry, on account of which it was bestowed, and it was only the man John, and not the prophet, who made the inquiry. The inquiry itself, too, should be noted. It is not, Are you what I declared you to be? but, Being all of that, are you the one who should come, or must we look for another? John no doubt shared with all Jews the idea that Messiah was to set up an earthly kingdom, and seeing in Jesus none of the spirit of such a king, he seems to have questioned whether Jesus was to be the finality, or whether he was to be, like himself, a forerunner, preparing the way for the ultimate Messiah. He did not grasp the thought that Jesus was both Alpha and Omega; that Jesus, the lowly servant of humanity, by service and sacrifice is evermore preparing the way for Jesus the King. See TFG "#Mt 11:3|". (TFG 278-280) #Lu 7:21| In that hour he cured many of diseases and plagues and evil spirits, and on many that were blind he bestowed sight. It may be inferred that Jesus withheld answering the messengers (#Lu 7:20|) and went on with his works of grace, that these might testify to John more potently than mere words of assertion. Jesus did not work miracles to gratify skeptical curiosity, but he did use them, as here, to strengthen wavering faith (#Mr 9:24 Joh 11:15 14:11|). (TFG 280) #Lu 7:22| And he answered and said unto them, Go and tell John the things which ye have seen and heard. See TFG "#Mt 11:4|". The poor have good tidings preached to them. See TFG "#Mt 11:5|". #Lu 7:23| And blessed is he, whosoever shall find no occasion of stumbling in me. See TFG "#Mt 11:6|". #Lu 7:24| He began to say unto the multitudes concerning John, etc. See TFG "#Mt 11:7|". #Lu 7:25| But what went ye out to see? a man clothed in soft raiment? See TFG "#Mt 11:8|". #Lu 7:26| But what went ye out to see? a prophet? Yea, I say unto you, and much more than a prophet. See TFG "#Mt 11:9|". #Mt 7:27| This is he of whom it is written, etc. See TFG "#Mt 11:10|". #Lu 7:28| Among them that are born of women, etc. See TFG "#Mt 11:11|". #Lu 7:29| And all the people. The common people, and not the rulers. When they heard, and the publicans, justified God, being baptized with the baptism of John. They justified or approved the wisdom of God in sending such a prophet as John and establishing such an ordinance as baptism. (TFG 283) #Lu 7:30| But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him. The counsel of God was that the nation should be brought to repentance by John, that it might be saved by Jesus; but the Pharisees frustrated this plan so far as they were concerned, by their proud refusal to repent. All who followed their example shared their unhappy success. It is noteworthy that Jesus emphasizes baptism as the test as to whether men justify or reject God's counsel. (TFG 283) #Lu 7:32| They are like unto children that sit in the marketplace, and call one to another. See TFG "#Mt 11:16|". #Lu 7:33,34| For John the Baptist is come, etc. See TFG "#Mt 11:18|". #Lu 7:36| XLVI. JESUS' FEET ANOINTED IN THE HOUSE OF A PHARISEE. (Galilee.) #Lu 7:36-50| And one of the Pharisees desired him that he would eat with him. We learn from #Lu 7:40| that the Pharisee's name was Simon. Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper. See #Mt 26:6-13 Mr 14:3-9 Joh 12:1-8|. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish people. It was the Greek form of the Hebrew Simeon. The New Testament mentions nine and Josephus twenty Simons, and there must have been thousands of them in Palestine at that time. The anointing at Bethany was therefore a different occasion from this. And he entered into the Pharisee's house, and sat down to meat. Literally, "reclined at meat." The old Jewish method of eating was to sit cross-legged on the floor or on a divan, but the Persians, Greeks and Romans reclined on couches, and the Jews, after the exile, borrowed this custom. We are not told in plain terms why the Pharisee invited Jesus to eat with him. The envy and cunning which characterized his sect leads us to be, perhaps, unduly suspicious that his motives were evil. The narrative, however, shows that his motives were somewhat akin to those of Nicodemus. He wished to investigate the character and claims of Jesus, and was influenced more by curiosity than by hostility--for all Pharisees were not equally bitter (#Joh 7:45-52|). But he desired to avoid in any way compromising himself, so he invited Jesus to his house, but carefully omitted all the ordinary courtesies and attentions which would have been paid to an honored guest. Jesus accepted the invitation, for it was his custom to dine both with Pharisees and publicans, that he might reach all classes. (TFG 290-291) #Lu 7:37| And behold, a woman who was in the city, a sinner; and when she knew that he was sitting at meat in the Pharisee's house, she brought an alabaster cruse of ointment. Because the definite article "the" is used before the word "city," Meyer says it was Capernaum, and because Nain is the last city mentioned, Wiesler says it was Nain, but it is not certain what city it was. Older commentators say it was Magdala, because they hold the unwarranted medieval tradition that the sinner was Mary Magdalene, that is, Mary of Magdala. No trustworthy source has ever been found for this tradition, and there are two good reasons for saying that this was not Mary Magdalene: 1. She is introduced soon after (#Lu 8:2|) as a new character and also as a woman of wealth and consequence. See also #Mt 27:55|. 2. Jesus had delivered her from the possession of seven demons. But there is no connection between sin and demon-possession. The former implies a disregard for the accepted rules of religious conduct, while the latter implies no sinfulness at all. This affliction was never spoken of as a reproach, but only as a misfortune. The cruse which she brought with her was called "an alabaster." Orientals are very fond of ointments and use them upon the face and hair with profusion. They were scented with sweet-smelling vegetable essence, especially that extracted from the myrtle. Originally the small vases, jars or broad-mouthed bottles, in which the ointment was stored, were carved from alabaster, a variety of gypsum, white, semi-transparent and costly. Afterwards other material was used, but the name "alabaster" was still applied to such cruses. That used by Mary of Bethany was probably the highest grade ointment in the highest-priced cruse (#Joh 12:3|). The context here leaves us free to suppose that both the cruse and the unguent were of a cheaper kind. (TFG 291-292) #Lu 7:38| 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 ointment. To see this scene we must picture Jesus stretched upon the couch and reclining on his left elbow. The woman stood at the foot of the couch behind his feet. His feet were bare; for every guest on entering left his sandals outside the door. The woman, feeling strongly the contrast between the sinlessness of Jesus and her own stained life, could not control her emotions. "The tears," says Brom, "poured down in a flood upon his naked feet, as she bent down to kiss them; and deeming them rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair. She thus placed her glory at his feet (#1Co 11:15|), after which she put the ointment upon them." (TFG 292) #Lu 7:39| This man, if he were a prophet, would have perceived who and what manner of woman this is that toucheth him, that she is a sinner. Public opinion said that Jesus was a prophet (#Lu 7:16|), and Simon, from the Pharisee's standpoint, feared that it might be so; and therefore no doubt felt great satisfaction in obtaining this evidence which he accepted as disproving the claims of Jesus. He judged that if Jesus had been a prophet he would have both known and repelled this woman. He would have known her because discerning of spirits was part of the prophetic office--especially the Messianic office (#Isa 11:2-4 1Ki 14:6 2Ki 1:1-3 5:26|). Compare with #Joh 2:25|. He would have repelled her because, according to the Pharisaic tradition, her very touch would have rendered him unclean. The Pharisees, according to later Jewish writings, forbade women to stand nearer to them than four cubits, despite the warning of God (#Isa 65:5|). Thus reasoning, Simon concluded that Jesus had neither the knowledge nor the holiness which are essential to a prophet. His narrow mind did not grasp the truth that it was as wonderful condescension for Christ to sit at his board as it was to permit this sinner to touch him. (TFG 292-293) #Lu 7:40| And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Teacher, say on. Jesus heard Simon's thoughts (#Lu 7:39|) and answered them. Simon called Jesus "Teacher," little thinking how fully Jesus was about to vindicate the justice of the title, thus given him in compliment. (TFG 293) #Lu 7:41| A certain lender had two debtors: the one owed five hundred shillings, and the other fifty. The denarius or shilling was a silver coin issued by Rome which contained nearly seventeen cents' worth of that precious metal. The two debts, therefore, represented respectively about seventy-five dollars, and seven dollars and fifty cents. But at that time a denarius was a day's wages for a laboring man (#Mt 20:2,4,12,13|), so that the debt is properly translated into our language as if one owed five hundred and the other fifty days of labor. (TFG 293) #Lu 7:42| When they had not wherewith to pay, he forgave them both. In this brief parable God represents the lender, and the woman the big and Simon the little debtor. Simon was (in his own estimation) ten times better off than the woman; yet they were each in an equally hopeless case--having nothing with which to pay; and each in an equally favored case--being offered God's free forgiveness. Forgiveness is expressed in the past tense in the parable, but merely as part of the drapery and not for the purpose of declaring Simon's forgiveness. It indicates no more than that Jesus was equally willing to forgive both. But the Pharisee did not seek his forgiveness, and the absence of all love in him proved that he did not have it. Which of them therefore will love him most? It was Jesus' custom to thus often draw his verdicts from the very lips of the parties concerned (#Lu 10:36,37 Mt 21:40,41|). (TFG 293) #Lu 7:43| Simon answered and said, He, I suppose, to whom he forgave the most. The "suppose" of Simon betrays a touch of supercilious irony, showing that the Pharisee thought the question very trivial. And he said unto him, Thou hast rightly judged. Simon's words were more than an answer. They were a judgment as well. Like Nathan with David (#2Sa 12:1-7|), Jesus had concealed Simon's conduct under the vestments of a parable, and had thus led him to unwittingly pronounce sentence against himself. Simon, the little debtor, was a debtor still; having no acts of gratitude to plead in evidence of his acquittal. From this point the words of Jesus take up the conduct of Simon which we should here picture to ourselves. "We must imagine the guests arriving; Simon receiving them with all courtesy, and embracing each in turn; slaves ready to was the dust of the road from their sandaled feet, and to pour sweet olive oil over their heads to soften the parched skin. See #Ge 18:4 19:2 24:32 Ru 3:3 1Sa 25:41 Ps 23:5 141:5 Ec 9:8 Da 10:3| #Am 6:6 Mt 6:17|. But there is one of the guests not thus treated. He is but a poor man, invited as an act of condescending patronage. No kiss is offered him; no slave waits upon him; of course a mechanic can not need the luxuries others are accustomed to!" (TFG 293-294) #Lu 7:44| And turning to the woman, he said unto Simon, Seest thou this woman? Simon is to look upon the woman as one whose actions stood in contrast to his own. I entered into thy house, thou gavest me no water for my feet: but she hath wetted my feet with her tears, and wiped them with her hair. Jesus here draws the first contrast. In the East, where the feet without stockings are placed in sandals instead of shoes, water becomes essential to one who would enter a house. The guest should be afforded an opportunity to wash the dust from his feet, not only for comfort's sake, but also that he might not be humiliated by soiling the carpets on which he walked, and the cushions on which he reclined. The trifling courtesy Simon had omitted; but the woman had amply supplied his omission, bathing the Lord's feet in what Bengel well calls "the most priceless of waters." (TFG 294) #Lu 7:45| Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet. We have here the second contrast. A kiss was the ordinary salutation of respect in the East. Sometimes the hand was kissed, and sometimes the cheek (#2Sa 15:5 19:39 Mt 26:49 Ac 20:37 Ro 16:16|). We may note incidentally that we have no record of a kiss upon the cheek of Jesus save that given by Judas (#Mt 26:48,49 Mr 14:44,45 Lu 22:47|). The woman had graced the feet of Jesus with those honors which Simon had withheld from his cheek. (TFG 294-295) #Lu 7:46| My head with oil thou didst not anoint: but she hath anointed my feet with ointment. Anointing was a mark of honor which was usually bestowed upon distinguished guests (#Am 6:6 Ps 23:5 141:5|). To anoint the feet was regarded as extreme luxury (Pliny, Natural History, 13.4). In this third case Jesus makes a double comparison. To anoint the feet was more honored than to anoint the head, and the ointment was a more valuable and worthy offering than the mere oil which ordinary courtesy would have proffered. (TFG 295) #Lu 7:47| Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. Her love was the result, and not the cause, of her forgiveness. Our sins are not forgiven because we love God, but we love God because they are forgiven (#1Jo 4:19|). Such is the inference of the parable, and such the teaching of the entire New Testament. We search the story in vain for any token of love on the part of Simon. (TFG 295) #Lu 7:48| Thy sins are forgiven. See TFG "#Mr 2:5|". #Lu 7:49| And they that sat at meat with him began to say within themselves, Who is this that even forgiveth sins? They were naturally surprised at this marvelous assumption of authority, but in the light of what had just been said they did not dare to express themselves. Ignorance of Christ's person and office caused them to thus question him. It is easy to stumble in the dark. We are not told that Simon joined in asking this question. (TFG 295) #Lu 7:50| And he said unto the woman, Thy faith hath saved thee; go in peace. Jesus did not rebuke his questioners, because the process of forgiveness was something which could not be demonstrated to their comprehension, and hence their error could not be made clear. Jesus attributed her forgiveness to her faith. "Peace" was the Hebrew and "grace" was the Greek salutation. It is here used as a farewell, and means "Go in the abiding enjoyment of peace." Several valuable lessons are taught by this incident (#Lu 7:36-50|): 1. That the sense of guiltiness may differ in degree, but nevertheless the absolute inability of man to atone for sin is common to all. 2. As sin is against Christ, to Christ belongs the right and power to forgive it. 3. That conventional respectability, having no such flagrant and open sins as are condemned by the public, is not conscious of its awful need. 4. That those who have wandered far enough to have felt the world's censure realize most fully the goodness of God in pardoning them, and hence are moved to greater expressions of gratitude than are given by the self-righteous. But we must not draw the conclusion that sin produces love, or that much sin produces much love, and that therefore much sin is a good thing. The blessing which we seek is not proportioned to the quantity of the sins; but is proportioned to the quantity of sinful sense which we feel. We all have sin enough to destroy our souls, but many of us fail to love God as we should, through an insufficient sense of sinfulness. (TFG 295-296) #Lu 8:1| XLVII. FURTHER JOURNEYING ABOUT GALILEE. #Lu 8:1-3| And it came to pass soon afterwards. That is, soon after his visit to the Pharisee (#Lu 7:36|). That he went about through cities and villages. Thus making a thorough circuit of the region of Galilee. Preaching and bringing the good tidings of the kingdom of God. John had preached repentance as a preparation for the kingdom; but Jesus now appears to have preached the kingdom itself, which was indeed to bring good tidings (#Ro 14:17|). And with him the twelve. We here get a glimpse of the tireless activities of the ministry of Christ. Journeying from place to place, he was constantly preaching the gospel publicly to the people, and as ceaselessly instructing his disciples privately. The twelve were now serving an apprenticeship in that work on which he would soon send them forth alone. From this time forth we can hardly look upon Capernaum as the home of Jesus. From now to the end of his ministry his life was a wandering journey, and he and his apostles sustained by the offerings of friends. The circuit of Galilee here mentioned is peculiar to Luke. (TFG 296-297) #Lu 8:2| Mary that was called Magdalene, from whom seven demons had gone out. What a change of service, from demoniac bondage to the freedom of Christ! As to the vile slanders with which commentators have stained the good name of Mary Magdalene, see TFG "Lu 7:37". For further mention of her, see #Joh 19:25 Mr 15:47 16:1,9 Joh 20:1,18|. Mary's name indicates that she was a native of Magdala (Hebrew, Migdol, that is, "watch-tower"). Of all the towns which dotted the shores of Galilee in Christ's day, but this and Tiberias remain. It is on the west shore of the lake, at the southeast corner of the plain of Gennesaret, and is to-day a small collection of mud hovels. It still bears the name el-Mejdel, which is probably received from the adjoining watch-tower that guarded the entrance to the plain, the ruins of which are still to be seen. We should note that Mary Magdalene is not classed with restored profligates, but with those who were healed of infirmities. (TFG 297) #Lu 8:3| And Joanna the wife of Chuzas Herod's steward, and Susanna, and many others, who ministered unto them of their substance. Joanna is mentioned again at #Lu 24:10|; but of Susanna there is no other record, this being enough to immortalize her. Of Chuzas we know nothing more than what is stated here. There are two Greek words for "steward," epitropos and oikonomos. The first may be translated "administrator," "superintendent" or "governor." It conveys the impression of an officer of high rank. The Jewish rabbis called Obadiah the epitropos of Ahab. This was the office held by Chuzas, and its translated "treasurer" in the Arabic version. The second word may be translated "housekeeper," or "domestic manager." It was an office usually held by some trusted slave as a reward for his fidelity. Chuzas was no doubt a man of means and influence. As there was no order of nobility in Galilee, and as such an officer might be nevertheless styled a nobleman, this Chuzas was very likely the nobleman of #Joh 4:46|. If so, the second miracle at Cana explains the devotion of Joanna to Jesus. Herod's capital was at Sephoris, on an elevated tableland not far from Capernaum. The ministration of these women shows the poverty of Christ and his apostles, and explains how they were able to give themselves so unremittingly to the work. Some of the apostles also may have had means enough to contribute somewhat to the support of the company, but in any event the support was meager enough, for Jesus was among the poorest of earth (#Lu 9:58 Mt 17:24 2Co 8:9|). His reaping of carnal things was as scanty as his sowing of spiritual things was abundant (#1Co 9:11|). We should note how Jesus began to remove the fetters of custom which bound women, and to bring about a condition of universal freedom (#Ga 3:28|). (TFG 297-298) #Lu 8:4| LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) A. INTRODUCTION. #Mt 13:1-3 Mr 4:1,2 Lu 8:4| He spake by a parable. See TFG "#Mr 4:2|". #Lu 8:5| LIV. THE FIRST GREAT GROUP OF PARABLES. (Beside the Sea of Galilee.) B. PARABLE OF THE SOWER. #Mt 13:3-23 Mr 4:3-25 Lu 8:5-18| The sower went forth to sow his seed. See TFG "#Mr 4:3|". Some fell by the way side. See TFG "#Mr 4:4|". #Lu 8:6| And other fell on the rock. See TFG "#Mr 4:5|". #Lu 8:7| And other fell amidst the thorns. See TFG "#Mr 4:7|". #Lu 8:8| And other fell into the good ground, and grew, and brought forth fruit a hundredfold. See TFG "#Mr 4:8|". As he said these things, he cried. A method of emphasis rarely employed by Jesus. He that hath ears to hear, let him hear. See TFG "#Mr 4:9|". (TFG 330) #Lu 8:9| And his disciples asked him what this parable might be. See TFG "#Mr 4:10|". #Lu 8:10| Unto you it is given to know the mysteries of the kingdom of God: but to the rest in parables. See TFG "#Mr 4:11|". That seeing they may not see, and hearing they may not understand. See TFG "#Mr 4:12|". #Lu 8:12| And those by the way side are they that have heard, etc. See TFG "#Mr 4:15|". #Lu 8:13| And those on the rock are they, etc. See TFG "#Mr 4:16|". #Lu 8:14| And that which fell among the thorns, etc. See TFG "#Mr 4:18|". #Lu 8:15| And that in the good ground, etc. See TFG "#Mr 4:20|". #Lu 8:16| And no man, when he hath lighted a lamp, covereth it with a vessel, etc. A passage similar to this is found in #Mt 5:15|. For notes, see TFG "Mt 5:15". (TFG 335) #Lu 8:17| For nothing is hid, that shall not be made manifest. See TFG "#Mr 4:22|". #Lu 8:18| For whosoever hath, to him shall be given, etc. See TFG "#Mr 4:25|". #Lu 8:19| L. CHRIST'S TEACHING AS TO HIS MOTHER AND BRETHREN. (Galilee, same day as the last lesson.) #Mt 12:46-50 Mr 3:31-35 Lu 8:19-21| And there came to him his mother and brethren, and they could not come at him for the crowd. We learn at #Mr 3:21|, that they came to lay hold of him because they thought that he was beside himself. It was for this reason that they came in a body, for their numbers would enable them to control him. Jesus had four brethren (#Mt 13:55|). Finding him teaching with the crowd about him, they passed the word in to him that they wished to see him outside. To attempt to lay hold of him in the midst of his disciples would have been rashly inexpedient. The fact that they came with Mary establishes the strong presumption that they were the children of Mary and Joseph, and hence the literal brethren of the Lord. In thus seeking to take Jesus away from his enemies Mary yielded to a natural maternal impulse which even the revelations accorded to her did not quiet. The brethren, too, acted naturally, for they were unbelieving (#Joh 7:5|). (TFG 310) #Lu 8:20| And it was told him, Thy mother and thy brethren stand without, desiring to see thee. See TFG "#Mr 3:32|". #Lu 8:21| My mother and my brethren are these that hear the word of God, and do it. See TFG "#Mr 3:35|". #Lu 8:22| LV. JESUS STILLS THE STORM (Sea of Galilee; same day as last section.) #Mt 8:18-27 Mr 4:35-41 Lu 8:22-25| Let us go over unto the other side of the lake. See TFG "#Mr 4:35|". #Lu 8:23| But as they sailed he fell asleep. Knowing his labors during the day, we can not wonder at this. And there came down a storm of wind on the lake. See TFG "#Mr 4:37|". (TFG 342-343) #Lu 8:24| Master, master, we perish. See TFG "#Mr 4:38|". Then he arose, and rebuked the wind and the raging of the water. See TFG "#Mr 4:39|". #Lu 8:25| Where is your faith? See TFG "#Mr 4:40|". Who then is this, that he commandeth even the winds and the water, and they obey him? See TFG "#Mr 4:41|". #Lu 8:26| LVI. JESUS HEALS TWO GERGESENE DEMONIACS (Gergesa, now called Khersa.) #Mt 8:28-34 9:1 Mr 5:1-21 Lu 8:26-40| The country of the Gerasenes. See TFG "#Mr 5:1|". #Lu 8:27| A certain man out of the city. Gergesa. Who had demons. See TFG "#Mr 5:2|". #Lu 8:28| What have I to do with thee? On this phrase, see TFG "Joh 2:4". #Lu 8:29| The unclean spirit. See TFG "#Mr 1:23|". #Lu 8:30| And Jesus asked him, What is thy name? And he said, Legion; for many demons were entered into him. See TFG "#Mr 5:9|". #Lu 8:31| Into the abyss. The abyss or bottomless pit was the proper abode of the demons. It is mentioned nine times in Scripture: here and at #Ro 10:7 Re 9:1,2,11 11:7 17:8 20:1,3|. How these demons escaped from the abyss is one of the unsolved mysteries of the spirit world; but we have a parallel in the releasing of Satan (#Re 20:1-3|). (TFG 346) #Lu 8:33| And the herd rushed down the steep into the lake, and were drowned. See TFG "#Mr 5:13|". #Lu 8:34| They that fed them. See TFG "#Mr 5:14|". #Lu 8:35| And they came to Jesus, and found the man, from whom the demons were gone out. A faint suggestion that there was another. See TFG "#Mr 5:2|". #Lu 8:38| But the man from whom the demons were gone out prayed him that he might be with him. See TFG "#Mr 5:18|". #Lu 8:39| Return to thy house, and declare how great things God hath done for thee. See TFG "#Mr 5:19|". Throughout the whole city. Gergesa. See TFG "#Mt 4:25|". (TFG 348) #Lu 8:40| For they were all waiting for him. They could see the sail of his boat as he started back. (TFG 348) #Lu 8:41| LVIII. JAIRUS' DAUGHTER AND THE INVALID WOMAN. (Capernaum, same day as last.) #Mt 9:18-26 Mr 5:22-43 Lu 8:41-56| Behold, there came a man named Jairus, etc. See TFG "#Mr 5:22|". #Lu 8:42| But as he went the multitudes thronged him. See TFG "#Mr 5:24|". #Lu 8:43| And a woman . . . who had spent all her living upon physicians, and could not be healed of any. See TFG "#Mr 5:26|". #Lu 8:44| Came behind him, and touched the border of his garment. See TFG "#Mr 5:27|". #Lu 8:47| She came trembling, and falling down before him. See TFG "#Mr 5:33|". Declared in the presence of all the people for what cause she touched him, and how she was healed immediately. To have permitted the woman to depart without this exposure would have confirmed her in the mistaken notion that Jesus healed rather by his nature than by his will. Hence he questions her, not that he may obtain information, but rather as a means of imparting it. By his questions he reveals to her that no work of his is wrought without his consciousness, and that it was himself and not his garment which had blessed her. (TFG 354) #Lu 8:48| Thy faith hath made thee whole. See TFG "#Mr 5:34|". (TFG 354) #Lu 8:49| Thy daughter is dead; trouble not the Teacher. See TFG "#Mr 5:35|". #Lu 8:50| Fear not. See TFG "#Lu 1:30|". Only believe, and she shall be made whole. Thus, with words of confidence and cheer, Jesus revived the ruler's failing faith. (TFG 355) #Lu 8:51| He suffered not any man to enter in with him, etc. See TFG "#Mr 5:37|". #Lu 8:52| And all were weeping, and bewailing her. See TFG "#Mr 5:38|". Weep not; for she is not dead, but sleepeth. See TFG "#Mr 5:39|". #Lu 8:53| And they laughed him to scorn. See TFG "#Mr 5:40|". #Lu 8:54| But he, taking her by the hand. See TFG "#Mr 1:31|". Called, saying, Maiden, arise See TFG "#Mr 5:41|". #Lu 8:55| And she rose up immediately. See TFG "#Mr 5:42|". And he commanded that something be given her to eat. See TFG "#Mr 5:43|". #Lu 8:56| And her parents were amazed. See TFG "#Mr 5:42|". But he charged them to tell no man what had been done. See TFG "#Mr 5:43|". #Lu 9:1| LXI. THIRD CIRCUIT OF GALILEE. THE TWELVE INSTRUCTED AND SENT FORTH. #Mt 9:35-38 10:1,5-42 Mr 6:6-13 Lu 9:1-6| He called his twelve disciples together. See TFG "#Mr 6:7|". #Lu 9:2| And he sent them forth. See TFG "#Mr 6:7|". #Lu 9:3| Take nothing for your journey, etc. See TFG "#Mr 6:8|". #Lu 9:4| And into whatsoever house ye enter, there abide, and thence depart. See TFG "#Mr 6:10|". #Lu 9:5| And as many as receive you not, etc. See TFG "#Mr 6:11|". #Lu 9:7| LXII. HEROD ANTIPAS SUPPOSES JESUS TO BE JOHN. #Mt 14:1-12 Mr 6:14-29 Lu 9:7-9| Herod the tetrarch. See TFG "#Mr 6:14|". #Lu 9:8| And by some, that Elijah had appeared; and by others, that one of the old prophets was risen again. See TFG "#Mr 6:15|". #Lu 9:9| And Herod said, John I beheaded. See TFG "#Mr 6:16|". But who is this, about whom I hear such things? And he sought to see him. Jesus purposely kept out of the reach of Herod, knowing the treacherous cunning of his nature (#Lu 13:32|), and Herod's curiosity was not gratified until the day of Christ's crucifixion (#Lu 23:8-12|), and then its gratification was without sanctification. (TFG 370) #Lu 9:10| LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A.D. 29.) A. RETURN OF THE TWELVE AND RETIREMENT TO THE EAST SHORE OF GALILEE. #Mt 14:13 Mr 6:30-32 Lu 9:10 Joh 6:1| And the apostles, when they were returned, declared unto him what things they had done. See TFG "#Mr 6:30|". And he took them. The apostles. And withdrew apart to a city called Bethsaida. See TFG "#Mr 6:32|". #Lu 9:11| LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A.D. 29.) B. FEEDING THE FIVE THOUSAND. #Mt 14:13-21 Mr 6:33-44 Lu 9:11-17 Joh 6:2-14| But the multitudes perceiving it. Heard of Jesus and his disciples crossing the lake. Followed him. See TFG "#Mr 6:33|". (TFG 375) #Lu 9:12| And the day began to wear away. See TFG "#Mr 6:35|". Send the multitude away, that they may go into the villages . . . and get provisions. See TFG "#Mr 6:36|". #Lu 9:13| We have no more than five loaves and two fishes. See TFG "#Mr 6:38|". #Lu 9:14| For they were about five thousand men. See TFG "#Mr 6:44|". Make them sit down in companies, about fifty each. See TFG "#Mr 6:39|". #Lu 9:15| And they did so, and made them all sit down. See #Mr 6:40|. #Lu 9:16| And looking up to heaven, he blessed them, and brake. See TFG "#Mr 6:41|". #Lu 9:17| And there was taken up that which remained over to them of broken pieces, twelve baskets. See TFG "#Joh 6:12|". #Lu 9:18| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. B. THE GREAT CONFESSION MADE BY PETER. (Near Caesarea Philippi, Summer, A.D. 29.) #Mt 16:13-20 Mr 8:27-30 Lu 9:18-21| Who do the multitudes say that I am? See TFG "#Mr 8:27|". #Lu 9:19| John the Baptist; but others say, Elijah; and others, that one of the old prophets is risen again. See TFG "#Mr 8:28|". #Lu 9:20| But who say ye that I am? etc. See TFG "#Mr 8:29|". #Lu 9:21| But he charged them, and commanded them to tell this to no man. See TFG "#Mr 8:30|". #Lu 9:22| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. C. PASSION FORETOLD. PETER REBUKED. #Mt 16:21-28 Mr 8:31-9:1 Lu 9:22-27| The Son of man must suffer many things, etc. See TFG "#Mr 8:31|". #Lu 9:23| And he said unto all, If any man would come after me, let him deny himself, and take up his cross daily, and follow me. See TFG "#Mr 8:34|". #Lu 9:24| For whosoever would save his life shall lose it, etc. See TFG "#Mr 8:35|". #Lu 9:25| For what is a man profited, if he gain the whole world, and lose or forfeit his own self? See TFG "#Mr 8:36|". #Lu 9:26| For whosoever shall be ashamed of me and of my words, etc. See TFG "#Mr 8:38|". #Lu 9:27| There are some of them that stand here, who shall in no wise taste of death, till they see the kingdom of God. See TFG "#Mr 9:1|". #Lu 9:28| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. D. THE TRANSFIGURATION. CONCERNING ELIJAH. (A Spur of Hermon, near Caesarea Philippi.) #Mt 17:1-13 Mr 9:2-13 Lu 9:28-36| And it came to pass about eight days after these sayings, etc. See TFG "#Mr 9:2|". The "sayings" referred to were the words of Jesus with regard to his suffering at Jerusalem. (TFG 418) #Lu 9:29| And his raiment became white and dazzling. See TFG "#Mr 9:3|". #Lu 9:30| And behold, there talked with him two men, who were Moses and Elijah. See TFG "#Mr 9:4|". #Lu 9:31| Who appeared in glory. That is, Moses and Elijah. And spake of his decease which he was about to accomplish at Jerusalem. The word for "decease" is exodus, an unusual word for death. It means a departure and is, as Bengel says, a very weighty word, since it includes the passion, crucifixion, death, burial, resurrection, and ascension. (TFG 419) #Lu 9:32| Peter and they that were with him were heavy with sleep. It being night. (TFG 419) #Lu 9:33| And let us make three tabernacles; one for thee, and one for Moses, and one for Elijah. See TFG "#Mr 9:5|". #Lu 9:34| There came a cloud, and overshadowed them. See TFG "#Mr 9:7|". #Lu 9:35| This is my Son, my chosen: hear ye him. See TFG "#Mr 9:7|". #Lu 9:36| When the voice came, Jesus was found alone. See TFG "#Mr 9:8|". And they held their peace, and told no man in those days any of the things which they had seen. See TFG "#Mr 9:9|". #Lu 9:37| LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. E. HEALING THE DEMONIAC BOY. (Region of Caesarea Philippi.) #Mt 17:14-20 Mr 9:14-29 Lu 9:37-43| When they were come down from the mountain, a great multitude met him. See TFG "#Mr 9:14|". #Lu 9:38| A man from the multitude cried, saying, Teacher, I beseech thee to look upon my son. See TFG "#Mr 9:17|". #Lu 9:39| It hardly departeth from him. The phrase "hardly departeth from him" rather suggests the continual unrest in which the demon kept his victim rather than that the demon ever really relinquished his possession of him. Pauses in the delirium of agony were regarded as departures of the demon. (TFG 423-424) #Lu 9:41| O faithless and perverse generation. See TFG "#Mr 9:19|". #Lu 9:42| But Jesus rebuked the unclean spirit, and healed the boy. See TFG "#Mr 9:25|". And gave him back to his father. For comment on similar conduct see TFG "Lu 7:15". #Lu 9:43| And they were all astonished at the majesty of God. The failure of the disciples had only emphasized the power of the Master. LXXI. RETURN TO GALILEE. THE PASSION FORETOLD. #Mt 17:22,23 Mr 9:30-32 Lu 9:43-45| He said unto his disciples. See TFG "#Mr 9:31|". (TFG 426) #Lu 9:44| For the Son of man shall be delivered up into the hands of men. See TFG "#Mt 17:22|". #Lu 9:45| But they understood not this saying . . . and they were afraid to ask him about this saying. See TFG "#Mr 9:32|". #Lu 9:46| LXXIII. FALSE AMBITION VERSUS CHILDLIKENESS. (Capernaum, Autumn, A.D. 29.) #Mt 18:1-14 Mr 9:33-50 Lu 9:46-50| And there arose a reasoning among them, which of them was the greatest. See TFG "#Mr 9:33|". #Lu 9:48| Whosoever shall receive this little child in my name receiveth me. See TFG "#Mr 9:37|". #Lu 9:49| Master, we saw one casting out demons in thy name; and we forbade him, because he followeth not with us. See TFG "#Mr 9:38|". #Lu 9:50| Forbid him not: for he that is not against you is for you. See TFG "#Mr 9:39|". #Lu 9:51| LXXVI. THE PRIVATE JOURNEY TO JERUSALEM. (Through Samaria. Probably September, A.D. 29.) #Lu 9:51-56 Joh 7:10| When the days were well-nigh come that he should be received up, he steadfastly set his face to go to Jerusalem. Taken in its strictest sense, the expression "received up" refers to our Lord's ascension, but it is here used to embrace his entire passion. Though our Lord's death was still six months distant, his going to Jerusalem is described as attended with a special effort, because from that time forth Jerusalem was to occupy the position of headquarters, as Capernaum had done, and his withdrawals and returns would be with regard to it. (TFG 441-442) #Lu 9:52| And sent messengers before his face. The presence of the twelve alone is sufficient to account for the messengers. He did not wish to overtax the fickle hospitality of the Samaritans by coming unannounced. (TFG 442) #Lu 9:53| And they did not receive him, because his face was as though he were going to Jerusalem. Had Jesus come among them on a missionary tour he would doubtless have been received. But when he came as a Jew passing through to Jerusalem, and using their highway as a convenience, they rejected him. (TFG 442) #Lu 9:54-56| And when his disciples James and John saw this. Refusing to receive a religious teacher was considered a rejection of his claim. They said, Lord, wilt thou that we bid fire to come down from heaven, and consume them? This rejection roused the ire of the two sons of thunder and prompted them to suggest that the example of Elijah be followed (#2Ki 1:9-12|), but Jesus was a Saviour and not a destroyer, so he passed on to another village. The conduct of John in after years contrasts sharply with the wish which he here expressed (#Ac 8:14-25|). (TFG 442) #Lu 9:57| LXXVII. AS TO SACRIFICE FOR CHRIST'S SERVICE. (Samaria. Probably September, A.D. 29.) #Lu 9:57-62| And as they went on the way. The way through Samaria to Jerusalem. (TFG 443) #Lu 9:58| The foxes have holes . . . but the Son of man hath not where to lay his head. See TFG "#Mt 8:20|". #Lu 9:59| But he said, Lord, suffer me first to go and bury my father. For comment upon similar language see TFG "Mt 8:21". #Lu 9:60| Leave the dead to bury their own dead. For comment upon similar language see TFG "Mt 8:22". #Lu 9:62| No man, having put his hand to the plow, and looking back, is fit for the kingdom of God. Comparing #Lu 9:57-62| and #Mt 8:19-22|, we find that Matthew gives two and Luke three proposals to follow him, and that they differ widely as to the time. It is likely that the first instance occurred where Matthew places it, and the last two occurred where Luke places them, and that each Evangelist borrowed an item from another period and joined it to his incident because of the similarity of the subject. But as such proffers of discipleship may have been very common, the incidents may be entirely different. The teaching of the last incident is that at a command of Christ all conflicting obligations must be set aside. (TFG 443) #Lu 10:1| LXXXIII. MISSION AND RETURN OF THE SEVENTY. (Probably in Judaea, October, A.D. 29.) #Lu 10:1-24| Now after these things the Lord appointed seventy others. That is, other messengers in addition to the twelve apostles. And sent them two and two before his face into every city and place, whither he himself was about to come. Luke has told us of the journey through Samaria to Jerusalem (#Lu 9:52|), and John has told us what occurred at the Feast of Tabernacles in Jerusalem (#Joh 7:2|). We learn from John also that Jesus was at the Feast of Dedication (#Joh 10:22|). The first feast was in October and the latter in December. Jesus evidently spent the time between these feast in Judaea, making a tour of that province and sending the seventy before him, thus thoroughly evangelizing it as he had Galilee, by sending out the twelve. (TFG 472) #Lu 10:2| The harvest indeed is plenteous, but the laborers are few. See TFG "#Mt 9:37|". #Lu 10:4| Carry no purse, no wallet, no shoes; and salute no man on the way. This last was probably a common direction in cases of haste (#2Ki 4:29|). Eastern salutations were tedious and overburdened with ceremony. Those in haste were excused from them. (TFG 472) #Lu 10:5| And into whatsoever house ye shall enter, first say, Peace be to this house. See TFG "#Mt 10:13|". #Lu 10:6| And if a son of peace be there, your peace shall rest upon him: but if not, it shall turn to you again. See TFG "#Mt 10:13|". #Lu 10:7| And in that same house remain, eating and drinking such things as they give. They were not to give trouble and waste time by asking for better food. For the laborer is worthy of his hire. See #1Ti 5:18|. (TFG 472) #Lu 10:11| Even the dust from your city, that cleaveth to our feet, we wipe off against you. See TFG "#Mr 6:11|". #Lu 10:12| It shall be more tolerable in that day for Sodom, than for that city. For comment, see TFG "Mt 11:24". #Lu 10:13-15| Woe unto thee, Chorazin! etc. For comment on a similar passage, see TFG "Mt 11:21", etc. #Lu 10:14| But it shall be more tolerable for Tyre and Sidon in the judgment, than for you. See TFG "#Mt 11:21|". #Lu 10:15| And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt be brought down unto Hades. See TFG "#Mt 11:23|". #Lu 10:16| He that heareth you heareth me; and he that rejecteth you rejecteth me; and he that rejecteth me rejecteth him that sent me. For comment, see TFG "Mt 10:40". #Lu 10:17| And the seventy returned with joy. The report of the seventy is more joyous than that of the twelve, for the sayings of the latter on their return were overshadowed by the news of John the Baptist's death (#Lu 9:10|). (TFG 473) #Lu 10:18| I beheld Satan fallen as lightning from heaven. This may be translated "I was beholding Satan fallen as lightning falls from heaven." The sense indicates that the words refer to the victories over the unclean spirits just reported by the seventy. In their successes Jesus saw Satan falling from the lofty heights with the swiftness of lightning. The overthrow of Satan was then in progress (#Joh 16:11 12:31|). (TFG 473) #Lu 10:19| I have given you authority to tread upon serpents and scorpions. While the messengers of Christ were, no doubt, literally protected from the poisons of reptiles, etc. (#Ac 28:3-6|), serpents and scorpions are here to be taken an emblematic of the powers of evil. (TFG 474) #Lu 10:20| Nevertheless in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven. Your joy in visible and temporal success, and in the subjection to you of the powers of evil, is not to be compared to the joy that you have the prospect of heaven. (TFG 474) #Lu 10:21| That thou didst hide these things from the wise and understanding, and didst reveal them unto babes. See TFG "#Mt 11:25|". #Lu 10:22| All things have been delivered unto me of my Father, etc. See TFG "#Mt 11:27|". #Lu 10:23| And turning to the disciples, he said privately, Blessed are the eyes which see the things that ye see. See TFG "#Mt 13:16|". #Lu 10:24| Many prophets and kings desired to see the things which ye see, etc. See TFG "#Mt 13:17|". #Lu 10:25| LXXXIV. PARABLE OF THE GOOD SAMARITAN. (Probably Judaea.) #Lu 10:25-37| And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? For the term "lawyer" see TFG "Mr 1:22" and see TFG "Lu 11:45". The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through which the road from Jerusalem to Jericho passes. The lawyer stood up to attract attention to himself, and thus give emphasis to his question and its answer. (TFG 475) #Lu 10:26| What is written in the law? how readest thou? Looking upon Jesus as a sabbath-breaker and a despiser of tradition, the lawyer no doubt expected that Jesus would lay down some new rule for obtaining salvation. If so, he was surprised to be thus referred to the law of Moses for his answer. (TFG 475) #Lu 10:27| Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. #De 6:4,5 Le 19:18|. Having made himself conspicuous by standing up, the lawyer had to give the best answer he knew or sully his own reputation for knowledge. He therefore gives the two great laws which comprise all other laws. (TFG 475) #Lu 10:28| Thou hast answered right: this do, and thou shalt live. The lawyer had asked his question simply as a test. With him the law was simply matter for speculation and theory, and the word "do" was very startling. It showed the difference between his and the Master's views of the law. He had hoped by a question to expose Jesus as one who set aside the law, but Jesus had exposed the lawyer as one who merely theorized about the law, and himself as one who advocated the doing of the law. (TFG 476) #Lu 10:29| But he, desiring to justify himself, said unto Jesus, And who is my neighbor? He could justify his conduct if permitted to define the word "neighbor." He asked his question, therefore, in the expectation of securing such a definition of the word as would enable him to maintain his public standing and quiet his conscience. (TFG 476) #Lu 10:30| A certain man. Evidently a Jew, for otherwise the nationality would have been specified. Was going down from Jerusalem to Jericho; and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. The road from Jerusalem to Jericho is eighteen miles long, and descends about thirty-five hundred feet. About two miles from Jerusalem it passes through the village of Bethany, and for the rest of the eighteen miles it passes through desolate mountain ravines without any habitation save the inn, the ruins of which are still seen about half way to Jericho. This district from that time till the present has been noted for robberies, and Jerome tells that the road was called the "bloody way." (TFG 476) #Lu 10:31| And by chance a certain priest was going down that way. A very natural thing for a priest to do, for there was a very large priestly settlement at Jericho. And when he saw him, he passed by on the other side. He did this although the law commanded mercy and help to a neighbor (#Ex 23:4 De 22:1-4|). (TFG 476) #Lu 10:32| And in like manner a Levite also. A temple minister. The tribe of Levi had been set apart by God for his service. When he came to the place, and saw him, passed by on the other side. In the priest and Levite the lawyer saw the picture of his own life, for he saw in them those who knew the law, but did not practice it. There may have been many excuses for this neglect of the wounded man: danger, hate, dread of defilement, expense, but Jesus does not consider any of them worth mentioning. (TFG 476) #Lu 10:33| A certain Samaritan. The hereditary enemy of the Jew (#Joh 4:9|). (TFG 476) #Lu 10:34| And bound up his wounds, pouring on them oil and wine. The ordinary remedies for wounds (#Isa 1:6|). (TFG 477) #Lu 10:35| He took out two shillings. The shilling or denarius was worth about seventeen cents, but it represented the price of a day's labor. And gave them to the host. The inn-keeper. Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee. The compassion of the Samaritan bore full fruitage. However heterodox he was, he was after all a worshiper of Jehovah and more orthodox at heart than either the priest or the Levite. Though it was not customary for an inn- keeper to furnish food either for man or beast, he could do so if he chose out of his own stores. The scant cash left by the Samaritan indicates a poverty which made his charity the more praiseworthy. His eye and heart and hand and foot and purse were all subservient to the law of God. (TFG 477) #Lu 10:36| Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers? Instead of answering didactically, "Everybody is your neighbor," Jesus had incarnated the law of neighborliness in the good Samaritan, and had made it so beautiful that the lawyer could not but commend it even when found in a representative of this apostate race. He showed, too, that the law was not for causistry but for practice. (TFG 477) #Lu 10:37| He that showed mercy on him. The lawyer avoided the name Samaritan so distasteful to his lips. Jesus gave countenance to no such racial prejudice, even though the Samaritans had rejected him but a few weeks before this (#Lu 9:53|). Go, and do thou likewise. All the laws and teachings of God are to be generously interpreted (#Mt 5:43,44|) and are to be embodied in the life (#Mt 7:24-27|). (TFG 477) #Lu 10:38| LXXXV. JESUS THE GUEST OF MARTHA AND MARY. (Bethany, near Jerusalem.) #Lu 10:38-42| Now as they went on their way. He was journeying through Judaea, attended by the twelve. He entered into a certain village. It was the village of Bethany (#Joh 11:1|), which was on the eastern slope of the Mount of Olives, less than two miles from Jerusalem. (TFG 478) #Lu 10:39| And she had a sister called Mary, who also sat at the Lord's feet, and heard his word. Sitting at the feet was the ancient posture of pupils (#Ac 22:3|). Martha honored Christ as a Guest, but Mary honored him as a Teacher. (TFG 478) #Lu 10:40| But Martha was cumbered about much serving. She was evidently preparing an elaborate repast, and was experiencing the worry and distraction which usually accompanies such effort. Lord, dost thou not care that my sister did leave me to serve alone? bid her therefore that she help me. Martha so forms her appeal to Christ as to make it a covert insinuation that Mary would not listen to her requests. (TFG 478) #Lu 10:41| Martha, Martha, thou art anxious and troubled about many things. By thus repeating the name, Jesus tempered the rebuke. See also #Lu 22:31 Ac 9:4|. (TFG 478) #Lu 10:42| But one thing is needful. That is, one duty or privilege is pre-eminent. Bread for the body may be important, but food for the soul is, after all, the one thing needful. For Mary hath chosen that good part, which shall not be taken away from her. The expression "good part" is an allusion to the portion of honor sent to the principal guest at a banquet. Its use shows that Jesus had food in mind when he used the expression "one thing is needful," and that he was contrasting spiritual nourishment with physical. The description of the two sisters here tallies with that given at #Joh 12:2,3|, for there Martha serves and Mary expresses personal devotion. Our Lord's rebuke is not aimed at hospitality, nor at a life full of energy and business. It is intended to reprove that fussy fretfulness which attempts many unneeded things, and ends in worry and fault-finding. It does not set a life of religious contemplation above a life of true religious activity, for contemplation is here contrasted with activity put forth with a faulty spirit. The trend of the New Testament teaching shows that a man must be a doer as well as a hearer of the Word (#Lu 8:21 Jas 1:22,23|). (TFG 478-479) #Lu 11:1| LXXXVI. PRAYER TAUGHT AND ENCOURAGED. (Probably Judaea.) #Lu 11:1-13| One of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples. Jesus had already taught his disciples how to pray in the Sermon on the Mount (#Mt 6:5-15|). This disciple probably thought that the prayer already taught was too brief to be sufficient, especially as Jesus often prayed so long. It was customary for the rabbis to give their disciples forms of prayer, and the Baptist seems to have followed this practice, though the prayer taught by him appears soon to have been forgotten. (TFG 479) #Lu 11:2-4| When ye pray, say, Father, Hallowed be thy name. Thy kingdom come. The form given by Matthew is fuller than this. See on #Mt 6:9-13|. The variation of the two prayers is an evidence of the independence of the two Gospels. (TFG 479-480) #Lu 11:4| And forgive us our sins; for we also forgive every one that is indebted to us. In the prayer as usually publicly repeated, the word "trespasses" is often used in place of the word "debts." This is a remnant of Tyndale's translation (A.D. 1526) which has been preserved and handed down in the Episcopal Liturgies. Tyndale renders Matthew as follows: "And forgive us our trespases even as we forgive them which trespas vs." (TFG 480) #Lu 11:5| Which of you shall have a friend, and shall go unto him at midnight. A most unseasonable hour. And say unto him, Friend, lend me three loaves. The occasion here described would call for three loaves, that the host and the guest might each have one, and that there might be one in reserve as an evidence of liberality. (TFG 480) #Lu 11:6| For a friend of mine is come to me from a journey, and I have nothing to set before him. In the summer Orientals often travel by night to avoid the heat of the day. The customs of the land then made hospitality so obligatory that the greatest inconvenience and deepest poverty did not excuse one from practicing it. (TFG 480) #Lu 11:7| Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee? The man within does not use the word "friend." His answer is blunt and discouraging. In the house of a laboring man, the family all sleep in one room. The pallets, or thin mattresses, are spread upon the divan, or raised platform, which passes around the room next to the wall. Where there was no divan they were spread upon the floor. For a father to rise and grope about in the dark that he might unbolt the door and find the required bread was indeed no slight trouble. He would be apt to step upon, or otherwise disturb, the sleeping children. (TFG 480) #Lu 11:8| Though he will not rise and give him because he is his friend, yet because of his importunity he will arise and give him as many as he needeth. Friendship should have prompted the man to supply his friend. It failed, however; yet the bread was given to get rid of a noisy beggar, to be rid of whom all the bread in the house would be willingly sacrificed if necessary. If a selfish man can be thus won by importunity, much more can a generous God, whose reluctance is never without reason, and whose ever-present desire is to bless. Idle repetition of prayers is forbidden; but persistence and importunity are encouraged. See #Isa 42:6 Ge 18:23-33 Mt 15:27,28|. (TFG 480-481) #Lu 11:9-13| Ask . . . seek . . . knock. See TFG "#Mt 7:7|". The substance of this passage is recorded by Matthew as a portion of the Sermon on the Mount. See on #Mt 7:7-11|. (TFG 481) #Lu 11:10| For every one that asketh receiveth. See TFG "#Mt 7:8|". #Lu 11:11| And of which of you that is a father shall his son ask a loaf, and he give him a stone? See TFG "#Mt 7:9|". Or a fish, and he for a fish give him a serpent? See TFG "#Mt 7:9|". #Lu 11:12| Or if he shall ask an egg, will he give him a scorpion? #Lu 11:12| is peculiar to Luke. The scorpion is an insect somewhat similar to a small lobster. It is two or three inches long, and has a sting at the end of its tail which is about as severe as that of a wasp. The old commentators tell us that the white scorpion, when rolled up, closely resembled an egg. (TFG 481) #Lu 11:13| How much more shall your heavenly Father give the Holy Spirit to them that ask him? Matthew has "good things" (#Mt 7:11|) where Luke has "Holy Spirit." The Holy Spirit is the best of all gifts, being as necessary to the soul as food to the body. (TFG 481) #Lu 11:14| XLVIII. BLASPHEMOUS ACCUSATIONS OF THE JEWS. (Galilee.) #Mt 12:22-37 Mr 3:19-30 Lu 11:14-23| He was casting out a demon that was dumb. See TFG "#Mt 12:22|". And the multitudes marvelled. See TFG "#Mt 12:23|". #Lu 11:15| But some of them said. That is, some of the multitude. Who these "some" were is revealed by Matthew and Mark (#Mt 12:24 Mr 3:22|). By Beelzebub the prince of the demons casteth he out demons. See TFG "#Mr 3:22|". (TFG 299) #Lu 11:16| And others, trying him, sought of him a sign from heaven. These probably felt that the criticisms of the Pharisees were unjust, and wished that Jesus might put them to silence by showing some great sign, such as the pillar of cloud which sanctioned the guidance of Moses, or the descending fire which vindicated Elijah. (TFG 300) #Lu 11:17| But he, knowing their thoughts, said unto them, etc. See TFG "#Mr 3:23|". #Lu 11:18| And if Satan also is divided against himself, how shall his kingdom stand? See TFG "#Mr 3:23|". #Lu 11:19| And if I by Beelzebub cast out demons, by whom do your sons cast them out? therefore shall they be your judges. See TFG "#Mt 12:27|". #Lu 11:20| But if I by the finger of God cast out demons, then is the kingdom of God come upon you. See TFG "#Mt 12:28|". The finger of God signifies the power of God (#Ex 8:19 31:18 Ps 8:3|). (TFG 301-302) #Lu 11:21| When the strong man fully armed guardeth his own court, his goods are in peace. See TFG "#Mr 3:27|". #Lu 11:22| But when a stronger than he shall come upon him, and overcome him, etc. See TFG "#Mr 3:27|". #Lu 11:23| He that is not with me is against me; and he that gathereth not with me scattereth. See TFG "#Mt 12:30|". #Lu 11:24| XLIX. SIGN SEEKERS, AND THE ENTHUSIAST REPROVED. (Galilee on the same day as the last section.) #Mt 12:38-45 Lu 11:24-36| The unclean spirit . . . passeth through waterless places, etc. See TFG "#Mt 12:43|". I will turn back unto my house whence I came out. See TFG "#Mt 12:44|". #Lu 11:25| And when he is come, he findeth it swept and garnished. See TFG "#Mt 12:44|". #Lu 11:26| Then goeth he, and taketh, etc. See TFG "#Mt 12:45|". #Lu 11:27| A certain woman out of the multitude lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the breasts which thou didst suck. This woman is the first on record to fulfill Mary's prediction (#Lu 1:48|). It is the only passage in the New Testament which even suggests the idolatry of Mariolatry, but it was far enough from it, being merely a womanly way of expressing admiration for the son by pronouncing blessings upon the mother who was so fortunate as to bear him. (TFG 309) #Lu 11:28| Yea rather, blessed are they that hear the word of God, and keep it. Jesus does not deny the fact that Mary was blessed, but corrects any false idea with regard to her by pointing to the higher honor of being a disciple which was attainable by every one. Mary's blessing as a disciple was greater than her blessing as a mother; her moral and spiritual relation to Jesus was more precious than her maternal. Mary's blessings came through believing God's word (#Lu 1:45|). To know Christ after the Spirit is more blessed than to know him after the flesh (#2Co 5:15,16 Joh 16:7|). (TFG 309) #Lu 11:29| This generation is an evil generation: it seeketh after a sign; and there shall no sign be given to it but the sign of Jonah. See TFG "#Mt 12:39|". #Lu 11:30| For even as Jonah became a sign unto the Ninevites, so shall also the Son of man be to this generation. Nineveh was the capital of the Assyrian Empire, situated on the Tigris River, and in its day the greatest city of the world. Jonah's preservation was a sign from heaven, because wrought without human instrumentality. The resurrection of Christ was such a sign to the Jews, but rejecting it, they continued to seek other signs (#1Co 1:22|). Also see TFG "Mt 12:40". (TFG 307) #Lu 11:31| The queen of the south, etc. See TFG "#Mt 12:42|". #Lu 11:32| The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it, etc. See TFG "#Mt 12:41|". #Lu 11:33-36| No man, when he hath lighted a lamp, putteth it in a cellar, etc. This passage given in a slightly varying form is found in the Sermon on the Mount. See TFG "#Mt 5:15|". It is here addressed to the Pharisees and reproves them for not using the light (his miracles) which was given to them. If they had had an eye single to goodness, Christ's light would have enlightened their souls. But their eye was double; they desired wonders and spectacular signs. (TFG 309-310) #Lu 11:34| The lamp of thy body is thine eye: when thine eye is single, thy whole body also is full of light. See TFG "#Mt 6:22|". But when it is evil, thy body also is full of darkness. See TFG "#Mt 6:22|". #Lu 11:35| Look therefore whether the light that is in thee be not darkness. See TFG "#Mt 6:22|". #Lu 11:36| If therefore thy whole body be full of light, etc. See TFG "#Mt 6:22|". #Lu 11:37| LI. DINING WITH A PHARISEE, JESUS DENOUNCES THAT SECT. #Lu 11:37-54| Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies. (TFG 312) #Lu 11:38| And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. The Pharisee marveled at this because the tradition of the elders required them to wash their hands before eating, and, if they had been in a crowd where their bodies might have been touched by some unclean person, they washed their whole bodies. It was a custom which ministered to pride and self-righteousness. (TFG 312) #Lu 11:39| The Lord said to him. Our Lord's speech is unsparingly denunciatory. To some it seems strange that Jesus spoke thus in a house where he was an invited guest. But our Lord never suspended the solemn work of reproof out of mere compliment. He was governed by higher laws than those of conventional politeness. (TFG 312) #Lu 11:40| Did not he that made the outside make the inside also? Since God made both the inner and the outer, a true reverence for him requires that both parts be alike kept clean. (TFG 312) #Lu 11:41| But give for alms those things which are within; and behold, all things are clean unto you. That is, give your inner life, your love, mercy, compassion, etc., to the blessing of mankind, and then your inner purity will make you proof against outward defilement (#Mt 15:11| #Tit 1:15 Ro 14:4|). (TFG 312-313) #Lu 11:42| But woe unto you, Pharisees! for ye tithe mint and rue and every herb. See TFG "#Mt 23:23|". And pass over justice and the love of God: but these ought ye to have done, and not to leave the other undone. The Pharisees in paying the tenth part, or tithe, to God, were so exact that they offered the tenth part of the seed even of the spearmint, rue and other small garden herbs, and many contended that the very stalks of these plants should also be tithed. Jesus commends this care about little things, but nevertheless rebukes the Pharisees because they were as careless about big things, such as justice, and the love of God, as they were careful about herb seed. Rue was a small shrub about two feet high, and is said to have been used to flavor wine, and for medicinal purposes. (TFG 313) #Lu 11:43| For ye love the chief seats in the synagogues, and the salutations in the marketplaces. They were vainglorious, loving the honors and attentions given by men (#Joh 5:44|). They loved on week days to be saluted in the marketplace, and on the Sabbath to sit in the semi-circular row of seats which were back of the lectern, or desk of the reader, and which faced the congregation. On the synagogue, see TFG "Mr 1:39". (TFG 313) #Lu 11:44| For ye are as the tombs which appear not, and the men that walk over them know it not. According to the Mosaic law, any one who touched a grave was rendered unclean (#Nu 19:16|). That they might not touch graves and be made unclean without knowing it, the Jews white-washed their graves and tombs once a year. But Jesus likens a Pharisee to graves which defiled men unawares. Their hypocrisy concealed their true nature, so that men were injured and corrupted by their influence without being aware of it. Jesus pronounces three woes upon the Pharisees for three sins, namely: 1. Hypocrisy, shown in pretending to be be very careful when they were really extremely careless; 2. Vainglory (#Lu 11:43|); 3. Corruption of public morals (#Lu 11:44|). (TFG 313) #Lu 11:45| And one of the lawyers answering saith unto him, Teacher, in saying this thou reproachest us also. Lightfoot supposes that a scribe was one who copied the law of Moses, while a lawyer expounded the oral law or traditions of the elders. But it is more likely that the terms were used interchangeably. They leaned to the Pharisee party, and hence this one felt the rebuke which Jesus addressed to that party. The scribe intimated that Jesus had spoken hastily, and his speech is a suggestion to Jesus to correct or modify his unguarded words. But Jesus made no mistakes and spoke no hasty words. (TFG 313-314) #Lu 11:46| For ye load men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. We have seen in the traditions with regard to the Sabbath how these Jewish lawyers multiplied the burdens which Moses had placed upon the people. They were careful to lay these burdens upon others, but equally careful not to bear them themselves--no, not even to keep the law of Moses itself (#Mt 23:2,3|). (TFG 314) #Lu 11:47| For ye build the tombs of the prophets, and your fathers killed them. Tombs were usually dug in the rock in the sides of hills or cliffs. To build them therefore was to decorate or ornament the entrance. Though their act in building the sepulchres was a seeming honor to the prophets, God did not accept it as such. A prophet is only truly honored when his message is received and obeyed. (TFG 314) #Lu 11:48| So ye are witnesses and consent unto the works of your fathers: for they killed them, and ye build their tombs. The lawyers were not in fellowship with the prophets, but with those who murdered the prophets: hence the Saviour pictures the whole transaction from the killing of the prophets to the building of their sepulchres as one act in which all concurred, and all of which were guilty. Abbott gives the words a figurative meaning, thus: your fathers slew the prophets by violence, and you bury them by false teaching. (TFG 314) #Lu 11:49| Therefore also said the wisdom of God. The phrase "wisdom of God" has been very puzzling, for the words spoken by Jesus are not found in any Old Testament book. Among the explanations the best is that which represents Jesus as quoting the trend or tenor of several prophecies such as #2Ch 24:19-22 36:14-16 Pr 1:20-33|. It may, however, be possible that Jesus is here publishing a new decree or conclusion of God, for the words specifically concerned the present generation. If so, Jesus assents to the decree of the Father by calling it "the wisdom of God," and the language is kindred to that at #Mt 11:25,26|. (TFG 315) #Lu 11:51| From the blood of Abel unto the blood of Zachariah, who perished between the altar and the sanctuary: yea, I say unto you, it shall be required of this generation. Abel is accounted a prophet because his form of sacrifice prefigured that of Christ. His murder is described at #Ge 4:1-8|, the first historical book of the Bible, while that of Zachariah is described at #2Ch 24:20-22|, the last historical book of the Old Testament. From the record of one, therefore, to the record of the other embraces the entire catalogue of the Old Testament martyrs. Tradition assigns one of the four great sepulchral monuments at the foot of Olivet to Zachariah. That generation sanctioned all the sins of the past and went beyond them to the crucifixion of the Son of God. The best comment on this passage is the parable at #Lu 20:9-16|. God made that generation the focus of the world's light and privilege, but the men of that time made it the focus of the world's wickedness and punishment. The punishment began about thirty-seven years later in the war with Rome, which lasted five years and culminated in the destruction of Jerusalem. (TFG 315) #Lu 11:52| 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. A true knowledge of the Scriptures was a key which opened the door to the glories of Christ and his kingdom. This the lawyer had given away by teaching not the contents of the book, but the rubbish and trifles of tradition. They did not open the door for themselves, and by their pretentious interference they confused others in their efforts to open it. (TFG 315-316) #Lu 11:53| And to provoke him to speak of many things. They plied him with many questions, hoping that they could irritate him into making a hot or hasty answer. (TFG 316) #Lu 11:54| Laying wait for him. For methods used to entrap Jesus see #Mt 22:15-17,23-28,34-36,46|. #Lu 12:1| LII. CONCERNING HYPOCRISY, WORLDLY ANXIETY, WATCHFULNESS, AND HIS APPROACHING PASSION. (Galilee.) #Lu 12:1-59| In the meantime. That is, while these things were occurring in the Pharisee's house. When the many thousands of the multitude were gathered together, insomuch that they trod one upon another. In their eagerness to get near enough to Jesus to see and hear. He began to say unto his disciples first of all. That is, as the first or most appropriate lesson. Beware ye of the leaven of the Pharisees, which is hypocrisy. This admonition is the key to the understanding of the principal part of the sermon which follows. The spirit of Phariseeism was one which sought the honor of men, and feared men rather than God. It was a spirit which yielded to public opinion, and, though seemingly very religious, was really devoid of all true loyalty to God. There were trials and persecutions ahead of Christ's followers in which no Pharisaic spirit could survive. The spirit of hypocrisy works in two ways: it causes the bad man to hide his badness for fear of the good man, and the good man to hide his goodness for fear of the bad man. It is this latter operation against which Jesus warns, and the folly of which he shows. (TFG 316-317) #Lu 12:3| Wherefore whatsoever ye have said in the darkness shall be heard in the light; and what ye have spoken in the ear in the inner chambers shall be proclaimed upon the housetops. Many fearing the storm of persecution which was soon to come upon the disciples would attempt to conceal their faith, but the attempt would be vain, for one could not even trust his own family (#Lu 12:51-53|) to keep silent about what was said even in the inner chambers of the home. Bold speech would be best. The flat tops of Eastern houses were places from whence public proclamations were made. (TFG 317) #Lu 12:4| Be not afraid of them that kill the body. It would be a time of fear, but the fear of God must dominate the fear of man. (See TFG "#Lu 1:30|".) (TFG 317) #Lu 12:5| But I will warn you whom ye shall fear: Fear him, who after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. The fear of God should cause them to speak out, though the fear of man bade them be silent (#Ac 4:18-21|). (TFG 317) #Lu 12:6| Are not five sparrows sold for two pence? The Roman as here rendered "penny," was worth about four-fifths of a cent. Two sparrows were sold for a penny (#Mt 10:29|). For two pennies, an extra one was thrown into the bargain, yet even it, so valueless, was not forgotten of God. (TFG 317) #Lu 12:7| But the very hairs of your head are all numbered. Fear not: ye are of more value than many sparrows. These words assured them that whatever they might be called upon to undergo they would be at all times the objects of God's special care and providence. (Also see TFG "Lu 1:30".) (TFG 317) #Lu 12:8,9| Every one who shall confess me before men, him shall the Son of man also confess before the angels of God. These words were intended to strengthen those who loved honor or feared disgrace. (TFG 317-318) #Lu 12:9| But he that denieth me in the presence of men shall be denied in the presence of the angels of God. If the disgrace of being cast out of the synagogue tempted them to deny Christ, or the honors given by their fellow-men seemed too precious to be sanctified for Christ's sake, they were to remember that the confession or denial of Jesus involved eternal honor or disgrace in the presence of the angelic host. (TFG 318) #Lu 12:10| 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 forgiven. Persecution would urge them to blasphemy (#Ac 26:11|). In his hour of trial a disciple must remember the tender compassion of the Master against whom he is urged to speak, and the extreme danger of passing beyond the line of forgiveness in his blasphemy. For blasphemy against the Holy Spirit see TFG "Mt 12:32". (TFG 318 #Lu 12:11,12| Before the synagogues. See TFG "#Mr 1:39|". For the Holy Spirit shall teach you in that very hour what ye ought to say. The captive disciple planning his defense would be tempted to attempt hypocritical concealment or dissimulation. To prevent this, Jesus admonishes his hearers to rely upon the Holy Spirit for their utterance at such times. How fully such reliance was honored is shown in the apology of Stephen before the Sanhedrin (#Ac 7:2-53|), in Peter's defense before the tribunal (#Ac 4:8-20|), and in Paul's justifications of his course, both before Felix (#Ac 24:10-21|) and Agrippa (#Ac 26:1-29|). See also #Mt 10:19 Mr 13:11|. (TFG 318) #Lu 12:13| And one out of the multitude said unto him, Teacher, bid my brother divide the inheritance with me. Some one in the multitude, seeing the authority and justice of Jesus, thought it would be wise to appeal to him to assist him in getting his brother to rightly divide the inheritance. (TFG 318) #Lu 12:14| Man, who made me a judge or a divider over you? Jesus laid down the general laws of justice and generosity, but he did not enforce these laws by any other power than love (#Joh 14:15|). If love toward Jesus did not move this brother to rightly divide the inheritance, the injured party must look to the state and not to Jesus for assistance. (TFG 318) #Lu 12:15| Take heed, and keep yourselves from all covetousness. Jesus made the incident the text for an admonition. Covetousness made one brother say, "Divide," and the other one say, "No, I will not"; so Jesus warned against covetousness. For a man's life consisteth not in the abundance of the things which he possesseth. A man's goods are no part of his life, and so they can not preserve it. It is lengthened or shortened, blessed or cursed, at the decree of God. Covetousness is an inordinate desire for earthly possession. Though all ages have committed it, it is the besetting sin of our time. A clear view of the limitations of the power of property quenches covetousness; and Jesus gives such a view in the following parable. (TFG 319) #Lu 12:16| The ground of a certain rich man brought forth plentifully. This man's sin was not theft or extortion. His wealth came to him honestly as a blessing from God. (TFG 319) #Lu 12:17| What shall I do, because I have not where to bestow my fruits? His words betray his sin--his covetousness. (TFG 319) #Lu 12:18,19| And he said, This will I do, etc. It is a short speech, but it reveals character. The man's selfishness is shown in that he uses the pronoun "I" six times, and says nothing of anyone else. His covetous love of possessions is shown by the word "my," which he uses five times. Compare his words with those of Nabal at #1Sa 25:11|. In his speech to his soul he asserts his trust that his "abundance" is a guarantee of "many years" of happy life; but it did not guarantee one day. The Eastern barn is a pit or dry cistern built underground with an opening at the top. These the man proposed to enlarge by pulling down the walls or sides and extending them. (TFG 319) #Lu 12:19| Soul, thou hast much goods. See #Pr 1:32|. (TFG 319) #Lu 12:20| But God said unto him. God may be represented as saying what he does. Thou foolish one. His folly was shown in several ways: 1. He hoarded his goods instead of using them for his fellow-men; 2. Ownership of goods deceived him into thinking that he owned time also; 3. He thought to satisfy the hunger of the soul with the food of the body; 4. in commanding his soul in such a way as to show that he forgot that God could command it also. This night is thy soul required of thee. The man said "many years" (#Lu 12:19|), but God said "this night." And the things which thou hast prepared, whose shall they be? Death generally scatters possessions broadcast (#Ps 39:6 Ec 2:18,19|). For an echo of these words see #Jas 4:13-15|. (TFG 320) #Lu 12:21| So is he that layeth up treasure for himself, and is not rich toward God. To be rich in character is to be rich toward God. But we may be rich towards him by making him the repository of our hopes and expectations. (TFG 320) #Lu 12:22-31| And he said unto his disciples. This passage #Lu 12:22-31| (excepting #Lu 12:26|) will be found almost verbatim at #Mt 6:25-33|. Be not anxious for your life, what ye shall eat; nor yet for your body, what ye shall put on. See TFG "#Mt 6:25|". (TFG 321) #Lu 12:23| For the life is more than the food, and the body than the raiment. See #Mt 6:25|. #Lu 12:24| Consider the ravens, etc. See TFG "#Mt 6:26|". #Lu 12:25| And which of you by being anxious can add a cubit unto the measure of his life? See TFG "#Mt 6:27|". #Lu 12:26| If then ye are not able to do even that which is least, why are ye anxious concerning the rest? If you can not add one little moment to your life, why should you be anxious about the smaller concerns of property? (TFG 320) #Lu 12:27| Consider the lilies, how they grow: they toil not, neither do they spin. See TFG "#Mt 6:28|". Even Solomon in all his glory. See #So 3:6-11|. Was not arrayed like one of these. See TFG "#Mt 6:29|". (TFG 320) #Lu 12:28| The grass in the field, etc. See TFG "#Mt 6:30|". #Lu 12:29| And seek not ye what ye shall eat, and what ye shall drink, neither be ye of doubtful mind. See TFG "#Mt 6:31|". #Lu 12:30| For all these things do the nations of the world seek after, etc. See TFG "#Mt 6:32|". #Lu 12:31| Yet seek ye his kingdom, and these things shall be added unto you. See TFG "#Mt 6:33|". #Lu 12:32| Fear not. See TFG "#Lu 1:30|". Little flock; for it is your Father's good pleasure to give you the kingdom. The original for the words "little flock" is a double diminutive, indicating at once the extreme smallness of the band of disciples, and also the tenderness of the Master for them. They are exhorted to remember that they are the heirs of the heavenly kingdom, and that their treasures are there. (TFG 321) #Lu 12:33| Sell that which ye have, and give alms; make for yourselves purses which wax not old. They are told to sell their possessions and give, because their official position in the kingdom at that time required it. Compare #1Co 7:36|. Purses were bound to the girdles, so that if a hole wore in them, their contents were lost. A treasure in the heavens that faileth not. See TFG "#Mt 6:20|". Where no thief draweth near, neither moth destroyeth. See TFG "#Mt 6:19|". (TFG 321) #Lu 12:34| For where your treasure is, there will your heart be also. See TFG "#Mt 6:21|". Having discussed the folly of amassing and trusting in earthly riches, and the wisdom of trusting in God, and amassing heavenly riches, Jesus passes to a new theme; namely: a watchful service and its rewards. He may have been led into this theme by some interruption, such as that given at #Lu 12:13| or that at #Lu 12:41|, or it may have been suggested to him by his own words about the little flock and the kingdom. The kingdom was not to come in a day, and the little flock must watch patiently and serve faithfully before his coming (#Lu 19:11-13|). (TFG 321) #Lu 12:35| Let your loins be girded about. The long Oriental robe had to be lifted up and girded at the waist before the feet could step quickly (#1Ki 18:46|). And your lamps burning. This was needful; for Oriental weddings take place at night. (TFG 321) #Lu 12:36| When he cometh and knocketh, they may straightway open unto him. Thus honoring him by a speedy welcome. (TFG 322) #Lu 12:37| He shall gird himself, and make them sit down to meat, and shall come and serve them. The apostles had a foretaste of this honor on the evening of the last Passover (#Joh 13:4,5|). (TFG 322) #Lu 12:38| And if he shall come in the second watch, and if in the third. Originally the Jews had three watches (#La 2:19 Jud 7:19 1Sa 11:11|); but, following the Romans, they now had four watches. The second and third watches lasted from 9 P.M. to 3 A.M. The first watch is not mentioned because the marriage took place in it, and the fourth is not mentioned because in the latter part of it the day dawns and the virtue of watching was over (#Lu 13:35|). (TFG 322) #Lu 12:39| If the master of the house had known in what hour the thief was coming, he would have watched, and not have left his house to be broken through. Jesus here illustrates watchfulness by a second figure. To some the coming of Jesus will be like that of a master whom they have served more or less faithfully. To others his coming will seem like that of a plunderer who comes in suddenly and deprives them of all they have. The Oriental houses were mostly made of mud or sun-dried bricks. Hence it was so easy to dig a hole in the wall than that the thief preferred to enter that way rather than to break open the door. (TFG 322) #Lu 12:40| Be ye also ready: for in an hour that ye think not the Son of man cometh. These words of warning confront every generation. (TFG 322) #Lu 12:41| And Peter said, Lord, speakest thou this parable unto us, or even unto all? Peter wished to know if the exhortation to watchfulness applied merely to the apostles or to all who heard. (TFG 322) #Lu 12:42| Who then is the faithful and wise steward, whom his lord shall set over his household, to give them their portion of food in due season? The answer of Jesus shows that he especially addressed the disciples, for a steward is distinct from the household. On him the whole burden and care of the domestic establishment rested. Thus Jesus showed that he meant the disciples, yet did not exclude any who heard from profiting by his discourse. Fidelity is the first requisite in a steward, and wisdom is the second. All Christians are stewards; preachers, elders, Sunday-school teachers, etc., are stewards of place and office. Rich men, fathers, etc., are stewards of influence and possessions. (TFG 323) #Lu 12:44| He will set him over all that he hath. As Pharaoh exalted Joseph (#Ge 39:4 41:39-41|). (TFG 323) #Lu 12:46| And shall cut him asunder. Cutting asunder was a punishment prevalent among ancient nations (#2Sa 12:31 Da 2:5 Heb 11:37|). The definite punishment is part of the drapery of the parable, and does not necessarily indicate the exact nature of the punishment which will be inflicted upon the wicked. (TFG 323) #Lu 12:48| 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. The greater the powers and opportunities entrusted to us, the larger the service which the Lord requires of us. Ignorance does not entirely excuse, for we are stewards, and it is the steward's duty to know his master's will. There is a guilt of ignorance as well as of transgression. The parable pointed to those who listened with delight to Jesus, but were careless about knowing his meaning. With #Lu 12:49|, Jesus passes on to set forth the severe tests to which the fidelity and vigilance of his disciples would be subjected in the times upon which they were about to enter. (TFG 323-324) #Lu 12:49| I came to cast fire. A firebrand. Upon the earth; and what do I desire, if it is already kindled? The object of Christ's coming was to rouse men to spiritual conflict, to kindle a fire in the public mind which would purify the better part and destroy the worse. But the burning of this fire would excite men and stir up their passions and cause division and discord. The opposition of the Pharisees showed that this fire was already kindled. What therefore was left for Jesus to desire? His work as a teacher was practically accomplished. But there remained for him yet his duty as priest to offer himself as a sacrifice for the world's sin. To this work, therefore, he glances briefly forward. (TFG 324) #Lu 12:50| But I have a baptism to be baptized with. A flood of suffering; that is, the agony of the cross. And how am I straitened. Distressed, perplexed. Till it be accomplished! The language here is broken, indicating the strong emotion of him who spoke it. (TFG 324) #Lu 12:51-53| Think ye that I am come to give peace in the earth? I tell you, Nay; but rather division. Jesus here shows the hard plight of the disciple. If he were the young son he would find his father against him, and if he were the aged father he would be persecuted by the boy whom he had raised. Jesus came to conquer a peace by overcoming evil with good; a conflict in which the good must always suffer. His warfare was not, as the people supposed, a struggle against the heathen, but against the evil within them and around them. So long as evil abounded, these unhappy divisions would last. (TFG 324) #Lu 12:54| When ye see a cloud rising in the west. The Mediterranean Sea lay in that quarter, and rains came from thence. (TFG 325) #Lu 12:55| And when ye see a south wind blowing. The south winds of Palestine blew from the equator, crossed the intervening deserts and wildernesses, and were distressingly hot. (TFG 325) #Lu 12:56| But how is it that ye know not how to interpret this time? That is, this period which began with the ministry of John the Baptist. They could at once read the signs of nature so as to declare what kind of storm was coming (#Lu 12:54,55|). But with the political storm arising out of conflict with Rome impending over them, and with the spiritual storm which the teaching of Christ was bringing upon them, about to burst, they stood still in ignorant indifference, and made no provision for the times of trouble. (TFG 325) #Lu 12:57| And why even of yourselves judge ye not what is right? They had the warnings of both John and Jesus about matters and conditions which were so plain that they should have been able to see them without any warning whatever. (TFG 325) #Lu 12:58,59| For as thou art going with thine adversary before the magistrate, etc. For notes on this passage see TFG "Mt 5:25", see TFG "Mt 5:26". The passage here is an appeal to the people to avert the coming disasters. The Jewish rulers looked upon Jesus as their adversary. Accepting their valuation of him, Jesus counseled them to come to terms with him before it is too late. (TFG 325) #Lu 12:59| Thou shalt by no means come out thence, till thou have paid the very last mite. See TFG "#Mt 5:26|". A mite (lepton) was their smallest coin, being worth about two mills. (TFG 325) #Lu 13:1| LIII. REPENTANCE ENJOINED. PARABLE OF THE BARREN FIG-TREE. #Lu 13:1-9| Now there were some present at that very season. At the time when he preached about the signs of the times, etc. This phrase, however, is rather indefinite (#Mt 12:1 14:1|). Who told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. While Jesus spoke, certain ones came to him bearing the news of a barbaric act of sacrilegious cruelty committed by Pilate. It may have been told to Jesus by enemies who hoped to ensnare him by drawing from him a criticism of Pilate. But it seems more likely that it was told to him as a sample of the corruption and iniquity of the times. (TFG 326) #Lu 13:2| Think ye that these Galilaeans were sinners above all the Galilaeans, because they have suffered these things? The Jews ascribed extraordinary misfortunes to extraordinary criminality. Sacrifice was intended to cleanse guilt. How hopeless, therefore, must their guilt be who were punished at the very times when they should have been cleansed! But the Jews erred in this interpreting the event. Quantity of individual sin can not safely be inferred from the measure of individual misfortune. It was true that the Galileans suffered because of sin, for all suffering is the result of sin. But it was not true that the suffering was punishment for unusual sinfulness. Our suffering is often due to the general sin of humanity--the sin of the whole associate body of which we are a part. History, of course, says nothing of Pilate's act here mentioned. Pilate's rule was marked by cruelty toward Jews, and contempt for their religious views and rites. (TFG 326) #Lu 13:4| Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were offenders above all the men that dwell in Jerusalem? Of this instance, also, there is no other historic mention. It, too was a small incident among the accidents of the day. The pool of Siloam lies near the southeast corner of Jerusalem, at the entrance of the Tyropean village which runs up between Mt. Zion and Moriah. The modern village of Siloam probably did not exist at that time. What tower this was is not known. As the city wall ran through the district of that fountain, it may possibly have been one of the turrets of that wall. This instance presents a striking contrast to the slaughter of which they had told him, for it was, 1. Inflicted upon the inhabitants of Jerusalem; and 2. It came upon them as an act of God. (TFG 327) #Lu 13:5| I tell you, Nay: but, except ye repent, ye shall all likewise perish. And Jesus therefore concludes that all shall likewise perish, he pronounces upon the entire people--Jews and Galilean alike--a punishment made certain by the decree of God. It is significant that the Jewish people did, as a nation, perish and lie buried under the falling walls of their cities, and the debris of their temple, palaces, and houses. But the word "likewise" is not to be pressed to cover this fact. (TFG 327) #Lu 13:6-9| And he spake this parable. This parable is closely connected with #Lu 13:3,5|, and #Lu 12:58,59|. (TFG 327) #Lu 13:7| Why doth it also cumber the ground? It cumbered the ground by occupying ground which the vines should have had, and by interfering with their light by its shade, which is very dense. (TFG 327) #Lu 13:8| Lord, let it alone this year also, till I shall dig about it, and dung it. A common method of treating the fig tree to induce fruitfulness. (TFG 327) #Lu 13:9| And if it bear fruit henceforth, well: and if not, thou shalt cut it down. In this parable Jesus likened his hearers to a fig-tree planted in a choice place--a vineyard, the odd corners of which are still used as advantageous spots for fig-trees. There is no emphasis on the number three, and no allusion to the national history of the Jews, as some suppose. It simply means that a fig-tree's failure to bear fruit for three years would justify its being cut down. Those to whom Jesus spoke had been called to repentance by the preaching both of John and of Jesus, and had had ample time and opportunity to bring forth the fruits of repentance, and deserved to be destroyed; but they would still be allowed further opportunity. (TFG 327-328) #Lu 13:10| LXXXVII. SABBATH HEALING. MUSTARD SEED AND LEAVEN. (Probably Peraea.) #Lu 13:10-21| And he was teaching in one of the synagogues on the sabbath day. Our Lord's habit of teaching in the synagogue, which had been for some time interrupted by his retirement, had probably been revived during the mission of the seventy. On the synagogue, see TFG "Mr 1:39". (TFG 482) #Lu 13:11| And behold, a woman that had a spirit of infirmity eighteen years; and she was bowed together, and could in no wise lift herself up. The use of the word "spirit" in this verse indicates that the curvature of the spine which afflicted this woman was attributed to demoniacal agency. (TFG 482) #Lu 13:14| And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath. There is not evidence that the woman came with any intention of being healed, nor was the ruler angry at her, but at Jesus. On the synagogue, see TFG "Mr 1:39". Answered and said to the multitude. Too cowardly to openly rebuke Jesus, the ruler fell to reprimanding the people, and thus indirectly censuring the Lord. There are six days. Quite enough. (TFG 482) #Lu 13:15| Ye hypocrites, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? The word "hypocrite" was among the strongest ever used by our Lord. He here applies it to the whole class to whom the ruler belonged and for whom he was the spokesman--the class who are mentioned as "adversaries" in #Lu 13:17|. Their hypocrisy appears in two ways: 1. They were disguising their hatred toward Christ under a pretended zeal for the Sabbath. 2. Their zeal for the Sabbath was at no time sincere, for they favored indulgence where their own interests were involved, but applied their Sabbath rules sharply where others were concerned. It was their tradition and not the Sabbath which Jesus had broken, and he here attempts no other justification of himself than to show that he is guiltless under a fair application of their own precedents. (TFG 482-483) #Lu 13:16| And ought not this woman, being a daughter of Abraham, whom Satan had bound, lo, these eighteen years, to have been loosed from this bond on the day of the sabbath? Taking their own conduct on the Sabbath day as the basis for his justification, Jesus presents three contrasts, each of which made his action better than theirs: 1. He had blessed the woman instead of an ox. 2. He had loosed from a disease instead of from a comfortable stall. 3. He had relieved a waiting of eighteen years' standing instead of one of some few hours' duration--the brief time since the watering of the morning. He mentions the woman's descent from Abraham because, according to their ideas, it made her worthy of every consideration. In attributing the infirmity to Satan he acknowledges the action of the demon as Satan's agent. Disease were not infrequently ascribed to Satan and the demons (#Ac 10:38 2Co 12:7|). (TFG 483) #Lu 13:17| And all the multitude rejoiced for all the glorious things that were done by him. The people rejoiced not only in the miracle, but in that wisdom which silenced the narrow-minded rulers. The triumph which they rejoiced in was but a slight foretaste of the victories to come, and to point out the nature of those victories the Lord spoke the two parables which follow. (TFG 483) #Lu 13:18| Unto what is the kingdom of God like? and whereunto shall I liken it? See TFG "#Mr 4:30|". #Lu 13:19| It is like unto a grain of mustard seed, which a man took, and cast into his own garden. See TFG "#Mr 4:31|" And it grew, and became a tree. See TFG "#Mr 4:32|". #Lu 13:20| And again he said, Whereunto shall I liken the kingdom of God? See TFG "#Mr 4:30|". #Lu 13:21| It is like unto leaven, which a woman took and hid in three measures of meal, till it was all leavened. See TFG "#Mt 13:33|". #Lu 13:22| LXXXIX. THE STRAIT GATE. WARNED AGAINST HEROD. (Peraea.) #Lu 13:22-35| And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem. This verse probably refers back to #Lu 13:10|, and indicates that Jesus resumed his journey after the brief rest on the Sabbath day when he healed the woman with the curvature of the spine. (TFG 488) #Lu 13:23| And one said unto him, Lord, are they few that are saved? It is likely that this question was asked by a Jew, and that the two parables illustrating the smallness of the kingdom's beginning suggested it to him. The Jews extended their exclusive spirit even to their ideals of a world to come, so that they believed none but the chosen race would behold its glories. The circumstances attending to the conversion of Cornelius, recorded in Acts, show how this exclusiveness survived even among Jewish Christians. The questioner wished Jesus to commit himself to this narrow Jewish spirit, or else to take a position which would subject him to the charge of being unpatriotic. (TFG 488) #Lu 13:24| Strive. Literally, "agonize." To enter in by the narrow door: for many, I say unto you, shall seek to enter in, and shall not be able. Jesus answers that many shall be excluded from the kingdom, and that the questioner, and all others who hear, need to exercise themselves and give the matter their own personal attention lest they be among that many. The passage should be compared with that in #Mt 7:13|. There one enters by a narrow gate upon a narrow road, indicating the strictness of the Christian life. Here one enters by a narrow door upon a season of festivity, indicating the joyous privileges of a Christian life. (TFG 489) #Lu 13:25| When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, open to us; and he shall answer and say to you, I know you not whence ye are. This verse gives the reason why one should strive to enter in. The "time" for entrance is limited, and he must get in before it expires; for when the limited time has passed, he can not enter, no matter how earnestly he may seek or strive. Our Lord pictures a householder who refuses to receive any guest that has shown contempt for his feast by coming late. The strict spirit of the Lord in giving his invitation is indicated by the phrase "narrow door," but the phrase includes more than this, for those who would strive must not only be prompt to act, but must be painstaking so as to act intelligently, and of obedient spirit so as to act acceptably. (TFG 489) #Lu 13:26| Then ye shall begin to say. In answer to the Lord's statement that he does not know them. We did eat and drink in thy presence, and thou didst teach in our streets. Thus they idly urged their privileges to him who was condemning them for having neglected to make a proper use of those privileges. Had these privileges been valued and improved, the clamoring outcasts would have been inside and not outside the door. (TFG 489) #Lu 13:27| And he shall say, I tell you, I know not whence ye are. See TFG "#Lu 13:25|". Depart from me, all ye workers of iniquity. Thus pleading avails not. The door would not be narrow if it opened to excuses. (TFG 489) #Lu 13:28| There shall be the weeping and the gnashing of teeth. See TFG "#Mt 8:12|". When ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God. See TFG "#Mt 8:11|". (TFG 490) #Lu 13:29| And they shall come from the east and west. See TFG "#Mt 8:11|". (TFG 490) #Lu 13:30| And behold. Little as you may think it. There are last who shall be first, and there are first who shall be last. A familiar proverb of Christ's (#Mt 19:30 20:10|), to be interpreted by such passages as #Mt 21:31| and #Ro 9:30,31|. The Jew who thought the Gentile had no hope at all, and that he himself was sure of salvation, would be surprised to find that his opinion was the very reverse of the real fact as time developed it. (TFG 490) #Lu 13:31| In that very hour there came certain Pharisees, saying to him, Get thee out, and go hence: for Herod would fain kill thee. This shows that Jesus was in the territory of Herod Antipas, and hence probably in Peraea. The Pharisees, no doubt, wished to scare Jesus that they might exult over his fright. We might suppose, too, that their words were untrue, were it not that Jesus sends a reply to Herod. Herod long desired to see Jesus (#Lu 9:9 23:8|), but it was not likely that he desired to put him to death. He was, doubtless, glad enough to get Jesus out of his territory, lest he might foment an uprising, and to this end he employed this strategy of sending messengers to warn Jesus under the guise of friendship. (TFG 490) #Lu 13:32,33| Go and say to that fox. That is, say to that crafty, sly fellow. The fox is a type of craftiness and treachery. We have no other instance where Jesus used such a contemptuous expression; but Herod richly merited it. An Idumean by his father, a Samaritan by his mother, a Jew by profession, and a heathen by practice, he had need to be foxy by nature. And he was even now playing the fox by sending these messengers. Behold, I cast out demons and perform cures to-day and to-morrow, and the third day. Wieseler, Meyer, Alford, and other able commentators think that the days mentioned in this difficult passage are literal days. If the language is to be thus construed, the saying amounts to a promise to leave Herod's territory in three days. Such construction, however, is not consistent with the elevation of the sentiment and the solemnity of its repetition. Three days are thus sometimes used proverbially to designate a short time (#Ho 6:2|), and they are unquestionably so used here. The meaning then is this: "For a little while I liberate and heal and abide in your territory to disturb your peace. But in a few days I shall be perfected in my office as a liberator and healer, after which I shall be seen no more in your territory. And though I understand these plots against me, I must fill up my time and go on my course till I suffer martyrdom at Jerusalem, which has the gruesome honor of being the prophet-slaying city." I am perfected. This word finds its complement in the "It is finished" of #Joh 19:30|. Both the verbs are derived from the Greek word telos, which means "end" or "completion." Compare also #2Co 12:9 Php 3:12 Heb 2:10 5:8,9 11:40|. (TFG 489-490) #Lu 13:33| Nevertheless I must go on my way to-day and to-morrow and the day following. Although I know what lies before me. For it cannot be that a prophet perish out of Jerusalem. John the Baptist having perished at Machaerus in Peraea is regarded as an exception to this rule and the prophets die at Jerusalem. The exception does not disprove the rule, if it be a true exception; which may be questioned, since John died at the hands of Herod and Herodias, neither of whom were, properly speaking Jews. John, therefore, died as a prophet to foreigners rather than as a prophet to the Jewish people. (TFG 490, 491) #Lu 13:34| O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children. Inhabitants. See #Lu 19:44|. Together, even as a hen gathereth her own brood under her wings, and ye would not! Jesus repeated these words again as recorded at #Mt 23:37-39|. With such beautiful imagery does Jesus set forth his tender love for the people of that city which he knew would soon compass his death. (TFG 491) #Lu 13:35| Behold, your house. Temple. Is left unto you desolate. He was about to withdraw from the temple, which for centuries to come was to be visited by no heavenly messenger whatever. And I say unto you, Ye shall not see me, until ye shall say, Blessed is he that cometh in the name of the Lord. It is hardly possible that these words can refer to the triumphal entry for their fulfillment (#Mt 21:9|). The use of them on that occasion may have had no reference to his prediction. They undoubtedly refer to the Parousia, or second coming of the Lord in his glory, before which time the Jews must turn and believe (#Ro 11:25-27|). Not until they were thus prepared would they again see him without whom they were now rejecting. (TFG 492) #Lu 14:1| XC. DINING WITH A PHARISEE. SABBATH HEALING AND THREE LESSONS SUGGESTED BY THE EVENT. (Probably Peraea.) #Lu 14:1-24| And it came to pass, when he went into the house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were watching him. The Pharisees were an unorganized party, hence their rulers were such not by "office," but by influence. Those who were members of the Sanhedrin, or who were distinguished among the rabbis, might fitly be spoken of as rulers among them. The context favors the idea that Jesus was invited for the purpose of being watched--a carrying out of the Pharisaic purpose declared at #Lu 11:53,54|. Bountiful feasts on the Sabbath day were common among the Jews; the food, however, was cooked the previous day in obedience to the precept at #Ex 16:23|. (TFG 492) #Lu 14:2| There was before him a certain man that had the dropsy. The phrase "let him go" of #Lu 14:4| shows that the man was not a guest, but rather one who seems to have taken advantage of the freedom of an Oriental house to stand among the lookers-on. He may have been there purely from his own choice, but the evil intention with which Jesus was invited makes it highly probable that the man's presence was no accident, but part of a deep-laid plot to entrap Jesus. (TFG 492-493) #Lu 14:3| And Jesus answering spake unto the lawyers and Pharisees. Replying to their unspoken thoughts, in which they were assuming that he would heal the sick man. Saying, Is it lawful to heal on the sabbath, or not? They evidently expected Jesus to act on the impulse, and were confused by his calm, deliberate question. (TFG 493) #Lu 14:4| But they held their peace. If they declared it lawful, they defeated their plot, and if they said otherwise, they involved themselves in an argument with him in which, as experience taught them, they would be humiliated before the people. Hence, they kept silence, but their silence only justified him, since it was the duty of every lawyer to pronounce this act unlawful if it had been so. (TFG 493) #Lu 14:5| Which of you shall have an ass or an ox fallen into a well, and will not straightway draw him up on a sabbath day? Here Jesus again asserts that the Sabbath law did not forbid acts of mercy. See notes at #Mt 12:7,12 Mr 2:28 3:4|. (TFG 493) #Lu 14:6| And they could not answer again unto these things. Though silenced, the Pharisees relented not, either as to their bigotry or their hatred. (TFG 493) #Lu 14:7| And he spake a parable unto those that were bidden, when he marked how they chose out the chief seats. The triclinia, or Grecian table, then in use had three sections which were placed together so as to form a flat-bottomed letter U. The space enclosed by the table was not occupied. It was left vacant that the servants might enter it and attend to the wants of the guests who reclined around the outer margin of the table. The central seat of each of these three sections were deemed a place of honor. This struggle for precedence was a small ambition, but many of the ambitions of our day are equally small. (TFG 493) #Lu 14:8| When thou art bidden of any man to a marriage feast, sit not down in the chief seat. Jesus mentions another kind of feast than the one in progress, that he may not be needlessly personal. Lest haply a more honorable man than thou be bidden of him. #Php 2:3|. (TFG 494) #Lu 14:9| And then thou shalt begin with shame to take the lowest place. Because when ousted from the top he would find every place full except the bottom. (TFG 494) #Lu 14:10| But when thou art bidden, go and sit down in the lowest place. The words here used by our Lord teach how to avoid earthly shame and to obtain worldly honor. But they form a parable which is intended to teach the great spiritual truth that true humility leads to exaltation. (TFG 394) #Lu 14:11| For everyone that exalteth himself shall be humbled; and he that humbleth himself shall be exalted. This is one of our Lord's favorite maxims (#Lu 18:14 Mt 23:12|). Both man and God look upon humiliation as the just punishment of pride; but it is a pleasure to every right-minded spirit to give joy to the humble by showing him respect and honor. (TFG 494) #Lu 14:12,13| When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor rich neighbors; lest haply they also bid thee again, and a recompense be made thee. According to the Oriental mode of speech Jesus here emphatically commands one course of action by prohibiting a contrary course. But his prohibition is not to be construed strictly. He does not forbid the exercise of social hospitality, but discountenances that interested form of it which seeks a return. (TFG 494-495) #Lu 14:13| But when thou makest a feast, bid the poor, the maimed, the lame, the blind. His teaching is positive rather than negative, and should constrain us to live more for charity and less for sociability. (TFG 495) #Lu 14:14| For thou shalt be recompensed in the resurrection of the just. Some think that this verse teaches that there shall be two resurrections, but the contrast is not between two times, but rather between two parties or divisions of one resurrection. If one has part in the resurrection of the just, he may expect recompense for his most trivial act. But if he be resurrected among the unjust, he need expect no reward, even for the most meritorious deeds of his whole life. (TFG 495) #Lu 14:15| Blessed is he that shall eat bread in the kingdom of God. The language of Christ implied that God himself would feast those who feasted the poor, and this implication accorded with the Jewish notion that the kingdom of God would be ushered in with a great festival. Inspired by this thought, and feeling confident that he should have been part of the festivities, this guest exclaimed upon the anticipated blessedness. (TFG 495) #Lu 14:17| And he sent forth his servant at supper time to say to them that were bidden, Come; for all things are now ready. The custom of sending a second invitation at the supper hour is a very old one (#Es 5:8 6:14|), and is still observed. (TFG 495) #Lu 14:18-20| They all with one consent began to make excuse. These three excuses show: 1. That the guests had made their engagements, either for business or pleasure, without the least regard for the hour of the banquet; 2. That they set little value upon either the friendship or the feast of the one who had invited them. Moreover, the excuses progress in disrespect, for the first excuse is on the ground of necessity, the second simply offers a reason, and the third is almost impudent in its bluntness. Viewing the excuses spiritually, we note that each one contains an element of newness--new field, new oxen, new wife. Thus the things of the earth seem new and sweet in comparison with the gospel invitation. Again, all the excuses are trifling, for the parable is intended to teach that men forego their rights to heaven for trifles. Again, the "sacred hate" of #Lu 14:25,26| would have eliminated all these excuses. Possibly Paul had this parable in mind when he wrote #1Co 7:29-33|. The three excuses warn us not to be hindered by 1. The love of possessions; 2. The affairs of business; 3. Our social ties. (TFG 495-496) #Lu 14:21-23| Go out quickly into the streets and lanes of the city, and bring in hither the poor and maimed and blind and lame. We have a preliminary or general invitation followed by three special invitations. We may regard the general invitation as given by Moses, and the prophets in the ages before the feast was prepared. Then the first special one would be given by John the Baptist and Christ to the Jewish nation in the first stages of Christ's ministry. The second special invitation was given by Christ, the twelve and the seventy, and came more especially to the poor and outcast, the publicans and sinners, because the leading men of the nation spurned the invitation. The third invitation was begun by the apostles after the Lord's ascension and is still borne forward by those who have come after them and includes all nations. The three conditions of Jew, outcast and Gentiles are indicated by the three orders of guests: 1. The honorable citizens of the city (#Lu 14:17|); 2. Those who frequent the streets and lanes, but are still in and out of the city (#Lu 14:21|); 3. Those who live without the city and are found upon the highways and in the hedgepaths of the vineyards and gardens (#Lu 14:23|). (TFG 496-497) #Lu 14:23| Go out into the highways and hedges, and constrain them to come in, that my house may be filled. The second and third classes are depicted as needing to be constrained. This would be so, because they would hold themselves unworthy of the invitation. But they were to be constrained by moral and not by physical means (#Mt 14:22 2Co 12:11 Ga 2:14|). Physical constraint would have been contrary to all custom, as well as impossible to one servant. Incidentally the parable shows the roominess of heaven and the largeness of divine hospitality, so that Bengel aptly observes, "Grace, no less than nature, abhors a vacuum." (TFG 497) #Lu 14:25| XCI. COST OF DISCIPLESHIP MUST BE COUNTED. (Probably Peraea.) #Lu 14:25-35| Now there went with him great multitudes. He had hitherto spent but little time in Peraea, and the people were availing themselves of this opportunity to see and hear him. (TFG 495) #Lu 14:26| If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. "Hateth," as used here, is an example of phenomenal speech, or speaking from appearances. In the cases supposed, the person would appear to hate those whom he abandoned for Christ. It is like repent, anger, etc., when spoken of God. To construe the passage literally as enjoining hatred would be contrary to the fifth commandment as re-enacted at #Eph 6:1-3| and #Col 3:20|; and also contrary to our Lord's own example (#Joh 19:25-27|). Seeing the number of those adherents which now surrounded him, Jesus made use of this striking statement that he might startle each hearer, and impress upon him the wide difference between a mere outward appearance upon him and a real, disciple-like adhesion to him. The latter requires that we be ready to sacrifice all, even our animal life, in so far as it tends to separate from Christ (#Ro 12:11 Ac 20:24|). (TFG 397-498) #Lu 14:27| Whosoever doth not bear his own cross, and come after me, cannot be my disciple. Christ must be followed and imitated even to the extremity of suffering. The costliness of discipleship is illustrated in the two brief parables which follow. (TFG 498) #Lu 14:28-30| For which of you, desiring to build a tower, doth not first sit down and count the cost, whether he have wherewith to complete it? Discipleship is character-building, and shame awaits him who attempts to be a Christian and fails to live up to his profession. Unless his tower rises to the heavenly heights to which it aspired, it is but a Babel at last. The parable is not intended to discourage anyone from attempting to be a disciple. It is meant to warn us against attempting so great an undertaking with the frivolity of spirit and want of determination which insure failure. (TFG 498) #Lu 14:31,32| Or what king, as he goeth to encounter another king in war, will not sit down first and take counsel, etc. Is the adversary here God or the devil? As warring against God is no part of discipleship, it might seem that the conflict was with Satan. But the case supposed is that of a man who, after counting the cost, is about to decline taking up his cross--about to rebel against the claims of God. But while in this rebellious state he sees a superior force coming against him. This superior force can not be the devil's, for Jesus could not counsel any to make peace with him, as the parable advises. The superior force, then, is God's, and the lesson here is that however fearful the task of being a disciple may be, it is not so dreadful as to fight against God. As soon as the hesitating man takes in his thought, he will immediately take up the cross which he was about to refuse. (TFG 498-499) #Lu 14:33| So therefore whosoever he be of you that renounceth not all that he hath, he cannot be my disciple. The tower can not be built by him who spends his time or squanders his money on other enterprises, nor can the peace be maintained by one who does not fully renounce his rebellion. (TFG 499) #Lu 14:34| Salt therefore is good: but if even the salt have lost its savor, wherewith shall it be seasoned? Our Lord twice before used such language. See TFG "#Mt 5:13|" and see TFG "Mr 9:50". Salt is here used as a symbol of perseverance. (TFG 499) #Lu 14:35| It is fit neither for the land nor for the dunghill: men cast it out. The condition of those who begin the Christian life and fail to persevere is dangerous in the extreme (#Heb 6:4-12 10:26-39|). He that hath ears to hear, let him hear. See TFG "#Mr 4:9|". (TFG 499) #Lu 15:1| XCII. SECOND GREAT GROUP OF PARABLES. (Probably in Peraea.) A. INTRODUCTION. #Lu 15:1,2| Now all the publicans and sinners were drawing hear unto him to hear. For publicans see TFG "Mt 5:46", and for eating with them see TFG "Mr 2:16". The Pharisees classed as "sinners" all who failed to observe the traditions of the elders, and especially their traditional rules of purification. It was not so much the wickedness of this class as their legal uncleanness that made it wrong to eat with them. Compare #Ga 2:12,13|. (TFG 499) #Lu 15:2| And both the Pharisees and scribes murmured. In answer to their murmuring, Jesus spoke three parables, in which he set forth the yearnings of redemptive love. Having thus replied to the Pharisees, Jesus continued his discourse, adding two other parables, concerning the right employment of worldly goods, and ending with some teaching concerning offenses, etc. We defer comparing the parables until we have discussed them. (TFG 499-500) #Lu 15:3| XCII. SECOND GREAT GROUP OF PARABLES. (Probably in Peraea.) B. PARABLE OF THE LOST SHEEP. #Lu 15:3-7| And he spake unto them this parable. Jesus had spoken this parable before. See notes at #Mt 18:12-14|. (TFG 500) #Lu 15:4| What man of you. "Man" is emphatic; it is made so to convey the meaning that if man would so act, how much more would God so act. Having a hundred sheep. A large flock. Doth not leave the ninety and nine in the wilderness. The place of pasture, and hence the proper place to leave them. And go after that which is lost, until he find it? The ninety-nine represent the Jewish respectability, and the lost sheep stands for a soul which has departed from that respectability. (TFG 500) #Lu 15:5| And when he hath found it, he layeth it on his shoulders, rejoicing. A touch suggesting the weakness of the sheep and the willing affection of the shepherd. (TFG 500) #Lu 15:6| Rejoice with me. #Heb 12:2|. For I have found my sheep which was lost. The call implies that the loss was known to the neighbors, and that they felt concerned about it. Had the Pharisees been neighbors to the spirit of Christ, they would have sympathized with him in his joy; but they were false undershepherds (#Eze 34:1-6|). (TFG 500) #Lu 15:7| There shall be joy in heaven over one sinner that repenteth, more than over ninety and nine righteous persons, who need no repentance. How little Jesus thought of external morality may be seen by his words at #Lu 18:9|, but he here quoted the Pharisees at their own valuation to show that even when so doing, God's love for the sinner was the paramount love. (TFG 500-501) #Lu 15:8| XCII. SECOND GREAT GROUP OF PARABLES. (Probably in Peraea.) C. PARABLE OF THE LOST COIN. #Lu 15:8-10| Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp. Because Oriental houses are commonly without windows, and therefore dark. Until she find it? The phrase "till she find it," which is practically repeated in both parables (#Lu 15:4|), is a sweet source of hope; but it is not to be pressed so as to contradict other Scripture. (TFG 501) #Lu 15:9| And when she hath found it, she calleth together her friends and neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. The drachma, or piece of silver, corresponded to the Latin denarius, and was worth about seventeen cents. The woman, having only ten of them, was evidently poor. Such small coin have been for centuries worn by Oriental women as a sort of ornamental fringe around the forehead. #Lu 15:10| There is joy. #Eze 33:11|. In the presence of the angels of God over one sinner that repenteth. By thus reaffirming the heavenly joy (#Lu 15:7|), Jesus sought to shame the Pharisees out of their cold-blooded murmuring (#Lu 15:2|) (TFG 501) #Lu 15:11| XCII. SECOND GREAT GROUP OF PARABLES. (Probably in Peraea.) D. PARABLE OF THE LOST SON. #Lu 15:11-32| A certain man had two sons. These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in \\#Lu 15:1,2\-the Pharisees, the publicans and sinners. (TFG 501) #Lu 15:12| And the younger of them. The more childish and easily deceived. Said to his father, Father, give me the portion of thy substance that falleth to me. Since the elder brother received a double portion, the younger brother's part would be only one-third of the property (#De 21:17|). And he divided unto them his living. Abraham so divided his estate in his lifetime (#Ge 25:1-6|); but the custom does not appear to have been general among the Jews. God, however, gives gifts and talents to us all, so the parable fits the facts of life (#Ps 145:9 Mt 5:45| #Ac 10:34|). (TFG 502) #Lu 15:13| And not many days after. With all haste. The younger son gathered all together and took his journey into a far country. He yearned for the spurious liberty of a land where he would be wholly independent of his father. Thus the sinful soul seeks to escape from the authority of God. And there he wasted his substance with riotous living. Sin now indulges itself with unbridled license, and the parable depicts the sinner's course: his season of indulgences (#Lu 15:12,13|); his misery (#Lu 15:14-16|); his repentance (#Lu 15:17-20|); his forgiveness (#Lu 15:20-24|). On the phrase "riotous living," see TFG "Lu 15:19". (TFG 502) #Lu 15:14| And when he had spent all, there arose a mighty famine in that country; and he began to be in want. Sooner or later sinful practices fail to satisfy, and the sense of famine and want mark the crises in our lives as they did in the life of the prodigal. The direst famine is that of the word of God (#Am 8:11-13 Jer 2:13 |). (TFG 502) #Lu 15:15| Joined himself. Literally, "glued." He sent him into his fields to feed swine. Literally, "to pasture" or "tend." This was, to the Jew, the bottom of degradation's pit. They so abhorred swine that they refused to name them. They spoke of a pig as dabhar acheer; that is, "the other thing." (TFG 502) #Lu 15:16| And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. The master upon whom he had forced himself did not deem his services worthy of enough food to sustain life; so that he would gladly have eaten the husks or pods of the carob bean, which are very similar to our honey-locust pods, if they would have satisfied his hunger. (TFG 502-503) #Lu 15:17| But when he came to himself. His previous state had been one of delusion and semi-madness (#Ec 9:3|); in it his chief desire had been to get away from home, but returning reason begets a longing to return thither. (TFG 503) #Lu 15:19| I am no more worthy to be called thy son: make me as one of thy hired servants. The humility of his confession indicates that the phrase "riotous living" (#Lu 15:13|) means more than merely a reckless expenditure of money. But vile as he was he trusted that his father's love was sufficient to do something for him. (TFG 503) #Lu 15:20| And he arose, and came to his father. Repentance is here pictured as a journey. It is more than a mere emotion or impulse. But while he was yet afar off, his father saw him. Being evidently on the lookout for him. And was moved with compassion. Seeing his ragged, pitiable condition. And ran, and fell on his neck, and kissed him. Giving him as warm a welcome as if he had been a model son. (TFG 503) #Lu 15:21| Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son. The son shows a manly spirit in adhering to his purpose to make a confession, notwithstanding the warmth of his father's welcome; in grieving for what he had done, and not for what he had lost; and in blaming no one but himself. (TFG 503) #Lu 15:22| But the father said to his servants. Interrupting the son in his confession. And shoes on his feet. None but servants went barefooted. (TFG 503, 504) #Lu 15:23| And bring the fatted calf, and kill it, and let us eat, and make merry. The fatted calf, according to Eastern custom, was held in readiness for some great occasion (#Ge 18:7 1Sa 28:24 2Sa 6:13|), and which some custom still exists. And kill it, and let us eat, and make merry. The robe, ring, etc., are merely part of the parabolic drapery, and are so many sweet assurances of full restoration and forgiveness, and are not to be pressed beyond this. (TFG 503) #Lu 15:24| For this my son was dead. The condition of the impenitent sinner is frequently expressed in the Bible under the metaphor of death (#Ro 6:13 Eph 2:1 5:14 Re 3:1|). (TFG 504) #Lu 15:25| Now. Having thus finished his account of the openly irreligious, Jesus now turns to portray that of the professedly religious; that is, he turns from the publican to the Pharisee. He paints both parties as alike children of God, as both faulty and sinful in his sight, and each as being loved despite his faultiness. But while the story of the elder son had a present and local application to the Pharisees, it is to be taken comprehensively as describing all the self-righteous who murmur at and refuse to take part in the conversion of sinners. His elder son was in the field. At work. And as he came and drew nigh to the house, he heard music and dancing. He heard evidences of joy, a joy answering to that mentioned at #Lu 15:7,10|; the joy of angels in seeing the publicans and sinners repenting and being received by Jesus--the joy at which the Pharisees had murmured. (TFG 504) #Lu 15:28| But he was angry, and would not go in. He refused to be a party to such a proceeding. And his father came out, and entreated him. In the entreating father Jesus pictures the desire and effort of God then and long afterwards put forth to win the proud, exclusive, self-righteous spirits which filled the Pharisees and other Jews (#Lu 13:34 Ac 13:44-46 28:22-28|). (TFG 504) #Lu 15:29| Lo, these many years do I serve thee. Literally, "I am thy slave." And I never transgressed a commandment of thine. He speaks with the true Pharisaic spirit (#Lu 18:11,12 Ro 3:9|). His justification was as proud as the prodigal's confession was humble. And yet thou never gavest me a kid. Much less a calf. That I might make merry with my friends. He reckons as a slave, so much pay for so much work, and his complaint suggests that he might have been as self-indulgent as his brother had he not been restrained by prudence. (TFG 504-505) #Lu 15:30| But when this thy son came. He thus openly disclaims him as a brother. Who hath devoured thy living with harlots. And not decent friends such as mine. (TFG 505) #Lu 15:31| Son, thou art ever with me. A privilege which the elder brother had counted as naught, or rather as slavery. And all that is mine is thine. See #Ro 9:4,5|. The younger brother had the shoes, etc. (#Lu 15:22|), but the elder still had the inheritance. (TFG 505) #Lu 15:32| But it was meet to make merry and be glad. #Ac 11:18|. For this thy brother was dead, and is alive again; and was lost, and is found. Here the story ends. We are not told how the elder brother acted, but we may read his history in that of the Jews who refused to rejoice with Jesus in the salvation of sinners. At the next Passover they carried their resentment against him to the point of murder, and some forty years later the inheritance was taken from them. Thus we see that the elder brother was not pacified by the father. He continued to rebel against the father's will till he himself became the lost son. A comparison of the three preceding parables brings out many suggestive points, thus: The first parable (#Lu 15:3-7|) illustrates Christ's compassion. A sentient, suffering creature is lost, and it was bad for it that it should be so. Hence it must be sought, though its value is only one out of a hundred. Man's lost condition makes him wretched. The second parable (#Lu 15:8-10|) shows us how God values a soul. A lifeless piece of metal is lost, and while it could not be pitied, it could be valued, and since its value was one out ten, it was bad for the owner that it should be lost. God looks upon man's loss as his impoverishment. The first two parables depict the efforts of Christ in the salvation of man, or that side of conversion more apparent, so to speak, to God; while the third (#Lu 15:11-32|) sets forth the responsive efforts put forth by man to avail himself of God's salvation-- the side of conversion more apparent to us. Moreover, as the parabolic figures become more nearly literal, as we pass from sheep and coin to son, the values also rise, and instead of one from a hundred, or one from ten, we have one out of two! (TFG 505-506) #Lu 16:1| XCII. SECOND GREAT GROUP OF PARABLES. (Probably in Peraea.) E. PARABLE OF THE UNRIGHTEOUS STEWARD. #Lu 16:1-18| And he said also unto the disciples. If we remember that many publicans were now taking their stand among Jesus' disciples, we will more readily understand why Jesus addressed to them a parable about an unjust man. They would be more readily affected by such a story. There was a certain rich man, who had a steward; and the same was accused unto him that he was wasting his goods. "Wasting" of this verse and "wasted" of #Lu 15:13| are parts of the same verb. The attitude of the two brethren to their father's estate, as set forth in the previous parable, introduced thoughts as to the proper relation which a man bears to his possessions, and these relations Jesus discusses in this parable. While no parable has been so diversely explained, yet the trend of interpretation has been in the main satisfactory. In #Lu 16:8| the Lord himself gives the key to the parable, which is that the children of light, in the conduct of their affairs, should emulate the wisdom and prudence of the children of the world in the conduct of their affairs. The difficulty of the parable is more apparent than real. The whole parabolic machinery is borrowed from worldly and irreligious life, where dishonest cunning and rascality are freely tolerated. The child of light is equally shrewd and wise in the management of his affairs; using, however, only those means and methods which are permissible in his sphere of action. God's word, of course, nowhere teaches the absurdity that sinful methods are permitted to him whom it calls to lead a sinless life. While the steward's conduct teaches valuable lessons, the steward himself is condemned as an "unrighteous" man in #Lu 16:8|. (TFG 506-507) #Lu 16:2| What is this that I hear of thee? An indignant expression of surprise arising from abused confidence. Render the account of thy stewardship; for thou canst be no longer steward. Ordinarily the stewards were slaves; but this was evidently a free man, for he was neither punished nor sold, but discharged. (TFG 507) #Lu 16:3| I have not strength to dig. Being too weak in body because of my luxurious living. Digging refers generally to agricultural labor. To beg I am ashamed. Being too strong in pride because of my exalted manner of life. (TFG 507) #Lu 16:4| I am resolved what to do. A way of escape comes to him in a sudden flash of discovery. They. The lord's debtors. (TFG 507) #Lu 16:6| A hundred measures of oil. The measure mentioned here is the Hebrew "bath," which corresponded roughly to a firkin, or nine gallons. Take thy bond. Literally, "writings." And sit down quickly and write fifty. The amount remitted here--four hundred fifty gallons of olive oil--represented a large sum of money. Such a reduction would put the debtor under great obligation to the steward. (TFG 507) #Lu 16:7| An hundred measures of wheat. The measure here is the Hebrew "cor," which contains ten baths, or ephahs, or, more exactly, eighty-six and seven-tenths gallons. Take thy bond, and write fourscore. The amount remitted was about two hundred sixty-seven bushels, and the debtor himself altered the writing, that he might be in no uncertainty about it. Scholars disagree as to whether these debtors were tenants or traders; that is, purchasers of produce who had given their bonds or notes for the same. Meyer, Trench, Godet, and others favor this latter view, but the language used and the customs of the land rather indicate that the former is correct. In the East rents are in proportion to the crop, and hence they vary as it varies. It was natural, therefore, that the steward should ask the amount of the rent; and also natural, since rents were thus payable in kind, that the tenant should answer as to the very thing owed. A trader would have been held, not for the purchase, but for the price, and would rather have specified the money due than the quantity or thing bought. Since the price of produce varies, it has been the immemorial custom everywhere to fix the amount to be paid for it at the very time it is purchased, and this amount becomes the debt. (TFG 507-508) #Lu 16:8| And his lord commended the unrighteous steward because he had done wisely. Shrewdly. For the sons of this world are for their own generation. Their own clan or class. Wiser than the sons of light. That is to say, the steward, a worldly-minded rascal, knew better how to deal with a worldly-minded master above him and dishonest tenants beneath him, than a son of light knows how to deal with the God over him and his needy brethren about him. The verse contrasts the sons of two households: the children of the worldly household exercise more forethought and prudence in gaining among their brethren friends for the day of need, and in expending money to that end, than do the children of the light. The "devil's martyrs," in their skillful prudence, often shame the saints. If the latter showed a wisdom in their affairs analogous to that which the unjust steward employed in his affairs, God would commend them as the lord commended the steward. (TFG 508) #Lu 16:9| The mammon of unrighteousness. See TFG "#Mt 6:24|". That, when it shall fail, they may receive you into the eternal tabernacles. Worldly possession are the Christian's stewardship. If he has been wasting them in self-indulgence, he must take warning from the parable and so employ them in deeds of usefulness and mercy that, when the stewardship is taken from him, he may have obtained for himself a refuge for the future. But how can those whom the Christian has befriended receive him into heaven? The key to the difficulty is found at #Mt 25:35-40|, where our Lord altogether identifies himself with his poor and unfortunate disciples, and returns on their behalf a heavenly recompense for any kindness which has been shown them on the earth. Only in this secondary and subordinate sense can those whom the Christian has benefited receive him into heaven. Nor does the passage teach that their is any merit in almsgiving, since the thing given is already the property of another (#Lu 16:12|). Almsgiving is only a phase of the fidelity required of a steward, and the reward of a steward is not of merit but of grace (#Lu 17:7-10 Mt 25:21|). (TFG 508-509) #Lu 16:10| He that is faithful in a very little is faithful also in much: and he that is unrighteous in a very little is unrighteous also in much. God does not judge by the magnitude of an act, but by the spiritual principles and motives which lie back of the act. A small action may discover and lay bare these principles quite as well as a large one. In the administration of small properties entrusted to us on the earth we reveal our disposition and temper as stewards quite as well as if we owned half the universe. (TFG 509) #Lu 16:11| If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? The word "unrighteous" is here used to mean "deceitful," as opposed to "true." Worldly riches deceive us by being temporal and transitory, while the true riches are eternal (#2Co 4:18|). (TFG 509) #Lu 16:12| And if ye have not been faithful in that which is another's, who will give you that which is your own? We are all God's stewards, and the perishing possessions of earth are not our own (#1Ch 29:14|), but that which is given us forever is our own (#1Co 3:22|). (TFG 509) #Lu 16:13| No servant can serve two masters. See TFG "#Mt 6:24|". See also #Ga 1:10 Jas 4:4|. #Lu 16:14| And the Pharisees, who were lovers of money, heard all these things; and they scoffed at him. They derided him with open insolence (#Lu 23:35|). This was a new phase of their opposition, and showed that they no longer feared Jesus as formerly, being assured that he aimed at no earthly dominion. Because of his poverty they may have regarded him as prejudiced against wealth. At any rate, they regarded themselves as living contradictions of this to them ridiculous statement that a man could not be rich and yet religious. (TFG 510) #Lu 16:15| For that which is exalted among men is an abomination in the sight of God. The Pharisees lived in such outward contrast to the publicans and made such pretensions and claims that men esteemed them righteous, but they were none the less abominable in God's sight. God approves righteousness when inward, but despises the mere outward show of it. (TFG 510) #Lu 16:16| And every man entereth violently into it. See TFG "#Mt 11:12|". #Lu 16:17| It is easier for heaven and earth to pass away. See #Mt 5:18|. Than one tittle of the law to fall. See TFG "#Mt 5:18|". The law and the prophets had been used of God to set up the old dispensation, and it had been so perverted and abused that in it the Pharisees could pass for righteous men, though abominable according to its true standard. Since the days of John the old dispensation has been merging into the new, and this also has been subjected to violence. But despite all the changes made, approved, and justified by men, the God-given law had never changed. Its smallest letter could no more be eliminated than the universe could be obliterated. But of course the Lawgiver could with notice modify his law. (TFG 510) #Lu 16:18| Every one that putteth away his wife, and marrieth another, committeth adultery, etc. See TFG "#Mt 5:32|". This precept is inserted here as an illustration of a flagrant violation of the law of God both countenanced and practiced by these Pharisees. (TFG 511) #Lu 16:19| XCII. SECOND GREAT GROUP OF PARABLES. (Probably in Peraea.) F. PARABLE OF THE RICH MAN AND LAZARUS. #Lu 16:19-31| The parable we are about to study is a direct advance upon the thoughts in the previous section. We may say generally that if the parable of the unjust steward teaches how riches are to be used, this parable sets forth the terrible consequences of a failure to so use them. Each point of the previous discourse is covered in detail, as will be shown by the references in the discussion of the parable. Now there was a certain rich man, and he was clothed in purple and fine linen, faring sumptuously every day. For convenience' sake, this rich man has been commonly called Dives, which is simply Latin for rich man, and is therefore not truly a name, for it is not fitting to name him whom the Lord left nameless. Along the coast of Tyre there was found a rare shell-fish (Murex purpurarius) from which a costly purple dye was obtained, each little animal yielding about one drop of it. Woolen garments dyed with it were worn by kings and nobles, and idol images were sometimes arrayed in them. This purple robe formed the outer, and the linen the inner garment. The byssus, or fine linen of Egypt, was produced from flax, which grew on the banks of the Nile. It was dazzlingly white, and worth twice its weight in gold (#Ge 41:42 Ex 26:31-33 28:5 1Ch 15:27 Eze 27:7|). The mention of these garments and a continual banqueting indicates a life of extreme luxury. (TFG 511) #Lu 16:20| And a certain beggar. Literally, "one who crouches." It is used thirty-four times in the New Testament, and is everywhere translated "poor" save here and at #Ga 4:9|. In the last stages of life Lazarus had become an object of charity, but there is nothing to indicate that he had been an habitual beggar. Named Lazarus. This is the only name which occurs in our Lord's parables. It is derived from Eleazar, which means, "God a help." The name is symbolic of destitution, and many words indicative of beggary are derived from it. Was laid at his gate. In the East the gates of the rich are still the resorts of the poor. (TFG 511-512) #Lu 16:21| And desiring to be fed with the crumbs that fell from the rich man's table; yea, even the dogs come and licked his sores. The contrast here is sharp. Lazarus is naked and clothed with sores instead of rich apparel, and desires crumbs instead of a banquet. That he limited his desire to crumbs suggests a freedom from both worldly lust and envy. Whether he got the crumbs is not stated. His sufferings may have been as unmitigated on earth as those of the rich man were in Hades (#Lu 16:24|), and it is certain that even if he received the crumbs they did not count as a gift, being mere refuse, utterly worthless in the sight of the rich man. The very point of the parable is that the rich man gave him nothing. The dogs also suggest a contrast. The rich man is surrounded by loyal brethren and attentive servants, while Lazarus is the companion of dogs, the scavengers of the streets, who treat him with rude compassion as one of their number, soothing his sores with their saliva. (TFG 512) #Lu 16:22| And it came to pass, that the beggar died, and that he was carried away by the angels into Abraham's bosom. It is the office of angels to minister to the heirs of salvation (#Mt 24:31 Mr 13:27 Heb 1:14|). And the rich man also died, and was buried. In death as well as in life the two men stand in contrast. The rich man passes from view with the pomp and pagentry of a burial (#2Ch 16:13,14|), an earthly honor suited to a worldly life. But Lazarus passes hence with the angels, a spiritual triumph suited to one accepted of God. (TFG 512) #Lu 16:23| And in Hades he lifted up his eyes, being in torments, and seeth. #Re 14:10|. Abraham afar off, and Lazarus in his bosom. Hades (Greek), or Sheol (Hebrew), was the name given to the abode of the dead between death and the resurrection. In it the souls of the wicked are in torment, and those of the righteous enjoy a paradise (#Lu 23:43|). The joys of Paradise were conceived of as those of a feast, and the expression "Abraham's bosom" is taken from the custom of reclining on couches at feasts. As a guest leaned upon his left arm, his neighbor on his left might easily lean upon his bosom. Such a position of respect to the master of the house was one of special honor, and indicated great intimacy (#Joh 1:18 13:23|). What higher honor or joy could the Jew conceive of than such a condition of intimacy and fellowship with Abraham, the great founder of their race? (#Mt 8:11|). (TFG 512-513) #Lu 16:24| And he cried and said. In earnest entreaty. Father Abraham. The claim of kindred is not denied, but it is unavailing (#Lu 3:8|). Have mercy on me, and send Lazarus that he may dip the tip of his finger in water, and cool my tongue; for I am in anguish in this flame. The smallness of the favor asked indicates the greatness of the distress, as it does in #Lu 16:21|, where crumbs are desired. There is a reciprocity also between the desired crumbs and the prayed-for drop, which contains a covert reference to #Lu 16:4,5|. Had the rich man given more he might now have asked for more. The friendship of Lazarus might have been easily won, and now the rich man needed that friendship, but he had neglected the principle set forth in #Lu 16:9|, and had abused his stewardship by wasting his substance upon himself. Again, the former condition of each party is sharply reversed. Lazarus feasts at a better banquet, and the rich man begs because of a more dire and insatiable craving. Thus the life despised of men was honored by God, and (#Lu 16:15|) the man who was exalted among men is found to have been abominable unto God. (TFG 513) #Lu 16:25| But Abraham said, Son. A tender word (#Jos 7:19|). Remember. #Pr 5:11-14|. That thou in thy lifetime receivedst thy good things, and Lazarus in like manner evil things: but now here. Where a different order pertains from that of the earth. He is comforted and thou art in anguish. The woes received by Lazarus are not spoken of as his. He neither earned nor deserved them (#Re 7:13-17|). His was the stewardship of suffering (#1Co 4:9 2Co 4:7|), and in its small details he had shown great faithfulness. The rich man had the stewardship of wealth, with its accompanying obligation of generosity. This obligation he had esteemed as too contemptibly small to deserve his notice; but in neglecting it, he had inadvertently been unfaithful in much. See #Lu 16:10|. This has been the sin of omission on the part of the rich man, and his sin of commission answered as a complement to it, for he had been guilty of that money-loving self-indulgence which was condemned by Jesus and justified by the Pharisees (#Lu 16:14,15|). No other crime is charged against the rich man, yet he is found in torment. But the rich man during his lifetime had been so deceived by his wealth that he had failed to detect his sin. Moreover, as he indicates in #Lu 16:28|, a like deception was now being practiced upon his brethren. Thus the parable justifies the term "unrighteous" which Jesus had given to mammon at #Lu 16:9,11|. (TFG 513-514) #Lu 16:26| Between us and you there is a great gulf fixed, that they that would pass from hence to you may not be able, and that none may cross over from thence to us. We have here a clear statement of the separation which parts the good from the evil in the future state. But it has been urged that the coloring and phraseology of this parable is derived from rabbinical teaching, that our Lord made use of a current but erroneous Jewish notion to teach a valuable lesson, and that therefore it is not safe to draw any inferences from the narrative relative to the future state. But it should be observed that the parables of Jesus never introduce fictitious conditions, nor do they anywhere violate the order and course of nature. It is hardly possible that he could have made this an exception to his rule, especially since it is in a field where all the wisdom of the world is insufficient to make the slightest correction. Moreover, it is certainly impossible that he could exaggerate the differences between the states of the lost and saved in the hereafter. Nor can the teaching of the parable be set aside on the ground that it represents merely the intermediate and not the final condition of things. If the intermediate condition of things is fixed and established, the final condition must, a fortiori, be more so. Moreover, the teaching here differs from that of the old rabbis, for, according to Lightfoot, a wall and not a gulf separated between the just and the unjust, and they were not "afar off" from each other, the distance being but a handbreadth. The passage therefore confirms the doctrine that the righteous are neither homeless nor unconscious during the period between death and the resurrection (#Php 1:23|), and refutes the doctrine of Universalism, for the gulf is, 1, fixed, and, 2, can not be passed or bridged. The gulf of pride and caste between the rich man and Lazarus while on earth was easy to cross. (TFG 514-515) #Lu 16:27| I pray thee therefore, father, that thou wouldest send him to my father's house. The double attempt of the rich man to use Lazarus as his servant shows how hard it was for him to adjust himself to his new condition. (TFG 515) #Lu 16:28| For I have five brethren. There is no typical significance in the number. That he may testify unto them, lest they also come into this place of torment. Deceived by his wealth, the rich man looked upon his earthly possessions as real and substantial, and, like rich sinners of today, had simply disregarded the affairs of the future life. Aroused by the sudden experience of the awful realities of the future state, he desires to make it as real to his brethren as it had now become to him. In endeavoring to carry out his desire he proceeds on the theory that the testimony of the dead in reference to the realities of the future state are more trustworthy and influential than the revelations of God himself, given through his inspired spokesmen. This dishonoring of God and his law was to be expected from one who had made mammon his real master, even though professing (as the context suggests) to serve God. The singleness of his service is shown in that he, though practically discharged by one master--mammon, can not even now speak respectfully of God. Some commentators make much of the so-called repentance of the rich man, manifested in this concern for his brethren; but the Lord did not count kindness shown to kindred as evidence of goodness, much less of repentance (#Lu 6:32-35|). Besides the natural feeling for his brothers, he knew that their presence in torment would add to his own. His concern for his brethren is not told to indicate repentance. It is mentioned to bring out the point that the revealed will of God of itself and without more makes it inexcusable for a man to lead a selfish life. (TFG 515-516) #Lu 16:29| They have Moses and the prophets. That is, the entire Old Testament. Let them hear them. #Joh 1:45 5:39-46 Lu 24:27|. The Scriptures are a sufficient guide to godliness--#2Ti 3:16,17|, and a failure to live rightly when possession them is due to lack of will, and not to lack of knowledge. (TFG 516) #Lu 16:30| But if one go to them from the dead, they will repent. With the spirit of a true Pharisee, he sought a sign for his brothers. See TFG "#Mt 12:38|". But the guidance of Scripture is better than any sign. (TFG 516) #Lu 16:31| If they hear not Moses and the prophets, neither will they be persuaded, if one rise from the dead. These words might sound like an overstatement of the obduracy of unbelief were they not amply verified by the literal facts. Jesus had already raised at least two from the dead as witnesses to his divine power, and he was about to raise a third, who, with startling suggestiveness, would bear this very name of Lazarus. But despite all these witnesses the majority of the Jews disbelieved and continued to disbelieve in him; nay, they even went so far as to seek the death of Lazarus that they might be rid of his testimony (#Joh 12:10|). This is also a reference to Jesus' own resurrection. It is true that he did not appear in person to those who disbelieved in him, but they had clear knowledge of his resurrection (#Mt 28:11-15|), and it was considered as proved to all men (#Ac 17:31|). (TFG 516) #Lu 17:1| XCII. SECOND GREAT GROUP OF PARABLES. (Probably in Peraea.) G. CONCERNING OFFENSES, FAITH, AND SERVICE. #Lu 17:1-10| And he said unto the disciples. Jesus here ceases to speak to the Pharisees, and begins a new series of sayings addressed to the disciples, which sayings are, however, pertinent to the occasion, and not wholly disconnected with what he has just been saying. It is impossible. In a world where Pharisees abound, etc. (#1Co 11:19|). But that occasions of stumbling should come. See TFG "#Mt 18:7|". (TFG 517) #Lu 17:2| It were well for him if a millstone were hanged about his neck, etc. See TFG "#Mr 9:42|". Not the large millstone mentioned by Matthew and Mark (#Mt 18:6 Mr 9:42|), but the small one which was turned by hand. Rather than that he should cause one of these little ones. Beginners in the faith, or weaklings (#Ro 14:1|). To stumble. See TFG "#Mr 9:42|". (TFG 517) #Lu 17:3| Take heed to yourselves. Our dangers are not overpassed when we avoid giving offenses, for it is also required of us that we should forgive the evils which we receive. If thy brother sin, rebuke him; and if he repent, forgive him. Righteousness has its obligation to rebuke as well as love has to forgive. (TFG 517) #Lu 17:4| And if he sin against thee seven times in the day. A general expression indicating a great number of times. See TFG "#Mt 18:21|". And seven times turn again to thee. See TFG "#Mt 18:22|". Saying, I repent; thou shalt forgive him. The passage differs from that in Matthew in that the repentance of the sinner is required as a condition precedent to forgiveness. (TFG 517) #Lu 17:5| And the apostles said unto the Lord, Increase our faith. The apostles asked for faith that they might be able to fulfill the great moral requirements which Jesus had just revealed. Our Lord sanctions the wisdom of their prayer by showing the greatness of faith. (TFG 517) #Lu 17:6| If ye had faith as a grain of mustard seed, ye would say unto this sycamine tree, Be thou rooted up, and be thou planted in the sea; and it would obey you. See TFG "#Mt 17:20|". "The only real power of the universe," says Godet, "is the divine will. The human will, which has discovered the secret of blending with this force of forces, is raised, in virtue of this union, to omnipotence." But our distance from omnipotence measures how far we are from attaining that desired union of will. The sycamine tree is the well-known black mulberry tree, which belongs to the same natural order as the fig-tree, and is a tree distinguished for being deeply rooted. (TFG 518) #Lu 17:7-10| But who is there of you, etc. In this passage, which is in the nature of a parable, Jesus teaches that duty is coextensive with ability, and explodes the doctrine that it is possible for a man to do "works of supererogation." Since in God's sight no man can even do his full duty (#Ps 143:2|), it is impossible that he can do more than his duty. We may be rewarded for the discharge of our duty, but the reward is of grace and not of merit. Compare #Lu 12:3-48|. The theme is no doubt suggested by #Lu 17:6|. When one's faith endows him with great gifts he need not consider himself as an unusually profitable servant for he can do no more than it is his duty to do. Godet denies this connection with #Lu 17:6|, contending that miracles are not among "the things that are commanded" in the terms of #Lu 16:10|; but miracles were commanded, and for those who could bestow it, a gift of healing was as much an obligation as a gift of alms (#Mt 10:8 Ac 3:1-6|). The paragraph is a fitting close to a discourse so much of which relates to Phariseeism. (TFG 518) #Lu 17:11| XCV. JOURNEY TO JERUSALEM. TEN LEPERS. CONCERNING THE KINGDOM. (Borders of Samaria and Galilee.) #Lu 17:11-37| And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peraea, where we soon find him moving on toward Jericho in the midst of the caravan of pilgrims on the way to the passover. (TFG 529) #Lu 17:12| There met him ten men that were lepers, who stood afar off. One may still meet such groups of lepers outside the villages. They do not stand directly in the road so as to make an actual meeting, but are off to one side and near enough to beg. The law required lepers to keep away from the rest of the people (#Le 13:45,46|). The rabbis are said to have prescribed a fixed distance at which lepers must keep, but authority varies as to this distance, some giving it as a rod and others as high as a hundred paces. (TFG 529-530) #Lu 17:13| And they lifted up their voices. Such as they had, for the leper's bronchial tubes are dry, and the voice is harsh and squeaky. Saying, Jesus, Master, have mercy on us. Considering their condition, their prayer was definite enough. (TFG 530) #Lu 17:14| And when he saw them. The disciples about him probably at first obstructed the Lord's view. Go and show yourselves unto the priests. See TFG "#Mt 8:4|". And it came to pass, as they went, they were cleansed. They received the blessing when they showed their faith by their obedience. (TFG 530) #Lu 17:15| And one of them, when he saw that he was healed, turned back. Like Naaman (#2Ki 5:15|). With a loud voice glorifying God. A voice made strong by health and gratitude. (TFG 530) #Lu 17:16| He was a Samaritan. On his way to the priests at Mt. Gerizim the Samaritan turned back to express his thanks. Apparently nine of the lepers were Jews. A Samaritan was among them because they were along the border of his country, and because the fellowship of affliction and disease obliterated the distinctions of race, as it does to this day. In the leper-houses at Jerusalem Mohammedans and Jews now live together despite the rancor existing between the healthy representatives of these two religions. (TFG 530) #Lu 17:17| Were there not the ten cleansed? but where are the nine? The Lord publicly noted the indifference and ingratitude of the nine and the thanksgiving of the tenth. As we look around today and see how many are ungrateful for the blessings which they receive, the words ring like an echo in our ears. (TFG 530) #Lu 17:18| Were there none found that returned to give glory to God, Save this stranger? It sometimes happens that we receive most where we expect least. Though the Samaritan's religion was partly Jewish, yet by blood he was a foreigner, as the word "stranger" means. (TFG 530) #Lu 17:19| Arise, and go thy way: thy faith hath made thee whole. Thus Jesus emphasized the fact that the blessing came through faith, encouraging the man to seek higher blessings by the same means. (TFG 530-531) #Lu 17:20| And being asked by the Pharisees, when the kingdom of God cometh, he answered them and said, The kingdom of God cometh not with observation. The question of the Pharisees was doubtless a covert criticism. More than three years before this Jesus had begun to say that the kingdom of heaven was at hand (#Mt 4:17|); and they thought that after all this preparation it was high time that the kingdom should commence. The Pharisees were looking for some manifestation of the sovereignty of God in the realm of the civil and the external, which would raise the Jewish nation to conspicuous supremacy, but they are told that the work of the kingdom is internal and spiritual (#Joh 3:8 18:36 Ro 10:8 Col 1:27|), and that its effects are not such as can be located in space. They were seeking honors and joys, and would find contempt and sorrow (#Am 5:18-20|). (TFG 531) #Lu 17:21| The kingdom of God is within you. #Ro 14:17|. Some have thought it strange than Jesus should say "within you" when addressing the Pharisees, but the word "you" is used generally and indefinitely. (TFG 531) #Lu 17:22| And he said unto his disciples. Giving them instructions suggested by the question of the Pharisees. The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. If the Pharisees looked eagerly for a sensuous external Messianic kingdom, so also would the disciples be tempted in the days to come to cherish a somewhat similar yearning. Knowing that Jesus was to come again to rule in power and in great glory, they would, under the stress of persecution, hunger to see one of the days of his rule. This longing for the coming of the Christ is frequently expressed (#Php 4:5 Tit 2:13 Jas 5:7-9 Re 22:20|). (TFG 531) #Lu 17:23| And they shall say to you, Lo, there! Lo, here! go not away, nor follow after them. In their restless eagerness the unwary disciples would be tempted to follow the false Messiahs who excited widespread admiration and attention. (TFG 531-532) #Lu 17:24| For as the lightning, when it lighteneth out of the one part under the heaven, shineth unto the other part under heaven. Against all this Jesus warns them, telling them that when the kingdom of heaven does at last assume a visible shape in the manifestation of its King, that manifestation will be so glorious, universal and pronounced as to be absolutely unmistakable. So shall the Son of man be in his day. See #Ac 26:13 2Th 2:8|. (TFG 531, 532) #Lu 17:25| But first must he suffer many things and be rejected of this generation. Thus when he speaks of his glory Jesus is careful to mention the humiliation and suffering which precedes it, that the faith of his disciples may not be weakened by false expectations and misunderstandings. The day of glory was not for that generation, since it would reject him. (TFG 532) #Lu 17:26-30| As it came to pass in the days of Noah. #Ge 7:11-23|. Our Lord here gives us two historical incidents of the false security of the ungodly, and in doing so he endorses them as real history. (TFG 532) #Lu 17:27| They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. The antediluvians and the citizens of Sodom discharged the business of the day and laid their plans for tomorrow and had no thought of evil or anticipation of trouble down to the very moment that the bowls of wrath were poured upon them. Despite all warnings, they were taken by surprise when completely off their guard. (TFG 532) #Lu 17:28| Likewise even as it came to pass in the days of Lot. #Ge 19:15-28 Eze 16:46-56 Jude 1:7|. (TFG 532) #Lu 17:29| But in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all. See TFG "#Lu 17:27|". #Lu 17:30| After the same manner shall it be in the day that the Son of man is revealed. The coming of Christ shall be a like surprise to the people of the last day (#Mt 24:44 Lu 12:39 1Th 5:2 2Pe 3:10 Re 3:3 16:15|), and it shall be a day of like punishment (#2Th 1:6-10|). (TFG 532) #Lu 17:31| In that day, he that shall be on the housetop. The flat roofs of Oriental houses are used much the same as we use porches. And his goods in the house, let him not go down to take them away. It seems strange that the terrors of the last day should be accompanied by any thought or concern for property, but such is the plain intimation of the text. (TFG 532-533) #Lu 17:32| Remember Lot's wife. #Ge 19:26 Lu 9:62|. If our hope has been centered upon earthly things, we will be found seeking them even in that hour, just as the face of Lot's wife was turned toward Sodom despite the glare of the penal fires. Our earthly characters become fixed, and great catastrophes do not change them (#Re 22:10-12|). (TFG 533) #Lu 17:33| Whosoever shall seek to gain his life shall lose it: but whosoever shall lose his life shall preserve it. See TFG "#Mr 8:35|". If in that hour we be found seeking to save our carnal treasures, it will be a sign that we have lost the spiritual from our lives and have no heavenly treasures. (TFG 533) #Lu 17:34-36| In that night there shall be two men on one bed; the one shall be taken, and the other shall be left. Day and night exist simultaneously upon the earth, and the Lord's coming will be at noon to some and at midnight to others. His saints will be found mingled with the rest of the people and engaged in duties befitting the hour. But the Lord will receive them to himself as his own (#Joh 14:3 1Th 4:17|), and they will be ready to be detached from their worldly ties that they may go to meet and welcome the bridegroom at his coming (#Mt 25:6,7|). (TFG 533) #Lu 17:35| There shall be two women grinding together. Making meal or flour with the little stone hand-mills, as they still do in the East. The one shall be taken, and the other shall be left. See TFG "#Lu 17:34|". (TFG 533) #Lu 17:37| And they answering say unto him, Where, Lord? And he said unto them, Where the body is, thither will the eagles also be gathered together. The disciples desired to know where this manifestation and division would take place, looking upon it as a local prediction. Jesus gave a proverbial answer, the meaning of which is that sin courts and draws to itself punishment and destruction just as a carcass draws winged scavengers. Applying his words, we may say that as the corruption of the antediluvians drew upon them, the devastation of the flood, and as the crimes of the Sodomites called down upon them, the fires from heaven, and as the unbelief of the Jews of Christ's day caused the destruction of Jerusalem and the death of the nation, so the wickedness of the men of the last times will result in the ending of the world. The word translated "eagles" is generic, and included the vultures also (Pliny, Natural History, 9.3). It is likely that the Revision Committee retained the word "eagles" instead of "vultures" because of the mistaken notion of Lightfoot and others that our Lord here makes a covert allusion to the eagles which were borne upon the Roman standards. A passage similar to the latter part of this section is found at #Mt 24:17-41|. (TFG 533-534) #Lu 18:1| XCVI. PARABLE OF THE IMPORTUNATE WIDOW. #Lu 18:1-8| And he spake a parable unto them to the end that they ought always to pray, and not to faint. The parable resembles that of the friend who came at midnight (#Lu 11:5-10|), but there the petitioner asked a gift, and here the request is for justice and deliverance. This parable teaches that the saints must be patient in prayer until the Lord's return. (TFG 535) #Lu 18:2| There was in a city a judge, who feared not God, and regarded not man. An utterly abandoned character. (TFG 534) #Lu 18:3| There was a widow. In Scripture language widowhood is symbolic of defenselessness (#Ex 22:22-24 De 10:18 27:19 Mal 3:5 Mr 12:40|), and the early church concerned itself much about the welfare of widows (#Ac 6:1 9:41 Jas 1:27 1Ti 5:3|). Avenge me of. Rather, Do justice to me as to "mine adversary." (TFG 534) #Lu 18:4,5| Though I fear not God, nor regard man, etc. The point of this soliloquy is this: Though the high motives such as accountability to God for my office and my good name and respect among men do not lead me to do this woman justice, yet will I do it simply to be rid of her importunity. (TFG 534-535) #Lu 18:6| And the Lord said, Hear what the unrighteous judge saith. This expression indicates that the Lord paused for a moment, that the parable might be fully grasped before he made the application. (TFG 535) #Lu 18:7| And shall not God avenge his elect, that cry to him day and night, and yet he is longsuffering over them? The application is an argument a fortiori, and presents a triple antithesis: 1. In the petitioned--a just God and an unrighteous judge. 2. In the petitioners --a despised widow and the beloved elect. 3. In the petition--the frequent visits of the one, and the continual cries of the many. (TFG 535) #Lu 18:8| I say unto you, that he will avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth? Though a beloved people cry continually unto a just God, yet will he in mercy be longsuffering to their enemies, and because of the longsuffering he will seem to delay his answer, but the delay will not be extended a moment longer than necessary. When the season of repentance is past, and the measure of iniquity is full (#Ge 15:16|), then the Lord's answer will be speedy, immediate. But despite this admonition to pray without discouragement, and this promise to answer with all speed, God's patience with the wicked, and his consequent delays in answering the prayers of the just, will prove such a trial to his people as to leave it questionable whether any of them will have faith enough to pray until the coming of the Lord. We find an echo of this passage at #2Pe 3:1-13|. Compare also #Mt 24:12,13|. (TFG 535) #Lu 18:9| XCVII. PARABLE OF THE PHARISEE AND PUBLICAN. #Lu 18:9-14| And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought. It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see #Lu 18:14|) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that the righteousness in which these parties trusted was devoid of that true charity or heart-love toward God and man without which our characters are worthless in the sight of God (#Pr 30:12,13 Isa 65:5 1Co 13:1-3|). (TFG 536) #Lu 18:10| Two men went up into the temple to pray. The temple was the appointed place for Jewish prayer. To it the Jew went if near at hand, and towards it he prayed it afar off. The stated hours of prayer were 9 A.M. and 3 P.M., but men went there to pray whenever they felt like it. The one a Pharisee, and the other a publican. The two represent the extremes of Jewish social and religious life. See TFG "#Mt 3:7|" and see TFG "Lu 3:12". (TFG 536) #Lu 18:11| The Pharisee stood and prayed thus with himself. This may mean that he stood alone, withdrawing from the contamination of others, but it seems rather to mean that he prayed having himself, rather than God, uppermost in his thoughts. God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican. His prayer is more a boast as to himself than an expression of worship toward God (#Re 3:17,18|), and he makes the sinful record of the publican a dark background on which to display the bright contrast of his own character--a character for which he was thankful, and apparently with reason. (TFG 536) #Lu 18:12| I fast twice in the week. The law appointed one fast in the year, namely: on the Day of Atonement (#Le 16:29,30|), but the Pharisees fasted on Mondays and Thursdays of each week. I give tithes of all that I get. I give the tenth part of my income. The law required that tithes be given from the corn, wine, oil, and cattle (#De 14:22,23|), but the Pharisees took account of the humblest herbs of the garden, and gave a tenth of their mint, anise, and cummin (#Mt 23:23|). Thus he confessed his virtues rather than his sins. (TFG 536-537) #Lu 18:13| But the publican, standing afar off. Remote from the Holy Place. Would not lift up so much as his eyes unto heaven. #Ps 123:1,2 40:12 Ezr 9:6|. But smote his breast. As if to remind himself of the stroke of God which he so richly deserved (#Na 2:7 Lu 23:48|). Saying, God be thou merciful to me a sinner. He makes full confession of his sin without excuse or justification, and without offset of righteousness. Moreover, he petitions for no temporal blessings, but simply asks for mercy (#1Ti 1:15|). (TFG 537) #Lu 18:14| This man went down to his house justified rather than the other. We are taught here, as in the parable of the prodigal son (#Lu 15:11-32|), that the penitent unrighteous are more acceptable to God than the righteous who make no confession of their sins. For every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted. See TFG "#Lu 14:11|". The Pharisee was an example of the first, and the publican of the second. (TFG 537) #Lu 18:15| XCIX. BLESSING CHILDREN. CONCERNING CHILDLIKENESS. (In Peraea.) #Mt 19:13-15 Mr 10:13-16 Lu 18:15-17| And they were bringing unto him also their babes, etc. See TFG "#Mr 10:13|". #Lu 18:16| Suffer the little children to come unto me, and forbid them not: for to such belongeth the kingdom of God. See TFG "#Mr 10:14|". #Lu 18:17| Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein. See TFG "#Mr 9:37|". #Lu 18:18| C. THE RICH RULER. PERIL OF RICHES. REWARD OF SACRIFICE. PARABLE OF THE LABORERS IN THE VINEYARD. (In Peraea.) #Mt 19:16-20:16 Mr 10:17-31 Lu 18:18-30| And a certain ruler asked him, saying, Good Teacher, what shall I do to inherit eternal life? See TFG "#Mr 10:17|". #Lu 18:19| Why callest thou me good? none is good, save one, even God. See TFG "#Mr 10:18|". #Lu 18:20| Thou knowest the commandments, etc. See TFG "#Mr 10:19|". #Lu 18:21| All these things have I observed from my youth up. See TFG "#Mr 10:20|". #Lu 18:22| One thing thou lackest yet. A direct answer to the direct question, "What lack," etc. (#Mt 19:20|). Sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. See TFG "#Mr 10:21|". #Lu 18:23| But when he heard these things, he became exceeding sorrowful; for he was very rich. See TFG "#Mr 10:22|". #Lu 18:24| And Jesus seeing him. See TFG "#Mr 10:22|". Said, How hardly shall they that have riches enter into the kingdom of God! See TFG "#Mr 10:23|". #Lu 18:25| For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the kingdom of God. See TFG "#Mr 10:25|". #Lu 18:26| And they that heard it said, Then who can be saved? See TFG "#Mr 10:26|". #Lu 18:27| The things which are impossible with men are possible with God. See TFG "#Mr 10:27|". #Lu 18:28| Lo, we have left our own, and followed thee. See TFG "#Mr 10:28|". #Lu 18:29,30| There is no man that hath left house, or wife, or brethren, etc. See TFG "#Mr 10:29|". #Lu 18:30| Who shall not receive manifold more in this time, and in the world to come eternal life. See TFG "#Mr 10:29|". #Lu 18:31| CI. FORETELLING HIS PASSION. REBUKING AMBITION. (Peraea, or Judaea, near the Jordan.) #Mt 20:17-28 Mr 10:32-45 Lu 18:31-34| And he took unto him the twelve, etc. See TFG "#Mr 10:32|". #Lu 18:32,33| For he shall be delivered up unto the Gentiles, etc. See TFG "#Mr 10:33|". #Lu 18:34| And they understood none of these things, etc. So fixed and ineradicable was their false conception of the Messianic reign that they could not believe that what Jesus said could be literally true (#Mt 16:22|). Only later did the full significance of his saying dawn upon them (#Joh 12:16-14:26|). (TFG 555) #Lu 18:35| CII. BARTIMAEUS AND HIS COMPANION HEALED. (At Jericho.) #Mt 20:29-34 Mr 10:46-52 Lu 18:35-43| As he drew nigh unto Jericho. Jesus came from the Jordan, and was entering Jericho by its eastern gate. (TFG 558) #Lu 18:36| And hearing a multitude going by, he inquired what this meant. As the crowd following Jesus passed by, Bartimaeus asked its meaning and learned of the presence of Jesus. Jesus on this last journey went in advance of the crowd, and hence he had already entered Jericho before the sounds of the following multitude roused the beggar to question its meaning. (TFG 558-559) #Lu 18:37| And they told him that Jesus of Nazareth passeth by. Knowing that Jesus was on the way to Jerusalem, he resolved to avail himself of the opportunity to be healed by him before he left the neighborhood. Not knowing how long Jesus would remain in Jericho, and not being sure of his ability to find him if he entered the city, he appears to have passed around the wall till he came to the southern gate, by which Jesus would depart on his way to Jerusalem. Here he stationed himself and waited patiently for the coming of Jesus. The persistency with which he cried when Jesus again appeared goes far to corroborate this determined preparation and fixed expectation of the beggar. While he waited at the southern gate the events narrated in Section CIII. occurred. See TFG "#Lu 19:1|". But to avoid confusion we omit them for the present, that we may finish the story of Bartimaeus. (TFG 559) #Lu 18:38| Jesus, thou son of David, have mercy on me. See TFG "#Mr 10:47|". #Lu 18:39| And they that went before rebuked him, etc. See TFG "#Mr 10:48|". #Lu 18:40| And Jesus stood, and commanded him to be brought unto him. See TFG "#Mr 10:49|". #Lu 18:41| What wilt thou that I shall do unto thee? See TFG "#Mr 10:51|". #Lu 18:42| Thy faith hath made thee whole. See TFG "#Mr 10:52|". #Lu 18:43| And immediately he received his sight, and followed him. See TFG "#Mr 10:52|". #Lu 19:1| CIII. ZACCHAEUS. PARABLE OF THE POUNDS. JOURNEY TO JERUSALEM. (Jericho.) #Lu 19:1-28| And he entered and was passing through Jericho. This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem. (TFG 562) #Lu 19:2| And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. On publicans, see TFG "Lu 3:12". It is probable that Zacchaeus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all Judaea. As the Jordan separated between the provinces of Judaea and Peraea, and as Jericho was the border city between these two provinces, the custom duties of the place were apt to be considerable. The famous balm of Gilead was cultivated in Peraea, and probably added considerably to the trade which passed through Jericho. Herod the Great had raised Jericho to opulence, and to be rich in such a city was no small matter. Zacchaeus had not consented to become a social outcast without reaping his reward. (TFG 562) #Lu 19:3| And he sought to see Jesus who he was. Jericho had been filled with reports about Jesus, and great excitement existed among the people. Zacchaeus shared this excitement. (TFG 562) #Lu 19:4| And climbed up into a sycomore tree to see him. This tree differs from the sycamine, and grows only in those parts of Palestine where the climate is warmest. It is the wild fig, and because of its low trunk and spreading branches it is very easy to climb. The sycamore which grows along our streams is the "buttonwood," and is in no way related to the fig family. (TFG 562) #Lu 19:5| Zacchaeus, make haste, and come down; for to-day I must abide at thy house. This is the only instance where Jesus invited himself to be any man's guest. He knew the feeling of Zacchaeus toward him as well as he knew his name, and hence had no doubt as to his welcome. Jesus says, "I must." Love constrained him to pause in Jericho that he might save the house of Zacchaeus. (TFG 563) #Lu 19:6| And he made haste, and came down, and received him joyfully. Glad that he had obtained not only the wished-for sight of Jesus, but a favor which he had not dared to hope for. To be thus honored of the Messiah was balm indeed to the outcast's heart. (TFG 563) #Lu 19:7| And when they saw it, they all murmured, saying, He is gone in to lodge with a man that is a sinner. See TFG "#Lu 15:1|". The "all" in this case did not include Jesus' disciples. Jesus was a constant disappointment to those who were seeking to make him an earthly king and who therefore desired him to manifest a kingly pride. (TFG 563) #Lu 19:8| And Zacchaeus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold. Zacchaeus stood to give emphasis and publicity to his words. He does not mean that he is in the habit of giving half his goods to the poor, but that he does so now, immediately, on the spot, without delay. He does not merely promise to do so hereafter, or to make such a provision in his will. The laws of restoration in cases of theft or fraud will be found at #Ex 22:1-4 Nu 5:7|. The proposition of Zacchaeus to restore fourfold suggests that the bulk of his wealth had not been gained in dishonest ways, for if so he would not have been able to make such a restitution. (TFG 563) #Lu 19:9,10| To-day is salvation come to this house, forasmuch as he also is a son of Abraham. The visit of Jesus had converted Zacchaeus and brought salvation to his house. Though as yet Jesus was sent only to the lost sheep of the house of Israel (#Mt 15:24|), and was not proclaiming salvation to the Gentiles, yet he could consistently receive Zacchaeus, for, though an outcast publican, he had not so forfeited his sonship in Abraham as to bar him from this right. He was one of the "lost sheep," the very class to which Jesus was sent. (TFG 563-564) #Lu 19:10| For the Son of man is come to seek and to save that which was lost. See "Mt 10:6". #Lu 19:11| And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they supposed that the kingdom of God was immediately to appear. The opening words show that the parable which follows was spoken in the house of Zacchaeus. So far as the record shows, this was the first time in his ministry that Jesus ever approached Jerusalem with a crowd. By thus approaching Jerusalem with a multitude it seemed to the people that Jesus was consenting to be crowned. And they were filled with those dreams and expectations which a few days later resulted in the triumphal entry. All things pointed to a crisis, and the people were eagerly looking for honors and rewards under the new ruler. Jesus corrected these false views by a parable which showed that there must be patient waiting and faithful work before there could be any season of reward. (TFG 564) #Lu 19:12| A certain nobleman went into a far country, to receive for himself a kingdom, and to return. Those present were looking for the crowning of Jesus at Jerusalem, but he was to ascend into that far country called heaven and was there to receive the kingdom of the earth (#Ac 2:32,33 Mt 28:18|), and his return in earthly majesty is yet to take place (#1Co 11:26|). For comparison with the parable of the talents in Matthew, see TFG "Mt 25:14". (TFG 564) #Lu 19:13| And he called ten servants of his, and gave them ten pounds, and said unto them, Trade ye herewith till I come. To each of the servants he gave a crown, which was equal to about seventeen dollars of our money. It was a paltry sum for a nobleman and suggests a state of poverty and humiliation such as would give small incentive to any to remain faithful to his service. (TFG 564) #Lu 19:14| But his citizens hated him, and sent an ambassage after him, saying, We will not that this man reign over us. In addition to the servants, this nobleman had citizens, or subjects who owed him respect and reverence pending the confirmation of his kingdom, and homage and obedience after that confirmation. But their hatred of him led them to oppose his confirmation, saying, "We will not," etc. These citizens represented the Jews, and Theophylact well observes how near the Jews came to repeating these very words of rejection when they said to Pilate, "We have no king but Caesar . . . Write not, The King of the Jews" (#Joh 19:15,21|). (TFG 564-565) #Lu 19:15| And it came to pass, when he was come back again, etc. Thus Jesus shall call us to account for our stewardship (#2Co 5:10|), and some, despite the long absence of their Lord, and the rebellion of the citizens, will be found to have been faithful. (TFG 565) #Lu 19:16| And the first came before him, saying, Lord, thy pound hath made ten pounds more. As to this servant's answer Grotius says (comparing it with #1Co 15:10|:), "He modestly attributes this to his lord's money, and not to his own work." (TFG 565) #Lu 19:17| Well done, thou good servant: because thou wast found faithful in a very little, have thou authority over ten cities. Thus by small faithfulness we are proved worthy of great trust (#2Co 4:17|). We should note that while the bounty is royal, yet it is proportionate. It suggests the difference in estate between the nobleman who departed and the king who returned. (TFG 565) #Lu 19:19| Be thou also over five cities. The faithful servants are promoted to be rulers (#2Ti 2:1,2|). The nobleman, having been of low estate himself, could sympathize with his servants and delight in promoting them (#Php 2:7|). (TFG 565) #Lu 19:20| Lord, behold, here is thy pound, which I have kept laid up in a napkin. Having no banks in which to store money, such as we have, the men of Palestine usually concealed it. At the present time the people of that land are accustomed to bury their money in the ground within their houses. (TFG 565) #Lu 19:21| Thou art an austere man: thou takest up that which thou layedst not down, and reapest that which thou didst not sow. He impudently criticizes his lord, saying that he was one hard to please and one who expected others to do all the work and let him reap all the gain. The injustice of his criticism had just been exposed beforehand by the king's treatment of the two preceding servants. This servant represents those who make the labors and difficulties of the Christian life an excuse for doing nothing. (TFG 566) #Lu 19:22| Out of thine own mouth will I judge thee, thou wicked servant. The king patiently grants for argument's sake all that is urged, but shows that even so, the conduct of this servant could not be justified. Thus no argument can justify the sinner who contends against God. (TFG 566) #Lu 19:23| Then wherefore gavest thou not my money into the bank, and I at my coming should have required it with interest? The word here translated "bank" means the table of the money-changer and is so translated at #Mt 21:12 Mr 11:15|, and #Joh 2:15|. It would appear from this passage that the money-changers were willing to borrow and pay some rate of interest. The bank, therefore, was not a thing incorporated and watched by the government, but merely an individual with whom money might be secure or not, according to his personal honesty. Our present banking system has been the slow growth of many centuries. The lesson taught is that we should work with others if we have not self-confidence enough to work alone. (TFG 566) #Lu 19:26| I say unto you, that unto every one which hath shall be given; but from him that hath not, even that which he hath shall be taken away from him. See TFG "#Mr 4:25|". The meaning here is that every one who makes use of what he has shall increase his powers, a rule which applies to all the affairs of life. (TFG 566) #Lu 19:27| But these mine enemies, that would not that I should reign over them bring hither, and slay them before me. See #Lu 19:14|. A reference in the first instance to the Jews who were citizens of Christ's kingdom and who were justly destroyed for rejecting him when he ascended his throne. A reference in the second instance to all the inhabitants of the globe who are all in his kingdom and who shall be destroyed at his coming if they have rejected him. It is a fearful thing to contemplate the destruction of sinners, but it is more fearful to think of sin, rebellion and uncleanness being tolerated forever. (TFG 567) #Lu 19:28| He went on before, going up to Jerusalem. The crowd had paused, waiting for Jesus, and he now leads on toward Jerusalem. (TFG 567) #Lu 19:29| CV. JESUS' TRIUMPHAL ENTRY INTO JERUSALEM. (From Bethany to Jerusalem and back, Sunday, April 2, A.D. 30.) #Mt 21:1-12,14-17 Mr 11:1-11 Lu 19:29-44 Joh 12:12-19| Bethphage. See TFG "#Mr 11:1|". #Lu 19:30| Go your way into the village over against you, etc. See TFG "#Mr 11:2|". #Lu 19:31| And if any one ask you, Why do ye loose him? thus shall ye say, The Lord hath need of him. See TFG "#Mr 11:3|". #Lu 19:32| And they that were sent went away, and found even as he had said unto them. See TFG "#Mr 11:4|". #Lu 19:35| And they threw their garments upon the colt. See TFG "#Mr 11:7|". #Lu 19:36| And as he went, they spread their garments in the way. See TFG "#Mr 11:8|". #Lu 19:37| The whole multitude of the disciples. See TFG "#Mt 21:8|". Began to rejoice and praise God with a loud voice for all the mighty works which they had seen. John has shown us (#Joh 12:17,18|) that the raising of Lazarus was most prominent in their thoughts. (TFG 577) #Lu 19:38| Blessed is the King that cometh in the name of the Lord. See TFG "#Mr 11:9|". Peace in heaven, and glory in the highest. For comparison, see TFG "Mr 11:10". #Lu 19:39| And some of the Pharisees from the multitude. Not a committee sent from Jerusalem for that purpose. Said unto him, Teacher, rebuke thy disciples. It is possible that these may have been moved with an honest fear that the enthusiasm of the people would call down the vengeance of the Romans (#Joh 11:48|), but it is more likely that they were prompted solely by envy. (TFG 578) #Lu 19:40| I tell you that, if these shall hold their peace, the stones will cry out. The expression is probably proverbial (#Hab 2:11|). The meaning is that the occasion of the great King's visit to his city (#Mt 5:35|) was so momentous that, if man withheld his praise, inanimate nature would lend its acclamations. (TFG 578) #Lu 19:41| And when he drew nigh, he saw the city and wept over it. The summit of Olivet is two hundred feet higher than the nearest part of the city of Jerusalem and a hundred feet higher than its farthest part, so that the Lord looked upon the whole of it as one looks upon an open book. As he looked upon it he realized the difference between what his coming might mean to it and what it did mean to it; between the love and gratitude which his coming should have incited and the hatred and violence which it did incite; between the forgiveness, blessing and peace which he desired to bring it and the judgment, wrath and destruction which were coming upon it. The vision of it all excited strong emotion, and the verb used does not indicate silent tears, but audible sobbing and lamentation. (TFG 578) #Lu 19:42| If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes. The day then passing was among the last before the crucifixion, which would present to the Jews a strong motive for repentance. Had Jerusalem hearkened unto Jesus then, he would have saved her from that self-exaltation which proved her ruin. But bigotry and prejudice blinded her eyes. (TFG 578) #Lu 19:43| Thine enemies shall cast up a bank about thee, and compass thee round, and keep thee in on every side. From where Jesus then stood he could see the houses which were to be thrown down, he could locate the embankments which would be built, and he could trace almost every foot of the line of the wall by which Titus in his anger girdled the city when his embankments were burned (Josephus, The Wars of the Jews, 5.6.2; 11.4-6; 12.1,2). (TFG 579) #Lu 19:44| And thy children within thee. The city is figuratively spoken of as a mother, and her citizens as her children. See #Lu 13:34|. And they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. The term "visitation" usually refers to a season of judgment, but here, as elsewhere also (#Ex 4:31|), it means a season of grace. To not leave one stone upon another is a proverbial expression descriptive of a complete demotion, but in the overthrow of Jerusalem it was well-nigh literally fulfilled. Thus, while the people rejoiced in the present triumph, the prophetic eye and ear of our Lord beheld the judgments which were coming upon the city, heard the bitter cry of the starved defenders during the siege, the screams of the crucified left to perish upon their crosses after its capture, all ending in the final silence of desolation when not one stone was left upon another. (TFG 579) #Lu 19:45| CVI. BARREN FIG-TREE. TEMPLE CLEANSED. (Road from Bethany and Jerusalem. Monday, April 4, A.D. 30.) #Mt 21:18,19,12,13 Mr 11:12-18 Lu 19:45-48| And he entered into the temple, and began to cast out them that sold. See TFG "#Mr 11:15|". #Lu 19:46| And my house shall be a house of prayer: but ye have made it a den of robbers. See TFG "#Mr 11:17|". #Lu 19:47,48| But the chief priests and the scribes . . . sought to destroy him. See TFG "#Mr 11:18|". #Lu 20:1| CVIII. IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY, JESUS GIVES THE THIRD GREAT GROUP OF PARABLES. (In the Court of the Temple. Tuesday, April 4, A.D. 30.) A. INTRODUCTION. #Mt 21:23-27 Mr 11:27-33 Lu 20:1-8| As he was teaching the people in the temple. See TFG "#Mr 11:27|". And preaching the gospel. Namely: "the time is fulfilled, and the kingdom of God is at hand: repent ye" (#Mr 1:15|). The chief priests and the scribes with the elders. See TFG "#Mr 11:27|". (TFG 386) #Lu 20:2| Tell us: By what authority doest thou these things? or who is he that gave thee this authority? See TFG "#Mr 11:28|". #Lu 20:4| The baptism of John, was it from heaven, or from men? See TFG "#Mr 11:30|". #Lu 20:5| If we shall say, From heaven; he will say, Why did ye not believe him? See TFG "#Mr 11:31|". #Lu 20:6| But if we shall say, From men; all the people will stone us: for they are persuaded that John was a prophet. See TFG "#Mr 11:32|". #Lu 20:7| And they answered, that they knew not whence it was. See TFG "#Mr 11:33|". #Lu 20:8| Neither tell I you by what authority I do these things. See TFG "#Mr 11:33|". #Lu 20:9| CVIII. IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY, JESUS GIVES THE THIRD GREAT GROUP OF PARABLES. (In the Court of the Temple. Tuesday, April 4, A.D. 30.) C. PARABLE OF THE WICKED HUSBANDMEN. #Mt 21:33-46 Mr 12:1-12 Lu 20:9-19| And he began to speak unto the people. Not the rulers. This parable. See TFG "#Mr 12:1|". #Lu 20:10-13| And at the season he sent unto the husbandmen a servant, that they should give him of the fruit of the vineyard. See TFG "#Mr 12:2|". But the husbandmen beat him, and sent him away empty. See TFG "#Mr 12:3|". #Lu 20:13| What shall I do? See #Isa 5:4|. I will send my beloved son; it may be they will reverence him. See TFG "#Mr 12:6|". (TFG 592) #Lu 20:14| This is the heir; let us kill him, that the inheritance may be ours. See TFG "#Mr 11:7|". #Lu 20:15| And they cast him forth out of the vineyard, and killed him. See TFG "#Mr 12:8|". #Lu 20:16| Jesus said, He will come and destroy these husbandmen, and will give the vineyard unto others. And when they heard it, they said, God forbid. Part of the multitude, hearing only the story, pronounced unhesitatingly the judgment which ought to be inflicted upon such evil-doers, and Jesus confirmed their judgment (#Lu 20:17,18|). But others, perceiving the meaning underlying the parable, shrank from accepting what would otherwise have been to them a very proper ending, and said, Mee genoito, which means literally, "Be it not so," and which might properly be paraphrased by our emphatic "Never!" but which the Revisers in translating have, with small warrant, seen fit to paraphrase by using the semi-profane expression, "God forbid." There are fourteen such mistranslations in the epistles of Paul according to the King James Version (#Ro 3:4,6,31 6:2,15 7:7,13 9:14 11:1 1Co 6:15 Ga 2:17 3:21 6:14|), and only one of them (#Ga 6:14|), is corrected in the Revised Version. In defense of these translations it is asserted that the phrase is an idiomatic invocation of the Deity, but the case can not be made out, since the Deity is not addressed. (TFG 593) #Lu 20:17| But he looked upon them. Thus emphasizing the fact that they had repudiated a most just decree. His look, doubtless, resembled that of a parent surprised at the outspoken rebellion of his children. The stone which the builders rejected, The same was made the head of the corner? See TFG "#Mr 12:10|". (TFG 593) #Lu 20:18| Every one that falleth on that stone shall be broken to pieces; but on whomsoever it shall fall, it will scatter him as dust. See TFG "#Mt 21:44|". #Lu 20:19| And the scribes and the chief priests sought to lay hands on him in that very hour, etc. See TFG "#Mr 12:12|". #Lu 20:20| CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A.D. 30.) A. PHARISEES AND HERODIANS ASK ABOUT TRIBUTE. #Mt 22:15-22 Mr 12:13-17 Lu 20:20-26| And they watched him, and sent forth spies. See TFG "#Mr 12:13|". Who feigned themselves to be righteous. Sincere seekers after truth. That they might take hold of his speech, so as to deliver him up to the rule and to the authority of the governor. Pontius Pilate was the governor. We are not surprised at the destruction of Jerusalem when we see the religious teachers of the nation employing their young disciples in such a work as this. To play detective and entrap a rogue in his speech and thus become a man-hunter is debasing enough; but to seek thus to entrap a righteous man is simply diabolical. (TFG 598) #Lu 20:21| Teacher, we know that thou sayest and teachest rightly, and acceptest not the person of any, but of a truth teachest the way of God. See TFG "#Mr 12:14|". #Lu 20:22| Is it lawful for us to give tribute unto Caesar, or not? See TFG "#Mr 12:14|". #Lu 20:23| But he perceived their craftiness. See TFG "#Mr 12:15|". #Lu 20:24| Show me a denarius. See TFG "#Mr 12:15|". Whose image and superscription hath it? And they said, Caesar's. See TFG "#Mr 12:16|". #Lu 20:25| Then render unto Caesar the things that are Caesar's, and unto God the things that are God's. See TFG "#Mr 12:17|". #Lu 20:26| And they marvelled at his answer. See TFG "#Mr 12:17|". #Lu 20:27| CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A.D. 30.) B. SADDUCEES ASK ABOUT THE RESURRECTION. #Mt 22:23-33 Mr 12:18-27 Lu 20:27-39| Sadducees. See TFG "#Mr 12:18|". #Lu 20:28| If a man's brother die, having a wife, and he be childless, his brother should take the wife, and raise up seed unto his brother. See TFG "#Mr 12:19|". #Lu 20:33| In the resurrection therefore whose wife of them shall she be? for the seven had her to wife. See TFG "#Mr 12:23|". #Lu 20:35| But they that are accounted worthy to attain to that world, and the resurrection from the dead, neither marry, nor are given in marriage. See TFG "#Mr 12:25|". #Lu 20:37| But that the dead are raised, even Moses showed, etc. See TFG "#Mr 12:26|". #Lu 20:38| Now he is not the God of the dead, but of the living. See TFG "#Mr 12:27|". #Lu 20:39| Teacher, thou hast well said. Some of the scribes of less bitter spirit could not refrain from expressing their admiration at the ease with which Jesus answered an argument which their own wisdom could not refute. See also #Mr 12:32|. (TFG 602) #Lu 20:40| CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A.D. 30.) C. A LAWYER ASKS ABOUT THE GREAT COMMANDMENT. #Mt 22:34-40 Mr 12:28-34 Lu 20:40| For they durst not any more ask him any question. See TFG "#Mr 12:34|". #Lu 20:41| CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A.D. 30.) D. JESUS' QUESTION WHICH NONE COULD ANSWER. #Mt 22:41-46 Mr 12:35-37 Lu 20:41-44| How say they that the Christ is David's son? See TFG "#Mr 12:35|". #Lu 20:42| For David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand. See "Mr 12:36". #Lu 20:45| CX. JESUS' LAST DISCOURSE. DENUNCIATION OF SCRIBES AND PHARISEES. (In the court of the Temple. Tuesday, April 4, A.D. 30.) #Mt 23:1-39 Mr 12:38-40 Lu 20:45-47| And in the hearing of all the people he said unto his disciples. See TFG "#Mt 23:1|". #Lu 20:46| Beware of the scribes. See TFG "#Mt 23:2|". Who desire to walk in long robes. See TFG "#Mr 12:38|". And love salutations in the marketplaces, and chief seats in the synagogues. See TFG "#Lu 11:43|". And chief places at feasts. See TFG "#Lu 14:7|". #Lu 20:47| Who devour widows' houses, and for a pretence make long prayers: these shall receive greater condemnation. See TFG "#Mr 12:40|". #Lu 21:1| CXI. OBSERVING THE OFFERINGS AND WIDOW'S MITES. (In the Temple. Tuesday, April 4, A.D. 30.) #Mr 12:41-44 Lu 21:1-4| And he looked up, and saw the rich men that were casting their gifts into the treasury. See TFG "#Mr 12:41|". #Lu 21:2| And he saw a certain poor widow casting in thither two mites. See TFG "#Mr 12:42|". #Lu 21:3| This poor widow cast in more than they all. See TFG "#Mr 12:43|". #Lu 21:4| But she of her want did cast in all the living that she had. See TFG "#Mr 12:44|". #Lu 21:5| CXIII. DESTRUCTION OF JERUSALEM FORETOLD. #Mt 24:1-28 Mr 13:1-23 Lu 21:5-24| And as some spake of the temple, how it was adorned with goodly stones and offerings. See TFG "#Mr 13:1|". #Lu 21:6| There shall not be left here one stone upon another, that shall not be thrown down. See TFG "#Mr 13:2|". #Lu 21:7| And they asked him. See TFG "#Mr 13:3|". Teacher, when therefore shall these things be? and what shall be the sign when these things are about to come to pass? See TFG "#Mr 13:4|". #Lu 21:8| For many shall come in my name, saying, I am he. See TFG "#Mr 13:6|". #Lu 21:9| And when ye shall hear of wars and tumults . . . the end is not immediately. See TFG "#Mr 13:7|". #Lu 21:11| And there shall be great earthquakes, and in divers places famines and pestilences. See TFG "#Mr 13:8|". #Lu 21:12| They shall lay their hands on you, and shall persecute you, etc. See TFG "#Mr 13:9|". To the synagogues. See TFG "#Mr 1:39|". #Lu 21:15| For I will give you a mouth and wisdom. See TFG "#Mr 13:11|". #Lu 21:16| But ye shall be delivered up even by parents, and brethren, etc. See TFG "#Mr 13:12|". #Lu 21:17| And ye shall be hated of all men for my name's sake. See TFG "#Mr 13:13|". #Lu 21:18| And not a hair of your head shall perish. The previous verses show that this promise is spiritual. The destruction of a saint's body would work no real injury to him. (TFG 624) #Lu 21:19| In your patience ye shall win your souls. The Christian's battle is won by endurance and not by violence, and he that can patiently hold out unto the end can, by the grace of God, save his soul. (TFG 624) #Lu 21:21| And let them that are in the midst of her depart out. Jerusalem. (TFG 625) #Lu 21:22| For. This word introduces the reason for such hot haste. These are days of vengeance, that all things which are written may be fulfilled. #De 28:49-57 Da 9:26,27 12:1,11 Joe 2:2|. (TFG 625) #Lu 21:23| Woe unto them that are with child and to them that give suck in those days! See TFG "#Mr 13:17|". For there shall be great distress upon the land, and wrath unto this people. The city of Jerusalem was divinely sentenced to punishment for her sins. (TFG 625) #Lu 21:24| And they shall fall by the edge of the sword, and shall be led captive into all the nations: and Jerusalem shall be trodden down of the Gentiles. According to Josephus, one million one hundred thousand perished during the siege, and ninety-seven thousand were taken captive (The Wars of the Jews, 6.9.3.) Of these latter, many were tortured and slain, being crucified, as he tell us, till "room was wanted for the crosses, and crosses wanted for the bodies." Until the times of the Gentiles be fulfilled. By comparing this passage with #Ro 11:1-36|, we find that the times of the Gentiles signify that period wherein the church is made up of Gentiles to the almost exclusion of the Jews. The same chapter shows that this period is to be followed by one wherein the Jew and the Gentile unite together in proclaiming the gospel. This prophecy, therefore, declares that until this union of the Jew and the Gentile takes place, the city of Jerusalem shall not only be controlled by the Gentiles, but shall be trodden under foot--that is, oppressed--by them. The history of Jerusalem, to this day, is a striking fulfillment of this prophecy. (TFG 625-626) #Lu 21:25| CXIV. THE SECOND COMING OF CHRIST. #Mt 24:29-51 Mr 13:24-37 Lu 21:25-37| And there shall be signs in sun and moon and stars. We can conceive of nothing which would produce greater mental distress or perplexity than changes in the position or condition of the heavenly bodies. In perplexity for the roaring of the sea and the billows. Such changes will be followed by corresponding commotions on our planet, as, for instance, great tidal waves and vast agitation in the ocean. (TFG 630) #Lu 21:26| For the powers of heavens shall be shaken. See TFG "#Mr 13:25|". #Lu 21:28| But when these things begin to come to pass, look up, and lift up your heads; because your redemption draweth nigh. The preliminary death-throes of this present physical universe, which will strike terror to the souls of those who have limited themselves to material hopes, will be to the Christian a reassuring sign, since he looks for a new heaven and a new earth. (TFG 631) #Lu 21:29-31| Behold the fig tree, and all the trees. See TFG "#Mr 13:28|". #Lu 21:32| This generation shall not pass away, till all things be accomplished. See TFG "#Mr 13:30|". #Lu 21:35| For so shall it come upon all them that dwell on the face of all the earth. The image of a snare is that of a net which suddenly encloses a covey of birds as they feed in seeming safety. The warnings here given are applicable to our appearing before Christ whether he comes to meet us, or we depart from this life to meet him. The result is the same, whether he comes and finds us unprepared or whether we go hence without preparation. (TFG 633) #Lu 21:36| But watch ye at every season, making supplication, that ye may prevail to escape all these things that shall come to pass, and to stand before the Son of man. The revealed presence of God is represented as such an overpowering event that sinners are crushed to the earth by it. Only the godly are able to stand in his presence (#Ps 1:5 Mal 3:2|). (TFG 634) #Lu 21:37| CVII. FINDING THE FIG-TREE WITHERED. (Road from Bethany to Jerusalem, Tuesday, April 4, A.D. 30.) #Mt 21:20-22 Mr 11:19-25 Lu 21:37,38| And every day he was teaching in the temple. He was there Sunday, Monday and Tuesday, but he seems to have spent Wednesday and Thursday in Bethany. And every night he went out, and lodged in the mount that is called Olivet. As Bethany was on the Mount of Olives, this statement leaves us free to suppose that he spent his nights there, but it is not likely that he retired to any one house or place continuously, for had he done so the rulers could easily have ascertained his whereabouts and arrested him. (TFG 583) #Lu 21:38| And all the people came early in the morning to him in the temple, to hear him. The enthusiasm of the triumphal entry did not die out in a day: Jesus was still the center of observation. (TFG 583) #Lu 22:1| CXVI. JESUS PREDICTS, THE RULERS PLOT FOR AND JUDAS BARGAINS FOR HIS DEATH. (Mount of Olives, Bethany, and Jerusalem. Tuesday after sunset, which Jews regarded as the beginning of Wednesday.) #Mt 26:1-5,14-16 Mr 14:1,2,10,11 Lu 22:1-6| Now the feast of unleavened bread drew nigh, which is called the Passover. See TFG "#Mr 14:1|". #Lu 22:2| And the chief priests and the scribes sought how they might put him to death; for they feared the people. See TFG "#Mr 14:2|". #Lu 22:3| Judas who was called Iscariot. See TFG "#Mr 3:19|" and see TFG "Joh 6:71". #Lu 22:4| And he went away, and communed with the chief priests and captains, how he might deliver him unto them. See TFG "#Mr 14:10|". #Lu 22:5| And they were glad, and covenanted to give him money. See TFG "#Mr 14:11|". #Lu 22:6| And he consented, and sought opportunity to deliver him unto them in the absence of the multitude. See TFG "#Mr 14:11|". #Lu 22:7| CXVII. PREPARATION FOR PASSOVER. DISCIPLES CONTEND FOR PRECEDENCE. (Bethany to Jerusalem. Thursday afternoon and, after sunset, beginning of Friday.) #Mt 26:17-20 Mr 14:12-17 Lu 22:7-18,24-30| And the day of unleavened bread came. See TFG "#Mr 14:12|". #Lu 22:9| Where wilt thou that we make ready? See TFG "#Mr 14:12|". #Lu 22:10| And he said unto them. See TFG "#Mr 14:13|". #Lu 22:11| And ye shall say unto the master of the house, etc. See TFG "#Mr 14:14|". #Lu 22:14| And when the hour was come, he sat down, and the apostles with him. See TFG "#Mr 14:17|". #Lu 22:15| With desire I have desired to eat this passover with you before I suffer. Jesus had desired to keep with his disciples this last type which stood so close to the thing typified. It was a feast commemorating a great deliverance from death through the sacrifice of a lamb, and the real sacrifice and deliverance of which it was typical were about to be fulfilled in the unfolding of the kingdom of God. (TFG 646) #Lu 22:17| And he received a cup, and when he had given thanks, he said, Take this, and divide it among yourselves. Luke brings out the parallelism between the passover and the Lord's supper. Each consisted in eating followed by drinking, and the closeness of the parallel is emphasized by the use of almost the same words with regard to the cup (#Lu 22:16,18|). The passover was typical of the Lord's suffering before the event, and the Lord's supper is typical of the same thing after the event. (TFG 646) #Lu 22:19| CXX. THE LORD'S SUPPER INSTITUTED. (Jerusalem. Evening before the crucifixion.) #Mt 26:26-29 Mr 14:22-25 Lu 22:19,20 1Co 11:23-26| And he took bread, and when he had given thanks, he brake it, etc. See TFG "#Mr 14:22|". #Lu 22:20| And the cup in like manner after supper. Luke distinguishes between the cup taken during (see TFG "Lu 22:17"), and that taken after supper. The first belonged to the passover, this to the Lord's Supper. See TFG "#Mr 14:23|". Saying, This cup is the new covenant in my blood, even that which is poured out for you. See TFG "#Mr 14:24|". (TFG 658) #Lu 22:21| CXIX. JUDAS' BETRAYAL AND PETER'S DENIAL FORETOLD. (Jerusalem. Evening before the crucifixion.) #Mt 26:21-25,31-35 Mr 14:18-21,27-31 Lu 22:21-23,31-38 Joh 13:21-38| But behold, the hand of him that betrayeth me is with me on the table. See TFG "#Mr 14:18|". #Lu 22:22| For the Son of man indeed goeth, as it hath been determined: but woe unto that man through whom he is betrayed! See TFG "#Mr 14:21|". #Lu 22:23| And they began to question among themselves, which of them it was that should do this thing. See TFG "#Mr 14:19|". #Lu 22:24-27| And there arose also a contention among them, which of them was accounted to be greatest. In sending to secure the room in which the paschal supper was being eaten, Jesus had said, "My time is at hand." Such expressions were falsely construed by the apostles. They thought that Jesus was about to set up his kingdom, and began at once to contend for the chief places. Jesus rebukes this false ambition in much the same manner as he had previously. See TFG "#Mr 9:33|" and see TFG "Mr 10:41". (TFG 646-647) #Lu 22:25| The kings of the Gentiles have lordship over them. See TFG "#Mr 10:42|". #Lu 22:26| But ye shall not be so, etc. See TFG "#Mr 10:43|". #Lu 22:28-30| But ye are they that have continued with me in my temptations. The word "temptations" is here used to mean "trials" (#Jas 1:2,3|). (TFG 647) #Lu 22:30| That ye may eat and drink at my table in my kingdom. The words concerning eating and drinking at the Lord's table refer to the ancient custom of thus bestowing honor and distinction (#2Sa 9:7 19:28|), and indicate that the apostles, being about to participate in the Lord's condemnation and suffering, should in the end share his exaltation and its attendant joys. And ye shall sit on thrones judging the twelve tribes of Israel. See TFG "#Mt 19:28|". (TFG 647) #Lu 22:31| Simon, Simon. By thus repeating the name, Jesus tempered the rebuke. See also #Lu 10:41 Ac 9:4|. Behold, Satan asked to have you, that he might sift you as wheat. The language here suggests a repetition, in some degree, of Satan's conduct in the case of Job. See #Job 1:1-2:10|. (TFG 478, 655) #Lu 22:32| But I made supplication for thee, that thy faith fail not. Jesus, having insight into what was going on in the spirit world, made supplication that Peter might be enabled to endure the trial. And do thou, when once thou hast turned again, establish thy brethren. The language sadly intimates that Satan's test would leave him in need of repentance. As the one who perhaps exercised the strongest influence over the other ten apostles, Peter is exhorted to use his own bitter experience for their benefit and strengthening. (TFG 655-656) #Lu 22:33| Lord, with thee I am ready to go both to prison and to death. See TFG "#Mr 14:29|". #Lu 22:34| I tell thee, Peter, the cock shall not crow this day, until thou shalt thrice deny that thou knowest me. See TFG "#Mr 14:30|". #Lu 22:35-38| When I sent you forth without purse, and wallet, and shoes, lacked ye anything? And they said, Nothing. See #Mr 6:8|. In this passage our Lord draws a contrast between the favor with which his messengers had been received on their former mission and the trials and persecutions which awaited them in their future course. If they had prepared then to be received with joy, they were to prepare now to be opposed with bitterness; for the utter rejection of the Master would be followed by the violent persecution of the servants. (TFG 657) #Lu 22:37| And he was reckoned with transgressors. #Isa 53:12|. #Lu 22:38| And they said, Lord, behold, here are two swords. And he said unto them, It is enough. The apostles took the words of Jesus literally, and showed two swords, and the Lord, for their future enlightenment, said, "It is enough." Thus intimating that he did not mean a literal arming with carnal weapons, for had he done so, two swords would not have sufficed for twelve men. (TFG 657) #Lu 22:39| CXXIII. GOING TO GETHSEMANE, AND AGONY THEREIN. (A garden between the brook Kidron and the Mount of Olives. Late Thursday night.) #Mt 26:30,36-46 Mr 14:26,32-42 Lu 22:39-46 Joh 18:1| #Lu 22:40| Pray that ye enter not into temptation. See TFG "#Mr 14:32|". #Lu 22:41| About a stone's cast. One hundred fifty to two hundred feet. And he kneeled down and prayed. Compare #Mr 14:35|. (TFG 686) #Lu 22:42| Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. See TFG "#Mr 14:36|". #Lu 22:44| And his sweat became as it were great drops of blood falling down upon the ground. Commentators give instances of bloody sweat under abnormal pathological conditions. (TFG 687) #Lu 22:46| Why sleep ye? rise and pray, that ye enter not into temptation. The admonition which had at first been addressed to all the eleven (#Lu 22:40|) is now spoken to the chosen three. (TFG 687) #Lu 22:47| CXXIV. JESUS BETRAYED, ARRESTED, AND FORSAKEN. (Gethsemane. Friday, several hours before dawn.) #Mt 26:47-56 Mr 14:43-52 Lu 22:47-53 Joh 18:2-11| Behold, a multitude, and he that was called Judas, one of the twelve, went before them. See TFG "#Mr 14:43|". And he drew near unto Jesus to kiss him. See TFG "#Mr 14:44|". #Lu 22:48| But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss? When he approaches to carry out his contract, the Lord's question exposes him before all as a betrayer, and not a disciple as he wished to appear to be (for kissing was the common mode of salutation between men, especially between teacher and pupils), and when Judas brazenly persists in completing the sign, Jesus bids him do it, not as a friend, but as a traitor. Little did the betrayer think that the kiss of Judas would become a proverb in every nation. (TFG 690) #Lu 22:50| And a certain one of them smote the servant of the high priest, and struck off his right ear. See TFG "#Mr 14:47|". #Lu 22:51| Suffer ye them thus far. Some think that Jesus spoke these words, "Suffer ye thus far," to those who held him, asking them to loose him sufficiently to enable him to touch the ear of Malchus. But the Revision committee by inserting "them" make Jesus address his disciples, commanding them not to interfere with those who were arresting him, making it a general statement of the idea which the Lord addressed specifically to Peter in the next sentence (#Mt 26:52|). (TFG 691) #Lu 22:52| And Jesus said unto the chief priests, and captains of the temple, and elders, etc. See "Mr 14:48". #Lu 22:53| When I was daily with you in the temple, ye stretched not forth your hands against me. See TFG "#Mr 14:49|". #Lu 22:54| CXXVI. SECOND STAGE OF JEWISH TRIAL. JESUS CONDEMNED BY CAIAPHAS AND THE SANHEDRIN. (Palace of Caiaphas. Friday.) #Mt 26:57,59-68 Mr 14:53,55-65 Lu 22:54,63-65 Joh 18:24| CXXVII. PETER THRICE DENIES THE LORD. (Court of the high priest's residence. Friday before and about dawn.) #Mt 26:58,69-75 Mr 14:54,66-72 Lu 22:54-62 Joh 18:15-18,25-27| But Peter followed afar off. See TFG "#Mr 14:54|". #Lu 22:55| Peter sat in the midst of them. See TFG "#Mr 14:54|". #Lu 22:58| And Peter said, Man, I am not. See TFG "#Mr 14:70|". #Lu 22:62| And he went out, and wept bitterly. See TFG "#Mr 14:72|". #Lu 22:63-65| And the men that held Jesus mocked him, and beat him. See TFG "#Mr 14:65|". #Lu 22:66| CXXVIII. THIRD STAGE OF JEWISH TRIAL. JESUS FORMALLY CONDEMNED BY THE SANHEDRIN AND LED TO PILATE. (Jerusalem. Friday after dawn.) #Mt 27:1,2 Mr 15:1 Lu 22:66-23:1 Joh 18:28| The assembly of the elders of the people was gathered together, etc. See TFG "#Mr 15:1|". #Lu 22:67| If I tell you, ye will not believe. As experience had already proven (#Joh 8:59 10:31|). (TFG 703) #Lu 22:68| And if I ask you, ye will not answer. Thus Jesus protests against the violence and injustice of his trial. His judges were asking him whether he was the Christ without any intention of investigating the truth of his claim, but merely for the purpose of condemning him by unwarrantedly assuming that he was not the Christ. They therefore asked in an unlawful spirit as well as in an unlawful manner. Jesus had a good right to ask them questions tending to confirm his Christhood by the Scripture, but had he done so they would not have answered (#Mt 22:41-45|). Jesus appeals to them to try the question as to who he was, but they insist on confining the inquiry as to who he claimed to be, assuming that the claim was false. (TFG 703) #Lu 22:69| But from henceforth shall the Son of man be seated at the right hand of the power of God. See TFG "#Mr 14:62|". #Lu 22:70| Ye say that I am. The Hebrew mode of expression, equivalent to "Ye say it, because I am." (TFG 703) #Lu 22:71| What further need have we of witness? Thus they unconsciously admit their lack of evidence against Jesus. (TFG 703) #Lu 23:1| And the whole company of them rose up, and brought him before Pilate. See TFG "#Mr 15:1|". #Lu 23:2| CXXIX. FIRST STAGE OF THE ROMAN TRIAL. JESUS BEFORE PILATE FOR THE FIRST TIME. (Jerusalem. Early Friday morning.) #Mt 27:11-14 Mr 15:2-5 Lu 23:2-5 Joh 18:28-38| And they began to accuse him, sating, We found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a king. The Jews now profess to change their verdict into a charge, they themselves becoming witnesses as to the truth of the matter charged. They say "We found," thereby asserting that the things which they stated to Pilate were the things for which they had condemned Jesus. Their assertion was utterly false, for the three things which they now mentioned had formed no part whatever of the evidence against Jesus in their trial of him. The first charge, that Jesus was a perverter or seducer of the people, was extremely vague. The second, that he taught to withhold tribute from Caesar, was a deliberate falsehood. See the notes at #Mr 12:13-17|. The third, that he claimed to be king, was true, but this third charge, coupled with the other two, was intended to convey a sense which was maliciously false. Jesus was a spiritual King, and claimed to be such, and as such was no offender against the Roman government. But the rulers intended that Pilate should regard him as claiming to be a political king, which he had constantly refused to do (#Joh 6:15|). (TFG 705) #Lu 23:3| And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest. See TFG "#Mr 15:2|". #Lu 23:4| I find no fault in this man. The pronoun "I" is emphatic; as if Pilate said, "You, prejudiced fanatics, demand his death, but I, the calm judge, pronounce him innocent." (TFG 708) #Lu 23:5| He stirreth up the people, teaching throughout all Judaea, and beginning from Galilee even unto this place. The Jews cling to their general accusation of sedition, and seek to make the largeness of the territory where Jesus operated overshadow and conceal the smallness of their testimony as to what his operations were. (TFG 708) #Lu 23:6| CXXX. SECOND STAGE OF THE ROMAN TRIAL. JESUS BEFORE HEROD ANTIPAS. (Jerusalem. Early Friday morning.) #Lu 23:6-12| But when Pilate heard it, he asked whether the man were a Galilaean. When he heard that Jesus had begun his operations in Galilee. (TFG 709) #Lu 23:7| And when he knew that he was of Herod's jurisdiction. Herod was tetrarch of Galilee (#Lu 3:1|). He sent him unto Herod who himself also was at Jerusalem. "Also" includes both Pilate and Herod, neither of whom lived at Jerusalem. In these days. "These days" refers to the passover season. Pilate had come up from his residence at Caesarea to keep order during the passover, and Herod had come from Tiberias to keep in favor with the Jews by showing his respect to their festival. Hearing that Jesus was a citizen of Herod's province, Pilate saw an opportunity to do two things: first, by sending Jesus to Herod he would either shift or divide the grave responsibility in which he was placed; second, he would show a courtesy to Herod which might help to remove Herod's enmity toward him, a courtesy which perhaps might be the reverse of the discourtesy which likely caused the enmity. See TFG "#Lu 13:1|". (TFG 709) #Lu 23:8| 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. As to Herod's previous knowledge of Christ, see #Lu 9:7-9|. (TFG 709) #Lu 23:9| And he questioned him in many words; but he answered him nothing. Herod, as sated ruler, adulterer, and murderer, wished Jesus to turn juggler for his amusement; but the Son of God had nothing but silence for such a creature. The only contemptuous word which Jesus is recorded to have spoken had reference to this ruler (#Lu 13:31,32|). (TFG 710) #Lu 23:10| And the chief priests and the scribes stood, vehemently accusing him. The rulers felt that their case had well-nigh failed before Pilate, so they became the more urgent in the presence of Herod, since Herod had less reason to fear them than Pilate. In the midst of this, Jesus stood silent, answering neither question nor accusation. (TFG 710) #Lu 23:11| And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate. Herod took vengeance upon the silence of Christ by treating him with abusive contempt. But finding nothing in Jesus worthy of condemnation, he returned him to Pilate. (TFG 710) #Lu 23:12| And Herod and Pilate became friends with each other that very day. Thus Pilate gained but half his desire: Herod was now his friend, but the case of Jesus was still on his hands. (TFG 710) #Lu 23:13| CXXXI. THIRD STAGE OF THE ROMAN TRIAL. PILATE RELUCTANTLY SENTENCES HIM TO CRUCIFIXION. (Friday. Toward sunrise.) #Mt 27:15-30 Mr 15:6-19 Lu 23:13-25 Joh 18:39-19:16| And Pilate called together the chief priests and the rulers and the people. He did not wish to seem to take advantage of our Lord's accusers by releasing him during their absence. Possibly he knew of the triumphal entry the Sunday previous, and thought that the popularity of Jesus would be such that his release would be overwhelmingly demanded, and so called the rulers that they might see that he had released Jesus in answer to popular clamor. If he had such expectations, they were misplaced. (TFG 711) #Lu 23:16| I will therefore chastise him, and release him. Though Jesus had been declared innocent on the joint finding of himself and Herod, Pilate did not have the courage to deliberately release him. He sought to please the rulers by scourging him, and the multitude by delivering him to them as a popular favorite, and himself by an adroit escape from an unpleasant situation. But he pleased nobody. (TFG 712) #Lu 23:17| Now he must needs release unto them at the feast one prisoner. See TFG "#Mr 15:6|". #Lu 23:18| But they cried out all together, saying, Away with this man, and release unto us Barabbas. See TFG "#Mr 15:11|". #Lu 23:19| Who for a certain insurrection made in the city, and for murder, was cast into prison. See TFG "#Mr 15:7|". #Lu 23:22| Why, what evil hath this man done? See TFG "#Mr 15:14|". #Lu 23:23| But they were urgent with loud voices, asking that he might be crucified. See TFG "#Mr 15:14|". And their voices prevailed. They overcame Pilate's weak resistance by their clamor. (TFG 718) #Lu 23:25| But Jesus he delivered up to their will. See TFG "#Mr 15:15|". #Lu 23:26| CXXXIII. THE CRUCIFIXION. A. ON THE WAY TO THE CROSS. (Within and without Jerusalem. Friday morning.) #Mt 27:31-34 Mr 15:20-23 Lu 23:26-33 Joh 19:17| They laid hold upon one Simon of Cyrene . . . and laid on him the cross, to bear it after Jesus. See TFG "#Mr 15:21|". #Lu 23:27| And there followed him a great multitude of the people, and of women who bewailed and lamented him. Only the women bewailed him. They were not Galileans, but women of Jerusalem (#Lu 23:28|). (TFG 723) #Lu 23:28| Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. Some of these women, and the children of others, would survive till the terrible siege of Jerusalem and suffer in it. Jesus bore his own suffering in silence, but his pity for those upon whom these days of anguish would come caused him to speak. (TFG 723) #Lu 23:29| Blessed are the barren, and the wombs that never bare, and the breasts that never gave suck. The proper blessedness of a matron is motherhood, but the horrors of the siege would reverse even so fixed a law as this. (TFG 723) #Lu 23:30| Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. This language is figurative, describing one in extreme terror seeking impossible refuge. But there is a touch of literalness in the fulfillment, for Josephus tells us that at the end of the siege those in Jerusalem hid themselves in the subterranean recesses of the city, and that no less than two thousand of them were buried alive under the ruins of these hiding-places (The Wars of the Jews, 6.9.4). (TFG 723-724) #Lu 23:31| For if they do these things in the green tree, what shall be done in the dry? The language here is obscurely proverbial. Here, as elsewhere (#Lu 19:43 Mt 24:15|), Jesus refers to the sorrows which the Romans were to bring upon the Jews, and the meaning may be, If the fiery persecution of Rome is so consuming that my innocence, though again and again pronounced by the governor himself, is no protection against it, what will that fire do when it envelopes the dry, guilty, rebellious city of Jerusalem? Or we may make the present and the future grief of the women the point of comparison, and interpret thus: If they cause such sorrow to the women while the city is like a green tree, how much more when, like a dry, dead tree, it is about to fall. (TFG 724) #Lu 23:33| And when they came unto the place which is called The skull, there they crucified him. See TFG "#Mr 15:22|". CXXXIII. THE CRUCIFIXION. B. JESUS CRUCIFIED AND REVILED. HIS THREE SAYINGS DURING FIRST THREE HOURS. (Friday morning from nine o'clock till noon.) #Mt 27:35-44 Mr 15:24-32 Lu 23:33-43 Joh 19:18-27| And the malefactors, one on the right hand and the other on the left. See TFG "#Mr 15:27|". #Lu 23:34| And Jesus said, Father, forgive them; for they know not what they do. Our Lord's prayer here reminds us of the word at #Isa 53:12|. It accords with his own teachings (#Mt 5:44|), and it was echoed by Stephen (#Ac 7:59,60|). Peter and Paul both speak of the Jewish ignorance (#Ac 3:17 1Co 2:8|). Ignorance mitigates, but does not excuse, crime. And parting his garments among them, they cast lots. See TFG "#Mr 15:24|". (TFG 725) #Lu 23:35| The people stood beholding. The scene had an awful fascination which they could not resist. He saved others; let him save himself. See TFG "#Mr 15:31|". (TFG 727) #Lu 23:38| A superscription also was written over him. See TFG "#Mr 15:26|". #Lu 23:40| But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation? See TFG "#Mr 15:32|". #Lu 23:42| Jesus, remember me when thou comest in thy kingdom. It is not likely that this robber had any conception of the spiritual kingdom of Jesus, but he somehow arrived at the conclusion that Jesus was the Messiah, and would come into his kingdom despite his crucifixion. (TFG 728) #Lu 23:43| To-day shalt thou be with me in Paradise. Jesus answered the robber's prayer by a solemn promise that they would, that day, be together in that portion of the invisible world where those who are accepted of God await the resurrection. Many thoughtlessly make this dying robber the model of death-bed repentance, arguing that others may also be saved in this irregular manner. But Christ had not yet died, and the new testament or covenant was not sealed. Jesus then could change its terms to suit the occasion. It is therefore no evidence whatever that after his death and in his present glorified state our Lord will in any way change the covenant so as to do away with a single one of the terms required for obtaining remission of sins (#Heb 9:15-18|). Moreover, the example of the penitent robber is a difficult one to follow; he professed faith in Christ and his kingdom when there was no other voice in the whole wide world willing to do such a thing. Any one having such a faith in Christ will not put off his confession until the hour of death. (TFG 728) #Lu 23:44| CXXXIII. THE CRUCIFIXION. C. DARKNESS THREE HOURS. AFTER FOUR MORE SAYINGS, JESUS EXPIRES. STRANGE EVENTS ATTENDING HIS DEATH. #Mt 27:45-56 Mr 15:33-41 Lu 23:44-49 Joh 19:28-30| And it was now about the sixth hour. Noon. See TFG "#Mt 20:3|". And a darkness came over the whole land until the ninth hour. See TFG "#Mr 15:33|". #Lu 23:45| And the veil of the temple was rent in the midst. See TFG "#Mr 15:38|". #Lu 23:46| Father, into thy hands I commend my spirit. See #Ps 31:5|. He gave up the ghost. See TFG "#Mr 15:37|". #Lu 23:47| Certainly this was a righteous man. See TFG "#Mr 15:39|". #Lu 23:48| And all the multitudes that came together to this sight, when they beheld the things that were done, returned smiting their breasts. The people who had acted under the influence of the priests now yielded to superior influences and began to experience that change of sentiment which led so many to repent and confess Christ at Pentecost (#Ac 2:37-41|). (TFG 732) #Lu 23:49| And the women that followed with him from Galilee, stood afar off, seeing these things. See TFG "#Mr 15:40|". #Lu 23:50| CXXXIII. THE CRUCIFIXION. D. JESUS FOUND TO BE DEAD. HIS BODY BURIED AND GUARDED IN THE TOMB. #Mt 27:57-66 Mr 15:42-47 Lu 23:50-56 Joh 19:31-42| A man named Joseph. See TFG "#Mr 15:43|". #Lu 23:51| Of Arimathaea, a city of the Jews. See TFG "#Mr 15:43|". #Lu 23:52| This man went to Pilate, and asked for the body of Jesus. See TFG "#Mr 15:43|". #Lu 23:53| And he took it down, and wrapped it in a linen cloth. As to the swathing of dead bodies, see TFG "Joh 11:44". And laid him in a tomb that was hewn in stone, where never man had yet lain. See TFG "#Mt 27:60|". (TFG 736) #Lu 23:54| And it was the day of the Preparation. See TFG "#Mr 15:42|". And the sabbath drew on. As Jesus died about three o'clock in the afternoon, and as all work had to stop at sunset, which was the beginning of the Sabbath, Joseph was much hurried in his efforts to bury Jesus. (TFG 737) #Lu 23:55| And the women, who had come with him out of Galilee, followed after, and beheld the tomb, and how his body was laid. The context, therefore, shows that our Lord was not completely embalmed by him. The body of Jesus might have been kept elsewhere until after the Sabbath; but because the tomb was near it appears to have been used temporarily, and the preparation of spices by the women shows that even that part of the burial was not, in their estimation, completed. (TFG 737) #Lu 23:56| They returned, and prepared spices and ointments. This unfinished burial led the women back to the tomb early on the first day of the week, and thus brought to the disciples the glad news of the resurrection without any needless delay. (TFG 737) #Lu 24:1| CXXXIV. ANGELS ANNOUNCE THE RESURRECTION TO CERTAIN WOMEN. PETER AND JOHN ENTER THE EMPTY TOMB. (Joseph's Garden. Sunday, very early.) #Mt 28:1-8 Mr 16:1-8 Lu 24:1-8,12 Joh 20:1-10| Bringing the spices which they had prepared. See TFG "#Lu 23:56|". #Lu 24:8| And they remembered his words. For the words referred to, see #Mt 17:22,23|. #Lu 24:9| CXXXV. FIRST AND SECOND APPEARANCES OF THE RISEN CHRIST. THE RESURRECTION REPORTED TO THE APOSTLES. (Jerusalem. Sunday morning.) #Mt 28:9,10 Mr 16:9-11 Lu 24:9-11 Joh 20:11-18| #Lu 24:10| Now they were Mary Magdalene, and Joanna, and Mary the mother of James: and the other women with them told these things unto the apostles. See TFG "#Mr 16:11|". #Lu 24:11| And they disbelieved them. See TFG "#Mr 16:11|". #Lu 24:12| But Peter arose, and ran unto the tomb. John shows that he and Peter started for the tomb as soon as they received the message of Mary Magdalene (#Joh 20:2|), but Luke is less exact, blending her message with that of the other women, as will be seen in the latter part of Section CXXXV (Topic 9009). (TFG 741) #Lu 24:13| CXXXVII. THIRD AND FOURTH APPEARANCES OF JESUS. (Sunday afternoon.) #Mr 16:12,13 Lu 24:13-35 1Co 15:5| To a village called Emmaus. Several sites have been suggested, but the village of Emmaus has not yet been identified beyond dispute. Its location is probably marked by the ruins called el Kubeibeh, which lies northwest of Jerusalem. Which was threescore furlongs from Jerusalem. El Kubeibeh is distant seven and thirteen-sixteenths of a mile, or sixty-two and one-half furlongs, from Jerusalem. (TFG 748) #Lu 24:16| But their eyes were holden that they should not know him. Jesus himself designedly restrained their vision, that, unlike John (#Joh 20:8,9|), that might see the resurrection of Jesus in the Scriptures before they saw it in reality. Also see TFG "Joh 20:14". (TFG 748) #Lu 24:17| What communications are these that ye have one with another, as ye walk? Our Lord's abrupt question brought them to a standstill. We may well imagine that they considered his interruption very unwelcome. But his kindly mien won their confidence and they tell him all. (TFG 748) #Lu 24:18| And one of them, named Cleopas, answering said unto him, Dost thou alone sojourn in Jerusalem and not know the things which are come to pass there in these days? Of Cleopas nothing further is known. It has been suggested that the other disciple was Luke himself. This is possible, for the other Evangelists mention themselves thus impersonally. The preface to Luke's Gospel (#Lu 1:1-4|) in no way forbids us to think that he had a personal knowledge of parts of Christ's ministry. Cleopas marveled that there could be a single man in Jerusalem who had not heard concerning the crucifixion, etc. (TFG 749) #Lu 24:21| But we hoped that it was he who should redeem Israel. To Cleopas, redeeming Israel meant freeing the nation from the Roman yoke. (TFG 749) #Lu 24:22,23| Moreover certain women of our company amazed us, having been early at the tomb. Rationalists might see their own reflection in these two disciples, who suppressed the statement of the women that they had seen the Lord as too idle to be repeated, and told the least marvelous part of their story--that about the angels--as too visionary to be credited. Thus the renowned Renan held that the resurrection was a story or fabrication which grew out of the hallucination of Mary Magdalene. But these two men on the way to Emmaus had less use for feminine hallucinations than even M. Renan. But in the end they believed in the resurrection because they themselves had substantial evidence of it. (TFG 749) #Lu 24:24| And certain of them that were with us went to the tomb, and found it even so as the women had said. Peter and John (#Lu 24:12 Joh 20:3|). But him they saw not. The last clause unconsciously suggests the omitted fact that the women had professed to see Christ. (TFG 749) #Lu 24:27| And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself. The counsel of the Father revealed in the Scriptures shows that Jesus should enter into his glory through suffering. The books of Moses foretell Christ largely in types, such, as the passover, the rock in the wilderness, Abraham's sacrifice of Isaac, the day of atonement, etc., but the prophets show him forth in clear-cut predictions and descriptions. Jesus evidently applied both these divisions of Scripture to himself, making it plain to these two who were both thoughtless in mind and slow in heart. Those lacking in a knowledge of the Christology of the Old Testament are slow to believe in it. Those who know that Christology, and yet doubt the Old Testament, do so because they lack faith in the Christ therein portrayed. (TFG 750) #Lu 24:29| And they constrained him, saying, Abide with us. They were loth to part with this delightful stranger who by his wonderful use of the Scriptures revived their failing faith and hope in Jesus. (TFG 750) #Lu 24:31| Their eyes were opened. See TFG "#Lu 24:16|". And they knew him. While he was breaking the bread to supply their bodies he opened their eyes and revealed to them that it was he also who had just been feeding their hungry hearts with the truth and consolation of the divine word. See TFG "#Lu 24:35|". (TFG 750) #Lu 24:32| Was not our heart burning within us, while he spake to us in the way, while he opened to us the scriptures? Thus they admit to each other that the joy of beholding the risen Lord was but the consummation of a joy already begun through a right understanding of the truth contained in Scripture. The sight of the Lord was sweeter because it was preceded by faith that he ought thus to rise. (TFG 750-751) #Lu 24:33| And they rose up that very hour, and returned to Jerusalem. See TFG "#Mr 16:13|". And found the eleven gathered together, and them that were with them. The women and some of the one hundred and twenty (#Ac 1:15|). (TFG 751) #Lu 24:34| The Lord is risen indeed. His resurrection is not an hallucination of the women. And hath appeared to Simon. Paul and Luke both mention this appearance, but we have none of the details of it (#1Co 15:5|). (TFG 751) #Lu 24:35| And they rehearsed . . . how he was known of them in the breaking of the bread. This does not mean that they knew Jesus because of any peculiar way in which he broke the bread; it means that he was revealed at the time when he broke it (#Lu 24:30,31|). (TFG 751) #Lu 24:36| CXXXVIII. FIFTH APPEARANCE OF JESUS. (Jerusalem. Sunday evening.) #Mr 16:14 Lu 24:36-43 Joh 20:19-25| And as they spake these things. While the two from Emmaus were telling their story. (TFG 752) #Lu 24:37| But they were terrified and affrighted, and supposed that they beheld a spirit. Jesus' entrance through a bolted door (#Joh 20:19|) lent weight to their idea that he had no corporeal body. They knew nothing of the possibilities of a resurrected body. (TFG 752) #Lu 24:40| And when he had said this, he showed them his hands and his feet. These members not only showed that he was not a disembodied spirit, but they served to identify his body with that which they had seen crucified, and hence the person who now spoke was the Jesus whom they had known and lost. See also #Joh 20:20|. (TFG 752) #Lu 24:43| And he took it, and ate before them. Thus at last satisfying them that he was not a ghost. (TFG 752) #Lu 24:44| CXLIII. NINTH AND TENTH APPEARANCES OF JESUS. (Jerusalem.) #Lu 24:44-49 Ac 1:3-8 1Co 15:7| These are my words which I spake unto you, while I was yet with you. That is, these recent events are simply what I told you should come to pass according to the Scriptures, but ye did not understand. The phrase, "while I was yet," etc., shows that in the mind of Jesus, he was already parted from them, and his presence was the exception and not the rule. (TFG 764) #Lu 24:45| Then opened he their mind, that they might understand the scriptures. Some think that this illumination was of a miraculous nature, and confound it with what the Lord is said to have done at #Joh 20:22|, but #Lu 24:46| suggests that he did it by discourse, just as he had done it already to the two on the way to Emmaus (#Lu 24:27|). (TFG 765) #Lu 24:46| CXLII. THE GREAT COMMISSION GIVEN. (Time and place same as last section.) #Mt 28:18-20 Mr 16:15-18 Lu 24:46,47| Thus it is written, etc. The verses from Luke are taken from a later conversation, which will be handled in our next section. They are inserted here because they are an indicative statement of the commission which Matthew and Mark give in the imperative, and a section professing to embrace the commission would be imperfect without them. (TFG 762) CXLIII. NINTH AND TENTH APPEARANCES OF JESUS (continued) That the Christ should suffer, and rise again from the dead the third day. Both the written prophecy and the unwritten nature of things required that Christ should do as he had done. The saying forms an important credential for the Book of Jonah; where else have we the period of three days fixed as the time between our Lord's burial and resurrection? (#Mt 12:38-40|). (TFG 765) #Lu 24:47| And that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem. Luke sums up the whole commission by recording the words of Christ, wherein he states that he suffered that it might be preached to all nations that if men would repent, God could now forgive (#Ro 3:26|). From Luke's record we also learn that the preaching of these glad tidings was to begin at Jerusalem. (TFG 763) #Lu 24:50| CXLIV. THE ASCENSION. (Olivet, between Jerusalem and Bethany.) #Mr 16:19,20 Lu 24:50-53 Ac 1:9-12| #Lu 24:51| And it came to pass, while he blessed them, he parted from them, and was carried up into heaven. It is significant that our Lord's gesture, when last seen of men, was one of blessing. (TFG 766) #Joh 1:1| II. JOHN'S INTRODUCTION. #Joh 1:1-18| The Word. A title for Jesus peculiar to the apostle John. The Word was with God. Not going before nor coming after God, but with Him at the beginning. The Word was God. Not more, not less. (TFG 2) See Introduction to The Fourfold Gospel 9001 #Joh 1:3| All things were made through him. The New Testament often speaks of Christ as the Creator (see #Joh 1:10 1Co 8:6 Col 1:13,17 Heb 1:2|). And without him was not anything made that hath been made. This shows that Jesus himself is not a creature. (TFG 2) #Joh 1:4| In his was life. As in the Father (#Joh 5:26|). As this life animates the living, so can it reanimate the dead (#Joh 11:25|). And the life was the light of men. The life of Jesus is the light of men, because from that life we get our intellect and understanding, and because that life formed and governs the creation around us by which we become enlightened as to the existence and power of God (#Ro 1:18-21 Ac 14:16,17|). (TFG 2) #Joh 1:5| And the light shineth in the darkness. An ignorant, benighted world. And the darkness apprehended it not. Did not receive or admit it. Jesus, the Light of the world, was despised and rejected by men. (TFG 2) #Joh 1:7| The same came for witness, that he might bear witness of the light. That he might tell men that Jesus was the Messiah. That all. Who heard his testimony Might believe. In Jesus. (TFG 2) #Joh 1:8| He was not the Light. "He was the lamp that burneth and shineth" (#Joh 5:35|); but not the Sun of righteousness (#Mal 4:2|). (TFG 2) #Joh 1:9| There was the true light. As opposed to the imperfect, incomplete, and transitory lights. even the light which lighteth every man. All men are enlightened in some degree and enlightened of Christ: some by nature, some by conscience, and some by Bible revelation. (TFG 3) #Joh 1:10| He was in the world. Invisibly present, renewing and sustaining his creation. And the world knew him not. Though it might and should have known him (#Ro 1:18-21 Ac 14:16,17|). (TFG 3) #Joh 1:11| He came. Visibly in the flesh. Unto his own. His own land or possessions (#Ho 9:3 Jer 2:7 Zec 2:12|). They that were his own. The children of Israel (#Ex 19:5 De 7:6 14:2|). (TFG 3) #Joh 1:12| But as many as received him. Whether Jew or Gentile. To them gave he the right to become children of God. Compare #Ro 3:14-17 Ga 3:26 4:6,7 1Jo 3:1,2|. (TFG 3) #Joh 1:13| Who were born, not of blood. Descent from Abraham, David or any other godly person does not make a man a child of God (#Lu 3:8 Mt 3:9 Joh 8:39,40 Ga 3:6,7,29|). Nor of the will of the flesh. The efforts and exertions of our own human hearts and natures may reform, but can not regenerate, the life (#Joh 3:6|). Nor of the will of man. We are not begotten of God by the acts and deeds of our fellow-men, however much they may aid us in leading right lives. But of God. #Joh 3:5 1Jo 4:7 5:1|. (TFG 3) #Joh 1:14| And the Word became flesh. By being born in Bethlehem of the Virgin Mary. (And we beheld his glory. In his miracles, and especially in his transfiguration (#Joh 2:11 2Pe 1:16-18|). Glory as of the only begotten from the Father). Such glory as was suitable to the Son of God. Full of grace and truth. The glory of Christ was not in pomp and worldly grandeur, but in the holiness, grace, and truth of his daily life. (TFG 3) #Joh 1:15| John. The Baptist. Beareth witness of him. The words of John the Baptist still witness to unbelieving Jews and Gentiles. Saying, This was he of whom I said. John had preached about Jesus before Jesus appeared; he now points to Jesus as the one about whom he had preached. He that cometh after me. He for whom I as a forerunner have prepared the way (#Mt 3:3|). Is become before me. Is worthy of more honor and reverence than am I. For he was before me. Though born into the world six months later than John, Jesus, as the Word, had existed from eternity. (TFG 3-4) #Joh 1:16| In this verse the words are the apostle John's, and not John the Baptist's. For of his fulness. Jesus was full of grace and truth--and all the attributes of God (#Eph 1:23 3:19 4:13 Col 1:19 2:9|). We all received. By union with him all his perfection and righteousness became ours (#Php 1:10,11 3:8,9 1Co 1:30|). And grace for grace. This may mean that we receive a grace kindred to or like each several grace that is in Christ (#Ro 8:29 12:2 Eph 4:11-13|). But it more probably means fullness of grace, or fresh grace daily added to the grace already bestowed. (TFG 4) #Joh 1:17| For the law. The Old Dispensation with its condemnation (#Ro 3:20 Ga 2:21|) and its types and shadows (#Col 2:16,17 Heb 8:4,5 10:1|). Was given through Moses. By angels at Mt. Sinai (#Heb 2:2|). Grace and truth. The New Dispensation with its justification (#Ro 3:21-26|) and its realities (#Heb 9:1-15|). Came through Jesus Christ. #Heb 1:1,2 2:3|. (TFG 4) #Joh 1:18| No man hath seen God at any time. (#1Jo 4:12,20 Joh 1:18 1Ti 6:16|.) The only begotten Son. The word "only begotten" indicates that none other bears with Christ a like relationship to God. Who is in the bosom of the Father. Who bears the closest and tenderest relationship and fellowship as to the Father. He hath declared him. #Joh 3:2 15:9 Col 1:15|. (TFG 4) #Joh 1:19| XX. JOHN'S FIRST TESTIMONY TO JESUS. (Bethany beyond Jordan, February, A.D. 27.) #Joh 1:19-34| And this is the witness of John. John had been sent to testify, "and" this is the matter of his testimony. When the Jews. The term "Jews" is used seventy times by John to describe the ruling classes of Judaea. Sent unto him. In thus sending an embassy they honored John more than they ever honored Christ. They looked upon John as a priest and Judaean, but upon Jesus as a carpenter and Galilean. It is probable that the sending of this investigating committee marks the period when the feelings of the rulers toward John changed from friendliness to hostility. At the first, probably led on by the prophecies of Daniel, these Jews found joy in John's coming (#Joh 5:33-35|). When they attended his ministry in person he denounced their wickedness and incurred their hatred. From Jerusalem priests and Levites to ask him, Who art thou? They were commissioned to teach (#2Ch 15:3 Ne 8:7-9|), and it was probably because of their wisdom as teachers that they were sent to question John about his baptism. (TFG 101-102) #Joh 1:20| And he confessed, and denied not; and he confessed. The repetition here suggests John's firmness under repeated temptation. As the questioners ran down the scale from "Christ" to "that prophet," John felt himself diminishing in their estimation, but firmly declined to take honors which did not belong to him. I am not. In this entire section (#Joh 1:20-24|) John places emphasis upon the pronoun "I," that he may contrast himself with Christ. The Christ. When the apostle John wrote this Gospel it had become fashionable with many of the Baptist's disciples to assert that the Baptist was the Christ. (Recognitions of Clement 1:50, 60; Olshausen, Hengstenberg, Godet.) In giving this testimony of the Baptist, John corrects this error; but his more direct purpose is to show forth John's full testimony, and give the basis for the words of Jesus found at #Joh 5:33|. The fact that the Jews were disposed to look upon John as the Messiah gave all the greater weight to his testimony; for the more exalted the person of the witness, the weightier are his words. John's own experience doubtless caused him to feel the influence of the Baptist's testimony. (TFG 102) #Joh 1:21| And they asked him, What then? Art thou Elijah? Malachi had declared that Elijah should precede the Messiah (#Mal 4:5|). The Jews interpreted this prophecy literally, and looked for the return of the veritable Elijah who was translated (#Mt 17:10|). This literal Elijah did return, and was seen upon the Mount of Transfiguration before the crucifixion of our Lord. But the prophecy of Malachi referred to a spiritual Elijah--one who should come "in the spirit and power of Elijah," and in this sense John fulfilled Malachi's prediction (#Lu 1:17 Mt 11:14 17:12|). And he saith, I am not. He answered their question according to the sense in which they had asked it. He was not the Elijah who had been translated about nine hundred years before this time (#2Ki 2:11|). Art thou the prophet? Moses had foretold a prophet who should come (#De 18:15-18|), but the Jews appear to have had no fixed opinion concerning him, for some thought he would be a second Moses, others a second Elijah, others the Messiah. The Scriptures show us how uncertain they were about him (#Mt 16:14 Joh 6:14 7:40,41|). As to Jeremiah being that prophet, see 2 Macc. 2:7. Even Christians disagree as to whether Moses refers to Christ or to a line of prophets. Though divided in opinion as to who this prophet would be, the Jews were fairly unanimous as to what he would do. Finding in their Scriptures two pictures of the Christ, one representing him as a great Conqueror, and the other of his priesthood, setting him forth as a great Sufferer, they took the pictures to refer to two personages, one denoting a king--the Messiah--and the other a prophet. The Jews to this day thus divide the Christ of prophecy, and seek to make him two personages. And he answered, No. He was not the prophet, either as he or they understood that term. John gives us a beautiful example of humility. Like Paul, he would not be overvalued (#Ac 14:13-15 1Co 1:12,13|). (TFG 102-103) #Joh 1:22| What sayest thou of thyself? Unable to guess his office, they asked him to state it plainly. (TFG 103) #Joh 1:23| He said, I am the voice of one crying in the wilderness. It is as though John answered, "You ask who I am. My personality is nothing; my message everything. I shall pass away as a sound passes into silence; but the truth which I have uttered shall abide." In his answer John shows himself to be the spiritual Elijah, for he declares that he came to do the work of Elijah; namely, to prepare the people for the advent of Messiah. There are many echoes in the world; but few voices. Make straight the way of the Lord. Prepare the minds and hearts of the people that Christ may freely enter in. As said Isaiah the prophet. #Isa 40:3|. (TFG 103) #Joh 1:24| The Pharisees. Of all the Jewish sects the Pharisees were most attentive to external rites and ceremonies, and hence would notice John's baptism more than would others. It is interesting to notice that the Pharisees, who were Christ's most bitter opponents, were warned of John about the presence of Messiah from the very beginning. (TFG 104) #Joh 1:25| Why then baptizest thou, if thou art not the Christ, neither Elijah, neither the prophet? If you are no more important personage, who do you presume to introduce any other ordinance than those provided for by the law of Moses? The question shows that to them John's baptism was a new rite. Even if proselyte baptism then existed at this time (of which there is certainly no sufficient evidence), it differed in two marked ways from John's baptism: 1. John baptized his converts, while proselytes baptized themselves. 2. John baptized Jews and not Gentiles. (TFG 104) #Joh 1:27| Even he that cometh after me. That is, follows in that way which I as forerunner am preparing for him. The latchet of whose shoe I am not worthy to unloose. The words "standeth" (#Joh 1:26|) and "shoe" showed that the person of whom the Baptist spoke had a visible, bodily form. To loose the latchet was a peculiarly servile office. The Talmud says, "Every office a servant will do for his master, a scholar should perform for his teacher, except loosing his sandal-thong." The greatest prophet felt unworthy to render Christ this humble service, but unconverted sinners often presume to serve Christ according to their own will, and fully expect to have their service honored and rewarded. Taken as a whole, the answer of John appears indirect and insufficient. What was there in all this to authorize him to baptize? This appears to be his meaning: "You demand my authority for baptism. It rests in him for whom I prepare the way. It is a small matter to introduce baptism in water for one so worthy. If you accept him, my baptism will need no explanation; and if you reject him, my rite and its authority are both wholly immaterial." (TFG 104) #Joh 1:28| These things were done in Bethany beyond the Jordan, where John was baptizing. Owing to variation in the manuscripts, we may read "Bethany" or "Bethabara," or even possibly "Bethabara in Bathania." Tradition fixes upon the Jericho ford, which is about five miles on an air line north of the Dead Sea, as the site of Jesus' baptism. But this spot is eighty miles from Cana of Galilee, and hence Jesus, leaving it on foot, could not well have attended the wedding in Cana on "the third day" (#Joh 2:1|). We must therefore look for Bethany or Bethabara farther up the river. John the Baptist was a roving preacher (#Lu 3:3|), and during the forty days of Jesus' temptation seems to have moved up the river Jordan. Fifty miles above the Jericho ford, and ten miles south of the Sea of Galilee, Lieutenant Conder found a ford named 'Abarah (meaning "ferry"), which answers to Bethabara (meaning "house of the ferry"). It was in the land of Bashan, which in the time of Christ was called Bathania (meaning "soft soil"). This spot is only twenty-two miles from Cana. Being beyond the Jordan, it is not in Galilee, as Dr. Thomson asserts. Conder says: "We have collected the names of over forty fords, and no other is called 'Abarah; nor does the word occur again in all nine thousand names collected by the survey party." (TFG 105) #Joh 1:29| On the morrow he seeth Jesus coming unto him. Jesus had just returned from the temptation in the wilderness. This is his first appearance in John's Gospel. The fact that John leaves out all the early history of Jesus shows that he wrote many years after the other evangelists, when all these facts were so well known as to need no mention by him. And saith, Behold, the Lamb of God. Lambs were commonly used for sin-offerings (#Le 4:32|), and three of them were sacrificed in the cleansing of a leper (#Le 14:10|). A lamb was also the victim of the morning (9 A.M.) and evening (3 P.M.) sacrifice (#Ex 29:38|)--the hours when Jesus was nailed to the cross and when he expired. A lamb was also the victim at the paschal supper. The great prophecy of Isaiah, setting forth the vicarious sacrifice of Christ (#Isa 53:1-12|) depicts him as a lamb, and in terms which answer closely to the words here used by John. The Jews to whom John spoke readily understood his allusion as being to sacrificial lambs; but they could not understand his meaning, for they had no thought of the sacrifice of a person. Jesus is called the Lamb of God because he is the lamb or sacrifice which God provided and accepted as the true and only sin-offering (#Heb 10:4-14 1Pe 1:19|). That taketh away the sin of the world! The present tense, "taketh," is used because the expiatory effect of Christ's sacrifice is perpetual, and the fountain of his forgiveness never fails. Expiated sin is this spoken of as being taken away (#Le 10:17 Ex 34:7 Nu 14:18|). Some, seeking to avoid the vicarious nature of Christ's sacrifice, claim that the Baptist means that Jesus would gradually lift the world out of sin by his teaching. But lambs do not teach, and sin is not removed by teaching, but by sacrifice (#Heb 9:22 Re 5:9|). Jesus was sacrificed for the world, that is, for the entire human family in all ages. All are bought, but all do not acknowledge the purchase (#2Pe 2:1|). He gives liberty to all, but all do not receive it, and some having received it return again to bondage (#Ga 4:9|). The Baptist had baptized for the remission of sins. He now points his converts to him who would make this promise good unto their souls. A Christian looks upon Christ as one who has taken away his past sin (#1Pe 2:24|), and who will forgive his present sin (#1Jo 1:9|). (TFG 105-106) #Joh 1:30| This is he of whom I said. For this saying see #Joh 1:15,27|. After me cometh a man who is become before me. For he was before me. As a man John was six months older than Jesus, but Jesus was the eternal Word. The Baptist therefore asserts here the pre-existence of our Lord. (TFG 106) #Joh 1:31| And I knew him not. Had no such certain knowledge of him as would fit me to testify concerning him. But that he should be made manifest to Israel, for this cause came I baptizing in water. John baptized not only that he himself might know Christ by the spiritual sign, but also that through that knowledge duly published all Israel might know him. (TFG 106) #Joh 1:32| I have beheld the Spirit descending as a dove out of heaven; and it abode upon him. The descent of the Spirit served at least two purposes: 1. It enabled John to identify the Messiah. 2. It was, so to speak, an official recognition of Jesus as Messiah similar to the anointing or crowning of a king. It is asserted by some that it was of no benefit to Jesus, since his own divine powers permitted of no addition; but the language of Scripture indicates otherwise (#Isa 11:2,3 Lu 4:17-19 Joh 3:34|). (TFG 107) #Joh 1:33| And I knew him not. John's assertions that he did not know Jesus are assertions that he did not know him to be the Messiah. He believed it, as appears from his reluctance to baptize him, but he did not know it. His language to the people shows this (#Joh 1:26|). Many of the people must have known Jesus, but none of them knew him to be the Messiah. Moreover, when John denied that he knew Jesus as Messiah we must not take it that he was ignorant of the past history of Jesus. No doubt he knew in a general way who Jesus was; but as the official forerunner and announcer of Jesus, and as the heaven-sent witness (#Joh 1:6,7|), it was necessary that the Baptist should receive, by personal revelation from God, as here stated, an indubitable, absolute knowledge of the Messiahship of Jesus. Without this, John would not have been truly qualified as a witness. That Jesus is the Son of God must not rest on hearsay evidence. John kept silent till he could testify of his own knowledge. But he that sent me. Thus humbly does John claim his divine commission as a prophet. To baptize in water, he said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon him. John seems to emphasize the abiding of the Spirit. The Spirit of God was also bestowed upon the prophets and the apostles, but in them his power was intermittent, and not constant; visions came to them intermittently, but with Christ the fellowship of the Spirit was continuous. The same is he that baptizeth in the Holy Spirit. Christ bestows the Spirit upon his own. If he himself received the Spirit at the time of his baptism, why should it be thought strange that he bestows the Spirit upon his disciples at the time of their baptism? See #Ac 2:38 19:1-7 Tit 3:5|. (TFG 107-108) #Joh 1:34| And I have seen. That is, I have seen the promised sign. And have borne witness that this is the Son of God. This is the climax of John's testimony. It was twofold, embracing the results of the two senses of sight and hearing. 1. John saw the dove-like apparition of the Spirit, which convinced him that Jesus was the one to baptize in the Spirit. 2. He heard the voice of the Father, which convinced him that Jesus was the Son of God. As to each of these two facts he had a separate revelation, appealing to a different sense, and each given by the personage of the Deity more nearly concerned in the matter revealed. John was not only to prepare the people to receive Christ by calling them to repentance, and baptizing them for the remission of their sins; there was another work equally great and important to be performed. Their heads as well as their hearts needed his preparatory services. His testimony ran counter to and corrected popular opinion concerning Christ. We see that John corrected four errors: 1. The Jews looked for a Messiah of no greater spiritual worthiness than John himself, but the Baptist disclaimed even the right to unlace the Lord's shoe, that he might emphasize the difference between himself and the Messiah in point of spiritual excellency. 2. The Jews looked for one who would come after Moses, David, and the prophets, and lost sight of the fact that he would be before them, both in point of time and of honor (#Mt 22:41-46|). 3. The Jews looked for a liberator from earthly bondage--a glorious king; John pointed them to a liberator from spiritual bondage, a perfect sacrifice acceptable to God. 4. The Jews looked for a human Messiah, a son of David. John enlarged their idea, by pointing them to a Messiah who was also the Son of God. When the Jews accept John's guidance as a prophet, they will believe in the Messiahship of Jesus. (TFG 107-108) #Joh 1:35| XXI. JESUS MAKES HIS FIRST DISCIPLES. (Bethany beyond Jordan, Spring A.D. 27.) #Joh 1:35-51| Again on the morrow. John's direct testimony bore fruit on the second day. John was standing, and two of his disciples. An audience of two. A small field; but a large harvest. (TFG 109) #Joh 1:36| And he looked. Gazed intently. The word is used at #Mr 14:67 Lu 22:61 Mr 10:21,27|. John looked searchingly at that face, which, so far as any record shows, he was never to see on earth again. The more intently we look upon Jesus, the more powerfully we proclaim him. Upon Jesus as he walked. This detail seems to be introduced to show that the Baptist did not stop Jesus and enter into familiar conversation with him. The witness of John was wholly that of an inspired, unbiased prophet, and not that of a friend or a familiar acquaintance. And saith, Behold the Lamb of God! John repeats this testimony. He might have chosen another message, but preferred this one. Paul also had but one theme (#1Co 2:2 Ga 6:14|). (TFG 109) #Joh 1:37| And the two disciples heard him speak. Andrew and probably John, the writer of this Gospel. The following are indications that it was John: 1. From this time on he speaks as an eye-witness. 2. We have no other account in his Gospel on his call to discipleship. 3. On seven other occasions in this Gospel he withholds his name (#Joh 13:23 19:26,35 20:2 21:7,20,24|). They followed Jesus. Here is the fountainhead of Christianity, for Christianity is following Jesus. (TFG 109) #Joh 1:38| And Jesus turned, and beheld them following. What seek ye? They doubtless felt such awe and reverence for the person of Jesus as would make them hesitate to address him. Hence Jesus himself opens the way for intercourse with himself. Rabbi (which is to say, being interpreted, Teacher). By the way in which John explains Jewish words and customs, it becomes apparent that his Gospel was written for Gentiles as well as for Jews. Some take these explanations as evidence that John's Gospel was written after the destruction of the temple at Jerusalem. They are indeed a slight evidence of this, for it is more expedient to explain a custom which has ceased to exist than one which survives to explain itself. (TFG 109-110) #Joh 1:39| Come, and ye shall see. The fitting invitation of him who says: "Seek, and ye shall find" (#Mt 7:7 Lu 11:9|). It was about the tenth hour. It being a crisis in his life, John remembered the very hour. If John reckoned time according to the Jewish method, it was about 4 P.M. If according to the Roman method, it was 10 A.M. We are inclined to accept the latter as correct. (TFG 110) #Joh 1:41| He findeth first. Before he did anything else. His own brother Simon. The word "own" is here coupled with "brother" to show that Simon was not a mere relative (as the word "brother" might mean), but it was literally Andrew's brother. The Messiah (which is, being interpreted, Christ). "Messiah" is Hebrew, "Christ" is Greek, "Anointed" is English. Jesus is the anointed of God. In finding him, Andrew had made the greatest discovery which it is possible for a man to make. (TFG 110) #Joh 1:42| He brought him unto Jesus. Thus Andrew has in a sense the honor of being the first Christian evangelist. Thou art Simon. This name means "hearing." Thou shalt be called Cephas (which is by interpretation, Peter). "Cephas" is Hebrew, "Peter" is Greek, "stone" is English. It means a mass of rock detached from the bed-rock or strata on which the earth rests. The future tense, "thou shalt be," indicates that Peter was to win his name. It is given prophetically to describe the stability to which the then weak and vacillating Simon should attain. (TFG 110) #Joh 1:43| Philip. In the Synoptists, Philip is a mere name in the apostolic list (#Mt 10:3 Mr 3:18 Lu 6:14|). Through John we gain some acquaintance with him (#Joh 6:5 12:21 14:8|). And Jesus saith unto him, Follow me. The Lord's usual invitation to discipleship (#Mt 4:19 8:22 9:9 19:21 Mr 2:14 10:21 Lu 5:27 9:59 Joh 21:19|). (TFG 111) #Joh 1:44| Bethsaida. Bethsaida of Galilee, on the northwestern shore of the Lake of Galilee. It was a wicked place (#Mt 11:21 Lu 10:13|). The city of Andrew and Peter. It appears that Peter afterward removed to Capernaum (#Mr 1:29|). (TFG 111) #Joh 1:45| Nathanael. Nathanael is commonly identified with Bartholomew for the following reasons: 1. The name Bartholomew is only a patronymic, and hence its bearer would be likely to have an additional name. (Compare #Mt 16:17 Ac 4:36|.) 2. John never mentions Bartholomew, and the Synoptists never mention Nathanael, though John mentions him among apostles at the beginning and at the close of Christ's ministry. 3. The Synoptists, in their list of apostles, invariably place Philip next to Bartholomew, and show a tendency to place brothers and friends together. 4. All the other disciples mentioned in this chapter become apostles, and none are so highly commended as Nathanael. 5. Bartholomew is connected with Matthew in the list at #Ac 1:13|, and the names Matthew and Nathanael both mean the same, and are equal to the Greek name Theodore, which means "gift of God." But even so the identification is not perfect. We have found him, of whom Moses in the law and the prophets, wrote. The whole law is full of symbolism which refers to Christ. The following references may be taken as more specific: #Ge 49:10 Nu 24:17-19 De 18:15|. The passages in the prophets are too numerous to mention. For samples see #Isa 7:14 9:6 52:13 53:1-12 Eze 34:23-31|. In brief, Moses wrote of him as a Prophet, David as Lord, Isaiah as the Son of the virgin and suffering Servant, Jeremiah as the Branch, Ezekiel as the Shepherd, Malachi as the Messenger of the Covenant, Daniel as the Messiah. Christ is the hero and subject-matter of both Testaments (#1Pe 1:11 Joh 5:39|). Jesus of Nazareth, the son of Joseph. Philip knew no better at this time, and John did not change the words of Philip to suit his later knowledge of Christ's parentage. John has already declared the divine origin of Jesus (#Joh 1:14|), thereby agreeing with the detailed account of Matthew and Luke. (TFG 111-112) #Joh 1:46| And Nathanael said unto him, Can any good thing come out of Nazareth? Because of their want of culture, their rude dialect, and their contact with Gentiles, the Galileans were lightly esteemed by the inhabitants of Judaea (#Joh 7:52|). But here Nathanael, a Galilean himself, speaks slightingly of Nazareth. Some think that Nazareth was no worse than the rest of Galilee, and that Nathanael speaks thus disparagingly because he dwelt in the neighboring town of Cana, and felt that jealousy which often exists between rival villages. The guileless Nathanael had no such jealousy, and the persistency with which the enemies of Jesus called him the Nazarene indicates that there was more than a local odium attached to the name Nazareth. Moreover, it was the first city to offer violence to Christ and was ready on one day's acquaintance with his preaching to put him to death. Philip saith to him, Come and see. So said afterward the woman of Samaria (#Joh 4:29|). Investigation removes prejudice. (TFG 112) #Joh 1:47| Behold an Israelite indeed. An Israelite in spirit as well as in flesh (#Ro 2:28,29 9:16|). Such a character contrasted sharply with the prevalent formalism and hypocrisy of that day. In whom is no guile! Some see in the word "guile" a reference to Jacob. He was a man full of all subtlety and guile in his early years, but his experience at Peniel (#Ge 32:22-31|) changed his nature and his name, and he became Israel, the spiritual father of all true Israelites. (TFG 112) #Joh 1:48| Whence knowest thou me? Nathanael's surprise clearly indicates that the knowledge which Jesus exhibited was miraculous. When thou wast under the fig tree, I saw thee. The fig-tree affords the densest shade in Palestine--a shade where no sunspot can be seen. This fact has made it immemorially a resting-place and a refuge from the fierce Syrian sunlight. Under such a cover Jesus saw Nathanael when he was alone. Such superhuman knowledge wrought faith in Nathanael, as it did afterward in the woman of Samaria. See #Pr 15:3|. (TFG 112-113) #Joh 1:49| Thou art the Son of God; thou art the King of Israel. #Ps 2:7| and #Isa 9:6| prophetically announce Jesus as the Son of God. These and other prophecies had just been more clearly announced by the Baptist (#Joh 1:34|). It is clear, therefore, where Nathanael got his words; but it is not so clear how well he understood them. This is the first recorded uninspired confession of the divinity of Jesus, but #Mt 16:16,17| indicates that it was but partially comprehended, else Peter might have been instructed by Nathanael. The expression "King of Israel" probably expressed the hope which Nathanael then entertained that Jesus would restore the ancient Jewish kingdom of David (#Ac 1:6|). (TFG 113) #Joh 1:50| Thou shalt see greater things than these. Nathanael regarded the revelation of his character and whereabouts as a great thing, but he was destined to see yet greater miracles. Opportunities improved lead to larger privileges, and for those who believe, the evidences are increased. (TFG 113) #Joh 1:51| Verily, verily. This word means "in truth." John twenty-five times represents the Saviour as thus using the double "verily." Matthew quotes the single "verily" thirty times, Mark fourteen times, and Luke seven times. The word is used to mark the importance of the truth about to be uttered. I say unto you. "You" is plural and includes all present as well as Nathanael. And the angels of God ascending and descending upon the Son of man. Jesus having referred to Nathanael as a true Israelite, promises to him--and to those like him--a blessing answering to Jacob's vision of the ladder; that is, that the ascent and descent of ministering angels shall be by means of Christ. Jesus calls himself the Son of man upwards of eighty times. The expression is found in all four Gospels, but is there invariably used by Christ himself. Stephen (#Ac 7:56|) and John (#Re 1:13|) also use this title, to indicate that the glorious being whom they saw was like Jesus--like him in his human estate. In this chapter Jesus has been called by others "The Lamb of God," "the Son of God," "the Messiah," and "the King of Israel." Jesus chooses yet another title, "Son of man," for himself. At this earliest dawning of their expectations, while their minds were thus full of his titles of glory, Jesus introduces to his disciples this one which speaks of his humanity and humility. The expression may have been suggested by #Da 7:13,14|. (TFG 113-114) #Joh 2:1| XXII. JESUS WORKS HIS FIRST MIRACLE AT CANA IN GALILEE. #Joh 2:1-11| And the third day. From the calling of Philip (#Joh 1:43|). The days enumerated in John's first two chapters constitute a week, and may perhaps be intended as a contrast to the last week of Christ's ministry (#Joh 12:1|). It took two days to journey from the Jordan to Cana. There was a marriage in Cana of Galilee. In Palestine the marriage ceremony usually began at twilight. The feast after the marriage was at the home of the bridegroom, and was sometimes prolonged for several days (#Ge 29:27 Jud 14:12|); but in this case it seems likely that poverty limited the wedding feast to one day. The site of Cana is disputed. From the eighth century a place called Kefr-Kenna (village of Cana), lying a little over three miles northeast of Nazareth, has been regarded as John's Cana of Galilee. But recently some ruins called Khurbet-Cana, twelve miles north of Nazareth, which doubtfully are said to have retained the name of Kana-el-Jilil (Cana of Galilee), have been preferred by some as the true site. In our judgment Kefr-Kenna has the stronger claim. It is situated on a westward slope of a hill, with a copious and unfailing spring adjoining it on the southwest. The mother of Jesus. John never called our Lord's mother by her name. He assumes that she is known to his readers. This is one of the many points tending to show the supplemental character of John's Gospel. He avoids repeating what is found in the first three Gospels. (TFG 114-115) #Joh 2:2| And Jesus also was bidden. Being the Creator of woman, and the author of matrimony, it was fitting that the Son of God should grace a marriage feast with his presence. And his disciples. This is the earliest use of the term "disciples" in the ministry of Jesus. His disciples were Andrew, Peter, Philip, Nathanael, and probably John and James. (TFG 115) #Joh 2:3| And when the wine failed. Probably the arrival of Christ and his disciples helped to exhaust the supply. Shortage of provision when guests are invited is considered a sore humiliation the world over. The mother of Jesus saith unto him, They have no wine. The interest which Mary took in the feast and the way in which she addressed the servants at #Joh 2:5|, suggests that she was a close friend of the bridegroom's family. Though she merely states the unfortunate condition to Jesus, her statement is a covert petition to him that would remedy it, as our Lord's answer shows. She practically requested him to work a miracle, nor is it strange that she should do this. Remembering the many early sayings about him which she had treasured in her heart (#Lu 2:19,51|), and doubtless being informed of what had occurred at his baptism, and of the proclamation which John the Baptist had made concerning him, and seeing a group of disciples gathered about him, it was very reasonable for her to expect him to do something which would reveal the high purposes for which he had been born. (TFG 115) #Joh 2:4| And Jesus saith unto her, Woman. Jesus did not call her "mother," but "woman," a term of courteous respect, but indicating no spirit of obedience. "As much as to say," says Augustine, "thou art not the mother of that in me which worketh miracles." Moses recognized that parental duties were subordinate to divine (#De 33:9|); and Jesus emphasized the principle (#Mt 10:37|). Jesus taught that relationship to him was spiritual, and not fleshly (#Mt 12:46-50|), and Paul coveted such relationship (#2Co 5:16,17|). The expression, "What have I," etc., is used frequently in the Scriptures and invariably indicates a mild rebuke (#Jud 11:12 2Sa 16:10 1Ki 17:18 2Ki 3:13 Mt 8:29 Mr 1:24 Lu 8:28|). It means, "leave me to act as I please," and Jesus uses it to assert that he is independent of all human relationships in the exercise of his Messiahship. It corrects two errors taught by the Catholic Church: 1. Catholicism says that our Lord's mother was immaculate, but if this were true she could not have incurred our Lord's rebuke. 2. Catholicism teaches that Mary's intercession is recognized by Christ. But this is the only instance on record of such intercession, and though it was addressed to Christ while in the flesh and was concerning a purely temporal matter, it was promptly rebuked. Mine hour is not yet come. Our Lord's answer indicates that Mary's request had in it more than a desire for the gift of wine. What she principally wanted was to have Jesus manifest himself as Messiah. Now, Jesus gave many secondary, but only one supreme, manifestation of his glory or Messiahship. His miracles were secondary manifestations, but his Passion was the supreme manifestation (#Joh 8:28 2:18,19 Mt 12:38-40|). Jesus called this supreme sign his "hour" (#Joh 12:23,27 17:1 Mt 26:45 Lu 22:53|; see also #Joh 7:30 8:20|). His mother sought for a supreme sign, but at that time only a secondary sign could be fittingly given. The triumph at Pentecost was not to be achieved at Cana. (TFG 116) #Joh 2:5| His mother saith unto the servants. Though he had spoken words of rebuke, his mother was neither offended nor discouraged because of them. Whatsoever he saith unto you, do it. She commands unlimited obedience. Though her words are not addressed to us, they will prove of untold profit to us if we obey them. (TFG 116-117) #Joh 2:6| Now there were six waterpots of stone set there after the Jews' manner of purifying. The details of the account suggest that John was an eye-witness. The Jews regarded themselves as ceremonially unclean if they did not wash their hands before eating (#Mt 15:2 Mr 7:3,4|). Containing two or three firkins apiece. At Kefr-Kenna an old, one-story house near the lower edge of the village is regarded by the Greeks as the one in which this wedding feast was held. The room is a rude chapel, and at one side stand two old stone mortars, one holding about eight gallons and the other about ten, now used for immersing infants, but said by the attending priest to be two of the identical waterpots here mentioned. The simple-minded old man was not aware that the six waterpots held each two or three firkins apiece--between eighteen and twenty-seven gallons, a firkin being nine gallons--or double the quantity of his mortars. If he had known this, he might have chiseled out his mortars a little deeper! (TFG 117) #Joh 2:7| Fill the waterpots with water. The jars had been partially emptied by the ablutions of the company. And they filled them up to the brim. This statement serves two purposes. 1. It emphasizes the great quantity. 2. It shows there was no room to add anything whatever to the contents of the jars. As to the quantity, it was between 106 and 162 gallons. As we do not know the number of guests nor the duration of the feast, we can not accurately measure the Lord's bounty. But as twelve basketfuls were left after feeding the five thousand, there was doubtless here a like sufficiency, and the surplus would serve as an acceptable gift to the married couple. (TFG 117) #Joh 2:8| Draw out now. The word "now" seems to indicate the turning-point when the water became wine. The ruler of the feast. According to the custom of that age, one of the guests was usually chosen to preside over such festivities, and he was called "the ruler." Our modern toastmaster is probably a relic of this ancient custom. (TFG 117-118) #Joh 2:10| Every man setteth on first. When the taste is sharpest, and most critical. The good wine. The adjective "good" refers rather to flavor than to strength. And when men have drunk freely, then that which is worse. The ruler was no disciple of Jesus, and he speaks in the merry spirit of the world. He gives his own experience as to the habits of feasts, and his words give no indication that those present indulged to excess. Thou hast kept the good wine until now. It is part of Christ's system to reserve the best until the last. Sin's first cup is always the sweetest, but with God that which follows is ever superior to that which has preceded it. As to the bearing of this miracle upon the question of temperance, the New Testament elsewhere clearly condemns the immoderate use of wine, and as these condemnations proceed from Christ we may rightly conceive of him, as in this instance, doing nothing contrary thereto. The liquors of this land in the strength of their intoxicating properties differ so widely from the light wines of Palestine that even the most moderate use of them seems immoderate in comparison. In creating wine Jesus did no more than as Creator and Renewer of the earth he had always done. From the beginning God has always so created or replenished the earth as to allow the possibility of excess. (TFG 118) #Joh 2:11| This beginning of his signs did Jesus in Cana of Galilee and manifested his glory. This was the beginning or first of the miracles, and John's statement brands as false all the Catholic traditions which tell of miracles performed by Christ in his childhood. We should note also that it was a sign. The value of the miracle was in what it signified, not in what it wrought. It manifested the glory of Christ, part of which glory is his power to change the worse into the better, the simpler into the richer. It is the glory of Christ that he can transform sinners into his own likeness (#1Jo 3:2 1Co 15:42-44 Php 3:20,21|). And his disciples believed on him. In this chapter John as a disciple three times gives us a disciple's point of view as to Christ's miracles; here, and at #Joh 2:17| and at #Joh 2:22|. They implanted faith in those whose hearts were right before God (#Joh 5:38|). The miracles of Christ created widespread excitement. There had been none of a notorious nature since Daniel had been cast to the lions, and had read the writing on Belshazzar's wall some five hundred and eighty years before. (TFG 118-119) #Joh 2:12| XXIII. JESUS' FIRST RESIDENCE AT CAPERNAUM. #Joh 2:12| After this he went down to Capernaum. The site of Capernaum is generally conceded to be marked by the ruins now called Tel-Hum. Jesus is said to have gone "down" because Cana is among the hills, and Capernaum was by the Lake of Galilee, about six hundred feet below sea level. See TFG "#Mt 4:13|". He, and his mother, and his brethren, and his disciples. There is much dispute as to what the New Testament writers mean by the phrase "the brethren of the Lord." This phrase, found in any other than a Jewish book, would be taken to mean either the full or half brothers of Jesus, and it has probably that meaning here. The Catholic Church, contending for the perpetual virginity of our Lord's mother, has argued that his brethren were either the sons of Joseph by a former marriage, or that they were sons of Alphaeus (also called Clopas) and a sister of our Lord's mother, who, like her, was also called Mary (#Joh 19:25|). This latter view is based upon the fact that two of the sons of Alphaeus bear the same names as those borne by two of our Lord's brethren, which is far more conclusive, since the names James and Judas were extremely common. Moreover, we learn from #Joh 7:5|, that the Lord's brethren did not believe on him, and harmonists place the time of this unbelief late in our Lord's ministry, when the sons of Alphaeus were not only believers, but some of them even apostles. Our Lord's brethren are mentioned nine times in the New Testament, and a study of these references will give us some light. Three of them, namely, #Joh 7:3,5,10 1Co 9:5 Ga 1:19|, are rather noncommittal. The other six (#Mt 12:46 13:55 Mr 3:32 6:3 Lu 8:19,20 Joh 2:12|) speak of his brethren in connection with his mother, and strongly indicate that Jesus was the first-born son of Mary, and that she had at least four other sons, besides daughters. These brethren of Jesus are constantly represented as attending his mother, without a hint that they were not her children. Against this conclusion there is but one argument which has any force; namely, that our Lord committed his mother into the keeping of the apostle John, rather than to his brethren (#Joh 19:25-27|), but this fact may be easily accounted for. Many mothers are but scantily and grudgingly supported by their sons. And there they abode not many days. Because the passover was at hand, and he went up to Jerusalem. This notice of the brief sojourn of Jesus at Capernaum throws light on several things: 1. It shows where Jesus spent most of his time between his baptism and the first passover. 2. It helps to explain how the nobleman, who afterwards sought him at Cana, became acquainted with him. 3. It prepares us to look for his first visit to Nazareth at a later period. 4. It also explains why Jesus sought Capernaum as his place of residence after leaving Nazareth. Moreover, it shows that the natural ties of kindred were not immediately snapped by Christ. Until he went up to the first passover, he abode with his mother and his brethren. (TFG 119-120) #Joh 2:13| XXIV. JESUS ATTENDS THE FIRST PASSOVER OF HIS MINISTRY (Jerusalem, April 9, A.D. 27.) A. JESUS CLEANSES THE TEMPLE. #Joh 2:13-25| And the passover of the Jews was at hand. We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (#Joh 5:1|); 3, another passover (#Joh 6:4|); 4, the feast of tabernacles (#Joh 7:2|); 5, dedication (#Joh 10:22|); 6, passover (#Joh 11:55|). This gives the entire length of our Lord's ministry as three years and a fraction. And Jesus went up to Jerusalem. It was fitting that he should enter upon his full ministry in this city, as it was still the center of what was recognized as a heaven-revealed worship. The fitness of Jerusalem for such beginnings was afterwards recognized in the preaching of the gospel of the New or Christian dispensation (#Ac 1:8|). (TFG 121) #Joh 2:14| And he found in the temple. Our English word "temple" includes two Greek words; namely, 1. The naos, or sanctuary--the small structure which contained the holy and most holy places, and which answered to the tabernacle used in the wilderness. 2. The heiron, or entire court space which surrounded the naos, and which included some nineteen acres. The heiron was divided into four courts, and as one entered toward the naos from the east, he passed successively through them, as follows: 1, Court of the Gentiles; 2, of the women; 3, of Israel; 4, of the priests. It was in this outer or Gentiles' court that the markets described in this section were held. Those that sold oxen and sheep and doves, and the changers of money sitting. This market in the temple was for the convenience of the people, and the nearness of the passover increased its size. Oxen and doves were constantly needed for sacrificial purposes, and as each family which ate the passover required a lamb, they would be in the market in great abundance. Josephus tells us it required about two hundred thousand lambs for the passover feast, but his exaggerations will stand a liberal discount. (TFG 121-122) #Joh 2:15| And he made a scourge of cords, and cast all out of the temple. The rest of the verse shows that "all" does not refer to men, but to sheep and oxen. The scourge was used in driving them out. And he poured out the changers' money, and overthrew their tables. The Jews were each required to pay, for the support of the temple service, one half-shekel annually (#Ex 30:13 Mt 17:24|). These money-changers sat at small tables, on which their coins were piled and counted. (TFG 122) #Joh 2:16| And to them that sold the doves he said, Take these things hence. As the doves were in cages of wicker-work, they could not be driven out; hence Jesus called upon their owners to remove them. Though Jesus cleansed the house, he wrought no waste of property. The sheep and oxen were safe outside the temple, the scattered money could be gathered from the stone pavement, and the doves were not set free from their cages. Make not my Father's house a house of merchandise. Jesus bases his peculiar authority over the temple on his peculiar relationship to Him for whom the temple was built. As a Son, he purged the temple of his Father. In the beginning of his ministry he contested their right to thus appropriate his Father's house to their uses, but in the end of his ministry he spoke of the temple as "your house" (#Mt 23:38|), thereby indicating that the people had taken unto themselves that which truly belonged to God, even as the wicked husbandmen appropriated the vineyard (#Lu 20:14,15|). The rebuke of Jesus was addressed to the priests, for the market belonged to them, and the money-changers were their agents. Edersheim says that this traffic alone cleared the priests about three hundred thousand dollars a year. Though churches differ widely from the temple, they are still God's houses, and should not be profaned. Religion should not be mixed with traffic, for traffic tends toward sin. Phariseeism is its fruit--a wish to carry on profitable business, even with God. On this occasion Jesus objected to the use of the temple for trade without criticizing the nature of the trade. When he purged the temple three years later, he branded the traders as robbers (#Mt 21:13|). (TFG 123) #Joh 2:17| His disciples remembered that it was written. #Ps 69:9|. Zeal for. Loving concern for. (TFG 123) #Joh 2:18| The Jews therefore answered and said unto him, What sign showest thou unto us, seeing that thou doest these things? The Jews felt that only a divinely commissioned person could thus interfere with the ordering of God's house. They therefore called upon Jesus to give them a sign as an evidence that he possessed such divine commission. The manner in which he had cleansed the house of its traffickers was of itself a sign, if they had only had eyes to see it. Jesus could not have thus cleansed the temple unaided had he been a mere man. The power which he showed in the temple was much like that which he manifested in Gethsemane (#Joh 18:6|). (TFG 123) #Joh 2:19| Destroy this temple, and in three days I will raise it up. John here records this saying, and Matthew (#Mt 26:61|) and Mark (#Mr 14:58|) tells us how at the trial it was twisted into a charge against Christ; thus the Evangelists supplement each other. For the temple in this sentence uses the word "naos," or sanctuary, the structure which was peculiarly the seat of God's presence. The sanctuary was a figure or symbol of the body of Christ, and the words of Jesus were a covert prediction that as they were desecrating the symbol so would they destroy his body, which it symbolized. They reverenced the Spirit of God neither as it dwelt in the sanctuary nor as it dwelt in the body of Christ. The body of Jesus was a temple (#Col 2:9|), and Christians and the church are also temples (#1Co 3:16,17 6:19 2Co 5:1 2Pe 1:13|). God's temples can not be permanently destroyed. They are "raised up." (TFG 123-124) #Joh 2:20| Forty and six years was this temple in building. The temple which then stood upon Mt. Moriah was the third structure which had occupied that site. The first temple, built by Solomon (B.C. 1012-1005), was destroyed by Nebuchadnezzar. The second temple, built by Zerubbabel and Jeshua (B.C. 520), had been torn down and rebuilt by Herod the Great, but in such a manner as not to interfere with the temple service. The sanctuary was completed in one year and a half, while the courts required eight years. Josephus says eighteen thousand workmen were employed in its erection. Additional outbuildings and other work had been carried on from that time, and the whole was not completed until A.D. 64. And wilt thou raise it up in three days? To put before him the difficulty of what he apparently proposed to do, they merely mention one item--time. They say nothing of the army of workmen, nothing of a variety and cost of material, nothing of the skill required in the process of construction. How impossible seemed his offer! Yet by no means so impossible as that real offer which they misunderstood. A man might rear a temple in three days, but, apart from Christ Jesus, self-resurrection is unknown to history. (TFG 124) #Joh 2:21| But he spake of the temple of his body. John differs from the other three Evangelists, in that he frequently comments upon the facts which he records. Both history and commentary are inspired. (TFG 124) #Joh 2:22| When therefore he was raised from the dead, his disciples remembered that he spake this. It was three years before they understood this saying. Thus truth often lies dormant for years before it springs up in the heart and bears fruit (#1Co 15:58 Ec 11:1|). And they believed the scripture. Several passages foretell the resurrection (#Ps 16:9,10 68:18|). And the word which Jesus had said. They believed that Jesus had meant to predict that the Jews would kill him, and that he would rise again on the third day. (TFG 125) #Joh 2:23| Now when he was in Jerusalem at the passover, during the feast. The seven days' feast of unleavened bread (#Le 23:5,6|). Many believed on his name, beholding his signs which he did. We have no description of the miracles wrought at this time. See #Joh 4:45 20:30|. (TFG 125) #Joh 2:24| But Jesus did not trust himself unto them, for that he knew all men. The word here translated "trust" is the same as that translated "believe" in #Joh 2:23|. They trusted him, but he did not trust them, for he knew them. He did not tell them anything of his plans and purposes, and the conversation with Nicodemus which follows is a sample of this reticence. (TFG 125) #Joh 2:25| For he himself knew what was in man. John gives us many examples of this supernatural knowledge which Jesus possessed. See #Joh 1:42,47,48 3:3 4:29 6:61,64 11:4,14 13:11 21:17|. This chapter itself gives us a faithful picture of "what was in man." We find in it temple, profaners, money-makers, sign-seekers, opposers of reform, false and weak professors of faith, etc., but none to whom Jesus could trust himself. (TFG 125) #Joh 3:1| XXIV. JESUS ATTENDS THE FIRST PASSOVER OF HIS MINISTRY. (Jerusalem, April 9, A.D. 27.) B. JESUS TALKS WITH NICODEMUS. #Joh 3:1-21| Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. Nicodemus is mentioned only by John. His character is marked by a prudence amounting almost to timidity. At #Joh 7:50-52| he defends Jesus, but without committing himself as in any way interested in him: at #Joh 19:38,39| he brought spices for the body of Jesus, but only after Joseph of Arimathaea had secured the body. Nicodemus was a ruler, or a member of the Sanhedrin. (TFG 126) #Joh 3:2| The same came unto him by night. Thus avoiding the hostility of his colleagues, and also obtaining a more personal and uninterrupted interview with Jesus. That his coming by night revealed his character is shown by the fact that John repeats the expression when describing him at #Joh 19:39|. But, in justice, it should be said that Nicodemus was the only one of his order who came at all during our Lord's life. And said to him, Rabbi, we. Nicodemus uses the plural, to avoid committing himself too much. Nicodemus would assert nothing but that which was commonly admitted by many. We learn from #Joh 12:42,43| that late in the ministry of Christ, when hostility towards him was most bitter, many of the rulers still believed in him. No doubt, then, when Nicodemus said "we" he used the word advisedly and conscientiously. Know that thou art a teacher come from God. The rulers knew that Jesus was not the product of any of the rabbinical schools, and his miracles marked him as a prophet and distinguished him from all who were guided merely by reason, no matter how learned. For no one can do these signs that thou doest. #Joh 2:25|. Except God be with him. These words show the effect of Christ's miracles. Miracles arrest attention and challenge investigation, and prove that he who works them is from God (#Ac 10:38|). (TFG 127) #Joh 3:3| Jesus answered. Not the words, but the thoughts of Nicodemus. The answers of Jesus often look rather to the thoughts of the questioner than to the form of the question. Nicodemus came seeking to know something about the kingdom of God, and Jesus opened at once upon the subject. Verily, verily. See TFG "#Joh 1:51|". Except one be born anew, he can not see the kingdom of God. The word translated "anew" may also mean "from above," and some commentators seek to so translate it here, but it is rightly translated "anew," for Nicodemus understood it to mean a second birth. As to the import of the passage, Luther's words are pertinent: "My doctrine is not of doing, and of leaving undone, but of being and becoming; so that it is not a new work to be done, but the being new created--not the living otherwise, but the being new-born." To "see" the kingdom means to possess or enjoy it (#Ps 16:10 90:15 Joh 8:51 Lu 2:26|). (TFG 127) #Joh 3:4| How can a man be born when he is old? can he enter a second time into his mother's womb, and be born? Knowing that a man can not be literally born a second time, Nicodemus states to Jesus the literal import of his words, hoping thereby to draw from him an explanation of this new, strange metaphor which he was using. So far as he did grasp the meaning of Jesus, Nicodemus saw himself barred forever from the kingdom by an impossible requirement. Many, like him, need to learn that God asks of us nothing that is impossible; that, on the contrary, the yoke is easy and the burden is light (#Mt 11:30|). (TFG 127) #Joh 3:5| Verily, verily. See TFG "#Joh 1:51|". Except one be born of water and the Spirit. By far the vast majority of scholars consider the word "water" in this verse as a reference to Christian baptism. The Cambridge Bible says "the outward sign and inward grace of Christian baptism are here clearly given, and an unbiased mind can scarcely avoid seeing this plain fact. This becomes still clearer when we compare #Joh 1:26,33|, where the Baptist declares, 'I baptize in water,' the Messiah 'baptizeth in the Holy Spirit.' The fathers, both Greek and Latin, thus interpret the passage with singular unanimity." Men would have no difficulty in understanding this passage were it not that its terms apparently exclude "the pious unimmersed" from Christ's kingdom. But difficulties, however distressing, will justify no man in wrestling the Scriptures of God (#2Pe 3:16 Ro 3:4|). Water and Spirit are joined at #Mt 28:19 Ac 2:38 19:1-7 Tit 3:5|. (TFG 127-128) #Joh 3:6| That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Jesus here draws the distinction between fleshly birth and spiritual birth. He did this to prepare Nicodemus to understand that it is the spirit and not the flesh which undergoes the change called the new birth. Regeneration is no slight, superficial change, but a radical one, and one which we can not work for ourselves. (TFG 128) #Joh 3:7| Ye must be born anew. Jesus here plainly declares that none are exempt from this gospel requirement. Man must obtain more than his fleshly nature if he would inherit eternal life. (TFG 128) #Joh 3:8| The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit. In this sentence we have the word pneuma translated by the two words "wind" and "spirit." There can be no justification in rendering pneuma "wind," when in the last clause of the same sentence, and three times in the immediate context, it is rendered "spirit." There can be no doubt that it means the same in both clauses of this verse, and if we render it "wind" in the first clause, we must say "born of the wind" in the last clause. Whatever is the meaning of this verse, it must be extracted from the rendering which the Revisers have strangely placed in the margin, namely: "The Spirit breathes where it will, and thou hearest," etc. It teaches that a man is born of the Spirit, breathing as he wills through inspired men. It is equivalent to Paul's maxim that faith comes by hearing the word of God (#Ro 10:17|) {*}. {*} From this (Bro. McGarvey's) construction of #Joh 3:8| I dissent, and hold that the Revisers have given us the true reading in the text. The question has been fully discussed in Lard's Quarterly, Vol. III, p. 337; Benjamin Franklin's Sermons, Vol. I, p. 281; Millennial Harbinger, 1832, p. 604; 1833, p. 24; 1869, pp. 317, 478, 522, 688. I take this passage to mean that the process by which a man is regenerated by the Spirit of God is no more mysterious than other operations in the natural world, of which operations the blowing of the wind is taken as an example.--P. Y. P. (TFG 128-129) #Joh 3:10| Art thou the teacher of Israel, and understandest not these things? The Jewish teachers or doctors of the law made very arrogant claims to knowledge, but it often happens that the professedly learned are remarkably unacquainted with the first principles of their religion. It was so with the Jewish teachers (#Mt 15:14|). Nicodemus should have understood that such a change as Jesus was speaking of would be necessary, for, 1. It was foreshadowed in the Old Testament (#De 10:16 1Sa 10:9 16:13 Ps 51:10 Eze 18:31 Jer 4:4|). 2. John the Baptist suggested the need of some such change when he attacked the Jewish trust in their descent from Abraham (#Mt 3:9 Lu 3:8|). (TFG 129) #Joh 3:11| Verily, verily. See TFG "#Joh 1:51|". We. A rhetorical plural. #Mr 4:30|. Speak that which we know, and bear witness of that which we have seen. His words were not founded upon reasonings, speculations, and guesses, but were the plain testimony of an eye-witness, who was able to see and had seen things which to us are invisible. And ye receive not our witness. Ye teachers of Israel, who, above all men, should receive our guidance, are the very last to follow us. As the Jewish rulers would not receive Christ's testimony, let us not be surprised if many of our day refuse to listen to the gospel which we preach. (TFG 129) #Joh 3:12| If I have told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things? Jesus here divides religious phenomena into two divisions--earthly and heavenly. The earthly phenomena are those which have their sphere in this world. In this sense regeneration is an earthly thing; for though it has a heavenly origin, its manifestations are among the daily sights and experiences of our earthly life. Religion has also its heavenly phenomena, such as the ordering of God's celestial household; the experiences of those who pass into the divine presence; the propitiation, or the changes wrought in the attitude of God toward man by the sacrifice of Christ; the powers and limitations of Christ's priestly intercession, etc. These things have their sphere far removed from earth, and transcended the comprehension of Nicodemus. Now, if Nicodemus would not believe Jesus when he told him of things which he himself partially knew, how would he believe when Jesus spoke of that which was utterly unknown to him? (TFG 129-130) #Joh 3:13| And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven. Nicodemus is here informed that Christ alone can teach concerning heavenly things. Jesus can so teach, for he did not begin on earth and ascend to heaven, but he came from heaven to earth, and returned thence (afterwards) to heaven. Jesus speaks of himself as being present in heaven, because his divine nature was in constant communication with the powers of heaven. If we conceive of heaven as a locality (a proper conception), Jesus was upon the earth; but if we conceive of it as a present communion with the presence of God (also a proper conception), then Christ was in heaven as he talked with Nicodemus (#Joh 8:29|). (TFG 130) #Joh 3:14| And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up. Jesus here indicates the prophetical character of the Old Testament. The extent of Christ's indorsement of the Old Testament becomes apparent when we consider on how many occasions he revealed himself under the same symbolism which the Old Testament used to reveal him. At #Joh 2:19| he revealed his resurrection under the symbolism of the destroyed and restored temple. At #Mt 12:40| the same event is revealed under the symbolism of Jonah and the whale. And here his crucifixion is likewise partially veiled and partially disclosed under a symbolic reference to the brazen serpent. The account of the brazen serpent will be found at #Nu 21:4-9|. The lesson of the brazen serpent will be found in its main points of resemblance to the crucifixion of Christ. When the people were bitten by fiery serpents, something made to resemble a serpent was hung upon a pole, and the people who looked to it in faith through it healing and life. Such is the epitome of Christ's gospel. (TFG 131) #Joh 3:15| That whosoever believeth may in him have eternal life. When the world was perishing because of sin, Jesus, made to resemble sin (#Ro 8:3 2Co 5:21|) was hung upon the cross, that those who look unto him in faith (#Isa 45:22|) may find life through him (#1Jo 5:11-13|). (TFG 131) #Joh 3:16| For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. Luther calls this verse "the Bible in miniature." It is a lesson as to God's love: 1. Its magnitude--he gave his only begotten Son. 2. Its reach--he gave it to a sinful world (#Ro 5:8|). 3. Its impartiality--he gives it to whomsoever; that is, to all alike (#Mt 5:45 Re 22:17|). 4. Its beneficial richness--it blesses with life eternal. 5. Its limitations--it is nowhere said that God so loves that he will save unbelievers. Love is the mutual and binding grace between God and man; it may almost be said that in Christ it made God human and man divine. John uses the word "eternal" seventeen times in his Gospel (#Joh 3:15,16,36 4:14,36 5:24,39 6:27,40,47,54,68 10:28 12:25,50 17:2,3|) and six times in his first Epistle (#1Jo 1:2 2:25 3:15 5:11,13,20|). He always applies it to life. The Synoptists use it eight times (#Mt 18:8 19:16,29 25:41,46 Mr 3:29 10:17,30 Lu 10:25 16:9 18:18,30|), applying it to life, and also to fire, punishment, damnation, and habitation. (TFG 131) #Joh 3:17| For God sent not the Son into the world to judge the world; but that the world should be saved through him. Christ's first mission to the world was for salvation rather than for judgment. His second mission will be for judgment, but a judgment-hour wherein he will be able to save those who have accepted the means of grace which he established by his first coming. But the first coming of Christ incidentally involved judgment (#Joh 9:39|), and John the Baptist emphasized the judgment of Christ. This judgment, however, was not the principal object of Christ's coming, but was an inevitable result of it. Jesus here speaks of it as a self-executed judgment. It was a necessary result of the revealed presence of Christ (#Lu 2:35|). That Christ is at present a Saviour, and not a judge, is a truth which needs to be emphasized. Catholics are taught to fear Christ and flee to the Virgin; and many ignorant Protestants are disposed to look upon him as a prosecutor rather than as an advocate. (TFG 131-132) #Joh 3:18| He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. The name "Jesus" means "Saviour"; to disbelieve this name is to reject Christ as Saviour. #Joh 3:14,15| require belief in Jesus as the Son of man. This verse requires belief in him as the Son of God. Belief in this dual nature of Jesus is essential to salvation. Unbelief is the world's crowning sin; and belief is, humanly speaking, the source of its justification. The verse teaches that God's judgments are in a state of perpetually present enactment. The believer is saved now (#Ac 13:39|), and the unbeliever rests already under that condemnation which he fears the Son of God may some day pronounce against him. (TFG 132) #Joh 3:19-21| And this is the judgment, etc. These verses show that when God judges a man by his faith, the judgment is not arbitrary and irrational. Men believe according to the secret aspirations and desires of their nature. Christ, as the example and model of life, shines out as the light of the world; those who approve and love such a life are drawn to him and constrained to believe in him. Spiritually, they abide in his presence, that they may compare their lives with his, and that they may be assured that their works are wrought under the renewing and sanctifying influence of the Holy Spirit, who is sent of Christ. But one whose desires are evil shrinks from Christ, and struggles to disbelieve in him: he seeks to know as little of Christ as possible, because such knowledge exposes the wickedness and depravity of his own sinful nature. (TFG 132-133) #Joh 3:22| XXV. FIRST MINISTRY IN JUDAEA--JOHN'S SECOND TESTIMONY. (Judaea and Aenon.) #Joh 3:22-36| After these things came Jesus and his disciples into the land of Judaea. That is, he left Jerusalem, the capital of Judaea, and went into the rural districts thereof. We find him there again in John 11 and Luke 13-18. He gained disciples there, but of them we know but few, such as Mary, Martha, Lazarus, Simeon, and Judas Iscariot. And there he tarried with them. It is not stated how long he tarried, but it may have been from April to December, for the passover was in April, and December was "yet four months" before the harvest (#Joh 4:35|). And baptized. This baptism was not into the three names of God (#Joh 7:39|), into which the apostles were afterwards directed to baptize (#Mt 28:19|). It was a continuation of John's baptism, preparatory to the organization of the church--a preparation for the kingdom. Some think that Jesus, at this time, baptized in his own name, and afterwards gave the full baptismal formula into the other two names--Father and Spirit. But there is no evidence of this, and Christian baptism is a baptism into the death of Christ (#Ro 6:3|). Christ would hardly have ordered baptism into his death before his crucifixion. Such a proceeding would have wrought confusion. (TFG 133) #Joh 3:23| And John also was baptizing. The fact that John also was baptizing is a further indication that the baptism administered by Jesus was preparatory. There would hardly be two kinds of baptism administered by divine consent at one time. In Aenon. This name means "springs." Near to Salim, because there was much water there. If one starts at Sychar, at the foot of Mount Ebal, and follows the Damascus road northward for seven miles, he comes upon the valley called Wady Farah. In this beautiful wady the stream flows eastward, having Salim three miles to its south and 'Ainun four miles to its north. For the most part the valley is narrow, and hemmed in by rocky cliffs. But if one follows the course seven miles eastward from the Damascus road, he comes upon a beautiful valley, about one mile wide and three miles broad--a place every way suitable for the gathering of multitudes to hear the preaching of John. A perennial stream, with copious springs all along its course, furnishes, even in the longest, driest summers, the "much water" required for baptism. And they came, and were baptized. "Here, then," says Lieutenant Conder, "in the wild, desert valley, beneath the red precipices, where the hawk and kite find nests in 'the stairs of the rocks,' or by the banks of the shingly stream, with its beautiful oleander blossoms shining in the dusky foliage of luxuriant shrubs, we may picture the dark figure of the Baptist, in his robe of camel's hair, with the broad leather Bedawi belt around his loins, preaching to the Judaean multitude of pale citizens--portly, gray-bearded rabbis, Roman soldiers in leathern armor and shining helmets, sharp-faced publicans, and, above all, to the great mass of oppressed peasantry, the 'beasts of the people,' uncared for, stricken with palsy, with blindness, with fever, with leprosy, but eagerly looking forward to the appearance of that Messiah who came to preach the gospel to the poor." (TFG 133-134) #Joh 3:24| For John was not yet cast into prison. John's Gospel shows that the ministry of Christ was well under way before that of the Baptist ceased: a fact which the Synoptists do not reveal. (See #Mt 4:12 Mr 6:17 Lu 3:20|.) (TFG 134) #Joh 3:25| There arose therefore a questioning on the part of John's disciples with a Jew about purifying. What this questioning was we are not told. The word "therefore" doubtless refers to the baptisms just mentioned, so that the dispute probably related to the necessity or purifying effects of that ordinance. But whatever the dispute was about, it brought to notice the fact that Jesus was baptizing more than John, a fact which some of the disciples of John quickly resented. (TFG 134-135) #Joh 3:26| And they came unto John, and said to him, Rabbi, he that was with thee beyond the Jordan, to whom thou hast borne witness, behold, the same baptizeth, and all men come to him. This verse shows that John's disciples looked upon Jesus as one who owed all his position and popularity to the Baptist's testimony, and were, therefore, surprised to find that Jesus was surpassing John. They looked upon this conduct as a species of ingratitude on the part of Jesus. This verse also shows us that the witness of John did not pass unheeded. His witness was public and notorious, and men remembered it, though they did not always profit by it. That these friends of John felt unkindly toward Jesus is shown by their exaggerated statement that "all men come to him." (TFG 135) #Joh 3:27| A man can receive nothing, except it have been given him from heaven. Some take this to mean that Jesus could not have had this great success unless Heaven gave it to him; but it is more likely that John used the words with entire reference to himself. A man can only take what is given to him; the Son of God takes what he chooses. The friend receives only what hospitality extends to him, but the heir takes what he will, as the owner of the house. (TFG 135) #Joh 3:28| Ye yourselves bear me witness, that I said, I am not the Christ, but, that I am sent before him. In stating that John had borne witness (#Joh 3:26|) John's disciple had already committed themselves to the fact that John disclaimed to be the Messiah, and that Jesus was the Messiah; for it was concerning these two things that John had given his testimony. (TFG 135) #Joh 3:29| He that hath the bride is the bridegroom; but the friend of the bridegroom, that standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is made full. John looks upon the body of disciples as the Lord's bride, and prophetically anticipates the very title which was subsequently applied to the church. It was the duty of "the friend of the bridegroom" to arrange the preliminaries of the wedding, and to promote the mutual interests of the bride and bridegroom. His duties and responsibilities greatly exceeded those of our "best man," for it was his place to demand the hand of the bride, and to prepare everything for the reception of the bride and bridegroom. Joy at the sound of the bridegroom's voice is part of the drapery of John's figure. Voices of bride and bridegroom are a Biblical symbol of festivity and joy (#Jer 7:34 25:10 33:11|). The Song of Solomon is the only book in the Bible which dwells upon the relationship of bride and bridegroom, and in it the voice of the bridegroom is mentioned with joy (#So 2:8|). If John meant anything more by the phrase than mere drapery, he used it to express his pleasure that the Messiah was directing his own affairs and speaking his wishes with his own voice, instead of using his friend as a mouthpiece. (TFG 135-136) #Joh 3:30| He must increase, but I must decrease. Noble words! "He must increase"--because the divine law has ordered it, and prophecy has foretold it (#Isa 52:13|), and because the very divinity of his nature absolutely requires it. "I must decrease"--in popularity, in power, in following. The Christian minister finds the increase of his work the same as the increase of Christ's kingdom; but with the Baptist the case was different. He was a Jewish prophet, and as the power of the New Dispensation, under Christ, gained headway, the Old Dispensation, of which he was a part, waxed old, and was ready to vanish away. (TFG 136) #Joh 3:31| He that cometh from above is above all, etc. Some think that the testimony of the Baptist closes with #Joh 3:30|, and that the rest of the chapter is the comment of the apostle John, but there is certainly no sufficient ground for such a view. (TFG 136) #Joh 3:32| What he hath seen and heard, of that he beareth witness; and no man receiveth his witness. In #Joh 3:31,32| the Baptist draws a contrast between his testimony and that of the Messiah. The Baptist's testimony was largely of a negative character. He testified that he was not the Christ (#Joh 3:28|), and while he pointed Jesus out as the Christ, the worthy one, the spiritual baptizer, he nowhere undertook to elaborate as to the character or nature of Jesus. He looked upon Jesus as being so far above all earthly prophets that no prophet could reveal him. The task of such revelation devolved upon Jesus himself. God must be self-revealed. It was no heavy disappointment to John that his disciples had failed to grasp his testimony concerning himself, and yet so few were persuaded by the testimony of Jesus that John hyperbolically says "no man receiveth his witness." (TFG 136-137) #Joh 3:33| He that hath received his witness hath set his seal to this, that God is true. We have here a metaphor, taken from the sealing of a document, as an expression of trust in or adherence to it. Compare #Joh 6:27 1Co 9:2|. To receive Christ's witness was to publicly confess a conviction that God was true--true to his promise that he would send a Messiah, a Saviour (#Ro 3:4|). To believe Christ is to believe God; to make Christ a liar is to make the Father one also, for he speaks concerning Christ (#1Jo 5:10|) and through Christ (#Joh 7:16 16:24|). (TFG 137) #Joh 3:34| For he giveth not the Spirit by measure. To give anything by measure indicates a partial, scanty bestowal (#Eze 4:16|). The Spirit of God, even in inspired prophets, was but a partial and intermittent gift (#1Co 7:25 13:9 1Pe 1:11 Heb 1:1|), but in Jesus, the Son of God, the Spirit of God dwelt fully and uninterruptedly (#Col 1:19|). The present tense, "giveth," points to a continuous communication of the Spirit. If Christ had received the Spirit "by measure," then his gift of the Spirit might be exhausted. (TFG 137) #Joh 3:35| The Father loveth the Son, and hath given all things into his hand. This fact was afterwards asserted by Jesus (#Mt 28:18|). Jesus is indeed King of kings (#Ps 2:6-8 Mt 11:27 Ac 2:33 10:36 Eph 1:22|). (TFG 137) #Joh 3:36| He that believeth on the Son hath eternal life. The New Testament represents everlasting life as a present possession obtained by belief. But he that obeyeth not the Son shall not see life, but the wrath of God abideth on him. In the second clause of this verse "obeyeth" stands in contrast with "believeth" in the first clause. No mental assent, however strong, is reckoned by the Scriptures as faith unless it results in obedience (#Jas 2:20 Ro 1:5|). "Wrath of God" is a strong phrase, and is not to be lightly explained away. The unconverted sinner rests under this wrath. His study should be not only to avert a sentence to be pronounced at some future day, but to be freed from one already resting upon him. This verse shows conclusively that Christ's atoning work had its divine as well as its human side; that God had to be propitiated as truly as man had to be reconciled. The Baptist had already repeatedly warned the Jewish people of wrath to come if they rejected the Messiah, and in this, his last recorded utterance, he boldly reiterates that warning. (TFG 138) #Joh 4:1| XXVI. JESUS SETS OUT FROM JUDAEA FOR GALILEE. A. REASONS FOR RETIRING TO GALILEE. #Mt 4:12 Mr 1:14 Lu 3:19,20 Joh 4:1-4| When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John. We saw at #Joh 3:26| how the Baptist heard about the number of Jesus' baptisms, being informed by his jealous friends. Like jealous friends, no doubt, informed the Pharisees. Jesus may have known of this information being given by reason of his supernatural powers, but it is more likely that he heard of it in a natural way. (TFG 139) #Joh 4:2| (Although Jesus himself baptized not, but his disciples). Jesus, as divine Lawgiver, instituted baptism, and his disciples administered it. We nowhere hear of the disciples of John administering baptism. In fact, the Baptist, like the disciples of Jesus, baptized under a divine commission, and could not delegate the power to others. It was the office of Jesus to commission others to this work, not to perform it himself. Had he done so, those baptized by him might have foolishly claimed for themselves some peculiar honor by reason thereof (#1Co 1:14,15|). Jesus was the spiritual baptizer, in which baptism the efficacy lies in the administrant; but water baptism, the efficacy of which lies rather in the spirit of the one baptized than in the virtues of the administrant, Jesus left to his disciples. (TFG 139) #Joh 4:3| He left Judaea, and departed again into Galilee. We have in these verses two reasons assigned for the withdrawal of Jesus into Galilee, namely: 1. The imprisonment of John the Baptist (#Mt 4:12 Mr 1:14|). 2. Knowledge of the Pharisees that Jesus was baptizing more disciples than John (#Joh 4:1|). The first gives us the reason why he went to Galilee, the second the reason why he left Judaea. Jesus did not go into Galilee through fear of Herod, for Herod was tetrarch of Galilee. The truth is, the absence of John called for the presence of Jesus. The northern part of Palestine was the most fruitful soil for the gospel. During the last six or eight months of John's ministry we find him in this northern field, preparing it for Christ's kingdom. While we can not say definitely that John was in Galilee (Bethabara and Aenon being the only two geographical names given), yet he certainly drew his audiences largely from the towns and cities of Galilee. While John occupied the northern, Jesus worked in the southern district of Palestine; but when John was removed, then Jesus turned northward, that he might sow the seed of the kingdom in its most fruitful soil. But if there was a reason why he should go to Galilee, there was an equal reason why he should depart from Judaea. His popularity, manifesting itself in the number of his baptisms, was exciting that envy and opposition which caused the rulers of Judaea eventually to take the life of Jesus (#Mt 27:18|). The Pharisees loved to make proselytes themselves (#Mt 23:15|). They no doubt envied John's popularity, and much more, therefore, would they be disposed to envy Christ. The influence of the Pharisees was far greater in Judaea than in Galilee, and the Sanhedrin would readily have arrested Jesus had he remained in Judaea (#Joh 7:1 10:39|), and arrest at this time would have marred the work of Jesus. Therefore, since it is neither sinful nor unbecoming to avoid persecution, Jesus retired to Galilee, when he remained until his second passover. By birth a prophet of Judaea, he became, in public estimation, by this retirement, a prophet of Galilee. Though Jesus first taught in Judaea, the ministry in Galilee so far eclipsed the work in Judaea that it was spoken of as the place of beginning (#Lu 23:5 Ac 10:37|), and prophetically designated as the scene of the divine manifestation (#Mt 4:14-16|). (TFG 139-140) #Joh 4:4| And he must needs pass through Samaria. The province which took its name from the city of Samaria, and which lay between Judaea and Galilee. Owing to the hatred which existed between Jews and Samaritans, many of the Jews went from Jerusalem to Galilee by turning eastward, crossing the Jordan, and passing northward through Peraea. This journey required about seven days, while the more direct route, through Samaria, only took three days. Galileans often passed through Samaria on their way to and from the Jerusalem feast (Josephus, The Antiquities of the Jews, 20.6,1). The arrest of John would scatter his flock of disciples (#Mr 14:27|), and Jesus, as chief shepherd (#1Pe 5:1-4|), hastened to Galilee, to gather together those which might else go astray and be lost. (TFG 140-141) #Joh 4:5| XXVI. JESUS SETS OUT FROM JUDAEA FOR GALILEE. B. AT JACOB'S WELL, AND AT SYCHAR. #Joh 4:5-42| So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Shechem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called a city, and adjoined the land which Jacob gave to Joseph (#Ge 33:19 47:22 Jos 24:32|), Joseph's tomb being about one hundred yards east of it. The mummy of Joseph, carried out of Egypt at the time of the Exodus, was buried in this parcel of ground, and there is but little doubt that it really rests in the place indicated by the tomb; and though the name Sychar may be derived from the words "liar" or "drunkard," it is more likely that it means "town of the sepulchre," referring to this tomb. (TFG 141) #Joh 4:6| And Jacob's well was there. The Old Testament is silent as to when or why Jacob dug this well. It lies on the southern side of the valley of Shechem, where it opens upon the plain of Moreh (now called el-Mukhnah), about a hundred yards south of the foot of Mt. Gerizim. It is one of the few Biblical sites about which there is no dispute, and probably the only place on earth where one can draw a circle of a few feet, and say confidently that the feet of Christ have stood within the circumference. Maundrell, who visited it in 1697, said that it was one hundred five feet deep, and had in it fifteen feet of water. But travelers have thrown stones into it to sound its depth, until at present it is only sixty-six feet deep, and has no water in it except in very wet winters. It is seven and half feet in diameter, and is walled with masonry to a depth of about ten feet, below which it is cut through the solid rock. It lies four hundred yards nearly due south from Joseph's tomb. As the neighborhood abounds in springs, the well would hardly have been dug save by one who wished to be independent of his neighbors--as Jacob did. Jesus therefore, being wearied with his journey, sat thus by the well. John gives us important items as to the humanity of Jesus. He tells us how he sat as a wayworn traveler, hungry and thirsty, at Jacob's well; and he alone records the words, "I thirst," spoken on the cross (#Joh 19:28|). The top of the well is arched over like a cistern, and a round opening is left about twenty inches in diameter. On this arch or curbing Jesus sat. We should note the perpetuity of blessings which springs from a good deed. Gutenberg did not foresee the newspaper when he invented printing; Columbus did not anticipate the land of the free when he led discoverers to our shore, nor is it likely that the prophetic eye of Jacob ever saw the wearied Christ resting upon the well-curb which he was building. It was about the sixth hour. That is, twelve o'clock, if we reckon by Jewish time, or six o'clock in the evening, if we reckon by the Roman method. We prefer the latter method. (TFG 142) #Joh 4:7| There cometh a woman of Samaria to draw water. She was not of the city of Samaria (which was then called Sebaste--the Greek word for Augustus--in honor of Augustus Caesar, who had given it to Herod the Great), but a woman of the province of Samaria, which lay between Judaea and Galilee, and reached from the Jordan on the east to the Mediterranean on the west, comprising the country formerly occupied by the tribe of Ephraim and the half tribe of Manasseh. (TFG 142-143) #Joh 4:8| For his disciples were gone away into the city to buy food. Had the disciples been present they would have bargained with the woman for the use of her rope and pitcher; but in their absence Jesus himself asked her for a drink. He met her on the ground of a common humanity, and conceded to her the power of conferring a favor. Women have been immemorially the water-carriers in the East (#Ge 24:13,14 Ex 2:16|). Palestine is in summer a parched land, inducing intense thirst, and the people usually comply cheerfully with the request for water; it was probably so in Jesus' day (#Mt 10:42|). Mohammed commanded that water should never be refused. (TFG 143) #Joh 4:9| Thou, being a Jew. As his language and dress declared. (For Jews have no dealings with Samaritans). It is not likely that she meant to refuse his request, but she yielded to the temptation to banter one who she thought despised her, and whose necessities now caused him for a moment to forget his pride. The ancestors of the Samaritans were introduced into the land of Israel by the king of Assyria, after he led the ten tribes into captivity (#2Ki 17:24-41|). When the Jews returned from their captivity in Babylon and began to rebuild their temple, the Samaritans asked permission to build with them, and when this was refused, an enmity arose between the two people which never died out (#Ezr 4:1-5 Ne 2:10,19 4:1-3|). We must, however, restrict the word "dealings" to social intercourse. Race antipathy did not ordinarily interfere with trade or other matters involving money, as is shown by #Joh 4:8|. According to later tradition, a Jew accepted no hospitality from a Samaritan, and to eat his bread as a guest was as polluting as to eat swine's flesh, but such social courtesy was the very thing which Jesus here asked. There are to-day between one and two hundred Samaritans dwelling in Shechem at the foot of Mt. Gerizim, and Dr. Robinson says of them that they "neither eat, nor drink, nor marry with the Jews, but only trade with them." (TFG 143-144) #Joh 4:10| Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. Jesus is himself the Gift of God (#Joh 3:16 2Co 9:15|). But she knew not that God had bestowed a special Gift, and much less that the one to whom she spoke was that Gift. Had she known she would have understood that though physically Jesus was the object of her charity, spiritually their cases were reversed, and she was the needy one, as Jesus intimates. "Living water" would mean literally running or spring water, as contrasted with still or cistern water (#Ge 26:19 Le 14:5|). Jesus here uses it in the spiritual sense. He fills us with his grace and truth (#Joh 1:14|) and grants unto us continual, untold refreshing (#Re 7:17|). The reviving and regenerating effects of the Holy Spirit are likewise called living water (#Joh 7:37-39|). (TFG 144) #Joh 4:11| Sir. The word "Sir" is elsewhere translated "Lord." Thou hast nothing to draw with, and the well is deep: whence then hast thou that living water? She understood his words literally, and was puzzled by them; but, won by the courtesy which suggested an exchange of gifts, she answered respectfully, though incredulously. (TFG 144) #Joh 4:12| Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his sons, and his cattle? We should note three points in this verse: 1. The greatness of Jesus. The woman had just called him "Lord." The man at Bethesda, though he knew not Jesus, afterwards did the same (#Joh 5:7|). People felt the majesty and dignity of Jesus. When he offered to give a greater blessing than that given by Jacob, the woman at once contrasted him with Jacob--Jacob with sons and cattle and wealth--and wondered if this lonely stranger could really imagine himself greater than the illustrious patriarch. 2. She claimed descent from Jacob; it was a false claim. Jesus classed the Samaritans with Gentiles (#Mt 10:5|), and spoke of them as strangers or aliens (#Lu 17:18|). 3. She spoke of the well as given by Jacob. She meant that it had been given to Joseph (#Ge 48:22|), and that her people had inherited it as descendants of Joseph. (TFG 144-145) #Joh 4:13,14| Every one that drinketh of this water shall thirst again. Jesus here draws a contrast between earthly and heavenly blessings. No worldly joy gives lasting satisfaction, but Jesus is the bread and water of life to his disciples (#Joh 6:35|) their unfailing satisfaction. (TFG 145) #Joh 4:14| But the water that I shall give him shall become in him a well of water springing up unto eternal life. A beautiful figure of the joy in Christ. In heat, in cold; in drought, in shower; in prosperity, in adversity; it still springs up, cheering and refreshing the soul, and this unto all eternity (#Re 7:17 21:6|). (TFG 145) #Joh 4:15| Sir, give me this water, that I thirst not, neither come all the way hither to draw. She but dimly comprehended the nature of Christ's offer, but was persuaded of two things: 1. The wonderful water was to be desired. 2. Jesus was able and willing to give it. When she spoke of coming "to draw" her words suggested the household to which it was her duty to minister, and prepared the way for the command of Jesus to bring the head of the household. (TFG 145) #Joh 4:16| Go, call thy husband, and come hither. She had asked Jesus for the water of God's grace, but she needed to be made conscious of how much she needed it--conscious (if we follow the figure) of her dormant thirst. Jesus, therefore, gave command to call her husband, that by so doing he might reveal her life and waken her to repentance. (TFG 145) #Joh 4:18| For thou hast had five husbands; and he whom thou now hast is not thy husband: this hast thou said truly. The divine wisdom of Jesus brought to light a sad state of affairs. During the period of five marriages the woman's life had at least some outward show of respectability, but now it was professedly unclean. The number of marriages reflects somewhat upon the character of the woman, and hints that some of them may have been dissolved by her own fault, though the loose divorce law of that age permitted a man to dissolve the marriage ties on very slight provocation. Among the Jews the great Hillel is reported to have said that a man might properly divorce his wife if she burnt his dinner while cooking. It is not likely that any higher ideals of matrimony obtained among the Samaritans. (TFG 146) #Joh 4:19| Sir, I perceive that thou art a prophet. She had heard of the miraculous knowledge of the Jewish prophets, and this evidence given her by Jesus persuaded her that he was one of them, as a like evidence had persuaded Nathanael (#Joh 1:48,49|). By thus calling him a prophet she virtually confessed the truth as to all the things concerning which he had accused her. (TFG 146) #Joh 4:20| Our fathers worshipped in this mountain. That is, Mt. Gerizim. And ye say. Ye Jews. That in Jerusalem is the place where men ought to worship. Though a desire to divert the conversation from her own sins may have, in some slight measure, prompted the woman to bring up this question about places of worship, yet her main motive must have been far higher. If we ourselves stood in the presence of one whom we felt assured to be fully inspired of God, how hastily would we propound to him some of the vexed questions which befog the religion of our time! Prompted by such a feeling, this woman sought to have the great dispute between Jew and Samaritan decided. Solomon's temple in Jerusalem was soon after its erection confronted by those who denied its claims to be exclusively the place set apart for divine worship. Jeroboam, the rebellious servant of Solomon, taught the people that Bethel and Dan were as acceptable for worship as Jerusalem. But Jerusalem, as the site of the first great temple, held precedence above all rivals until its claims were discredited in popular estimation by the fact that it was destroyed by Nebuchadnezzar. When, after many years, the returning captives rebuilt its walls, it lacked the sanction of age, and it had lost many of the features of divine recognition, which contributed to the sacredness and grandeur of the first structure. Soon after its erection in the days of Nehemiah, Manasseh, son of the high priest Joiada, and brother of the high priest Jonathan (#Ne 12:10,11 13:28|), married to the daughter of Sanballat, Persian governor of Samaria. Refusing to dissolve this marriage at the decree of the governor of Jerusalem, Manasseh was chased by Nehemiah from Jerusalem, and his father-in-law made him high priest of the Samaritans, and undertook to build for him the temple which afterwards crowned the summit of Mt. Gerizim. Manasseh left Jerusalem about B.C. 332. The temple built for him was destroyed by John Hyrcanus about B.C. 129, but the place where it stood was still the sacred center of Samaritan worship, as it is to this day. Mt. Gerizim, and its supporting city of Shechem, had many grounds on which to base their claims to be a sacred locality: 1, Here God appeared to Abraham for the first time after his entering Canaan (#Ge 12:6,7|); 2, here Jacob first dwelt (#Ge 33:18|); 3, here Joseph came seeking his brethren (#Ge 37:12,13|); 4, here was a city of refuge (#Jos 20:7-9|); 5, here Joshua read the blessings and cursings (#Jos 8:33|); 6, here also he gave his last address (#Jos 24:1|); 7, here were buried the bones of Joseph (#Jos 24:32|), and the neighborhood was prominent at the time of the division of the ten tribes (#1Ki 12:1,25|). If we may consider Samaritan traditions of that day as similar to those of the present, they had added greatly to the real importance of the neighborhood, for they now contend that 1, Paradise was on the summit of Gerizim; 2, Adam was formed of the dust of Gerizim; 3, on Gerizim Adam reared his first altar; 4, Seth here reared his first altar; 5, Gerizim was the Ararat on which the Ark rested, and the only spot which the flood did not overflow; and therefore the only place which escaped the defilement of dead bodies; 6, on it Noah reared his altar; 7, here Abraham attempted to offer Isaac; 8, here he met Melchizedek; 9, here was the real Bethel, where Jacob slept and saw his ladder vision. Backed by such high claims, the woman deemed it possible that this prophet might decide in favor of Samaria's holy place. We should note that the Samaritans worshiped in Mt. Gerizim because they could say, "Our fathers did so." Thus many errors are perpetuated to-day because our fathers practiced them; but our fathers had no more authority to alter or amend God's word than we have. The Jews worshiped in Jerusalem because it had been prophesied that God would select a spot as the peculiar place for his worship (#De 12:5-11|), and because according to this prophecy God had selected Mt. Moriah in Jerusalem (#1Ki 9:3 2Ch 3:1,2|). (TFG 146-148) #Joh 4:21| The hour cometh. Jesus uses the word "hour" to indicate that the time was near at hand when all religious distinctions as to places would be abolished, and when every spot might be used for purposes of worship (#1Ti 2:8|). (TFG 148) #Joh 4:22| Ye worship that which ye know not: we worship that which we know; for salvation is from the Jews. Jesus here speaks as a Jew, and draws a comparison between the intelligent worship of his people and the ignorant worship of the Samaritans. Though the Samaritans possessed the Pentateuch, they were without the revelation of God which the prophets of Israel had developed, and their worship was neither authorized nor accredited by God. Moreover, it led toward nothing; for salvation was evolved from the Jewish religion, and not from that of Samaria. Salvation proceeded from the Jews. From them, according to the flesh, Christ came, and from them came also the prophets, apostles, and inspired writers who have given us that full knowledge of salvation which we possess to-day. We must take the words of Jesus as referring rather to the two religions than to the two peoples. Though as a body the Jews did not know whom they worshiped, and though their teachers were blind leaders of the blind, yet the fault was in their unbelief, and not in the revelation or religion in which they refused to believe. On the contrary, if the Samaritans had believed his religion to the full, it would hardly have been sufficient to have enabled him to know what he worshiped. Samaria was, in the days of idolatry of Israel, a chief seat of Baal worship, and in later days it was the home of magicians and sorcerers. (TFG 148-149) #Joh 4:23| But the hour cometh, and now is. The hour is really here, but the knowledge of it is not yet comprehended. When the true worshippers shall worship the Father in spirit and truth. Jesus draws the mind of the woman from the place of worship to the Person or Being worshiped, and from the form to the spirit of worship. God seeks for genuine and not formal worshipers, and for those who worship him in truth; that is, those who render him the obedience of faith with a filial spirit, and not those who render him the empty service of types and shadows, ceremonies and rites, which, through disbelief, have lost their meaning. (TFG 149) #Joh 4:24| God is a Spirit. These words contain one of the most simple, yet most profound, truths which ever fell upon mortal ear. Their truth is one of the great glories of revelation, and corrects the mistaken conclusion of human reason. They show that, 1, God is absolutely free from all limitations of space and time, and is therefore not to be localized in temples (#Ac 7:48|); 2, that God is not material, as idolaters contend; 3, that he is not an abstract force, as scientists think, but a Being; 4, that he is lifted above all need of temples, sacrifices, etc., which are a benefit to man, but not to God (#Ac 17:25|). Spiritual excellence raises man above the beast, and spiritual excellence in turn raises God above man (#Isa 31:3|). And they that worship him must worship in spirit and truth. That is, men must offer a worship corresponding with the nature and attributes of God. (TFG 149) #Joh 4:25| I know that Messiah cometh . . . he will declare unto us all things. The breadth and largeness of Jesus' teaching suggested to her the great Teacher who was to come, and caused her to yearn for him who could tell, as she thought, perhaps even larger things. The Samaritans justified their idea of a coming Benefactor by passages found in the Pentateuch, and got their name for him from the Jews. Relying on the prophecy found at #De 18:18|, modern Samaritans regard the Messiah as a returning Moses, calling him El-Mudy--the Guide. They contend that his name will begin with M, and that he will live to be a hundred twenty years old. This woman's idea of the Messiah was probably also very crude, but it was in part an improvement on the general Jewish conception, for it regarded him as a teacher rather than a world-conquering, earthly prince. (TFG 150) #Joh 4:26| I that speak to thee am he. This is the first recorded declaration of his Messiahship made by Jesus. He was not confessed to be Messiah by Simon Peter (#Mt 16:16|) till the last year of his ministry. Jesus spoke more freely as to his office in Samaria than in Judaea or Galilee; for, 1, the Samaritans would make no effort to take him by force and make him a king (#Joh 6:15|); 2, his short stay in Samaria justified an explicit and brief revelation. (TFG 150) #Joh 4:27| And upon this came his disciples; and they marvelled that he was speaking with a woman. The spirit of the Rabbis is shown by their later precept; namely: "Let no one talk with a woman in the street, no, not with his own wife." The estate of woman was then, and had been for a long time previous, very low. Socrates thanked the gods daily that he was born neither a slave nor a woman. Roman law gave the husband absolute authority over the wife, even to put her to death; and Jewish contempt for women is made apparent by the readiness with which the Jews divorced them. Yet no man said, What seekest thou? or, Why speakest thou with her? So deep was their reverence and respect that they did not question, though they did not understand. (TFG 150) #Joh 4:28| So the woman left her waterpot. In the forgetfulness of great joy, and as the unconscious pledge of her return. Went away into the city. Sychar. (TFG 150-151) #Joh 4:29| Come, see a man, who told me all things that ever I did. To publish Christ is one of the first impulses of those who feel Christ's gracious power. Her invitation is like that given by Philip (#Joh 1:46|). On second thought her statement is not so much of an exaggeration as it at first appears. Her five marriages and present state covered the whole period of her maturer life, and the way in which Jesus had disclosed it all convinced her that every detail of it was spread out before him. Can this be the Christ? Her question does not imply that she herself had any doubts about the matter. She uses the interrogative form because she does not wish to be dogmatic, but prefers to let the people judge for themselves. Observe the woman's change of mind concerning Jesus. She first called him "Jew" (#Joh 4:9|), then "Sir" (#Joh 4:11|), then "prophet" (#Joh 4:19|), and now she invites her city to come forth and see "the Christ." (TFG 151) #Joh 4:31| In the meanwhile. The time between the departure of the woman and the arrival of her fellow-townsmen. (TFG 151) #Joh 4:33| The disciples therefore said one to another, Hath any man brought him aught to eat? They understood his words literally, as a declaration that he had dined. (TFG 151) #Joh 4:34| My meat is to do the will of him that sent me, and to accomplish his work. His delight at the woman's conversion, as a part of the work which his Father had given him to do, overcame for a time his desire for food. Food has several characteristics: 1. enjoyment; 2. satisfaction of desire; 3. refreshment and strength. God's work had these characteristics to Jesus, whose life fulfilled the principle that man shall not live by bread alone (#Mt 4:4 Lu 4:4|). (TFG 151) #Joh 4:35| Say not ye, There are yet four months, and then cometh the harvest? behold, I say unto you, Lift up your eyes, and look on the fields, that they are white already unto harvest. Jacob's well overlooked the luxuriant grainfields of the plain of Moreh. As the disciples looked abroad over its patches of varying green, they would say that it would yet be four months before these patches could be harvested. The harvests in the natural world are slow. But turning their eyes toward Sychar, the disciples could see the citizens of the town in their white garments pouring forth to see Jesus, and to be gathered by him as a harvest of disciples which had sprung up and ripened from the seeds of truth sown by the woman but a few moments before. Spiritual sowing brings speedy harvests. Some commentators look upon the words of Jesus as proverbial, but there is no proverb extant which places only four months between sowing and reaping. In Palestine this period covers six months. We must, therefore, take the words of Jesus as a plain statement as to the length of time between the date of his speaking and the date of harvest. Harvest begins about the middle of April, and counting back four months from that date we find that this visit to Sychar occurred somewhere about the middle of December. (TFG 152) #Joh 4:36| That he that soweth and he that reapeth may rejoice together. Harvest times were seasons of great joy (#De 16:13-15 Ps 126:6 Isa 9:3|). But the joy of joys shall come when God gathers his redeemed into the heavenly garner. In this present the humble teacher sows and the evangelist, or more gifted brother, reaps; but in that glad hour it shall matter little whether we have been a sower or a reaper, for we shall all rejoice together. Sower and reaper alike shall receive wages, a part of which shall be the "fruit" gathered--the souls saved. Jesus regarded gaining a brother as a large compensation, a great gain (#Mt 18:15|). (TFG 152) #Joh 4:37| For herein is the saying true, One soweth, and another reapeth. See #Isa 65:21,22 Le 26:16 Job 31:8 Mic 6:15|. (TFG 152) #Joh 4:38| I sent you to reap. Christ, as Lord of the harvest, sent both sowers and reapers. That whereon ye have not labored: others have labored, and ye are entered into their labor. In earlier days many prophets and holy men had labored to prepare the people of Palestine, that they might be gathered of Christ as disciples. Later John the Baptist had wrought a mighty work toward this same end. Into a field thus sown and cultivated Jesus was now leading his apostles, that they might reap for him the ripened harvest. He bids them observe the speedy and easy reaping on this occasion as an encouraging example to them, that they may go forth with strong assurance and confidence. Even the minds of the Samaritans were prepared to receive him, and a quick harvest could be gathered among them. (TFG 152-153) #Joh 4:39| And from that city many of the Samaritans believed on him because of the word of the woman, who testified. The Jews rejected the testimony of the prophets and holy men of God as recorded in the Scripture (#Joh 5:46,47|), but the Samaritans accepted the testimony of this woman, and she was a sinner. (TFG 153) #Joh 4:40| So when the Samaritans came unto him, they besought him to abide with them: and he abode there two days. "His own" received him not, but these "strangers" welcomed him. The stay was brief, but long enough to prepare the way for a future church among the Samaritans in the neighboring city of Samaria (#Ac 8:5-8|). From the nearer town of Shechem came Justin Martyr, one of the greatest Christian writers of the second century. (TFG 153) #Joh 4:42| Now we believe, not because of thy speaking: for we have heard for ourselves, and know that this is indeed the Saviour of the world. Only such ready hearers could arrive at so great a truth in so short a time. Wealth of revelation and blessing had made the Jews selfish, and their conception of the Messiah was so perverted by this selfishness that they could not conceive of him as being a world Saviour. Thus wealth often dwarfs where it should rather enlarge the heart. The incident comprised in this section presents the expansiveness of Christianity in a threefold aspect; namely: 1, we see it breaking down the walls of racial prejudice; 2, we observe it elevating woman, and certifying her fitness to receive the very highest spiritual instruction; 3, we behold it lifting up the degraded and sinful, and supplying them from the fountains of grace. Such is real Christianity--the Christianity of Christ. (TFG 153-154) #Joh 4:43| XXVI. JESUS SETS OUT FROM JUDAEA FOR GALILEE. C. ARRIVAL IN GALILEE. #Lu 4:14 Joh 4:43-45| And after the two days. The two days spent among the Samaritans at Sychar. He went forth from thence into Galilee. From Samaria. (TFG 154) #Joh 4:44| For Jesus himself testified, that a prophet hath no honor in his own country. Galilee was Jesus' "own country" (#Joh 1:46 2:1 7:3,41,52 Lu 23:5-7|). In Judaea he had begun to receive so much honor as to bring him into danger at the hands of the Pharisees: he would receive less in Galilee. #Joh 4:43| resumes the itinerary of #Joh 4:1,2|, after the interlude which tells of the woman at Sychar. (TFG 154) #Joh 4:45| So when he came into Galilee, the Galilaeans received him, having seen all the things that he did in Jerusalem at the feast: for they also went unto the feast. The works which Jesus had done in Jerusalem were for the most part fruitless as to its inhabitants, but they bore the fruit of faith in far-off Galilee. Of "the many who believed on him" in Jerusalem (#Joh 2:23|), it is highly probable that a large number were Galilaean pilgrims who were then there attending the passover. (TFG 154) #Joh 4:46| XXVIII. THE SECOND MIRACLE AT CANA. #Joh 4:46-54| He came therefore again. That is, in consequence of the welcome which awaited him. Unto Cana of Galilee, where he made the water wine. See TFG #Joh 2:1|. And there was a certain nobleman. Literally, "king's man," a word which Josephus uses to designate a soldier, courtier, or officer of the king. He was doubtless an officer of Herod Antipas, tetrarch of Galilee. That it was Chuzas (#Lu 8:3|) or Manaen (#Ac 13:1|) is mere conjecture. Whose son was sick at Capernaum. The nouns in this verse are suggestive. We have a "nobleman," yet neither riches nor office lifted him above affliction; a "son," yet approaching an untimely death before his father; and both these parties came to sorrow in "Capernaum," the city of consolation. Neither circumstance, nor age, nor situation can guarantee joy. We must still be seeking Jesus. (TFG 157) #Joh 4:47| When he heard that Jesus was come out of Judaea into Galilee. And was therefore within not very easy reach of his sick child's bedside. He went unto him. Literally, "he went away unto him." The verb contains a delicate suggestion that the father was reluctant to leave the son, even to seek aid. And besought him that he would come down, and heal his son; for he was at the point of death. Many, like this father, only seek divine aid when in the utmost extremity. (TFG 158) #Joh 4:48| Except ye see signs and wonders, ye will in no wise believe. Though Jesus spoke these words to the nobleman, yet he also intended them for those who stood by, for he used the plural "ye." That the Galilaeans in general deserved reproof for their lack of faith, is shown by the upbraiding words which he spoke concerning their cities (#Mt 11:20-24|). Jesus wanted men to believe in him because of his self-evidencing character and words (#Joh 10:38 14:11 15:22-24 20:29|). But the people required to have their faith buttressed by miracles. There is a vast difference between believing in a man, and believing his credentials. Miracles were our Lord's credentials; his ministry among men can not be thought of without them; and when the Baptist's faith in Christ himself wavered, Jesus referred him to them (#Mt 11:4,5|). See also #Joh 10:37|. The two words, "signs" and "wonders," indicate the two aspects of miracles. To the thoughtful they were signs or attestations that the one who performed them acted under the authority and approval of God; to all others they were mere wonders, which startled by their strangeness. Jesus was fresh from Sychar, where many required no other sign than his words. (TFG 158) #Joh 4:49| Sir, come down ere my child die. The father felt that the case was too urgent to admit of delay for argument. It seemed to him that he raced with death. His faith differed from that of the centurion in that he felt that the presence of Jesus was required to perform the miracle. He also regarded the powers of Jesus as limited to the living; but we must not censure his faith as particularly weak, for in both these respects it resembled that possessed by Mary and Martha (#Joh 11:21,22,32,39|). (TFG 158-159) #Joh 4:50| Go thy way; thy son liveth. Jesus enlarges the nobleman's conception of his divine power by showing him that his words take effect without regard to distance. (TFG 159) #Joh 4:52| So he inquired of them the hour when he began to amend. More correctly, "began to get better." The father expected that the fever would depart slowly, as it usually does; but the reply of the servants shows that he was mistaken. They said therefore unto him, Yesterday at the seventh hour the fever left him. Though for harmonistic reasons we are persuaded that John himself uses the Roman method of computing the hours, which would make the phrase here mean 7 P.M., yet since the phraseology here is not his, but that of the Galilaean servants, we take it to mean 1 P.M., for they would use the Jewish method of computing from sunset to sunset. If both parties had started at once, they would have met before sundown, as each had but eleven miles to traverse. But it is more reasonable to suppose that the wearied but now-believing father sought some refreshment and a brief rest before returning, and that the servants tarried awhile to see if the child's recovery was permanent. This would lead to their meeting after sundown, at which time, according to the invariable custom, they would call the previous period of daylight "yesterday." (TFG 159) #Joh 4:53| So the father knew that it was at that hour in which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. We note here a growth in the faith of the nobleman. He first believed in the power of Jesus' presence, then in the power of Jesus' word, and finally he believed generally in Jesus, and his household shared his belief. This is the first mention of a believing household; for others see #Ac 16:14,15,34 18:8|. (TFG 159) #Joh 4:54| This is again the second sign that Jesus did, having come out of Judaea into Galilee. One small sign and many converted in Samaria; two great miracles and one household converted in Galilee. Such is the record. Jesus doubtless had many other converts in Galilee, but it is often true that the greater labor brings the lesser harvest. (TFG 160) #Joh 5:1| XXXVII. JESUS HEALS ON THE SABBATH DAY AND DEFENDS HIS ACT. (At Feast-time at Jerusalem, probably the Passover.) #Joh 5:1-47| After these things there was a feast of the Jews. Though every feast in the Jewish calendar has found some one to advocate its claim to be this unnamed feast, yet the vast majority of commentators choose either the feast of Purim, which came in March, or the Passover, which came in April. Older commentators pretty unanimously regarded it as the Passover, while the later school favor the feast of Purim. #Joh 4:35| locates Jesus in Samaria in December, and #Joh 6:4| finds him on the shores of Galilee just before a Passover. If, then, this was the feast of Purim, the Passover of #Joh 6:4| was the second in Jesus' ministry, and that ministry lasted but two years and a fraction. But if the feast here mentioned was a Passover, then the one at #Joh 6:4| would be the third Passover, and the ministry of Jesus lasted three years and a fraction. Since, then, the length of Jesus' ministry is largely to be determined by what the feast was, it becomes important for us to fix the feast, if possible. That it was not Purim the following arguments may be urged. 1. Purim was not a Mosaic feast, but one established by human laws; hence Jesus would not be likely to observe it. True, we find him at the feast of Dedication, which was also of human origin, but he did not "go up" to attend it; he appears to have attended because he was already in Jerusalem (#Joh 10:22|). 2. Here the pregnant juxtaposition of "feast" and "went up" indicates that Jesus was drawn to Jerusalem by this feast, but Purim was celebrated by the Jews everywhere, and did not require that any one should go to Jerusalem, as did the three great festivals--Passover, Pentecost and Tabernacles. 3. It was kept in a boisterous, riotous manner, and was therefore not such a feast as Jesus would honor. 4. It came early in the year, when the weather was too rigorous and inclement for sick people to frequent porticos. 5. It did not include a Sabbath Day. 6. As Purim was just a month before the Passover, Jesus would hardly have returned to Galilee before the Passover (#Joh 6:4|) unless he intended to miss the Passover, which he would hardly do for the sake of attending Purim in Jerusalem. Those contending that it was not the Passover, present several arguments, which we note and answer as follows: 1. Since John gives the name of other Passovers, he would have named this also, had it been one. But the conclusion is inferential, and not logical; and the answer is to be twofold: first, perhaps John did give the name by prefixing the article to it, and calling it "the feast," for being the oldest--older than the law and the Sabbath--and most important of all feasts, it was rightly called by pre-eminence "the feast." Since the Sinaitic manuscript gives the article, and calls it "the feast," the manuscript authority for and against this reading is pretty evenly balanced. Second, if John did not name it, there is probably this reason for his silence. Where he names the feast elsewhere it is thought that the incidents narrated take color from, or have some references to, the particular festal occasion which is named; but here there is no such local color, and failure to name the feast prevents mistaken attempts to find such local color. 2. Again it is objected that if this is a different Passover from #Joh 6:4|, then John skips a year in the life of Jesus. He probably does so skip, and this is not strange when the supplemental nature of his Gospel is considered. In favor of its being the Passover we submit two points: 1. Daniel seems to forecast the ministry of the Messiah as lasting one-half of a week of years (#Da 9:27|). 2. It fits better in the chronological arrangement, for in the next scene we find the disciples plucking grain, and the Sabbath question is still at full heat. But the harvest season opens with the Passover. (TFG 192-194) #Joh 5:2| Now there is. The present tense is used, for while the city was destroyed, the pool evidently still existed. In Jerusalem by the sheep gate a pool, which is called in Hebrew. That is, in Aramaic, a dialect of the classic Hebrew, in which the Old Testament was written, and the language then in use in Palestine. Bethesda, having five porches. It had five covered porticos, probably erected for the accommodation of the sick, whence it is called Bethesda, that is, "house of mercy." Dr. Barclay thinks that this pool is buried in the rubbish of the Kedron valley. Dr. Robinson suggested that it might be the Fountain of the Virgin, which is found in a cavern under the east side of Ophel, a little north of midway between the southeast corner of the temple wall and the Pool of Siloam. Though this pool's claim has been objected to because of its inaccessibility--for it lies thirty feet below the surface of the valley and forty feet back under the mountain, and is approached by two flights of steps numbering in all twenty-six--yet it has three distinct features which make its claim exceed those of any other known pool in the temple neighborhood: 1. It is fed by an intermittent spring, whose ebbing and flowing at intervals of several hours, would cause the troubled waters called for in #Joh 5:7|. 2. It has a superstition connected with it kindred to that which crept into the text at #Joh 5:4|, but the Mohammedans have changed the angel into a dragon; when the dragon is awake he swallows or stops the water, but when he sleeps the water flows! 3. The modern Jerusalem Jews believe in the special healing properties of this fountain. "Every day," says Conder, "crowds of both sexes go down to the spring, and, entering the dark archway, descend the steps, and await the fitful troubling of the waters, which rise suddenly and immerse them, fully clothed, nearly up to the neck." But Nehemiah's description of the walls seems to locate the sheep gate near the middle or northern portion of the temple area, and too far north for the Virgin's fountain to be described as near it, unless John's sheep gate differs from that of Nehemiah. (TFG 194-195) #Joh 5:3,4| In these lay a great multitude of them that were sick, blind, halt, withered. The rest of #Joh 5:3| and all of #Joh 5:4|, as given in the King James Version, were probably added as a marginal explanatory gloss early in the second century, and from thence gradually became incorporated in the text. John's failure to mention that the pool was thought to have medicinal qualities tempted transcribers to add a few marginal words in the nature of comments. (TFG 195) #Joh 5:5| And a certain man was there, who had been thirty and eight years in his infirmity. It is not said that he had spent all these years beside the pool, nor is it likely that he had. The time is given to mark the inveteracy of the disease, and to show the pathos of his situation. The facts that he had a bed, and that his healing was demonstrated by his walking, argue that his disease was either rheumatism, or some form of paralysis. (TFG 195) #Joh 5:6| When Jesus saw him lying, and knew that he had been now a long time in that case. By divine intuition, just as he also knew the lives of Nathanael and the Samaritan woman at Jacob's well (#Joh 1:47-51 4:15-19,29|). He saith unto him, Wouldest thou be made whole? By this question Jesus aroused the man from the apathy of despair, awakening him to hope and effort. Moreover, Jesus only healed as men consented to his healing. (TFG 195) #Joh 5:7| 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 steppeth down before me. The man's lack of healing was not due to want of interest, but to want of means. The lower flight of ten steps leading to the Virgin's pool is only four and half feet wide, and the pool itself is but twenty-one feet and nine inches by nine feet in breadth at its widest part. A half-dozen selfish men rushing down this narrow passage, and filling the small space in the pool, would easily crowd out one who was friendless and more than usually helpless. (TFG 195-196) #Joh 5:8| Arise, take up thy bed, and walk. The bed was the light mattress or pallet of the poor elsewhere noted (see TFG "Mr 2:3") which could be easily rolled up and carried under the arm. (TFG 196) #Joh 5:9| And straightway the man was made whole, and took up his bed and walked. Christ spoke, the man obeyed, and by the obedience of faith was made whole. Now it was the sabbath on that day. There was apparently nothing urgent in the sick man's condition which made an immediate cure necessary; but Jesus healed because it was the Sabbath, that he might thereby draw such an issue between himself and the Jewish rulers as would afford opportunity for him to present his divine claims to them in the clearest and most forceful manner. He healed on the sabbath, that he might assert divine relations to the Sabbath, and by so doing bring about a disputation which would enable him to develop before them his divine relations to the Father. (TFG 196) #Joh 5:10| So the Jews. That is, the Jewish rulers. John frequently uses the term with this restricted meaning (#Joh 1:19 7:13 9:22 18:12,14|). The man was officially stopped and questioned. Said unto him that was cured, It is the sabbath, and it is not lawful for thee to take up thy bed. They would have cited in proof of their assertion #Ex 31:13 Nu 15:35 Jer 17:21-23 Ne 13:19|. Alford and Schaff both assert that the man broke the Mosaic law; but this position is not well taken. Jesus would not have ordered the sabbath to be broken, for he came to fulfill and not to break the law (#Mt 5:17|). At no time did he break the sabbath or countenance its violation, as some able thinkers are erroneously led to suppose. In this case a man lying on his bed, away from home, is suddenly healed. Under such circumstances Jewish tradition said that he must either spend the rest of the day watching his bed, or else he must go off and leave it to be stolen. But He who rightfully interpreted the law of his own devising, and who knew that "the sabbath was made for man, and not man for the sabbath" (#Mr 2:27|), ordered the healed one to carry his bed along home with him. The modern notions that this constituted a breach of the Mosaic sabbath doubtless arose from the nature of the accompanying justification given by Jesus, which fails to assert that the law has not been broken, but seems almost to admit that it has. Nothing, however, can be argued against Jesus on this score. A man may be able to justify an act in a dozen different ways, and may choose to rest content in justifying himself in only one way. Such is the case here. Elsewhere we shall find that Jesus was careful to show that his sabbatic actions were strictly legal; but in this case, that he might bring his divine claims plainly before the rulers, he ignored the question as to the human legality of his act that he might present without confusion its divine legality. Hence he used only one order or method of justification; namely: an appeal to his divine rights as exhibited in the habits of his Father. It was the divine and not the human in Jesus which wrought this miracle, so Jesus causes the whole controversy to turn on the divine rights, that he may use the occasion for an elaborate discussion of his divine claims and the proofs by which they are sustained. Also see TFG "Joh 5:17". (TFG 196-197) #Joh 5:11| He that made me whole, the same said unto me, Take up thy bed, and walk. The man very naturally shifts the burden of responsibility. If he was violating the sabbath, he had been ordered to do it by one who had alone empowered him to do it. Of himself he would not and could not have done it. (TFG 197) #Joh 5:12| They asked him, Who is the man that said unto thee, Take up thy bed, and walk? By using the word "man" they suggest the contrast between human authority and divine law. They were more concerned about the law than about mercy. (TFG 197) #Joh 5:13| For Jesus had conveyed himself away, a multitude being in the place. Jesus, not wishing to unduly excite the multitude by his presence, had passed on. (TFG 197) #Joh 5:14| Afterward Jesus findeth him in the temple. Possibly he was there offering sacrifices in thanksgiving for his recovery, in the spirit of #Ps 66:13,14|, but it is as likely that he was there merely enjoying the sights and privileges from which he had so long been excluded. Behold, thou art made whole: sin no more, lest a worse thing befall thee. Many human ills are directly traceable to sin, and this one appears to have been so; for death is the wages of sin (#Ro 6:23|), and sickness is partial payment. It is a solemn thought that sin can produce worse conditions than even this case, where it found its victim in youth, and left him a withered old man, bed- ridden, helpless, and friendless. (TFG 198) #Joh 5:15| The man went away, and told the Jews that it was Jesus who had made him whole. There was evidently no unworthy motive in his action; for, as Chrysostom observes, he did not report it that it was Jesus who made him break the sabbath to condemn Jesus; on the contrary, he said it was Jesus who made him whole, so honoring Christ. Feeling (as any Jew would have felt) that he ought to clear himself before the rulers of his people, the man, no doubt, honestly thought that the name and authority of the great Prophet of Nazareth would end all question as to the conduct of both Healer and healed. If so, he was sadly mistaken. (TFG 198) #Joh 5:16| And for this cause the Jews persecuted Jesus. Literally, "pursued," or "hunted Jesus." This is John's first plain declaration of open hostility to Jesus, though he has already implied it. From this point the blood-red line of conspiracy against the life of Jesus runs through this Gospel. (TFG 198) #Joh 5:17| My Father worketh even until now, and I work. The dual nature of Jesus permitted both a divine and human attitude toward the sabbath. We have shown that Jesus chose to assert his divine attitude, for in no other matter did these Jews have clearer distinction as to the difference between divine and human right than in this matter of sabbath observance. See TFG "#Joh 5:10|". If Jesus was a mere man, their ideas of law clearly condemned him; but if Jesus were indeed God, their knowledge of divine conduct in the whole realm of nature clearly justified him, and the miracle asserted his divine control in nature's realm. While God rested from creation on the sabbath, nothing can be clearer than that in works of sustenance, reproduction, healing and providence, God has never rested, and never made distinctions between the days of our week. In the light of the gospel we find also that his redemptive work has never ceased and, considering the part which Jesus was even then accomplishing in this field of labor, his words, "and I work," are full of meaning. (TFG 198-199) #Joh 5:18| For this cause therefore the Jews sought the more to kill him. See TFG "#Joh 5:16|". Because he not only brake the sabbath. Not only violated, but denied its authority over his divine nature. But also called God his own Father, making himself equal with God. They rightly interpreted Jesus as asserting relationship to God differing from that sustained by others, as expressed in some few passages in the Old Testament, where God is spoken of as a Father to the people generally; that is, their Creator. No man could claim such unity of nature as would exempt him from the obligation of the fourth commandment. Had they misunderstood Jesus in this all-important point, how quickly would he have corrected them, for he could not have been less righteous than Paul and Barnabas (#Ac 14:11-15|). (TFG 199) #Joh 5:19| Jesus therefore answered and said unto them. His answer is a connected address, the theme being his own character, mission, authority, and credentials as the Son of God. It is the Christology of Jesus, and instead of being a retraction of the claim to divinity which the Jews accused him of making, it is a complete and amplified reassertion of it, so that Luther fitly called it "a sublime apology, which makes the matter worse." Jesus first declares his relations to the Father (#Joh 5:19-23|), which are set forth in four divisions, each of which is introduced by the word "for"; namely: 1. Unity of action (#Joh 5:19|). 2. Unity of love, counsel, and plan (#Joh 5:20|). 3. Unity in life-impartation (#Joh 5:21|). 4. Unity in judgment, resulting in unity of honor (#Joh 5:22,23|). This last division formed a turning-point in the discourse. Since there is there unity of honor, it is important that men should honor Jesus, and also otherwise sustain right relationships to him, and Jesus therefore, to enlighten the Jews as to their duty toward him, proceeds to set forth his relations to men (#Joh 5:23-30|), which he also gives in four divisions, closely correlative to his four statements as to the Father, thus: 1. Right to receive divine honor from men (#Joh 5:23|). 2. Authority to execute life and death judgment over men (#Joh 5:24|). 3. Power of life-impartation as to men, and that both spiritually and literally (#Joh 5:25-29|). 4. All Jesus' relationships to man to be sustained and executed according to the will and plan or mission of God (#Joh 5:30|). But since all these various relationships grow out of his divine nature, Jesus next submits the credentials which establish his claim to such a nature (#Joh 5:31-39|). These also are given in four divisions; namely: 1. Testimony of the Baptist (#Joh 5:31-35|). 2. Testimony of the Father (#Joh 5:37|). 3. Jesus' own works and ministry (#Joh 5:36|). 4. Testimony of Scripture (#Joh 5:38,39|). Or we may regard Jesus as asserting that the Father testifies to the Son's divinity in four different ways; that is, "God is properly the sole and original testifier, and all others are his signatures and seals." The discourse then closes with an application of its truth to the Jewish auditors (#Joh 5:40-47|). They are told that all this truth is lost on them because of their own fourfold sinful condition, which is thus stated: 1. Want of will to come to Christ (#Joh 5:40|). 2. Want of real love toward God, or desire for his honor (#Joh 5:41-43|). 3. Love for the honor of men, rather than the honor of God (#Joh 5:44|). 4. Want of real faith in the Mosaic writings (#Joh 5:45-47|). Verily, verily. See TFG "#Joh 1:51|". The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner. The Jews regarded Jesus as claiming equality with God in a vain-glorious, honor-seeking spirit; but Jesus restates himself, so as to show that the claim is really a renunciation or abdication of all independent greatness--as having an equality exercised in absolute subservience (#Isa 42:1 Php 3:6-9|). They had accused him as a human being acting contrary to the law of the Father. But he declares himself to be a divine being, so united to the Father as to have no will or action apart from the Father, a condition the resultant of which is not weakness and insufficiency, but the strength and perfection arising from an absolute and indissoluble union with the Father--the glory of divinity. Chrysostom remarks, "Just as when we say, it is impossible for God to do wrong, we do not impute to him any weakness, but confess in him an unutterable power, so also when Christ saith, 'I can of mine own self do nothing,' the meaning is that it is impossible--my nature admits not--that I should do anything contrary to the Father." Jesus asserts his equality with the Father in such a way as not to depreciate the dignity and glory of the Father. (TFG 200-201) #Joh 5:20| For the Father loveth the Son, and showeth him all things that himself doeth: and greater works than these will he show him, that ye may marvel. The words here indicate that the love of the Father towards the Son was source of revelation, and that the revelation was progressive. Love constrained the Father to reveal, and love in turn constrained the Son to act according to the revelation. Moreover, this unity of love would be evidenced by greater works in the future, of which two are enumerated; namely, resurrection and judgment, the former being at first spiritually and afterwards literally outlined. The Father would show these works to the Son by causing him to do them; there would be no separate act of the Father so that the works would be twice performed. These works would produce faith in those of right spirit. But among such hardened hearts as those whom Jesus addressed they would only produce wonder and consternation. Those who withheld the tribute of faith should pay that of amazement. Putting the statements of #Joh 5:19| and #Joh 5:20| together, we find that the Son knows all that the Father does, and likewise does all that the Father does, and in like manner. There could be no higher assertion or equality than this; in fact, it asserts identity rather than equality. But the equality is not the result of conquest, nor was it one of power opposed to power, but is freely given and accorded by reason of love. (TFG 201) #Joh 5:21| For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will. Since the verbs in this verse are in the present tense, and since Jesus is not known to have raised the physically dead before this time, it is rightly taken that he her speaks only of raising the spiritually dead, our miserable existence in sin being often spoken of in Scripture as a death from which we must be revived (#Eph 2:1,5 Col 2:13 Re 3:1|). The use of the word "will" likewise indicates a spiritual resurrection, for Christ exercised a discrimination in such resurrections; but the final, literal resurrection is without discrimination. See the word "all" in #Joh 5:28|. The meaning, therefore, is that as the Father performs physical resurrections, so the Son (for the present) performs spiritual resurrections (to be followed by physical resurrections). Jesus later gave those at Jerusalem a sign of his power to literally raise the dead by the resurrection of Lazarus (#Joh 11:44|). Resurrection is bestowed or withheld according to Jesus' will, but his will is not arbitrarily exercised. He visits those who receive him, and revives those who believe him. If the Son possessed right of concurrent action on these lofty planes, concurrent use of the sabbath was a small matter indeed. (TFG 202) #Joh 5:22| For neither doth the Father judge any man, but he hath given all judgment unto the Son. That is to say, the Father does not act in judgment without the Son, nor the Son without the Father, for in no work is either isolated from the other. Resurrection is nearly always associated with judgment, and in this instance it is in reviving that the judgment is manifested or executed. (See #Joh 5:29| also.) Note that judgment begins in this world (#Joh 9:39|). (TFG 202) #Joh 5:23| That all may honor the Son, even as they honor the Father. "Even as" means in the same manner and in equal degrees. The prerogative of judgment was committed unto Jesus that men might behold his true majesty. If this verse does not teach us to worship Jesus as God, language can not teach it, for God gives not his glory unto another (#Isa 42:8|), nor could he, by reason of his very nature, arbitrarily will such honor to one whose character and nature were unworthy of it. In these words Jesus exposed the ruinous attitude assumed by the Jews in seeking to slay him. He that honoreth not the Son honoreth not the Father that sent him. Honor paid to the Father pertains or belongs to his nature and character. But the Son is the manifestation of that nature and character (#Joh 14:7-11 Heb 1:3|). Therefore to fail to honor the Son is to fail to honor the Father. Experience shows it to be the rule that only those who honor Jesus take pains to honor the Father. (TFG 202-203) #Joh 5:24| Verily, verily. See TFG "#Joh 1:51|". He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life. Eternal life is a present gift, just as condemnation is a present condition (#Joh 3:18|). To "hear" means in this case to receive and obey, so that eternal life is conditioned upon a knowledge of the revelation of the Father and Son, and a right use of that knowledge. Those who have learned of and obey Jesus have already escaped or avoided the judgment (#Ro 8:1|). (TFG 203) #Joh 5:25| Verily, verily. See TFG "#Joh 1:51|". The hour cometh, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. The "hath passed" of #Joh 5:24| and the "now is" of this verse show that Jesus is, thus far, primarily speaking of a present and hence a spiritual resurrection, or regeneration. Christianity, or the dispensation of regeneration, was to formally begin at Pentecost (#Ac 2:1-4|), but it was already present in a preliminary form in the teaching of Jesus, for those who hearkened to it were counted as already redeemed. Yet the spiritual condition of even the apostles was at that time such that the hour of grace is spoken of as more future than present--more "coming" than "at hand." (TFG 203) #Joh 5:26| For as the Father hath life in himself, even so gave he to the Son also to have life in himself. Not only an independent life, such as man does not possess (#Ac 2:27,28|), but a life which is a source of life to others. This regenerating power completed Jesus' official status as judge, so that wherever he awarded life, he could at the same time bestow it. (TFG 203) #Joh 5:27| And he gave him authority to execute judgment, because he is a son of man. We can see several reasons, humanly speaking, why the humanity of Jesus should be made a ground for committing the judgment of the races of men to him: 1. Jesus having experienced our infirmities and temptations, we can feel sure of his sympathy (#Heb 4:15,16|). 2. Jesus, partaking of the nature of both God and man, is, because of his unique nature, the only fit daysman or umpire between them (#Job 9:33|). Possibly we may regard it as a reward of humility (#Php 2:8,9|). (TFG 203-204) #Joh 5:28| Marvel not at this. Jesus seems to here answer the surprised expression of their faces by enlarging his statements. (TFG 204) #Joh 5:29| And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment. We have here the future, literal, and final resurrection (#Da 12:2|); a scene of such stupendous grandeur as to overshadow all the marvelous in all that Christ shall have previously done. (TFG 204) #Joh 5:30| I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of him that sent me. Jesus here reasserts his dependence upon the Father, not as a bare repetition of his relationship to the Father, but for the purpose of developing his relationship to men as based on or growing out of this relationship to the Father. The Jews, as they listened to him, were conscious that he was even then judging and passing sentence of condemnation upon them. Jesus does not deny the correctness of this view, but shows that, because of his relationship or dependence upon the Father, they are getting perfect justice, for: 1. His judgment was free from all personal bias and selfish retaliation, and was, 2. Positively perfect, being wholly inspired by the Father's will. (TFG 204) #Joh 5:31,32| If I bear witness of myself, my witness is not true. It is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. These two verses form, as noted, a transition in the discourse. In them Jesus passes from discussing himself and the divine and human phases of his nature and office to take up the evidences which attest him, first asserting that the truth of what he has said does not rest solely on his own veracity. There is here an indirect reference to that clause of the Jewish law which required two witnesses. See #Joh 8:14-18|. But the saying is deeply spiritual. Since Jesus did nothing of himself, his very testimony was not his own, but was the Father's who sent him, and was therefore absolutely true in the consciousness of Jesus. If Jesus had testified independently of the Father--had it been possible--it would have been in the nature of the case contrary to that consensus of the divine will which forms the truth. (TFG 204-205) #Joh 5:32| It is another that beareth witness of me. That is, the Father; for similar reference, see #Joh 8:50-54|. (TFG 205) #Joh 5:33| Ye have sent unto John. This shows that Jesus was addressing the rulers (#Joh 1:19|). And he hath borne witness unto the truth. John had witnessed the truth concerning the Messiahship of Jesus. Some think that the pronoun "another" in #Joh 5:32| refers to John also, but by the present tense "witnesseth" of that verse, and the past tense "hath borne witness" of this verse, the ever-abiding testimony of the Father is contrasted with the finished testimony of John, who is now silenced by imprisonment. (TFG 205) #Joh 5:34| But the witness which I receive is not from man: howbeit I say these things, that ye may be saved. In the light of #Joh 1:6,7|, it sounds strange to hear Jesus thus renounce the testimony of the Baptist. But the phrase, "is not from man," is the Hebrew negative, meaning not from man alone. Jesus therefore meant to accept it, as he in the next breath did that of Moses, as prophetic--as the testimony of the Father spoken through a human medium; but meant to reject it as a merely human testimony, such as it was in the view of these Jews who denied in their hearts that John was a prophet. This mission of Jesus was not to be proved by uninspired testimony, for uninspired man can not testify of God from lack of full and adequate knowledge (#Mt 11:27 16:17|). And yet if the Jews were willing to accept such testimony, Jesus in kindness would permit it, that by any fair means they might believe and be saved. (TFG 205) #Joh 5:35| And ye were willing to rejoice for a season in his light. They were willing, like children, to play in John's light without stopping to seriously consider its meaning, but when he bore testimony to Christ they blasphemed him (#Lu 7:33|). (TFG 206) #Joh 5:36| But the witness which I have is greater than that of John; for the works which the Father hath given me to accomplish, the very works that I do, bear witness of me, that the Father hath sent me. By "greater witness" Jesus means testimony which is more convincing. All divine testimony is of equal veracity, but some it is more obviously convincing. The less the testimony savors of humanity, and the more purely divine it appears, the more convincing it is (#1Jo 5:9|). The term "works" is not to be confined to miracles, for the word "accomplish" indicates a wider meaning. The entire Messianic mission or redemptive work which ended with our Lord's words, "It is finished" (#Joh 17:4 19:30|), and which is indicated in this very discourse in #Joh 5:20|, and outlined by referring to spiritual judgment and regeneration, should be included. Christ's transforming grace still witnesses to Jew and Gentile that the Father sent him, for it it manifests the love of God (#Joh 3:16|). The Father did not send the Son to merely work miracles, but to redeem the world. (TFG 206) #Joh 5:37,38| And the Father that sent me, he hath borne witness of me. Ye have neither heard his voice at any time, nor seen his form. And ye have not his word abiding in you: for whom he sent, him ye believe not. The testimony of the Father was given in three forms: 1. By direct or audible voice and the visible sending of the Spirit--as at Jesus' baptism. 2. By revelations, through the medium of prophets and angels gathered and preserved in the Old Testament Scriptures. 3. Through the Son and his works. Jesus here asserts that all testimony of the first kind had failed to reach the Jewish rulers; that the testimony of the second kind has been utterly lost upon them, for they failed to see its accordance with the testimony of the third kind which he was even then exhibiting to them, neither had it taught them to expect a personal Saviour. (TFG 206) #Joh 5:39,40| Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me; and ye will not come to me, that ye may have life. "Hillel used to say, More law, more life. . . . He who has gotten himself words of law has gotten himself the life of the world to come" (Talmud). In their zeal for the Scriptures the Jews had counted every letter of them, expecting to find life in the laws and precepts, but failed to find Him of whom the Scriptures spoke in figure, type and prophecy. In their reverence for the Book they failed to see that it was a mere means intended to acquaint them with him through whom life was to come. Hence, as Canon Cook suggests, there is deep pathos in the co-ordination "and--and." The verses give us three points worthy of deepest reflection: 1. Protestantism may love the Book and show a martyr's loyalty to it, and yet fail utterly to render any acceptable love or loyalty toward the Being revealed in the Book. 2. Criticism, both higher and lower, may submit every text to microscopic investigation, and yet be as blind as the ancient Pharisees to its true meaning. It is profoundly true that the things of the Spirit are spiritually discerned (#1Co 2:14|), and that pride of literary culture, and the self-worship of intellectualism tend to spiritual blindness (#Mt 11:25 15:14 Lu 8:10 Eph 4:17,18 Isa 5:21|). It seems to come upon such a visitation from God, as in the case of Elymas (#Ac 13:8-12|). 3. Though free will is meant to be man's crowning glory, yet it may result in his shame and ruin. (TFG 207) #Joh 5:41| I receive not glory from men. Jesus here shows that his rebuke of their disbelief does not spring from personal pique or disappointed ambition. He came seeking faith that he might save, not honor that he might be glorified, and honor paid to him is by him transferred to God (#Php 2:10,11|), just as honor paid to the true Christian is transferred to Christ. (TFG 207) #Joh 5:42| But I know you, that ye have not the love of God in yourselves. He speaks as the Searcher of hearts (#Joh 1:47-50 2:24,25|). Knowing them absolutely, he found them to be self-worshipers, devoid of that love Godward which begets belief, and lacking in their natures that which would enable them to understand him and his spirit, no matter what evidence was submitted to them. (TFG 297-208) #Joh 5:43| I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. Some think that this is spoken primarily of a pre-eminently great antichrist who is yet to come and deceive many of the Jews, and who, as Stier thinks, shall be such an incarnation of Satan as Jesus was of God (#Re 13:1-9|). But they have already received many false christs with joy. According to Schudt, as quoted by Bengel, there have been sixty-four antichrists who have misled the Jews. Among them Bar Cocheba led twenty-four thousand to ruin, including Akiba, the President of the Sanhedrim. False christs come in their own name--for their own honor--and make no war on bosom sins, but upon earthly enemies; but Jesus came not to manifest himself, but his Father. (TFG 208) #Joh 5:44| How can ye believe, who receive glory one of another, and the glory that cometh from the only God ye seek not? The question was as to their believing Jesus to be the Messiah. Expecting one who would bring great honor to themselves by his triumphs over his foes, and seeing nothing of this kind to be expected from Jesus, they could not believe him to be the Messiah. (TFG 208) #Joh 5:45| Think not that I will accuse you to the Father. Jesus here assumes that the Jews gave enough credence to his words to fear that he might hereafter appear as their accuser. But Jesus designs to appear rather as Advocate than as Prosecutor (#1Jo 2:1|). It was their fault that he was not their Advocate. (TFG 208) #Joh 5:46| For if ye believed Moses, ye would believe me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words? In these verses Jesus explicitly endorses the Mosaic authorship and authenticity of the Pentateuch, and sets forth one purpose for which Moses wrote it. Jesus was the essential subject of the law and prophets (#Lu 24:27,44-46 Ro 16:25,26|). The emphasis is on "his writings" and "my words." They professed to reverence Moses and to receive his writings, while they openly despised Jesus and repudiated his words as fast as he spoke them. The phrase "wrote concerning me" is not to be restricted to #De 18:15-18|. Moses wrote symbolically of Jesus through his entire work, as Bengel tersely puts it, "Everywhere!" The Epistle to the Hebrews is a partial elaboration of the Christology of Moses. But there is doubtless a depth of meaning in the Pentateuch which has never yet been fully fathomed, for there is a fullness in Scripture greatly exceeding the popular conception. Moreover, the Old and New Testaments are so linked together that to reject one is eventually to reject the other, or to read it with veiled eyes (#2Co 3:15|). (TFG 208-209) #Joh 6:1| LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A.D. 29.) A. RETURN OF THE TWELVE AND RETIREMENT TO THE EAST SHORE OF GALILEE. #Mt 14:13 Mr 6:30-32 Lu 9:10 Joh 6:1| After these things. See TFG "#Mt 14:13|". Jesus went away to the other side of the sea of Galilee. See TFG "#Mr 6:32|". Which is the sea of Tiberias. See TFG "#Lu 5:1|". #Joh 6:2| LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A.D. 29) B. FEEDING THE FIVE THOUSAND. #Mt 14:13-21 Mr 6:33-44 Lu 9:11-17 Joh 6:2-14| And a great multitude followed him. See TFG "#Mr 6:33|". #Joh 6:3| And Jesus went up into the mountain, and there he sat with his disciples. The level plain did not afford a good platform from which to address the people. (TFG 375) #Joh 6:4| Now the passover, the feast of the Jews, was at hand. This passover is computed to have been held on April 16, A.D. 29. This statement as to the time of year prepares us for his further statement that there was much grass in the plain. It also explains in part the gathering of a multitude in this secluded region. Pilgrims on their way to the passover would gladly go several miles out of their way to see the great Prophet perform a miracle. The excitement, due to the mission of the twelve and the death of the Baptist, also tended to swell the crowd. (TFG 375) #Joh 6:5-7| Whence are we to buy bread, that these may eat? Jesus tested Philip to see which way he would turn in his weakness. Jesus asked where the bread might be bought, knowing that power to feed the multitude resided in himself (#Isa 55:1|), but Philip wondered where the money was to be had to buy it. (TFG 376) #Joh 6:7| Two hundred shillings' worth of bread is not sufficient for them, that every one may take a little. See TFG "#Mr 6:37|". #Joh 6:9| There is a lad here, who hath five barley loaves, and two fishes. See TFG "#Mr 6:38|". #Joh 6:10| Jesus said, Make the people sit down. See TFG "#Mr 6:39|". So the men sat down, in number about five thousand. See TFG "#Mr 6:44|". #Joh 6:11| And having given thanks. See TFG "#Mr 6:41|". #Joh 6:12,13| Gather up the broken pieces which remain over, that nothing be lost. Christ is the economist of the universe. This command was in keeping with his laws which permit nothing to suffer annihilation. Ruin and destruction have no other effect than merely to change the form of things. Every atom of the material world which was here at the beginning of creation is here today, though it may have changed its form a million times in the progress of events. (TFG 378) #Joh 6:14| This is of a truth the prophet that cometh into the world. That is to say, this is the Messiah, the prophet promised at #De 18:15|. Their desire to avenge the death of John made them feverishly anxious for the appearance of the Messiah, but this faith was inconstant. (TFG 378) #Joh 6:15| LXIII. FIRST WITHDRAWAL FROM HEROD'S TERRITORY AND RETURN. (Spring, A.D. 29.) C. THE TWELVE TRY TO ROW BACK. JESUS WALKS UPON THE WATER. #Mt 14:22-36 Mr 6:45-56 Joh 6:15-21| Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone. Jesus had descended to the plain to feed the multitude, but, perceiving this mistaken desire of the people, he frustrated it by dismissing his disciples and retiring by himself into the mountain. (TFG 379) #Joh 6:17| And it was now dark, and Jesus had not yet come to them. See TFG "#Mr 6:47|". #Joh 6:18| And the sea was rising by reason of a great wind that blew. See TFG "#Mr 6:48|". #Joh 6:19| When therefore they had rowed about five and twenty or thirty furlongs. That is, about three and a half miles, or about half way across the sea. They behold Jesus walking on the sea, and drawing nigh unto the boat. See TFG "#Mr 6:48|". And they were afraid. See TFG "#Mr 6:49|". #Joh 6:20| But he saith unto them, It is I; be not afraid. See TFG "#Mr 6:50|". #Joh 6:21| They were willing therefore to receive him into the boat. Superstitious fears are not always so soon allayed. His voice brought great assurance. (TFG 380) #Joh 6:22| LXIV. DISCOURSE ON SPIRITUAL FOOD AND TRUE DISCIPLESHIP. PETER'S CONFESSION. (At the synagogue in Capernaum.) #Joh 6:22-71| On the morrow. The morrow after Jesus fed the five thousand. The multitude that stood on the other side of the sea. On the east side, opposite Capernaum. Saw that there was no other boat there, save one, and that Jesus went not with his disciples into the boat, but that his disciples went away alone. This sentence (#Joh 6:22-24|) is a complicated one, because it contains much in a condensed form. On the evening of the miracle the multitude had seen that there was but one boat, and that the disciples had gone away in it, leaving Jesus in the mountain. Jesus had dispersed the multitude, but many of them had not gone very far. On the morrow they came again to the scene of the miracle, and were perplexed at not finding Jesus. After some time they became convinced that he was not there, because if he had been, his disciples would have returned to seek him. (TFG 383) #Joh 6:23| Howbeit there came boats from Tiberias. In the meantime the keen-eyed boatmen about Tiberias, then the largest city on the lake, seeing the multitude on the farther shore, saw in their presence there an opportunity to earn a ferry fee, so they soon crossed the lake to accommodate the people. (TFG 383) #Joh 6:24| When the multitude therefore saw that Jesus was not there, neither his disciples, they themselves got into the boats, and came to Capernaum, seeking Jesus. As Capernaum was the well-known headquarters of Jesus, the boatmen were directed to proceed thither that the multitude might find him. (TFG 383) #Joh 6:25| Rabbi, when camest thou hither? They found him at Capernaum in the synagogue, having but lately arrived from the land of Gennesaret. Though their question relates only to the time when Jesus crossed, it implies and includes a desire to know the manner also. (TFG 383) #Joh 6:26| Verily, verily. His answer was as serious as their question was flippant. See TFG "#Joh 1:51|". Ye seek me, not because ye saw signs. Jesus includes the healing of the sick as well as the feeding of the multitude. But because ye ate of the loaves, and were filled. They did not seek Jesus because they saw in him a divine Friend who could satisfy the deep needs of the soul, but as a wonder-worker who could fill their bodies with food when occasion required. (TFG 383) #Joh 6:27| Work not for the food which perisheth. Bodily food. But for the food which abideth unto eternal life. Spiritual food. Which the Son of man shall give unto you: for him the Father, even God, hath sealed. In our land a man consents to and makes a written instrument his own--an expression of his will--by signing it; but in the East he did this by affixing his seal to it (#1Ki 21:8| #Es 3:12 8:10| #Jer 32:10|). The meaning of Jesus' words, therefore, is that God the Father had commissioned him as Messiah, and had authenticated his mission as such by the works which he had given him to do (#Joh 5:36|). (TFG 383-384) #Joh 6:28| What must we do, that we may work the works of God? They wished to know what to do in order to earn the abiding food; that is, by what works they might so please God as to obtain it. Humanity, in seeking to answer this question, has invented pilgrimages, penances, fasts, mutilations and many other methods of self-punishment; not heeding the plain and decisive answer of Jesus. (TFG 384) #Joh 6:29| This is the work of God, that ye believe on him whom he hath sent. Belief in Jesus as the Son of God is the one all-comprehensive work which pleases God (#Heb 11:6|). Jesus reiterates this important truth several times in this discourse; see, #Joh 6:35,36,40,47|, etc. and the doctrine contained in it is elaborated in the epistles of Paul. (TFG 384) #Joh 6:30| What then doest thou for a sign, that we may see, and believe thee? what workest thou? The trend of questions and answers in this discourse forms a close parallel to that at #Joh 4:1-42|, but with a different conclusion. There Jesus discoursed of life under the figure of water, and here under the figure of bread. There the woman vacillated between her good and evil impulses until her better nature triumphed. Here there was a like vacillation, terminating in opposite result. (TFG 384) #Joh 6:31| Our fathers ate the manna in the wilderness. In #Joh 4:12|, the woman compared Jesus with Jacob, the well-digger; here the people compare him with Moses, the manna-giver--each comparing him unfavorably. As it is written. See #Ps 78:24 105:40|. He gave them bread out of heaven to eat. See #Ex 16:4,15|. (TFG 384) #Joh 6:32,33| Verily, verily. See TFG "#Joh 1:51|". It was not Moses that gave you the bread out of heaven. In testing the claims of Jesus the Jews proceeded upon the hypothesis that the Messiah must be greater than all the prophets, and that this greatness must be authenticated or sealed by greater signs than those wrought by others. Proceeding under this method, they compared the miracle just wrought by Jesus with the fall of manna in the days of Moses and drew conclusions unfavorable to Jesus. They reason thus: "Moses fed many millions for forty years with bread from heaven, but Moses was less than Messiah. This man fed but five thousand for only one day and gave them barley bread. This man is even less than Moses, and consequently far less than the Messiah." But my Father giveth you the true bread out of heaven. See #Joh 6:48,50|. (TFG 385) #Joh 6:34| Lord, evermore give us this bread. They readily recognized the insufficiency of manna and the possibility of God sending a better bread, and in a vague, wondering, half-credulous mood they asked for it just as the woman asked for water (#Joh 4:15|). In answer to each set of questions Jesus proceeded to reveal himself, and to show that the blessings sought were not external to himself, but were in himself and were obtained by belief in him. When Jesus stood thus self-revealed, the Samaritan woman believed in him and was satisfied; but these Jews at Capernaum disbelieved and murmured. (TFG 385) #Joh 6:35| I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst. Compare #Joh 4:10,13,14|. #Joh 6:36| But I said unto you, that ye have seen me, and yet believe not. The personality of Jesus was the great proof of his divinity, but the Jews, though familiar with that personality, refused to consider it, and kept clamoring for a sign. Hence Jesus states the hopelessness of the situation. If one refuses to believe in the sun when he sees its light, feels its heat and witnesses its life-giving power, by what sign will you demonstrate to him the existence of the sun? (TFG 385) #Joh 6:37| All that which the Father giveth me shall come unto me. These words of Christ arise naturally out of the situation. The Jews, having wavered between belief and disbelief, had settled in a proud disbelief which was about to be expressed in murmuring and scorn. They were complacently self-satisfied, and felt that they had displayed great wisdom in arriving at this decision. But Jesus strikes at their pride by informing them that they are not his because God has rejected them as unworthy to be given to him. There is no suggestion or hint that the Father acts arbitrarily in selecting whom he shall give to Christ. The Son of God followed a prescribed course in the winning of men. If this did not win them, it was the Father's decree that they were not his. And him that cometh to me I will in no wise cast out. If this course did win them, Jesus in nowise rejected them, no matter how lowly their station, or how vile their past record. (TFG 386) #Joh 6:40| For this is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life. It was the purpose of God the Father to offer to the sons of men an eternal life through the life-giving power of Jesus Christ. The power which was to work in men a fitness for this exalted honor was a belief in the Son. How could signs and wonders be wrought contrary to the Father's will? They ought to have believed for the signs and wonders he had already wrought, instead of pretending that he had wrought none that were conclusive of his claims. And I will raise him up at the last day. See #Joh 6:44,54|. (TFG 386) #Joh 6:41| The Jews therefore murmured concerning him. The Jews had entered with Christ upon a discussion as to whether he was a greater prophet than Moses, and as they denied even this fact, it is not to be wondered that they murmured at the turn which the discussion had taken. (TFG 386-387) #Joh 6:42| How doth he now say, I am come down out of heaven? In asserting that he came down from heaven, etc., he ascribed to himself a participation in the divine glory which entitled him to an absolute superiority over all men, prophets or others. This claim was to them insufferable, and they thought they had a sufficient answer to it in that they supposed themselves to be acquainted with his birth and parentage. (TFG 387) #Joh 6:43| Murmur not among yourselves. Jesus rebukes their murmuring as out of place. They thought themselves offended by what they believed to be an intolerable assumption on his part. (TFG 387) #Joh 6:44| No man can come to me, except the Father that sent me draw him. But they were really offended in him for an entirely different cause, namely: because they were not drawn by the Father. And I will raise him up in the last day. See #Joh 6:40,54|. (TFG 387) #Joh 6:45| It is written in the prophets. #Isa 54:13 Jer 31:33,34 Joe 3:16,17|. And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me. The Father had given the law as a tutor to draw to Christ (#Ga 3:24|), and he had also sent forth his prophets for the same purpose. Those who had availed themselves of this instruction, and had learned the Father's lessons, were ready to come to Christ. The sense of misery and desire of redemption begotten by the law drove one to Christ, and all the yearnings and aspirations inspired by the prophets attracted him thither. The Father had taught, but the people had not learned, just as their fathers had not learned; and Jesus accuses them in language kindred to the accusation of Moses when he says, "But Jehovah hath not given you a heart to know, and eyes to see, and ears to hear, unto this day" (#De 29:4|). In each case the people were to blame. (TFG 387) #Joh 6:46| Not that any man hath seen the Father, save he that is from God, he hath seen the Father. The Jews might have construed the words of Jesus as indicating an immediate relation to the Father and of obtaining instruction directly from him. Such a doctrine would strike at the mediation of Christ. Jesus therefore guards against this false apprehension by denying humanity's direct access to God the Father, and claiming it as his own exclusive right. The teaching of the Father which he spoke of was obtained through the Scriptures and (in earlier times) the prophets, who were the authors of the Scriptures. (TFG 387-388) #Joh 6:47| Verily, verily. See TFG "#Joh 1:51|". #Joh 6:48| I am the bread of life. Jesus here reasserts the proposition to which the Jews had objected. Having paused to speak of the cause of their objections, he now asserts the main propositions, that he may enlarge upon them. (TFG 388) #Joh 6:49| Your fathers ate the manna in the wilderness, and they died. Manna did not stay death. During the forty years' sojourn in the wilderness all the grown men who started from Egypt died save two (#Nu 26:65|). (TFG 388) #Joh 6:50| This is the bread which cometh down out of heaven, that a man may eat thereof, and not die. He quietly condescends to contrast the two breads. Manna simply sustained the body like any other natural food; it did no more. Jesus is supernatural food; he sustains the spirit unto eternal life. (TFG 388) #Joh 6:51| The bread which I will give is my flesh, for the life of the world. He had declared himself to be the bread of life, but bread must be assimilated. The assimilation of natural bread requires eating, but Jesus, the spiritual bread, is assimilated by believing on him. But he was not then perfected as the bread of life. It was necessary that he should sacrifice himself for our sins before sins could be forgiven, and it was necessary for sins to be forgiven before men could have life with God. By his sacrifice on the cross he opened the fountain of forgiveness. By raising his humanity from the dead and by taking it with him in his ascension into heaven, he showed the results which men may expect to accrue to them by his death upon the cross. (TFG 388) #Joh 6:52| The Jews therefore strove one with another, saying, How can this man give us his flesh to eat? They were not all of one mind with regard to Christ, and they discussed from opposite sides the problem raised by these mysterious words. (TFG 388-389) #Joh 6:53| Verily, verily. See TFG "#Joh 1:51|". Except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves. He here expressed in words what he afterward expressed in symbols, when he gave the Lord's supper. The vital force of a disciple is proportioned to his belief in, remembrance of, and desire to assimilate the Christ. (TFG 389) #Joh 6:54,55| He that eateth my flesh and drinketh my blood hath eternal life. The flesh to be eaten must be broken, and the blood, if it is to be drunk, must be poured out. Christ speaks of himself as the sacrifice given for the saving of the world, and one must appropriate to himself by faith this expiation and find in it reconciliation with God if he would live; but #Joh 6:56| enlarges the thought and shows that it includes more than the idea of expiation. And I will raise him up at the last day. See #Joh 6:40,44|. (TFG 389) #Joh 6:56| He that eateth my flesh and drinketh my blood abideth in me, and I in him. The thought of drinking blood was startling to the Jew, for he was forbidden to taste even the blood of animals, and the reason assigned was very pertinent--because the blood was the life of the animal (#Ge 9:4 Le 17:10-14|). By insisting, therefore, on the drinking of his blood, Jesus has insisted that his very life be absorbed and assimilated. To be disciples of other teachers it is only necessary that we accept and follow their doctrine. But to be a disciple of Christ is to do more than this. His divinity permits us to have a spiritual communion and fellowship with him, an abiding in his presence, an indwelling of his Spirit, and a veritable assimilation of life from him. Were it otherwise he could not be food for the spirit--bread of life. He had started to show to the Jews that he was to the spirit what bread was to the body. It was difficult to bring home to their carnal minds so spiritual a thought, and therefore Jesus clothed it in carnal metaphors and made it as plain as possible. Christians today, being more spiritually minded, and more used to spiritual language, are somewhat confused by the carnal dress in which Jesus clothed his thought. (TFG 390) #Joh 6:57| So he that eateth me, he also shall live because of me. The result of our union or abiding with Christ is a perfect life. The life of the Father enters the soul of the disciple through the mediatorship of the Son. The Father, who is the fountain of life, sent forth the Son that he might bestow it upon all who believe in him and abide in him. (TFG 390) #Joh 6:58| He that eateth this bread shall live for ever. Thus Jesus sums up the comparison which the Jews had thrust upon him between himself and the manna. (TFG 390) #Joh 6:59| These things said he in the synagogue, as he taught in Capernaum. It was in the synagogue built by the centurion, which we have before mentioned. See TFG "#Lu 7:5|". Pots of manna appear to have been engraved upon its walls, possibly upon the frieze, for Colonel Wilson says of it: "It was not without a certain strange feeling that, on turning over one of the blocks (in the ruins), we found the pot of manna engraved on its face, and remembered the words, 'I am that bread of life. Your fathers did eat manna in the wilderness, and are dead.'" (TFG 390) #Joh 6:62| What then if ye should behold the Son of man ascending where he was before? If the prophecy of his sacrifice disturbed their dreams of a temporal kingdom, what would be the effect of his ascension on those dreams? The Book of Acts answers our Lord's question. In the very hour of the ascension the very apostles were still expecting the revival of the kingdom of David, with Jerusalem for its capital. But ten days later, at Pentecost, they had abandoned the earthly idea and looked upon Jesus as enthroned at the right hand of God (#Ac 1:6 2:32-36|). (TFG 390) #Joh 6:63| The words that I have spoken unto you are spirit, are are life. Jesus here tells them plainly that his words relate to the spiritual realm, and to life in that realm. It is his Spirit in our spirit which gives eternal life. His flesh in our flesh would profit nothing, even were a priest able, by his blessing, to perform the miracle of transubstantiation. The life-principle of Jesus lay in his divinity, and his divinity lay in his Spirit, and not in his flesh. We would not come in contact with his divinity by eating that which represented his humanity. (TFG 391) #Joh 6:64,65| But there are some of you that believe not. Jesus here distinguishes between those who were drawn to him by divine influences, and who were therefore ready to follow him as he really was, and those who were drawn to him by mistaken notions concerning him, and who would desert him as soon as they discovered that their conceptions of him were incorrect. He knew the reason which prompted each to become his disciple. (TFG 391) #Joh 6:66| Upon this many of his disciples went back, and walked no more with him. He had sifted them, for their false following could be of no benefit either to them or to his kingdom. (TFG 391) #Joh 6:67| Jesus said therefore unto the twelve, Would ye also go away? Jesus had sifted the outer circle of his disciples, and the loss, though prophetically anticipated, was not without its pang. In this sixty-seventh verse he proceeds to sift the innermost circle, and his words are full of pathos. By giving them an opportunity to depart he called forth from them an expression of loyalty which bound them more closely to him. (TFG 391) #Joh 6:71| Now he spake of Judas the son of Simon Iscariot, for he it was that should betray him, being one of the twelve. We have seen from #Joh 6:64| that Jesus has already had the betrayer in his mind. Here he speaks of him openly. In a discourse which forecasted his passion it was natural that he should allude to his betrayer, especially, when his presence enforced remembrance. But there was another reason to mention him at this time. He was an illustration of the truth that no man could be a real follower of Jesus unless he became such by the drawing of the Father. (TFG 392) #Joh 7:1| LXV. JESUS FAILS TO ATTEND THE THIRD PASSOVER: SCRIBES REPROACH HIM FOR DISREGARDING TRADITION. (Galilee, probably Capernaum, Spring A.D. 29.) #Mt 15:1-20 Mr 7:1-23 Joh 7:1| And after these things Jesus walked in Galilee: for he would not walk in Judaea, because the Jews sought to kill him. John told us in his last chapter that the passover was near at hand (#Joh 6:4|). He here makes a general statement which shows that Jesus did not attend this passover. The reason for his absence is given at #Joh 5:18|. (TFG 393) #Joh 7:2| LXXV. JESUS' BROTHERS ADVISE HIM TO GO TO JERUSALEM. (Galilee, probably Capernaum.) #Joh 7:2-9| Now the feast of the Jews, the feast of tabernacles, was at hand. #Joh 7:1| tells us that Jesus kept away from Judaea because the Jews sought for his life. See TFG "#Joh 7:1|". This keeping away or seclusion began at the Passover season, and led Jesus not only to keep away from Judaea, but even to hover upon the outskirts of Galilee itself. This seclusion is described in Sections LXV-LXXI. We now turn back to take up with John the narrative which tells how, after his six months' retirement, Jesus prepared to appear once more in Judaea. The Feast of Tabernacles began on the fifteenth day of the month Tisri, which answers to our September-October, and consequently came six months after and six months before the Passover. It was the most joyous of the two great feasts, and not only commemorated the time when Israel dwelt in the wilderness in tents, but also celebrated the harvest home. It was, therefore, a thanksgiving both for permanent abodes and for the year's crops. As the people dwelt in booths, the feast partook much of the form and merriment of a picnic. (TFG 439-440) #Joh 7:3,4| Depart hence, and go into Judaea, that thy disciples also may behold thy works which thou doest. When we consider how Jesus had withdrawn into the regions of Tyre, Sidon, Decapolis, and Caesarea Philippi, and with what assiduity he had avoided crowds and concealed miracles, these words become very plain. The twelve had been instructed sufficiently to confess his Messiahship, but thousands of his disciples had not seen a miracle in six months. (TFG 440) #Joh 7:4| If thou doest these things, manifest thyself to the world. To his brothers such secrecy seemed foolish on the part of one who was ostensibly seeking to be known. They were not disposed to credit the miracles of Jesus, but insisted that if he could work them he ought to do so openly. (TFG 440) #Joh 7:5| For even his brethren did not believe on him. This verse explodes the idea that the parties known in the New Testament as our Lord's brothers were the sons of Alphaeus and cousins to Jesus. The sons of Alphaeus had long since been numbered among the apostles, while our Lord's brothers were still unbelievers. As to his brothers, see #Mr 6:3|. (TFG 440) #Joh 7:6| My time is not yet come: but your time is always ready. Jesus is answering a request that he manifest himself. The great manifestation of his cross and resurrection could not properly take place before the Passover, which was still six months distant. But his brothers, having no message and no manifestation, could show themselves at Jerusalem any time. (TFG 440) #Joh 7:7| The world cannot hate you. The world can not hate you because you are in mind and heart a part of it, and it can not hate itself. But me it hateth, because I testify of it, that its works are evil. It hates those who are not of it, and who rebuke its sins and oppose its ways. (TFG 440-441) #Joh 7:8| I go not up unto this feast; because my time is not yet fulfilled. He did go to the feast, but he did not go up to manifest himself, as his brothers asked, and hence, in the sense in which they made the request, he did not go up. Six months later, at the Passover, he manifested himself by the triumphal entry somewhat as his brothers wished. (TFG 441) #Joh 7:10| LXXVI. THE PRIVATE JOURNEY TO JERUSALEM. (Through Samaria. Probably September, A.D. 29.) #Lu 9:51-56 Joh 7:10| Then went he also up, not publicly, but as it were in secret. The secrecy of this journey consists in the fact that Jesus did not join the caravans or pilgrim bands, and that he did not follow the usual Peraean route, but went directly through Samaria. (TFG 441) #Joh 7:11| LXXVIII. IN THE TEMPLE AT THE FEAST OF TABERNACLES. (October, A.D. 29.) #Joh 7:11-52| The Jews therefore sought him at the feast. It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt about him, and who are mentioned in #Joh 7:12|. (TFG 443) #Joh 7:12| There was much murmuring among the multitudes concerning him. The use of the plural, "multitudes," suggests that the vast crowd disputed as groups rather than individuals. The inhabitants of some towns were disposed to unite in his defense, while those from other towns would concur in condemning him. (TFG 444) #Joh 7:13| Yet no man spake openly of him for fear of the Jews. They would not commit themselves upon a question so important until the Sanhedrin had given its decision. (TFG 444) #Joh 7:14| But when it was now the midst of the feast Jesus went up into the temple, and taught. As the feast lasted eight days, the middle of it would be from the third to the fifth day. Though Jesus had come up quietly to prevent public demonstrations in his favor, he now taught boldly and openly in the very stronghold of his enemies. His sudden appearance suggests the fulfillment of #Mal 3:1|. (TFG 444) #Joh 7:15| How knoweth this man letters, having never learned? The enemies of Christ were content to know but little about him, and now when they heard him they could not restrain their astonishment at his wisdom. By "letters" was meant the written law and the unwritten traditions which were taught in the great theological schools at Jerusalem. The same word is translated "learning" at #Ac 26:24|. No one was expected to teach without having passed through such a course. Skeptics of our day assert that Jesus derived his knowledge from the schools, but the school-teachers who are supposed to have taught him complained of him that he was not their scholar, and surely they ought to have known. (TFG 444) #Joh 7:16| My teaching is not mine, but his that sent me. Seeing the Jews inquiring as to the source of his wisdom, Jesus explains that it was given him of God, and was therefore not derived from any school. (TFG 444) #Joh 7:17| If any man willeth to do his will, he shall know of the teaching, whether it is of God, or whether I speak from myself. Those who would test the divinity of the doctrine of Christ can not do so by rendering a mere mechanical obedience to his teaching. A willing, heartfelt obedience is essential to a true knowledge of his doctrine. Such a disposition makes a good and honest heart in which the seeds of his kingdom must inevitably grow. But a spirit of disobedience is the general source of all skepticism. (TFG 444-445) #Joh 7:18| He that speaketh from himself seeketh his own glory. Those who bear their own message seek their own glory. Those who bear God's message seek God's glory, and such seeking destroys egotism. (TFG 445) #Joh 7:19| Why seek ye to kill me? The point he makes here is, that their seeking to kill him was proof that they were not keeping the law. (TFG 445) #Joh 7:20| Thou hast a demon: who seeketh to kill thee? The multitude had sought to kill him at his last visit (#Joh 7:1|), and it now affects to deny it. Wild notions and extraordinary conduct indicated insanity, and insanity was usually attributed to demoniacal possession. Compare #Mt 11:18|. Their meaning therefore was that the words of Jesus were insanely preposterous, and their words savored more of roughness and irreverence than of malignant unkindness. (TFG 445) #Joh 7:21| I did one work, and ye all marvel because thereof. Jesus forbears to speak further as to the plot to murder him, knowing that time would reveal it; but refers to the miracle performed on the Sabbath day at Bethesda eighteen months before, which gave rise to the plot to murder him (#Joh 5:16-18|). A reference to the excitement at that time would recall to the thoughtful the evidence and bitter hostility which the Jerusalemites had then manifested. (TFG 445) #Joh 7:22| And on the sabbath ye circumcise a man. The law which said that no work must be done on the Sabbath day was in conflict with the law which said that a child must be circumcised on the eighth day, whenever that eighth day happened to fall on the Sabbath. It was a case of a specific command making exception to the general law (#Ex 20:10 Le 12:3|). (TFG 446) #Joh 7:23| If a man receiveth circumcision on the sabbath, that the law of Moses may not be broken; are ye wroth with me, because I made a man every whit whole on the sabbath? Circumcision was great because it purified legally a portion of the body. But the healing worked by Jesus was greater, for it renewed the whole man. (TFG 446) #Joh 7:24| Judge not according to appearance, but judge righteous judgment. If the act of Christ in healing a man were judged as a mere act, it might be considered a breach of the Sabbath. But if the nature of the act be taken into account and all the laws relative to it be considered--in short, if it be judged righteously in all bearings--it would be amply justified. (TFG 446) #Joh 7:25| Is not this he whom they seek to kill? Thus, by referring to the miracle at Bethesda, Jesus not only brought to mind the former opposition of the Jewish rulers, but he started the people of Jerusalem (who were acquainted with the present tempter of the hierarchy) to talking about the intention to kill him, thus warning the people beforehand that they would be called upon to assist in his crucifixion. (TFG 446) #Joh 7:26| Can it be that the rulers indeed know that this is the Christ? The men of Jerusalem spoke more freely because the present boldness of Jesus led them to think that maybe the rulers were changing their attitude toward him. (TFG 446) #Joh 7:27| Howbeit we know this man whence he is: but when the Christ cometh, no one knoweth whence he is. Jerusalem shared the prejudice of its rulers: its citizens felt sure that the rulers could not accept Jesus as Christ because his manner of coming did not comply with accepted theories. Prophecy fixed upon Bethlehem as the birthplace and the line of David as the family of the Christ, but the Jews, probably influenced by #Isa 53:8|, appear to have held that there would be a mystery attached to the immediate and actual parentage of the Messiah. Surely there could have been no greater mystery than the real origin of Jesus as he here outlines it to them, and as they might have fully known it to be had they chosen to investigate the meaning of his words. (TFG 446-447) #Joh 7:28| And I am not come of myself, but he that sent me is true, whom ye know not. Our Lord here asserts their ignorance as to his divine origin. Since he came from God, and they did not know God, they consequently did not know whence he came. (TFG 447) #Joh 7:29| I know him; because I am from him, and he sent me. As they expected a Messiah who would be supernaturally sent, they ought to have been satisfied with Jesus. But they had no eyes with which to discern the supernatural. (TFG 447) #Joh 7:30| They sought therefore to take him. Because they understood his language as referring to God and were incensed that he should so openly declare them ignorant of God. And no man laid his hand on him, because his hour was not yet come. Because it was not the will of God that he should be arrested at this time. (TFG 447) #Joh 7:31| When the Christ shall come, will he do more signs than those which this man hath done? Their question was an argument in favor of the Messiahship of Jesus. (TFG 447) #Joh 7:32| And the chief priests and the Pharisees. That is, the Sanhedrin, described by its constituent classes. Sent officers to take him. When the Sanhedrin heard the people expressing their faith in Jesus they felt that it was time to take action. (TFG 447) #Joh 7:33| Yet a little while am I with you, and I go unto him that sent me. Knowing their attempt to arrest him, Jesus tells them that it is not quite time for them to accomplish this purpose. (TFG 447) #Joh 7:34| Ye shall seek me, and shall not find me: and where I am, there ye cannot come. They would soon destroy Jesus; after which they would seek him in vain. Their violence would result in his return to his Father. In the dark days which were about to come, the Jews would long for a Messiah, for the Christ whom they had failed to recognize in Jesus. They, too, would desire the heavenly rest and security of a better world, but their lack of faith would debar them from entering it. See comment at #Joh 8:21|. (TFG 447-448) #Joh 7:35| Whither will this man go that we shall not find him? Will he go unto the Dispersion among the Greeks, and teach the Greeks? The words of Jesus were plain enough, but the assertion that he would return to God, and that such a return would be denied to them was, in their ears, too preposterous to be entertained. They therefore made light of it by construing it nonsensically. They asked if he would go among the Jews who had been dispersed or scattered by the captivity and who had never returned to Palestine, and if, when so doing, he would teach the heathen among whom these dispersed were scattered, assuming that such teaching would certainly frustrate and render absurd his claims to be a Jewish Messiah. They little suspected that Jesus, through his apostles, would do this very thing and thereby vindicate his claim as the true Messiah of God. (TFG 448) #Joh 7:37| On the last day. The eighth day. If any man thirst, let him come unto me and drink. If we may trust the later Jewish accounts, it was the custom during the first seven days for the priests and people in joyful procession to go to the pool of Siloam with a golden pitcher and bring water thence to pour out before the altar, in commemoration of the water which Moses brought from the rock and which typified the Christ (#1Co 10:4|). If this is so, it is likely that the words of Jesus have some reference to this libation, and are designed to draw a contrast between the earthly water which ceases and the spiritual water which abides, similar to the contrast which he presented to the Samaritan woman at Jacob's well. (TFG 448) #Joh 7:38| As the scripture hath said. In such passages as #Isa 58:11 Zec 14:8|, etc. From within him shall flow rivers of living water. For comment on similar expressions see TFG "Joh 4:13". (TFG 448-449) #Joh 7:39| But this spake he of the Spirit. The first and second chapters of the Book of Acts is the best comment upon this passage. When Jesus ascended to the right hand of the Father and was glorified, he sent forth the Spirit upon his apostles on the day of Pentecost, and the apostles in turn promised the gift of the Spirit to all who would believe, repent, and be baptized. (TFG 449) #Joh 7:40| This is of a truth the prophet. Some of the well disposed toward Jesus, seeing the boldness with which he proclaimed himself, asserted that he was the prophet spoken of by Moses (#De 18:15|), which prophet was thought by some to be the Messiah himself, and by others to be no more than the Messiah's forerunner. (TFG 449) #Joh 7:41| Others said, This is the Christ. But some said, What, doth the Christ come out of Galilee? Still others of the multitude went further and asserted that he was the Christ. These latter were confronted by those who contended that Jesus was not born in the right place nor of the right family. These did not know that he had satisfied the very objections which they named. (TFG 449) #Joh 7:42| Hath not the scripture said that the Christ cometh of the seed of David. See #2Sa 7:16 Isa 11:1 Jer 23:5 Ps 89:36|. And from Bethlehem, the village where David was? See #Mic 5:2|. #Joh 7:44| And some of them would have taken him; but no man laid hands on him. We note here that the enmity of the rulers which had been taken up by the men of Jerusalem (#Joh 7:30|) had now reached a faction even of the multitude, so that it desired his arrest, but was restrained from acting. (TFG 449) #Joh 7:45| The officers therefore came to the chief priests and Pharisees. That is, to those that had sent them (#Joh 7:32|). And they said unto them, Why did ye not bring him? These officers were temple police or Levites, under direction of the chief priests. The words suggest that the Sanhedrin was assembled and waiting for the return of the officers. An extraordinary proceeding for so great a day, but no more extraordinary than that assembly at the feast of the Passover which met and condemned Jesus six months later. (TFG 449-450) #Joh 7:46| Never man so spake. Their report has passed into a saying, which is as true now as when first spoken. (TFG 450) #Joh 7:47-49| Are ye also led astray? This rebuke to the officers may be paraphrased thus: You are to respect the authority of the officers and the judgment of the Pharisees, but you have permitted yourselves to be influenced by a multitude which rests under a curse because of its ignorance. (TFG 450) #Joh 7:50| Nicodemus . . . being one of them. Therefore able to speak from a position of equality. See TFG "#Joh 3:1|". (TFG 450) #Joh 7:51| Doth our law judge a man, except it first hear from himself and know what he doeth? Nicodemus bids these proud rulers note that they were breaking the very law which they extolled (#De 1:16 Ex 23:1|). (TFG 450) #Joh 7:52| Art thou also of Galilee? Search, and see that out of Galilee ariseth no prophet. They laid the lash to the pride of Nicodemus by classing him with the Galileans who formed the main body of Jesus' disciples, thus separating him from the true Jews. There is no clear evidence that any of the prophets save Jonah was from the district at this time called Galilee, and this fact would justify the hasty demand of the objectors, who were not very scrupulous as to accuracy. (TFG 450) #Joh 7:53| LXXIX. THE STORY OF THE ADULTERESS. (Jerusalem.) #Joh 7:53-8:11| This section is wanting in nearly all older manuscripts, but Jerome (A.D. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history. And they went every man unto his own house. Confused by the question of Nicodemus, the assembly broke up and each man went home. (TFG 451) #Joh 8:1| But Jesus went unto the mount of Olives. Probably crossing the mountain to the house of Lazarus and sisters. (TFG 451) #Joh 8:2| And he sat down, and taught them. As an authoritative teacher did. See TFG "#Mt 5:1|". (TFG 451) #Joh 8:3| And the scribes and the Pharisees bring a woman taken in adultery. The woman had probably been brought to the rulers for trial, and they had seen in her case what appeared to be a promising means of entrapping Jesus. (TFG 451) #Joh 8:4| Teacher, this woman hath been taken in adultery, in the very act. In the presence of the woman and the form of their accusation we see their coarse brutality. The case could have been presented to Jesus without the presence of the woman and without a detailed accusation. (TFG 451) #Joh 8:5| Now in the law Moses commanded us to stone such. It was a case under #De 22:22|. Stoning was the legal method of capital punishment. (TFG 451) #Joh 8:6| And this they said, trying him, that they might have whereof to accuse him. They were placing Jesus in a dilemma. They reasoned that he could not set aside the law of Moses and clear the woman without so losing the confidence and favor of the people as to frustrate his claim to be Messiah. They thought he would therefore be compelled to condemn the woman. But if he ordered her to be put to death, he would be assuming authority which belonged only to the Roman rulers, and could therefore be accused and condemned as a usurper. But Jesus stooped down, and with his finger wrote on the ground. His act was intended to make them vehement, and to give his answer greater effect. What he wrote is unimportant and immaterial, and hence was not told. (TFG 451-452) #Joh 8:7| But when they continued asking him. They insisted on an answer, hoping that he would so explain away the seventh commandment (#Ex 20:14|) as to encourage them in breaking the sixth (#Ex 20:13|). He that is without sin among you, let him first cast a stone at her. Under the law (#De 17:7|), the witnesses were to cast the first stone. Jesus maintained and vindicated the law, but imposed a condition which they had overlooked. The one who executed the law must be free from the same crime, lest by stoning the woman he condemn himself as worthy of a like death. There is no doubt that the words of Jesus impressed upon them the truth that freedom from the outward act did not imply inward purity or sinlessness (#Mt 5:27,28|). (TFG 452) #Joh 8:8| And again he stooped down, and with his finger wrote on the ground. Thus giving them the opportunity to retire without the embarrassment of being watched. (TFG 452) #Joh 8:9| And they, when they heard it, went out one by one, beginning from the eldest, even unto the last. The oldest was first to be convicted of his conscience, because his experience of life's sinfulness was necessarily the fullest. And Jesus was left alone, and the woman, where she was, in the midst. That is, in the midst of the court, where the crowd had been. (TFG 452) #Joh 8:10| Woman, where are they? did no man condemn thee? This question is asked to pave the way for the dismissal of the woman. (TFG 452) #Joh 8:11| And she said, No man, Lord. "Lord" is ambiguous; it may mean "Master" or simply "sir." And Jesus said, Neither do I condemn thee: go thy way; from henceforth sin no more. The woman did not ask forgiveness, so no words of pardon are spoken. Compare this case with #Lu 12:14|. Jesus did not come as an earthly judge; neither did he come to condemn, but to save (#Joh 3:17|). The narrative shows how Jesus could deal with malice and impurity in a manner so full of delicacy and dignity as to demonstrate the divine wisdom which dwelt within him. (TFG 452-453) #Joh 8:12| LXXX. MESSIANIC CLAIMS MET BY ATTEMPT TO STONE JESUS. (Jerusalem. October, A.D. 29.) #Joh 8:12-59| I am the light of the world. The metaphor of light was common, and signified knowledge and life; darkness is opposed to light, being the symbol of ignorance and death. (TFG 453) #Joh 8:13| Thou bearest witness of thyself; thy witness is not true. They perhaps recalled the words of Jesus at #Joh 5:31|. (TFG 453) #Joh 8:14| Even if I bear witness of myself, my witness is true. No man can bear testimony of his own nature, for he knows neither its origin nor its end. The Jews could not judge as to Christ's nature--that he was the source of light and life, because of their ignorance as to him. But Jesus, having complete knowledge as to his eternal existence, was qualified to testify. These are truths about Deity to which Deity alone can testify, and as to the truth of which Deity alone is fully competent to judge. (TFG 454) #Joh 8:15| Ye judge after the flesh. That is, carnally, superficially, according to appearances. Carnal tests are not suited to spiritual truth. (TFG 454) #Joh 8:16| Yea and if I judge, my judgment is true. Jesus contrasts his spirit with theirs. They came upon him eager to condemn, but he had come not to condemn, but to save (#Joh 3:17|). As an exception to his general course he might at intervals condemn a sinner; but should be do so the sentence would be just, for it would be the judgment of the Father, and hence devoid of any personal resentment or other biasing, perverting influence; the Father being lifted above and removed from the heats of argument in which the Son engaged. (TFG 454) #Joh 8:17| Yea and in your law it is written, that the witness of two men is true. Jesus here returns to the point raised in #Joh 8:13|. He cites the law as to two witnesses, found at #De 19:15|, and calls the law their law because they had arrogantly claimed possession of it (#Joh 7:49|). (TFG 454) #Joh 8:18| I am he that beareth witness of myself, and the Father that sent me beareth witness of me. The Father had borne witness to the Son by the prophets, including John the Baptist, by his voice at the baptism and transfiguration, by the works wrought by Jesus, and by the very nature of the life manifested by our Lord throughout his entire ministry. If the witness of two men establishes truth, much more the witness of the two divine voices--that of the Father and of the Son. (TFG 454) #Joh 8:19| They said therefore unto him, Where is thy Father? They evidently thought that Jesus referred to the testimony of some earthly parent (see #Joh 8:27|), and appeal to him to produce this absent, unseen witness. It was according to their carnal or fleshly judgment to thus think. Jesus answered, Ye know neither me, nor my Father: if ye knew me, ye would know my Father also. If they had really known the Son they would have recognized in him the Father, and vice versa (#Joh 14:6,8|). (TFG 454) #Joh 8:20| These words spake he in the treasury, as he taught in the temple; and no man took him; because his hour was not yet come. The treasury, or place where the chests for offerings were placed, was in the court of the women, the most public part of the Jewish temple. It was near the hall Gazith, where the Sanhedrin met. Though he taught in a place so suited to his arrest, he was not taken. There is evidently a pause after #Joh 8:20|, but probably not a very long one. (TFG 455) #Joh 8:21| Whither I go, ye cannot come. See TFG "#Joh 7:34|". Seeking their Messiah as an earthly and not as a spiritual deliverer, they would not find him, and hence would die unforgiven, and therefore could not come to the land whither Jesus went, since the unforgiven can not enter there. (TFG 455) #Joh 8:22| Will he kill himself, that he saith, Whither I go, ye cannot come? Jesus had made their sins the ground of separation between him and them, but they assumed that they could go wherever he went, unless he went some place for self-murder. Thus they adroitly attempt to make his sin the cause of the separation. (TFG 455) #Joh 8:23,24| Ye are from beneath; I am from above: ye are of this world; I am not of this world. Jesus replies that they are even now separated from him by their origin and nature, and that theirs is the sinful nature, and that they shall die in it unless delivered from it through faith in him. (TFG 455) #Joh 8:25| They said therefore unto him, Who art thou? Jesus said unto them, Even that which I have also spoken unto you from the beginning. Jesus' bold call to them to believe in him leads them to make a counter demand that he confess himself to them, but Jesus had all along confessed himself to them as the Son of the Father, the bread and water of life, the light of the world, etc., and had no new confession to make. (TFG 455) #Joh 8:26| I have many things to speak and to judge concerning you. Up to this point Jesus had sought to reveal himself; from this point on he would reveal his enemies also, and though the revelation would be displeasing, it was from the Father, and hence would be spoken. (TFG 456) #Joh 8:27| They perceived not that he spake to them of the Father. The words which he was about to speak would seem to them to be prompted by personal malevolence. (TFG 456) #Joh 8:28| When ye have lifted up the Son of man, then shall ye know that I am he, etc. Misconstruing his words as spoken in this spirit, the Jews would crucify him; but when their rage had accomplished his death and spent itself, they would look back upon his life--especially the closing scenes of it--and see that his soul contained no bitterness toward them, that what he had said was true, and was spoken at the dictation of his Father. At the day of Pentecost and the season which followed it, the repentance of the Jews amply fulfilled this prophecy. (TFG 456) #Joh 8:30| As he spake these things, many believed on him. The tender manner in which Jesus spoke these words convinced many that he was filled with the spirit of loving good will, and they believed him. Among these converts were some of the Jewish hierarchy, which had been but even now opposing him. The succeeding verses shows how Jesus tried to correct their false views of his Messiahship, and to raise their faith to a higher level, and how their faith utterly broke down under the test. (TFG 456) #Joh 8:31| Jesus therefore said to those Jews. Those of the hierarchy. That had believed him. The words indicate a less faith than the "believed on him" of #Joh 8:30|. If ye abide in my word, then are ye truly my disciples. Discipleship is an abiding condition--a life, not an act. The prejudices and preconceived notions of these Jews would prevent them from believing on him. (TFG 456) #Joh 8:32| And ye shall know the truth, and the truth shall make you free. Freedom consists in conformity to that which, in the realm of intellect, is called truth, and in the realm of morality, law. The only way in which we know truth is to obey it, and God's truth gives freedom from sin and death. (TFG 457) #Joh 8:34| Verily, verily. See TFG "#Joh 1:51|". Every one that committeth sin is the bondservant of sin. Jesus here shows that the freedom of which he spoke was spiritual--a relief from the distress mentioned in #Joh 8:21,24|. (TFG 457) #Joh 8:35| And the bondservant abideth not in the house for ever: the son abideth for ever. For light on this passage read #Ga 4:19-21|. Slaves have no permanent relationship to a house, and may be changed at will. God was about to dismiss the Jews as unfaithful slaves (#Lu 20:16-19|). Sons, on the contrary, have a permanent relationship to the house, and if a son take one into fraternal adoption, he communicates to such a one his own perpetuity (#Ro 8:2|). (TFG 457) #Joh 8:36| If therefore the Son shall make you free, ye shall be free indeed. See TFG "#Joh 8:32|". #Joh 8:37| I know that ye are Abraham's seed; yet ye seek to kill me, because my word hath not free course in you. Outwardly and carnally ye are Abraham's seed, but ye are not so inwardly and spiritually, for he was the friend of God (#Jas 2:23|), but ye are the enemies of God's Son, even seeking to kill him because ye are so corrupt that his words are distasteful to you, and ye resist them. (TFG 457) #Joh 8:38| I speak the things which I have seen with my Father. An introductory statement leading up to #Joh 8:44|. In the discourse which follows, Jesus discloses two households, two sets of children, and two styles of language or thought--one divine, the other diabolic. (TFG 457) #Joh 8:39| They answered and said unto him, Our father is Abraham. Seeing that he was distinguishing between his parentage and their parentage, they reassert for themselves the fatherhood of Abraham, leaving him to find a better one if he could. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. Jesus here asserts that true descent is spiritual--a common nature manifesting itself in a similarity of works. (TFG 457-458) #Joh 8:40| But now ye seek to kill me, a man that hath told you the truth, which I heard from God: this did not Abraham. The works of the Jews disproved their claim to be derived from Abraham. (TFG 458) #Joh 8:41| Ye do the works of your father. This refers back to #Joh 8:38|, and shows that in distinguishing between his and their parentage Jesus had not allotted them the parentage of Abraham which they so gliby claimed. They said unto him, We were not born of fornication; we have one Father, even God. Perceiving that he spoke of spiritual parentage, and recognizing the fact that he had shattered their claim of spiritual derivation from Abraham, they fell back upon the citadel of Jewish confidence and pride--spiritually they were begotten of God; they were not begotten of an idolatrous but of a godly stock. Fornication is here used as the common symbol for idolatry (#Ex 34:15,16 Ho 1:2 2:4|). (TFG 458) #Joh 8:42| If God were your Father, ye would love me. If ye were God's children, ye would recognize me as of the same household, and love me accordingly, for I am both God-derived and God-sent. Thus their hatred destroyed this claim also. (TFG 458) #Joh 8:43| Why do ye not understand my speech? Even because ye cannot hear my word. By "speech" here Jesus means the outward form or expression of an idea; by "word" he means the inner thought or substance--the idea itself. Throughout this whole dialogue the Jews had failed to understand the verbiage of Jesus, because his thoughts were so utterly unfamiliar that no words could make them plain. Minds filled with ideas of the devil find it difficult to comprehend the thoughts of God, no matter how plainly expressed. (TFG 458) #Joh 8:44| Ye are of your father the devil, etc. By your hatred of the truth and your desire to commit murder, which are notable lusts of the devil, you show that you are spiritually derived from him. He was a murderer in the very beginning, for he brought sin into the world, which caused death (#Ro 5:12|). He shrinks from the truth as you do, because it meets no response in his heart. When he speaks a lie, he speaks of his own offspring, for he is a liar and the father of lying. And the lusts of your father. Wishes, desires. (TFG 459) #Joh 8:45| And because I tell you the truth, ye believe me not. As children of Satan they were used to his flattering speech; hence they rejected the word of Jesus because it was the bitter truth, and convicted them of sin. (TFG 459) #Joh 8:46| Which of you convicteth me of sin? If I say truth, why do ye not believe me? If you can not convict me of sin, then what I say must be true. Why, then, do you not believe me? (TFG 459) #Joh 8:47| He that is of God heareth the words of God: for this cause ye hear them not, because ye are not of God. The word "hear" is used in the sense of receive. Children of God love the honesty of God, but children of the devil prefer to be deceived. The saying is akin to #Joh 3:20,21|. (TFG 459) #Joh 8:48| The Jews. The same mentioned in #Joh 8:31|. Say we not well that thou art a Samaritan, and hast a demon? They present this piece of scorn as though it were a current saying; but it was probably suggested by the distinction in parentage which Jesus had just made. See #Joh 8:38|. He had shown they were no true sons of either Abraham or God, and they retaliate by calling him a Samaritan, swayed by diabolical influences. Jesus had visited Samaria (#Joh 4:5|), and had just come through Samaria to this feast (#Lu 9:52|); these things, coupled with his bitter charges against the sons of Abraham, were sufficient to suggest the slanderous accusation. (TFG 459) #Joh 8:49| I have not a demon; but I honor my Father, and ye dishonor me. He did not deny the charge of being a Samaritan, not choosing to recognize the difference which they attached to race (#Joh 4:39-42 Lu 10:33 Lu 17:16|). (TFG 460) #Joh 8:50| But I seek not mine own glory: there is one that seeketh and judgeth. I do not mind your abuse, for I do not seek my own glory. My Father seeks it, and judges those in whom he finds it not (#Joh 5:23|). (TFG 460) #Joh 8:51| Verily, verily. See TFG "#Joh 1:51|". If a man keep my word, he shall never see death. Jesus here re-states the thought in #Joh 8:31,32|. "To keep" here means to cherish and obey. Sin is bondage, and its wages is death. The fleshly body of the Christian dies, but the spirit within him does not. His eternal life begins in this world (#Joh 5:24|). (TFG 460) #Joh 8:52,53| Now we know that thou hast a demon. They thus construed his words as a confirmation of their former accusation (#Joh 8:48|). Abraham died, and the prophets; and thou sayest, If a man keep my word, he shall never taste of death. The argument is this: God's word spoken to Abraham and the prophets had not preserved their lives, yet you claim power of life for your words greater than God's, yet surely you will not claim even to be as great as Abraham. Such wild talk is mere raving. (TFG 460) #Joh 8:53| Whom makest thou thyself? They expected Jesus to disclaim the high position to which he seemed to have exalted himself. (TFG 460) #Joh 8:54| If I glorify myself, my glory is nothing. He prefaces his answer by showing that his words are not spoken in a spirit of self-exaltation, but in accordance to the will of his Father. (TFG 460) #Joh 8:55| Like unto you, a liar. Referring back to #Joh 8:44|. But I know him, and keep his word. Jesus here makes plain as sunlight his entire discourse by showing that he has used the word "Father" where they would have used the word "God." There is a distinction, too, between the "known" and the "know" used by Jesus. The first represents knowledge which is acquired. The Jews had not acquired a knowledge of God from their Scriptures. The second, "know," indicates that which is grasped intuitively, by direct personal cognition. (TFG 460-461) #Joh 8:56| Your father Abraham rejoiced to see my day. "My day" means the mediatorial manifestation of Messiah. Abraham saw it by faith in the promised seed. (TFG 461) #Joh 8:57| Thou art not yet fifty years old, and hast thou seen Abraham? They continue to persist in a literal interpretation, and even wrest the words of Jesus; for Abraham might well have seen him as the seed of promise, without his fleshly eyes ever seeing Abraham. Fifty years indicated the prime of life. It had been two thousand years since the time of Abraham, and Jesus was not yet a mature man as estimated by years. (TFG 461) #Joh 8:58| Verily, verily. See TFG "#Joh 1:51|". Before Abraham was born, I am. "I was" would simply have expressed priority, but "I am" marks timeless existence. It draws the contrast between the created and the uncreated, the temporal and the eternal. Compare #Ex 3:14|. (TFG 461) #Joh 8:59| They took up stones therefore to cast at him. Judging him to be a blasphemer. But Jesus hid himself, and went out of the temple. He doubtless drew back into the crowd and was concealed by his friends. (TFG 461) #Joh 9:1| LXXXI. CONTENTION OVER THE MAN BORN BLIND. (Jerusalem.) #Joh 9:1-41| Some look upon the events in this and the next section as occurring at the Feast of Tabernacles in October, others think they occurred at the Feast of Dedication in December, deriving their point of time from #Joh 10:22|. And as he passed by, he saw a man blind from his birth. The man probably sought to waken compassion by repeatedly stating this fact to passers-by. (TFG 461-462) #Joh 9:2| Rabbi, who sinned, this man, or his parents, that he should be born blind? They assumed that all suffering was retributive, and asked for whose sins this man suffered, regarding it as a case of extreme hardship, for to be born blind is uncommon, even in the East. Their question had reference to the doctrine of transmigration of souls, the man being regarded as possibly having sinned in some pre-existing state. (TFG 462) #Joh 9:3| Neither did this man sin, nor his parents: but that the works of God should be made manifest in him. Jesus found a third alternative to their dilemma. The man's parents were sinners, but neither their sin nor the beggar's own sin had caused this calamity. It had come upon him as part of God's plan for his life; it was part of the providential arrangement by which God governs the world. (TFG 462) #Joh 9:4| We must work the works of him that sent me, while it is day: the night cometh, when no man can work. As to the duration of his earthly works, Jesus classifies himself with his disciples, for his humanity, like ours, had its season of activity, or day, which was practically terminated by the night of death. After his resurrection, Jesus performed no miracles of healing. (TFG 462) #Joh 9:5| When I am in the world, I am the light of the world. In the spiritual sense, Christ is ever the light of the world, but while he lived among men, even the privileges of physical light were imparted to him. (TFG 462) #Joh 9:6| He spat on the ground, and made clay of the spittle, and anointed his eyes with the clay. Jesus probably used the clay to aid the man's faith. His so doing gave the Pharisees a chance to cavil at Jesus for breaking the Sabbath. If later rabbis report correctly, the traditions of that day, clay might be put on the eyes for pleasure on the Sabbath, but not for medicine, nor might the eyes be anointed with spittle on that day. (TFG 462) #Joh 9:7| Go, wash in the pool of Siloam (which is by interpretation, Sent). As to the pool of Siloam, see TFG "Lu 13:4". It was probably called Sent because its waters are sent to it from the Virgin's Fountain through a tunnel cut through the hill Ophel. For the Virgin's Fountain, see TFG "Joh 5:2". He went away therefore, and washed, and came seeing. He did not come back to Jesus, but came to his own house. (TFG 463) #Joh 9:8,9| Is not this he that sat and begged? The conclusion of the neighbors is very natural. Such a cure would slightly change his appearance, but in any event the impossibility of the cure would raise doubts as to the identity of the cured. (TFG 463) #Joh 9:10| How then were thine eyes opened? They question as to the manner, not as to the fact. (TFG 463) #Joh 9:11| The man that is called Jesus, etc. He speaks of Jesus as one well known. He had learned who sent him before he went to Siloam. We shall note how opposition enlarges the faith and the confession of this man. (TFG 463) #Joh 9:13| They bring to the Pharisees him that aforetime was blind. They wanted to see how the Pharisees would deal with Jesus' miracles. See McGarvey's Evidences of Christianity, "Part III: Credibility of the New Testament Books," p. 112 f. (TFG 463) #Joh 9:14| Now it was the sabbath. Such conduct on the Sabbath raised legal questions of which the Pharisees were also the recognized judges. (TFG 463) #Joh 9:15| He put clay upon mine eyes, and I washed, and I see. The Pharisees ascertained no more than the neighbors had learned (#Joh 9:11|). (TFG 463) #Joh 9:16| And there was division among them. The cause for division is apparent. One party laid stress upon the Jewish tradition and judged Jesus a sinner because he had violated them. The other party laid stress upon the sign or miracle and argued that one who could do such things could not be a violator of God's laws. (TFG 464) #Joh 9:17| They. Both parties. Say therefore unto the blind man again, What sayest thou of him, in that he opened thine eyes? Each party asked the opinion of the blind man, hoping to get something to aid their side of the argument--one party trusting to the man's gratitude, and the other to his fear of the rulers. And he said, He is a prophet. A far more pronounced confession than that which he gave in #Joh 9:11|. (TFG 464) #Joh 9:18,19| Until they called the parents of him that had received his sight. The man's advocacy of Jesus as prophet suggested to those cunning diplomats that there was collusion between Jesus and the man, and that the cure was fraudulent. They therefore denied the cure and sent for the parents, to whom they put the threefold question as to sonship, blindness and cure. (TFG 464) #Joh 9:20| We know that this is our son, and that he was born blind. Thus they answer clearly as to the first two points. (TFG 464) #Joh 9:21| But how he now seeth, we know not; or who opened his eyes, we know not: ask him; he is of age; he shall speak for himself. The emphasis in this verse lies in the pronouns. Thus the parents timidly declined to answer the third point, alleging that their son is old enough to answer for himself. (TFG 464) #Joh 9:22| These things said his parents, because they feared the Jews. The parents, having heard the unrestrained, freely spoken account given by their son as to his healing, had no doubt in their own minds as to who effected that healing. They therefore declined to speak because of fear, and not through lack of knowledge. For the Jews had agreed. Informally. That if any man should confess him to be Christ, he should be put out of the synagogue. On the synagogue, see TFG "Mr 1:39". (TFG 464-465) #Joh 9:24| So they called a second time the man that was blind. Following the suggestion of the parents, and because a miracle could not now be denied. And said unto him, Give glory to God: we know that this man is a sinner. Taken in their English sense, these words would mean, "praise God and not Jesus for what has been done," but the phrase "give God the praise" is, in Hebrew usage, an adjuration to a criminal to confess his guilt (#Jos 7:9 1Sa 6:5|). The idea may then be paraphrased thus: confess that you and Jesus have conspired to work a pretended miracle. It is your best course, since we know all about the frauds of Jesus and will soon unearth this one. (TFG 465) #Joh 9:25| One thing I know, that, whereas I was blind, now I see. As to the doings of Jesus, whether fraudulent or not, he could not answer, but he could say that there was no sham or deception about his eyesight. (TFG 465) #Joh 9:27| I told you even now, and ye did not hear; wherefore would ye hear it again? would ye also become his disciples? Perceiving that their boasted knowledge as to the frauds of Jesus was untrue, and that they were even then questioning him to obtain material to be used against Jesus, he declines to repeat his statement and shows them that he understands their sinister motive in questioning him by ironically asking them if they wished to become disciples of Jesus. (TFG 465) #Joh 9:28| Thou art his disciple; but we are disciples of Moses. In Jewish estimation, Moses stood next to God. To forsake Moses for another prophet was to be an apostate. Such reviling was a severe test, but the man stood it. (TFG 465) #Joh 9:30| Why, herein is the marvel, that ye know not whence he is, and yet he opened mine eyes. The man answers contempt with contempt; with biting irony he declares that the miracle of his healing is no wonder at all when compared with the fact that such wonderfully learned men should be totally ignorant of so great a miracle-worker as Jesus. Thus he scorned their superlative claim to infallible knowledge, expressed in #Joh 9:24,29|. (TFG 466) #Joh 9:31| We know that God heareth not sinners. He takes up their style of speech. But if any man be a worshipper of God, and do his will, him he heareth. Such was the teaching of the Old Testament (#Pr 15:29 Isa 1:15 Mic 3:4 Jas 5:16,17|). (TFG 466) #Joh 9:32| Since the world began it was never heard that any one opened the eyes of a man born blind. The Old Testament contains no record of such a miracle; the case stood alone as a marvel of power. (TFG 466) #Joh 9:33| If this man were not from God, he could do nothing. He draws the same conclusion which the better element of the Pharisees had drawn. See #Joh 9:16|. (TFG 466) #Joh 9:34| Thou wast altogether born in sins, and dost thou teach us? They give here the Jewish answer to the question asked in #Joh 9:2|. Do you, so stamped a sinner from birth, presume to teach us, the heads of Israel? They had been denying that he had been blind; they now inconsistently taunt him with blindness as an evidence of his sin. And they cast him out. The vast majority of commentators take this as an immediate act, and hence allege that the language refers to his being cast out of the hall or place where they were assembled, and not to his being excommunicated. Their reason for this is found in the fact that the man could not be excommunicated without a formal meeting of the Sanhedrin. But there is nothing to show that the act was not a deliberate one, including a formal meeting, etc. We agree with DeWette that his expulsion from a hall "would not be important enough to occasion verse 35." (TFG 466) #Joh 9:35| Jesus heard that they had cast him out. His was a sad plight, indeed. To be put out of the synagogue was to be put on a level with the heathen, and to be left without a country or a religious fellowship. And finding him, he said, Dost thou believe on the Son of God? Being cut off from all that came through Moses, Jesus was leading him into all that came through the Son of God. (TFG 466-467) #Joh 9:36| And who is he, Lord, that I may believe on him? The form of the man's question showed that he regarded a knowledge of the Son of God as a privilege beyond all hope or expectation, and the reply of Jesus is suited to this idea. (TFG 467) #Joh 9:37| Thou hast both seen him, and he it is that speaketh with thee. Thus the unhoped for had been actually and sensually realized. To the outcast of the synagogue here and to the outcast of the nation at Jacob's well (#Joh 4:26|), how fully Jesus revealed himself! (TFG 467) #Joh 9:39| And Jesus said. Not addressing anyone in particular, but rather as summing up the whole incident. For judgment came I into this world, that they that see not may see; and that they that see may become blind. The life course of Jesus attracted the needy and repelled the self-satisfied, and was therefore a continuous judgment, while those conscious of their deficiencies and ready to ask for light received it (#Joh 9:36-38|). Those satisfied with their own opinion became daily more blinded by their bigotry. See #Joh 9:24,34| and #Mt 11:25|. (TFG 467) #Joh 9:40| Those of the Pharisees who were with him. Not as disciples, but for curiosity's sake. (TFG 467) #Joh 9:41| If ye were blind, ye should have no sin. If you were conscious of your spiritual darkness, and sought light, you either find it or not be blamed for your failure to do so. But now ye say, We see: your sin remaineth. They could see if they would, and were responsible for their blindness. (TFG 467) #Joh 10:1| LXXXII. DISCOURSE ON THE GOOD SHEPHERD. (Jerusalem, December, A.D. 29.) #Joh 10:1-21| Verily, verily. See TFG "#Joh 1:51|". I say to you. Unto the parties whom he was addressing in the last section He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to the injury of God's flock (#Eze 34:1-6 Jer 23:1-6 Zec 11:4-11|). But other prophecies spoke of the true shepherding of God and his Messiah (#Ps 23:1-6 77:20 80:1 95:7 Jer 31:10 Eze 34:31 Mic 7:14 Isa 43:11|). The Pharisees were fulfilling the first line of prophecies, and Jesus was fulfilling the second. The sheepfolds of the East are roofless enclosures, made of loose stone, or surrounded by thornbushes. They have but one door. Jesus, the true shepherd, came in the proper and appointed way (and was the proper and appointed Way), thus indicating his office as shepherd. A thief steals by cunning in one's absence; a robber takes by violence from one's person. The Pharisees were both. They stole the sheep in Messiah's absence, and they slew Messiah when he came. They did not come in the ways ordained of God. (TFG 468) #Joh 10:3| To him the porter openeth. Several small flocks were sometimes kept in one field. The door was fastened from the inside with sticks or bars by the porter, who remained with the sheep during the night, and opened for the shepherds in the morning. The fold is the church, Christ is the door, the sheep are the disciples, and the shepherd is Christ. The porter is probably part of the drapery of the parable. If he represents anybody, it is God, who decides who shall enter through the door. (TFG 468-469) #Joh 10:4| When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice. In the East, sheep are not driven, but led, and each sheep has and knows its name. Disciples also are led. There is no rough road or thorny path which the feet of Jesus have not first trod. The Pharisees had put forth the beggar to be rid of him; the true shepherd puts forth to feed. (TFG 469) #Joh 10:5| And a stranger will they not follow, but will flee from him. The mingled flocks are separated by the calling voices of the several shepherds. The control of the Pharisees was not of this order. The authority of the synagogues had passed into their hands, and their rule was about the same as when thieves and robbers gained possession of the sheepfold. The people were disposed to flee from them (#Mt 9:36|). (TFG 469) #Joh 10:6| This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. The word here translated "parable" is not the word "parabole," which John never uses, but the word "paroimia," which the Synoptists never use. Paroimia means, literally, "beside the way," that is, speech not of the common or direct form, that is, a similitude or allegory. The idea of loving care was so foreign to the nature of the Pharisees that they could not comprehend the figures which clothed such a thought. (TFG 469) #Joh 10:7| Verily, verily. See TFG "#Joh 1:51|". I am the door of the sheep. Seeing that they did not understand the allegory, Jesus gives a twofold explanation of it found in #Joh 10:7-10| and #Joh 10:11-16|. (TFG 469) #Joh 10:8| All that came before me are thieves and robbers. He speaks of the past, and refers to false Messiahs. (TFG 469) #Joh 10:9| I am the door. The door is here spoken of with reference to the sheep, and hence becomes a symbol of entrance into protection and shelter, or exit to liberty and plenty. (TFG 469-470) #Joh 10:10| I came that they may have life, and may have it abundantly. Through the life of Jesus, as through a heavenly portal, men have entered upon true civilization, with its schools, colleges, railroads, telegraph, telephone, and innumerable privileges and liberties. (TFG 470) #Joh 10:11| I am the good shepherd. The relations of Christ to his people are so abounding and complex as to overburden any parable which seeks to carry them. He is not only the passive doorway to life, but also the active, energizing force which leads his people through that doorway into life. The good shepherd layeth down his life for the sheep. The verses #Joh 10:11-14| set forth the perfect self-sacrifice through which the blessings of Christ have been obtained for us. The world-ruling spirit blesses itself through the sacrifice of the people; the Christ-spirit blesses the people through the sacrifice of self. (TFG 470) #Joh 10:12| He that is an hireling, and not a shepherd. Shepherds were not, as a rule, owners of the sheep, but they were expected to love and care for them by reason of their office as shepherds. Beholdeth the wolf coming, and leaveth the sheep, and fleeth. The perils of the Oriental shepherd accord with the picture here given (#Ge 13:5 14:12 31:39,40 32:7,8 37:33 Job 1:7 1Sa 17:34,35|). (TFG 470) #Joh 10:13| He fleeth because he is a hireling, and careth not for the sheep. He flees because he loves his wages rather than the flock. (TFG 470) #Joh 10:14| I am the good shepherd; and I know mine own, and mine own know me. Our Lord's relationship to his flock is one of mutual knowledge and affection, and is far removed from the spirit of hire. The knowledge existing between disciple and Master springs from mutual acquaintanceship and love. (TFG 470) #Joh 10:15| Even as the Father knoweth me, and I know the Father. Thus it is the same kind of knowledge which exists between Father and Son, though it is not of the same quality, being infinitely less full and perfect. And I lay down my life for the sheep. The sacrifice of the good shepherd to shield his sheep has never been in vain. (TFG 470-471) #Joh 10:16| And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice: and they shall become one flock, one shepherd. Jesus was speaking to the Jews, who had been frequently spoken of in Scripture as God's flock. The other sheep were Gentiles. They are spoken of as scattered sheep, and not as flocks, because with them there was no unity. Here, as everywhere, the truth breaks through, revealing Christ as the world's Redeemer, who would break down the middle wall of partition between Jew and Gentile, and cause all true worshipers to have a common relationship to one Master. (TFG 471) #Joh 10:17| Therefore doth the Father love me, because I lay down my life, that I may take it again. Jesus did not permit his life to be sacrificed so as to become cast away, but to be raised again as an earnest of the resurrection of all flesh. (TFG 471) #Joh 10:18| No one taketh it away from me, but I lay it down of myself. This shows that his death was voluntary, and with the resurrection which followed, it was in full and perfect accordance with his original commission or commandment from the Father. (TFG 471) #Joh 10:19| There arose a division again among the Jews because of these words. The word "again" refers to #Joh 7:43| and #Joh 9:16|. (TFG 471) #Joh 10:20| He hath a demon, and is mad; why hear ye him? The theory that demons could produce supernatural effects (#Mt 12:24|) formed a handy device for explaining away the miracles of Christ. (TFG 471) #Joh 10:21| Can a demon open the eyes of the blind? These defenders refer to the well-remembered cure of the man born blind, and argue, as he did, that a demoniac could not work such a miracle (#Joh 9:33|). They fail, however, to make a positive confession of faith in Jesus. (TFG 471) #Joh 10:22| LXXXVIII. FEAST OF THE DEDICATION. THE JEWS ATTEMPT TO STONE JESUS AND HE RETIRES TO PERAEA. (Jerusalem and beyond Jordan.) #Joh 10:22-42| And it was the feast of the dedication at Jerusalem. The feast of dedication was one of eight days' duration and began upon the twenty- fifth of Chisleu, which, according to the calculation of M. Chevannes, fell upon the nineteenth or twentieth of December, A.D. 29. The feast was kept in honor of the renovation and purification of the temple in the year B.C. 164, after it had been desecrated by the Syrians under Antiochus Epiphanes (1 Macc. 1:20-60; 4:36-59; 2 Macc. 10:1-8; Josephus, The Antiquities of the Jews, 12.6.6,7). As this feast was commemorative of national deliverance, the rulers considered it an opportune time to tempt Jesus to declare himself to be the Messiah, or coming Deliverer from the present Roman oppression. We are told that it was winter, that we may understand why Jesus walked under cover in Solomon's porch (#Joh 10:23|). (TFG 484) #Joh 10:23| It was winter. See TFG "#Joh 10:22|". And Jesus was walking in the temple in Solomon's porch. This was a colonnade on the east side of the temple court, the name probably being derived from the wall against which it was built, which Josephus tells us was the work of Solomon (Josephus, The Antiquities of the Jews, 20.9.7). (TFG 484) #Joh 10:24| The Jews therefore came round about him. As if to detain him until he answered. How long dost thou hold us in suspense? If thou art the Christ, tell us plainly. The previous conduct and temper of the questioners, together with the context (which includes an attempt to stone, followed by an effort to arrest), shows that this question was asked for the purpose of committing Jesus to an open declaration which might be used as an accusation against him. (TFG 485) #Joh 10:25| I told you, and ye believe not: the works that I do in my Father's name, these bear witness of me. Jesus was the Christ of the Old Testament, but not the Christ of Pharisaic hopes. Had he assumed to himself in their presence the title of Christ, it would have led them to false expectations. By his declarations and works Jesus had repeatedly published and proved to all his claims to be the true Messiah. He had, at the feast of tabernacles, set himself forth as the Good Shepherd (#Joh 10:11,14|), and on other occasions as the Son of God, etc. (#Joh 5:19 8:36,56|). Had they understood or received the Old Testament ideal of the Messiah, they could not have failed to understand his claims. (TFG 486) #Joh 10:26| But ye believe not, because ye are not of my sheep. Failure to be Christ's sheep was not the cause, but the evidence of their unbelief. (TFG 486) #Joh 10:27| My sheep hear my voice, and I know them, and they follow me. The thought here is similar to to that set forth at #Joh 10:7-16|. (TFG 485) #Joh 10:28,29| And I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. This passage is taken by Calvinists as asserting the doctrine of the impossibility of apostasy. It is certainly a strong assurance that the Christian may expect to succeed in fighting the good fight. It may be taken in connection with #Ro 8:38,39|; but both passages must be interpreted in the light of (#Heb 6:4-8|). We can not be taken from God against our will; but our will being free, we may choose to leave him. We can not be protected against ourselves in spite of ourselves. If that were so, no one could be lost. (TFG 485-486) #Joh 10:30| I and the Father are one. This assertion as to the unity of power residing in the hand brings forward the idea of the general unity which subsists between the Father and the Son. This unity Jesus asserts fully, without limitation or restriction; the unity of interest, design, and essence are all included. It is the advance from an assertion of special unity to an assertion of general unity. (TFG 486) #Joh 10:31| Then the Jews took up stones again to stone him. They prepared to act on #Le 24:14-16|, and a precedent as to it found at #1Ki 21:10|; though the right to stone for blasphemy was now abrogated by the Roman dominion. The repairs and enlargements then going on in the temple no doubt supplied an abundance of missiles. The word "again" refers back to #Joh 8:59|. (TFG 486) #Joh 10:32| Many good works have I showed you from the Father; for which of those works do ye stone me? Jesus, conscious that he was living the divine life, endeavored to arouse the Jews to a consciousness of that life by asking them to point out what part of it offended them. It was a demand that his claim to be divine be tested and judged by his life. (TFG 486) #Joh 10:33| For a good work we stone thee not, but for blasphemy; and because that thou, being a man, makest thyself God. But the Jews insisted upon judging him by his words without in any way taking his life into account. Jesus urged that a divine claim was made good by a divine life, but they replied that a divine claim issuing from a human body was blasphemy. (TFG 486) #Joh 10:34| Is it not written in your law. #Ps 82:6|. The whole Old Testament not infrequently is thus designated as the "law." (TFG 486) #Joh 10:35| If he called them gods, unto whom the word of God came (and the scripture cannot be broken). Since the civil rulers of a land are ordained of God (#Ro 13:1-7 1Sa 24:6,7|), they were regarded as God's delegates or ministers, and as such the inspired Psalmist addresses them, calling them gods. Compare also #Ex 22:28|. The expression "word of God" is equivalent to "commission from God." Compare #Lu 3:2|, where John was commissioned. The Jews regarded the Scripture as final authority. Jesus asserted this view by stating that the Scripture could not be broken; that is, could not be undone or set aside. We may regard Jesus as here ratifying their view, since he elsewhere concurred in it. (see #Mt 5:19|). (TFG 486-487) #Joh 10:36| Say ye of him, whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God? If it was not blasphemy to call those gods who so remotely represented the Deity, how much less did Christ blaspheme in taking unto himself a title to which he had a better right than they, even in the subordinate sense of being a mere messenger. (TFG 487) #Joh 10:37,38| If I do not the works of my Father, believe me not. Having set aside their false judgment which was based upon his mere words, Jesus again bids them to consider his works or manner of life. (TFG 487) #Joh 10:39| They sought again to take him: and he went forth out of their hand. The calm reasoning of Jesus cooled their violence, and so far changed their evil designs that they now sought to arrest him that they might bring him before the Sanhedrin. The word "again" refers back to #Joh 7:30,32,44|. (TFG 487) #Joh 10:40| And he went away again beyond the Jordan. The word "again" either refers to #Joh 1:28|, or else it refers to some former escape beyond the Jordan not recorded by John, but by one of the other evangelists. The supplementary nature of John's Gospel makes this latter view somewhat plausible. (TFG 487) #Joh 10:41| And many came unto him; and they said, John indeed did no sign: but all things whatsoever John spake of this man were true. John at first baptized "in the wilderness of Judaea" (#Mt 3:1,6|), and afterwards at Bethany and Aenon (#Joh 1:28 3:23|). The presence of Jesus in this place recalled to the minds of the people the work of the Baptist and his testimony concerning Jesus. They had held John to be a prophet, yet when they searched for his credentials as a prophet, they found them inextricably intertwined with the claims of Jesus. John had failed to prove himself a prophet by miracles and signs--the accustomed credentials. But he had done so by his predictions which had come true, and all of these predictions related to Jesus. (TFG 488) #Joh 10:42| And many believed on him there. The word "there" stands in contrast to Jerusalem, which rejected Jesus. (TFG 488) #Joh 11:1| XCIII. PERAEA TO BETHANY. RAISING OF LAZARUS. #Joh 11:1-46| Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. For Bethany and the sisters, see TFG "Lu 10:38", see TFG "Lu 10:39" #Joh 11:2| And it was that Mary who anointed the Lord with ointment. See #Joh 12:3|. The anointing had not yet taken place, as John himself shows. For a similar anticipation see #Mt 10:4|. There are five prominent Marys in the New Testament: those of Nazareth, Magdala and Bethany (#Mt 1:18 27:56 Lu 10:39|); the mother of Mark (#Ac 12:12|), and the wife of Clopas (#Joh 19:25|). Lazarus. On this name, see TFG "Lu 16:20". (TFG 519) #Joh 11:3| Lord, behold, he whom thou lovest is sick. The message and its form both indicate the close intimacy between this family and Christ. They make no request, trusting that Jesus' love will bring him to Bethany. (TFG 519) #Joh 11:4| This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby. The sickness of Lazarus was for the purpose or design of a resurrection, so that death was a mere preceding incident. By this resurrection the Son of God would be glorified by manifesting more clearly than ever before that death came under his Messianic dominion, and by gathering believers from amongst his enemies. In all this the Father would also be glorified in the Son. (TFG 519) #Joh 11:5| Now Jesus loved Martha, and her sister, and Lazarus. In this passage we have two Greek words for "love." In #Joh 11:3,36| we have philein, which expresses natural affection such as a parent feels for a child. In this verse we have agapan, an affection resulting from moral choice, loftier and less impulsive. We are told of the Lord's love that we may understand that his delay was not due to indifference. (TFG 519) #Joh 11:6| When therefore he heard that he was sick, he abode at that time two days in the place where he was. It is urged that the exigencies of his ministry delayed Jesus in Peraea. But the import of the texts is that he kept away because of his love for the household of Lazarus and his desire to bless his disciples. He delayed that he might discipline and perfect the faith of the sisters and disciples. He withheld his blessing that he might enlarge it. Strauss pronounces it immoral in Christ to let his friend die in order to glorify himself by a miracle. In the vocabulary of Strauss, "glorification" means the gratification of personal vanity, but in the language of Christ it means the revelation of himself as the divine Saviour, that men may believe and receive the blessing of salvation. (TFG 520) #Joh 11:7| Let us go into Judaea again. The word "again" refers back to #Joh 10:40|. Jesus does not propose to them to return to Bethany, where he has friends, but to go back to Judaea, the land of hostility. In so doing he caused them to think of his death, of which he had some time been seeking to accustom them to think. (TFG 520) #Joh 11:8| The Jews were but now seeking to stone thee. #Joh 10:31|. #Joh 11:9,10| Are there not twelve hours in the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world. This parabolic expression resembles that at #Joh 9:4|. See TFG "#Joh 9:4. In this passage, |"day" represents the alloted season of life which was to be terminated by what Jesus called "his hour" (#Joh 2:4 7:30 8:20 13:1|). Until this "hour" came, Jesus felt no fear. He did not thrust himself into danger, thus tempting God; but he feared not to go whither his duty and the Spirit led him. As yet it was still day, but the evening shadows were falling, and the powers of darkness were soon to prevail (#Lu 22:53|), and then the further prosecution of the work would lead to death, for death was part of the work, and had its allotted time and place. (TFG 520) #Joh 11:11-13| Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep. Jesus had before this spoken of death under the figure of sleep (see TFG "Lu 8:52"). (TFG 521) #Joh 11:12| Lord, if he sleepeth, he shall do well. The disciples might have understood him to mean death in this case had they not misunderstood his promise given at #Joh 11:4|. As it was, they looked upon the mentioned sleep as marking the crisis of the disease, as it so often does in cases of fever. They were glad to urge it as an evidence of complete recovery, and thus remove one of the causes of the dreaded journey into Judaea. (TFG 521) #Joh 11:15| And I am glad for your sakes that I was not there, to the intent ye may believe. Had Jesus been present during the sickness of Lazarus, he would have felt constrained to heal him, and so would have lost the opportunity of presenting to his disciples a more striking proof of his divine power, a proof which has been the joy of each succeeding age. The disciples were soon to learn by sad experience how little belief they really had (#Mr 14:50 16:11 Lu 24:11,21,25|). (TFG 521) #Joh 11:16| Thomas . . . who is called Didymus. See TFG "#Mr 3:18|". Let us also go, that we may die with him. That is, die with Christ, see #Joh 11:8|. They could not die with Lazarus, as some have foolishly supposed, for he was already dead. This mention of Thomas is closely connected with the thought in #Joh 11:15|. Jesus was about to work a miracle for the express purpose of inducing his disciples to believe in him, especially as to his power over death. In this despairing speech Thomas shows how little faith he had in Christ's ability to cope with death. Thomas sadly needed to witness the miracle of the resurrection of Lazarus, and even after seeing it, it proved insufficient to sustain his faith in the ordeal through which he was about to pass (#Joh 20:25-29|). (TFG 521) #Joh 11:17| So when Jesus came, he found that he had been in the tomb four days already. If Lazarus was buried on the day he died, as is the custom in the East, and in hot climates generally (#Ac 5:6,10|), he probably died on the day that the messengers brought word to Jesus about his sickness. If so, Jesus set forth for Bethany on the third day and arrived there on the fourth. The resurrections wrought by Jesus are progressional manifestations of power. Jairus' daughter was raised immediately after death (#Mr 5:41 Lu 8:54|), the young man of Nain was being carried to his grave (#Lu 7:12|), and Lazarus was buried four days. All these were preparatory to that last and greatest manifestation of resurrectional power--the raising of his own body. (TFG 521-522) #Joh 11:18| About fifteen furlongs off. The furlong, or stadium, was six hundred feet, so that the distance here was one and seven-eighths miles. (TFG 522) #Joh 11:19| And many of the Jews had come to Martha and Mary, to console them concerning their brother. These Jews were present four days after the death because Jewish custom prolonged the season of mourning. (#Ge 1:3,10 Nu 20:29 De 34:8 1Sa 28:13|). The Mishna prescribed seven days for near relatives, and the rules as laid down by rabbis, required seven days' public and thirty days' private mourning for distinguished or important personages. (TFG 522) #Joh 11:20| Martha therefore, when she heard that Jesus was coming, went and met him. Jesus evidently paused on the outskirts of the town. He probably wished to avoid the noisy conventional wailing, the hypocrisy of which was distasteful to him (#Mr 5:40|). It comports with the businesslike character of Martha as depicted by Luke to have heard of our Lord's arrival before Mary. She was probably discharging her duty towards the guests and new arrivals, as was her wont. See notes on #Lu 10:38-42|. (TFG 522) #Joh 11:21,22| Lord, if thou hadst been here, my brother had not died. We might take it that Martha confidently expected the Lord to raise Lazarus, were it not for the subsequent conversation and especially (#Joh 11:39|). We must therefore look upon her hope as more vague than her words would indicate. Such vague and illusive hopes are common where a great expectation, such as she had before indulged, had but lately departed. (TFG 522-523) #Joh 11:23| Thy brother shall rise again. Instead of saying "I will raise Lazarus," Jesus uses the wholly impersonal phrase "thy brother shall rise again," for it was this very impersonal feature of faith which he wished to correct. (TFG 523) #Joh 11:24| I know that he shall rise again in the resurrection at the last day. Martha assents to it at once. The doctrine of a resurrection was commonly held by all the Jews except the Sadducees. It was in their view, however, a remote, impersonal affair, a very far distant event powerless to comfort in bereavement. From this comparatively cheerless hope, Jesus would draw Martha to look upon himself as both resurrection and life. (TFG 523) #Joh 11:25| I am the resurrection, and the life. Where Jesus is there is life, and there also is resurrection at his word without limitation. No mere man, if sane, could have uttered such words. They mean that Jesus is the power which raises the dead and bestows eternal life (#Joh 6:39-54 10:28|). (TFG 523) #Joh 11:27| Yea, Lord: I have believed that thou art the Christ, the Son of God. She could not say she believed it, for Lazarus had believed in Jesus and yet he had died. So, evading the question (#Joh 11:26|), she confessed her faith in him. Believing him, she accepted whatever he might say. She responds in the words of that apostolic creed which, in its ultimate application, embraces all that is true and discards all that is false (#Mt 16:16 Joh 6:68,69 20:31 1Jo 5:1-5|). See TFG "#Mr 8:29|". (TFG 523) #Joh 11:28| She went away, and called Mary her sister secretly. She called Mary secretly, for she wished that Mary might have a private word with Jesus such as she had just had. (TFG 523) #Joh 11:29| And she, when she heard it, arose quickly, and went unto him. Moved by ardent feeling. (TFG 523) #Joh 11:31| The Jews then . . . followed her . . . supposing that she was going unto the tomb to weep there. Rather, to wail (#Mt 2:18 Mr 5:38|). According to Eastern custom, the Jews followed her as friends, to assist in the demonstration of mourning. This frustrated the effort of Martha to keep secret the Lord's coming, and caused the miracle to be wrought in the presence of a mixed body of spectators. (TFG 523-524) #Joh 11:32| Mary . . . fell down at his feet. In grief and dependence, but with less self-control than Martha. Lord, if thou hadst been here, my brother had not died. That both sisters used this phrase (#Joh 11:21|), shows that it is an echo of the past feelings and conversations of the sisters. It is clear that they felt hurt at his not coming sooner, as he could have done. (TFG 524) #Joh 11:33| He groaned in the spirit. The Greek verb embrimaoma, translated "groaned," carries in it the idea of indignation. But the fact that sin had brought such misery to those he loved was enough to account for the feeling. (TFG 524) #Joh 11:34| Where have ye laid him? This question was designed to bring all parties to the tomb; it was not asked for information. See also #Mr 5:30 Joh 6:5|. They. The sisters. (TFG 524) #Joh 11:35| Jesus wept. This is not the verb for wailing, but for shedding tears. On another occasion, when Jesus saw with prophetic eye a vast city, the center of God's chosen nation, sweeping on to destruction, he lamented aloud (#Lu 19:41|), but here, as a friend, he mingled his quiet tears with the two broken-hearted sisters, thus assuring us of his sympathy with the individual grief of each lowly disciple (#Ro 12:15|). Nor did the nearness of comfort prevent his tears. They were tears of sympathy. "A sympathetic physician," says Neander, "in the midst of a family drowned in grief,--will not his tears flow with theirs, though he knows that he has the power of giving immediate relief?" (TFG 524-525) #Joh 11:37| Could not this man, who opened the eyes of him that was blind, have caused that this man also should not die? Knowing the miracle which he had performed upon a blind man (#Joh 9:1-13|), they could therefore see no reason why he should not have performed one here. (TFG 525) #Joh 11:38| Now it was a cave, and a stone lay against it. These stones were frequently in the shape of large grindstones resting in a groove, so that they could be rolled in front of the door of the tomb. Tombs had to be closed securely to keep out jackals and other ravenous beasts. (TFG 525) #Joh 11:39| Jesus saith, Take ye away the stone. Miracles only begin where human power ends. Martha, the sister of him that was dead, saith unto him, Lord, by this time the body decayeth; for he hath been dead four days. Martha evidently thought that Jesus wished to see the remains of his friend, and her sisterly feeling prompted her to conceal the humiliating ravages of death. Her words show how little expectation of a resurrection she had. (TFG 525) #Joh 11:40| Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God? Jesus reminds her of his words which are recorded in #Joh 11:25,26|, and of the message which he sent, found in #Joh 11:4|, thus removing her objections. (TFG 525) #Joh 11:41,42| Father, I thank thee that thou heardest me. Jesus, dwelling in constant communion with the Father, knew that the Father concurred in his wish to raise Lazarus. He therefore makes public acknowledgment, and offers a prayer of thanksgiving, for the Father's gracious answer to this and all his petitions. (TFG 525) #Joh 11:42| That they may believe that thou didst sent me. He states, too, that the prayer is publicly made that it may induce faith in the bystanders. He wished all present to know that the miracle about to be wrought is not the work of some independent wonder-worker, but is performed by him as one commissioned and sent of God. In other words, the miracle was wrought to prove the concord between the Son and the Father, the very fact which the Jews refused to believe. Rationalists criticize this prayer as a violation of the principle at #Mt 6:5,6|, and Weisse called it "prayer for show." But it shows on its face that it is not uttered by Jesus to draw admiration to himself as a praying man, but to induce faith unto salvation in those who heard. (TFG 525-526) #Joh 11:43| He cried with a loud voice, Lazarus, come forth. The loud cry emphasized the fact that the miracle was wrought by personal authority, and not by charms, incantations, or other questionable means. His voice was as it were an earnest of the final calling which all shall hear (#Re 1:5 Joh 5:28,29 1Th 4:16|). It has been happily said he called Lazarus by name, lest all the dead should rise. (TFG 526) #Joh 11:44| He that was dead came forth, bound hand and foot with grave-clothes. It is thought by some that Lazarus walked forth from the tomb, and the fact that the Egyptians sometimes swathed their mummies so as to keep the limbs and even the fingers separate is cited to show that Lazarus was not so bound as to prevent motion. But the grave-clothes were like a modern shroud, wrapped around arms and legs, and mummies also were thus wrapped after their limbs were swathed. It was part of the miracle that Lazarus came out bound hand and foot, and John puts emphasis upon it. (TFG 526) #Joh 11:46| But some of them. Some of the class mentioned in #Joh 11:37|. Went away to the Pharisees, and told them the things which Jesus had done. By the miracle Jesus had won many from the ranks of his enemies, but others, alarmed at this deflection, rush off to tell the Pharisees about this new cause for alarm. Farrar argues that these may have gone to the Pharisees with good intentions toward Jesus, but surely no friend of Jesus could have been so hasty to communicate with his enemies. But the way in which the Evangelist separates these from the believers of #Joh 11:45|, stamps their action as unquestionably hostile. (TFG 526-527) #Joh 11:47| XCIV. RETIRING BEFORE THE SANHEDRIN'S DECREE. (Jerusalem and Ephraim in Judaea.) #Joh 11:47-54| The chief priests therefore and the Pharisees gathered a council. Called a meeting of the Sanhedrin. And said, What do we? Thus they reproach one another for having done nothing in a present and urgent crisis. As two of their number (Nicodemus and Joseph of Arimathea) were afterwards in communications with Christians, it was easy for the disciples to find out what occurred on this notable occasion. For this man doeth many signs. They did not deny the miracles, therefore their conduct was the more inexcusable. (TFG 527) #Joh 11:48| If we let him thus alone, all men will believe on him. They found that despite the threat of excommunication, Jesus was still winning disciples under the very shadow of Jerusalem. And the Romans will come and take away both our place and our nation. The course of Jesus seemed to undermine Judaism, and to leave it a prey to the innovations of Rome. It is uncertain what is meant by the noun "place." Meyer says it refers to Jerusalem; Luecke to the temple; while Bengel says that place and nation are a proverbial expression, meaning "our all"; but the Greek language furnishes no example of such proverbial use. It is more likely that "place" refers to their seats in the Sanhedrin, which they would be likely to lose if the influence of Jesus became, as they feared, the dominant power. They feared then that the Romans would, by removing them, take away the last vestige of civil and ecclesiastical authority, and then eventually obliterate the national life. (TFG 527-528) #Joh 11:49,50| Caiaphas, being the high priest that same year. That notable, fatal year; he was high priest from A.D. 18 to A.D. 36. Said unto them, Ye know nothing at all, etc. His words are a stinging rebuke, which may be paraphrased thus: "If you had any sense you would not sit there asking, 'What do we?' when there is but one thing to do; namely: Let Jesus die and save the people." Expediency, not justice, is his law. (TFG 528) #Joh 11:51| Now this he said not of himself. The expression "not of himself" is a very common Hebrew idiom for "not of himself only." God had a meaning in his words different from his own. In earlier, better days the high priest had represented the divine headship of the nation, and through him, by means of the Urim and Thummin, the inspired oracles and decisions had been wont to come. This exalted honor had been lost through unworthiness. But now, according to the will of God, the high priest prophesies in spite of himself, as did Balaam and Saul, performing the office without the honor. (TFG 528) #Joh 11:52| That he might also gather together into one the children of God that are scattered abroad. #Ga 3:28 Col 3:11|. (TFG 528) #Joh 11:53| So from that day forth they took counsel that they might put him to death. Thus, acting on the advice of Caiaphas, the Sanhedrin condemned Jesus without a hearing and sought means to carry their condemnation to execution. Quieting their consciences by professing to see such political dangers as made it necessary to kill Jesus for the public welfare, they departed utterly from justice, and took the course which brought upon them the very evils which they were professedly seeking to avoid. (TFG 528) #Joh 11:54| Into a city called Ephraim. Ephraim is supposed to be the city called Ophrah at #Jos 18:23| and Ephraim at #2Ch 13:19|. Dr. Robinson and others identify it with the village now called et Taiybeh, which is situated on a conical-shaped hill about sixteen miles northeast of Jerusalem and five miles east of Bethel. It is on the borders of a wilderness, and commands an extensive view of the Jordan valley. Here Jesus remained till shortly before his last Passover. (TFG 529) #Joh 11:55| CIV. JESUS ARRIVES AND IS FEASTED AT BETHANY. (From Friday afternoon till Saturday Night, March 31 and April 1, A.D. 30.) #Joh 11:55-12:11 Mt 26:6-13 Mr 14:3-9| And many went up to Jerusalem out of the country before the passover, to purify themselves. These Jews went up before the Passover that they might have time to purify themselves from ceremonial uncleanness before the feast. They were expected to purify before any important event (#Ex 19:10,11|), and did so before the passover (#2Ch 30:13-20|), for those who were ceremonially unclean were excluded from it (#Joh 18:28|). (TFG 568) #Joh 11:56,57| What think ye? That he will not come to the feast? The decree of the Sanhedrin ordering the arrest of Jesus led the people to question as to whether he would dare to approach the city. But this mention of it and the stir and question which it created have a dark significance. It shows that the Jews generally were forewarned of the evil purpose of the Sanhedrin, and the dangers which surrounded Jesus. They were not taken unawares when their rulers told them to raise the cry "Crucify him!" And they raised it after they had due notice and time for deliberation. (TFG 568) #Joh 12:1| Jesus therefore six days before the passover came to Bethany, where Lazarus was, whom Jesus raised from the dead. The word "therefore" refers to the decree and consequent dangers just mentioned. Because his "hour" had come, Jesus went to face these dangers (compare #Joh 2:4|). We are told that he came to the house of Lazarus and that he kept near Lazarus because these facts emphasized the great miracle which roused the hatred of the Jews, and caused them more earnestly to seek the death of Christ (#Joh 11:53|). Jesus appears to have arrived in Bethany Friday afternoon, March 31, A.D. 30. It is likely that he spent the Sabbath day at that place, and that the supper mentioned below was given him after sunset on Saturday, which, according to Jewish reckoning, would be the beginning of Sunday. This supper is mentioned later by Matthew and Mark, but without any note of time to show that it belongs specifically where they put it (#Mt 26:6-13 Mr 14:3-9|). But John does give us a note of time. #Joh 12:12| shows that it was the night before the triumphal entry, and therefore we follow the chronology of John. (TFG 569) #Joh 12:2| But Lazarus was one of them that sat at meat with him. See TFG "#Mr 14:3|". (TFG 569) #Joh 12:3| Mary therefore took a pound. A litra, a Greek weight containing nearly twelve ounces avoirdupois. Of ointment of pure nard, very precious. See TFG "#Mr 14:3|". And the house was filled with the odor of the ointment. Thus the liberality of Mary contributed to the pleasure of all the guests. The odor of a good deed is generally diffusive. (TFG 570) #Joh 12:4| But Judas Iscariot, one of his disciples, that should betray him. See TFG "#Mr 3:19|". #Joh 12:5| Why was not this ointment sold for three hundred shillings, and given to the poor? See TFG "#Mr 14:5|". #Joh 12:6| But because he was a thief, and having the bag took away what was put therein. See TFG "#Mr 14:5|". #Joh 12:7| Suffer her to keep it against the day of my burying. The expression "Suffer," etc., used by John, is taken by some as implying that all the ointment was not poured out, and that some of the apostles were endeavoring to persuade Mary to keep and sell what was left, and that Jesus ordered it kept to finish the embalming of his body which Mary had already begun. But there is nothing in the language to require such an interpretation. Jesus meant, "Let her use it rightly," using the word "keep" as in the expression, "keep the feast"; that is, observe the ceremony. (TFG 571) #Joh 12:8| For the poor ye have always with you. See #De 15:11|. (TFG 571) #Joh 12:9| The common people therefore of the Jews learned that he was there. In Simon's house. (TFG 571) #Joh 12:11| Many of the Jews went away. Withdrew from the party headed by the Jewish rulers. And believed on Jesus. The presence of the resurrected man and the Christ who had resurrected him both at one table greatly excited the curiosity of the multitudes who had come up to Jerusalem to attend the passover. When word of this supper spread among the people it was natural that they should slip out to Bethany to see the sight, and it was equally natural that seeing it they should believe in Jesus. This deflection of the common people gave a keener venom to the hatred of the rulers. (TFG 572) #Joh 12:12| CV. JESUS' TRIUMPHAL ENTRY INTO JERUSALEM. (From Bethany to Jerusalem and back, Sunday, April 2, A.D. 30.) #Mt 21:1-12,14-17 Mr 11:1-11 Lu 19:29-44 Joh 12:12-19| On the morrow. After the feast in the house of Simon the leper (#Mr 14:3|). (TFG 572) #Joh 12:13| Took the branches of the palm trees. See TFG "#Mr 11:8|". And went forth to meet him, and cried out, Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel. The shouting appears to have been started by those who came out of Jerusalem; it is evident, therefore, that the apostles who were approaching the city with Jesus had nothing to do with inciting this praise. (TFG 575) #Joh 12:14| And Jesus, having found a young ass, sat thereon. See TFG "#Mr 11:2|". #Joh 12:15| Fear not. See TFG "#Lu 1:30|". Daughter of Zion; behold, thy King cometh, sitting on an ass's colt. See TFG "#Mt 21:5|". #Joh 12:16| These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. The apostles were not conscious that the prophecies were being fulfilled nor did they understand that Jesus was approaching a heavenly rather than an earthly coronation. But after Jesus was glorified, their understandings were spiritually illuminated (#Joh 16:13|). They not only remembered the prophecy, but saw in what sense it was that Jesus was king, and how badly mistaken they had been when they expected him to antagonize the Romans. The greatness of her king would have removed all cause for fear if Jerusalem had but accepted him. (TFG 575) #Joh 12:17| When he called Lazarus out of the tomb, and raised him from the dead. The two parts of the miracle--the calling and the raising (#Joh 11:43,44|)--are both mentioned as alike impressive, sublime, and wonderful. (TFG 575) #Joh 12:18| For this cause also the multitude went and met him, for that they heard that he had done this sign. It is evident from this that the testimony of those who witnessed the raising of Lazarus had enthused the pilgrims in Jerusalem and had sent a large band of them forth charged with that ardent admiration which produced the shouting of the triumphal entry. (TFG 575-576) #Joh 12:19| Behold how ye prevail nothing: lo, the world is gone after him. Again, as at #Joh 11:47-49|, we notice the self-confessed impotency of the Pharisees, but the Sadducees, under the determined and more resolute leadership of Caiaphas, did not participate in this despair. The Pharisees speak of the world as if its acquisition by Jesus was their loss. (TFG 576) #Joh 12:20| CXII. GREEKS SEEK JESUS. HE FORETELLS THAT HE SHALL DRAW ALL MEN UNTO HIM. (In the Temple. Tuesday, April 4, A.D. 30.) #Joh 12:20-50| Now there were certain Greeks among those that went up to worship at the feast. The language indicates that they were Greek converts to Judaism, such as were called proselytes of the gate. It is also noted that as Gentiles came from the east at the beginning of Jesus' life, so they also came from the west at the close of his ministry. (TFG 613) #Joh 12:21| These therefore came to Philip, who was of Bethsaida of Galilee. See TFG "#Joh 1:44|". They were possibly drawn to Philip by his Greek name. And asked him, saying, Sir. The dignity of the Master elevates the disciple. We would see Jesus. Jesus was evidently still in the court of the women, where the treasury was, and this court, being part of the sanctuary, no Gentile was permitted to enter it. (TFG 613) #Joh 12:22| Philip cometh and telleth Andrew. Philip wished another to share the responsibility of the situation. (TFG 613) #Joh 12:23| The hour is come, that the Son of man should be glorified. The humble seeking of these Gentiles formed a striking contrast to the persistent rejection of the Jews. And the occasion forcibly suggested that the gospel invitation, which had hitherto been confined to the lost sheep of the house of Israel, should be extended to the vast throng of waiting Gentiles. But, according to the counsel of God, this extension was not to take place until Jesus had been glorified by his death, resurrection, and enthronement. The demand for extension, therefore, suggested the advisability of a speedy glorification, which accorded with the plans of God. (TFG 613) #Joh 12:24| Verily, verily. See TFG "#Joh 1:51|". With these emphatic words Jesus prepares for a hard saying. Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit. As the germ of life in the grain of wheat can only pass into other grains by departing from the original grain and leaving it dead, so the life which was in Christ Jesus could only pass into his disciples by his death. (TFG 614) #Joh 12:25| He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal. Though Jesus had his own death in view, yet he shows himself governed by a principle which he had already declared to be of universal application. See TFG "#Mt 10:39|". If a grain of wheat saves itself, it remains but one grain until it rots; but if it yields up its life-germ as a sacrifice to the law of growth, it multiplies itself thirty, sixty, or a hundred fold and continues its multiplication through an innumerable posterity. (TFG 614) #Joh 12:26| If any man serve me, let him follow me. Jesus here recommends to his disciples that they follow him in fruit-bearing self-sacrifice, promising them the joy of being with him and the honor of the Father. The joy of being with Christ is the chief expectation of the Christian (#2Co 5:8 Php 1:23 Re 21:3 22:20|). (TFG 614) #Joh 12:27| Now is my soul troubled. Thus Jesus admits that it was difficult for him to live up to the principle of sacrifice which he had just enunciated. Had it not been thus difficult for him, he would hardly have been a fitting example for his disciples; for certainly it is and has always been difficult for them. And what shall I say? Father, save me from this hour. In his trouble Jesus raises the question as to what prayer he shall offer to the Father. But for this cause. For this purpose of imparting life through a sacrificial death. Came I unto this hour. Thus Jesus proposes a prayer for deliverance, but repudiates it as contrary to the very purpose of his life. (TFG 614) #Joh 12:28| Father, glorify thy name. Having refused to ask for deliverance, Jesus prays that he may glorify the Father by suffering according to his original statement contained in #Joh 12:23,24|. Two two prayers are counterparts to the two offered in Gethsemane (#Lu 22:42|). The prayer here is the climax of the thought begun at #Joh 12:23|. We are first shown that nature is glorified by sacrifice (#Joh 12:24|). Then that discipleship is so glorified (#Joh 12:25,26|), and this prayer shows that our Lord himself is glorified by the same rule. There came therefore a voice out of heaven, saying, I have both glorified it, and will glorify it again. The Father had glorified his name in the Son. By words of commendation at his baptism (#Mt 3:17|) and at his transfiguration (#Mt 17:5|), and by the performance of miracles (#Joh 11:40|), and he would glorify it again by the preaching of the universal gospel, and by making Jesus head over all to the church and the final judge of all men. (TFG 614-615) #Joh 12:29| The multitude . . . said that it had thundered. Those who thought it thundered were nervous persons who were so startled as not to distinguish the words {*}. {*} I dissent here, as in the case of a similar passage found at #Mr 1:10|, and for like reasons. The apprehension of the divine voice depends upon the soul's capacity for hearing it, as appears from Saul's conversion (#Ac 9:7 22:9 26:13| f.). To the mass, therefore, the voice was a mere sound; to others, the utterance was articulate though incomprehensible, while to John, and perhaps to all the disciples, the voice communicated a thought. "Thus," says Godet, "the wild beast perceives only a sound in the human voice; the trained animal discovers a meaning; a command, for example, which it immediately obeys; man alone discerns therein a thought."--P. Y. P. (TFG 615) #Joh 12:30| This voice hath not come for my sake, but for your sakes. The voice was not spoken to encourage Jesus in his hour of suffering, but to aid the Jews to believe on him, and to warn them of the coming judgment which would follow their disbelief, and make them partakers in the condemnation of Satan. (TFG 615) #Joh 12:31| Now is the judgment of this world: now shall the prince of this world be cast out. The Greek word for "judgment" survives in our English word "crisis," but conveys much more meaning, since it embraces also the idea of final settlement and adjudication. The crucifixion of Jesus was the crisis in the contest between Satan and God. See #Ge 3:15|. "The meaning of it," says Barnes, "may be thus expressed: Now is approaching the decisive scene, the eventful period--the crisis--when it shall be determined who shall rule this world." In the long conflict which had hitherto been carried on, Satan had earned for himself the name "prince of this world," and it was no empty title (#Mt 4:8,9 2Co 4:4 Eph 6:12|); but by his approaching death Jesus would break down the power of Satan, and cast him out, not suddenly, but by the advancing power of a superior kingdom. The kingdom of darkness recedes before the kingdom of light as the night withdraws before the rising sun. (TFG 615-616) #Joh 12:32,33| And I, if I be lifted up from the earth, will draw all men unto myself. Jesus thrice speaks of his death as a lifting up, a euphemism for being crucified (#Joh 8:28|). While the distinctions between the three statements are not to be insisted upon, yet they suggest that the first is a saving sacrifice, a priestly work (#Joh 3:14|); the second is mentioned as the convincing credential that he is the prophet sent from God, speaking the message of God (#Joh 8:26-28|); and in the passage before us, he is evidently the king who shall wrest his kingdom from the usurping Satan. (TFG 616) #Joh 12:34| We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? The term "law" is used loosely for the whole of the Old Testament Scriptures. See TFG "#Joh 10:34|". The people were persuaded by certain passages such as #Isa 9:6,7 Ps 89:36 110:4 Da 7:13,14 Eze 37:25|, etc. that the Messiah would abide forever. They knew that Jesus in his triumphal entry had received honors which they thought belonged to the Messiah, but when they hear him use words indicating that he should die, and thus (as they construed) not abide forever, they felt that he was openly disavowing all claim to Messiahship. Having heard him style himself the Son of man (#Joh 12:23|), they now catch at it as if Jesus had used it to distinguish himself from the true Messiah, and ask with more or less contempt, "Who is this Son of man?" Thus blinded by their preconceived opinions and misconstructions of Scripture, the people wavered in their loyalty to Jesus, and Watkins well says, "This question came midway between the 'Hosanna' of the entry into Jerusalem and the 'Crucify him' of the trial." (TFG 616-617) #Joh 12:35,36| Yet a little while is the light among you. The phrase "little while" stands in contrast with "abideth for ever" (#Joh 12:34|). Walk while ye have the light, etc. Jesus did not reply to their question, because it was asked contemptuously and not seriously, and because any effort to make their carnal mind grasp the idea that he could be lifted up, and yet still abide, would have resulted in more contempt. He therefore speaks a solemn warning to them, counseling them to make use of his presence while they had it, even if his fleshly abiding with them was but brief; and promises that a proper use of the light then given them would make them sons of light. (TFG 617) #Joh 12:36| These things spake Jesus, and he departed and hid himself from them. This was his last public appeal to the people. He now retired, probably to Bethany, and they saw him no more until he was a prisoner in the hands of his enemies. (TFG 617) #Joh 12:37| But though he had done so many signs before them, yet they believed not on him. The multitude had long oscillated between belief and unbelief, but, despite all his past miracles and the marvelous wisdom shown on this the day of hard questions, they settled down in unbelief. (TFG 617) #Joh 12:38| Lord, who hath believed our report? etc. #Isa 53:1|. #Joh 12:40| He hath blinded their eyes, and he hardened their heart; Lest they should see with their eyes, and perceive with their heart, And should turn, And I should heal them. #Isa 6:10|. See TFG "#Mt 13:14|". The quotation from Isaiah is not exact, for there God enjoins on the prophet the duty of hardening the people's hearts, while here it is spoken of as God's own act. Had God, however, hardened their hearts by a direct act and without any reference to their moral or spiritual condition, they could not have been held morally responsible for their disbelief. But this God did not do. He hardened their hearts and blinded their eyes by the manner in which he approached them through the person of his Son, Christ Jesus. Jesus so came, so loved, and so taught that those who hunger for godliness are drawn to him and enlightened by him, while those who despise the grace and love of God are repelled and blinded. John here recognizes that the type (Isaiah) should be fulfilled in the antitype (Christ). If Isaiah was to preach that the wicked would be blinded, then Christ in his ministry should likewise so teach and preach as to produce similar results. (TFG 618) #Joh 12:42| Lest they should be put out of the synagogue. As to expulsion from the synagogue, see #Joh 9:22|. On the synagogues, see TFG "Mr 1:39". (TFG 618) #Joh 12:43| For they loved the glory that is, of men more than the glory that is of God. These members of the Sanhedrin believed with the head rather than with the heart (#Ro 10:10|); their hearts already being occupied with the love of praise or man-glory. Their disbelief accorded with the words of Jesus (#Joh 5:44|). (TFG 618) #Joh 12:44| And Jesus cried and said. These words were of course spoken before the departure mentioned in #Joh 12:36|. They are placed here to bring out in stronger light the final unbelief of the Jews and the patient, persistent effort which Jesus had made to win those who were the better inclined. (TFG 618) #Joh 12:47| I came not to judge the world, but to save the world. See TFG "#Joh 3:17|" and see TFG "Joh 8:16". #Joh 12:49,50| For I spake not from myself; but the Father that sent me, he hath given me a commandment, what I should say, and what I should speak. The Father had sent the Son into the world to bring life and immortality to light in the gospel. Jesus therefore here declared that men will be tried by the gospel law and that some will be saved and some condemned by it. (TFG 619) #Joh 13:1| CXVIII. THE PASCHAL MEAL. JESUS WASHES THE DISCIPLES' FEET. (Thursday evening of the beginning of Friday.) #Joh 13:1-20| Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto his Father, having loved his own that were in the world, he loved them unto the end. Since the second century a great dispute has been carried on as to the apparent discrepancy between John and the Synoptists in their statements concerning the passover. The Synoptists, as we have seen in the previous section, clearly represent Jesus as having eaten the passover at the proper time, and as having been arrested on the same night, while John here and elsewhere (#Joh 13:29 18:28 19:14,31|, compared with #Joh 18:1-14|), seems to represent Jesus as being arrested before the passover. Our space does not permit us to enter upon a discussion of this difficulty. The reader is referred to a thorough rehearsal of the arguments found in Tholuck in loco (or, after the seventh edition, in his introduction to John's Gospel). The simplest solution of the difficulty is to attribute the apparent discrepancy to that loose way of speaking of the feast which we mentioned in the last section (see TFG "Lu 22:7"). When the Synoptists speak of the passover they refer to the actual paschal supper; when John speaks of the feast of the passover, or the passover, he refers to the seven days' feast of unleavened bread which followed the actual paschal supper. Jesus was put to death on the first day of this latter feast, and therefore John here uses the festival to designate the time of the Lord's suffering and death. The meaning, then, is that Jesus, having loved his disciples prior to this great trial or crisis of his life, was not deterred from loving them by its approach, but continued to give the most precious and unmistakable evidences of his love down to the very hour of its arrival, being neither driven from such a course by the terrors of his coming hour nor wooed from it by the glorious prospects of returning to his Father. These words form a preface to the remainder of John's Gospel in which John enumerates the tokens and evidences of that love which manifested itself throughout the entire passion, and continued until the hour of ascension; and which, by so doing, gave sweet assurance that it continues still. (TFG 648) #Joh 13:2| And during supper. This was the paschal supper proper. It accords with the supplementary nature of John's Gospel to thus mention it as a meal thoroughly familiar to his readers. Judas Iscariot, Simon's son, to betray him. See TFG "#Mr 14:10|". (TFG 648) #Joh 13:3| Jesus, knowing that the Father had given all the things into his hands, and that he came forth from God, and goeth unto God. Being about to narrate an act of loving humility, John prefaces it by stating that it was done in full knowledge of his threefold glory; namely: 1. That all authority was committed to him (#Mt 28:18|); 2. That by nature he was divine (#Joh 1:1,14|), and, 3. That he was about to return to the divine exaltation which for our sakes he had laid aside (#Php 2:5-11|). (TFG 649) #Joh 13:4,5| Riseth from supper, and layeth aside his garments; and he took a towel, and girded himself. John narrates in detail each of these acts. To him they seem as so many successive steps leading down to the depth of humility. The whole formed a striking but wholesome contrast to the self-seeking and ambitious spirit which the disciples had just manifested (#Lu 22:24|). (TFG 649) #Joh 13:6| So he cometh to Simon Peter. He saith unto him, Lord, dost thou wash my feet? The others were awed into silence by the strange conduct of their Master; but it accorded with the bold impulsiveness of Peter to challenge the act. (TFG 649) #Joh 13:7| What I do thou knowest not now; but thou shalt understand hereafter. It was no mere feet-washing; or Jesus would not have so spoken. It was at once an example of humility and a symbol of the purification which the Lord accomplished for us by reason of his humiliation. The full meaning of the act was afterward revealed to them by the Holy Spirit. (TFG 649) #Joh 13:9| Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. Since Jesus spoke of the act as in some sense a license or token of permission to have "part" with him (#Joh 13:8|), Peter desired that his head and hands also might be included, that he might in his entire man have part with Christ. (TFG 649) #Joh 13:10| He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. The language implies that the disciples had bathed before leaving Bethany, and that only their feet, soiled by the journey to Jerusalem, needed to be rewashed. The saying is spiritually true as well, for one who has been washed thoroughly by baptism needs not to be re-baptized. After that general cleansing the particular sins are removed by confession (#1Jo 1:7-9|). (TFG 650) #Joh 13:11| For he knew him that should betray him; therefore said he, Ye are not all clean. But there is no efficacy in any ordinance when the heart and will do not accord with the purposes for which it is administered. Hence it was that Judas, though he had done all that the others had done, was still as foul as ever. (TFG 650) #Joh 13:15| For I have given you an example, that ye also should do as I have done to you. It is well known that many, by a literal construction of this passage, have esteemed it to be their duty to wash each other's feet in their churches. But it should be noted that in the entire New Testament there is no command for this, nor is there any passage which recognizes any such church ordinance or practice. Jesus did not institute feet-washing; he found it already a familiar custom of the land, and merely used it as a most appropriate way of showing the proper spirit of humble service. Hence he does not say, "Do what I have done," but "Do as I have done," which requires us to do something similar to that which Christ had done, but necessarily the very same thing. The washing of feet as an act of courtesy or hospitality was never a custom among Western people, and to adopt it because of these words of Christ is to entirely miss his meaning. What he did was a natural daily act of hospitality. But what we would do if we followed his words literally would be to introduce a strange, outlandish practice, which would put a guest to great embarrassment and inconvenience. (TFG 650-651) #Joh 13:16| Verily, verily. See TFG "#Joh 1:51|". A servant is not greater than his lord. Since a servant is not greater than his lord, he should not be ashamed to do what his lord does. (TFG 650) #Joh 13:18-20| I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, etc. The meaning of the above passage may perhaps be brought out more easily if we paraphrase it as follows: "I do not speak of blessing to you all, for there is one who shall never be blessed. His conduct does not deceive or surprise me, for I know those whom I have chosen whether they be good or bad. His choosing is in accordance with the prophecy contained in the Book of Psalms (#Ps 41:9|). Hitherto I have held my peace about him, but henceforth I shall point out his course, that my foreknowledge of his actions may strengthen your faith in my Messiahship, and not leave you in that condition of hopelessness and despair in which the consequences had come upon me unawares. Do not let his treachery shake your confidence in me, for verily I say unto you that in being my messengers ye are indeed the messengers of the Most High." (TFG 651) #Joh 13:20| Verily, verily. See TFG "#Joh 1:51|". #Joh 13:21| CXIX. JUDAS' BETRAYAL AND PETER'S DENIAL FORETOLD. (Jerusalem. Evening before the crucifixion.) #Mt 26:21-25,31-35 Mr 14:18-21,27-31 Lu 22:21-23,31-38| #Joh 13:21-38| Verily, verily. See TFG "#Joh 1:51|". I say to you, that one of you shall betray me. See TFG "#Mr 14:18|". (TFG 652) #Joh 13:22| The disciples looked one on another. In startled amazement. (TFG 652) #Joh 13:23| There was at the table reclining in Jesus' bosom one of his disciples, whom Jesus loved. John thus speaks of himself. His couch was in front of that of the Lord, so that when he laid his head back it rested upon Jesus' bosom. See TFG "#Lu 16:23|". (TFG 653) #Joh 13:25| He leaning back, as he was, on Jesus' breast. See #Joh 21:20|. #Joh 13:26| He it is, for whom I shall dip the sop, and give it him. It was a mark of special respect and courtesy to thus dip a sop and hand it to a guest. So when he had dipped the sop, he taketh and giveth it to Judas, the son of Simon Iscariot. Thus Jesus advanced in his disclosure from twelve to three or four, and from three or four to one, and that one a friend most highly honored. But Judas was neither to be warned nor wooed from his purpose. (TFG 653) #Joh 13:27| And after the sop, then entered Satan into him. Exposure only hardened Judas and made him resign himself more fully to the influence of the devil. Jesus therefore saith unto him, What thou doest, do quickly. Jesus does not command the deed, but since it has already been determined upon, he dismisses Judas from his presence with words which fix the manner in which the deed should be done. Judas was still under divine command in a limited sense, for Satan himself is not beyond divine authority. (TFG 653-654) #Joh 13:28| Now no man at the table knew for what intent he spoke this unto him. Jesus had not fully and openly revealed Judas as the traitor. To have done so in the presence of the fiery Galileans might have resulted in violence to the person of the betrayer. (TFG 654) #Joh 13:29| Buy what things we have need of for the feast. The feast on the evening of the first day of the festival of unleavened bread appears to have been both joyful and very bountiful. Or, that he should give something to the poor. Probably to aid them in preparing for this feast. (TFG 654) #Joh 13:30| And it was night. Though this expression is merely one which marks the time of day, nearly all commentators feel the weird force of it (#Lu 22:53|). Alford says, "I feel, with Meyer, that there is something awful in this termination--'it was night.'" (TFG 654) #Joh 13:31,32| Now is the Son of man glorified, and God is glorified in him. The departure of Judas was the first step in the progress of the Lord's Passion, and in this moment of its beginning Jesus exults in the prospect of its end. Having just condemned the false pride and glory of men by washing his disciples' feet, Jesus rejoices that the true glory of God is about to be immediately manifested in himself--the glory of humility, charity, service, and self-sacrifice, which was realized to the utmost in the person of Jesus. (TFG 654) #Joh 13:33-35| Little children. In the term of tenderness with which Jesus opens this paragraph, we see one of the marks of love referred to by John (#Joh 13:1|). It is found nowhere else in the Gospels. In the light of his near separation Jesus looked upon his apostles as about to be made orphan children. Ye shall seek me, etc. See TFG "#Joh 7:34|". (TFG 654-655) #Joh 13:34,35| A new commandment I give unto you. As to this new commandment, love had been commanded before (#Le 19:18|), but the Christian love here commanded is different from that which the Jew was bade to feel for the Jew, just as the affection of a loving family differs from the mere broad and kindly spirit of neighborliness. A love which had Christ's heart as the standard would of necessity be new, and would distinguish those who possessed it from all men. (TFG 655) #Joh 13:37| Lord, why cannot I follow thee even now? I will lay down my life for thee. Peter, grieved at the prospect of separation, can see no reason why he should not follow, since he is willing to pass even through the portal of the grave that he may do so. Though perhaps prevented by no moral inability, he was prevented by the plan of life which God had designed for him. It was not in accordance with the divine will that he should die at this time. (TFG 655) #Joh 13:38| Verily, verily. See TFG "#Joh 1:51|". #Joh 14:1| CXXI. FAREWELL DISCOURSE TO DISCIPLES. (Jerusalem. Evening before the crucifixion.) #Joh 14:1-16:33| Let not your heart be troubled: believe in God, believe also in me. That one should betray him and one should deny him, that all should be offended, and that the Lord should depart, raised anxieties which Jesus here seeks to quiet. That they should go out as homeless wanderers without the presence of their Lord and be subjected to persecution, was also in their thoughts. But Jesus sustains their spirits by appealing to them to trust in the unseen Father, and his yet present self. As to the two verbs "believe," both may be either indicatives or imperatives. (TFG 660) #Joh 14:2| In my Father's house are many mansions. Many abiding places or homes. They were not to be homeless always. If it were not so, I would have told you. That is to say, if heaven had been of such limited capacity that there was little or no hope that you could follow me, I should have dealt plainly with you, and should have disabused your mind of all vain hopes. But there is room (#Lu 14:22|), and you may follow (#Joh 13:36|). For I go to prepare a place for you. We are familiar with the thought that the going, or death, of Jesus prepared a way for us by providing a fountain for the cleansing of our sin, and by rending the veil of the temple, "thus signifying that the way into heaven is now open." But the thought here is different. Jesus departed to prepare places for his own in the Father's house. (TFG 660-661) #Joh 14:3| And if I go and prepare a place for you, I come again. The cause for the departure becomes the assurance of the return. (TFG 661) #Joh 14:4| And whither I go, ye know the way. My manner of life leads to the Father's house, and as ye know that manner of life, ye know the way. (TFG 661) #Joh 14:5| Lord, we know not whither thou goest; how know we the way? Thomas looked for a way wherein one might walk with his feet. (TFG 661) #Joh 14:6| No one cometh unto the Father, but by me. God is not approached by physical motion. Being spirit, we must draw near to him by spiritual simplicity, and this is revealed to us fully in the person of Christ, and an energizing power is imparted by Christ to enable us to attain unto it. (TFG 661) #Joh 14:7| If ye had known me, ye would have known my Father also. The unity of nature and of character is so perfect that to know the Son is to know the Father also. From henceforth ye know him, and have seen him. This saying is the outgrowth of what is said in #Joh 14:6|. Since we can only come to the Father's likeness by the imitation of Jesus, then the truth here uttered follows; namely: that to see Jesus is to see the Father. (TFG 661) #Joh 14:8| Lord, show us the Father, and it sufficeth us. As Thomas asked for a physical instead of a spiritual approach to God (#Joh 14:5|), so Philip asked for a physical instead of a spiritual revelation of him. (TFG 661) #Joh 14:9| Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath seen the Father. The answer of Jesus tenderly rebukes Philip. The excellency of God is not physical, but spiritual. Righteousness, truth, love, holiness, etc. are all spiritual. A physical revelation of God, if such a thing had been practicable or even possible, would have been of little or no benefit to the apostles. All the physical demonstrations at Mt. Sinai did not prevent the manufacture and worship of the golden calf. (TFG 661) #Joh 14:10| Believest thou not that I am in the Father, and the Father in me? The question of Jesus is a mild rebuke because Philip had been so slow to learn and to believe what the Lord had taught; namely: his unity with the Father (see TFG "Joh 10:30"), and that he did and taught by the will of his Father and not of himself (see TFG "Joh 8:26"). (TFG 661-662) #Joh 14:11| Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake. To ask Jesus to reveal the indwelling Father was much the same as to ask a man to reveal his own soul. Therefore Jesus asks Philip to take his word for the great fact, or, if that were not deemed sufficient, to believe it because of the works which Jesus wrought. Divine works testify to the presence of a divine spirit and power. (TFG 662) #Joh 14:12| Verily, verily. See TFG "#Joh 1:51|". He that believeth on me, the works that I do shall he do also; and greater works than these shall he do. Jesus while in the world manifested sufficient supernatural power to give credibility to the statement that the Father worked through him. But he here declares that his return to the Father will be followed by yet fuller tokens and evidences of his union with the Father. The first of these evidences enumerated is the larger sphere of power granted to the believer. By this the Lord does not mean the disciples shall perform greater miracles, but that they shall produce moral and spiritual revolutions which are instinsically more divinely wonderful than miracles. For instance, at his death Jesus had converted about five hundred disciples (#1Co 15:6|), but at Pentecost the apostles converted three thousand in one day (#Ac 2:41|). The converts of Paul also greatly outnumbered those of Christ's own ministry. (TFG 662) #Joh 14:13,14| And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. The second token of Christ's union with the Father would be manifested in the efficacy of prayer made in his name. Hitherto prayer had not been thus made (#Joh 16:24|). God would glorify himself through Christ by answering prayer thus made. (TFG 662-663) #Joh 14:15-17| If ye love me, ye will keep my commandments. The third token of Christ's union with the Father would be the sending of the Holy Spirit (#Ac 2:33|). Since, however, the worldly-minded could neither receive nor behold the Spirit, the promise to send him to the disciples is prefaced by an appeal to them to keep his commandments, and thus avoid a worldly spirit such as would be compatible with the reception of the Holy Spirit. (TFG 663) #Joh 14:16| And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever. The word "Comforter" does not fully translate the Greek word Paraklete; no English word does. The word "Advocate" may be used, and "Helper" is as good if not better than "Comforter." We should observe that by the use of the word "another" Jesus shows that he himself had been and would be a Paraklete. But earthly fellowship with him was about to be cut short, and therefore the Holy Spirit would come, with whom fellowship would never be interrupted. (TFG 663) #Joh 14:17| Even the Spirit of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him: ye know him. He is called the Spirit of truth because of his many relationships to the truth (#Joh 17:19 1Co 2:4 1Th 1:5 Ac 2:4 5:32 Heb 2:4|). That the gift of the Holy Spirit is conditioned upon belief and obedience is also taught elsewhere (#Joh 7:38 Ac 2:38 5:32|). For he abideth with you, and shall be in you. We should note, too, the distinction between the present "abideth with you," and the future "shall be in you." The Spirit, being present in the person of Christ, had been abiding with the apostles who followed him. Hereafter the intimacy of the relation would be increased, and the Spirit should abide within them. (TFG 663) #Joh 14:18| I will not leave you desolate. Literally, "orphans." The expression breathes the spirit of a father, as at #Joh 13:33|. (TFG 663) #Joh 14:19| Yet a little while, and the world beholdeth me no more. The next day the world crucified him and sealed him in the tomb, and since then has seen him no more. But ye behold me. The present tense here indicates a continued vision; it can not therefore refer to the appearances of Christ after the resurrection, for the terminated at the end of forty days. (TFG 664) #Joh 14:20| In that day. We may take this either as the day of Pentecost, or the period which began on that day. (TFG 664) #Joh 14:21| And will manifest myself unto him. The fourth and all-convincing token of Jesus' union with the Father would be his return in the spirit which is here described. It was not his temporary return after the resurrection, as is shown at #Joh 14:19|, neither was it his final return to judgment, because it was one in which the world would not behold him, and at his final return "every eye shall see him" (#Re 1:7|). Jesus, therefore, speaks of his return in the spirit, and his inward manifestation of himself to his disciples wherein he energizes them with his own life. A coming, however, which, like that of the Holy Spirit, is conditioned upon the loving obedience of the disciples. The writings of Paul abound with expressions illustrating the nature of this coming of Christ. It is not to be confused with the coming of the Holy Spirit, though doubtless wholly concurrent with it. (TFG 664) #Joh 14:22| Judas (not Iscariot). Who had gone out. See table of apostles, see TFG "Mt 10:2", for this Judas, or Thaddeus. Also see TFG "Mr 3:18". Saith unto him, Lord, what is come to pass that thou wilt manifest thyself unto us, and not unto the world? The form of his question betrays the apostle's bewilderment. Expecting that Jesus would soon be an earthly king, he could not imagine how Jesus could so have changed his plans as to thus withdraw himself utterly from the world. The answer of Jesus gave Judas but little present light. (TFG 664) #Joh 14:23,24| If a man love me, he will keep my word. Jesus contents himself by pointing out to Judas the fact that loving obedience is the means by which the blessed indwelling is obtained. It was better that Judas should busy his heart and will about the means of blessing rather than his head about the mysterious and incomprehensible manner of it. (TFG 665) #Joh 14:25,26| These things have I spoken unto you, being yet abiding with you. The word "spoken" in #Joh 14:25| stands in contrast with the word "teach" in #Joh 14:26|. Jesus had uttered the truth, but because of the divine plan of salvation through the death, burial, resurrection, and ascension of our Lord was yet incomplete, all the words which he had spoken were but dimly understood, since they were related to and founded upon this incompleted plan. (TFG 665) #Joh 14:26| But the Comforter . . . shall teach you all things, and bring to your remembrance all that I said unto you. When the plan was completed the Holy Spirit would reveal or teach the meaning of the words by bringing them to remembrance after full comprehension of the plan to which they related. (TFG 665) #Joh 14:27| Peace I leave with you; my peace I give unto you. This legacy of peace is by no means to be confined to the period of doubt and fear which accompanied the crucifixion; in fact, it seems to overstep that period, and to begin after it, and continue throughout all the trouble ministry of the apostles. The breadth of the legacy also to be noted: 1. The quality of it; it was not the absolute unshaken peace of God, but the peace which Jesus himself possessed while upon the earth--peace with all things save the devil and his powers. 2. The nature of it; it was not peace from without, but from within. It was not such as promised to pacify and quell the persecutors, but a promise of inner calm amidst the storm. 3. The manner of it; it was no stinted, measured store such as the world bestows, but a full, free gift from the overflowing bounty of God. (TFG 665-666) #Joh 14:28| If ye loved me, ye would have rejoiced, because I go unto the Father: for the Father is greater than I. The departure of Jesus was not wholly a humiliation, as it might appear to them; but a real exaltation at which they might well rejoice, and that the more readily and freely since it would not mean to them the total separation which they anticipated, because he would return in the spirit. The word "greater" as here used does not refer to any difference in the nature or essence of the Son as related to the Father. It may well be true that there has been a certain subordination of the will of the Son to the will of the Father from all eternity, but even that, if it exists, is not referred to here. Jesus has in mind the utter humiliation to which his mediatorial office had brought him, and to even lower depths to which it was about to bring him. From all this his departure to the Father would in a large measure free him, restoring him in some degree to that state of equilibrium in glory, power and authority from which he had descended (#Php 2:6|). (TFG 666) #Joh 14:29| And now I have told you before it come to pass, that, when it is come to pass, ye may believe. Jesus had told them fully of his return to the Father, that when they received the subsequent manifestation of it they might firmly believe it. (TFG 666) #Joh 14:30| I will no more speak much with you, for the prince of the world cometh: and he hath nothing in me. In a few hours the earthly teaching of Jesus would be interrupted by the coming of Satan and would never be resumed save in occasional fragments. Satan would come in the persons of his servants and emissaries, but he would find nothing in Christ which would give him either right or reason to exercise power over him. (TFG 666) #Joh 14:31| But that the world may know that I love the Father, and as the Father gave me commandment, even so I do. The sorrows and sufferings of Christ would be entered upon of his own free will because by enduring them for our sakes he would please the Father and carry out his commandments, and thus manifest to the world the love which he bore the Father. Arise, let us go hence. Some think that Jesus then left the room, and that the next three chapters of John's Gospel contain matters spoken on the way to Gethsemane. But it is likely that the words of these chapters were spoken in the upper room after they had risen from the table and prepared to depart, and that #Joh 18:1| marks the leaving of the upper room as well as the crossing of the Kidron. (TFG 666-667) #Joh 15:1,2| I am the true vine. The use of the word "true" shows that Jesus refers to a typical vine. The Jewish people had been such a vine (#Isa 5:1 Ps 80:8-16 Jer 2:21|). Yet it was but "a figure of the true" (#Heb 9:24|). And my Father is the husbandman. God had now in Christ planted the true vine, and would dissever and cast off all that did not derive life from him, and would prune all that did. This vital connection with Christ is set forth by Paul under the figure of a body and its head (#Eph 5:23 Col 2:19|). The fact that Jesus had just given them the fruit of the vine to drink as the symbol of his blood made the transition to this figure easy and natural, for the branches derive their juices from the vine. (TFG 667) #Joh 15:2| And every branch that beareth fruit, he cleanseth it. By pruning. (TFG 667) #Joh 15:3| Already ye are clean because of the word which I have spoken unto you. It is God in Christ who cleanseth the soul, but this cleansing is effected through hearing, believing and obeying the Word. The Word tells us what to do that we may be cleansed and saved (#Eph 5:26 Jas 1:18|). (TFG 667) #Joh 15:4-6| Abide in me, and I in you, etc. The whole parable is intended to teach us Christ's relationships. 1. Toward the Father--Husbandman and Vine. 2. Toward man--Vine and branches. 3. Toward good works--Vine, branches, and fruit. 4. The negative condition, or lack of relationship--the Vine, the dissevered branches, the fire. (TFG 668) #Joh 15:7| If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you. Though this verse stands somewhat in contrast to the warning in #Joh 15:6|, it is rather a statement of causation than a promise of reward. If by communion and the study of the word we abide in Christ, our prayers will be of such a nature that it will fully accord with the divine counsel to answer them, for they will be prayers tending toward fruitfulness. (TFG 668) #Joh 15:8| Herein is my Father glorified, that ye bear much fruit; and so shall ye be my disciples. The spirit of Christ leads to those deeds which cause men to glorify God (#Mt 9:8 Lu 17:15|), and whoso does those deeds causes such glorification (#Mt 5:16|). Moreover, the spirit of Christ leads to abundant fruitfulness, and he who has it, not only performs charitable deeds, but converts the sinner and begets a spirit of goodness in those about him (#Mt 13:8-26 Php 4:17|); and this fruitfulness becomes an evidence or demonstration of true discipleship. (TFG 668) #Joh 15:9| Even as the Father hath loved me, I also have loved you: abide ye in my love. From the outward evidence of union with Christ, shown by the fruit, Jesus now turns to that inward bond of union which is the cause of fruitfulness. That bond is love. (TFG 668) #Joh 15:10| If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. Love is, as it were, the sap which passes back and forth between the Vine and branch, and that love is kept active and vital by the most practical of means--obedience to commandments, a means which the Lord himself does not hesitate to describe as efficient between himself and the Father, only claiming for himself the love of the Father because of a like obedience to that which he prescribed. "And our obedience must be impartial," says Jay; we must do 'whatsoever' he commands us." (TFG 668-669) #Joh 15:11| These things have I spoken unto you, that my joy may be in you, and that your joy may be made full. He had spoken the words of this discourse that the disciples might have a joy corresponding to his own. By perfect obedience he enjoyed a consciousness of the Father's presence and approval. By a like obedience the disciples might have a like sense of his presence and approval, and hence a like joy. (TFG 669) #Joh 15:12| This is my commandment, that ye love one another, even as I have loved you. Jesus gives, as his supreme commandment, this law of love. The disciples are to love one another as intensely as Jesus loved them. (TFG 669) #Joh 15:13| Greater love hath no man than this, that a man lay down his life for his friends. The measure of the intensity of his love is prophetically set forth by an allusion to his death on their behalf. But he died for his enemies as well as for his friends (#Ro 5:6|). (TFG 669) #Joh 15:14| Ye are my friends, if ye do the things which I command you. The commandments of Jesus were not to be obeyed in the spirit of bondmen, but in that of friends. (TFG 669) #Joh 15:15| For all things that I heard from my Father, I have made known unto you. Jesus had shown his friendship by receiving his apostles into confidence as to the things which he had heard from his Father. (TFG 669) #Joh 15:16| Ye did not choose me, but I chose you, and appointed you. Jesus shows the stability of the friendship existing between him and the disciples in that origin of it lies in himself and not in them. For he chose them as friends before they chose him, gave them their high places as apostles without their solicitation, prepared them to bring forth lasting fruits, and gave them the privilege of supplementing their personal deficiencies by prayer made effective through his name. (TFG 699-700) #Joh 15:17| These things I command you, that ye may love one another. This includes all the precepts from the beginning of the thirteenth chapter. (TFG 670) #Joh 15:18| If the world hateth you, ye know that it hath hated me before it hated you. While teaching the fullness and richness of love which is to exist within the circle of discipleship, Jesus warns them that in opposition to it the outer circle of unconverted and sensual--that circle known as the world--would manifest a spirit of hatred. (TFG 670) #Joh 15:19| But because ye are not of the world, but I chose you out of the world, therefore the world hateth you. Since this world-spirit hated him, the disciples need not be surprised to find that it hated them when manifesting his spirit. (TFG 670) #Joh 15:20| Remember the word that I said unto you, A servant is not greater than his lord. #Joh 13:16|. If they persecuted me, they will also persecute you; if they kept my word, they will keep yours also. The apostles could rest assured that the messengers would receive like treatment with him who sent them. When, therefore, they found the world rejecting their message they could cheer themselves with the expectation that a few at least would receive it, since a few had always received the words of the Master. (TFG 670) #Joh 15:21| But all these things will they do unto you for my name's sake, because they know not him that sent me. Christians in the early ages were persecuted for bearing the name of Christ by those who were ignorant of God. But this name, hateful to the world, was sweet to the disciples. For opposition to the name, see #Ac 5:28 1Pe 4:14 Re 3:8|. For joy in it see #Ac 5:41 2Co 12:10 Ga 6:17|. (TFG 670) #Joh 15:22| If I had not come and spoken unto them, they had not had sin. Jesus does not mean to say that the world would have committed no sin at all if he had kept away from it. The meaning is that it would not have been guilty of the sin of rejecting Jesus. They would have been excusable. (TFG 670) #Joh 15:24| If I had not done among them the works which none other did, they had not had sin. See TFG "#Joh 15:22|". But now have they both seen and hated both me and my Father. Though the great proof of the hatred of Christ was yet to come, it is spoken of as if it had passed. (TFG 671) #Joh 15:25| They hated me without a cause. #Ps 35:19 69:4|. (TFG 671) #Joh 15:26| But when the Comforter is come . . . he shall bear witness of me. One of the principal offices of the Spirit is to testify of Christ (#Joh 16:13-15|). The Spirit testified through the apostles and other messengers (#Ac 2:4|), so that in a sense the apostles were double witnesses. They themselves could testify as to what they had seen and heard. The Spirit could aid them to testify accurately, and with a full intelligence as to the real meaning of things. The Spirit also gave attention to apostolic testimony by enabling the apostles to work miracles. (TFG 671) #Joh 15:27| Because ye have been with me from the beginning. #Ac 1:21,22|. #Joh 16:1| These things have I spoken unto you, that ye should not be caused to stumble. Jesus warned his disciples of coming persecutions in order that those persecutions might not shake their faith. (TFG 671) #Joh 16:2| They shall put you out of the synagogues. See TFG "#Joh 9:35|". On the synagogue, see TFG "Mr 1:39". Yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God. Persecutors would not only take away religious privileges, but even life itself, and they would do this as a religious act, esteeming Christians such enemies of God that God would take pleasure in their death. Paul gives us an illustration of this fanatical zeal (#Ac 26:9 Ga 1:13,14|). (TFG 671) #Joh 16:3| And these things will they do, because they have not known the Father, nor me. The disciples being but few, and finding the vast majority of the nation against them, and being but unlearned Galileans, and finding the leaders--the wise, the cultured, the mighty--against them, would be tempted to doubt the correctness of their course, and to ask, "May we not, after all, be mistaken: may not those who know more be better judges in this matter than we who are so ignorant?" To forestall and prevent such questioning, Jesus asserts that the ignorance is with the rulers. Knowledge of himself and of his Father is the great and supreme knowledge, and the apostles having this were wiser than those with all other learning. (TFG 671-672) #Joh 16:4| But these things have I spoken unto you, that when their hour is come, ye may remember them, how that I told you. It would also strengthen their faith to remember that the Lord's divine wisdom had foreseen all this trouble. And these things I said not unto you from the beginning, because I was with you. While he was with his disciples they were in no danger, for he himself bore the brunt of persecution. In the beginning, therefore, of his ministry he did not deem it expedient to dishearten his disciples by foretelling trials which were then remote. When he began to announce his approaching death, then he also began to declare that the disciple must be willing to lose his life if he would find it. See notes at Section LXX, Subdivision C, at #Mr 8:31-38|. Some think that #Mt 5:10-12| forms a contradiction to our Lord's statement here. While the words in Matthew were spoken early enough to be classified as "from the beginning," their import is to general to permit of their being brought into contrast with this direct and personal prediction of persecution. (TFG 672) #Joh 16:5| But now I go unto him that sent me; and none of you asketh me, Whither goest thou? The disciples had asked the Lord whither he was going (#Joh 13:36 14:5|), but their question had a very different meaning from that which Jesus here suggests to them. They asked it to ascertain whether his departure would involve a separation or whether it would be a withdrawal from the world in which they could accompany him. The question which he suggests has reference to the place to which he was about to journey, that place being the home and presence of his Father. The question asked was selfish, as if the apostles had asked, "What will your departure mean to us?" The question suggested was generous, intimating that the apostles should have asked, "What will this departure mean to you?" (TFG 672-673) #Joh 16:6| Because I have said these things unto you, sorrow hath filled your heart. Viewing his departure from a selfish standpoint filled their hearts with sorrow; but viewing it from a generous standpoint would have filled them with sympathetic joy, because of the supreme happiness which it would bring to their Master (#Joh 14:28|). But even from a selfish standpoint the apostles would have had reason to rejoice because of the advantage which would accrue to them through the Lord's departure, for that departure would result in the advent of the Holy Spirit. (TFG 673) #Joh 16:7| For if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you. Space does not permit us to discuss why the Spirit could not come until the Lord had departed, but the verses which follow give us one good and sufficient reason, for they show that his work had to do with the conviction of human hearts through the preaching of a completed gospel, and the ascension or return of Christ to heaven, and his enthronement in glory there, are essential parts of that completed gospel. (TFG 673) #Joh 16:8| And he, when he is come, will convict the world, in respect of sin, and of righteousness, and of judgment. It would be the work of the Holy Spirit to take the truths respecting Christ, and, using the apostles as mouthpieces (#Ac 2:1-37|), to convince the world as to these truths. This convincing work was entirely in relation to Christ, the sin of disbelieving him, the righteousness revealed in him, and the power of judgment conferred upon him. (TFG 673) #Joh 16:9-11| Of sin, because they believe not on me. Sin, righteousness, and a day of judgment with its reward upon one and its punishment upon the other, are three cardinal doctrines of the gospel. The Spirit convinces the world that disbelief in Christ is its fatal sin, for belief in Christ leads to forgiveness, and to the unbelieving there is no forgiveness. The least sin is a sin unto death, and is a sin eternal unless forgiven. The greatest sin, if forgiven, becomes harmless and is as if it had never been. Until the world is convinced of this great truth it feels no need of a gospel. (TFG 673-674) #Joh 16:10| Of righteousness, because I go to my Father, and ye behold me no more. Again, Christianity teaches that righteousness is prerequisite to the attainment of the presence of God. Without righteousness we can never behold him, nor can we ever hope to stand before him. But this required righteousness was found in Jesus, for he returned to the Father, and abides with the Father, being seen by us no more. The Holy Spirit convinces the world that those who are found in Christ, having his righteousness, shall attain unto the presence of the Father (#Php 3:3-14|). (TFG 674) #Joh 16:11| Of judgment, because the prince of this world hath been judged. Lastly, the Spirit convinces the world that Jesus is commissioned as its judge. Our Lord's resurrection is the assurance of this fact (#Ac 17:31|). The resurrection is such an assurance because it is an evidence of the judgment and condemnation of Satan, the head and leader in sinful rebellion against God, and he that hath power to judge the head thereby shows he has power to judge the body. Satan held the power of death over humanity, but Jesus judged him and brought him to naught by taking away this power (#Heb 2:14,15|). The cross of Christ as the source of life asserted his superiority over all other powers (#Col 2:14,15|), which implies an ability to judge them. (TFG 674) #Joh 16:12| I have yet many things unto say to you, but ye cannot bear them now. The doctrines of the gospel were necessarily obscure and largely incomprehensible to the apostles until time had developed the gospel facts. Jesus, therefore, forbore to speak of many things at this time, lest by doing so he should confuse the minds of his followers. (TFG 674) #Joh 16:13,14| Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself. The Holy Spirit was to bring no absolutely new teaching. The Son of God here claims for himself all that the Spirit taught even to the declaration of things to come. (TFG 674) #Joh 16:14| He shall glorify me: for he shall take of mine, and shall declare it unto you. The Spirit would bring to mind and republish in the minds of the apostles all the words which Jesus had spoken, and would add those things which, being now in the mind of Jesus, were really part of his teaching, but which he at this present forbore to utter, the apostles not being able to bear them. (TFG 675) #Joh 16:15| All things whatsoever the Father hath are mine: therefore said I, that he taketh of mine, and shall declare it unto you. The Son's unity of interest with the Father made him possessor of all the Father's truth, as well as all the Father's counsel as to the future. As Jesus, therefore, might at this time have uttered all which the Holy Spirit subsequently taught, he rightfully claimed all the teaching of the Spirit as his. (TFG 675) #Joh 16:16| A little while, and ye behold me no more; and again a little while, and ye shall see me. Having finished his digression about the Holy Spirit, Jesus here returns to his point of departure, the theme of #Joh 16:5|. Of course the apostles would see Jesus after his resurrection, but the seeing here spoken of refers more especially to that spiritual communion with him previously mentioned (#Joh 14:19-23|). (TFG 675) #Joh 16:17,18| What is this that he saith unto us, etc. Having been unable to entertain the idea of our Lord's burial and resurrection, no wonder the apostles were mystified by these allusions to it. Because I go to the Father? #Joh 14:28|. (TFG 675) #Joh 16:19| Jesus perceived. By his divine insight (#Joh 2:24,25 6:61| #Mt 9:4|). (TFG 675) #Joh 16:20| Verily, verily. See TFG "#Joh 1:51|". But your sorrow shall be turned into joy. The death of Jesus truly brought gladness to his enemies (#Lu 22:5|), and sorrow to his friends (#Joh 20:11|), but the sorrow was indeed turned to joy (#Mt 28:8|). (TFG 675-676) #Joh 16:21| A woman when she is in travail hath sorrow, etc. The simile here is very apropos, according with Scriptural ideals (#Col 1:18 Re 1:5|). (TFG 676) #Joh 16:22| And your joy no one taketh away from you. #Lu 24:52,53|. The joyful hopes which come to us through the resurrection of Jesus are beyond the reach of the despoiling hand of man. (TFG 676) #Joh 16:23,24| And in that day ye shall ask me no question. The coming of the Spirit would make all things clear, and the mysteries about which the apostles now questioned would then be fully explained. Verily, verily. See TFG "#Joh 1:51|". If ye shall ask anything of the Father, he will give it you in my name. Having spoken of his departure, and of what the Spirit would do during his absence, he now speaks of the work which he would himself do while absent. He entered heaven as our high priest (#Heb 9:24|), and part of his priestly office is to make intercession for his people (#Heb 7:24,25|). (TFG 676) #Joh 16:24| Hitherto have ye asked nothing in my name. The use of Christ's name for intercessory purposes was new to the apostles, since it was only thus employed after his ascension. (TFG 676) #Joh 16:25| The hour cometh, when I shall no more speak unto you in dark sayings, but shall tell you plainly of the Father. This closing discourse was full of dark sayings which the disciples did not understand, but when the gospel facts were completed and when the Spirit came on the day of Pentecost, then Christ through the Spirit made all things plain to them. (TFG 676) #Joh 16:26| In that day ye shall ask in my name. Fullness of knowledge would lead them to look readily to Christ as intercessor. (TFG 676) #Joh 16:27| For the Father himself loveth you, because ye have loved me, and have believed that I came forth from the Father. While the apostles did not believe in the voluntary exit of Jesus, it having not yet taken place, they did believe that he had come into the world as a divine being, and for this belief the Father loved them, and this love of the Father was not to be lost sight of in considering the mediatory work of Christ. In short, the Father must be looked upon as one who does not need to be interceded with because of a lack of love. Though, according to the divine plan and order, Jesus is intercessor (#1Ti 2:5| #1Jo 2:1,2|), yet the office is not self-assumed for the purpose of counteracting any spirit of severity in the Father, but is, on the contrary, undertaken by direct appointment of the Father, made because of the Father's love (#Joh 3:16|). Failing to recognize the Father as the fountain and source of grace, love and mercy has led the Roman Church into gross errors. The Father being suspected of undue rigor, a like suspicion arose also as to the Son because of his nearness to the Father. Therefore the Virgin Mary was called in to intercede with and soften the obduracy of the Son. Since the deification of the Virgin Mary in 1853, she also has been looked upon with growing distrust, and the tendency has been to call upon Joseph to intercede with Mary to intercede with the Son to intercede with the Father. Thus that wonderful love of God which passes all understanding is made less than that of mere mortals who never manifested a measure of philanthropy above what is common. Against such errors Jesus guards us by causing us to understand that, if the love of the Father alone were to be considered, there would be no need for him to intercede at all. (TFG 677) #Joh 16:28| I came out from the Father, and am come into the world: again, I leave the world, and go unto the Father. Birth and death are alike beyond our control. That Jesus had a divine as well as a human nature is shown by the fact that his entrance into and exit from the world were both governed by his own violation, as was also his resurrection (#Joh 10:17,18|). (TFG 677) #Joh 16:29| Lo, now speakest thou plainly, and speakest no dark saying. They now clearly understood that as Jesus came from heaven so would he return to heaven, but they did not understand the process by which this return would be effected. (TFG 678) #Joh 16:30| Now know we that thou knowest all things . . . by this we believe that thou camest forth from God. The miraculous manner in which he had just read their thoughts caused them to boldly declare their faith in his divinity. (TFG 678) #Joh 16:32| Behold, the hour cometh, yea, is come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. He contrasts the faith which his disciples then professed with that utter lack of it which they would manifest in a few hours. All their confidence in his divinity would vanish when they saw him arrested, etc., and they would seek their own safety, leaving him to his fate. Much as he would feel their desertion, he would not be left utterly comfortless, because the Father would be with him. Paul speaks in a similar strain (#2Ti 4:16-18|). (TFG 678) #Joh 16:33| These things have I spoken unto you, that in me ye may have peace. Christ's return to the Father and his throne is the Christian's source of peace. As none of the accumulations of evil which came upon Christ prevented him from attaining his goal, so the Christian feels that in the conquering power of Christ, he too shall rise superior to all his troubles, and this feeling brings him peace. (TFG 678) #Joh 17:1| CXXII. THE LORD'S PRAYER. (Jerusalem. Thursday night.) #Joh 17:1-26| And lifting up his eyes to heaven. The action marked the turning of his thoughts from the disciples to the Father. Father, the hour is come. See TFG "#Joh 2:4|" and see TFG "Joh 7:6". Glorify thy Son, that the son may glorify thee. The Son here prays for his glorification, namely: resurrection, ascension, coronation, etc., that through these he may be perfected as a Saviour and be enabled to give that eternal life unto millions, the bestowal of which will redound unto the glory of the Father. Moreover, the glorification of Christ revealed his divine nature, and the Father was glorified by its thus becoming apparent that he had bestowed upon the world so priceless a gift. (TFG 679) #Joh 17:2| Even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. The gift of authority was bestowed after the resurrection (#Mt 28:18|). All humanity was given into his hands that he might give life to that part of it which yielded itself to him in true discipleship. (TFG 679) #Joh 17:3| And this is life eternal, that they should know thee the only true God, and him whom thou didst send, even Jesus Christ. God is revealed in Jesus Christ: Jesus had just prayed for his glorification that the Father may be fully revealed in him. The revelation of God is the first step toward the attainment of eternal life. The inner reception of that revelation by a daily conformity to it is the second step. As we actually live God's life we come to know him; but we cannot attempt to live his life without a revelation. (TFG 679) #Joh 17:4,5| I glorified thee on the earth, having accomplished the work which thou hast given me to do. As the hour for finishing his work had arrived, Jesus speaks of it as already finished. (TFG 680) #Joh 17:5| And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was. As he had finished that for which he had emptied himself of his glory and entered the world, he asks that now, on his departure from the world, he may be reinstated and permitted to assume again that which he had laid aside. Paul's words are commentary on these two verses (#Php 2:5-11|). Thus Jesus ends the first division of his prayer which is a petition for himself, for the glory of the Father, and the good of the world. The second division which follows is a fourfold plea for the disciples which he then had, followed by petitions in their behalf. (TFG 680) #Joh 17:6| Thine they were, and thou gavest them to me. As a first plea or reason why the Father should bless the disciples of the Son, the Son urges that they are his property by gift of the Father. The Father is possessor of all humanity as the Creator; the Son by gift from the Father possesses the believing portion of humanity as its redeemer. (TFG 680) #Joh 17:8| For the words which thou gavest me I have given unto them; and they received them, and knew of a truth that I came forth from thee, and they believed that thou didst send me. As a second reason for blessing the disciples Jesus pleads their reception and retention of the truth which the Father had sent him to reveal, and the resulting knowledge and faith. The truth revealed by Jesus was so palpably divine that the disciples could know that its bearer came from heaven. But whether that bearer came of his own volition or as a commissioned messenger of the Father they could not know. But where knowledge was impossible, they trusted to Jesus and believed. (TFG 680) #Joh 17:10| And all things that are mine are thine, and thine are mine: and I am glorified in them. As a third plea he urges the joint possession which the Father held with him in the disciples, and the further fact that the Son was glorified in the disciples. (TFG 680-681) #Joh 17:11| And I am no more in the world, and these are in the world, and I come to thee. As a last plea he urges the necessity of the Father's care over the disciples since the Son will be no longer in the world to care for them. Holy Father, keep them in thy name which thou hast given me, that they may be one, even as we are. Our Lord's first petition grows out of his last plea. His departure would tend to scatter the disciples; they had been united by faith in the name of Christ, that is, by the divine power given of God and revealed in Christ (#Ex 23:21 Isa 9:6 Jer 23:6|), and Jesus asks that they may be still so kept, and that their unity may be as perfect as that subsisting between the Father and the Son. (TFG 681) #Joh 17:12| 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. Jesus emphasizes the fervency of his petition by urging his own conduct as to that which he asks. He asks the Father to care for those for whom he had himself been so painstakingly careful that not one had been lost, save him whom it was impossible to save, and whose loss the Scripture had predicted--a loss in no way chargeable against the loving fidelity of the Good Shepherd. But the son of perdition. Literally, "son of perishing." That the scripture might be fulfilled. #Ps 41:9|. (TFG 681) #Joh 17:13| That they may have my joy made full in themselves. Being about ready to depart from the world, Jesus had taught and prayed for his disciples that they might be brought into a oneness with the Father similar to that which he himself enjoyed, and the consequent joy which filled his own life might in some measure fill theirs also. (TFG 681) #Joh 17:14| I have given them thy word; and the world hated them, because they are not of the world, even as I am not of the world. An additional reason for the Father's care is here presented. The reception of the Father's word had brought upon them the hatred of the world, thereby increasing their need of a heavenly blessing, as a counter-balance to the curse of the world. Jesus as advocate gives potency to his petitions as to the sufferings of his disciples by suggesting that he has himself shared them (#Heb 2:10-18|). (TFG 681-682) #Joh 17:15| I pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil one. The care which he asks in protection in, and not removal from, the world. It is best both for the Christian and for the world that he should remain in it. The world is blessed by the Christian's presence (#Mt 4:14-16|), and abiding in the world affords the Christian an opportunity of conquest and reward (#Ro 8:37 Re 2:26 3:21|). (TFG 682) #Joh 17:17| Sanctify them in the truth: thy word is truth. To sanctify means to set apart to a holy use. As Jesus himself had been set apart as God's messenger to the world, so he had set apart the apostles as his messengers to it. This setting apart was not a formal, empty act, but was accomplished by God's imparting or developing a fitness in the one sanctified to perform the duties for which he was set apart. Fitness in this case would be imparted by imbuing the apostles with the Spirit of truth. (TFG 682) #Joh 17:19| And for their sakes I sanctify myself, that they themselves also may be sanctified in truth. Jesus had set himself apart (#Heb 9:14|), that the apostles might follow his example--#2Co 5:14-17| (and also the church--#Php 2:5 Ro 12:1,2|), that thereby the world might be saved. Our Lord's prayer as to the apostles (#Joh 17:1-19|) is, therefore, a threefold petition, namely: that they may be kept in unity, kept from the world and the devil, and that they may be set apart and equipped for the gospel service. (TFG 682) #Joh 17:20| Neither for these only do I pray, but for them also that believe on me through their word. We come now to the third division of the prayer wherein he asks for blessings upon future believers. (TFG 682) #Joh 17:21| 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 didst send me. Here again the first petition is for unity, and again the unity subsisting between the Father and the Son is designated as the kind desired. That future disciples may understand the nature of this unity Jesus sets it forth in an amplified statement, which reveals the fact that he does not ask for a unity similar to that subsisting between the Father and the Son, but for that very unity itself enlarged and extended so as to become a triple instead of a dual unity by the comprehension of the disciples within its compass. As a reason why the Father should bring about this unity (and a reason also why all Christians should work for it), our Lord states that its attainment will result in the conversion of the world to the Christian faith. (TFG 683) #Joh 17:22| And the glory which thou hast given me I have given unto them; that they may be one, even as we are one. Jesus here states that to bring about the unity which he here prays for he has bestowed upon the disciples the glory which the Father had bestowed upon him. The glory mentioned was that of being the Son of God (#Mt 3:17 Joh 1:14 Heb 1:5 3:6|), which glory Jesus imparts to his followers (#Joh 1:12 1Jo 3:1|). In other words, he made us his brethren that we might be united in one great household (#Ro 8:29 Eph 1:10 2:19 1Jo 3:9,10 4:8,16|). A true comprehension of the Fatherhood of God and our brotherhood in Christ must result in unity. (TFG 683) #Joh 17:23| 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 me. He here states that the perfect unity of the church and the putting forth of its power in harmonious effort to convert the world will be equivalent to a demonstration of the truth of his divine mission. #Joh 17:21| asserts that the initial stages of unity will produce faith in the world, and this verse adds that the perfection of that unity will lead the world beyond faith into the realm of actual knowledge as to the divine mission of Christ. The context suggests that this unity will result in gracious manifestations of the Father's love. Possibly these manifestations may be of such a nature as to aid in bringing about the state of knowledge mentioned. (TFG 683-684) #Joh 17:24| That they may behold my glory. While Jesus prays that his disciples may enter the heavenly state, that state is not expressed as the end desired. He wishes them to be in that state that they may behold his glory. The glory of Christ is his Sonship, and the love which accompanies that relationship. To behold this is the height of spiritual exaltation. To know God is life eternal, and to behold God is joy ineffable. God is truly beheld subjectively. We must be like him to see him as he is (#1Jo 3:2|). The second petition of Jesus, therefore, in no way savors of a vainglorious desire that his disciples may behold him to lead them to admire him, but a wish that they may participate in the heavenly state, and know the Sonship of Jesus and all its attendant blessedness by, in some measure, participating in it. (TFG 684) #Joh 17:25,26| And these knew that thou didst sent me. In these closing sentences Jesus blends his present and his future disciples. To his present disciples he had made known the Father's name, and to the future ones he would make it known. (TFG 684) #Joh 17:26| And I made known unto them thy name, and will make it known. The knowledge which he had of the Father had been imparted to the disciples, and they had received it, and had thereby been in some measure fitted for the revelation of the glory for which he had just prayed. The world, on the contrary, had rejected Christ's revelation, and had refused to know God, and had thus become unworthy of the privilege here asked for the disciples. That the love wherewith thou lovedst me may be in them, and I in them. Jesus had revealed the Father while on earth that men might attain to the revelation of God in the hereafter, thus participating in the love which the Father has for the Son because the Son is spiritually in them. It is a significant fact that the two of the five petitions of this prayer are for Christian unity. It may be said generally of all the petitions that they ask the Father to complete that which the Son has already begin and completed to the limit of his present circumscribed power. (TFG 684-685) #Joh 18:1| CXXIII. GOING TO GETHSEMANE, AND AGONY THEREIN. (A garden between the brook Kidron and the Mount of Olives. Late Thursday night.) #Mt 26:30,36-46 Mr 14:26,32-42 Lu 22:39-46 Joh 18:1| When Jesus had spoken these words. The words contained in #John 14:1-17:26|. (TFG 685) #Joh 18:2| CXXIV. JESUS BETRAYED, ARRESTED, AND FORSAKEN. (Gethsemane. Friday, several hours before dawn.) #Mt 26:47-56 Mr 14:43-52 Lu 22:47-53 Joh 18:2-11| Now Judas also, who betrayed him, knew the place. See TFG "#Lu 21:37|" and see TFG "Lu 22:39". #Joh 18:3| Judas then, having received the band of soldiers, and officers from the chief priests and the Pharisees. See TFG "#Mr 14:43|". Cometh thither with lanterns and torches and weapons. They were well supplied with lights, for while the passover is always held when the moon is full, the moon at this time of night would be near setting, and the valley of the Kidron, in which Gethsemane lay, would be darkened by the shadow of the adjoining mountain. (TFG 689) #Joh 18:4| Jesus therefore, knowing all the things that were coming upon him, went forth, and saith unto them, Whom seek ye? John mentions the foreknowledge of Jesus to remind us that he could have avoided the arrest had he chosen to do so. Even the foreknowledge of Elisha was difficult to deal with (#2Ki 6:8-12|). Jesus asked, "Whom seek ye?" (1) To openly and manfully declare his identity; (2) to make the Jewish rulers fully conscious that they were arresting him, an innocent man; (3) to confine the arrest to himself and thus deliver his disciples. (TFG 690) #Joh 18:6| They went backward, and fell to the ground. The older commentators regard the falling to the ground as a miracle, but modern scholars look upon it as a result of sudden fear. Jesus merely manifested his dignity and majesty, and the prostration followed as a natural result. (TFG 690) #Joh 18:9| That the word might be fulfilled which he spake, Of those whom thou hast given me I lost not one. See #Joh 17:12|. #Joh 18:10| Simon Peter therefore having a sword drew it, and struck the high priest's servant, and cut off his right ear. See TFG "#Mr 14:47|". Now the servant's name was Malchus. John knew the household of the high priest (#Joh 18:16|). He knew Malchus by name, and he also knew his kindred (#Joh 18:26|). (TFG 691) #Joh 18:11| The cup which the Father hath given me, shall I not drink it? By using the word "cup" John gives us an echo of the agony in Gethsemane, which suggests that he expects his readers to be conversant with the other Gospels. See #Mt 26:39 Mr 14:36 Lu 22:42|. The other Evangelists, having shown that Jesus was fully resolved to drink the cup, do not regard it as necessary to repeat these words. (TFG 692) #Joh 18:12| CXXV. FIRST STAGE OF JEWISH TRIAL. EXAMINATION BY ANNAS. (Friday before dawn.) #Joh 18:12-14,19-23| #Joh 18:13| And led him to Annas first; for he was father in law to Caiaphas, who was high priest that year. For confusion in the priesthood, etc., see TFG "Lu 3:2" and see TFG "Joh 11:49". (TFG 694) #Joh 18:14| Now Caiaphas was he that gave counsel to the Jews, that it was expedient that one man should die for the people. See TFG "#Joh 11:49|". John restates this fact to remind the reader that Jesus was about to be tried by those who had prejudged him and decided upon his death. (TFG 694) #Joh 18:15| CXXVII. PETER THRICE DENIES THE LORD. (Court of the high priest's residence. Friday before and about dawn.) #Mt 26:58,69-75 Mr 14:54,66-72 Lu 22:54-62 Joh 18:15-18,25-27| Now Simon Peter followed Jesus. See TFG "#Mr 14:54|". And so did another disciple. This other disciple was evidently the apostle John, who thus speaks of himself impersonally. Now that disciple was known unto the high priest. John's acquaintanceship appears to have been with the household as well as with the high priest personally, for we find that it is used as a permit at the doorway. It is likely that the high priest knew John rather in a business way (#Ac 4:13|). (TFG 700) #Joh 18:16| And spake unto her that kept the door. It is still customary to have female porters at the houses of the great and rich. See #Ac 12:13|. And brought in Peter. John would have shown a truer kindness to Peter had he let him stay out. (TFG 700) #Joh 18:17| The maid therefore that kept the door saith unto Peter, Art thou also one of this man's disciples? He saith, I am not. The doorkeeper evidently recognized John as a disciple, and was therefore suspicious of Peter. The cowardly "I am not" of Peter is a sad contrast to the strong "I am he" of Jesus (#Joh 18:8|). (TFG 700) #Joh 18:18| And Peter also was with them, standing and warming himself. See TFG "#Mr 14:54|". #Joh 18:19| The high priest therefore asked Jesus of his disciples, and of his teaching. We should note that John calls Annas high priest. The high priesthood was a life office. According to Moses, Annas was high priest, but the Romans had given the office to Caiaphas, so that Annas was high priest de jure, but Caiaphas was so de facto. As high priest, therefore, and as head of the Sadducean party, the people looked to Annas before Caiaphas, taking Jesus to him first. The influence of Annas is shown by the fact that he made five of his sons and sons-in-law high priests. Annas is said to have been about sixty years old at this time. He questioned Jesus for the purpose of obtaining, if possible, some material out of which to frame an accusation. (TFG 694) #Joh 18:20| I ever taught in synagogues. See TFG "#Mr 1:39|". And in secret spake I nothing. Jesus indeed spoke some things privately (#Mt 13:10,11|), but he did not do so for the purposes of concealment (#Mt 10:27|). Jesus was the light of the world; addressing his teachings to all flesh, he chose the most public places to utter them--places, however, dedicated to the worship of the true God. (TFG 695) #Joh 18:21| Why askest thou me? Ask them that have heard me, what I spake unto them: behold, these know the things which I said. He who had said that heaven and earth would pass away, but that his word would not pass away (#Lu 21:33|), did not suffer his teaching to be held in contempt; he did not permit it to be made matter for cross examination. On the contrary, it was to be taken cognizance of among the things universally known and understood. The very officers who had arrested him could tell about it (#Joh 7:45,46|). (TFG 695) #Joh 18:23| If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? Jesus was then under arrest, and as the trial had not yet opened there was ample time to add new matter to the charges against him. If, in addressing the high priest, he had just spoken words worthy of punishment, the officer who struck him should, instead, have preferred charges against him and had him punished in a legal manner. If the officer could not do this (and the point is that he could not), he was doubly wrong in striking him. Thus the Lord calmly rebuked the wrong-doer. Compare his conduct with that of Paul under somewhat similar circumstances (#Ac 23:1-3|). Jesus exemplified his teaching at #Mt 5:39|. "Christ," says Luther, "forbids self-defense with the hand, not with the tongue." (TFG 695) #Joh 18:24| CXXVI. SECOND STAGE OF JEWISH TRIAL. JESUS CONDEMNED BY CAIAPHAS AND THE SANHEDRIN. (Palace of Caiaphas. Friday.) #Mt 26:57,59-68 Mr 14:53,55-65 Lu 22:54,63-65 Joh 18:24| Annas therefore sent him bound unto Caiaphas the high priest. Foiled in his attempted examination of Jesus, Annas sends him to trial. (TFG 696) #Joh 18:25| He denied it, and said, I am not. See TFG "#Mr 14:70|". #Joh 18:28| CXXVIII. THIRD STAGE OF JEWISH TRIAL. JESUS FORMALLY CONDEMNED BY THE SANHEDRIN AND LED TO PILATE. (Jerusalem. Friday after dawn.) #Mt 27:1,2 Mr 15:1 Lu 22:66-23:1 Joh 18:28| They lead Jesus therefore from Caiaphas into the Praetorium. See TFG "#Mr 15:1|". CXXIX. FIRST STAGE OF THE ROMAN TRIAL. JESUS BEFORE PILATE FOR THE FIRST TIME. (Jerusalem. Early Friday morning.) #Mt 27:11-14 Mr 15:2-5 Lu 23:2-5 Joh 18:28-38| And they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. See TFG "#Mr 14:1|". (TFG 704) #Joh 18:30| If this man were not an evildoer, we should not have delivered him up unto thee. The Jewish rulers first attempt to induce Pilate to accept their verdict and condemn Jesus upon it, and execute him without a trial. If they had succeeded in this, Jesus would have been put to death as a blasphemer. But as Pilate had insisted upon trying Jesus, and as blasphemy was not a capital offense under the Roman law, Jesus was condemned and executed as the King of the Jews. (TFG 704) #Joh 18:31| Pilate therefore said unto them, Take him yourselves, and judge him according to your law. The Jews said unto him, It is not lawful for us to put any man to death. As the Jews insisted on their own verdict, Pilate bade them pronounce their own sentence, declining to mix jurisdictions by pronouncing a Roman sentence on a Sanhedrin verdict. The Jews responded that it is not in their power to pronounce the sentence for which their verdict called, since they could not put to death. Jesus could only be sentenced to death by the Roman court, and crucifixion was the mode by which its death sentence was executed. (TFG 705) #Joh 18:32| That the word of Jesus might be fulfilled, which he spake, signifying by what manner of death he should die. Jesus had predicted all this in the simple statement that he should die by crucifixion (#Joh 12:33,34|), but he also gave the details of his trial (#Mt 20:18,19 Mr 10:33,34|). (TFG 705) #Joh 18:33| Pilate therefore entered again into the Praetorium, and called Jesus. See TFG "#Mt 27:11|". And said unto him, Art thou the King of the Jews? See TFG "#Mr 15:2|". #Joh 18:34| Sayest thou this of thyself, or did others tell it thee concerning me? Using the Hebrew form of affirmative reply (see TFG "Mr 14:62"), Jesus admits that he is a king, but asks a question which forms the strongest negation that he is a king in the sense contained in the Jewish accusation. Had he been a king in that sense, Pilate would have been the one most likely to know it. The question also, by an indirect query as to the accuser, reveals to Pilate's mind that no Roman had accused him. He was accused of the Jews, and when he had that restless, rebellious people ever found fault with a man who sought to free them from the galling Roman yoke? (TFG 706) #Joh 18:35| Am I a Jew? The strong, practical mind of the Roman at once caught the drift of Christ's question, and perceived that the title "King of the Jews" had in it a double meaning, so that it might be construed in some unpolitical sense. What this sense was he could not tell, for he was not a Jew. The mysteries of that nation were of no interest to him save where his office compelled him to understand them. Thine own nation and the chief priests delivered thee unto me: what hast thou done? Pilate concedes that the accusation against Jesus comes from an unexpected and suspicious source. Pilate asks Jesus to tell him plainly by what means he had incurred the enmity of the leaders of his people. (TFG 706) #Joh 18:36| My kingdom is not of this world. Jesus answers Pilate's question indirectly. He had done something to incur the enmity of the rulers, and that was to have authority with and exercise influence over the people (#Joh 12:19|). They objected to his kingly claims (#Mt 21:15,16 Lu 19:38,39|), but Jesus shows Pilate that these kingly claims, however distasteful to the Jews, were no offense to or menace against the authority of Rome. Further than this, Jesus did not define his kingdom, for Pilate had no concern in it beyond this. It was sufficient to inform him that it made no use of physical power even for purposes of defense. Such a kingdom could cause no trouble to Rome, and the bare fact stated by Jesus proved that it was indeed such a kingdom. (TFG 706-707) #Joh 18:37| Thou sayest that I am a king. See TFG "#Mr 14:62|". 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. Jesus here enlightens Pilate as to the nature of his kingdom. He, the King, was the incarnation of truth, and all those who derive the inspiration of their life from truth were his subjects. For the purpose of thus bearing witness to and revealing truth Jesus had been born, thus entering a new state of being, and he had come into the world in this changed condition, thus entering a new sphere of action. The words clearly imply the pre-existence of Christ and no doubt aroused that state of uneasiness or fear which was increased by the words of the Jewish rulers (#Joh 19:7,8|). (TFG 707) #Joh 18:38| What is truth? This question has been regarded as an earnest inquiry (Chrysostom), the inquiry of one who despaired (Olshausen), a scoffing question (Alford), etc. But it is evident that Pilate asked it intending to investigate the case of Jesus further, but, suddenly concluding that he already knew enough to answer his purpose as a judge, he stifles his curiosity as a human being and proceeds with the trial of Jesus, leaving the question unanswered. I find no crime in him. See TFG "#Lu 23:4|". (TFG 708) #Joh 18:39| CXXXI. THIRD STAGE OF THE ROMAN TRIAL. PILATE RELUCTANTLY SENTENCES HIM TO CRUCIFIXION. (Friday. Toward sunrise.) #Mt 27:15-30 Mr 15:6-19 Lu 23:13-25 Joh 18:39-19:16| But ye have a custom, that I should release unto you one at the passover. See TFG "#Mr 15:8|". #Joh 19:1| Then Pilate therefore took Jesus, and scourged him. See TFG "#Mr 15:15|". #Joh 19:2| And the soldiers platted a crown of thorns, and put it on his head, and arrayed him in a purple garment. See TFG "#Mr 15:17|". #Joh 19:3| And said, Hail, King of the Jews! See TFG "#Mr 15:18|". #Joh 19:4| That ye may know that I find no crime in him. Those having our modern sense of justice would have said that Pilate brought Jesus out thus because he had found no crime in him. But scourging was little thought of in that place and day (#Ac 22:24|). If Pilate had found Jesus guilty, he would have condemned him at once. As it was, he sought to return Jesus to the Sanhedrin as having committed no crime of which the Roman law could take note. (TFG 714) #Joh 19:5| Behold, the man! It was Pilate's original proposition to scourge Jesus and let him go (#Lu 23:16|). Having already scourged him, he now hoped to effect his release. Presenting our Lord in this state of abject humiliation, he feels that he has removed him from every suspicion of royalty. He speaks of Jesus as no longer a king, but a mere man. Pilate's words, however, have a prophetic color, somewhat like those uttered by Caiaphas (#Joh 18:14|). All those of subsequent ages have looked and must continue to look to Jesus as the ideal of manhood. The "Ecce Homo" of Pilate is in some sense an echo of the words of the Father when he said, "This is my Son, my chosen: hear ye him" (#Mt 17:5 Mr 9:7 Lu 9:35|). In Jesus we behold the true man, the second Adam (#1Co 15:45|). (TFG 714) #Joh 19:6| They cried out, saying, Crucify him, crucify him! Thus Pilate's expectation came to naught, for not one of the Jewish rulers ever wavered in their demand for crucifixion. Pilate saith unto them, Take him yourselves, and crucify him: for I find no crime in him. In this sentence, "ye" and "I" are both emphatic; for Pilate wishes to draw a contrast between himself and the Jewish rulers. His words are not a permission to crucify, but a bit of taunting irony, as if he said: "I the judge have found him innocent, but ye seem to lack the wit to see that the case is ended. If ye are so much superior to the judge that ye can ignore his decision, proceed without him; crucify him yourselves." (TFG 715) #Joh 19:7| We have a law, and by that law he ought to die, because he made himself the Son of God. Perceiving that Pilate was taunting them, and practically accusing them of attempting to put an innocent man to death, they defended themselves by revealing the fact that in addition to the charges that they had preferred against Jesus, they had found him clearly guilty and worthy of death on another charge; namely: that of blasphemy (#Le 24:16|). They had made no mention of this fact because Pilate was under no obligation to enforce their law; but they mentioned it now to justify their course. They probably felt sure that Jesus himself would convince Pilate of the truth of this latter accusation if Pilate questioned him. (TFG 715) #Joh 19:8| When Pilate therefore heard that saying, he was the more afraid. The words of Jesus at #Joh 18:37| and the message from his wife had already filled Pilate with fear, and this saying added to it because the Roman and Grecian mythologies told of many incarnations; and, influenced by the calm presence of Jesus, Pilate readily considered the possibility of such a thing. (TFG 715) #Joh 19:9| And he entered into the Praetorium again. Taking Jesus with him for private examination. And saith unto Jesus, Whence art thou? But Jesus gave him no answer. Pilate sought to know whether Jesus were of heaven or of earth; but Jesus did not answer, for the motive of the question was not right. Pilate did not wish an answer that he might give or withhold worship; but that he might know how strenuously he should defend Jesus. But innocent life is to be defended at all hazards, and it matters not whether it be human or divine. Pilate, therefore, already knew enough to enable him to discharge his duties. (TFG 715-716) #Joh 19:10| Knowest thou not that I have power to release thee, and have power to crucify thee? Pilate intimates that Jesus should treat his questions with more courtesy since his good will and favor are not to be despised. But the words lay bare the corrupt heart of Pilate, and form a prophecy of the sin which he committed. Judges must hear and give sentence according to truth, uninfluenced by good will or favor. But Pilate, to please the Jews, crucified Jesus, reversing the sentence which he here suggests that he might render to please Jesus. (TFG 716) #Joh 19:11| Therefore he. Caiaphas. that delivered me unto thee hath the greater sin. Judas is spoken of as having delivered Jesus--#Joh 18:2,5| (the same word being translated both "betrayed" and "delivered"), but Judas did not deliver to Pilate, so Caiaphas as the representative of the Sanhedrin is here meant; and Pilate's sin is contrasted with that of the rulers. Both of them sinned in abusing their office (the power derived from above--#Ps 75:6,7 Isa 44:28 Ro 13:1|); but Pilate's sin stopped here. He had no acquaintance with Jesus to give him the possibility of other powers--those of love or hatred, worship or rejection. The members of the Sanhedrin had these powers which arose from a personal knowledge of Jesus, and they abused them by hating and rejecting him, thereby adding to their guilt. Pilate condemned the innocent when brought before him, but the Sanhedrin searched out and arrested the innocent that they might enjoy condemning him. (TFG 716) #Joh 19:12| Upon this Pilate sought to release him. As we have seen, Pilate had before this tried to win the consent of the rulers that Jesus be released, but that which John here indicates was probably an actual attempt to set Jesus free. He may have begun by unloosing the hands of Jesus, or some such demonstration. But the Jews cried out, saying, If thou release this man, thou art not Caesar's friend: every one that maketh himself a king speaketh against Caesar. Whatever Pilate's demonstration was it was immediately met by a counter one on the part of the rulers. They raise a cry which the politic Pilate can not ignore. Taking up the political accusation (which they had never abandoned), they give it a new turn by prompting Pilate to view it from Caesar's standpoint. Knowing the unreasoning jealousy, suspicion and cruelty of the emperor, Pilate saw at once that these unscrupulous Jews could make out of the present occasion a charge against him which would cost him his position, if not his life. (TFG 717) #Joh 19:13| He brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha. Pilate had already again and again declared Jesus innocent. He now mounts the judgment-seat that he may formally reverse himself and condemn him. The apostle as an eye-witness fixes by its two names the exact spot where this awful decision was rendered. (TFG 717) #Joh 19:14| Now it was the Preparation of the passover. See TFG "#Joh 13:1|". It was about the sixth hour. It is likely that John uses the Roman method of counting time, and means 6 A.M. See TFG "#Joh 4:6|". John notes also the exact hour day and hour. And he saith unto the Jews, Behold, your King! As he had tried to waken their compassion by saying, "Behold, the man!" (#Joh 19:5|), so he now made a final attempt to shame them by saying, "Behold, your King!" (TFG 717) #Joh 19:15| The chief priests answered, We have no king but Caesar. Carried away by the strong emotions of the moment, the official organs of the Jewish theocracy proclaimed Caesar to be their only king, thus yielding with Jesus their claims to independence and their hopes in a Messiah. This is a most significant fact. When their ancestors rejected Jehovah as their king (#1Sa 12:12|), their faithful prophet, Samuel, warned them what the king of their choice would do, and what they should suffer under him. Thus Jesus also foretold what this Caesar of their choice would do to them (#Lu 19:41-44 23:27-31|). They committed themselves to the tender mercies of Rome, and one generation later Rome trod them in the wine-press of her wrath. (TFG 717-718) #Joh 19:16| Then therefore. Mark (#Mr 15:15|) mentions the scourging to show that it preceded the crucifixion, but we see from John's account that the scourging took place somewhat earlier in the proceeding (#Joh 19:1|). He delivered him to them to be crucified. Pilate delivered Jesus to the punishment, but not into their hands; he was led forth and crucified by Pilate's soldiers, who first mocked him, as the next paragraph shows. (TFG 718) #Joh 19:17| CXXXIII. THE CRUCIFIXION. A. ON THE WAY TO THE CROSS. (Within and without Jerusalem. Friday morning.) #Mt 27:31-34 Mr 15:20-23 Lu 23:26-33 Joh 19:17| Unto the place called The place of a skull, which is called in Hebrew, Golgotha. See TFG "#Mr 15:22|". #Joh 19:18| CXXXIII. THE CRUCIFIXION. B. JESUS CRUCIFIED AND REVILED. HIS THREE SAYINGS DURING FIRST THREE HOURS. (Friday morning from nine o'clock till noon.) #Mt 27:35-44 Mr 15:24-32 Lu 23:33-43 Joh 19:18-27| Where they crucified him. See TFG "#Mr 15:24|". And with him two others, on either side one, and Jesus in the midst. See TFG "#Mr 15:27|". (TFG 726) #Joh 19:19| And Pilate wrote a title also, and put it on the cross See TFG "#Mr 15:26|". #Joh 19:20| And it was written in Hebrew, and in Latin, and in Greek. These three language were respectively those of religion, law and philosophy; but Pilate made use of them because all three were spoken by people then in Jerusalem. (TFG 726) #Joh 19:21,22| Write not, The King of the Jews; but that he said, I am King of the Jews. The rulers smarted under this title which Pilate had tauntingly written. They had insisted that Jesus' kingship was dangerous enough to justify his crucifixion; but now (if politically and temporally interpreted) they admit that his kingship was an idle claim, a mere matter of words. (TFG 727) #Joh 19:23| The soldiers . . . took his garments and made four parts, to every soldier a part; and also the coat. See TFG "#Mr 15:24|". Now the coat was without seam, woven from the top throughout. This was the tunic or undergarment. It reached from the shoulders to the knees. Ordinarily it was in two pieces, which were fastened at the shoulders by clasps; but Josephus tells us that the tunic of the high priest was an exception to this rule, being woven without seam (The Antiquities of the Jews, 3.7.4). Thus in dividing the Lord's garments, they found a suggestion of his high priesthood. (TFG 726) #Joh 19:24| They parted my garments among them, And upon my vesture did they cast lots. See #Ps 22:18|. #Joh 19:25| These things therefore the soldiers did. Even their small part was the subject of minute prophecy. But there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. For comment on these four women, see TFG "Mr 15:40", additional note there. #Joh 19:26| The disciple standing by whom he loved. John. Woman, behold thy son! By using the title "woman" Jesus addressed his mother at the end of his ministry with the same word which he had used at its beginning. See TFG "#Joh 2:4|". Thus he cut her off from all parental authority over him. (TFG 729) #Joh 19:27| Then saith he to the disciple, Behold, thy mother! And from that hour the disciple took her unto his own home. In this last hour our Lord bestows upon his helpless mother the disciple whom he loved, who was then in the flower of his manhood. All of Christ's disciples are thus appointed by him protectors of the helpless, but few recognize the behest as John did. (TFG 729) #Joh 19:28| CXXXIII. THE CRUCIFIXION. C. DARKNESS THREE HOURS. AFTER FOUR MORE SAYINGS, JESUS EXPIRES. STRANGE EVENTS ATTENDING HIS DEATH. #Mt 27:45-56 Mr 15:33-41 Lu 23:44-49 Joh 19:28-30| I thirst. For comment on Jesus' physical condition, see TFG "Mr 15:35". #Joh 19:29| So they put a sponge full of the vinegar upon hyssop, and brought it to his mouth. See TFG "#Mr 15:36|". #Joh 19:30| It is finished. He had come, had ministered, had suffered, and had conquered. There now remained but the simple act of taking possession of the citadel of the grave, and the overthrowing of death. By his righteousness Jesus had triumphed in man's behalf and the mighty task was accomplished. And he bowed his head, and gave up his spirit. See #Joh 10:18|. See TFG "#Mr 15:37|" for comparison. (TFG 731) #Joh 19:31| CXXXIII. THE CRUCIFIXION. D. JESUS FOUND TO BE DEAD. HIS BODY BURIED AND GUARDED IN THE TOMB. #Mt 27:57-66 Mr 15:42-47 Lu 23:50-56 Joh 19:31-42| The Preparation. See TFG "#Mr 15:42|". That the bodies should not remain on the cross upon the sabbath (for the daye of that sabbath was a high day), asked of Pilate that their legs might be broken, and that they might be taken away. The Romans left the bodies of criminals hanging upon the cross until beasts and birds of prey, or putrefaction, removed them. But the Jewish law forbade that a body should hang over night; for a dead body was accursed, and so the day following might be polluted by the curse which attached to it (#De 21:23 Jos 8:29 10:26|; Josephus, The Wars of the Jews, 4.5.2). The context suggests that the Jews had grown lax with regard to this law on account of the trouble of obtaining the consent from the Romans required to carry it out. But as the Sabbath in this instance was that of the passover week, and as they were ready enough to do anything to show that Jesus was an extraordinary criminal, they asked Pilate that their law might be observed. Instead of killing the criminals, they broke their legs, which rendered recovery impossible, since putrefaction almost immediately set it. (TFG 733-734) #Joh 19:34| Howbeit one of the soldiers with a spear pierced his side. To insure death in case they might be mistaken. And straightway there came out blood and water. Many able men have argued learnedly that this flow of blood and water was evidence that Jesus died of a ruptured, or literally broken, heart; but they confess themselves involved in difficulties, for it is hard to reconcile the idea that Jesus died a voluntary death with the idea that he died of any natural cause whatever. Can anything be at once natural and supernatural? (TFG 734) #Joh 19:35| And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saith true, that ye also may believe. However, John's asservation that he was an eyewitness of this shows that he attached importance to it. To him the body of Jesus gave evidence that it differed from other dead bodies. We enter with hesitancy the realm of symbolism, knowing how flagrantly it is abused, but we offer this as a suggestion. Jesus died for our sins, and his death was therefore to provide a means for the cleansing of sin. But, under the terms of his gospel, sins are visibly and physically washed away by water, and invisibly and spiritually by blood (#Heb 10:22|). Now, since both these means were seen by a faithful witness to issue from the side of our crucified Lord, contrary to the ordinary law and course of nature, we have additional reason to believe that things out of the course of nature, namely, the cleansing of sin, etc., were accomplished by his crucifixion. (TFG 734-735) #Joh 19:36| A bone of him shall not be broken. See #Ps 34:20|. #Joh 19:37| They shall look on him whom they pierced. #Zec 12:10|. Even after his death divine power went on fulfilling the prophecies concerning Jesus. He hangs upon the cross as one of a group of three, yet, in the twinkling of an eye, he is separated from the other two by the fulfillment of a brace of prophecies which point him out as the chosen of God. (TFG 735) #Joh 19:38| But secretly for fear of the Jews. See #Joh 12:42,43|. (TFG 735) #Joh 19:39| And there came also Nicodemus, he who at the first came to him by night. See #Joh 3:2|. Bringing a mixture of myrrh and aloes. Myrrh was a resin and the aloe was pulverized wood. Both were aromatic (#Ps 45:8|). The spices were wrapped between the folds of the linen in order to partially embalm the body. (TFG 736) #Joh 19:40| So they took the body of Jesus, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. Thus two members of the Sanhedrin unite to bury Jesus, each showing his reverence in his own way: Joseph by buying a sindon instead of cheaper cloth (#Mr 15:46|), and Nicodemus by a wonderful wealth of spices (#Joh 19:39|). Possibly the heart of Nicodemus smote him for his tardiness in honoring Christ, and he desired to appease his conscience by giving the Lord a royal burial (#2Ch 16:14|). (TFG 736) #Joh 19:41| And in the garden. Belonging to Joseph. A new tomb wherein was never man yet laid. See TFG "#Mt 27:60|". #Joh 19:42| (For the tomb was nigh at hand). See TFG "#Lu 23:55|". #Joh 20:1| CXXXIV. ANGELS ANNOUNCE THE RESURRECTION TO CERTAIN WOMEN. PETER AND JOHN ENTER THE EMPTY TOMB. (Joseph's Garden. Sunday, very early.) #Mt 28:1-8 Mr 16:1-8 Lu 24:1-8,12 Joh 20:1-10| Cometh Mary Magdalene early . . . and seeth the stone taken away from the tomb. John mentions Mary Magdalene alone, though she came with the rest of the women. As she was the one who reported to John and Peter, he describes her actions, and makes no mention of the others. (TFG 740) #Joh 20:2| The other disciple whom Jesus loved. John. She runneth therefore. Though Mary came with the other women, she departed at once, while the others tarried, as the sequel shows. The narrative proceeds to tell what happened to the other women after Mary had departed. (TFG 740) #Joh 20:3| Peter therefore went forth. See TFG "#Lu 24:12|". And the other disciple. John himself. #Joh 20:4| And they ran both together: and the other disciple outran Peter, and came first to the tomb. It is generally accepted that John was younger, and hence more active than Peter. (TFG 741) #Joh 20:6,7| Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying. The impulsive, thoroughgoing nature of Peter was not content with a mere look; he entered the tomb, neither reverence nor awe keeping him out. The sight which he saw puzzled him. Why should those who removed the body pause to unswathe it? why should they unswathe it at all? why should they fold the napkin and place it aside so carefully? But Peter left the tomb with these questions unsolved. (TFG 741-742) #Joh 20:8| Then entered in therefore the other disciple also, who came first to the tomb, and he saw, and believed. Assured that the grave was now empty, and emboldened by the example of Peter, John now entered it, and as he looked upon its evidences of quietude and order, the truth flashed upon his mind that Jesus himself had removed the bandages, and had himself departed from the tomb, as the firstborn from the dead. Here, then, was the first belief and the first believer in the resurrection. (TFG 742) #Joh 20:9| For as yet they knew not the scripture, that he must rise again from the dead. And tt is important to note that the Scripture did not suggest the fact, but the fact illumined the Scripture. #Ps 16:10| and #Isa 53:10|, and many other passages set forth the resurrection of our Lord; his own words, too, had plainly foretold it, yet among the disciples it was so much beyond all expectation that the prophecies had no meaning until made clear by the event itself. Yet these are the men whom the Jews accused of inventing the story of a resurrection! (TFG 742) #Joh 20:11| CXXXV. FIRST AND SECOND APPEARANCES OF THE RISEN CHRIST. THE RESURRECTION REPORTED TO THE APOSTLES. (Jerusalem. Sunday morning.) #Mt 28:9,10 Mr 16:9-11 Lu 24:9-11 Joh 20:11-18| But Mary was standing without at the tomb weeping: so, as she wept, she stooped and looked into the tomb. This picture is intensely natural. The Lord's death had been sorrow enough, but to be deprived of the poor privilege of embalming the body seemed a veritable sorrow's crown of sorrow; and so Mary wept. But it suddenly occurs to her that in her haste she had not yet looked into the tomb at all, having jumped to the conclusion that it was empty because she saw it open; she therefore looks in. (TFG 743) #Joh 20:12| And she beholdeth two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. Her grief at the loss of the Lord is so great that she forgets to be frightened at the angels; just as a mother in her anxiety for the sick child forgets to fear its fever, no matter how virulent. The angels were placed like cherubim upon the ark (#Ex 25:19,20|), as though the grave of Christ was a new mercy seat, which indeed it was. (TFG 743) #Joh 20:14| She turned herself back, and beholdeth Jesus standing, and knew not that it was Jesus. Before the angels can speak the glad news to Mary, Jesus himself becomes his own messenger. That Mary did not recognize him may be due to her grief, for tears blind our eyes to many of the tender providences of God; but to reason by analogy it seems more likely that her eyes "were holden" (#Lu 24:16|), lest the shock of his sudden appearance might be too much for her, as it was for even his male disciples (#Lu 24:37|). Conversation with him assured her that he was not a disembodied spirit. (TFG 743-744) #Joh 20:15| Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. Christ's first question expressed kindly sympathy; the second suggested that he knew the cause of her grief, and might be able to help her find what she sought. Thus encouraged, Mary at once assumes that the gardener himself had removed the body, probably under instructions from Joseph, and hope lightens her heart. In her effort to remove the body, she doubtless counts upon the help of her fellow-disciples. (TFG 744) #Joh 20:16| Jesus saith unto her, Mary. Her eyes and ears were no longer held; she knew him. It was the same way he used to speak, the same name by which he used to call her. The grave had glorified and exalted him, but had not changed his love. She . . . saith unto him in Hebrew, Rabboni. Seasons of greatest joy are marked by little speech. Jesus and Mary each expressed themselves in a single word. (TFG 744) #Joh 20:17| Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God. This passage is one of well-known difficulty, and Meyer or Ryle may be consulted by those wishing to see how various commentators have interpreted it. We would explain it by the following paraphrase: "Do not lay hold on me and detain yourself and me; I have not yet ascended; this is no brief, passing vision; I am yet in the world, and will be for some time, and there will be other opportunities to see me; the duty of the moment is to go and tell my sorrowing disciples that I have risen, and shall ascend to my Father." See TFG "#Mt 28:9|" for comparison. Jesus does not say "our Father." Our relation to God is not the same as his. While, however, our Lord's language recognizes the difference between his divine and our human relationship to the Father, his words are intended to show us our exaltation. We have reason to believe that next to our Lord's title as Son our title as sons of God by adoption is as high in honor as any in the universe. (TFG 744-745) #Joh 20:19| CXXXVIII. FIFTH APPEARANCE OF JESUS. (Jerusalem. Sunday evening.) #Mr 16:14 Lu 24:36-43 Joh 20:19-25| #Joh 20:20| He showed unto them his hands and his side. See TFG "#Lu 24:40|". #Joh 20:21| Jesus therefore said to them again, Peace be unto you. Now that the apostles knew their Master, he repeats his blessing (#Joh 20:19|). (TFG 753) #Joh 20:22| And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit. And as the New Testament is now sealed in his blood according to the commission under which he came, he, in turn, commissions the twelve to go forth and proclaim its provisions. Symbolic of the baptism which they were to receive at Pentecost, he breathes upon them. (TFG 753) #Joh 20:23| Whose soever sins ye forgive, they are forgiven unto them; whose soever sins ye retain, they are retained. And, having thus symbolically qualified them, he commissions them to forgive or retain sin, for this was the subject-matter of the New Testament. (TFG 753) #Joh 20:24| Thomas, one of the twelve, called Didymus. See TFG "#Mr 3:18|". #Joh 20:25| Except I shall see in his hands the print of the nails, and put my hand into his side, I will not believe. The apostles had undoubtedly seen and talked with someone, but the question was, Who? They said that it was Jesus, and Thomas, holding this to be impossible, thought that it must have been someone else whom they mistook for Jesus. But he would not be deceived; he would thoroughly examine the wounds, for these would identify Jesus beyond all doubt--if it were Jesus. (TFG 753) #Joh 20:26| CXXXIX. SIXTH APPEARANCE OF JESUS. (Sunday, one week after the resurrection.) #Joh 20:26-31 1Co 15:5| Jesus cometh, the doors being shut, and stood in the midst, and said, Peace be unto you. He came in the same manner and with the same salutation as formerly (see #Joh 20:19|), giving Thomas a like opportunity for believing. (TFG 753) #Joh 20:27| Reach hither thy finger, and see my hands; and reach hither thy hand, and put it into my side. Thomas had proposed an infallible test, and Jesus now cheerfully submits to it. (TFG 754) #Joh 20:28| My Lord and my God. We have here the first confession of Christ as God. It should be said in Thomas' favor that if his doubts were heaviest, his confession of faith was fullest. He had more doubts as to the resurrection because it meant more to him; it meant that Jesus was none other than God himself. (TFG 754) #Joh 20:29| Blessed are they that have not seen, and yet have believed. Thus, while rejoicing in the belief of Thomas, Jesus pronounces a beatitude upon the countless numbers of believers in his resurrection, who are not witnesses of it. (TFG 754) #Joh 20:30,31| Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book. This sounds like an ending to the Gospel, but it is like some of Paul's apparent but not real endings. Starting it with the proposition that Jesus, as the Word, was God, he comes here to the climax of Thomas' confession that Jesus is God, and the beatitude of Jesus upon those of a like faith. He then declares that he has written his book that men might have this faith, and the eternal life to which it leads. (TFG 754) #Joh 21:1| CXL. SEVENTH APPEARANCE OF JESUS. (Sea of Galilee.) #Joh 21:1-25| #Joh 21:2| Thomas called Didymus. See TFG "#Mr 3:18|". Nathanael of Cana in Galilee. See TFG "#Joh 1:45|". #Joh 21:3| Simon Peter saith unto them, I go a fishing. As usual, Peter was the leader. They say unto him, We also come with thee. These apostles, thinking that their apostleship had terminated, had returned to their old like as fishermen {*}. {*} We can not agree in this. Jesus had said too many things indicating his future need of the apostles for them to think that he was through with them (#Mt 16:19 24:9-13 Lu 22:32 Joh 15:16,20,27 16:1-3|). He had told the apostles to go to Galilee, and that he would appear to them there; they had done this and were waiting for his appearance. Peter, because of his denials, may have wavered in his loyalty, but the others surely did not. By going a-fishing they did not mean to abandon their apostleship; they were merely putting in the time, while they waited for developments; but by thus returning to their old occupation they were subjecting themselves to strong temptation (#Lu 9:62|).--P. Y. P. (TFG 755) #Joh 21:5| Jesus therefore saith unto them, Children, have ye aught to eat? Jesus does not use the affectionate teknia--"children," but the familiar and colloquial paidia--"boys." His question was like that of a stranger, or neighbor, who wished to buy fish. They answered him, No. Their brevity bespeaks their disappointment at having a purchaser, but nothing to sell him. (TFG 755) #Joh 21:6| Cast the net on the right side of the boat, and ye shall find. The movements of large bodies of fish in the waters of Galilee are frequently visible to one standing on the shore. They cast therefore, and now they were not able to draw it for the multitude of fishes. Supposing that the stranger thus saw fish upon the right side of the boat, the disciples readily obeyed his command, without suspecting who it was that gave it. (TFG 755) #Joh 21:7| That disciple therefore whom Jesus loved saith unto Peter, It is the Lord. Even the wonderful draught of fishes did not at once arouse all the disciples to realize that a miracle had been wrought, and that Christ stood upon the shore. But John, having believed in the resurrection of Jesus even before he had seen the risen Lord, may rightly be presumed to have had a livelier expectation of meeting him in Galilee, and this expectation made him more alert for signs of the Lord's presence. During the night he had probably thought much of that other night when they took nothing, and of the day which followed and on which the Lord filled their nets for them. At any rate, the similarity of the two occasions now flashed through John's mind, and he recognized that it was Christ who had but now bade them cast the net. 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 sea. The arduous task of fishing had caused Peter to lay aside his upper garment; but as he prepares to meet the Lord he puts it on, moved by reverence and respect for the Master, though it encumbered him greatly in his efforts to swim. (TFG 755-756) #Joh 21:8| But the other disciples came in the little boat . . . dragging the net full of fishes. The other disciples restrained their emotions, and attended to the duties of the hour. (For they were not far from the land, but about two hundred cubits off). They were about a hundred yards from the land. (TFG 756) #Joh 21:9| So when they got out upon the land, they see a fire of coals there, and fish laid thereon, and bread. The sight gave a new meaning to the Lord's question in #Joh 21:5|; he had not come to buy, but to supply. (TFG 756) #Joh 21:11| 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 was not rent. Peter, already wet, could lend material assistance in bringing the net to shore. John tells us the exact number of the fishes to show the magnitude of the miracle, both as to the catch and as to the unbroken nets. This forms a sharp contrast to the broken nets of #Lu 5:6|. Possibly when the hour approached when they would become fishers of men, Jesus meant to show them that a greater and fuller miraculous power would attend and bless their efforts. (TFG 756) #Joh 21:12| And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord. It was not, as some suppose, because they stood in a new and special awe of him, that they durst not question him, but it was the nature of the question itself. They feared a mild rebuke like that once administered to Philip (#Joh 14:9|). (TFG 757) #Joh 21:13| Jesus then cometh, and taketh the bread, and giveth them, and fish likewise. Thus he gave to them when he fed the multitude and thus it may be hundreds of times he had given to them when they sat at meat together (#Lu 22:17-20 Joh 13:26|). (TFG 757) #Joh 21:14| This is now the third time that Jesus was manifested to the disciples, after that he was risen from the dead. It was his seventh appearance, but his third appearance to a group of disciples, and the third appearance witnessed by John. John counts as follows: 1. An appearance to the apostles without Thomas (#Joh 20:19|); 2. an appearance to them with Thomas (#Joh 20:26|); 3. this appearance. (TFG 757) #Joh 21:15| So when they had broken their fast. After the eating of a meal together had calmed and quieted the excitement of the disciples, and made them susceptible of teaching. Jesus saith to Simon Peter, Simon, son of John, lovest thou me more than these? Jesus here means: Do you love me more than these fishes and this fishing business? {*}. See TFG "#Joh 21:17|". He saith unto him, Feed my lambs. See TFG "#Joh 21:17|". {*} Here again we dissent. See Hengstenberg, Alford, Meyer, etc. and especially Godet. Peter had boasted of a love toward Jesus superior to that of any of the other disciples (#Mt 26:33 Mr 14:29 Joh 13:37|), and by refusing to have Jesus wash his feet, by being the first to draw a sword in his Master's defense, and by even now conspicuously deserting the others to swim to meet Jesus, he had endeavored to prove his boast. Jesus therefore asks him if it is indeed true that his love is greater than that of his fellow-disciples--"Do you love me more than these love me?"--P. Y. P. (TFG 757) #Joh 21:16| Simon, son of John, lovest thou me? See TFG "#Joh 21:17|". Tend my sheep. For if you love me better than fishing, you are a fisherman no longer, but a shepherd {*}. See TFG "#Joh 21:17|". {*} Rather, "If you love me better than the others do, take the place which I have assigned you as chief servant of the flock" (#Mt 16:18,19| #Lu 22:26|).--P. Y. P. (TFG 757-758) #Joh 21:17| He saith unto 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, Feed my sheep. The Greek here has subtle shades of meaning which the English does not express. In the first two questions addressed to Peter (#Joh 21:15,16|) our Lord uses the strong verb agapan, and Peter replies by the weaker verb philein. See TFG "#Joh 11:5|". In his third question, Jesus drops the agapan and takes Peter's own word--philein: as if he said, "Peter, are you even sure that you have a high regard for me?" Peter, as we have seen, had professed the most unparalleled devotion for the Master, but when the Lord now asks him if he has that devotion, he humbly describes his love as of a far weaker order--a mere instinctive affection or strong attachment, but nothing approaching adoration. It grieved Peter to have the Lord thus apparently doubt that he had even a tender regard for him, and he appealed to Christ himself as a searcher of hearts to bear witness that, poor and meager as his love was, it was at least as intense as he had represented it to be. In response to each of Peter's professions of love Jesus lays a command on him, as if he had said, "If you love me as you say, prove it thus." These three commands also contain subtle linguistic distinctions which, however, are fairly represented by the English. Lambs and sheep are to be fed, and sheep are to be tended. The former means that young and old in the church are to be provided for, and, since the word "tends" mean to be shepherd unto, the latter may mean that Peter is to play the shepherd to the wandering and the erring, bringing them into the fold. Before leaving this scene, we should note that it has close relationship to other incidents in the life of Peter: 1. Jesus here calls him by the name by which he had first called him, noting the more honorable name which he had given him. 2. Jesus recalls Peter under circumstances very similar to his first call. Compare #Joh 21:1-14| with #Lu 5:1-11|. 3. In a group around a fire of coals Peter here thrice professes his love for Christ, thus revoking the threefold denial which he had made under similar circumstances (#Lu 22:54-62|). (TFG 758-759) #Joh 21:18| Verily, verily. See TFG "#Joh 1:51|". When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest. Peter had just shown this freedom by girding himself and plunging into the sea (#Joh 21:7|). But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. Thus our Lord, by delicate but unmistakable suggestion, shows Peter that the freedom which he now enjoyed would be taken from him, and that he would lift his hands to permit others to bind him that they might lead him to martyrdom to which his flesh (though not his spirit) would go unwillingly. (TFG 759) #Joh 21:19| Now this he spake, signifying by what manner of death he should glorify God. John, who wrote after Peter's death, tells us what the words of Christ meant. His words show that tradition is true in saying that Peter suffered martyrdom, but it is no voucher that tradition is true as to the time (about thirty-four years after this), place (Rome), or manner (crucified head downward) of Peter's death. There is certainly no trustworthy evidence that Peter was ever at Rome. And when he had spoken this, he saith unto him, Follow me. This saying bore the usual double sense in which Jesus employed it. Peter was to follow him now (and he did arise and follow), and he was also to follow Jesus to a violent death and a glorious immortality. (TFG 759) #Joh 21:20| The disciple whom Jesus loved. John. Who also leaned back on his breast at the supper, and said, Lord, who is he that betrayeth thee? See #Joh 13:25|. (TFG 759) #Joh 21:21| Lord, and what shall this man do? Peter and John were near friends (#Ac 3:1|), and understanding that the Lord had prophesied a violent death for himself, Peter was naturally interested in the fate of his dear companion. (TFG 759-760) #Joh 21:22| If I will that he tarry till I come, what is that to thee? follow thou me. It was none of Peter's business whether John's earthly lot was easier or harder than his own; his business was to be faithful in the pathway whither the Lord led him. (TFG 790) #Joh 21:23| This saying therefore went forth among the brethren, that that disciple should not die. Our Lord's words were a puzzle when John wrote his Gospel, and to many they are a puzzle still. For an able treatment of the various interpretations of this difficult passage, see B. W. Johnson's Commentary on John. There is no question that John died. The site of his grave at Ephesus was well known to early Christians. The coming of the Lord for which he tarried was that in the isle of Patmos, of which he tells us in the Book of Revelation. This passage, therefore, shows that John wrote his Gospel before his exile in Patmos. (TFG 760) #Joh 21:24,25| And we know that his witness is true. Since the "we know" differs from the "he knoweth" of #Joh 19:35|, most of the critics hold that this verse was added by the elders at Ephesus to whom John committed his Gospel, and that it is the attestation of the church there to the truth and authenticity of the Gospel. But the first person singular, "I suppose," of #Joh 21:25| is hard to account for such an hypothesis. Besides, none of the elders of Ephesus could suppose any such thing. Only an eye-witness who saw the fullness of our Lord's ministry would be led to pen these words. We find in the first Epistle of John a condition of affairs similar to these two verses. The first chapter opens with and continues to use the editorial plural, while the second chapter drops in the first person singular. We think, then, that John finished his own book. (TFG 760-761) #Joh 21:25| Even the world itself would not contain the books that should be written. Considering the wilderness of literature which has accumulated around the sayings and doings of our Lord contained in the brief Gospels, it is little wonder that John thought a full record of the Lord's life would fill the world with books. (TFG 761) #Ac 1:1,2| I:1, 2. A narrative of Jesus of Nazareth, designed to convince men that he is the Christ, would most naturally begin with his birth and terminate with his ascension to heaven. Such was the "former narrative" which Luke had addressed to Theophilus, and he alludes to it as such in introducing his present work: (1) The former treatise I composed, O Theophilus, concerning all that Jesus began both to do and to teach, This reference to his former narrative is most appropriate in its place, inasmuch as the one now undertaken is based entirely upon it. The specific reference to "the day in which, having given commandment through the Holy Spirit to the apostles whom he had chosen, he was taken up" [#Ac 1:2|] is still more in point, from the fact that all the authority which the apostles had for the labors Luke is about to narrate was derived from the commandment given on that day. The history of that day furnishes but one commandment then given, which was the apostolic commission. In this commission, then, Luke locates the starting point of his present narrative. If we would appreciate the narrative thus briefly introduced to us, we must begin with the author, by a proper understanding of this commission. During the personal ministry of Jesus, he authorized no human being to announce his Messiahship. On the contrary, whenever he discovered a disposition to do so, he uniformly forbade it, and this not only to various recipients of his healing power, but to the apostles themselves. When Peter made the memorable confession, "Thou art the Christ, the Son of the living God" [#Mt 16:16|], we are told that, at the close of the conversation, "he charged his disciples that they should tell no man that he was Jesus the Christ" (#Mt 16:20|). Such was his uniform injunction on similar occasions. Even when Peter, James, and John had witnessed his transfiguration, and heard God himself proclaim him his Son, as they came down from the mount, "Jesus charged them, saying, Tell the vision to no man, until the Son of man is risen from the dead" (#Mt 17:9|). This stern prohibition, quite surprising to most readers of the New Testament, may be accounted for, in part, by a desire to avoid that political ferment, which, in the existing state of the public mind, might have resulted from a general belief among the Jews that he was their Messiah. But there is a much more imperative reason for it, found in the mental and moral condition of the disciples themselves. Their crude conceptions of the Messiahship, their gross misconception of the nature of the expected Kingdom, their misunderstanding of much that he had taught them, and their imperfect remembrance of that which they had understood, rendered them incapable of presenting his claims truthfully, not to say infallibly, to the world. Moreover, their faith had not, as yet, acquired the strength necessary to the endurance of privations and persecutions. While laboring under these defects, they were most wisely prohibited from preaching that he was the Christ. During the last night he spent on earth, Jesus at length informed them that this restriction would soon be removed, and they should receive the qualifications necessary to be his witnesses. He says, "The Advocate, the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said to you" (#Joh 14:26|). "I have many things to say to you, but you cannot bear them now; howbeit when he, the Spirit of truth, is come, he will guide you into all the truth" (#Joh 16:12,13|). "He shall testify of me: and you also shall testify, because you have been with me from the beginning" (#Joh 15:26,27|). In these words they have a promise that they shall testify of Jesus, with the Holy Spirit for their guide; but the promise looks to the future for its fulfillment. (OCA 9-10) See Topic "Introduction" to A Commentary on Acts of Apostles 9013 #Ac 1:2| (2) until the day in which, having given commandment through the Holy Spirit to the apostles whom he had chosen, he was taken up. Finally, "in the day in which he was taken up," he gives them the commandment which is to unseal their lips, and authorizes them to preach the glad tidings to every creature. Without this commandment, they could not have dared to tell any many that he was the Christ; with it, they are authorized to begin the labors which our historian is about to narrate. But even yet there is one restriction laid upon them; for they have not yet received the promised qualifications. "He commanded them that they should not depart from Jerusalem; but await the promise of the Father, which you have heard from me" (#Ac 1:4|). Such was the necessity for the commandment in question, and for the limitation which attended it when given. The items of which it is composed are not fully stated by either one of the historians, but must be collected from the partial statements of Matthew, Mark, and Luke. Matthew presents three of them, as follows: "Go, disciple all nations, immersing them into the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe and do all whatsoever I have commanded you" (#Mt 28:19,20|). Mark presents five items in these words: "Go preach the gospel to every creature; he who believes and is immersed shall be saved; he who believes not shall be condemned" (#Mr 16:15,16|). Luke simply states that Jesus said, "Thus it behoved the Christ to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem" (#Lu 24:46,47|). If we combine these items, by arranging them in their natural order of succession, we will have the commission fully stated. The command quoted by Mark, "Preach the gospel to every creature," necessarily comes first. The command, "Disciple all nations," is next in order; for it is by means of preaching that they were to make disciples. But when a man is made a disciple he becomes a believer; and Matthew and Mark agree in the statement that he who believes, or in Matthew's style, he who is discipled, is then to be immersed. Luke, however, says that repentance must be preached, and as repentance precedes obedience, we are compelled to unite it with faith, as antecedent to immersion. Next after immersion comes Mark's statement, "he shall be saved." But salvation may be either that which the pardoned sinner now enjoys, or that to be enjoyed after the resurrection from the dead: hence this term would be ambiguous but for Luke's version of it, who quotes that "remission of sins" is to be preached. This limits the meaning of the promise to that salvation which consists in remission of sins. Next after this comes the command, "teaching them to observe and do" what I have commanded you. Finally, they were to proclaim that they who believed not, and, consequently, complied not with the terms of the commission, should be condemned. In brief, they were commanded to go into all the world, and make disciples of all nations by preaching the gospel to every creature; to immerse all penitent believers into the name of the Father, and of the Son, and of the Holy Spirit, promising such the remission of their sins; then teaching them all their duties and privileges, as disciples of Jesus. In the mean time, all were to be assured that he who believed not should be condemned. Making this commission the starting point of his narrative, Luke proceeds, after a few more preliminary observations, to relate the manner in which it was executed. This is the key to the whole narrative. We will find the apostles adhering strictly to its guidance. Their actions will furnish a complete counterpart to the items of their commission, and the best exposition of its meaning. For the strongest confirmation of the brief exposition just given, we refer to the course of the narrative as set forth in the following pages. (OCA 10-11) #Ac 1:3| CXLIII. NINTH AND TENTH APPEARANCES OF JESUS. (Jerusalem.) #Lu 24:44-49 Ac 1:3-8 1Co 15:7| And speaking the things concerning the kingdom of God. This shows us that Jesus spoke many things at his appearances beside the brief words which are recorded. (TFG 764) 3. As our author is about to present the apostles testifying to the resurrection of Jesus, he sees proper, in his introduction, to state briefly the ground of the qualifications for this testimony. He does this in the remainder of the paragraph of which we have already quoted a part: (3) To whom, also, he presented himself alive, after his suffering, by many infallible proofs, being seen by them during forty days, and speaking the things pertaining to the kingdom of God. From the concluding chapters of the former narrative, we learn more particularly the nature and number of these infallible proofs. These, having been fully stated by himself and others, are not here repeated. We learn here, however, a fact not there related: that the space from the resurrection to the ascension was forty days. (OCA 11-12) #Ac 1:4,5| The promise of the Father, which, [said he], ye heard from me. #Joh 14:16,26 15:26|. (TFG) 4, 5. To account for the delay of the apostles in Jerusalem after receiving their commission, and to prepare the reader for the scenes of the coming Pentecost, the historian next relates a part of the conversation which had taken place on the day of the ascension: (4) And being assembled with them, he commanded them not to depart from Jerusalem, but to await the promise of the Father, which you have heard from me. The command not to depart from Jerusalem is mistaken, by some commentators, for the commandment mentioned above [#Ac 1:2|], as being given on the day he was taken up. But, in truth, as we have already seen, the commission constituted that commandment, while this is merely a limitation of the commission, in reference to the time and place of beginning. (OCA 12) #Ac 1:5| But ye shall be baptized in the Holy Spirit not many days hence. This promised baptism came ten days later, at Pentecost. (TFG 764) (5) For John, indeed, immersed in water; but you shall be immersed in the Holy Spirit, not many days hence. The "promise of the Father" [#Ac 1:4|] which they were to await, is the promise of the Holy Spirit, which they had heard from him on the night of the betrayal, and which they now learn, is to be fulfilled in by their immersion in the Spirit. On this use of the term immersion see the Commentary, #Ac 2:16-18|. (OCA 12) #Ac 1:6-8| They. The apostles. Lord, dost thou at this time restore the kingdom to Israel? Despite all that they had seen and heard, the apostles were still expecting that Jesus would revive the old Jewish kingdom, and have himself enthroned in Jerusalem as the heir and successor of David. (TFG 765) 6-8. We are informed by Matthew that Jesus prefaced the commission by announcing, "All authority in heaven and on earth is given to me" [#Mt 28:18|]. It was, probably, this announcement that led to the inquiry which Luke next repeats. Being informed that all authority is now given to him, the disciples expected to see him begin to exercise it in the way they had long anticipated. (6) Now when they were come together, they asked him, saying, Lord, wilt thou at this time restore the kingdom to Israel? The question, "Lord, wilt thou at this time restore the kingdom to Israel?" indicates two interesting facts: first, that the apostles still misconceived the nature of Christ's kingdom; second, that the kingdom was not yet established. Both these facts deserve some attention at our hands, especially the latter. Their misconceptions consisted in the expectation that Christ would re-establish the earthly kingdom of Israel, and restore it to its ancient glory, under its own personal reign. In his reply, the Savior does not undertake to correct this misconception, but leaves it as a part of that work of enlightenment yet to be effected by the Holy Spirit. The time at which the kingdom of Christ was inaugurated is the point of transition from the preparatory dispensation, many elements of which were but temporary, into the present everlasting dispensation, which is to know no change, either of principles or of ordinances, in the course of time. It is necessary to determine this point in order to know what laws and ordinances of the Bible belong to the present dispensation. All things enjoined subsequent to this period are binding upon us as citizens of the kingdom of Christ; but nothing enjoined as duty or granted as a privilege, under former dispensations, is applicable to us, unless it is specifically extended to us. It requires no less divine authority to extend into the kingdom of Christ the institutions of the Jewish kingdom than it did to establish them at first. This proposition is self-evident. To fix, therefore, most definitely this period is a matter of transcendent importance, and must here have all the space that it requires. It is a question of fact, to be determined by positive Scripture statements. The expression "kingdom of heaven" is used only by Matthew. In the connections where he uses this expression, the other three historians uniformly say "kingdom of God." This fact shows that the two expressions are equivalent. Explaining the former by the latter, we conclude that the "kingdom of heaven" is not heaven, but simply a kingdom of God, without regard to locality. This kingdom is also called by Christ his own, as the Son of man; for he says, "There are some standing here who shall not taste of death till they see the Son of man coming in his kingdom" (#Mt 16:28|). The Apostle Paul also speaks of the "kingdom of God's dear Son" (#Col 1:13|), and says "He must reign till he has put all enemies under his feet" (#1Co 15:25|). Of the kingdom of God, then, Jesus is the king; hence the time at which he became a king is the time at which "the kingdom of Christ and of God" (#Eph 5:5|) began. Furthermore, as it was Jesus, the Son of man, who was made the king, it is evident that the kingdom could not have commenced till after he became the Son of man. This consideration at once refutes the theory which dates the beginning of the kingdom in the days of Abraham. But it is not only Jesus the Son of man, but Jesus who died, that was made king. "We see Jesus," says Paul, "who was made a little lower than the angels, on account of the suffering of death, crowned with glory and honor" (#Heb 2:9|). It was after his death, and not during his natural life, that he was made a king. It is necessary, therefore, to reject the other theory, which locates the beginning of the kingdom in the days of John the Immerser. Finally, it was after his resurrection and his ascension to heaven that he was made a king. For Paul says, "Being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross; wherefore, God hath highly exalted him, and given him a name that is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (#Php 2:8,11|). It is here we are to locate that glorious scene described by David and by Paul, in which God said to him, "Sit thou on my right hand, till I make thine enemies thy footstool" (#Ps 110:1 Heb 1:13|). He "sat down on the right hand of the throne of God" (#Heb 12:2|), and the Father said, "Let all the angels of God worship him" (#Heb 1:6|). At this word, among the gathering and circling hosts of heaven, every knee was bowed and every tongue confessed that Jesus is "Lord of lord and King of kings" [#1Ti 6:15 Re 17:14|.] It was then that the kingdom of God was inaugurated in heaven; and it was in immediate anticipation of it, with all things in readiness and waiting, that Jesus said to his disciples, as he was about to ascend on high, "All authority. in heaven and on earth is given to me" [#Mt 28:18|]. Having now fixed the time at which the kingdom was inaugurated in heaven, we are prepared to inquire when it began to be administered on earth. It began, of course, with the first administrative act on earth, and this was the sending of the Holy Spirit upon the apostles on the day of Pentecost. On that occasion, Peter says, "This Jesus has God raised up, whereof we are witnesses. Therefore, being to the right hand of God exalted, and having received from the Father the promise of the Holy Spirit, he has shed forth this which you now see and hear" [#Ac 2:32,33|]. "Therefore, let all the house of Israel know assuredly, that God has made that same Jesus whom you have crucified, both Lord and Christ" [#Ac 2:36|]. This event is here assumed as the proof of his exaltation, and the history shows it to be the first act of the newly-crowned King which took effect on earth. These facts are consistent with no other conclusion than that the kingdom of Christ was inaugurated on earth on the first Pentecost after his ascension. We might assume that the above argument is conclusive, and here dismiss the subject, but for some passages of Scripture which are supposed to favor a different conclusion. It was said by Jesus, "The law and the prophets were until John; since that time the kingdom of God is preached, and every man presses into it" (#Lu 16:16|). Again: "Woe unto you, Scribes and Pharisees, hypocrites! for you shut up the kingdom of heaven against men; for your neither go in yourselves, nor will you suffer those who are entering, to go in" (#Mt 23:13|). And again: "If I cast our demons by the Spirit of God, then is the kingdom of God come to you" (#Mt 12:28|). It is argued, from these and kindred passages, that the law and the prophets ceased, as authority, with the beginning of John's ministry; that the kingdom of heaven then began, and men were pressing into it, while Scribes and Pharisees were striving to keep them from entering it; and that Jesus recognizes it as an existing institution, in the remark, "Then is the kingdom of God come to you." But there are other passages in the gospels which appear to conflict with these, and are inconsistent with this conclusion. The constant preaching of John, of Jesus, and of the Seventy, was, "The kingdom of heaven is at hand"; \~hggike\~, "is near" (#Mt 3:2 4:17 10:7|). Jesus exclaims, "Among them who are born of women there hath not arisen a greater than John the Immerser; notwithstanding, he that is least in the kingdom is greater than he" (#Mt 11:11|). Again: "There are some standing here who shall not taste of death till they see the kingdom of God" (#Lu 9:27|). And, finally, the question we are now considering, "Lord, wilt thou at this time restore the kingdom to Israel?" It is evident, from these passages, first, that John was not in the kingdom, for otherwise the least in the kingdom could not be greater than he; second, that the generation then living were yet to see the kingdom of God; third, that the disciples themselves were still looking for it in the future. If it be urged, in reference to the first of these conclusions, that the kingdom, of which John was not a citizen, is the kingdom in its future glory, the assumption is refuted by the very next verse in the context: "From the days of John the Immerser till now the kingdom of heaven suffers violence, and the violent take it by force" (#Mt 11:12|). Whatever may be the true interpretation of these rather obscure words, they certainly can refer to the kingdom of glory. Now, no hypothesis upon this subject can be accepted which does not provide for a complete reconciliation of these apparently conflicting passages of Scripture. The hypothesis that the kingdom was inaugurated by John cannot do so; for, in that case, it is inconceivable that John himself was not a member of it, and equally so that he should constantly preach, "The kingdom of heaven is near." Again: if it was inaugurated during the personal ministry of Jesus, it is unaccountable that he should state, as a startling fact, that some of those present with him should live to see it, or that the disciples themselves should be ignorant of its existence. This hypothesis, therefore, is incapable of reconciling the various statements on the subject, and must, for this reason, be dismissed. On the other hand, if we admit, according to the irresistible force of the facts first adduced in this inquiry, that the kingdom was inaugurated in heaven when Jesus was coronated, and that it began to be formally administered on earth on the next succeeding Pentecost, there is no difficulty in fully reconciling all the passages quoted above. It was necessary to the existence of the kingdom on earth not only that the king should be upon his throne, but that he should have earthly subjects. In order, however, that men should acknowledge themselves his subjects the moment that he became their king, it was necessary that they should be previously prepared for allegiance. This preparation could be made in no other way than by inducing men, in advance, to adopt the principles involved in the government, and to acknowledge the right of the proposed ruler to become their king. This was the work of John and of Jesus. When men began, under the influence of their teaching, to undergo this preparation they were, with all propriety of speech, said to be pressing into the kingdom of God. Those who opposed them were striving to keep them from entering the kingdom; and to both parties it could be said, "The kingdom of God is come to you." It had come to them in the influence of its principles. "From the days of John the Immerser the kingdom of heaven was preached," not as an existing institution, but in its elementary principles, and by asserting the pretensions of the prospective king. Thus, we find that the various statements in the gospels upon this subject, when harmonized in the only way of which they are capable, lead us back to our former conclusion, with increased confidence in its correctness. We may pursue the same inquiry in an indirect method, by determining when the previous kingdom of God among the Jews terminated. As they both, with their conflicting peculiarities, could not be in formal existence among the same people at the same time, the new one could not begin till the old one terminated. That the law and prophets were until John, Jesus declares; but he does not declare that they continued no longer. On the contrary, he was himself "a minister of the circumcision" (#Ro 15:8|), and kept the law till his death. The law and the prophets were, until John, the only revelation from God. Since then the gospel of the coming kingdom was preached in addition to it, and was designed to fulfill the law and the prophets by preparing the people for a "better covenant" [#Heb 8:6|]. Even the sacrifices of the altar, however, continued, with the sanction of Jesus, up to the very moment that he expired on the cross. Then "the vail of the temple was rent in two from the top to the bottom" [#Mt 27:51 Mr 15:38|], indicating the end of that dispensation. All the sacrifices being then fulfilled in him, and a new and living way being consecrated for us, not under the vail, as the high priest had gone, but through the vail--that is to say, his flesh (#Heb 10:20|)--he put an end to the priesthood of Aaron (#Heb 7:11,12|), and took out of the way the handwriting of ordinances, nailing it to his cross (#Col 2:14|). At the death of Christ, therefore, the old kingdom came to its legal end, and on the next Pentecost the new kingdom began. Regarding this, now, as a settled conclusion, we proceed to consider, briefly, the Savior's answer to the question which has detained us so long. (OCA 12-16) #Ac 1:7| (7) But he said to them, It is not for you to know the times or seasons which the Father has appointed in his own authority. By the expression "in his own authority," I suppose Jesus intended to indicate that the times and seasons of God's purposes are reserved more specially under his own sovereign control, and kept back more carefully from the knowledge of men, than the purposes themselves. It is characteristic of prophesy that it deals much more in facts and the succession of events than in definite dates and periods. The apostles were to be agents in inaugurating the kingdom, but, as proper preparation for their work did not depend upon a foreknowledge of the time, it was not important to reveal it to them. (OCA 16) #Ac 1:8| And ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth. Jesus enlightens them as to their duty, and not as to the kingdom; Pentecost would make all clear as to the nature of Christ's rule and dominion. (TFG 765) (8) But you shall receive power, when the Holy Spirit comes upon you, and you shall be witnesses for me in Jerusalem, and in all Judaea, and Samaria, and to the uttermost part of the earth. But it was all-important that they should receive the necessary power: hence Jesus adds, "But you shall receive power when the Holy Spirit comes upon you." The power here promised is not authority, for this he had given them in the commission; but it is that miraculous power to know all the truth, and work miracles in proof of their mission, which he had promised them before his death. He says to them, virtually, It is not for you to know the time at which I will establish my kingdom, but you shall receive power to inaugurate it on earth when the Holy Spirit comes upon you. This is an additional proof that the kingdom was inaugurated on the day of Pentecost. While promising them the requisite power, Jesus takes occasion to mark out their successive fields of labor: first "in Jerusalem," next, "in all Judaea," then "in Samaria," and finally, "to the uttermost part of the earth." It is not to be imagined that this arrangement of their labors was dictated by partiality for the Jews, or was merely designed to fulfill prophesy. It was rather foretold through the prophets, because there were good reasons why it should be so. One reason, suggested by the commentators generally, for beginning in Jerusalem, was the propriety of first vindicating the claims of Jesus in the same city in which he was condemned. But the controlling reason was doubtless this: the most devout portion of the Jewish people, that portion who had been most influenced by the preparatory preaching of John and of Jesus, were always collected at the great annual festivals, and hence the most successful beginning could there be made. Next to these, the inhabitants of the rural districts of Judaea were best prepared, by the same influences, for the gospel; then the Samaritans, who had seen some of the miracles of Jesus; and, last of all, the Gentiles. Thus the rule of success was made their guide from place to place, and it became the custom of the apostles, even in heathen lands, to preach the gospel "first to the Jew" and "then to the Gentile" [#Ro 2:9,10|]. The result fully justified the rule; for the most signal triumph of the gospel was in Judaea, and the most successful approach to the Gentiles of every region was through the Jewish synagogue. (OCA 16-17) #Ac 1:9| CXLIV. THE ASCENSION. (Olivet, between Jerusalem and Bethany.) #Mr 16:19,20 Lu 24:50-53 Ac 1:9-12| (TFG 766) 9. Having completed his brief notice of the last interview between Jesus and the disciples, Luke says, (9) And when he had spoken these things, while they were beholding, he was taken up, and a cloud received him out of their sight. We learn from Luke's former narrative, that it was while Jesus was in the act of blessing them, with uplifted hands, that he was parted from them and borne aloft into heaven (#Lu 24:50,51|). The cloud which floated above formed a background, to render the outline of the person more distinct while in view, and to suddenly shut him off from view as he entered its bosom. Thus all the circumstances of this most fitting departure were calculated to preclude the suspicion of deception or of optical illusion. It has been urged by some skeptical writers, that the silence of Matthew and John, in reference to the ascension, who were eye-witnesses of the scene, if it really occurred, while is mentioned only by Luke and Mark, who were not present, is ground of suspicion that the latter derived their information from impure sources. Even Olshausen acknowledges that, at one time, he was disquieted on this point, because he could not account for this peculiar difference in the course of the four historians {a}. That the testimony of Mark and Luke, however, is credible, is made apparent to all who believe in the resurrection of Jesus, by simply inquiring, what became of his body after it was raised? It was certainly raised immortal and incorruptible. There is nothing in his resurrection to distinguish it from that of Lazarus, or the widow's son of Nain, so that he should be called "the first fruits of them who slept" (#1Co 15:20|), but the fact that he rose to die no more. But when he was about to leave the earth, there was only this alternative, that his body should return again to the grave, or ascend up into heaven. So far, therefore, is the account of the ascension from being incredible, that even if none of the historians had mentioned it, we would still be constrained to conclude that, at some time, and in some manner, it did take place. We may further observe, that though Matthew and John do not mention the ascension, the latter reports a conversation with Mary the Magdalene at the sepulcher, in which Jesus clearly intimated that it would take place. He said to her, "Touch me not; for I am not yet ascended to my Father" (#Joh 20:17|). And that his ascension would be visible, he had intimated to the disciples, when he said, "Doth this offend you? What if you shall see the Son of Man ascend up where he was before?" (#Joh 6:62|). But still the question recurs, why should Matthew and John omit an account of this remarkable event, and why should Like and Mark, who were not eye-witnesses, make mention of it? It would be sufficient to answer, For a similar reason, no doubt, to that which led each of these writers to omit some interesting facts which are mentioned by others. But we may find a still more definite answer by examining the last chapter of each of the four gospels. It will be observed, that John saw fit to close his narrative with the fishing scene which occurred on the shore of Galilee, making no mention at all of the last day's interview. Of course, it would have required a departure from, this plan to have mentioned the ascension. Matthew brings his narrative to a close with a scene on a mountain in Galilee, whereas the ascension took place from Mount Olivet, near Jerusalem. There was nothing in his closing remarks to suggest mention of the ascension, unless it be his account of the commission; but the commission was really first given to them at that time (#Mt 28:16-18|), though finally repeated on the day of the ascension (#Mr 16:14-19|). On the other hand, Mark and Luke both chose, for their concluding paragraphs, such a series of events as leads them to speak of the last day's interview; and as the ascension was the closing event of the day, it would have been most unnatural for them not to mention it. Still further, in the introduction to the book of Acts, the leading events of which are to have constant reference to an ascended and glorified Redeemer, Luke felt still greater necessity for giving a formal account of the ascension. {a} Hermann Olshausen, Biblical Commentary on the New Testament (translated for Clarke's Foreign Theological Library, Edinburgh: T. & T. Clark, 1859; revised by A. C. Kendrick, New York: Shelden, 1859), in loco. (OCA 17-18) #Ac 1:10,11| Two men. Angels in human form. (TFG 766) 10, 11. Not only the ascension of Jesus to heaven, but his future coming to judgment, is to be a prominent topic in the coming narrative, hence the introduction here of another fact, which not even Luke had mentioned before. (10) And while they were gazing into heaven, as he went away, behold, two men stood by them in white apparel, These "two men in white apparel" were, undoubtedly, angels in human form. This is the natural conclusion from the words they utter, and is confirmed by the fact that two others who appeared at the sepulcher, and are called "men in shining garments" by Luke (#Lu 24:4|), are called "two angels in white" by John (#Joh 20:12|). Luke speaks of them according to their appearance; John, according to the reality. (OCA 18-19) #Ac 1:11| Shall so come in like manner as ye beheld him going into heaven. Thus the angels add their testimony to the sureness of our Lord's promise that he will return. (TFG 766) (11) who also said, Men of Galilee, why stand ye gazing up into heaven? This same Jesus, who was taken up from you into heaven, shall so come, in the same manner that you have seen him going into heaven. It should be observed that the angels stated not merely that Jesus would come again, but that he would come in like manner as they had seen him go; that is, visibly and in his glorified humanity. It is a positive announcement of a literal and visible second coming. (OCA 19) #Ac 1:12| 12. At the rebuke of the angel, the disciples withdrew their longing gaze from the cloud into which Jesus had entered, and cheered by the promise of his return, (12) Then they returned into Jerusalem from the Mount called Olivet, which was near Jerusalem, distant a Sabbath-day's journey. The ascension took place near Bethany (#Lu 24:50|), which was nearly two miles from Jerusalem (#Joh 11:18|), and on the further side of Mount Olivet. It was the nearer side of the Mount, which was distant a Sabbath-day's journey, or seven-eighths of a mile. We learn, from Luke's former narrative, that they returned to Jerusalem "with great joy" (#Lu 24:52|). Their sorrow at parting from the Lord was turned into joy at the hope of seeing him again. (OCA 19) #Ac 1:13| 13. (13) And when they were come in, they went up into an upper room, where were abiding Peter, and James, and John, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alpheus, and Simon Zelotes, and Judas brother of James. This enumeration of the apostles very appropriately finds place here, showing that all of those to whom the commission was given were at their post, ready to begin work, and waiting for the promised power from on high. (OCA 19) #Ac 1:14| 14. The manner in which these men spent the time of their waiting, which was an interval of ten days, was such as we would expect. (14) These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. The chief scene of this worship was not the upper room where the eleven were abiding, but the temple; for we learn, from Luke's former narrative, that they "were continually in the temple, praising and blessing God" (#Lu 24:53|). The mother of Jesus is here mentioned for the last time in New Testament history. The fact that she still remained with the disciples, instead of returning to Nazareth, indicates that John was faithful to the dying request of Jesus, and continued to treat her as his own mother (#Joh 19:26,27|). Though the prominence here given to her name shows that she was regarded with great respect by the apostles, the manner in which Luke speaks of her shows that he had not dreamed of the worship which was yet to be offered to her by an idolatrous church. Whether those here called the "brothers" of Jesus were the sons of Mary, or more distant relatives of Jesus, is not easily determined, from the fact that the Greek word is ambiguous. The Catholic dogma of the perpetual virginity of Mary is dependent upon the solution of this question, but it properly belongs to commentaries on the gospels, and to these the reader is referred for the arguments, pro and con. (OCA 19-20) #Ac 1:15-18| 15-18. We next have an account of the selection of an apostle to fill the place of Judas. There is no intimation that Jesus had authorized this procedure; on the contrary, it would be presumed that, as he himself had selected the original twelve, he would, in like manner, fill the vacancy, if he intended that it should be filled. Neither had the apostles yet received that power from on high which would enable them to act infallibly in a matter of this kind. From these considerations, it has been supposed by some that the whole procedure was both unauthorized and invalid. But the fact that Matthias was afterward "numbered with the eleven apostles" (#Ac 1:26|), and that the whole body were from that time called "the twelve" (#Ac 6:2|), shows that the transaction was sanctioned by the apostles even after they were fully inspired. This gave it the sanction of inspired authority, whatever may have been its origin. Moreover, Jesus had promised them that they should sit upon twelve thrones judging the twelve tribes of Israel (#Mt 19:28|), and the fulfillment of this promise required that the number should be filled up. The Apostle Paul was not reckoned among "the twelve." He distinguishes himself from them in #1Co 15:5,8|: "He was seen by Cephas, then by the twelve," and "he was seen by me also, as by one born out of due time." The particular time within the ten days, at which this selection was made, is not designated. (15) And in those days, Peter stood up in the midst of the disciples, and said, (the number of the names together was about one hundred and twenty,) The parenthetical statement that the number of names together were about one hundred and twenty is not to be understood as including all who then believed on Jesus, but only those who were then and there assembled. Paul states that Jesus was seen, after his resurrection, by "above five hundred brethren at once" (#1Co 15:6|). The hundred and twenty were, perhaps, all who were then in the city of Jerusalem. (OCA 20) #Ac 1:16| (16) Brethren, this scripture must needs have been fulfilled which the Holy Spirit, through the mouth of David, spoke before concerning Judas, who was guide to them that seized Jesus. (OCA 20-21) #Ac 1:17| (17) For he was numbered with us, and had obtained part of this ministry. See TFG "#Ac 1:20|". (OCA 20) #Ac 1:18,19| CXXXII. REMORSE AND SUICIDE OF JUDAS. (In the temple and outside the wall of Jerusalem. Friday morning.) #Mt 27:3-10 Ac 1:18,19| Now this man obtained a field with the reward of his iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. This parenthesis contains the words of Luke inserted in the midst of a speech made by Simon Peter to explain the meaning of his words. His account of Judas' death varies in three points from that given by Matthew, but the variations are easily harmonized. 1. Evidently Judas hung until his abdomen was partially decomposed; then his neck giving way, the rope breaking, or something happening which caused his body to fall, it burst open when it struck the ground. 2. Judas is spoken of as purchasing the field, and so he did, for the priests bought it with his money, so that legally it was his purchase. 3. The field was called "The field of blood" for two reasons, and each Evangelist gives one of them. (TFG 722) #Ac 1:18| (18) Now this man purchased a field with the reward of iniquity, and falling headlong, he burst asunder in the midst, and all his bowels gushed out. The statement in reference to the fate of Judas is supposed by most commentators to be part of a parenthesis thrown in by Luke, though some contend that it is part of Peter's speech {b}. If the latter supposition is true, there is no ambiguity in it to the original hearers, for they all well knew that the field referred to was purchased by the Sanhedrim with money which Judas forced upon them, and which was invested in this way because they could find no other suitable use for it (#Mt 27:3-8|). Knowing this, they could but understand Peter as meaning that Judas had indirectly caused the field to be purchased. But whether the words are Peter's or Luke's, it must be admitted that a reader unacquainted with the facts in the case would be misled by them. Luke, however, presumed upon the information of his first readers, and that knowledge of the facts which they possessed has been transmitted to us by Matthew, so that we have as little difficulty as they did in discovering the true meaning of the remark. As respects the manner of the death of Judas, the common method of reconciling Luke's account with that of Matthew is undoubtedly correct. We must suppose them both to be true, and combine the separate statements. The whole affair stands thus: "He went out and hanged himself" (#Mt 27:5|); and, by the breaking of either the limb on which he hung, or the cord, "falling headlong, he burst asunder in the midst, and all his bowels gushed out." {b} Joseph Addison Alexander, Commentary on Acts (New York, 1856), in loco. (OCA 20-21) #Ac 1:19| 19. The next statement, (19) And it was known to all the dwellers in Jerusalem, so that that field is called, in their proper tongue, Aceldama, that is to say, the field of blood, is undoubtedly a parenthesis by Luke. Peter was addressing the very people in whose proper tongue the place was called Aceldama, and would not, of course, translate it to them. Hence, we cannot attribute these words to him. But Luke was writing in Greek, and felt called upon to translate Hebrew words which he might use into Greek, and the fact that this is done here prove the words to be his. (OCA 21) #Ac 1:20| 20. The historian now resumes the report of Peter's speech, which he had interrupted by the parenthesis [#Ac 1:19|]. In the remarks already quoted, Peter bases the action which he proposes, not upon any commandment of Jesus, but upon a prophesy uttered by David. He also states, as the ground for the application of that prophesy which he is about to make, the fact that Judas had been numbered with them, and had "obtained part of this ministry" [#Ac 1:17|]. He now quotes the prophesy alluded to: (20) For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein. His office let another take. These two passages from the Psalms (#Ps 69:26 109:8|), when read in their original context, seem to apply to the wicked in general, and there is not the slightest indication that David had Judas in prophetic view when he uttered them. This is an instance, therefore, of the particular application of a general prophetic sentiment. If it be proper that the habitation of a wicked man should become desolate, and that whatever office he held should be given to another, then it was pre-eminently proper that such a crime as that of Judas should be thus punished, and that so important an office as that of Judas should be filled by a worthy successor. (OCA 21) #Ac 1:21,22| 21, 22. It is of some moment to observe here that the question on which Peter is discoursing has not reference to the original appointment of an apostle, but to the selection of a successor to an apostle. The qualifications, therefore, are found necessary to an election, must always be possessed by one who proposes to be a successor to an apostle. He states these qualification in the next sentence: (21) Wherefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us, (OCA 21-22) #Ac 1:22| (22) beginning from the immersion of John till the day he was take up from us, must one be made a witness with us of his resurrection. There being no other instance in the New Testament of the selection of a successor to an apostle, this is our only scriptural guide upon the subject, and therefore, it is unscriptural for any man to lay claim to the office who has not been a companion of Jesus and a witness of his resurrection. The reason for confining the selection to those who had accompanied Jesus from the beginning, is because such would be the most reliable witnesses to his identity after the resurrection. One less familiar with his person would, certis paribus, be less perfectly guarded against imposition. Peter here, like Paul in #1Co 15:12-19|, makes the whole value of apostolic testimony depend upon ability to prove the resurrection of Jesus. (OCA 22) #Ac 1:23-26| 23-26. (23) Then they appointed two, Joseph, called Barsabas, who was surnamed Justus and Matthias. It will be observed that the brethren did not themselves select Matthias; but, having first appointed two persons between whom the choice should be made, they prayed the Lord to show which one he had chosen, and then cast lots, understanding that the one upon whom the lot fell was the Lord's choice. The reason that they did not make the selection themselves was evidently because they thought proper that the Lord, who had chosen Judas, should also choose his successor. If it be inquired why, then, they ventured to confine the Lord's choice to these two, the most plausible answer is that suggested by Dr. Alexander, that, after careful examination of the parties present, they were the only two who possessed the qualifications named by Peter. Whether the selection of these two was made by the body of disciples, or by the apostles alone, it is unimportant to determine. The case does not, as many have supposed, furnish a precedent on the subject of popular election of church officers; for the selection of the two persons between whom an election was to be made, was not the election itself; and when the election took place, it was made by the Lord, and not by the disciples or the apostles. One of them cast or drew the lots, but the Lord determined on whom the lot should fall. (OCA 22) #Ac 1:24| (24) And they prayed, and said, Thou Lord, who knowest the hearts of all men, show which one of these two thou hast chosen The prayer offered by the apostles on this occasion is a model of its kind. They had a single object for which they bowed before the Lord, and to the proper presentation of this they confine their words. They do not repeat a single thought, neither do they elaborate one beyond the point perspicuity. The question having reference to the spiritual as well as the historical characteristics of the two individuals, most appropriately do they address the Lord as \~kardiognwsta\~, the heart-knower. They do not pray, Show which thou wilt chose, or dost choose, as though there was need of reflection with the Lord before the choice; but, "show which one of these two thou hast chosen." (OCA 22-23) #Ac 1:25| (25) to receive the lot of this ministry and apostleship, from which Judas, by transgression, fell, that he might go to his own place. They describe the office they desire the Lord to fill, as the "ministry and apostleship from which Judas, by transgression, fell, that he might go to his own place." He had been in a place of which he proved himself unworthy, and they have no hesitation in referring to the fact that he had now gone to his own place. That place is, of course, the place to which hypocrites go after death. Here is a simple address to the Lord, beautifully appropriate to the petition they are about to present; then the petition itself concisely expressed, and the prayer is concluded. So brief a prayer, on any occasion in this voluble age, would scarcely be recognized as a prayer at all, so prone are men to the delusion that they will be heard for their much speaking. (OCA 23) #Ac 1:26| (26) And they gave forth their lots, and the lot fell upon Matthias, and he was numbered together with the eleven apostles. (OCA 22) #Ac 2:1| II:1. Thus far our author has been engaged in preliminary statements, which were necessary to the proper introduction of his main theme. He has furnished us a list of the eleven apostles, and the appointment of the twelfth; rehearsed briefly their qualifications as witnesses of the resurrection; informed us that they were in Jerusalem, dwelling in an upper room, but spending the most of their time in the temple, and waiting for the promised power to inaugurate on earth the kingdom of Christ. He now proceeds to give an account of the descent of the Holy Spirit, and enters upon the main theme of the narrative, (1) When the day of Pentecost was fully come, they were all with one accord in one place. The day of Pentecost was the fiftieth day after the Passover. It was celebrated, according to the law of Moses, by offering the first fruits of the wheat harvest, in the form of two loaves made of fine flour (#Le 23:15-17|). On account of the seven weeks intervening between it and the Passover, it is styled, in the Old Testament, "the feast of weeks" [#Ex 34:22|]. But the fact that it occurred on the fiftieth day, gave it, in later ages, under the prevalence of the Greek language, the name of Pentecost, which is a Greek adjective meaning fiftieth. This is one of the three annual festivals at which the law required every male Jew of the whole nation to be present (#Ex 23:14-17|). The condemnation and death of Jesus had occurred during one of these feasts, and now, the next universal gathering of the devout Jews is most wisely chosen as the occasion for the vindication of his character and the beginning of his kingdom. It is the day on which the law was given on Mount Sinai, and henceforth it is to commemorate the giving of a better law, founded on better promises. It is remarkable that the day of giving the law was celebrated throughout the Jewish ages, without one word in the Old Testament to indicate that it was designed to commemorate that event. In like manner, the day of the week on which the Holy Spirit descended has been celebrated from that time till this, though no formal reason is given in the New Testament for its observance. The absence of inspired explanations, however, has not left the world in doubt upon the latter subject; for the two grand events which occurred on that day--the resurrection of Jesus and the descent of the Holy Spirit, are of such transcendent importance, that all minds at once agree in attributing to them, and especially to the former, the celebration of the day. That we are right in assuming that this Pentecost occurred on the first day of the week, there is no room for doubt, though Dr. Hackett advocates a different hypothesis. After stating that the Lord was crucified on Friday, he says, "The fiftieth day, or Pentecost (beginning, of course, with the evening of Friday, the second day of the Passover) would occur on the Jewish Sabbath." He seems to have forgotten, for the moment, that Friday was "preparation day" (#Joh 19:31|), and that Saturday was, therefore, the first day of unleavened bread (#Le 23:5-7|). According to the law, the count began on "the morrow after" this day, which was Sunday (#Le 23:15|). Counting seven full weeks and one day from that time, would throw the fiftieth day, or Pentecost on Sunday, beginning at six o'clock Saturday evening, and closing at the same hour Sunday evening. As certainly as Jesus arose on Sunday, he died on Friday; and as certainly as this Friday was the preparation day of the Passover, so certainly did the Pentecost occur on Sunday. Why Luke uses the expression, "When the day of Pentecost was fully come," is best explained in this way. The day began with sunset, and the first part of it was night, which was unsuited for the purpose of these events. The day was not fully come until daylight. It is important to determine who are the parties declared by Luke to be "all with one accord in one place"; for upon this depends the question whether the whole hundred and twenty disciples, or only the twelve apostles, were filled with the Holy Spirit. The words are almost uniformly referred, by commentators, to the hundred and twenty. Any who will read #Ac 2:1-4| noticing the connection of the pronoun "they," which occurs in each of them, will see, at a glance, that it has, throughout, the same antecedent, and, therefore, all the parties said in #Ac 2:1| to be together in one place, are said in #Ac 2:4| to be filled with the Holy Spirit, and to speak in other tongues. The question, then, Who were filled with the Holy Spirit? depends upon the reference of the pronoun in the statement, "They were all together in one place." Those who suppose that the whole hundred and twenty are referred to, have to go back to #Ac 1:15| to find the antecedent. But, if we obliterate the unfortunate separation between the first and second chapters, and take #Ac 1:26| into its connection with #Ac 2:1|, we will find the true and obvious antecedent much nearer at hand. It would read thus: "The lot fell upon Matthias, and he was numbered together with the eleven apostles. And when the day of Pentecost was fully come, they were all with one accord in one place." It is indisputable that the antecedent to they is the term apostles; and it is merely the division of the text into chapters severing the close grammatical connection of the words, which has hid this most obvious fact from commentators and readers. The apostles alone, therefore, are said to have been filled with the Holy Spirit. This conclusion is not only evident from the context, but it is required by the very terms of the promise concerning the Holy Spirit. It was to the apostles alone, on the night of the betrayal, that Jesus had promised the miraculous aid of the Spirit, and to them alone he had said, on the day of ascension, "You shall be immersed in the Holy Spirit" [#Ac 1:5|]. It involves both a perversion of the text, and a misconception of the design of the event (see TFG "Ac 2:3" and see TFG "Ac 2:4"), to suppose that the immersion in the Holy Spirit was shared by the whole hundred and twenty. (OCA 23-25) #Ac 2:2| 2. It was the apostles, then, and they alone, who were assembled together: (2) And suddenly there came a sound out of heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. What house this was has been variously conjectured; but the supposition of Olshausen, that it was one of the thirty spacious rooms around the temple court, described by Josephus and called \~oikoi\~, houses, is most agreeable to all the facts. Wherever it was, the crowd described below gathered about them, and this required more space than any private house would afford, especially the upper room where the apostles had been lodging. (OCA 25) #Ac 2:3,4| 3, 4. Simultaneous with the sound, (3) There appeared to them tongues, distributed, as of fire, and it sat upon each one of them. This is the immersion in the Holy Spirit which had been promised by Jesus, and for which the apostles had been waiting since his ascension. It is highly important that we should understand in which it consisted, and the necessity for its occurrence. There is not, in the New Testament, a definition of the immersion in the Holy Spirit, but we have here what is possibly better, a living instance of its occurrence. The historian gives us a distinct view of men in the act of being immersed in the Spirit, so that, in order to understand it, we have to look on, and tell what we see and hear. We see, then, flaming tongues, like flames of fire, distributed so that one rests upon each of the twelve apostles. In the clause, "it sat upon each of them," the singular pronoun it is used after the plural tongues, to indicate that not all, but only one of the tongues sat upon each apostle, the term distributed having already suggested the contemplation of them singly. We see this, and we hear all twelve at once speaking in languages to them unknown. We see a divine power present with these men, for to no other power can we attribute these tongues. We hear the unmistakable effects of a divine power acting upon their minds; for no other power could give them an instantaneous knowledge of language which they had never studied. The immersion, therefore, consists in their being so filled with the Holy Spirit as to be attended by a miraculous physical power, and to exercise a miraculous intellectual power. If there is any other endowment conferred upon them, the historian is silent in reference to it, and we have no right to assume it. Their ability to speak in other languages is not an effect upon their tongues directly, but merely a result of the knowledge imparted to them. Neither are we to regard the nature of the sentiments uttered by them as proof of any miraculous moral endowment; for pious sentiments are the only kind which the Spirit of God would dictate, and they are such as these men, who had been for some time "continually in the temple, praising and blessing God" (#Lu 24:53|), and "continuing with one consent in prayer and supplication" (#Ac 1:14|), would be expected to utter, if they spoke in public at all. We have already said something of the necessity of this event (see TFG "Ac 1:2"); but, at the risk of some repetition, we must here advert to the subject again. What the apostles needed, at this point in their history, was not moral courage, or devoutness of spirit; for they had already recovered from the alarm produced by the crucifixion, and were now boldly entering the temple together every day, and spending their whole time in devout worship. Their defects were such as no degree of courage or of piety could supply. It was power that they wanted--power to remember all that Jesus had taught them; to understand the full meaning of all his words; of his death; of his resurrection; to pierce the heavens, and declare with certainty things which had transpired there; and to know the whole truth concerning the will of God and the duty of men. There is only one source from which this power could be derived, and this the Savior had promised them, when he said, "You shall receive power (\~dunamin\~), when the Holy Spirit comes upon you" (#Ac 1:8|). This power they now received, and upon the exercise of it depends the entire authority of apostolic teaching. (OCA 25, 26) #Ac 2:4| (4) And they were all filled with the Holy Spirit, and began to speak in other tongues, as the Spirit gave them utterance. But power to establish the kingdom and to proselyte the world involved not merely the possession of the miraculous mental power above named, but the ability to prove that they did not possess it. This could best be done by an indisputable exercise of it. To exercise it, however, by merely beginning to speak the truth infallibly, would not answer the purpose, for men would inquire, How can you assure us that this which you speak is the truth? To answer this question satisfactorily, they gave such an exhibition of the superhuman knowledge which they possessed as could be tested by their hearers. They might have done this by penetrating the minds of the auditors, and declaring to them their secret thoughts or past history; but this would have addressed itself to only one individual at a time. Or they might, like the prophets of old, have foretold some future event, the occurrence of which would prove their inspiration; but this would have required some considerable lapse of time, and would not, therefore, have answered the purpose of immediate conviction. There is, indeed, but one method conceivable, by which they could exhibit this power to the immediate conviction of a multitude, and that is the method adopted on this occasion, speaking in other tongues, as the Spirit gave them utterance. If any man doubts this, let him imagine and state, if he can, some other method. True, they might have wrought miracles of healing, but this would have been no exhibition of miraculous mental endowments. If wrought in confirmation of the claim that they were inspired, it would have proved it; still, the proof would have been indirect, requiring the minds of the audience to pass through a course of reasoning before reaching the conclusion. The proof, in this case, is direct, being an exhibition of the power which they claimed. By the only method, then, of which we can conceive, the apostles, as soon as they became possessed of the promised power, exhibited to the multitude an indisputable exercise of it. It should be observed, that this exhibition could be available to its purpose only when individuals were present who understood the languages spoken. Otherwise, they would have no means of testing the reality of the miracle. Hence, to serve the purpose of proof where this circumstance did not exist, the apostles were supplied with the power of working physical miracles; and inasmuch as this circumstance did not often exist in the course of their ministry, they had resort almost uniformly to the indirect method of proof by a display of miraculous physical power. (OCA 26-27) #Ac 2:5| 5. The circumstances of the present occasion were happily suited to this wonderful display of divine power, the like of which had never been witnessed, even in the astonishing miracles of Moses and of Jesus. (5) Now there were dwelling in Jerusalem, Jews, devout men, from every nation under heaven. The native tongues of these Jews were those of the nations in which they were born, but they had also been instructed by their parents in the dialect of Judea. This enabled them to understand the tongues which were spoken by the apostles, and to test the reality of the miracle. (OCA 27) #Ac 2:6-12| 6-12. (6) And when this sound occurred, the multitude came together, and were confounded, because each one heard them speaking in his own dialect. The historian here seems to exhaust his vocabulary of terms to express the confusion of the multitude upon witnessing the scene. (OCA 27) #Ac 2:7| Not content with saying they were confounded, he adds, (7) And all were amazed and marveled, saying to one another, Behold, are not all these are speaking Galileans? (OCA 27) #Ac 2:8| (8) And how do we hear, each one in our own dialect in which we were born? #Ac 2:9| (9) Parthians, and Medes, and Elamites; and those inhabiting Mesopotamia, Judea and Cappadocia, Pontus and Asia, #Ac 2:10| (10) Phrygia and Pamphylia, Egypt and the parts of Libya about Cyrene; and Roman strangers, both Jews and proselytes, #Ac 2:11| (11) Cretes and Arabians; we hear them speaking in our own tongues the wonderful works of God. #Ac 2:12| Not yet satisfied with his attempts to express their feelings, Luke adds, (12) And they were all amazed, and perplexed, saying one to another, What does this mean? (OCA 27) #Ac 2:13| 13. We have in this last sentence [#Ac 2:12|] an instance of the peculiar use of the term all in the New Testament, to signify a great mass; for after saying that "all were amazed," etc. Luke immediately adds, (13) But others, mocking, said, These men are full of sweet wine. The wine was not new, as rendered in the common version; for new wine was not intoxicating; but it was old, and very intoxicating, though by a peculiar process it had been kept sweet. {c} In order that we may discriminate accurately concerning the effects of this phenomenon, we must observe that the only effects thus far produced upon the multitude, are perplexity and amazement among the greater part, and merriment among the few. It was impossible that any of them, without an explanation, could understand the phenomenon; and without being understood, it could have no moral or religious effect upon them. It was, indeed, quite natural, that some of the audience, to whom most of the languages spoken at first sounded like mere gibberish, and who were of too trivial a disposition to inquire further into the matter, should exclaim, that the apostles were drunk. This being true of the phenomenon while unexplained, it is evident that all the moral power which it is to exert upon the multitude must reach their minds and hearts through the words in which the explanation is given. To this explanation our attention is now directed. {c} Hackett. (OCA 27-28) #Ac 2:14,15| 14, 15. (14) Then Peter, standing up with the eleven, lifted up his voice and said to them, Men of Judea, and all you who dwell in Jerusalem, be this known to you, and hearken to my words: #Ac 2:15| (15) for these men are not drunk as you suppose, seeing it is but the third hour of the day. After all that has been said of this defense against the charge of drunkenness, it must be admitted that it is not conclusive; for men might be drunk, as they often were and are, at any hour of either day or night. Still, the fact that men are not often found drunk so early in the day, rendered the defense sufficiently plausible to ward off the present effect of a charge which had been preferred in mere levity, while Peter relies upon the speech he is about to make for a perfect refutation of the charge, and for an impression upon the multitude, of which they little dreamed. He proceeds to speak in such a way as only a sober man could speak, and this is the best way to refute a charge of drunkenness. (OCA 28) #Ac 2:16-18| 16-18. Peter continues: (16) But this is that which was spoken through the prophet Joel; #Ac 2:17| (17) And it shall come to pass in the last days, says God, I will pour out from my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: From this passage it is evident that the immediate effects of the outpouring of the Spirit, so far as the recipients are concerning, are mental, and not moral effects. The prophesy contemplates, not a miraculous elevation of the moral nature, but an inspiration of the mind, by which prophesy, and prophetic dreams and visions would be experienced. If the entrance of the Holy Spirit into men, to operate by an abstract exertion of divine power, which is certainly the nature of the operation here contemplated, was designed to take effect immediately upon the heart, it is certainly most unaccountable, that neither by the prophet foretelling the event, not by Luke describing it, is one word said in reference to such an effect. On the contrary, the only effects foretold by the prophet are dreams, visions, and prophesy, and the only one described by the historian is that species of prophesy which consists in speaking in unknown tongues. We desire to note such observations as this, wherever the text suggests them, in order to correct prevailing errors upon this subject. It will be found the uniform testimony of recorded facts, that the power of the Holy Spirit took immediate effect upon the intellectual faculties, leaving the moral nature of inspired men to the effect of the ideas revealed, in precisely the same manner that the hearts of their hearers were affected by the same ideas when uttered by inspired lips. (For further on this subject, see TFG "Ac 10:9"). (OCA 28-29) #Ac 2:18| (18) And on my men-servants and on my maid-servants, in those days, I will pour out from my Spirit, and they shall prophesy. It is quite common with pedobaptist writers and speakers to make use of the expression, "I will pour out my Spirit," to prove that pouring may be the action of baptism. The substance of the argument, as stated by Dr. Alexander, {d} as follows: "The extraordinary influences of the Holy Spirit are repeatedly described, both in the language and the types of the Old Testament, as poured on the recipient. . . . This effusion is the very thing for which they (the apostles) are here told to wait; and therefore, when they heard it called a baptism, whatever may have been the primary usage of the word, they must have seen its Christian sense to be compatible with such an application." That the apostles must have expected something to occur, in their reception of the Holy Spirit, to which the term baptism would properly apply, is undoubtedly true, for Jesus had promised that they should be baptized in the Holy Spirit. But, in the event itself, there are two facts clearly distinguishable, and capable of separate consideration: 1st. The coming of the Holy Spirit upon them, called an outpouring. 2d. The effect which followed this coming. It is important to inquire to which of these the term baptism is applied. Dr. Alexander, and those who argue with him, assume that it is applied to the former. He says, "This effusion is the very thing," which they had "heard called a baptism." If this assumption is true, then the conclusion follows, that baptism consisted in that movement of the Spirit expressed by the word pour: otherwise there would be no ground for the assumption that the word pour is used as an equivalent for the word baptize. If the act of pouring, then, was the baptism, most undoubtedly the thing poured, was the thing baptized; but it was the Holy Spirit that was poured, and not the apostles; hence, the Holy Spirit, and not the apostles, was baptized. The absurdity of this conclusion drives us back to search for the baptism in the effect of the outpouring, rather than in the outpouring itself. This, indeed, the language of the Savior unquestionably requires; for he says, "You shall be baptized" [#Ac 1:5|]. These words express an effect of which they were to be the subjects. This effect can not be expressed by the term pour, for the apostles were not and could not be poured. The effect was to depend upon the coming or pouring; for Jesus explains the promise, "You shall be baptized in the Spirit," by saying, "You shall receive power when the Holy Spirit comes upon you" [#Ac 1:5,8|]. This is still further proof that it is an effect which the outpouring of the Spirit produced, that is called a baptism. But if it be said, that, at any rate, we have here a baptism effected by pouring, we reply that this very fact proves the baptism and the pouring to be two different things; and that an immersion may be effected by pouring. We further remark, that there was no literal pouring in the case; for the Holy Spirit is not a liquid, that it might be literally poured. The term pour, here, is used metaphorically. In our vague conception of the nature of Spirit, there is such an analogy between it and a subtle fluid, that the action, which, in the plain style of the Savior, is called a coming of the Spirit, may, in the highly figurative style of the prophet Joel, be properly styled an outpouring of the Spirit. The analogy, therefore, which justifies the use of the word pour, is not that between baptism and the act of pouring, but that between a subtle fluid and our inadequate conceptions of spirit. We now proceed to consider the propriety of styling the effect in question an immersion. When Jesus said, "John baptized in water, but you shall be baptized in the Holy Spirit" [#Ac 1:5|], his words suggested an analogy between John's baptism and that of the Spirit. But they could not have so far mistaken this analogy as to suppose that their bodies were to be subjects of the Spirit baptism, for this is forbidden by the very nature of the case. But they would naturally expect that their spirits would be the subjects of the baptism in the Spirit, as their bodies had been of the baptism in water. The event corresponded to this expectation; for they were "filled with the Holy Spirit"; he pervaded and possessed all their mental powers, so that, as Jesus had promised, it was not they that spoke, but the Spirit of their Father that spoke in them (#Mt 10:20|). Their spirits were as literally and completely immersed in the Holy Spirit, as their bodies had been in the waters of Jordan. {d} Alexander, 1.5. (OCA 29-30) #Ac 2:19-21| 19-21. So much of Peter's quotation from Joel as we have now considered was in process of fulfillment at the time he was speaking, and is of quite easy interpretation; but not so with the remaining portion: (19) And I will show wonders in heaven above, and signs on the earth below, blood, and fire, and smoky vapor. #Ac 2:20| (20) The sun shall be turned into darkness, and the moon into blood, before that great and illustrious day of the Lord come. It is quite evident that there was nothing transpiring at the time of Peter's speech to which the multitude could look as the fulfillment of these words; hence the remark with which he introduces the quotation, "This is that which was spoken by the prophet Joel" [#Ac 2:16|], is to be understood only of the manifestation of the Holy Spirit. The remainder of the prediction must have still looked to the future for its fulfillment. How far in the future is not indicated, expect that the events mentioned were to take place, "before that great and illustrious day of the Lord." This day of the Lord is certainly spoken of as a day of terror and danger; and no doubt the salvation contemplated in the words, "every one who will call on the name of the Lord shall be saved" [#Ac 2:21|], is salvation from the dangers of "that great and illustrious day." The interpretation of the whole passage, therefore, depends upon determining what is meant by that day. Is it the day of destruction of Jerusalem, or of the final judgment? The best way to settle this question is to examine the use of the phrase, "day of the Lord," in both Old Testament and New. In #Joe 2:1-11|, the phrase "day of the Lord" occurs three times, and designates a time when the land should be desolated by locusts, insects, and drought. But with the passage now under consideration, in the latter part of the same chapter, the prophet begins a new theme, and therefore speaks of some other great and terrible day. Throughout the prophesies of Joel, and of all the Old Testament prophets, this phrase is used invariably to designate a day of disaster. Isaiah calls the time in which Babylon was to be destroyed, "the day of the Lord," and says of it, "The stars of heaven, and the constellations thereof, shall not give their light; the sun shall be darkened in its going forth, and the moon shall not cause her light to shine" (#Isa 13:9-11|). Ezekiel, in like manner, foretelling the desolation of Egypt, says, "The day of the Lord is near; a cloudy day; it shall be the time of the heathen" (#Eze 30:3|). Obadiah uses the same phrase in reference to the destruction of Edom (#Ob 1:15|); Amos, in reference to the captivity of Israel (#Am 5:18|); and Zechariah, in reference to the final siege of Jerusalem (#Zec 14:1|). And induction of these passages establishes the conclusion that "the day of the Lord," with the prophets, is always a day of calamity, the precise nature of which is to be determined in each case by the context. In some cases the context is so obscure as not to determine the reference with certainty. The text before us possesses some of this obscurity, yet with the aid of the above remarks, and the use made of the passage by Peter, we may determine the reference with no small degree of certainty. It is evident from Peter's application of the first part of the quotation to the the advent of the Spirit, that the latter part, which is contemplated as still future, was to be fulfilled after the scene then transpiring. Now, if the dangers of the day, as indicated by the words employed, were such as concerned the Jews alone, there would be good ground to suppose that reference was had to the destruction of Jerusalem. But the parties contemplated in the prophesy are "all flesh" [#Ac 2:17|]; therefore, all classes of men are embraced in the prophetic view, and the "day of the Lord" must, according to Old Testament usage, be a day of terror in which all are interested. But in the destruction of Jerusalem the Jews alone had any thing to dread; hence this can not be the reference. It must, then, be the day of judgment; for this is the only day of pre-eminent terror yet awaiting all mankind. This conclusion is confirmed by the invariable usage of New Testament writers. The apostolic writings afford little ground indeed for the prominence that has been given to commentators to the destruction of Jerusalem, in their interpretations of prophesy. There was another and far different day, in their future, to which they gave the appellation, "the day of the Lord." Paul says, "Deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus" (#1Co 5:5|). "We are your rejoicing, even as ye also are ours, in the day of the Lord Jesus" (#2Co 1:14|). "Yourselves know perfectly that the day of the Lord so comes as a thief in the night" (#1Th 5:2|). "But the day of the Lord will comes as a thief in the night" (#2Pe 3:10|). These are all the occurrences of this expression in the New Testament, and they show conclusively that "the day of the Lord," with the apostles, was the day of judgment. The great and illustrious day must not be confounded with the "signs and wonders" mentioned by the prophet; for these are to occur before that day. Whatever may be the exact symbolic meaning of the "blood and fire, and smoky vapor" [#Ac 2:19|], and the darkening of the sun and moon, they represent events which are to take place before the day of judgment. (OCA 30-32) #Ac 2:21| (21) And it shall come to pass that every one who will call on the name of the Lord shall be saved. Having now determined the reference of the day in question, we can at once decide what salvation is contemplated in the declaration, "Every one who will call on the name of the Lord shall be saved." The only salvation connected with the day of judgment is the salvation from sin and death. The reference, therefore, is to this, and not to salvation from the destruction of Jerusalem. This salvation is made to depend upon calling on the name of the Lord, an expression equivalent to prayer. It is, of course, acceptable prayer which is intended, and it therefore implies the existence of that disposition and conduct necessary to acceptable worship. Certainly no one calling upon the name of the Lord while persisting in disobedience can be included in this promise. Thus far, in his discourse, Peter has directed his attention to the single object of proving the inspiration of himself and his associates. This was logically necessary previous to the utterance of a single word by authority, and most logically has he conducted his argument. The amazement of the people, upon beholding the miraculous scene, was a tacit acknowledgment of their inability to account for it. They were well prepared, therefore, to hear Peter's explanation. But if even he had attributed the effects which they witnessed to any less than divine power, they must have rejected his explanation as unsatisfactory. The question with them, indeed, was not, whether this was a divine or human manifestation, but, admitting its divinity, they asked one another, "What does this mean?" [#Ac 2:12|]. When, therefore, Peter simply declares, that this is a fulfillment of Joel's prophesy concerning the outpouring of the Spirit of God, they had no alternative but to receive his explanation, while the fact that it was a fulfillment of prophesy gave to it additional solemnity. If Peter had closed his discourse at this point, the multitude would have gone away convinced of his inspiration, but not one of them would have been converted. All this has yet been said and done is preparatory; a necessary preparation for what is to follow. We are yet to search for the exact influence which turned their minds and hearts toward Jesus Christ. (OCA 32) #Ac 2:22-24| 22-24. It is impossible, at this distance of space and time, to realize, even in a faint degree, the effect upon the minds so wrought up and possessed of such facts, produced by the announcement next made by Peter. (22) Men of Israel, hear these words. Jesus of Nazareth, a man approved by God among you, by miracles and wonders and signs which God did by him, in the midst of you, as you yourselves know; Filled with amazement, as they were already, by a visible and audible manifestation of the Spirit of God, they now see that the whole of this amazing phenomenon is subservient to the name of the Nazarene whom they had despised and crucified. This conviction is brought home to them, too, in a sentence so replete with overwhelming facts, as to make them reel and stagger under a succession of fearful blows rapidly repeated. In one breath they have just heard no less than seven startling propositions: 1st. That Jesus had been approved by God among them, by miracles and wonders and signs which God had done by him. 2d. That they, themselves, knew this to be so. 3d. That it was not from impotence on his part, but in accordance with the purpose and foreknowledge of God, that he was yielded up to them. 4th. That when thus yielded up they had put him to death, by the torture of crucifixion. 5th. That they had done this with wicked hands. 6th. That God had raised him from the dead. 7th. That it was not possible that death should hold him. Here is a complete epitome of the four gospels, condensed into one short sentence. The name "Jesus of Nazareth" brought vividly before their minds a well-known personage, and all his illustrious history flashes across their memory. The first assertion concerning him is an appeal to his miracles as a demonstration that he was from God. There is no need of argument to make this demonstration clear; nor of evidence to prove the reality of the miracles; for they were done "in your midst, as you yourselves also know." (OCA 32-33) #Ac 2:23| (23) him, delivered by the determined purpose and foreknowledge of God, you have taken, and by wicked hands have crucified and slain: The fearfulness of the murder is magnified by the thought, that he had been voluntarily delivered to them, in accordance with a deliberate purpose of God long ago declared by the prophets. The manner of his death makes it more fearful still. They had nailed him to the cross, and compelled him to die like a felon. These things being so, how penetrating the appeal to their consciences, "with wicked hands you have crucified and slain him!" This was no time for nice distinctions between what a man does himself, and what he does by another. The "wicked hands" are not, as some suppose, the hands of Roman soldiers, who had performed the actual work of his execution, but the hands of wicked Jews. Here, before him, were the very persons who had been assembled but fifty days before at the Passover, and had taken a hand in the proceedings of that awful day. He appeals to their individual consciousness of guilt; and this gives an intensity to the effect of his discourse upon their hearts, which it could not otherwise have possessed. (OCA 33) #Ac 2:24| (24) whom God has raised up, having loosed the pains of death, because it was not possible that he should be held under it. Conscious of fearful guilt in having thus cruelly murdered the attested servant of God; and suddenly revealed to themselves as actors in the darkest scene of prophetic vision, how shall they endure the additional thought, that God has raised the crucified from the dead? Never did mortal lips pronounce, in so brief a space, so many thoughts of so terrific import to the hearers. We might challenge the world to find a parallel to it in the speeches of all her orators, or the songs of all her poets. There is not, indeed, such a thunderbolt in the burdens of all the prophets of Israel, nor among the mighty voices which echo through the pages of the Apocalypse. It is the first announcement to the world of a risen and glorified Redeemer. (OCA 33-34) #Ac 2:25-28| 25-28. There are two points in this announcement [#Ac 2:22-24|] which required proof, and to the presentation of this Peter immediately proceeds. Having stated that Jesus was delivered according to the determined purpose of God, he now quotes that purpose as expressed by David in the sixteenth Psalm. (25) For David says concerning him, I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved. Only so much of this quotation as refers to the resurrection suits the special purpose of the speaker, the preceding portion serving only to connectedly introduce it. (OCA 34) #Ac 2:26| (26) Therefore did my heart rejoice, and my tongue was glad. Moreover, my flesh shall rest in hope; #Ac 2:27| (27) because thou wilt not leave my soul in hades, neither wilt thou suffer thy Holy One to see corruption. It is commonly agreed among interpreters, that in the sentence, "Thou wilt not leave my soul in hades, neither wilt thou suffer thy Holy One to see corruption," there is no distinction intended between the condition of the soul and that of the body; but that the whole is merely equivalent to the statement, Thou wilt not leave me among the dead. I am constrained, however, to adopt the opinion advanced, but not defended, by Olshausen, that the apostle does intend to fix our attention upon the body and soul of Jesus separately. The most obvious reason for this opinion is the fact that his body and soul are spoken of separately, and with separate reference to their respective places of abode during the period of death. The soul can not see corruption, neither can the body go into hades; but when men die, ordinarily, their bodies see corruption, and their souls enter, not the grave, but hades. The words in question declare, in reference to both the body and soul of Jesus, that which must have occurred in his resurrection, that the one was not left in hades, neither did the other see corruption. The apostle, in commenting upon them, makes the distinction still more marked, by saying (#Ac 2:31|), "He spoke of the resurrection of Christ, that his soul should not be left in hades, nor his flesh see corruption." Why do both the prophet and the apostle so carefully make the distinction, unless they wish to fix attention upon it? The term hades designates the place of disembodied spirits. It is, as its etymology indicates, (\~a\~, privative; \~idein\~, to see) the unseen. The Greeks were good at giving names to things. When they watched a friend sinking into the arms of death, they could see, by the motion of the frame and the light of the eye, the continued presence of the soul, until at last, the muscles were all motionless, and the eye fixed and leaden. They could still see the body, and after it had been deposited in the grave they could revisit it and see it again. But where is the soul? You see it no longer. There are no signs of its presence. It is gone; and its invisible abode they call hades, the unseen. That the soul of Jesus entered hades is undeniable. That it returned again to the body at the resurrection is asserted by Peter; and it is this return which was predicted by the prophet, and which caused the exultation both of himself and the apostle. The resurrection of Jesus is not appreciated by the religious world now, as it was by the apostles. As respects the return of his soul from hades, Protestant writers have fled so far from the justly-abhorred purgatory of the Catholic, and the gloomy soul-sleeping of the Materialist, that they have passed beyond the Scripture doctrine, and either ignore altogether the existence of an intermediate state, or deny that the souls of the righteous are short of ultimate happiness during this period. On the other hand, they have so great a tendency to absolute spiritualism in their conceptions of the future state, that they fail to appreciate the necessity for the resurrection of the body of Jesus, or to exult, as the apostles did, in anticipation of the resurrection of their own bodies. As long as men entertain the idea that their spirits enter into final bliss and glory immediately after death, they can never be made to regard the resurrection of the body as a matter of importance. This idea has been produced a general skepticism among the masses, in reference to a resurrection of the body; for men are very apt to doubt the certainty of future events for which they see no necessity. As respects the resurrection of the body of Jesus, the most popular conception of its necessity is no doubt this, that it was merely to comply with the predictions of the prophets and of Jesus himself. It would be far more rational to suppose that it was made a subject of prophesy, because there was some grand necessity that it should occur. It would occupy too much space, in a work of this kind, to fully develop this subject, we must, therefore, content ourselves with only a few observations, the complete vindication of the correctness of which we must forego. When the eternal Word became flesh, he assumed all the limitations and dependencies which belong to men; "for it behooved him to be made in all things like his brethren" (#Heb 2:17|). One of these limitations was the inability to work without a body; hence, to him, as well as to his brethren, there was a night coming in which he could not work. He says, "I must work the works of him who sent me while it is day; the night is coming when no man can work" (#Joh 9:4|). This night can not be the period after the resurrection, for then he did work. It must, then, be the period of death, while his soul was absent from his body. During this period, he himself asserts, he could do no work, and certainly neither history nor prophesy refer to any work which he then did. It was the Jewish Sabbath among the living, and he observed it with absolute stillness in hades. If he had appeared to his disciples, as angels appear to men, convincing them that he was still alive, and could then have gone to heaven in his mere spiritual nature, who could say there was any necessity for a resurrection of that body in which all his sufferings were endured, and through which all temptations had reached him? But he could not be. Hades was to him a night of inactivity, as it is to all his disciples, though to neither is it a state of unconsciousness. If it had continued forever, then the further work of redemption, which could only be effected by a mediator in heaven, a Christ on the throne, sending down the Holy Spirit, directing the labors of men and angels, and finally raising the dead to judgment, would have remained undone forever. It was this thought which caused the exultation of the apostles, in view of the recovery of his soul from the inactivity of hades, and its reunion with the uncorrupted and now incorruptible body. "He was delivered for our offenses," but "was raised again for our justification" (#Ro 4:25|). His death was the atonement, enabling God to be just in justifying those who believe on Jesus; but his resurrection enabled him to enter heaven with his own blood, securing eternal redemption for us. The resurrection was, therefore, an imperious necessity in his case, and it will be in ours; for not till he comes again will we enter the mansions he is preparing for us, and receive the crown of righteousness which he will give to all them, who love his appearing (#Joh 14:2,3 2Ti 4:8|). (OCA 34-36) #Ac 2:28| (28) Thou hast made known to me the ways of life; thou wilt make me full of joy with thy countenance. The words, "Thou shalt make known to me the ways of life," constitute the affirmative assertion of a restoration to life, which had been negatively expressed, "Thou wilt not leave my soul in hades, neither wilt thou suffer thy Holy One to see corruption" [#Ac 2:27|]. The words "Thou wilt make me full of joy with thy countenance," no doubt refer to that joy set before Jesus, for which "he endured the cross, despising the shame, and is now set down at the right hand of the throne of God" (#Heb 12:2|). (OCA 34) #Ac 2:29-31| 29-31. Having exhibited, in the quotation from David, "the determined purpose, and foreknowledge of God" [#Ac 2:23|], in reference to the resurrection of Jesus, the apostle, never overlooking the logical necessities of his argument, next considers the only objection which his hearers would likely to urge against his prophetic proof. In the words quoted, David speaks in the first person, and this might lead some to object, that he was speaking of himself, and not of the Messiah. If, however, it be proved that he did not speak of himself, they would readily admit that he spoke in the name of the Christ. Peter proves this, in these words: (29) Brethren, let me freely speak to you of the patriarch David, that he is both dead and buried, and his sepulcher is with us to this day. (OCA 36) #Ac 2:30| (30) Being a prophet, then, and knowing that God had sworn to him, that from the fruit of his loins he would raise up the Christ, according to the flesh, to sit on his throne; #Ac 2:31| (31) foreseeing this, he spoke of the resurrection of the Christ, that his soul was not left in hades, neither did his flesh see corruption. David's own flesh having seen corruption, as they themselves admitted, and his soul being still in hades, there was no alternative but to admit that he spoke of the Messiah. This brief argument not only refuted the supposed objection, but opened the minds of his hearers, to an entirely new conception of the prophetic throne of David, and of the Messiah, who was to occupy it; showing, that instead of being the ruler of an earthly kingdom, however, glorious, he was to sit upon the throne of the whole universe. (OCA 36) #Ac 2:32| 32, 33. Thus far in his argument, the speaker has proved that the Messiah must rise from the dead to ascend his throne; but he has yet to prove that Jesus was thus raised, and was, therefore, the Messiah of whom David had spoken. He proves the resurrection by the testimony of himself and the eleven other witnesses standing with him: (32) This Jesus has God raised up, of which we are all witnesses. Here the twelve unimpeached witnesses testifying to a sensible fact, and presenting their testimony with all the authority belonging to miraculously attested messengers from God. This was sufficient, as to the resurrection. But it must also be proved that after he arose he ascended to heaven and sat down upon his throne. It would be unavailing, for this purpose, to urge the fact that the twelve had seen him ascend; for their eyes had followed him no further than the cloud which received him out of sight. But he presents, in proof, this immersion in the Holy Spirit, which the multitude were witnessing, and which could be effected by no one beneath the throne of God. (OCA 36-37) #Ac 2:33| (33) Therefore, being to the right hand of God exalted, and having received from the Father the promise of the Holy Spirit, he has shed forth this which you now see and hear. What they then saw and heard was both the proof that he who sent it down had ascended the throne of heaven, and the assurance that Peter spoke by divine authority in declaring this fact. (OCA 37) #Ac 2:34,35| 34, 35. One more point established, not so much in proof of the exaltation of Christ, as to show that it also was a subject of prophesy, and this inimitable argument will be complete. (34) For David has not ascended into the heavens, but he himself says, The Lord said to my Lord, Sit thou at my right hand, The Pharisees themselves admitted that in this passage David referred to the Messiah, and had been much puzzled by the admission in a memorable conversation with Jesus (#Mt 22:42-46|); but Peter, unwilling to take any thing as granted, which might afterward be made a ground of objection, carefully guards the application, as he had done that of the previous quotation by David [#Ac 2:29,30|], by the remark that David himself had not ascended to heaven; hence, he could not, in these words, be speaking of himself. This admitted, it must be granted that he spoke of the Messiah, for certainly David would call no other his Lord. (OCA 37) #Ac 2:35| (35) until I make thy foes thy footstool. #ac 2:36| 36. The progressive advances of his argument being now complete, those of them which needed proof being sustained by conclusive evidence, and the remainder consisting in facts well known to his audience, he announces his final conclusion in these bold and confident terms: (36) Therefore, let all the house of Israel know assuredly, that God has made that same Jesus whom you have crucified both Lord and Christ. (OCA 37) #Ac 2:37| 37. It has already been observed, that up to the moment in which Peter arose to address the audience, although the immersion in the Holy Spirit had occurred, and its effects had been fully witnessed by the people, no change had taken place in their minds in reference to Jesus Christ, neither did they experience any emotion, except confusion and amazement at a phenomenon which they could not comprehend. This fact proves, conclusively, that there was no power in the miraculous manifestation of the Spirit, which they witnesses, in itself alone, to produce in them the desired change. All the power which belonged to this event must have come short of the desired effect, but for a medium distinct from itself, through which it reached the minds and hearts of the people. The medium was the words of Peter. He spoke; and when he had announced the conclusion of his argument, Luke says: (37) Now when they heard this, they were pierced to the heart, and said to Peter and the other apostles, Brethren, what shall we do? In this exclamation there is a manifest confession that they believe what Peter has preached to them; and Luke's declaration that they were pierced to the heart shows that they felt intensely the power of the facts which they now believed. Since Peter began to speak, therefore, a change has taken place both in their convictions and their feelings. They are convinced that Jesus is the Christ, and they are pierced to the heart with anguish at the thought of having murdered him. In the mean time, not a word is said of any influence at work upon them, except that of the words spoken by Peter; hence we conclude that the change in their minds and hearts has been effected through those words. This conclusion was also drawn by Luke himself; for in saying, "when they heard this, they were pierced to the heart, and cried out," he evidently attributes their emotion and their outcry to what they heard, as the cause of both. If Luke had regarded the change effected as one which could be produced only by the direct agency of the Holy Spirit, he could not have expressed himself in these words, for his language not only entirely ignores such an influence, but attributes the effect to a different instrumentality. We understand him, therefore, to teach that the whole change thus far effected in these men was produced through the word of truth which they heard from Peter. Let it be observed, however, that what they had heard concerning Christ, they had heard not as the words of the mere man Peter; for, previous to introducing the name of Jesus, he had clearly demonstrated the inspiration of himself and the other apostles. This being established beyond the possibility of rational doubt, from the moment that he began to speak of Jesus they were listening to him as an inspired man. But the Jews had long since learned to ascribe to the words of inspired men all the authority of the Spirit who spoke through them; hence this audience realized that all the power to convince and to move, that the authority of God himself could impart to words, belonged to the words of Peter. If they could believe God, they must believe the oracles of God which find utterance through Peter's lips. They do believe, and they believe because the words they hear are recognized as the words of God. Faith, then, comes by hearing the word of God; and he who hears the admitted word of God, must believe, or deny that God speaks the truth. This is true, whether the word is heard from the lips of the inspired men who originally gave it utterance, or is received through other authentic channels. The power by which the word of God produces faith is all derived from the fact that it is the word of God. No words, whether of men or of God, can effect moral changes in the feelings of the hearer, unless they are believed; nor can they when believed, unless they announce truths or facts calculated to produce such change. In the present instance, the facts announced placed the hearers in the awful attitude of the murderers of the Son of God, who was now not only alive again, but seated on the throne of God, with all power in his hands, both on earth and in heaven. The belief of these facts necessarily filled them with the most intense realization of guilt, and the most fearful anticipation of punishment. The former of these emotions is expressed by the words of Luke, "They were pierced to the heart"; the latter, in their own words, "Brethren, what shall we do?" They had just heard Peter, in the language of Joel, speak of a possible salvation; and the question, What shall we do? unquestionably means, What shall we do to be saved? (OCA 37-39) #Ac 2:38| 38. This is the first time, under the reign of Jesus Christ, that this most important of all questions was ever propounded; and the first time, of course, that it was every answered. Whatever may have been the true answer under any previous dispensation, or on any previous day in the world's history, the answer given by Peter on this day of Pentecost, in which the reign of Christ on earth began, is the true and infallible answer for all the subjects of his authority in all subsequent time. It deserves our most profound attention; for it announces the conditions of pardon for all men who may be found in the same state of mind with these inquiries. It is expressed as follows: (38) Then Peter said to them, Repent and be immersed, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit. That the offer of pardon, made to the world through Jesus Christ, is conditional, is denied only by the fatalist. We will not argue this point, expect as it is involved in the inquiry as to what the conditions of pardon are. When we ascertain the prescribed conditions of pardon, both questions will be settled in settling one. Pardon is the chief want of the human soul, in its most favorable earthly circumstances. The rebel against God's government, though he lay down his arms and becomes a loyal subject, can have no hope of happiness without pardon for the past; while the pardoned penitent, humbly struggling in the service of God, knows himself still guilty of shortcomings, by which he must fail of the final reward, unless pardoned again and again. The question as to what are the conditions of pardon, therefore, necessarily divides itself into two; one having reference to the hitherto-unpardoned sinner, the other to the saint who may have fallen into sin. It is the former class who propounded the question to Peter, and it is to them alone that the answer under consideration was given. We will confine ourselves, in our present remarks, to this branch of the subject, and discuss it only in the light of the passage before us. If we regard the question of the multitude, What shall we do? as simply a question of duty under their peculiar circumstances, without special reference to final results, we learn from the answer that there were two things for them to do--Repent, and be immersed. If Peter had stopped with these two words, his answer would have been satisfactory, in this view of the subject, and it would have been the conclusion of the world, that the duty of a sinner, "pierced to the heart" by a sense of guilt, is to repent and be immersed. But if we regard their question as having definite reference to the salvation of which Peter had already spoken (#Ac 2:21|), and their meaning, What shall we do to be saved? then the answer is equally definite: it teaches that what a sinner thus affected is to do to be saved, is to repent and be immersed. From these two observations, the reader perceives, that so far as the conditions of salvation from past sins are concerned, the duty of the sinner is most definitely taught by the first two words of the answer, taken in connection with their question, without entering upon the controversy concerning the remainder of the answer. If it had been Peter's design merely to give an answer in concise terms, without explanation, no doubt he would have confined it to these two words, for they contain the only commands which he gives. But he saw fit to accompany the two commands with suitable explanations. He qualifies the command to be immersed by the clause, "in the name of Jesus Christ," to show that it is under his authority that they were to be immersed, and not merely under that of the Father, whose authority alone was recognized in John's immersion. That we are right in referring to this limiting clause, "in the name of Jesus Christ," to the command to be immersed, and not to the command repent, is evident from the fact that it would be incongruous to say, "Repent in the name of Jesus Christ." Peter further explains the two commands, by stating their specific design; by which term we mean the specific blessing which was to be expected as the consequence of obedience. It is "for the remission of sins." To convince an unbiased mind that this clause depends upon both the preceding commands, and express their design, it would only be necessary to repeat the words, "Repent and be immersed in the name of Jesus Christ for the remission of sins." But, inasmuch as it has suited the purpose of some controversialists to dispute this proposition, we here give the opinions of two recent representative commentators, who can not be suspected of undue bias in its favor. Dr. Alexander (Presbyterian) says, "The whole phrase, to (or toward) remission of sins, describes this as the end to which the multitude had reference, and which, therefore, must be contemplated in the answer." Again: "The beneficial end to which all this led was the remission of sins." Dr. Hackett (Baptist) expresses himself still more satisfactorily: "\~eiv afesin amartiwn\~, in order to the forgiveness of sins (#Mt 26:28 Lu 3:3|), we connect, naturally, with the both the preceding verbs. This clause states the motive or object which should induce them to repent and be baptized. It enforces the entire exhortation, not one part of it to the exclusion of the other." The connection contended for can not be made more apparent by argument; it needs only that attention be called to it, in order to be perceived by every unbiased mind. It is possible that some doubt might arise in reference to the connection of the clause with the term repent, but one would imagine that its connection with the command be immersed could not be doubted, but for the fact that it has been disputed. Indeed, some controversialists have felt so great necessity for denying the last-named connection, as to assume that the clause, "for the remission of sins" depends largely upon the term repent, and that the connection of thought is this: "Repent for the remission of sins, and be immersed in the name of Jesus Christ." It is a sufficient refutation of this assumption to remark, that, if Peter had intended to say this, he would most certainly have done so; but he has said something entirely different; and this shows that he meant something entirely different. If men are permitted, after this style, to entirely reconstruct the sentences of inspired apostles, then there is no statement in the Word of God which may not be perverted. We dismiss this baseless assumption with the remark, that it has not been dignified by the indorsement of any writer of respectable attainments, known to the author, and it would not be noticed here, but for the frequency of its appearance in the pulpit, in the columns of denominational newspapers, and on the pages of partisan tracts. The dependence of the clause, "for the remission of sins," upon both the verbs repent and be immersed, being established, it would seem undeniable that remission of sins is the blessing in order to the enjoyment of which they were commanded to repent and be immersed. This is universally admitted so far as the term repent is concerned, but by many denied in reference to the command be immersed; hence the proposition that immersion is for the remission of sins is rejected by the Protestant sects in general. Assuming that remission of sins precedes immersion, and that, so far as adults are concerned, the only proper subjects for this ordinance are those whose sins are already pardoned, it is urged that for in this clause means "on account of" or "because of." Hence, Peter is understood to command, "Repent and be immersed on account of remission of sins already enjoyed." But this interpretation is subject to two insuperable objections. 1st. To command men to repent and be immersed because their sins were already remitted, is to require them not only to be immersed on this account, but to repent because they were already pardoned. There is no possibility of extricating the interpretation from this absurdity. 2d. It contradicts an obvious fact of the case. It makes Peter command the inquirers to be immersed because their sins were already remitted, whereas it is an indisputable fact that their sins were not yet remitted. On the contrary, they were still pierced to the heart with a sense of guilt, and by the question they propounded were seeking how they might obtain the very pardon which this interpretation assumes that they already enjoyed. Certainly no sane man would assume a position involving such absurdity, and so contradictory to an obvious fact, were he not driven to it by the inexorable demands of a theory which could not be otherwise sustained. We observe, further, in reference to this interpretation, that even if we admit the propriety of supplanting the preposition for by the phrase on account of, the substitute will not answer the purpose for which it is employed. The meaning of this phrase varies, according as its object is past or future. "On account of" some past event may mean because it has taken place; but on account of an event yet in the future, would, in the same connection, mean in order that it might take place. The same is true of the equivalent phrase, "because of." If, then, the parties addressed by Peter were already pardoned, "on account of the remission of sins" would mean, because their sins had been remitted. But as this is an indisputable fact that the parties addressed were yet unpardoned, what they are commanded to do on account of remission of sins must mean, in order that their sins may be remitted. Such a rendering, therefore, would not even render the obvious meaning of the passage less perspicuous than it already is. It will be found that any other substitute for the preposition for, designed to force upon the passage a meaning different from that which it obviously bears, will as signally fail to suit the purpose of its author. If, with Dr. Alexander, we render, Repent and be immersed "to (or toward) remission of sins," we still have remission both beyond repentance and immersion, and depending upon them as preparatory conditions. Indeed, this rendering would leave it uncertain whether repentance and immersion would bring them to remission of sins, or only toward it, leaving an indefinite space yet to pass before obtaining it. If, with others still--for every effort that ingenuity could suggest has been made to find another meaning for this passage--we render it, Repent and be immersed unto or into remission of sins, the attempt is fruitless; for remission of sins is still the blessing unto which or into which repentance and immersion are to lead the inquirers. Sometimes the advocates of these various renderings, when disheartened by the failure of their attempts at argument and criticism, resort to raillery, and assert that the whole doctrine of immersion for the remission of sins depends upon the one little word for in the command, "be immersed for the remission of sins." If this were true, it would be no humiliation; for a doctrine based upon a word of God, however small, has an eternal and immutable foundation. But it is not true. On the contrary, you may draw a pencil-mark over the whole clause, "for the remission of sins," erasing it, with all the remainder of Peter's answer, and still the meaning will remain unchanged. The connection would then read thus: "Brethren, what shall we do? Then Peter said to them, Repent, and be immersed every one of you in the name of the Lord Jesus." Remembering now that these parties were pierced to the heart with a sense of guilt, and that their question means, What shall we do to be saved from out sins? the answer must be understood as the answer to that question. But the answer is, Repent and be immersed; therefore, to repent and to be immersed are the two things which they must do in order to be saved from their sins. The reader now perceives, that, in this first announcement to sinners of the terms of pardon, so guardedly has Peter expressed himself, and so skillfully has Luke interwoven with his words the historic facts, that whatever rendering men have forced upon the leading term, the meaning of the whole remains unchanged; and even when you strike this term and its dependent words out of the text, that same meaning still stares you in the face. The fact is suggestive of more than human wisdom. It reminds us that Peter spoke, and Luke wrote, as they were moved by the Holy Spirit. That infinite wisdom which was dictating a record for all time to come is displayed here, providing for future controversies which no human being could anticipate. Like the sun in the heavens, which may be temporarily obscured by clouds, but will still break forth again, and shine upon all but those who hide from his beams, the light of truth which God has suspended in this passage may be dimmed for a moment by the mists of partisan criticism, but to those who are willing to see it, it will still send out its beams, and guide the trembling sinner unerringly to pardon and peace. If there were any real ground for doubt as to the proper translation and real meaning of the words \~eiv afesin amartiwn\~, for the remission of sins, when connected with the term immersion, a candid inquirer would resort to its usage when disconnected from this term, and seek thus to determine its exact import. It happens to occur only once in connection suitable to this purpose, but no number of occurrences could more definitely fix its meaning. When instituting the supper, Jesus says, "This is my blood of the new covenant, shed for many for the remission of sins," \~eiv afesin amartiwn\~. It is impossible to doubt that the clause here means in order to the remission of sins. In this case it expresses the object for which something is to be done; in the passage we are discussing, it expresses the object for which something is commanded to be done: the grammatical and logical construction is the same in both cases, and, therefore, the meaning is the same. Men are to repent and be immersed in order to the attainment of the same blessing for which the blood of Jesus was shed. The propitiation through his blood was in order to the offer of pardon, while repentance and immersion are enjoined by Peter upon his hearers, in order to the attainment of pardon. The careful reader will have observed that in stating the conditions of remission of sins to the multitude, Peter says nothing about the necessity of faith. This omission is not sufficiently accounted for by the fact that faith is implied in the command to repent and be immersed; for the parties now addressed were listening to the terms for the first time, and might fail to perceive this implication. But the fact is, that they did already believe, and it was a result of their faith, that they were pierced to the heart, and made to cry out, What shall we do? This Peter perceived, and therefore it would have been but little less than mockery to command them to believe. It will be observed, throughout the course of apostolic preaching, that they never commanded men to do what they had already done, but took them as they found them, and enjoined upon them only that which they yet lacked of complete obedience. In the case before us, Peter was not laying down a complete formula for the conditions of pardon; but was simply informing the parties before him what they must do in order to the remission of their sins. Being believers already, they must add to their faith repentance and immersion. Before dismissing this topic, we must remark that the doctrine of immersion for the remission of sins does not assume that immersion is the only condition of remission, but simply that, it is one among three conditions, and the last of the three. Administered previous to faith and repentance, as in the case of infants, it is not only absolutely worthless, but intensely sinful. The exact meaning of the term repent will be considered below; see TFG "Ac 3:19". After commanding the inquirers to repent and be immersed for the remission of sins, Peter adds the promise, "and you shall receive the gift of the Holy Spirit." The gift of the Holy Spirit should not be confounded with the Holy Spirit's gifts, nor with the fruits of the Spirit. The fruits of the Holy Spirit are religious traits of character, and they result from the gift of the Holy Spirit. The latter expression means, the Holy Spirit as a gift. It is analogous to the expression, "promise of the Holy Spirit" in #Ac 2:33|, above, where Peter says, "having received from the Father the promise of the Holy Spirit, he has shed forth this which you now see and hear." The gifts of the Holy Spirit were various miraculous powers, intellectual and physical. These were conferred only upon a few individuals, while the gift of the Spirit is promised to all who repent and are immersed. (OCA 39-44) #Ac 2:39| 39. Peter does not limit the promise of the Holy Spirit to his present audience; but adds, (39) For the promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call. That we are right in referring the word promise, in this sentence, to the promise of the Holy Spirit just made by Peter, is evident from the fact that this is the only promise made in the immediate context. Some pedobaptist commentators have affected to find in the words, "The promise is to you and your children," a show of authority for infant membership in the Church of Christ. {e} But Mr. Barnes, though of that school himself, has the candor to say of this expression, "It does not refer to children as children, and should not be adduced to establish the propriety of infant baptism, or as applicable particularly to infants. It is a promise, indeed, to parents, that the blessings of salvation shall not be confined to parents, but shall be extended also to their posterity." {f} That this is the true conception of the apostle's meaning is demonstrated by the fact that the promise in question is based upon the conditions of repentance and immersion, with which infants could not possibly comply. The extension of this promise "to all who are afar off," is not to be limited to all the Jews who were afar off; but it is properly qualified by the additional words, "even as many as the Lord our God shall call." It included, therefore, every individual who should, at any future time, be a subject of the gospel call, and guarantees to us, of the present generation, the gift of the Holy Spirit upon the same terms on which it was offered to Peter's hearers on the day of Pentecost. {e} Alexander. {f} Barnes, in loco. (OCA 44) #Ac 2:40| 40. The historian had now concluded his report of Peter's discourse, but informs us that he has given only an epitome of it. (40) And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. The term testify refers to the argumentative portion of his discourse; and the term exhort to the horatory portion. The latter naturally and logically followed his statement of the conditions of pardon, and the substance of it is compressed by Luke into the words, "Save yourselves from this untoward generation." The command to save themselves must sound quite strange in the ears of such modern theorists as affirm that men have no ability to do, or say, or think any thing tending to their own salvation. But this only shows how far they have departed from apostolic speech and thought. Peter had proposed conditions of pardon which they could comply with, and now their salvation depended upon their compliance with these conditions. When they complied with them, they saved themselves. To be saved from that untoward generation was not, as the conceit of Universalists would have it, to escape the siege of Jerusalem; for the great mass of them escaped that, by dying a natural death before it took place. It was to escape the fate which the mass of that generation were destined to meet in eternity, on account of their sins. We will more fully discuss the exact import of their term saved in this and similar connections below, see TFG "Ac 2:47". (OCA 45) #Ac 2:41| 41. The multitude, who had been so pierced to the heart by Peter's discourse, as to cry out, "Brethren, what shall we do?" were happily surprised to find the terms of pardon so easy. (41) Then they gladly received his word, and were immersed; and the same day there were added about three thousand souls. The pronoun they identifies the parties immersed with those who had cried out, What shall we do? It shows that they promptly complied with the command which Peter had given them. The word which they gladly received can not be the main part of Peter's speech, for this had pierced them to the heart; but it is the word of his answer, which gave their feelings great relief by opening to them so easy a method of escape from the doom which they dreaded, and which they so richly deserved. Times without number the objection has been urged, and as often refuted, that three thousand men could not have been immersed in so short a time, and with the inadequate supply of water afforded in Jerusalem. As to the quantity of available water, Dr. J. T. Barclay, in his work entitled The City of the Great King, written during a residence of three years and a half in Jerusalem, as a missionary, shows that Jerusalem was anciently better supplied with water than any other city known to history not permeated by living streams. Even to the present day, though most of the public reservoirs are now dry, such as the supposed pool of Bethesda, three hundred sixty-five feet long by one hundred thirty-one in breadth, and the lower pool of Gihon, six hundred feet long by two hundred sixty in breadth, there are still in existence bodies of water, such as the pool of Siloam, and the pool of Hezekiah, affording most ample facilities for immersing any number of persons. As to the want of time for the immersion of so many, any one who will make the mathematical calculation, without which it is folly to offer the objection, will find that there was the greatest abundance of time. Allowing that Peter's speech commenced at nine o'clock, as he himself states in #Ac 2:15|, and that the exercises at the temple closed at noon, we have left six hours till sunset. To immerse sixty men in an hour would be very deliberate work for one administrator. But there were twelve administrators, hence, each hour there were not less than seven hundred and twenty persons immersed. At this rate, in less than four and one-fourth hours the whole multitude would be immersed, leaving the sun nearly two hours high when the last candidate emerged from the water. In view of this simple calculation, which a child could make, it is truly astonishing that so many grave critics and preachers should urge this objection. It strikingly illustrates the blinding effects of partisan zeal. Now that the three thousand are added to the Church, we may glance back over the history of the day, and learn upon what preparation they were received to the fellowship of the disciples. To accomplish this, we must first consider their state of mind before Peter spoke to them, and then observe the changes through which they passed. Being Jews, then, they were already believers in the true God, and in the inspiration of the Old Testament scriptures. Luke declares, also, that they were "devout men" (#Ac 2:5|). They were, however, unbelievers in reference to Jesus Christ, and they were guilty of participating in his crucifixion (#Ac 2:23|). At the moment that Peter arose to speak, they were full of amazement at witnessing the immersion of the twelve in the Holy Spirit, but their religious character remained unchanged. Peter speaks; and, at the conclusion of his argument, there is an evident change in their convictions. But they believe now nothing additional to what they did at first, except what Peter has proved to them. He has attempted to prove, however, only two propositions: first, That he and the eleven were inspired; second, That Jesus of Nazareth was now both Lord and Christ. The first, moreover, was established only as a means of proving the second. Several other subordinate facts were also proved for the same purpose, so that the whole speech is properly resolved into an attempt to prove the single proposition with which it concludes, that "God has made that same Jesus, whom you have crucified, both Lord and Christ" [#Ac 2:36|]. This, then, is what the three thousand believed, and this is all that distinguished their faith when immersed, from what it was before they heard the gospel from Peter's lips. But another change had occurred within them. Under the influence of their new faith, they were pierced to the heart with a sense of guilt. This is the "godly sorrow" which "works repentance" (#2Co 7:10|), and it prepared them to promptly obey Peter's command, "Repent, and be immersed" [#Ac 2:38|]. They repented, and were immersed. Their conversion, therefore, consisted in believing that Jesus is the Christ, repenting of their sins, and being immersed. This entitled them to membership in the Church, and so it does every human being who does likewise. (OCA 45-46) #Ac 2:42| 42. Having been immersed simply upon their faith in Jesus Christ, these young disciples had many subordinate objects of faith to become acquainted with, and many duties yet unknown, in which to be instructed. In giving an account of these matters, Luke is far more brief, adhering strictly to the chief purpose of his narrative, which is to give the process and means of conversion, rather than a history of the edification and instruction of the converted. He closes this section of the history with a brief notice of the order established in the new Church, first describing their order of worship. (42) And they continued steadfastly in the apostles' teaching, and in fellowship, and in breaking the loaf, and in prayers. The apostles were as yet the only teachers of the Church, and in this work they were executing the second part of their commission, which required them to teach those whom they immersed all things that Jesus had commanded. The same command which made it their duty to teach, made it also the duty of the disciples to learn from them, and to abide by their instruction. This duty the first disciples faithfully complied with, though it has been grievously neglected by their brethren of later ages. For the purpose of being taught by the apostles, they must have assembled together, and this was the occasion for manifesting their fellowship, which term expresses their common participation in religious privileges. It has been urged by some writers, that the term \~koinwnia\~ should here be rendered contribution, instead of fellowship, and that it refers to contributions which were regularly made in the public assemblies, for the poor. That the term is used in this limited sense in at least two places in the New Testament, must be admitted, namely: in #Ro 15:26|, "It hath pleased them of Macedonia to make a certain contribution for the poor of the saints in Jerusalem"; and in #2Co 9:13|, where Paul says the saints "glorify God for your liberal contribution to them and to all men." But such is not, by any means, its common usage. It usually occurs in such connections as the following: "You were called into the fellowship of his Son Jesus Christ" (#1Co 1:9|). "The favor of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with you" (#2Co 13:14|). "And truly our fellowship is with the Father and with his Son Jesus Christ" (#1Jo 1:3|). "We have fellowship with one another" (#1Jo 1:7|). The radical idea in this term is that of participation in common. We have fellowship with God, because we are made partakers of the divine nature, as we escape the corruption which is in the world through lust. We have fellowship with the Son, because of the common sympathies which his life and sufferings have established between himself and us; and with the Spirit, because we partake of the strengthening and enlightening influences of his teachings, and because he dwells in us. We have fellowship with one another, because of the mutual participation in each other's affection and good offices. The term is also used in reference to the Lord's supper. "The cup of blessing which we bless, is it not the fellowship of the blood of Christ? The loaf which we break, is it not the fellowship of the body of Christ?" (#1Co 10:16|). We partake in common of the benefits of his broken body and shed blood, which are symbolized in the cup and the loaf. From the meaning of the term, as thus exemplified, originates its use in the sense of contribution; for in the act of contributing to the necessities of others, we allow them to participate in the blessings which we enjoy. We are not authorized, however, by the rules of criticism, to give it this limited signification, except where the context clearly requires it. Seeing that Christians enjoy fellowship with so many sources of happiness, the term unrestricted must embrace them all. In the present instance the context imposes no limitation upon its meaning, and it would be quite arbitrary to restrict it to the sense of contribution. The use of the article before \~koinwnia\~ can not be pleaded as a ground for such restriction; for it only indicates the notoriety of that which the term designates. Still, the idea of contributing to the wants of poor brethren is involved in the fellowship of Christians, and by the statement that they continued steadfastly in the fellowship, we understand that they continued in the common participation of religious enjoyments, including contributions for the poor. Whether these contributions were made at every meeting or not, we are not informed; but they were certainly made when circumstances required. Together with the apostles' teaching and the fellowship, Luke enumerates "breaking the loaf and prayers," as part of the exercises in which the disciples continued. The frequency with which the loaf was broken is not intimated here. It will be discussed under #Ac 20:7|. This brief statement shows merely that this institution, according to the Savior's command, was observed from the very beginning of the Church. The prayers mentioned are those there were offered in public. The number of prayers offered on any occasion, or the order in which the prayers, the instruction, breaking the loaf, and the other acts of fellowship followed each other, is not intimated. Luke's silence in reference to these particulars may have arisen from the fact that there was no invariable order of exercises; or may have been intended to prevent the order in the Jerusalem Church from being regarded as an authoritative precedent. It shows clearly the intention of the Holy Spirit that the assemblies of the saints should be left to the exercise of their own discretion in matters of this kind, and furnishes a most singular rebuke to the hundreds of party leaders who have since attempted to impose authoritative rituals upon the congregations. If the example of the Church in Jerusalem, in this respect, though its exercises were directed by the whole body of the apostles, was not binding upon other Churches, what body of uninspired men shall have the presumption to bind what God has purposely left free? (OCA 47-48) #Ac 2:43| 43. Next to this brief notice of the exercises of the Church, we have a glance at the effect of the scenes just described, upon the surrounding community. (43) And fear came upon every soul, and many wonders and signs were done by the apostles. This fear was not that which partakes of aversion, for we learn below (#Ac 2:47|), that many were daily added to the Church; but it was that silent awe which miracles naturally inspired, mingled with respectful deference to a people of such holiness. (OCA 48) #Ac 2:44,45| 44, 45. We are next introduced to a striking instance of the fellowship previously mentioned. (44) Now all who believed were together, and had all things common, This was not a community of goods, by which all were placed on a pecuniary level; for distribution was made only as any one had "need." (OCA 48-49) #Ac 2:45| (45) and sold their possessions and goods, and distributed them to all, as any one had need. It was only such liberality to the poor as should characterize the congregations of the Lord in every age and country. Poor brethren must not be allowed to suffer for the necessaries of life, though it require us to divide with them the last loaf in our possession. "He who has this world's goods and sees his brother have need, and shuts up his compassion from him, how dwells the love of God in him?" (#1Jo 3:17|). We will, hereafter, see that the Church in Jerusalem was not the only one which engaged in this species of benevolence (see Commentary, #Ac 11:27-30| and #Ac 20:2,3|). This conduct was in marked contrast with the neglect of the poor which was then common among the Jews, even in violation of their own law, and which was universal among the Gentiles. Nothing of this kind had ever been seen on earth before. We will refer to the subject again below, see TFG "Ac 4:32". (OCA 49) #Ac 2:46,47| 46, 47. The further history of the Church, for a short time, is condensed into this brief statement (46) And they, continuing daily with one accord in the temple, and breaking bread from house to house, received their food with gladness and singleness of heart, Whether the disciples continued to offer sacrifices or not--on which question, see Commentary, \\#Ac 21:18-26\-that they should "continue daily with one accord in the temple," was most natural. The temple had been, to them and their fathers, for many generations, the house of God and the place of prayer. The apostles had been led to its sacred precincts by the Savior himself, and here it was that the Holy Spirit had come upon them. Their most holy associations were connected with it, and it would have been doing great violence to their feelings to require them at once to abandon it. This natural reverence for the place continued till its destruction by Titus; and even to this day, the hill where the temple once stood has a peculiarly sacred place in the hearts of Christians. The "breaking bread," \~klwntev arton\~, mentioned in this sentence, is not the "breaking of the loaf," \~h klasiv touartou\~ of #Ac 2:42|; but refers to common meals of which they partook "from house to house." This is evident from the connection: "breaking bread from house to house, they received their food with gladness and singleness of heart." It was that breaking of bread in which they "received their food," which was not done in partaking of the emblematic loaf. There is no evidence that the emblematic loaf was ever broken in mere social gatherings. It belongs exclusively to the Lord's day (see #Ac 20:7|). By the expression "singleness of heart" is meant the concentration of their affections and desires upon a single subject. This devotion and concentration of thought could but result, as it did, in giving the disciples "favor with all the people," and causing daily additions to the Church [#Ac 2:47|]. (OCA 49) #Ac 2:47| (47) praising God, and having favor with all the people. And the Lord added those saved every day to the Church. Those added to the Church daily were not "such as should be saved," as rendered in the common version, but \~touv swzomenouv\~, the saved. In what sense they were saved, is a question of some importance. Dr. Hackett says: "The doctrine is that those who embrace the gospel adopt the infallible means of being saved." This is, undoubtedly, true doctrine; but it is not what is taught in the passage; for Luke speaks not of those who daily embraced the means of salvation, but of those who were saved. The view expressed by Alexander, that "men are said to be saved, not only in reference to the final consummation, but to the inception of the saving work," is a nearer approach to the true conception, but still falls short of it. It is not an inception of the saving work, of which Luke speaks, but the salvation referred to is complete; the parties spoken of being called "the saved." Both these learned commentators, by keeping their minds fixed upon a future state as offering the only fulfillment of the word "saved," have failed to discover the exact sense in which it is here used by the historian. Primarily, the term save means simply to make safe. In the religious sense, it means to make safe from the consequences of sin. If men had never sinned, they could not be saved, seeing they would be already safe. But having sinned, they are saved when they are made safe from the consequences of their sins. This is done when their sins are forgiven. At the moment a penitent sinner obtains pardon, he is, so far as the past is concerned, completely saved. It is in this sense that the parties in this case added to the Church are called "the saved." Paul uses the term in the same sense when he says of God, "According to his mercy he saved us, by the laver of regeneration, and the renewing of the Holy Spirit" (#Tit 3:5|; see also #2Ti 1:9 1Co 1:18|). The fact that the Lord added the saved, or pardoned, to the Church, justifies two conclusions: first, that men are entitled to membership in the Church the moment they are pardoned; second, that men should join the Church, not as a means of obtaining pardon, but because they have already obtained it. The former conclusion shows that it is unscriptural to admit, as some parties do, that certain persons are pardoned, and yet refuse them Church-fellowship. The latter condemns the practice observed by others, of received persons to membership "as a means of grace"; that is, as a means of obtaining pardon. (OCA 49-50) #Ac 3:1-10| III:1-10. Thus far, the labors of the apostles had met with uninterrupted and most astonishing success. Luke is now about to introduce us to a series of conflicts, in which success and temporary defeat alternate in the history of the Jerusalem church. (1) Now Peter and John were going up together into the temple at the hour of prayer, the ninth hour. This is by no means the first miracle which had been wrought by the apostles since the day of Pentecost; for we have seen, in #Ac 2:43|, that many signs and wonders had been wrought, by which the people were filled with awe. But the circumstances attending this miracle were calculated to awaken, as it did, an unusual excitement. The Beautiful gate of the temple, so called because of its magnificent folding doors, fifty feet high and forty feet wide, covered with gold and Corinthian brass, was the favorite pass-way into the temple. The subject of this cure, being laid every day at this gate to beg, was well known to all who frequented the temple [#Ac 3:10|]. From the natural curiosity of the benevolent in reference to the afflictions of those to whom they minister, it was probably known to all that he had been a cripple from his birth. Besides this, the time of the cure was when a multitude of pious people were entering the temple for evening prayer; and their attention was unexpectedly arrested by the leaping and shouting of the man who was healed. As they witnessed his ecstasy and saw him clinging to Peter and John, no one asked the meaning of the scene, for all saw at once that the cripple has been healed by the apostles, and they stood gazing in amazement upon Peter and John. (OCA 50-51) #Ac 3:2| (2) And a certain man, lame from his birth, was carried thither, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of those entering into the temple: #Ac 3:3| (3) who, seeing Peter and John about to go into the temple, asked alms. #Ac 3:4| (4) And Peter, earnestly looking on him, with John, said, Look on us. #Ac 3:5| (5) And he gave heed to them, expecting to receive something from them. #Ac 3:6| (6) But Peter said, Silver and gold I have not; but what I have, this I give you. In the name of Jesus Christ of Nazareth, rise up and walk. #Ac 3:7| (7) And seizing him by the right hand, he lifted him up, and immediately his feet and ankles received strength; #Ac 3:8| (8) and leaping forth, he stood and walked, and entered with them into the temple, walking, and leaping, and praising God. #Ac 3:9| (9) And all the people saw him walking and praising God, #Ac 3:10| (10) and recognized him, that it was he who had sat for alms at the Beautiful gate of the temple. And they were filled with wonder and amazement at that which had happened unto him. #Ac 3:11-15| 11-15. The apostles took a position in one of the open colonnades which faced the inner side of the temple wall, called Solomon's Portico. (11) And while the lame man who was healed was holding fast Peter and John, all the people ran together to them on the portico called Solomon's, greatly wondering. The admiration of the multitude was directed toward Peter and John; and was understood by Peter to indicate that they attributed the cure rather to the singular holiness of himself and John, than to the power of their master. He determined to take advantage of the circumstances, by turning their excited thoughts into the proper channel. (OCA 51) #Ac 3:12| (12) Then Peter, seeing this, answered to the people, Men of Israel, why do you wonder at this, or why do you look earnestly on us, as though by our own power or piety we have caused this man to walk? #Ac 3:13| (13) The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, has glorified his son Jesus, whom ye delivered up, and rejected in the presence of Pilate, when he had determined to let him go. In this passage the apostle makes the same statement, in substance, with which he introduced the main theme of his former discourse. The antithetical style adopted on this occasion gave to it a force scarcely excelled by his former discourse, while it was even more penetrating to the consciences of his hearers. The fact that the God of their fathers had glorified Jesus, is contrasted with the fact that they had delivered him up to die; their refusal to let him be released, with the cruel Pilate's determination to let him go; their rejection of one holy and just, with their demand that a murder should be released to them [#Ac 3:14|]; and their murder of him, with his authorship of all life, [#Ac 3:15|]. These four points of antithesis form the four steps of a grand climax. Whom the God of our fathers glorified, you have delivered up to die. Your criminality is heightened by the fact, that when even a heathen judge declared him innocent, and desired to release him to you, you rejected him. Even this does not express the enormity of your guilt, for you yourselves knew him whom you rejected to be holy and just, and preferred the release of one whom you knew to be a murderer. But above all, in murdering him, you put to death the author of life, who has arisen from the dead. We might challenge the pages of all the classics for a climax more thrilling in its effect upon the audience, or for a happier combination of climax and antithesis. The effect upon the multitude was overwhelming. (See TFG "#Ac 3:17|".) The facts declared were undeniable, except the resurrection, and of this the men who had just healed the cripple were the witnesses. (OCA 51-52) #Ac 3:14| (14) But you rejected the holy and just, and desired a murderer to be granted to you; #Ac 3:15| (15) And you killed the author of life, whom God has raised from the dead, of which we are witnesses. #Ac 3:16| 16. But Peter does not stop short with this climax, terminating in the resurrection from the dead. He proceeds to prove his present power and glory by the facts which were then filling them with amazement. (16) And his name, through faith in his name, has made this man strong, whom ye see and know. Even the faith which is through him, has given him this perfect soundness in the presence of you all. In this verse, there is one of those repetitions common with extemporaneous speakers, and designed to express more guardedly a thought already uttered. Perhaps the formula employed by Peter in the act of healing, "In the name of Jesus of Nazareth, rise up and walk," suggested to him the phraseology, "his name, through faith in his name, has made this man strong." But lest the superstitious audience might imagine that there was some charm in the mere name of Jesus, a mistake which was afterwards made by certain Jews in Ephesus (#Ac 19:13|), he adds, "The faith which is through him has given him this perfect soundness." The faith was not that of the cripple; for it is clear, from the description, that he had no faith. When Peter said to him, "Look on us," the man looked up, expecting to receive alms [#Ac 3:4,5|]. And even when Peter told him, in the name of Jesus, to rise up and walk, he did not attempt to move till Peter "took him by the right hand, and lifted him up" [#Ac 3:6,7|]. He exhibited no faith, either in Jesus, or in Peter's healing power, till after he found himself able to stand and walk. We must locate the faith, therefore, in the apostles; and in this we are sustained by the fact that the exercise of miraculous power, by those in possession of spiritual gifts, was always dependent upon their faith; Peter was empowered to walk upon water; but, when his faith wavered, he began to sink, and Jesus said, "O thou of little faith, wherefore didst thou doubt?" [#Mt 14:31|]. Nine of the apostles, once, having failed to cast out a demon, asked Jesus, "Why could we not cast him out?" He replied, "Because of your unbelief" (#Mt 17:19,20|). In answer to their prayers, also, many miracles were wrought, but it was only "the prayer of faith" which could heal the sick (#Jas 5:15|). It must be here observed that faith was necessary to the exercise of spiritual gifts, already imparted, and that no faith, however strong, ever enabled the uninspired to work miracles. The notion, therefore, which has existed in some minds, from time to time, ever since the apostolic period, that if our faith were strong enough, we, too, could work miracles, has as little foundation in scripture as it has in experiment. (OCA 52-53) #Ac 3:17,18| 17, 18. At this point in the discourse there is a marked change in Peter's tone and manner, which we can attribute to nothing else than some visible indication of the intense pain produced by what he had already said. He had made a most terrific onslaught upon them, and exposed their criminality in unsparing terms; but now, induced by some perceptible change in their countenances, he softens his style, and extenuates their fault. (17) And now, brethren, I know that you did it in ignorance, as did also your rulers. That they acted in ignorance of the real character of Jesus was an extenuation of their crime, but it did not render them innocent; for the preceding remarks were intended to convict them of crime, and in his preceding discourse he charged that with wicked hands they had crucified and slain him. Peter assumes, what none of them could honestly deny, that it was by wicked motives they were impelled to the fatal deed. (OCA 53) #Ac 3:18| (18) But those things which God had before announced through the mouth of all his prophets, that Christ should suffer, he hath thus fulfilled. In connection, with this assertion of their criminality, he states another fact hard to be reconciled with it in the philosophy of man, that, in the commission of this crime, God was fulfilling what he had declared through his prophets should be done. Once before, in speaking of this same event, Peter had brought these two apparently conflicting facts, the sovereignty of God, and the free agency of man, into juxtaposition, when he said, "Him, being delivered by the determined purpose and foreknowledge of God, you have taken, and with wicked hands have crucified and slain" [#Ac 2:23|]. That God had predetermined the death of Jesus can not be denied without contradicting both the prophets and the apostles; and that they acted wickedly in doing what God had determined should be done, Peter affirms, and three thousand of them on Pentecost, with many more on this occasion, admitted it. If any man can frame a theory by which to philosophically reconcile these two facts, we will assent to it, if we can understand it; but unless both facts, unaltered have a place in the theory, we must reject it. We reject every man who denies either of the facts; but while he admits them both, we will not dispute with him about the theory upon which he attempts to reconcile them. This much, fidelity to the word of God on the one hand, and brotherly kindness on the other hand, demand of us. In the mean time, it is better to follow Peter's example. He lays the two facts side by side, appealing to the prophets for the proof of one, and to the consciences of men for the proof of the other, and there he leaves them, seeming not to realize that he had involved himself in the slightest difficulty. It is folly to attempt to climb where we are certain of a fall. (OCA 53-54) #Ac 3:19-21| 19-21. Having now fully demonstrated the Messiahship of Jesus, and exposed the criminality of those of who had condemned him, the apostle next presents to his hearers the conditions of pardon. (19) Repent, therefore, and turn, that your sins may be blotted out, and that seasons of refreshing may come from the presence of the Lord, Here, as in his former statement of the conditions of pardon, the apostle makes no mention of faith. But, having labored, from the beginning of his discourse, to convince his hearers, they necessarily understood that his command, based as it was, upon what he had said, implied the assumption that they believed it. A command based upon an argument, or upon testimony, always implies the sufficiency of the proof, and assume that the hearer is convinced. Moreover, Peter knew very well that none would repent at his command who did not believe what he had said; hence, in every view of the case, he proceeded, naturally and safely, in omitting mention of faith. In the command, "Repent and turn," the word turn expresses something to be done subsequent to repentance. There is no way to avoid this conclusion, unless we suppose that turn is equivalent to repent; but this is inadmissible, because there could be no propriety in adding the command turn, if what it means had been already expressed in the command repent. We may observe, that the term reform, which some critics would employ instead of repent, would involve the passage in a repetition not less objectionable. To reform and to turn to the Lord are equivalent expressions, hence it would be a useless repetition to command men, Reform, and turn. In order to a proper understanding of this passage, it is necessary to determine the exact scriptural import of the term repent. The most popular conception of its meaning is "godly sorrow for sin." But, according to Paul, "godly sorrow works repentance in order to salvation" (#2Co 7:10|). Instead of being identical with repentance, therefore, it is the immediate case which leads to repentance. Paul says to the Corinthians, in the same connection, "Now I rejoice, not that you were made sorry, but that you sorrowed to repentance." This remark shows that it is sorrow which brings men to repentance, is also implies that there may be sorrow for sin without repentance. That there is a distinction between these two states of mind, and that sorrow for sin may exist without repentance, is also implied in commanding those on Pentecost who were already pierced to the heart, to repent. It is also evident from the case of Judas, who experienced the most intense sorrow for sin, but was not brought to repentance. His feeling is expressed by a different term in the original, which is never used to express the change which the gospel requires, and is equivalent to regret, though sometimes, as in his case, it expresses the idea of remorse. In thus tracing the distinction between "godly sorrow" and "repentance," we have ascertained the fact that repentance is produced by sorrow for sin, and this must constitute one element in the definition of the term. Whatever it is, it is produced by sorrow for sin. Is it not, then, reformation? Reformation is certainly produced by sorrow for sin; but, as we have already observed, turning, which is equivalent to reforming, is distinguished, in the text before us, from repenting. The same distinction is elsewhere apparent. John the Immerser, in requiring the people to "bring forth fruits meet for repentance" [#Mt 3:8|], clearly distinguishes between repentance and those deeds of a reformed life which he styles fruits meet for repentance. With him, reformation is the fruit of repentance, not its equivalent. The distinction is that between fruit and the tree which bears it. When Jesus speaks of repenting "seven times a day" (#Lu 17:4|), he certainly means something different from reformation; for that would require more time. Likewise, when Peter required those on Pentecost to repent and be immersed, if by the term repent he had meant reform, he would certainly have given them time to reform before they were immersed, instead of immersing them immediately. Finally, the original term is sometimes used in connection with such prepositions as are not suitable to the idea of reformation. As a general rule it is followed by \~apo\~, or \~ek\~, which are suitable to either idea; but in #2Co 12:21|, it is followed by \~epi\~ with the dative: "Many have not repented, \~epi\~, of the uncleanness, and fornication, and lasciviousness which they have committed." Now men do not reform of their evil deeds, neither will the preposition, in this case, bear a rendering which would suit the term reform. {g} Reform, then, does not express the same idea as repent, but, as we have seen above, reformation is the fruit or result of repentance. Seeing now that repentance is produced by sorrow for sin, and results in reformation, we can have no further difficulty in ascertaining exactly what it is; for the only result of sorrow for sin which leads to reformation, is a change of the will in reference to sin. The etymological meaning of \~metanoia\~ is a change of mind; but the particular element of the mind which undergoes this change is the will. Strictly defined, therefore, repentance is a change of the will, produced by sorrow for sin, and leading to reformation. If the change of will is not produced by sorrow for sin, it is not repentance, in the religious sense, though it may be \~metanoia\~, in the classic sense. Thus, Esau "found no place for \~metanoiav\~, a change of mind, though he sought it carefully with tears" (#Heb 12:17|). Here the word designates a change in the mind of Isaac in reference to the blessing which he had already given to Jacob; but this change did not depend upon sorrow for sin, hence it was not repentance, and should not be so translated. Again, if the change of will, though produced by sorrow for sin, is one which does not lead to reformation, it is not repentance; for there was a change in the will of Judas, produced by sorrow for sin, yet Judas did not repent. The change in his case led to suicide, not to reformation; it is, therefore, not expressed by \~metanoew\~, but by \~metamelomai\~. Our definition, therefore, is complete, without redundancy. {h} We can now perceive, still more clearly than before, that in the command, "Repent and turn," the terms repent, and turn, express two distinct changes, which take place in the order of the words. Their relative meaning is well expressed by Dr. Bloomfield, who says that the former denotes "a change of mind," the latter "a change of conduct." Mr. Barnes also well and truly remarks: "This expression (be converted), conveys an idea not at all to be found in the original. It conveys the idea of passivity--BE converted, as if they were to yield to some foreign influence that they were now resisting. But the idea of being passive in this is not conveyed by the original word. The word properly means to turn--to return to a path from which one has gone astray; and then to turn away from sins, or to forsake them." That turn, rather than be converted, is the correct rendering of the term, is not disputed by any competent authority; we shall assume, therefore, that it is correct, and proceed to inquire what Peter intended to designate by this term. As already observed, it designates a change in the conduct. A change of conduct, however, must, from the very necessity of the case, have a beginning; and that beginning consists in the first act of the better life. The command to turn is obeyed when this first act is performed. Previous to that, the man has not turned; subsequent to it he has turned; and the act itself is the turning act. If, in turning to the Lord, any one of a number of actions might be the first that the penitent performed, the command to turn would not specially designate any of these, but might be obeyed by the performance of either. But the fact is that one single act was uniformly enjoined upon the penitent, as the first overt act of obedience to Christ, and that was to be immersed. This Peter's present hearers understood. They had heard him say to parties like themselves, "Repent and be immersed"; and the first act they saw performed by those who signified their repentance, was to be immersed. When, now, he commands them to repent and turn, they could but understand that they were to turn as their predecessors had done, by being immersed. The commands turn, and be immersed, are equivalent, not because the words have the same meaning, but because the command, "Turn to the Lord" was uniformly obeyed by the specific act of being immersed. Previous to immersion, men repented, but did not turn; after immersion, they had turned, and immersion was the turning act. We may reach the same conclusion by another course of reasoning. The command Turn occupies the same position between repentance and the remission of sins, in this discourse, that the command Be immersed had occupied in Peter's former discourse. He then said, "Repent and be immersed for the remission of sins"; now he says, "Repent and turn that your sins may be blotted out." Now, when his present hearers heard him command them to turn in order to the same blessing for which he had formerly commanded them to be immersed, they could but understand that the generic word turn was used with specific reference to immersion, and the the substitution is founded on the fact that a penitent sinner turns to God by being immersed. This interpretation was first advanced, in modern times, by Alexander Campbell, about thirty years ago, and it excited against him then an opposition which still rages. The real ground of this opposition is not the interpretation itself, but a perversion of it. The word conversion being used in popular terminology in the sense of a change of heart, when Mr. Campbell announced that the word incorrectly rendered in this passage, be converted, means to turn to the Lord by immersion, the conclusion was seized by his opponents that he rejected all change of heart, and substituted immersion in its stead. He has reiterated, again and again, the sense in which he employed the term convert, and that the heart must be changed by faith and repentance previous to the conversion or turning here commanded by Peter; yet those who are determined upon doing him injustice still keep up the wicked and senseless clamor of thirty years ago. The odium theologicum, like the scent of musk, is not soon nor easily dissipated. There are always those to whose nostrils the odor is grateful. There are several facts connected with the use of the original term, \~epistrefw\~, in the New Testament, worthy of notice. It occurs thirty-nine times, in eighteen of which it is used for the mere physical act of turning or returning. Nineteen times it expresses a change from evil to good, and twice (#Ga 4:9 2Pe 2:21|) from good to evil. The term convert, therefore, were retained as the rendering, a man could, in the scriptural sense, be converted to Satan as well as to God. But be converted can never truly represent the original, though it is so rendered six times in the common version. The original is invariably in the active voice, and it is making a false and pernicious impression on the English reader to render it by the passive voice. If we render it truthfully by the term convert, we would have such readings as these: "Repent and convert"; "lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should convert, and I should heal them," &c. [#Mt 13:15 Ac 28:27|]. In a correct version of the New Testament, the expression be converted could not possibly occur; for there is nothing in the original to justify it. Not less worthy of observation is the fact, that while the change called conversion is popularly attributed to a divine power, as the only power capable of effecting it, and it is considered scarcely less than blasphemy to speak of a man converting another, or converting himself, yet the original word never does refer either to God, or Christ, or the Holy Spirit, as its agent. On the contrary, in five of its nineteen occurrences in the sense of a change from evil to good, it is employed of a human agent, as of John the Immerser, Paul, or some brother in the Church (#Lu 1:16,17 Ac 26:18 Jas 5:19,20|); and in the remaining fourteen instances, the agent is the person who is the subject of the change. Thus, men may be properly said to turn their fellows, yet the subjects of this act are never said to be turned, but to turn to the Lord. The term invariably expresses something that the sinner is to do. These observations show how immeasurably the term convert has departed, in popular usage, from the sense of the original which it so falsely represents, and how imperious the necessity for displacing it from our English Bibles. The word turn corresponds to the original in meaning, in usage, in inflections, and translates it unambiguously in every instance. {i} Peter commands his hearers to repent and turn, in order to three distinct objects: first, "That your sins may be blotted out"; second, "That seasons of refreshing may come from the presence of the Lord"; third, "That he may send Jesus Christ who was before preached to you" [#Ac 3:20|]. It is supposed, by the commentators generally, that the last two events are contemplated by Peter as cotemporaneous, so that the "seasons of refreshing" spoken of are those which will take place at the second coming of Christ. That there will be seasons of refreshing then, is true; but there are others more immediately dependent upon the obedience here enjoined by Peter, to which the reference is more natural. The pardon of sins and the gift of the Holy Spirit, which were immediately consequent upon repentance and immersion, certainly bring "seasons of refreshing," which might well be made the subject of promise to hearers supposed to be trembling with guilty apprehension. The reference of these words is, doubtless, to the gift of the Spirit; for they occupy the same place here that the gift of the Spirit did in the former discourse. Then, after repentance, immersion, and the remission of sins, came the promise of the Holy Spirit; now, after the same three, somewhat differently expressed--that is, repentance, turning to the Lord, and blotting out of sins--comes the promise of "seasons of refreshing from the presence of the Lord." They are, then, the fresh and cheering enjoyments of him whose sins are forgiven, and who is taught to believe that the presence of the approving Spirit of God is with him. {g} For the suggestion of this criticism, I am indebted to my friend and brother, H. T. Anderson. {h} In perfecting this definition, I am indebted to Prof. W. K. Pendleton, of Bethany College, for valuable suggestions. {i} It is gratifying to observe that the incipient version of the American Bible Union corresponds to the views here expressed. (OCA 54-58) #Ac 3:20| (20) and he may send Jesus Christ, who has before preached to you, The third promise, that God would send Jesus Christ, who was before preached to them, was dependent upon their obedience, only in so far as they would thus contribute to the object for which he will come, to raise from the dead, and receive into glory, all who are his. It is qualified by the remark, "whom heaven must retain until the times of the restoration of all things of which God has spoken by the mouth of all his holy prophets since the world began" [#Ac 3:21|]. (OCA 58) #Ac 3:21| (21) whom heaven must retain {i} until the time of the restoration of all things which God has spoken, through the mouth of all his holy prophets, since the world began. It is difficult to determine the exact force of the term restoration in this connection. It is commonly referred to a state of primeval order, purity, and happiness, which, it is supposed, will exist just previous to the second coming of Christ. {j} But the apostle speaks of a restoration of all things of which God has spoken by the mouth of all his holy prophets. Now, there are many things spoken of by the prophets beside those which refer to the final triumphs of the truth, and all these are included in the expression. Some of these things will not consist, individually considered, in restoration, but in destruction. Still, the prevailing object of all the things of which the prophets have spoken, even the destruction of wicked nations and apostate Churches, is to finally restore that moral saw which God originally exercised over the whole earth. It is doubtless this thought which suggested the term restoration, though reference is had to the fulfillment of all the prophesies which are to be fulfilled on earth. Not till all are fulfilled will Christ come again. {i} Receive (common version) is the literal meaning of the original \~dexasyai\~, but it is certainly used here in the sense of retain. Heaven had already received him; it was yet to retain him. {j} Hackett. (OCA 58-59) #Ac 3:22| 22, 23. For the twofold purpose of giving confirmation to the claims of Jesus, and warning his hearers as to the consequences of rejecting him, the apostle next introduces a well-known prophesy of Moses (#De 18:15-19|). (22) For Moses, indeed, said to the fathers, A prophet shall the Lord your God raise up for you, from among your brethren, like me: him shall ye hear in all things, whatever he shall say to you. Whether Peter was right in applying this prophesy to Christ depends upon the likeness between him and Moses. This likeness may be traced in many subordinate incidents of his history, but lies chiefly in that which distinguishes both Moses and Christ from all other prophets. Moses as a deliverer of his people, and an original lawgiver. No prophet had been like him in these two particulars. The chief mission of the other prophets, so far as their cotemporaries were concerned, was to enforce the law of Moses. But Christ had now come, speaking by his our authority, offering a more glorious deliverance to the people than that from Egypt, and issuing new laws for the government of men. This proved that he, and he alone, was the prophet spoken of by Moses, and Peter's hearers now perceive that the authority of Moses himself binds them to the authority of Jesus, and that they must hear him, on the penalty of destruction if they refuse. (OCA 59) #Ac 3:23| (23) And it shall come to pass that every soul who will not hear that prophet shall be destroyed from among the people. #Ac 3:24| 24. Not content with bringing to bear the testimony of Moses, Peter adds to it the combined voices of all the prophets: (24) And, indeed, all the prophets, from Samuel, and those following in order, as many as have spoken, have also foretold these days. This declaration is to be understood only of those prophets whose predictions are recorded in the Old Testament, for to those alone could Peter appeal in proof of his proposition. It was conceded by the Jews, that all the prophets had spoken of the days of the Messiah, and it was already proved, by Peter's preceding remarks, that Jesus was the Messiah; hence the argument is now complete. (OCA 59) #Ac 3:25,26| 25, 26. Having completed his argument, in which the Messiahship of Jesus was demonstrated by the miraculous cure they had witnessed, and by the testimony of all the prophets, from Moses and Samuel down to Malachi, Peter next makes a powerful appeal to his hearers, based upon their veneration for the fathers of their nation, and for the covenant which God had made with them. (25) You are the sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, And in thy seed shall all the kingdoms of the earth be blessed. This was a tender appeal to their national sympathies, made more effective by the statement that to them first because of their relation to the prophets and to Abraham, God had sent his risen Son to bless them, before visiting the rest of the world. (OCA 59-60) #Ac 3:26| (26). Unto you first, God, having raised up his son Jesus, has sent him to bless you, in turning away each one of you from his iniquities. The use here made of the promise to Abraham shows the true interpretation of it. It is to be fulfilled, according to Peter, in turning living men away from their iniquities. Those only, therefore, who, under the influence of the gospel, turn away from their iniquities, can lay claim to the blessings contemplated in this promise. That all the kindreds of the earth were to be blessed does not affect this conclusion, except to extend its application to those of all nations who should, at any period of time, turn from their iniquities. The Universalian view of this promise is contradicted by all the apostolic comments upon it; for they all unite in denying the blessing to any but those who in this life believe and turn to the Lord (see #Ga 3:7-9|, et al.). (OCA 60) #Ac 4:1-3| IV:1-3. Just at this point in Peter's discourse: (1) And while they were speaking to the people, the priests, and the captain of the temple, and the Sadducees, came upon them, This sudden disturbance of the interested audience, by a body of armed men rushing through their midst and seizing Peter and John, is the beginning of a series of persecutions with which Luke is about to follow the account of the first peaceful triumphs of the apostles. We would naturally, at first thought, expect to find the parties to this violent proceeding identical with the chief persecutors of Jesus, supposing that the same motives which had excited opposition to him would perpetuate it against his disciples. But the Pharisees were his most bitter enemies, the Sadducees being comparatively indifferent to his pretensions, while here we see the Sadducees leading the attack upon the apostles, and we will soon see the leader of the Pharisees interfering to save them from threatened death (#Ac 5:34|, below). In order to appreciate this unexpected change in the aspect of the parties, we must note a little more carefully the ground of opposition in each case. The supposition sometimes entertained that Jesus was hated by men simply because there is in human nature an innate aversion to truth and holiness, is not less false to the facts of history than to the nature of fallen men. It is disproved by the fact that it was not the mass of his cotemporaries who hated him, as the supposition would require, but chiefly, and almost exclusively, the Pharisees. That portion of the people who were most depraved, according to external appearances, heard him gladly, and delighted to praise him, while the Pharisees, who were most of all noted for their piety, were the men who hated him most. Neither were they actuated simply by an aversion to his holiness; for they had a more substantial, if not a better reason for hating him. If he had been content merely to go about doing good [#Ac 10:38|], and teaching righteousness, "letting other people alone," he might have passed his days in peace. But such was not his sense of duty. He knew that his teaching could not have proper effect unless the erroneous doctrines of the Pharisees, who were then the chief teachers of Israel, were dislodged from the public mind, and the mask of hypocrisy, which had secured them their great reputation for piety, were stripped off. He undertook, therefore, an offensive warfare upon their doctrinal tenets and their religious pretensions. The twenty-third chapter of Matthew contains an epitome of this warfare on his part, than which there is not a more withering philippic on record in all literature. Such denunciation necessarily provoked the most intense hatred on the part of such Pharisees as were too deeply imbued with the prevailing spirit of the party to be reached by the truth. By this very fact, however, they made it more evident to the people that they deserved all the denunciation which he hurled against them. On the other hand, the Sadducees were so well pleased with his successful assaults upon their hereditary and too powerful enemies, that they forgave, in some degree, his known opposition to their favorite doctrine, and felt for him some friendly sympathy. (OCA 60-61) #Ac 4:2| (2) being indignant that they taught the people, and preached, through Jesus, the resurrection from the dead. With the apostles the relations of these parties were as naturally reversed. Instead of assaulting, in detail, the doctrinal tenets of any party, they confined their labors, at first, to testimony concerning the resurrection and glorification of Jesus. This confirmed the chief distinctive doctrine of the Pharisees, who believed in a resurrection, and it left their other tenets, for the time being, unnoticed. But the whole force of this preaching was leveled against Sadduceean infidelity in reference to the resurrection, and it therefore aroused this party to an activity never exhibited before. They rushed in and arrested Peter and John, "being indignant that they taught the people, and preached, through Jesus, the resurrection from the dead." They were seconded in this violent movement by the priests who were at the time officiating in the temple, and who were either identified with the Sadducees, or were enraged because the apostles, in the very midst of the temple, were drawing away the people from waiting upon their services. The "captain of the temple," with his guard, was doubtless subject to the orders of the chief of the officiating priests, and executed the arrest. (OCA 61) #Ac 4:3| (3) And they laid hands on them, and put them in hold unto the next day; for it was already evening. #Ac 4:4| 4. The audience who had been listening to Peter must have been thrown into intense excitement by the arrest, and the disciples among them, doubtless, expected to see re-enacted, in the persons of Peter and John, the murderous scenes which had terminated the life of their master. Notwithstanding this excitement, however, the words of Peter were not without a decided effect upon the hitherto unbelieving portion of his hearers; for Luke says: (4) But many of those who were hearing the word believed, and the number of the men became about five thousand. Whether this number includes the three thousand who were added on Pentecost or not, has been a matter of some dispute, but it is generally agreed by critics that it does. If those who believed on the present occasion were alone intended, the writer would have said the number \~en\~, was, instead of \~egenhyh\~, became, about five thousand. (OCA 61) #Ac 4:5,6| 5, 6. The prisoners having been arrested late in the afternoon, all further proceedings were adjourned till the next day, and Peter and John had the quiet of a night in prison for reflection and mutual encouragement ere they were brought to trial. (5) And it came to pass on the morrow, that their rulers and elders and scribes, (OCA 61) #Ac 4:6| (6) and Annas the high priest, and Caiaphas, and John and Alexander, and as many as were of the kindred of the high priest, were gathered together in Jerusalem. This assembly was the great Jewish Sanhedrim, and the parties here named are the different officials who constituted that tribunal. Who John and Alexander were is not now known. Annas and Caiaphas are historical characters, conspicuous in the history of the trial of Jesus, and also prominent on the pages of Josephus. Between the latter and Luke there is an apparent discrepancy, in reference to their official position at this time, Luke calling Annas the high priest, and Josephus attributing that dignity to Caiaphas. According to Josephus, Valerius Gratus, the immediate predecessor of Pontius Pilate, had removed Annas from the high priesthood, and after having appointed and removed three others, one of them, Eleazar, the son of Annas, finally left Caiaphas in office, when he was superseded by Pilate. {k} The Apostle John informs us that Caiaphas was son-in-law to Annas (#Joh 18:13-24|). According to the law of Moses the high priest held office during life; hence, in deposing Annas, the Roman governor violated the Jewish Law, and the act was religiously null and void. Annas was still high priest by right, and for this reason is so styled here by Luke. The Jews, also, recognized his right, by taking Jesus before him for trial, though he, not daring to claim the office, sent them to Caiaphas. In his former narrative, Luke also mentions them both as being high priests at the same time (#Lu 3:2|). This is best explained by the fact that one was rightfully entitled to the office, and the other was exercising it by illegal appointment. The "kindred of the high priest" embraced not only the chief members of his immediate family, but also some of the deposed high priests, who were all, in great probability, connected with the one high priestly family, and thereby entitled to seats in the Sanhedrim. {k} The Antiquities of the Jews, 18.2. (OCA 62) #Ac 4:7| 7. When the court was assembled, the prisoners were introduced, and the cripple, who had been healed had the boldness to appear by their side. (7) And placing them in the midst, they asked, By what power, or by what name, have you done this? This is not the first time that Peter and John had been together in the presence of this august assembly. As they gazed around for a moment, and recognized the faces of their judges, they could not fail to remember that terrible morning when their masters stood there in bonds, and they themselves, full of fearful misgivings, stood in a distant part of the hall, and looked on. The fall, and the bitter tears of Peter, on that occasion, were now a warning and a strength to them both, and their very position brought to mind some solemn words of Jesus which had never acquired a present value till now. "Beware of men: for they will deliver you up to the councils, and they will scourge you in the synagogues, and you shall be brought before governors and kings for my sake, for a testimony to them and the Gentiles. But when they deliver you up, be not anxious how or what you shall speak; for it shall be given you in the same hour what you shall say. For it is not you that speak, but the spirit of your father that speaks in you" (#Mt 10:17-20|). Cheered by this promise, they now stand before their accusers and judges with a boldness unaccountable to the latter. The prisoners had been arrested without a formal charge being preferred against them, and the court was now dependent upon what might be extorted from them, for the ground of their accusation. The question propounded to them is remarkable for its vagueness. By what power, or, in what name, have you done this? Done what? might have been the answer. Done this preaching? or this miracle? or what? The question specified nothing. There was no one particular thing done by Peter, on which they dared fix attention; but they frame an indefinite question, in attempting to answer which they evidently hoped he would say something on which they might condemn him. (OCA 62-63) #Ac 4:8-10| 8-10. They could not, however, have asked a question which suited Peter any better. It left him at liberty to select any thing he had done as the subject of reply, and, therefore, he chose to select that deed, which, of all that had been done, they were most unwilling to hear mentioned. He frames his answer, too, with a more direct reference to the other terms of their question, than they either desired or anticipated. (8) Then Peter, filled with the Holy Spirit, said to them: Rulers of the people, and elders of Israel, (OCA 63) #Ac 4:9| (9) If we are examined this day concerning the good deed done to the impotent man, by what means he had been saved, #Ac 4:10| (10) be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by him doth this man stand before you sound. This statement needed no proof, for the Sanhedrim could not deny, with the man standing before them, that the miracle had been wrought, nor could they, with plausibility, attribute the deed to any other power or name than that assumed by Peter. To deny that it was a divine power would have been absurd in the estimation of all the people; but to admit that the power was divine, and yet reject the explanation given by those through whom it was exercised, would have been still more absurd. (OCA 63) #Ac 4:11,12| 11, 12. Realizing the advantage which he had now gained, Peter pushes his adversaries into still closer quarters, by adding: (11) This is the stone which was despised by you builders, which has become the head of the corner. #Ac 4:12| (12) Neither is there salvation in any other; for there is no other name under heaven, given among men, by which we must be saved. In this passage, he places his proud judges in the ridiculous attitude of searching about vainly for a stone to fit the corner of the foundation, while persistently rejecting the real corner-stone, without which the building can be reared. And, leaving the figurative language of David [#Ps 118:22|], he more fully declares, that there is no salvation for man except in the name of the very Jesus whom they had crucified. This proposition is universal, and shows that the redemption effected by Jesus will include every human being who shall finally be saved. (OCA 63) #Ac 4:13,14|. 13, 14. Instead of answering evasively and timidly, as was expected of men in their social position, when arraigned in such a presence, the apostles had unhesitatingly avowed the chief deed of yesterday's proceedings, with the name in which it had been done, stating all in the terms most obnoxious to their hearers. (13) Now, seeing the freedom of speech of Peter and John, and perceiving that they were illiterate and private men, they were astonished, and recognized them, that they had been with Jesus. (OCA 63-64) #Ac 4:14| (14) But beholding the man who was healed standing with them, they could say nothing against it. There was total silence for awhile, when Peter ceased speaking. Not a man in the Sanhedrim could open his mouth in reply to Peter's brief speech. He had avowed every obnoxious sentiment on account of which they had been instigated to arrest him, yet not one of them dares to contradict his words, or to rebuke him for giving them utterance. The silence was painful and embarrassing. (OCA 64) #Ac 4:15,16| 15, 16. Finally, the silence was broken by a proposition that the prisoners be withdrawn. (15) And having commanded them to go aside out of the Sanhedrim, they conferred among themselves, (OCA 64) #Ac 4:16| (16) saying, What shall we do to these men? For that, indeed, a noted miracle has been wrought by them, is manifest to all who dwell in Jerusalem, and we can not deny it. This admission, in their secret deliberations, shows the utter heartlessness and hypocrisy of their proceedings, and it is astonishing that they could any longer give each other countenance in such a course. (OCA 64) #Ac 4:17| 17. The real motive which controlled them, and under the influence of which they kept each other in countenance, was an unconquerable desire to maintain their old influence with the people. This is manifested in the conclusion to which they came. (17) But, that it may be spread no further among the people, let us strictly threaten them, that they speak, henceforth, to no man in this name. The man who made this proposition no doubt thought that he had most satisfactorily solved a difficult problem, and the majority were too well pleased to find some means of escape from their present awkward predicament, to look very shrewdly into the probable success of the measure proposed. It was a safe course, if not a very bold one, and as there was no obstacle in the way but conscience, the could find no difficulty in pursuing it. (OCA 64) #Ac 4:18| 18. The resolution was no sooner formed than acted upon. (18) And they called them, and commanded them not to speak at all, nor teach in the name of Jesus. How Luke learned the particulars of the secret consultation which resulted in this injunction, we are not informed, though it is not difficult to imagine. Gamaliel, Saul's teacher [#Ac 5:34 22:3|], and perhaps Saul himself, was present as a member of the Sanhedrim; and a great company of the priests themselves afterward became obedient to the faith (#Ac 6:7|, below. These and other conversions from the ranks of the enemy opened up channels for such information in abundance. (OCA 64) #Ac 4:19,20| 19, 20. The apostles, if at all anxious concerning their personal safety, might have received this stern command in silence, and retired respectfully from the assembly. (19) But, Peter and John answered and said to them, Whether it is right, in the sight of God, to hearken to you rather than to God, do you judge. (OCA 64) #Ac 4:20| (20) For we can not but speak the things which we have seen and heard. This was an open defiance of their power, with a direct appeal to their own consciences for a vindication of it. The apostles were not willing that their silence should be construed into even a momentary acquiescence in such a command, and they spoke in such a manner as to be distinctly understood. (OCA 64-65) #Ac 4:21,22| 21, 22. It was a sore trial to the haughty spirits of the Sanhedrim to brook such defiance; but a desire to conciliate the people, mingled, no doubt, with a secret fear of the consequences of putting to death men who had exercised such power, restrained their wrath. (21) And when they had further threatened them, they let them go, not finding how they might punish them, because of the people; for all glorified God for what was done. (OCA 65) #Ac 4:22| (22) For the man on whom this miracle of healing was wrought was more than forty years of age. #Ac 4:23-30| 23-30. The apostles had now humbled the pride of their adversaries, and went away from the assembly in triumph. But they were uninflated by their present prosperity, as they had been undaunted by their recent danger. They had now attained that lofty degree of faith and hope which enables men to maintain a steady calmness amid all the vicissitudes of life. The course they immediately pursued is worthy of remembrance, and of all imitation. (23) And being let go, they went to their own company, and reported what the high priests and the elders had said to them. (OCA 65) #Ac 4:24| (24) And when they heard it, they lifted up their voice to God with one accord, and said: Sovereign Lord, thou God who hast made the heavens, and the earth, and the sea, and all that is in them; #Ac 4:25| (25) who through the mouth of thy servant David hast said, Why did the Gentiles rage, and the people imagine vain things? #Ac 4:26| (26) The kings of the earth stood up, and the rulers were gathered together against the Lord and against his anointed. #Ac 4:27| (27) For, of a truth, against thy holy son Jesus whom thou hast anointed, both Herod, and Pontus Pilate, with the Gentiles and the people of Israel, were gathered together, #Ac 4:28| (28) to do what thy hand and thy counsel determined before to be done. #Ac 4:29| (29) And now, Lord, behold their threatenings; and grant to thy servants, that with all boldness they may speak thy word, #Ac 4:30| (30) by stretching out thy hand to heal, and that signs and wonders may be done through the name of thy holy son Jesus. This prayer was uttered by one of the brethren, and the expression, "they lifted up their voice with one accord," indicates the perfect unity of sentiment with which they followed the words of the leader. In all the prayers of the apostles, we observe strict appropriateness, in the ascription to God with which they open, and a remarkable simplicity in presenting the exact petition, and no more, which the occasion demands. On a former occasion, they had set before him two men, that he might choose one for the apostolic office, and they addressed him as the "heart-knower"; now they desire his protecting power, and they style him the "Sovereign God who made heaven and earth, and the sea, and all that is in them." They remind him that, according to his own words by David [#Ps 2:1-6|], kings and rulers, in the persons of Herod and Pilate, had risen up against his anointed while the people and the Gentiles were imagining vain things; and they pray him to "behold the threatening," and grant to his servants boldness to speak the word in defiance of all opposition. In these days of passion and war, in which it is common for prayers to be filled with earnest entreaties for victory over our enemies, and sometimes with terrible maledictions against those who are waging war against our supposed rights, it is quite refreshing to observe the tone of this apostolic prayer. These men were not in danger of losing some mere political power or privilege, but the dearest and most indisputable right they had on earth was denied them, and they were threatened with death if they did not relinquish it; yet, in their prayers, they manifest no vindictive nor resentful spirit; but, in reference to their enemies they simply pray, Lord, behold their threatenings. Their gentle spirits never could have conceived that unblushing impiety which now so often brings men upon their knees for the very purpose of pouring out in the ears of God those violent and destructive passions which he has forbidden us to allow a place even within our hearts. By such prayers men seek to make God a partisan in every angry contention among men, as though he were nothing more than themselves. Much needs to be said upon this unhappy theme, but it can not be said here. In praying for boldness the apostles give an intimation of the manner in which they expected it to be imparted to them. It was not by some direct and internal spiritual impact, but by external manifestations of his continued presence and favor: "by stretching out his hand to heal, and that signs and wonders may be wrought through the name of Jesus." (OCA 65-66) #Ac 4:31| 31. The prayer for boldness was answered at once, and in the way they had requested. (31) And when they had prayed, the place in which they were assembled together was shaken, and they were all filled with the Holy Spirit, and spoke the word of God with boldness. The shaking of the house, attended by a conscious renewal of the miraculous power of the Holy Spirit, gave them the boldness for which they prayed, because it assured them that God was still with them. (OCA 66) #Ac 4:32-35| 32-35. From this brief account of the first conflict of the young congregation, Luke again turns, to view more minutely the internal condition of the Church. Their religious life was now more fully developed, than at the period glanced at in the close of the second chapter, and his description is more in detail. (32) Now the multitude of those who believed were of one heart and one soul; neither did one of them say that aught of the things which he possessed was his own, but they had all things in common. Considering the immense numbers of this congregation, and that they were so suddenly drawn together from every class of society, it is certainly remarkable, and well worthy of a place in this record, that they were "of one heart and of one mind." But the most signal proof of the power of the gospel among them was the almost entire subsidence of selfishness. Among the heathen nations of antiquity, systematic provision of the wants of the poor was unknown; and even among the Jews, whose law was watchful for the welfare of the poor in many respects, those who became insolvent were sold into temporary bondage to pay their debts. It was, therefore, a new thing under the sun, to see a large community selling houses and lands to supply the wants of the poor. It could but give additional weight to all that was said by the apostles, and for this reason Luke breaks the thread of his statements concerning it, to throw in the remark, that "With great power the apostles gave testimony concerning the resurrection of the Lord Jesus, and great favor was among all" [#Ac 4:33|]. This remark does not mean that the testimony of the apostles was more distinct or positive, or that it was sustained by more signal miracles than before; for neither of these is possible. But it means that their testimony had more power with the people; and this is attributed to the harmony observed within the Church, together with their unheard-of benevolence, which combined to give them "great favor" with the people. (OCA 66-67) #Ac 4:33| (33) And with great power the apostle gave testimony concerning the resurrection of the Lord Jesus, and great favor was upon them all. #Ac 4:34| (34) Neither was there any among them who lacked; for as many as were possessors of lands, or houses, sold them, and brought the prices of the things that were sold, #Ac 4:35| (35) and laid them at the feet of the apostles; and it was distributed to each, as any one had need. The fact that distribution was made to each as he had need, shows that it was only the needy who received any thing, and that there was no equalization of property. The sale of property and consecration of the proceeds was voluntary with each individual, and not an established law of the Church. This is evident from the question of Peter to Ananias, below: "While it remained, was it not your own? And after it was sold, was it not in your own control?" [#Ac 5:4|] (see also #Ac 6:1|). (OCA 67) #Ac 4:36| 36, 37. After stating that many brethren who had property sold it, and gave up the proceeds, Luke now gives an individual instance of this liberality, introduced, no doubt, on account of the subsequent celebrity of the individual. (36) Now Joses, who was surnamed Barnabas by the apostles, (which is, when translated, son of exhortation), a Levite, a Cyprian by birth, This surname was given to Joses on account of his excellence in horatory address, and not on account of the consolation which he afforded by his liberality. The original term \~paraklhsiv\~, rendered consolation in the common version, is a verbal noun used to express both the act to the verb \~parakalein\~ and the effect produced by it. We have no one word in English to represent it in these two senses; but exhortation expresses the act, and consolation the effect. We have, therefore, exhortation eight times in the common version, when the \~paraklhsiv\~ is connected with the agent (#Ac 13:15 Ro 12:8 1Co 14:3 1Th 2:3 1Ti 4:13 Heb 12:5 13:22 2Co 8:17|), but always consolation when the reference is to the recipient. As Barnabas is contemplated at the agent, in this case, it should be exhortation, not consolation. This criticism is confirmed by the history of Barnabas. When the Church in Jerusalem heard that a congregation was planted in Antioch, they sent Barnabas thither, who "exhorted them all, that with purpose of heart they should cleave to the Lord" (#Ac 11:23|). This exhorting being the object for which he was sent, his selection for the mission indicates his superiority in that kind of talent. Perhaps it was chiefly on account of this talent, in which Paul was deficient, that Barnabas became the traveling companion of this apostle. It is a talent much more rare than mere logical power, and has always been highly prized by the Churches. (OCA 67) #Ac 4:37| (37) having land, sold it, and brought the money, and laid it at the feet of the apostles. It is quite probable that the land sold by Barnabas constituted his whole estate. Having no family dependent on him, he consecrated his life to unrequited missionary labor (#1Co 9:6|). (OCA 67,68) #Ac 5:1,2| V:1, 2. In close connection with this unprecedented liberality of the brethren, we are now introduced to a remarkable case of corruption, of which it was the occasion. The praise always lavished on disinterested benevolence sometimes prompts illiberal men to make a pretense of liberality. But the mere desire of praise is incapable of subduing selfishness, so as to make a truly liberal heart; for it is itself a species of selfishness. In contrast with the course of Barnabas, we are told: (1) But a certain man named Ananias, with Sapphira his wife, sold a possession, (OCA 68) #Ac 5:2| (2) and kept back part of the price, his wife being also privy to it, and brought a certain part and laid it at the feet of the apostles. This language implies, what is distinctly avowed by the wife below [#Ac 5:8|], that this part was represented as the whole price of the possession. (OCA 68) #Ac 5:3,4| 3, 4. (3) But Peter said, Ananias, why has Satan filled thy heart, to lie to the Holy Spirit, and to keep back part of the price of the land? #Ac 5:4| (4) While it remained, was it not your own? And after it was sold, was it not in your own control? Why hast thou put this thing in thy heart? Thou hast not lied to men, but to God. Here Peter brings together the influence of Satan, and the free agency of the tempted, just as he had, in former discourses, the free agency of men, and the purposes of God (see TFG "Ac 3:17" and see TFG "Ac 3:18"). He demands of Ananias, "Why has Satan filled thy heart to lie to the Holy Spirit," and, in the same breath, "Why hast thou put this thing in thy heart?" The existence and agency of the tempter are distinctly recognized, yet it is not Satan, but Ananias who is rebuked; and he is rebuked for doing the very thing that Satan had done, showing that he is as guilty as though Satan had no existence. Indeed, he is rebuked for what Satan had done. The justice of this is manifest from the fact that Satan had no power to fill his heart with evil, without his co-operation. That he had rendered this co-operation, threw the responsibility upon himself. Peter's knowledge of the deception was the result not of human information, but of the insight imparted to him by the Holy Spirit. This is necessary to the significance of the entire incident, as well as to the purport of Peter's own words. (OCA 68) #Ac 5:5| 5. The exposure of Ananias was very surprising, but neither the audience, nor perhaps Peter, was prepared by it for the event which immediately followed. (5) And Ananias, hearing these words, fell down and expired. And great fear came upon all who heard these things. There is no evidence that Peter had any will of his own in this matter; but it was an act of divine power exerted independent of the apostolic agency. The responsibility, therefore, attached not to Peter as an officer of the Church, but to God as the moral governor of the world. The propriety of the deed may be appreciated best by supposing that Ananias had succeeded in his undertaking. His success would not only have turned the most praiseworthy feature of the new Church into a source of corruption and hypocrisy, but it would have brought discredit upon the inspiration of the apostles, by showing that the Spirit within them could be deceived. Thus the whole fabric of apostolic authority, which was based upon their inspiration, would have fallen, and precipitated the entire cause into hopeless ruin. The attempt, therefore, presented a crisis of vital importance, and demanded some such vindication of their inspiration as could neither be mistaken nor forgotten. The immediate effect of the event was just the effect desired: "great fear came upon all who heard these things." (OCA 68-69) #Ac 5:6| 6. The scene was too awful for lamentation, or for needless funeral services. As when Nadab and Abihu fell dead at the door of the tabernacle with strange fire in their censers (#Le 10:1-7|), there was no weeping nor delay. All were stricken with horror, as they saw the curse of God fall upon the wretch. (6) And the young men arose, wound him up, and carried him out, and buried him. (OCA 69) #Ac 5:7| 7. Sapphira was not present. (7) And it was about the space of three hours after, when his wife, not knowing what was done, came in. How she remained so long ignorant of the fate of her husband, we are not informed, though it is a most extraordinary circumstance. He had died suddenly, in a manner which had excited everybody; had been buried; and three hours had passed; yet his wife, who must have been in the vicinity, has no intimation of it, but comes into the very assembly where it had occurred, without a word reaching her ear upon the subject. There is no way to account for this, but by the supposition that there was a concerted determination on the part of the whole multitude to conceal the facts from her. This was a most unnatural determination, and one difficult of execution, except on the further supposition that Peter commanded the multitude to restrain their natural impulses, and let her know nothing until he himself was ready to reveal it to her. This course was necessary in order to effectually expose her. (OCA 69) #Ac 5:8-10| 8-10. She came in prepared to act out fully the part which she had agreed upon with her husband. (8) Then Peter answered her, Tell me whether you sold the land for so much? She said, Yes; for so much. (OCA 69) #Ac 5:9| (9) Then Peter said to her, Why is it that you have agreed together to put to proof the Spirit of the Lord? Behold, the feet of them who have buried thy husband are at the door, and they shall carry thee out. #Ac 5:10| (10) Then she immediately fell at his feet and expired: and the young men coming in found her dead, and carried her out, and buried her by her husband. In her case, Peter knew what was about to take place, and declared it; but there is no indication that he exerted his own will or miraculous power to cause her death. We regard her death, like that of Ananias, as a miracle wrought independent of the power lodged in the apostles. In the question, "Why have you agreed together to put to proof the Spirit of the Lord?" Peter expresses the result of their agreement, though it may not have been what they had in view. They did put the Spirit to proof, by testing his powers. If he had failed under the test, the consequences, as we have suggested above, would have been disastrous. But now that the test applied has triumphantly vindicated the fullness of apostolic inspiration, it was not likely that such another attempt could be made. (OCA 69-70) #Ac 5:11| 11. The failure of the plot proved as propitious to the cause of truth as its success would have been disastrous. (11) And great fear came upon all the Church, and upon all who had heard these things. This fear was excited, not only by the sudden and awful fate of the guilty pair, but also by the fearful nature of that spirit-searching knowledge imparted to the apostles. The disciples were now filled with more just conceptions than before of the nature of inspiration, and the unbelieving masses who heard of the event were awed into respect and reverence. (OCA 70) #Ac 5:12,13| 12, 13. Increased activity of the apostles followed, and their office was still further magnified. (12) And through the hands of the apostles many signs and wonders were done among the people. And they were all, with one accord, in Solomon's Portico, (OCA 70) #Ac 5:13| (13) and of the rest no man dare join himself to them, but all people magnified them. It was the apostles alone who were in Solomon's Portico, as is evident from the fact that the term apostles, in the first clause of #Ac 5:12|, furnishes the only antecedent to the pronoun they, in the statement, "they were all, with one accord," etc. This being so, "the rest," who dared not join themselves to them, must include other disciples, as well as the unbelieving multitude. It need not be concluded, from this, that the disciples stood off at the same fearful distance with unbelievers; but that they were so filled with awe by the exhibition connected with the fate of Ananias and Sapphira, that they dare not approach the apostles with the familiarity which had marked their former intercourse with them. Such a feeling was at first experienced by the apostles themselves in the presence of Jesus, and was well expressed by Peter, when he and his companions made the first miraculous draught of fishes: falling down at the knees of Jesus, he exclaimed, "Depart from me; for I am a sinful man, O Lord" (#Lu 5:8|). That such a feeling was also experienced by the whole Church, at this time, has just been stated by the historian, in #Ac 5:11|, where he says, "Great fear came upon all the Church." (OCA 70) #Ac 5:14| 14. The statement just made, that "of the rest no man dared to join himself to them" [#Ac 5:13|], can not mean that persons dared not join the Church, for the reverse is now stated. (14) And believers were the more added to the Lord, multitudes both of men and women. The increased awe in the presence of the apostles, with which the people were inspired, made them listen with increased respect to their testimony concerning Jesus, and brought them in greater numbers to obedience. (OCA 70) #Ac 5:15,16| 15, 16. The connection of Luke's next statement, introduced by the adverb so that, is somewhat obscure: but I presume he intends to state a result of all the facts just mentioned. Signs and wonders were done by the apostles; the people magnified them, and believers were the more added to the Lord. (15) So that they brought forth the sick into the streets, and laid them on beds and couches, that at least the shadow of Peter passing by might overshadow some of them. (OCA 70) #Ac 5:16| (16) There came also a multitude out of the cities round about to Jerusalem, bringing the sick and those vexed by unclean spirits, who were all healed. #Ac 5:17,18| 17, 18. The excitement which now prevailed throughout Jerusalem and the neighboring villages, and found utterance in the most enthusiastic praise of the apostles, was too much for the equanimity of the dignitaries who had so strictly forbidden them to preach or teach in the name of Jesus. (17) Then the high priest rose up, and all who were with him, being the sect of the Sadducees, and were filled with zeal, (OCA 71) #Ac 5:18| (18) and laid their hands on the apostles, and put them in the public prison. Here we have the same Sadducees at work who had arrested and threatened Peter and John [#Ac 4:1,18|]. They were "filled with zeal"; but it was a zeal inspired less by love for their own cause, than by hatred for that which was triumphing over it. The advocates of error will generally appear quite easy, and sometimes, even generous, when their cause is merely standing still; but their zeal is always kindled when the truth begins to make inroads upon them. The zeal of these Sadducees was fanned to its fiercest heat by recent events, and they determined to execute the threats with which they had recently dismissed two of the apostles, making all the twelve their present victims. (OCA 71) #Ac 5:19-21| 19-21. When they were all seized and cast into prison together, the apostles could but expect that they would now feel the entire weight of the wrath which was treasured up against them. (19) But an angel of the Lord opened the prison doors in the night, and led them forth, and said, (OCA 71) #Ac 5:20| (20) Go stand in the temple, and speak to the people all the words of this life. 24-26. The startling announcement was not without serious effect even upon the stubborn Sadducees. They were staggered by it, and knew not at first what to do or think. (24) Now when the high priest and the captain of the temple, and the chief priest heard these words, they were perplexed concerning them, what this might come to. (OCA 71) #Ac 5:25| (25) But some one came and announced to them, Behold, the men whom you put in prison are standing in the temple and teaching the people. This announcement relieved the perplexity of the Sanhedrim, by enabling them to proceed with business, and relieving them from the unpleasant necessity of dispersing without a good excuse. They now dispatch a more honorable guard after the apostles than they had, at first; for the captain of the temple himself takes command. (OCA 71) #Ac 5:26| (26) Then the captain went with the officers, and brought them without violence, for they feared the people, lest they should be stoned. The clause, "lest they should be stone," is so arranged as to furnish a reason for both the preceding statements, that they "feared the people," and that they "brought them without violence." The enthusiasm of the people had been much increased, no doubt, by the angelic deliverance, which was by this time well known about the temple. (OCA 71-72) #Ac 5:27,28| 27, 28. We have now a very lively and graphic description of the arraignment and trial of the apostles. (27) And having brought them, they placed them in the Sanhedrim, and the high priest asked them, (OCA 72) #Ac 5:28| (28) saying, Did we not strictly command you not to speak in this name? And behold, you have filled Jerusalem with your teaching, and intend to bring this man's blood upon us. These words contain two specific charges against the apostles, disobedience to the Sanhedrim, and an effort to bring upon them the blood of Jesus. (OCA 72) #Ac 5:29-32| 29-32. To these charges the apostles candidly and fearlessly respond. (29) Then Peter and the other apostles answered and said, We ought to obey God rather than men. This answers the first charge. They plead guilty, but justify themselves by the authority of God. Peter and John had left the Sanhedrim before, with the words, "Whether it is right in the sight of God to hearken to men more than to God, do you judge" [#Ac 4:19|]. Now, as if that question was decided, they declare, "We ought to obey God rather than men." They then answer the second charge by a restatement of the facts: (OCA 72) #Ac 5:30| (30) The God of our fathers had raised up Jesus, whom ye slew, having hung him on a tree. #Ac 5:31| (31) This man has God exalted to his own right hand, a Prince and a Savior, to grant repentance to Israel, and remission of sins. #Ac 5:32| (32) And we are his witnesses of these things, and so is the Holy Spirit whom God has given to those who obey him. This was repeating, with terrible emphasis, the very thing which was charged against them as a crime. In the declaration that Jesus had been exalted a Prince and a Savior, "to grant repentance to Israel and remission of sins," it is implied that repentance, as well as remission of sins, is in some sense granted to me. But to grant repentance can not mean to bestow it upon men without an exercise of their own will; for repentance is enjoined upon men as a duty to be performed by them. How, then, can that which is a duty to be performed, be said to be granted to us? We will readily perceive the answer to this question, by remembering that repentance is produced by sorrow for sin, and that it belongs to God to furnish men with the facts which will awaken this sorrow. Without revelation, men would never be made to feel that sorrow for sin which works repentance; but in the revelation of Jesus Christ we are furnished with the chief of these motives, and because of this, he is said to grant repentance. (OCA 72) #Ac 5:33| 33. The Sanhedrim had been astonished at the boldness of Peter and John on their former trial [#Ac 4:13|], but had contented themselves with severe threatenings [#Ac 4:21|]. Now, both their commands and their threats, having been despised, and the bold innovators daring to defy them once more, they lost, for a moment, all the restraint which had been imposed by the fear of the multitude. (33) Now when they heard this, they were exasperated, and determined to slay them. (OCA 72-73) #Ac 5:34-39| 34-39. At this crisis the madness of the Sadducees was suddenly checked by the prudent counsel of one of the opposite party. The Pharisees were less exasperated, because their leading dogma was sustained by the apostles, and they saw that any imprudent proceedings were likely to involve the whole Sanhedrim in trouble, without regard to party; therefore, Gamaliel interposes his advice. (34) But a certain Pharisee in the Sanhedrim, named Gamaliel, a teacher of the law, honored by all the people, arose and commanded to put the apostles out for a little while. This removal of the prisoners, like that of Peter and John before, was designed to prevent them from taking encouragement from any admissions which might be made during the pending discussion. They were, accordingly, withdrawn. (OCA 73) #Ac 5:35| (35) And he said to them, Men of Israel, take heed to yourselves what you are about to do respecting these men; #Ac 5:36| (36) For before these days, Theudas arose, declaring himself to be somebody; to whom a number of men, about four hundred, attached themselves; who was slain, and all, as many as obeyed him, were scattered and brought to nothing. #Ac 5:37| (37) After this man, Judas the Galilean rose up, in the days of the enrollment, and drew away many people after him. He also perished, and all, as many as obeyed him, were dispersed. #Ac 5:38| (38) And now I say to you, refrain from these men, and let them alone; for if this purpose or this work is from men, it will be \ destroyed; #Ac 5:39| (39) but if it is from God, you are not able to destroy it; lest you even be found to fight against God. A question has been raised as to whether Luke is not guilty of an anachronism in this report of Gamaliel's speech, by making him refer to a Theudas, who is mentioned by Josephus, {l} and who flourished many years later, under the reign of Claudius Caesar. Such a reference could not possibly be made by Gamaliel; and if it was made by Luke, he is not only guilty of the anachronism, but, what is far worse, of giving a false report of Gamaliel's speech. Rather than admit a hypothesis involving such consequences in reference to a historian of unimpeached veracity, we must suppose that some impostor by the name of Theudas did flourish at the time here alluded to by Gamaliel. Judas the Galilean is also mentioned by Josephus {m}, whose account of him agrees with this given by Gamaliel. The enrollment is most likely the same referred to in #Lu 2:1|. Upon the fate of these two impostors, Gamaliel bases his advice to the Sanhedrim, in reference to the apostles. The moral merits of this advice may be differently estimated, according to the point of view from which he contemplate it. If we regard it as a general rule of procedure in reference to religious movements, it must be regarded as a mere time-serving policy. Instead of waiting to see whether such a movement is going to prove successful or not, before we take ground in reference to it, the lover of truth will promptly investigate and decide its merits without regard to public opinion. But if we regard Gamaliel as only giving a reason why men should not persecute a cause which they are not prepared to accept, it was certainly most judicious advice. When we have decided against a cause, we should render a reason for our decision, and then leave it to the developments of Providence, well assured that whatever is not from God will come to nothing without any violent agency on our part. We should also be afraid to resist with violence or passion any thing bearing a semblance to truth, lest we fight against God, and be ourselves overthrown. The last clause in Gamaliel's speech, "Lest you be found even to fight against God," indicates a suspicion, on his part, that such a result was by no means impossible. In view of the many miracles which had been wrought by the apostles, and their miraculous deliverance from prison the very night before, it is strange that something more than a suspicion to this effect did not possess the mind of Gamaliel, and of all the Sanhedrim. It was, doubtless, owing to serious misgivings on this point, that the embittered Sadducees yielded so readily to advice from the opposite party. {l} The Antiquities of the Jews, 20.5.1. {m} The Antiquities of the Jews, 18.1.6. (OCA 73-74) #Ac 5:40| 40. There was no opposition to Gamaliel's advice. (40) And they obeyed him; and having called the apostles, and scourged them, they commanded them not to speak in the name of Jesus, and let them go. Scourging was so common in the Roman empire, even of men untried and uncondemned, and was so common a fate of Christians at the time Luke was writing, that he mentions it here rather as a matter of course. It is the first time, however, that it was experienced by the apostles, and was, probably, harder to endure than it ever was afterward. (OCA 74) #Ac 5:41,42| 41, 42. However painful the scourging was, it did not cause any resentful manifestations on the part of the sufferers, but they bore it cheerfully. (41) Then they departed from the presence of the Sanhedrim, rejoicing that they were thought worthy to be dishonored for his name. (OCA 74) #Ac 5:42| (42) And every day, in the temple, and from house to house, they ceased not to teach and preach Jesus Christ. The Sanhedrim had now tried both threats and scourging upon the apostles without checking their activity, and as there was nothing further for them to try but death, which they were not yet prepared to inflict, they relinquished for a while their efforts. In this first contest, therefore, the apostles were completely victorious, and compelled their adversaries to abandon the field. The apostles taught and preached not only publicly in the temple, but "from house to house." In this they give an example to the ministry of all ages, which is well worthy of imitation. Private instruction and admonition bring the teacher and the taught into closer contact, and secure an individuality of effect not attainable in a public assembly. It can not, therefore, be well dispensed with; but he who employs it most diligently will, other things being equal, employ his energies most successfully. (OCA 74) #Ac 6:1| VI:1. From the preceding account of the struggle, between the apostles and the Sadducees, Luke now turns to consider, briefly, the internal condition of the Church during the same period. Though the mass of the disciples had attained many of the excellencies of Christian character, they were still but men, and liable to the partialities and prejudices of men. This became manifest in a manner which at first threatened serious consequences. (1) Now, in those days, the disciples having multiplied, there arose a murmuring of the Hellenist against the Hebrews, because their widows were neglected in the daily ministration. The disciples in Jerusalem now numbered largely over five thousand. In so large a multitude, it was almost impossible to look after the wants of all with equal care, and some unintentional oversight must unavoidably occur. The "daily ministration" is undoubtedly that distribution from the funds contributed by the brethren, which was made "to every one according as he had need." That it was made daily, confirms our former conclusion, that there was no general equalization of property, but only a provision for the needy. The Hellenists were Jews of foreign birth and Greek education, and were so called because of their conformity to the manners of the Hellenes, as Greeks were called. Many of them were, perhaps, not permanent residents in Jerusalem, but had remained there after Pentecost on account of their interest in the new religion. They were the more likely to be neglected, because less familiarity known to the apostles and their assistants. (OCA 74-75) #Ac 6:2-4| 2-4. This unforeseen circumstances suggested to the apostles the propriety of insinuating a new office in the Church. Though the Holy Spirit was given to guide them into all the truth, its additional instruction was given only as circumstances required. They were not theorists, with a constitution and by-laws drawn up in advance, to which, under all circumstances, the Church must conform; but they allowed the condition of the congregation, from time to time, to dictate the provisions which should be made, and therefore the provisions which were made precisely such as were needed. Hitherto the Church had been without an officer of any kind, except the apostles; for the supposition advanced by some writers, that the young men, \~oi\~ \~newteroi\~, who buried Ananias and Sapphira, were regularly-appointed officers, is without foundation, except in the analogy of later and unscriptural organizations. Seeing, then, that the Church in Jerusalem existed for a time under the control of the apostles alone, it follows that a Church may now exist under the written teaching alone of the same apostles. But seeing, further, that when circumstances required it, other officials were appointed, it follows that all Churches among whom similar wants arise should provide themselves in the same way. All Churches, however, will inevitably find need for such officers as the New Testament authorizes; hence they should procure them without unnecessary delay. When the murmuring came to the ears of the apostles they acted promptly. (2) Then the twelve called the multitude of the disciples to them and said, It is not well that we should leave the word of God and serve tables. (OCA 75) #Ac 6:3| (3) Therefore, brethren, look out among you seven men of good repute, full of the Holy Spirit and wisdom, whom we may appoint over this business. #Ac 6:4| (4) But we ourselves will continue in prayer and the ministry of the word. The alternative with the apostles was to "leave," in some degree, "the word of God," and serve the tables satisfactorily, or turn this business over to other hands, and "continue in prayer and the ministry of the word" as uninterruptedly as before. They showed their superior regard for the latter ministry by choosing the latter course. It seemed good to the Holy Spirit and the apostles that the whole "multitude of the disciples" should take part in the selection of these officers. No ingenuity of argument can evade the conclusion that this gives the authority of apostolic precedent for the popular election of officers of the Church. The multitude were limited, however, by apostolic authority, to the choice of men of a certain description. They must be men of "good repute"; not merely good men, but men whose goodness was accredited among the brethren. They must also be men who were "full of the Holy Spirit." Whether this means that they must be possessed of miraculous powers, or merely that they must exhibit abundantly the fruits of the Spirit, it is difficult to determine. The circumstances, that up to this time no miracles had been wrought, so far as we know, by any of the apostles, and that, immediately after the appointment of the seven, Stephen appears "doing great wonders and miracles among the people" [#Ac 6:8|], seem to indicate that they were merely full of the Holy Spirit in the ordinary way, but received miraculous powers when the hands of the apostles were laid upon them. On the other hand, the expression, "full of the Holy Spirit," generally means possessed of the miraculous powers of the Spirit. Whatever may be the decision of this question, it is certain that when a disciple was "full of the Spirit" in either sense, the religious sentiments were in lively exercise, and this is all that can be required in a candidate for the same office at the present day. The office which the apostles are about to institute and fill is easily identified with that of the deacon as described in #1Ti 3:8-13|. The seven are not styled \~diakonoi\~, deacons, but they were selected to attend to the daily \~diakonia\~ (#Ac 6:1|), and their service is expressed by the verb \~diakonew\~ (#Ac 6:2|), the same which expresses the duty of deacons in #1Ti 3:10-13|. The chief duty for which they were appointed, was "to serve tables," \~diakonein trapezaiv\~; yet this duty need not prevent them from discharging any other functions for which they were qualified, and for which they could find time. God exacts the employment of every talent that is committed to us, and has appointed no work to be done which is too holy for the humblest disciple. We therefore find one of the seven deacons soon after in the front rank of the defenders of the faith [#Ac 6:8 7:59|]; while another, after the dispersion of the Church, preaches in Samaria, and immerses both the Samaritans and the Ethiopian nobleman [#Ac 8:12,38|]. Those who deny to deacons, at the present day, the same privileges, impose a restriction which is in direct conflict with the word of God. As to the title evangelist, afterward applied to Philip, see TFG "Ac 21:8". (OCA 75-76) #Ac 6:5,6| 5, 6. The proposition of the apostles so wisely provided for an obvious want, that there could be no hesitation about prompt compliance with it. (5) And the saying pleased the whole multitude; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch, It is a remarkable proof of the generosity of the Church at large, that all these are Greek names, indicating that they were selected from the very party whence the murmuring had proceeded. It was as if the Hebrews had said to the Hellenists, We have no selfish ends to accomplish, not any jealousy toward you who complain, therefore we give the whole business into your hands, and will fearlessly trust our poor widows to your care. So generous a trust could not be betrayed, except by the basest of men. All that is now known of five of these men is the fact of their appointment to this office. Their names are not again mentioned in the New Testament. It need not be presumed, from this, that they were subsequently inactive or unfaithful, but simply that Luke selected, for his brief narrative, a chain of events in which others were the actors. Of Nicolas, it is said that he was "a proselyte of Antioch," which means that he was a Gentile who had been proselyted to Judaism before he was converted to Christ. Thus we see that, even at this early period, the apostles had no objection to the reception of Gentiles, provided they had been circumcised. Stephen is specially described as "a man full of faith and of the Holy Spirit," not because the others were destitute of these excellencies; for one of the qualifications necessary to a selection was that they should be men "full of the Holy Spirit" (#Ac 6:5|). But if the seven were distinguished above others in this respect, Stephen may have been distinguished in the same way among the seven. (OCA 76-77) #Ac 6:6| (6) whom they placed before the apostles. And having prayed, they laid their hands on them. The object of the imposition of hands, on this occasion, has been a subject of some dispute; some contending that it was merely to impart miraculous gifts to the seven, and others, that it was the ceremony of their induction into office. Miraculous gifts were often conferred by the apostles in this way, and there is much probability, to say the least, that they were now conferred upon the seven; but the context forbids us to suppose that this was the only object of the ceremony. The apostles had commanded the disciples to do one thing, and they themselves proposed to do another. The multitude were to "look out" the men, "whom," say the apostles, "we may appoint over this business." The part performed by the apostles was their appointment to office. But all the apostles did was to pray and lay on their hands; hence, this was the ceremony of their appointment. It stands upon record as a precedent, and should be complied with in similar cases. The fact that men can not now confer a miraculous gift by laying on hands, does not relieve them from the obligation to impose hands as a ceremony of appointment to office. The question as to who should perform this ceremony should give no trouble. The parties who directed in the organization of the Church were the official on this occasion, and so, according to the precedent, should it always be. Whoever plants a Church, or sets one in order, should lay hands on its officers. When there are peculiar circumstances not anticipated by the precedent, they should be provided for according to the wisdom of those concerned, being careful not to violate the precedent. The example of the apostles is binding in this, as in all cases not peculiar to the apostolic office, or to the condition of the early Churches. (OCA 77) #Ac 6:7| 7. The appointment of the seven over the business of daily ministration to the poor was intended to supply an existing deficiency in the organization of the Church. The more efficient organization gave greater efficiency to the labors of all. (7) And the word of God increased, and the number of disciples in Jerusalem was greatly multiplied, and a great multitude of the priests became obedient to the faith. This is the first intimation of the accession of any of the priests to the new faith. It was the most signal triumph yet achieved by the gospel, for the priests of the old religion were more interested in maintaining it than were any other class among the Jews. The peculiar relation which the priesthood sustain to any system of religion must always render them the chief conservators of obsolete forms, and the most formidable opponents to the introduction of new truth. When the priests of an opposing system begin to give way, it is ready to fall. No fact yet recorded by Luke shows so strikingly the effect of the gospel upon the popular mind in Jerusalem. The expression used concerning these priests, that they became "obedient to the faith," is worthy of notice as implying that there is something in the faith to be obeyed. This obedience is not rendered in the act of believing; for that is to exercise the faith, not to obey it. But faith in Jesus as the Messiah requires obedience to him as Lord; hence obedience rendered to him is styled obedience to the faith. It begins with immersion, and continues with the duties of a religious life. Paul declares that the grand object of the favor and apostleship conferred upon him was "for obedience to the faith among all nations" (#Ro 1:5|). Without it, faith itself is of no avail, for all who "obey not the gospel," whatever may be their faith, will be "destroyed from the presence of the Lord and the glory of his power" (#2Th 1:7-9|). There is another expression in this verse worthy of notice, because of its singular contrast with modern phraseology in such connections. It is said, "The word of God increased," and the specifications are, that the number of disciples was greatly multiplied, and that a great multitude of the priests became obedient. At the present day such incidents are often introduced by remarks of this kind: "There was a precious season of grace"; "The Lord was present in his saving power"; "A gracious outpouring of the Holy Spirit," etc. So great a departure from Scripture phraseology clearly indicates a departure from scriptural ideas. When men are engrossed with the conception that conversion is an abstract work of the Holy Spirit in the soul, they are likely to express themselves in this unauthorized manner. But Luke, who had no such conception, saw in the increase of the disciples an increase of the word of God; by which he means not an increase in the quantity of revelation, but in its effect. The more favorable circumstances which now existed within the Church, by the cessation of recent murmuring, and the introduction of a better organization, gave greater weight to the word that was preached, and greater success was the consequence. (OCA 77-78) #Ac 6:8| 8. We are now introduced to a very thrilling account of the labors and death of Stephen. His career, previous to the final conflict, is thus briefly sketched: (8) Now Stephen, full of faith and of power, did great wonders and signs among the people. The power by which he wrought these miracles is connected with the fact that he was "full of faith." This accords with the fact already observed (#Ac 3:16|), that the degree of miraculous power exerted by those who possessed spiritual gifts depended upon the degree of their faith. (OCA 78) #Ac 6:9,10| 9, 10. The activity of Stephen, though probably not greater than that of the apostles during the same period, naturally attracted to him more especial attention, because he was a new actor in the scene, and one who had hitherto occupied a subordinate position. The opponents of the gospel were aroused into renewed activity. The first persecution occurred upon the surprising success of Peter and John in Solomon's Portico [#Ac 4:1-3|]; the second, upon the triumphs which followed the death of Ananias and Sapphira [#Ac 5:17,18|]; and the third now springs up upon the appearance of new advocates of the faith. (9) Then there arose certain persons from the synagogue called the synagogue of the Freedmen and Cyrenians, and those from Cilicia and Asia, disputing with Stephen; The policy of the opposition is now changed. Having been deterred, by fear of the people, and by division of sentiment in their own ranks, from resorting to extreme violence, and finding that threats and scourging were unavailing, they now resort to discussion, expecting, by superior learning, to confound men who could not be forced into silence. The parties who entered the lists of debate were all foreign-born Jews. The Freedmen were Jews who had been set free from Roman slavery; the Cyrenians and Alexandrians were from the north of Africa; the Asians and Cilicians from the peninsula of Asia, the last-named being from the native country of Saul of Tarsus. The fact that Saul was a leader in the contest now begun (see #Ac 7:58|, below) identifies the attacking party as Pharisees; for he was a Pharisee, the son of a Pharisee, and "brought up in this city, at the feet of Gamaliel" (#Ac 22:3 23:6|). The violent proceedings of the Sadducees having been checked, in part, by the counsel of Gamaliel--the great teacher of the Pharisees--the apostles had gone on in their ministry, not merely proclaiming the resurrection of Jesus, but prosecuting the second part of their commission, "teaching them to observe and do all whatsoever Christ had commanded" [#Mt 28:20|]. This somewhat relieved the Sadducees from the brunt of attack, and turned it upon the Pharisees, whose traditions were directly assailed by the maxims of true piety and morality. The consequence was, a rallying of this party to an activity not manifested before since the death of Christ. Having nearly all the learning and talent of their nation in their ranks, and especially the literary culture and wealth of the foreign Jews, they resorted with great confidence to disputation. The seven deacons, who were also foreigners, were naturally brought into more direct contact with these foreign-born disputants; and Stephen, who was the most gifted of the seven, soon found himself engaged, single-handed, in a conflict with them all. (OCA 79) #Ac 6:10| (10) and they were not able to withstand the wisdom and the spirit by which he spoke. This is the first time the disciples measured the strength of their cause in open discussion. Hitherto the young converts had enjoyed no opportunity to compare the arguments by which they had been convinced with those which learning and ingenuity might frame against them. But now they were to hear both sides of the great question presented, with the odds of number, learning, and social position all on the side of their opponents. It was an interesting crisis, and it needs no very vivid imagination to realize the palpitating anxiety with which the disciples resorted to the place of discussion. Their fondest hopes were realized; for it soon became evident that Stephen had all the facts and the statements of Scripture in his favor, so that "they were not able to resist the wisdom and the spirit by which he spoke." By the "spirit by which he spoke," I suppose Luke refers to the Holy Spirit, who supplied him with whatever knowledge and wisdom he may have lacked. In entering freely into this discussion, Stephen acted in accordance with the example of his master, and that of all the apostles. Their example makes it the duty of all disciples to whom God has given the necessary wisdom, to defend in discussion, against all opposition, the truth as it is in Jesus. Whoever does so, in the fear of God, and with a devout zeal for the salvation of men, will find his enemies unable to resist him. (OCA 79-80) #Ac 6:11-14| 11-14. When the advocates of error are defeated in discussion, they always resort to slander, or to violence. They tried both against Stephen. The Pharisees having the management of the case, we find their subsequent proceedings governed by the same policy which they pursued in the case of Jesus. (11) Then they suborned men, who said, We have heard him speaking blasphemous words against Moses and God. This was the indictment upon which the further proceedings were based, and it was circulated boisterously among all classes. (OCA 80) #Ac 6:12| (12) And they stirred up the people, and the elders, and the scribes, and came upon him, and seized him, and led him into the Sanhedrim, This is the first time that "the people" are represented as taking part against the disciples. During the first two persecutions the "fear of the people" had restrained the violence of the persecutors, which renders their present opposition the more remarkable. But the Sadducees, who had conducted those persecutions, had but little popular influence, and had contented themselves with merely asserting the authority of the Sanhedrim, without the aid of any ingenious policy. The Pharisees were more influential and more cunning. They put in circulation a slanderous report [#Ac 6:13,14|], which was cunningly directed against a single individual, and which their great popular influence enabled them to circulate with effect; and by this means they aroused a strong popular feeling in their own favor. (OCA 80) #Ac 6:13| (13) and set up false witnesses, who said, This man ceases not to speak blasphemous words against this holy place and the law; #Ac 6:14| (14) For we have heard him saying, that this Jesus of Nazareth will destroy this place, and change the customs which Moses delivered to us. The general charge against Stephen was speaking blasphemy "against Moses and God" [#Ac 6:11|], otherwise expressed, "against this holy place, and the law" [#Ac 6:13|]. The change of phraseology arises from the fact that the temple and law were the visible representatives of Moses and of God. The specifications under this charge were these: "We have heard him saying that this Jesus will destroy this place, and change the customs which Moses delivered to us." It is quite likely that Stephen was guilty of the specifications; but they fell very far short of the crime of blasphemy against Moses and against God. In thus teaching, he was really honoring Moses, by insisting upon the very termination which Moses himself had assigned to his own law, while he honored God by receiving him whom God had sent. (OCA 80-81) #Ac 6:15| 15. As Stephen stood before the Sanhedrim, thus falsely and hypocritically accused, and fully aware of a determination to condemn him without regard to evidence or justice, he could but remember the similar accusation of Jesus, of Peter and John, then of all the apostles; and his heart must have swelled at the thought of being identified with them in suffering. The baseness of his persecutors-- who, under pretense of zeal for Moses and the law, were violating the one and dishonoring the other, by seeking the lives of the only men who believed his words--must have filled him with indignation, while love for the truth which he was defending, and for the Redeemer for whom he was suffering, was kindled afresh, and the power of a glorious hope inspired him with the most invincible courage. Emotions so intense and so lofty spread a glow upon his countenance which attracted the attention of the whole audience. (15) And all who sat in the Sanhedrim, looking earnestly upon him, saw his face as if it were the face of an angel. There is no need to suppose anything supernatural in his appearance, such as a halo of light enveloping his countenance; for a countenance naturally fine and expressive, when lit up by emotions so intense and heavenly as those which must then have swelled the breast of Stephen, would be sufficient to suggest such a comparison. If there were any brethren present, with what tearful delight they must then have gazed upon the hero of faith! And if any of the members of the Sanhedrim were still capable of nobler sentiments, how intense must have been their agitation! The trial proceeds: (OCA 81) #Ac 7:1| VII:1. (1) Then said the high priest, Are these things so? Stephen responds in a long and powerful discourse. There is great diversity of opinion among commentators, as to the logical bearing and connection of this discourse. We would naturally expect to find in it--if we regard it as properly a defense--a formal response to the charge which had been preferred. But it contains no direct answer to any of the specifications. He neither admits nor denies what was charged in reference to the destruction of the temple by Jesus and the changing of the customs delivered by Moses; though his silence may be regarded as an admission that the witnesses had spoken the truth on these points. Neither does he formally answer to the charge of blasphemy against Moses and against God, or against the holy temple and the law. The only thing in the discourse that has even an indirect bearing in this way, is his frequent reference to facts contained in the writings of Moses, which has been understood, by some commentators, as intended to indicate a degree of respect for Moses inconsistent with a disposition to speak blasphemy against him. But if such was his purpose, it is unaccountable that he should have pursued so indirect a course, instead of distinctly avowing the sentiments he intended to indicate. Again, this supposition can not account for the introduction of so many facts connected with the persecution of various individuals. The best statement of the drift of the discourse, I think, is this: The charge against him was hypocritically preferred, and his judges had no intention to investigate it, but were using it merely as an excuse for his predetermined condemnation to death. They were now giving him somewhat the form for a trial, to keep up appearances before the people. Under such circumstances, Stephen knew that it would be useless to offer a formal defense; and, therefore, he does not undertake it. He sees, however, that his persecutors were identifying themselves, by their proceedings, with the unbelieving and persecuting portion of their forefathers, and he determines to make them stand forth to the people in this their true position. In prosecuting this purpose he selects his material from the writings of Moses, and shows that his accusers are with the persecuting party, while his Master and himself are side by side with Moses and others whom they had persecuted: Thus he hurls back upon them, and fastens on them, effectually, the charge which they had falsely preferred against him. (OCA 81-82) #Ac 7:2-4| 2-4. We will now take up the different sections of the discourse, treating each separately, and showing their connected bearing upon his main purpose. Before exhibiting the manner in which Moses was treated by the ancestors of his audience, he first shows that the mission on which Moses came was a subject of prophesy: thus indicating, at the outset, an analogy between it and that of Christ. To do this, he must begin with Abraham, to whom this prophesy was first given; but his reference to Abraham is only for the historical introduction of his main theme. (2) And he said: Men, brethren, and fathers, hearken. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he dwelt in Haran, (OCA 82) #Ac 7:3| (3) and said to him, Get thee out from thy country, and from thy kindred, and come into a land which I will show thee. #Ac 7:4| (4) Then he came out of the land of the Chaldeans, and dwelt in Haran: and thence, after his father died, he removed into this land in which you now dwell. #Ac 7:5-8| 5-8. Having now introduced Abraham, and brought him into the land of Canaan, Stephen quotes the prophesy, connected with the fulfillment of which he is to find the chief points of his argument. (5) And he gave him no inheritance in it, not a footprint: and he promised to give it for a possession to him and to his seed after him, when as yet he had no child. (OCA 82) #Ac 7:6| (6) But God spoke thus: That his seed should sojourn in a strange land, and they should bring them into bondage, and afflict them four hundred years. The period of four hundred years is taken by Stephen from #Ge 15:13|, where God expresses himself, in round terms, of a period which was, more accurately, four hundred and thirty years, as we find in #Ex 12:40,41|. This was not the period of their actual sojourn in Egypt; but, as we learn from Paul (#Ga 3:17|), and from the genealogical tables in Genesis and Exodus, it extended from the call of Abraham to the departure from Egypt. (OCA 82) #Ac 7:7| (7) And the nation to whom they shall be in bondage, I will judge, said God, and after these things they shall come forth, and serve me in this place. #Ac 7:8| (8) And he gave him the covenant of circumcision; and so he begot Isaac, and circumcised him the eighth day; and Isaac, Jacob; and Jacob, the twelve patriarchs. #Ac 7:9-16| 9-16. The speaker next proceeds to recount the circumstances which brought the people down into Egypt, in order that the rejection of Joseph, and the final salvation of the whole family through him, might stand out before his hearers, and be made to bear upon his final conclusion. (9) And the patriarchs, moved with envy, sold Joseph into Egypt. And God was with him, (OCA 82) #Ac 7:10| (10) and delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and all his house. #Ac 7:11| (11) Now, there came a famine on all the land of Egypt and Canaan, and great affliction; and our fathers found no sustenance. #Ac 7:12| (12) But Jacob, having heard that there was grain in Egypt, sent out our fathers the first time. #Ac 7:13| (13) And at the second time Joseph was made known to his brothers, and Joseph's kindred was made known to Pharaoh. #Ac 7:14| (14) Then Joseph sent and called to him his father Jacob and all his kindred, seventy-five souls. There is a numerical discrepancy between moses and Stephen, in reference to the number of Jacob's family when they went into Egypt. Stephen makes then seventy-five, while Moses states them at seventy, including Joseph's family and himself (see #Ge 46:26,27|). The Septuagint translation of Genesis agrees with Stephen. Various methods of reconciling these statements are proposed, of which the only satisfactory one is this. The number given by Moses includes all "who came out of his loins, besides Jacob's sons' wives" (#Ge 46:26|). The number given by Stephen must, then, include five of their wives, who were, probably, all that were then living. The translators of the Septuagint, having some historical evidence, now lost to us, that five of their wives went with them, saw fit to fill up the number in their translation, and Stephen followed their enumeration. (OCA 83) #Ac 7:15| (15) And Jacob went down into Egypt, and died, he and our fathers, #Ac 7:16| (16) and were carried over into Sychem, and laid in the sepulcher which Jacob bought for a sum of money from the sons of Emmor, the father of Sychem. It was Jacob, and not Abraham, who purchased the sepulcher from the sons of Emmor, as is certain from the history given in #Ge 33:19,20|; yet it is attributed to Abraham here in the common version, and most of the Greek manuscripts. It is far more likely, however, that the manuscripts should err, in a case of this kind, than that the error should have been committed by Stephen or by Luke. I have, therefore, not hesitated to insert the name of Jacob, instead of Abraham, in the text. Dr. Bloomfield says, "The best critics are of the opinion that Abraham is spurious." (OCA 83) #Ac 7:17| 17-29. From this glance at the leading points in the history of Joseph, Stephen advances to the case of Moses, showing that his brethren rejected him in like manner, and were also finally delivered by him. (17) But when the time of the promise of which God had sworn to Abraham was drawing near, the people increased and were multiplied in Egypt, (OCA 83) #Ac 7:18| (18) until another king arose who knew not Joseph. #Ac 7:19| (19) The same dealt craftily with our kindred, and afflicted our fathers, so that they cast out their young children, in order that they might not live. #Ac 7:20| (20) In which time Moses was born, and was exceedingly beautiful. He was nourished in his his father's house three months. #Ac 7:21| (21) And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. #Ac 7:22| (22) And Moses was educated in all the learning of the Egyptians, and was powerful in words and in deeds. #Ac 7:23| (23) And when he was full forty years old, it came into his heart to look after his brethren, the children of Israel. #Ac 7:24| (24) And seeing one of them suffer wrong, he defended and avenged him who was oppressed, smiting the Egyptian. #Ac 7:25| (25) Now he thought that his brethren would understand that God would, by his hand, give them salvation; but they did not understand. #Ac 7:26| (26) The next day he appeared to them as they were fighting, and would have brought them to peace, saying, Men, you are brethren; why do you wrong one another? #Ac 7:27| (27) But he who was wronging his neighbor thrust him away, saying, Who made you a ruler and a judge over us? #Ac 7:28| (28) Do you wish to kill me as you killed that Egyptian yesterday? #Ac 7:29| (29) Then Moses fled at this word, and became a sojourner in the land of Midian where he begot two sons. In the rejection of Moses by his countrymen, when he was seeking to deliver them from bondage, according to the promise of God, Stephen has before the minds of the Sanhedrim another case bearing upon his final conclusion. It is true, that as yet they could not anticipate the use he intended to make of it, but the obscurity of his design awakened their curiosity, and rendered their mortification the more intense when at last it was suddenly developed. If they could have anticipated it, they would have stopped his mouth at the beginning. (OCA 84) #Ac 7:30-37| 30-37. There were other incidents in the life of Moses fully as much to his purpose as this; and to these he proceeds to advert. (30) And when forty years were completed, there appeared to him, in the wilderness of Mount Sinai, an angel of the Lord in a flame of fire in a bush. (OCA 84) #Ac 7:31| (31) When Moses saw it, he wondered at the sight, and as he drew near to observe it, the voice of the Lord came to him. #Ac 7:32| (32) I am the God of your fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and did not dare to observe it. #Ac 7:33| (33) And the Lord said to him, Put off thy shoes from thy feet; for the place on which thou standest is holy ground. #Ac 7:34| (34) I have surely seen the affliction of my people who are in Egypt, and have heard their groaning, and have come down to deliver them; and now, come, I will send thee into Egypt. #Ac 7:35| (35) The same Moses whom they rejected, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer, by the hand of the angel who appeared to him at the bush. #Ac 7:36| (36) He led them out, after doing wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years. #Ac 7:37| (37) This is the same Moses who said to the children of Israel, A prophet shall the Lord your God raise up to you from your brethren like me; him shall ye hear. In this passage, the speaker has not only presented, in a most emphatic manner, the contrast between the rejection of Moses by his brethren, and his appointment by God to the very office of ruler and deliverer, which they refused him, but has also made a further advance toward his final purpose, by introducing the prophesy uttered by this same Moses concerning the Messiah. This prophesy was still more apposite, because it refuted the charge that he had spoken blasphemy against Moses, in saying that Christ would change the customs appointed by him. If Moses himself foretold the coming of a successor who should supersede him, he alone pays proper respect to Moses who submits to his successor. (OCA 84) #Ac 7:38-40| 38-40. To keep prominent the ill treatment received by Moses at the hands of the people, the speaker proceeds to note their conduct in the wilderness. (38) This is he that was in the congregation in the wilderness, with the angel who spoke to him at Mount Sinai, and with our fathers, who received the living oracles to give to us. (OCA 84-85) #Ac 7:39| (39) Whom our fathers were not willing to obey, but thrust him from them, and in their hearts turned back into Egypt, #Ac 7:40| (40) saying to Aaron, Make us Gods who shall go before us; for this Moses, who led us out of the land of Egypt, we know not what is become of him. This instance of their rejection of Moses was much more flagrant than the first, seeing that it occurred immediately after the most splendid manifestations of God's presence with him; and that, in the very words which they addressed to Aaron, they acknowledged that it was he who had brought them out of Egypt. These circumstances also render more striking the analogy which Stephen is about to develop between him and Jesus; for he also had been rejected, notwithstanding the admission, by his enemies, that he had wrought miracles. (OCA 85) #Ac 7:41-43| 41-43. Stephen next shows that the same people who so often rejected the servants of God, likewise rejected God himself. (41) They made a calf in those days, and brought sacrifice to the idol, and rejoiced in the works of their own hands. (OCA 85) #Ac 7:42| (42) And God turned, and gave them up to serve the host of heaven, even as it is written in the book of the prophets, O house of Israel, have you offered to me slain beasts and sacrifices during forty years in the wilderness? #Ac 7:43| (43) You have even taken up the tabernacle of Moloch, and the star of your god Remphan, figures which you made, to worship them; and I will carry you away beyond Babylon. With this brief glance at the subsequent fate of the people who had so often rejected their deliverers, covering a period of many centuries, and terminating with their captivity in Babylon, Stephen concludes his summary of facts; but, previous to the final application, which he saw would raise a storm in the Assembly, he has a few words in reference to the temple. (OCA 85) #Ac 7:44-50| 44-50. Instead of either admitting or denying the charge of blasphemy against the temple, he undertakes to show the true religious value of that building. This he does, by first alluding to the movable and perishable nature of the tabernacle, which preceded the temple, and then, by showing, from the prophets, that the presence of God is not limited to temples made with hands. (44) Our fathers had the tabernacle of witness in the wilderness, as he had appointed, saying to Moses that he should make it according to the pattern which he had seen; (OCA 85) #Ac 7:45| (45) which also, our fathers, having received, brought in with Joshua within the possession of the Gentiles, whom God drove out before the face of our fathers until the days of David, #Ac 7:46| (46) who found favor before God, and desired to find a dwelling for the God of Jacob. #Ac 7:47| (47) But Solomon built him a house. #Ac 7:48| (48) Yet the Most High dwells not in temples made with hands, as says the prophet, #Ac 7:49| (49) Heaven is my throne, and the earth my footstool. What house will you build for me? says the Lord; or what is my place of rest? #Ac 7:50| (50) Did not my hand make all these things? By this statement, the speaker intrenches himself behind undisputed facts of their own history, and the sentiments of their own prophets, in reference to the temple, and is now ready to spring upon them the whole concealed power of the carefully arranged facts from the life of Moses and of Joseph. (OCA 85) #Ac 7:51-53| 51-53. As Joseph, the divinely selected savior of his brethren, had been sold by those brethren into slavery; and as Moses, divinely selected to deliver Israel from bondage, was at first rejected by them to become a sojourner in Midian, and was then sent back by the God of their fathers to be rejected by them again and again, notwithstanding the most indisputable manifestations of God's presence with him; and as all the prophets had met with a similar fortune, so, now, the final prophet, of whom Moses and all the prophets had spoken, had been rejected and slain by the sons of these persecuting fathers. The combined power of all these facts and analogies is now concentrated in the closing paragraph of the speech, and expressed in these terrific words: (51) Stiff-necked and uncircumcised in heart and ears, you are always resisting the Holy Spirit. As your fathers did, so do you. #Ac 7:52| (52) Which of the prophets did not your fathers persecute? They murdered those who announced before concerning the coming of the Just One, of whom now you have been the betrayers and murderers; #Ac 7:53| (53) who received the law through the ranks of angels, and have not kept it. The pent-up fires which had burned within the breast of Stephen from the beginning of these unjust proceedings, and had given an angelic glow to his features at the beginning of his speech [#Ac 6:15|], had been carefully smothered and controlled during the progress of his argument; but now that the restraints of the argument were withdrawn, they had burst forth in these scorching and blazing words. (OCA 86) #Ac 7:54-60| 54-60. The exasperation of the Sanhedrim was the more intense, from the fact that the denunciation hurled upon them was not a sudden burst of passion, but the deliberate and sustained announcement of a just judgment. They had not been able to resist, in debate, the wisdom and the spirit by which he spoke, and now their efforts to convict him of crime had recoiled terribly upon their own heads. They had no course now left them, but the usual resort of unprincipled partisans when totally discomfited, and to this they rushed with fearful rapidity. (54) When they heard these things, they were exasperated, and gnashed their teeth upon him. (OCA 86) #Ac 7:55| (55) But he, being full of the Holy Spirit, looked steadfastly into heaven, and saw the glory of God, and Jesus standing at the right hand of God, #Ac 7:56| (56) and said, Behold, I see the heavens opened, and the Son of Man standing at the right hand of God. The vision witnessed by Stephen, while the Jews were gnashing their teeth upon him, need not be understood as the real opening of the heavens, so that the things within them could be seen by the human eye, but only a representation to his eyes, such as those granted to John in the isle of Patmos. It was vouchsafed both for his own encouragement in the hour of death, and that the remembrance of the words in which he described it, and the hue of countenance with which he gazed upon it, might remain indelibly impressed upon the minds of those who were present. There was at least one in the audience upon whom, we have reason to believe, this impression was deep and lasting. The young man Saul never forgot it; but, long afterward, when bending under the weight of many years, he makes sad mention of the part he took in these dreadful proceedings (#1Ti 1:12,13|). (OCA 87) #Ac 7:57| (57) Then they cried out with a loud voice, and stopped their ears, and rushed upon him with one accord, (60) And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. And Saul was consenting to his death. The death of Stephen was an event of most thrilling interest to the young Church, and well deserves the large space allotted to it by the historian. The disciples had embarked, with all their interests, both temporal and eternal, in the cause of one, who, though he proved himself mighty to deliver, while present with them, had now gone away beyond the reach of vision, and no longer held personal converse with them. They had struggled on faithfully thus far, and, amid many tears, some stripes, and much affliction, they had still found a deep satisfaction of soul in his service. It was demonstrated that their faith could sustain them in life, even amid very bitter trials; but it was not yet known how it would sustain them in the hour of death. No one of their number had yet tried the dread reality, and no man can now tell how much their spirits may have wavered in the prospect, and inclined backward toward the faith of their fathers, distrustful of the new arm of salvation. How great the strength, therefore, and how sweet the consolation imparted to every heart, when the first who died was so triumphant in the pangs of death! After witnessing the scene, they could go onward in their tear-dimmed course of suffering, without one fear or care for that within the grace, or beyond it. At the late day in which we live, which has been preceded by the happy death of millions of Christians, and which is often yet made deeply glad by their triumphs in the trying hour, we are not able to appreciate the eagerness with which the first disciples drank in the consolations of this glorious death. It was a fortuitous and most fitting preparation for the fiery ordeal through which the Church were immediately afterward called to pass. We omit any notice of the part taken by Saul in this shocking tragedy till we come to comment on the ninth chapter, where his career becomes the leading theme of the historian. (OCA 87) #Ac 8:1-4| VIII:1-4. The enemies of the disciples had now tried and exhausted all the ordinary methods of opposing the truth. Under the leadership of the Sadducees they had tried, first threatening, then imprisonment, and then stripes. They were about to follow this with the death of the twelve, when the milder counsels of the yet unexasperated Pharisees had prevailed, and resort was had to discussion. But the cause which had prospered under the imprisonment and scourging of its chief advocates bounded forward with astonishing rapidity when the strength of its plea was brought before the people in open discussion. Its learned opponents were completely discomfited. Foiled in their efforts, the Pharisees were now ready to unite with the Sadducees in a common persecution. They selected Stephen as the first victim, because he had been their most formidable opponent in the discussion. They had determined to proceed in their bloody purpose with the forms of law; but, in a moment of frenzy, they had broken loose from all restraint, and dispatched their victim with the violence of a mob. Once embarked in this mad career, nothing less than the utter extermination of the Church could satisfy them. Hence the historian proceeds to inform us that, (1) On that day there arose a great persecution against the Church in Jerusalem, and they were all scattered abroad through the regions of Judea and Samaria, except the apostles. #Ac 8:2| (2) Yet devout men carried Stephen to burial, and made great lamentation over him. The grief of a community at the loss of a good man is more intense when he falls in the performance of some part characteristic of his life. But it is most intense when death, at such a moment, is precipitated by injustice and violence. It is not surprising, therefore, that the burial of Stephen should have been attended with "great lamentation." The perilous condition of the congregation--some of whom were being hourly cast into prison, and most of whom were contemplating flight--could but deepen their grief. The funeral services were soon followed by a general dispersion of the disciples. With much bitterness of heart, they left behind them their native city and their individual homes, to seek refuge among strangers. But the bitterness of their temporal loss must have been slight, to the truly devoted among them, compared with the disappointment of their brightening hopes concerning the speedy triumph of the gospel. How bitter, too, must have been the disappointment of the twelve, at suddenly finding themselves left alone in the great city, the congregation of many thousand disciples whom they had collected--all scattered and gone! While the thought of the brethren and sisters fleeing for life, and of the many already languishing in prison, they could have but regarded their own lives as in imminent danger. But, supposing that the time for which Jesus had limited their stay in Jerusalem had not yet expired, they courageously stood at their post, regardless of consequences. (OCA 88) #Ac 8:3| (3) But Saul wasted the Church; entering into the houses, and dragging forth both men and women, he committed them to prison. #Ac 8:4| (4) Nevertheless, they who were scattered abroad went everywhere preaching the word. The present distress and flight of the disciples had resulted, not from the mere fact that they believed in Jesus, but more especially from the zeal and persistency with which they pushed his claims upon the attention of others. Seeing that they had now lost everything, by this course, a worldly prudence would have taught them to be, thenceforward, more quiet and unobtrusive in the propagation of their faith. Even the interests of the cause itself, which had been jeopardized by the boldness with which Stephen had attacked the prevailing iniquity, might have been urged in favor of a change of policy. But this time-serving expediency was reserved for the disgrace of a later age. It never took large possession of the heroic hearts of the early disciples. On the contrary, the scattered disciples "went everywhere preaching the word." The result was the rapid spread of the gospel into the cities of Judea, and even into Samaria. Thus, the apparent ruin of the single Church in Jerusalem resulted in the springing up of many Churches throughout the province--proving, for the thousandth time in the world's history, how impotent is the hand of man when fighting against God. As the blows of the blacksmith's hammer upon the heated iron scatter the scintillations in every direction, so the effort of wicked Jews to crush the Church of Christ only scattered its light more widely abroad. (OCA 88-89) #Ac 8:5| 5. Among the many who now went everywhere preaching the word, the historian chooses to relate here the labors of only one. (5) Then Philip went down into the city of Samaria and preached Christ to them. This Philip was one of the seven, and his name stands in the list next to that of Stephen (#Ac 6:5|). The reason why Luke selects his labors for this place in the history, is because he was the first to preach the gospel in Samaria. Jesus had commanded them to testify first in Jerusalem; then in Judea; then in Samaria; and then to the uttermost part of the earth [#Ac 1:8|]. Luke follows them in the regular prosecution of this programme. (OCA 89) #Ac 8:6-11| 6-11. When Philip first entered the city of Samaria, the public mind was in a condition most unfavorable to the reception of the gospel. The practice of magical arts was quite common among the Jews and Samaritans of that age; and the masses of the people of all nations were very superstitious in reference to them. At the time now referred to, the people of Samaria were so completely under the influence of a magician, that one less bold than Philip would have had no hope of success in preaching the gospel to them. But he had confidence in the power of the gospel, and commenced his labors with a firm purpose. His success was far beyond what could have been anticipated. (6) And the multitudes, with one accord, attended to the things spoken by Philip, in hearing and seeing the miracles which he wrought. #Ac 8:7| (7) For unclean spirits, crying with a loud voice, came out of many who had them, and many, paralyzed and lame, were healed. #Ac 8:8| (8) And there was great joy in that city. #Ac 8:9| (9) But a certain man named Simon was in that city before, practicing magic and astonishing the people of Samaria, saying that he himself was some great one: #Ac 8:10| (10) to whom they all gave attention, from the least to the greatest, saying, This man is the great power of God. #Ac 8:11| (11) And they gave attention to him because he had astonished them with magic arts for a long time. We are here introduced to another case of conversion, with a very brief account of the means and influences by which it was effected. These demand careful consideration. It is in order that the perfect adaptation of the gospel means employed by Philip may the more strikingly appear, that Luke is particular to state the previous mental condition of the people. They had been so much astonished by the magic arts of Simon, that the prevailing conviction was, "This man is the great power of God" [#Ac 8:10|]. The dreamy genius of Neander has caught up some vague tradition of the fathers concerning a supposed theosophy involved in this expression; and, by a common sympathy in mysticism, rather than by the force of his reasoning, has transmitted it to many recent commentators. But the sober judgment, content with more natural conclusions, finds in it only the impression which such arts as Simon practiced usually make upon a superstitious multitude. The tricks of his legerdemain they supposed to be exhibitions of divine power. The first work for Philip to do was to prostrate the influence of Simon by undeceiving the people. To accomplish this object, he has recourse to the power of the Holy Spirit. This power, addressed to the eye in the healing of lameness and paralysis, and the casting out of demons; and to the ear, in preaching Christ to them, soon arrested the attention of the multitude. There was a prompt and universal decision in the public mind in favor of the miracles wrought by Philip, and against the pretensions of Simon. What the distinction between these miracles and Simon's astonishing tricks, which led to so prompt a decision, we are not able to say, because we know not what these tricks were. Suffice it to say, that this single incident should put to silence forever that species of skepticism which resolves all the miracles of Christ and the apostles into occult art and optical illusions; for here are these arts, in their most delusive form, brought into direct conflict with apostolic miracles; and so palpable is the distinction, that it is at once discovered and acknowledged by the whole multitude. (OCA 89-90) #Ac 8:12| 12. The unmistakable reality of the miracles wrought by Philip convinced the people that he was attended by the power of God; and that was enough to make them acknowledge the authority of God in what he communicated to them. In order that men may believe the Gospel, it is only necessary that they believe it to be, in reality, the word of God. But the Holy Spirit convinced them that what they heard was the word of God, by attending it with a sensible demonstration of the power of God. That they believed was but the natural result of what they saw and heard. (12) But when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were immersed, both men and women. Being convinced that they heard the word of God, they believed it because it was the word; and, for the same reason, they yielded to its authority. Their obedience was not the result of any inherent power in the word, apart from its authorship; for if it were believed to be the word of man, it would have no authority and no power. All the authority and power which are in it, therefore, result from the belief that God is its author. This belief was effected, in the present instance, by the Holy Spirit, through miraculous attestations; hence, the whole change wrought in the parties may be styled the work of the Holy Spirit. The simple facts of the kingdom over which Christ was reigning, thus attested, were set forth before the people, and, upon belief of these, attended by a willingness to comply with their requirements, they were immersed without delay. This was but a faithful execution of the commission, which says, "He that believeth and is immersed shall be saved" [#Mr 16:16|]. (OCA 90-91) #Ac 8:13| 13. The most signal triumph achieved on this occasion was that over Simon himself. Luke gives it the prominence of a separate statement, in these words: (13) And Simon himself also believed, and when he was immersed he continued with Philip, and beholding the signs and great miracles which were done, he was astonished. The commentators nearly all agree that Simon's faith was not real, but feigned; and that the statement that he believed is made according to the appearance, and not according to the reality. They urge that subsequent developments prove the insincerity of his professions, and compel us to adopt this conclusion. It must be confessed, that at the time Philip might have been deceived by him; but this could not be said of Luke, who wrote subsequent to all the developments in the case. If his object was to describe the events as it appeared to Philip, he might retain, in the first instance, the mistake of Philip; but we would expect, on this supposition, a subsequent correction. No such correction, however, is given; neither is there any evidence that Luke intended to represent the case as it appeared to Philip. On the contrary, he speaks from his own stand-point, and had all the facts before him which we have before us. His statement, therefore, should control our judgment, and he says, not that Simon feigned belief, but that he believed. We conclude, then, that he did, in the true and proper sense of the word, believe. Some commentators, disposed to admit the statement that Simon believed, still deny the sufficiency of his faith, and urge that it was deficient in its object. {n} But the historian makes no distinction between what Simon believed, and what was believed by the Samaritans. They "believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ" [#Ac 8:12|]; and Luke adds, without qualification, that "Simon himself also believed." He believed, then, what Philip preached; be believed the gospel. This conclusion is based upon statements too positive and unambiguous to be set aside because of any difficulty in reconciling them with facts subsequently developed. {n} See Barnes, in loco. (OCA 91) #Ac 8:14| 14-17. Before recording the sequel of Simon's case, Luke introduces an incident, which, on account of its singularity in New Testament history, demands very careful consideration. (14) Now when the apostles, who were in Jerusalem, heard that Samaria had received the word of God, they sent to them Peter and John; It would be useless to incumber these pages with the many unsatisfactory explanations of this procedure with which commentaries abound. We will be content with a simple effort to learn what it teaches, by a careful consideration of the facts. We notice, then, first, That the Samaritans had believed the gospel, and been immersed. They were, then, according to the commission, and according to Peter's answer on Pentecost, pardoned, and in possession of that "gift of the Holy Spirit," which was promised on condition of repentance and immersion (#Ac 2:38|). Second, After they had been in possession of this gift, for a period sufficient for the news to reach Jerusalem, the whole body of the apostles united in sending to them Peter and John. Third, Previous to the arrival of Peter and John, none of them had received the miraculous gift of the Spirit. Fourth, Upon the imposition of hands by the two apostles, accompanied with prayers, the Holy Spirit fell upon them, conferring miraculous gifts (#Ac 8:17|). From these facts we may draw several conclusions. (OCA 91-92) #Ac 8:15| (15) who, when they were come down, prayed for them, that they might receive the Holy Spirit. 1st. Whatever other objects may have been contemplated in the mission of the two apostles, such as confirming the faith of the disciples, and assisting Philip in his labors, it is quite certain that the chief object was the impartation of the Holy Spirit. What they did when they arrived in Samaria was certainly the object for which they went. But the chief thing which they did was to confer the Holy Spirit; hence, this was the chief object of their visit. If, however, Philip could have conferred this gift, the mission, so far as the chief object of it is concerned, would have been useless. This affords strong evidence that the miraculous gift of the Spirit was bestowed by no human hands except those of the apostles. That such was the conclusion of Simon, who was an interested witness of this proceeding, is evident from the proposition he made to Peter, to purchase from him this power [#Ac 8:18|]. If all who had the Spirit could impart it to others, he need only to have sought the gift himself, knowing that this would include the power to impart it. But his offer to buy this power, and that from an apostle, shows that the apostles alone possessed the power of imparting the Spirit. This conclusion is confirmed by the fact that in the only other instance of the kind recorded in Acts, that of the twelve disciples in Ephesus, the same gift was bestowed by the hands of an apostle (#Ac 19:6|). The case of Timothy is no exception, as has been supposed, to this conclusion; for, although Paul states that the gift which was in him was given him through prophesy and "the laying on of the hands of the eldership" (#1Ti 4:14|); yet he exhorts him, in the second epistle, "Stir up the gift of God, which is in thee, by the putting on of my hands" (#2Ti 1:6|). These two statements can be reconciled either by supposing that Paul refers to the gift of office in the former, and the gift of the Spirit in the latter; or, that the eldership united with Paul in laying on hands, while it was the apostolic part of the service which imparted the Spirit, the eldership participating, because at the same time he was ordained to the work of an evangelist. (OCA 92) #Ac 8:16| (16) For as yet he had fallen upon none of them, only they were immersed into the name of the Lord Jesus. 2d. From the fact that these disciples enjoyed pardon and membership in the Church before receiving the miraculous gift, it is evident that this gift was not necessary to the enjoyment of either of these blessings. Yet, strange to say, the mystic power of an ultra spiritualism has thrown these plain facts into the utmost confusion in the minds of some great men. Witness the following from Neander, in reference to the condition of the Samaritans previous to the visit of Peter and John. "They had not yet attained the consciousness of a vital communion with the Christ whom Philip preached, nor yet to the consciousness of a personal divine life. The indwelling of the Spirit was as yet something foreign to them, known only by the wonderful operation which they saw taking place around them." {o} This assertion is evidently in direct conflict with the commission, and with the promise of Peter, that those who would repent and be immersed should receive the gift of the Holy Spirit. Paul also teaches that the indwelling of the Spirit is characteristic of all who are Christ's (#Ro 8:9|); and certainly all are Christ's who have been immersed into the name of Christ (#Ga 3:26-29|), as had been these Samaritans. 3d. The statement that "as yet he had fallen on none of them, only they were immersed into the name of the Lord Jesus," thrown in parenthetically in explanation of the mission of Peter and John, necessarily implies that there was no such connection between immersion into Christ and the miraculous gift of the Spirit, as that the latter might be inferred from the former. This gift, then, was not common to the disciples, but was enjoyed only by those to whom it was specifically imparted. Seeing that this extraordinary gift of the Spirit was not necessary to the conversion and pardon of these parties, nor to the indwelling of the Spirit, it is proper to inquire for what purpose it was bestowed. We have already observed, in commenting on #Ac 1:8|, that the design of bestowing it upon the apostles was to endow them, intellectually, with power to establish the kingdom, and to furnish miraculous attestation of their mission. In general, miracles were designed to indicate the divine sanction of the procedure with which they were connected; but when the miracle assumed a mental form, it was designed to qualify the party for some mental labor. The young Church in Samaria had hitherto been guided by the infallible teaching of Philip, and more recently, by that of Peter and John. But these brethren must, in executing their high commission, soon depart to other fields of labor. If, in doing so, they should leave the Church in the condition in which Peter and John found it, there would be no means left them of increasing their knowledge of the new institution, and none but their uncertain memories of retaining with accuracy what they had already learned. To supply this defect, chiefly, and secondarily, to leave among them the means of convincing unbelievers, the gift of inspiration was bestowed--not upon all the disciples, for this is not necessarily implied in the text, but upon a sufficient number of chosen individuals. For further information upon the design of such gifts, I refer the reader to #1Co 12:1-31 14:1-40|. A complete discussion of the subject would belong to a commentary on that epistle, rather than to one on Acts. Suffice it here to add, that these gifts, served as a temporary provision, until the facts, doctrine, commandments, and promises of the new covenant were committed to writing by inspired men, when the prophesies, tongues, and miraculous knowledge of individual teachers gave place to the written record (see #1Co 13:8|). {o} August Neander, History of the Planting and Training of the Christian Church by the Apostles 2 vols. (translated by J. E. Ryland, Edinburgh: T. Clark, 1842; revised by E. G. Robinson, New York: Shelden, 1865). (OCA 92-93) #Ac 8:17| (17) Then they laid hands on them, and they received the Holy Spirit. #Ac 8:18,19| 18, 19. In the above remarks upon the incident before us, we have assumed that the gift imparted was miraculous. This assumption is justified by the fact that it was a matter of observation by those who were not recipients of it, as is evident from the next statement of the text. (18) And when Simon saw, that through the laying on of the apostles' hands the Holy Spirit was given, he offered them money, (OCA 94) #Ac 8:19| (19) saying, Give me also this authority, that on whomsoever I lay hands he may receive the Holy Spirit. The form of this proposition shows that the Holy Spirit did not come upon these persons directly from heaven, as upon the apostles on the day of Pentecost, but that it was imparted through imposition of hands. This marks the difference between the immersion in the Holy Spirit, to which the event on Pentecost belongs, and the impartation of the Holy Spirit, to which we refer the present case. The latter was effected through human agency; the former without it. In order to account for the impious proposition of Simon, we must remember his former mode of life, and consider the mental habits which must have been cultivated. Having been accustomed to the performance of astonishing tricks as a means of making money, and to the increase of his stock in trade by purchasing the secret of every new trick which he met with among his brother magicians, he had acquired the habit of looking upon every thing of an astonishing character with reference to the money which might be in it. When, now he saw that by imposition of the apostles' hands the miraculous power of the Spirit was imparted, and remembered that there were many even among the disciples, who had not yet received the coveted gift, he at once perceived that the power to impart it could be made a source of great profit. His overruling avarice, mingled with intense fondness for popular influence, prompted him to seek this power. The blinding influence of these passions prevented him from seeing the impropriety either of offering to buy it, or of intending to sell it; for certainly, if he had realized the light in which his proposition should be regarded, he would not have ventured to make it. (OCA 94) #Ac 8:20-23| 20-23. Nothing could be more abhorrent to the feelings of an apostle than such a proposition. It was well calculated to arouse the impulsive spirit of Peter, and his response is marked by his characteristic vehemence. (20) But Peter said to him, Your silver go with you to perdition, because you have thought to purchase the gift of God with money. (OCA 94) #Ac 8:21| (21) You have no part nor lot in this matter, for your heart is not right in the sight of God. #Ac 8:22| (22) Repent, therefore, of this your wickedness, and pray God, if, perhaps, the purpose of your heart may be forgiven you. #Ac 8:23| (23) For I perceive that you are in the gall of bitterness, and the bond of iniquity. This description of Simon's spiritual condition shows clearly that he was not, at that time, in a state of mind acceptable to God. "The gall of bitterness" is a forcible expression of the wretchedness of his condition; and "the bond of iniquity," of the dominion which sin exercised over him. His heart was not right in the sight of God, and he was in the way to perdition. The declaration that he had "no part nor lot in this matter" depends, for its interpretation, upon the meaning of the expression "this matter." Whether it refers to the gospel, or to the impartation of the Spirit, is not altogether certain. In either case, the declaration is true; for it is certain that he had no part in the impartation of the Spirit; and equally certain that he was then under the condemnation of God. Whether we are to suppose that Simon's destitute and miserable condition was the result of having forfeited the favor of God by falling into sin after his immersion, or that his confession and immersion had been insincere, so that he had never been pardoned, is not to be determined, as many suppose, by the grossness of his present conception concerning the Holy Spirit. The question resolves itself into this: whether the discovery that a man is under the control of some wicked passion soon after his immersion is proof that he had not been a proper subject for immersion. If conversion involves so complete a renovation, that old mental habits are entirely eradicated, never to exert their influence again, then Simon was not a genuine convert. But if, as both Scripture and experience teach, the turning of a sinner to God is simply the triumph of conscience and the better feelings over the passions, while the latter still exist in a latent state, ready to spring into activity on the approach of temptation, we must admit that Simon may have been a penitent believer at the time of his immersion. That he was a believer is asserted by Luke [#Ac 8:13|]; but whether he was to such a degree penitent as to receive pardon when he was immersed, is not certainly determined by the text. For aught that is affirmed of him, he may either have been influence by sinister motives in confessing his faith, or have been truly penitent at the time, and afterward, under the spur of temptation which the splendid gifts bestowed by Peter were the occasion of, have yielded to the sudden impulse of his ruling passion. Whichever of these hypotheses we adopt, the case affords no objection to the immediate immersion of all who confess faith in Christ, and indicate a desire to obey him, no evidence of their insincerity being apparent. The inspired example of Philip is an authoritative guide for us, and if it appear that he occasionally immersed an unprepared subject, modern evangelists can not be censured for following his example, though they should occasionally meet with the same misfortune. The supposition that Philip and Peter both, by the power of discerning spirits, knew from the beginning that Simon's heart was not right, but, for wise reasons, withheld the announcement until his wickedness was developed before the people is entirely gratuitous. The gift of "discerning spirit," mentioned in #1Co 12:10|, was the power of testing the claims of those who professed to be inspired. There is no evidence that it was ever used by the apostles or others to detect the concealed thoughts and emotions of the soul. The detection of Ananias and Sapphira is not a case in point, for it was effected not by discerning their thoughts, but by a direct revelation to Peter that the story which they told was a lie. (OCA 94-95) #Ac 8:24| 24. The conclusion of the conversation between Peter and Simon leaves us in doubt as to the final fate of the latter. Peter had exhorted him to repent, and pray to God for pardon. (24) Then Simon answered and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. This response indicates very clearly that the scathing speech of Peter had a good effect. It doubtless awoke Simon to a clearer perception of his own character, filled him with more becoming awe of the Holy Spirit, and aroused some fear of the terrible consequences of his sin. As the curtain of history here falls upon him, he disappears in a more promising state of feeling, but without leaving us fully assured that he recovered from the dominion of his unholy passions. Many things are said of his subsequent career, in ancient and modern commentaries, but nothing that is sufficiently authenticated to deserve our serious attention. (OCA 95-96) #Ac 8:25| 25. In connection with the prime object of their visit to Samaria, Peter and John also furthered the efforts of Philip in preaching and teaching. This we learn from an incidental remark in connection with the statement of their departure for Jerusalem. (25) Now they, having testified and spoken the word of the Lord, returned into Jerusalem and preached the gospel in many villages of the Samaritans. This labor in the Samaritan villages was performed on their journey toward Jerusalem, which may have been somewhat circuitous, according to the situation of the villages which they desired to visit. Thus these primitive preachers of the gospel made all the stations of their journeys through the country successive points for disseminating the truth. (OCA 96) #Ac 8:26| 26. When the congregation in Samaria had been supplied with spiritual gifts, and sufficiently instructed to justify leaving them to their own resources for edification, Philip was called away to other fields of labor. We are now introduced to another of those minutely detailed cases of conversion which are recorded for the purpose of instruction in reference to the means of turning men to God, and inducing them into the kingdom. The purpose of bringing him to a knowledge of salvation was formed in the divine mind, and specific means of accomplishing it put into operation, ere the man himself was aware of it. The narrative traces the steps by which this purpose of God was accomplished, and enables us to know, when God determines upon the conversion of an individual, how he proceeds to effect it. The first step taken in the case was to send an angel from heaven. But where does the angel make his appearance? To the man for whose benefit he came? So it must be, if he is to hold any direct communication with him. But, strange to say, while the man was south of Jerusalem, traveling toward Gaza, the angel descends into Samaria, to the north of Jerusalem, and appears to Philip. (26) And an angel of the Lord spoke to Philip, saying, Arise and go toward the south, into the road which goes down from Jerusalem to Gaza. This is a desert. This is all that the angel has to say; and now his part of the work, which was simply to start the evangelist in the direction of the person to be converted, is accomplished. He retires from the scene. The statement "this is a desert" is correctly supposed, by the best commentators, to be no part of the angel's speech to Philip, but to have been added by Luke to note the singularity of a preacher being thus peremptorily sent away from a populous country into a desert. The term desert is not here to be understood in its stricter sense of a barren waste, but in its more general acceptation, of a place thinly inhabited. Such an interpretation is required by the geography of the country, and by the fact that water was found for the immersion of the eunuch. The only road from Jerusalem to Gaza, which passed through a level district suitable for wheeled vehicles, was that by Bethlehem to Hebron, and thence across a plain to Gaza. According to Dr. Hackett, this is "the desert" of #Lu 1:80|, in which John the Immerser grew up. Dr. S. T. Barclay, who traversed this entire route in May, 1853, says that he traveled, after leaving "the immediate vicinity of Hebron, over one of the very best roads (with slight exceptions) and one of the most fertile countries that I ever beheld." {p} {p} James Turner Barlcay, City of the Great King (Philadelphia: Challen, 1858), p. 576. (OCA 96-97) #Ac 8:27,28| 27, 28. Philip promptly obeyed the command of the angel, and was soon in close proximity to the intended convert, though, as yet, he knew nothing of him. (27) He arose and went; and behold a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had charge of all her treasure, and had come to Jerusalem to worship, (OCA 97) #Ac 8:28| (28) was returning, and sitting in his chariot, was reading the Prophet Isaiah. #Ac 8:29| 29. Just as Philip entered the road to which he had been directed by the angel, and saw the chariot before him, the Holy Spirit began to work for the conversion of the treasurer. And where does he begin his work? In the heart of the sinner, by direct communication? No. Like the angel [#Ac 8:26|], he begins with the preacher. (29) Then the Spirit said to Philip, Go near, and join yourself to this chariot. This was a miraculous communication from the Spirit, such as frequently directed the labors of inspired men. The object of it was the same as that of the angel's visit, to bring the preacher and the subject for conversion face to face. (OCA 97) #Ac 8:30| 30. The purpose of the angel's visit and the Spirit's miraculous communication was now accomplished. (30) Then Philip ran to him, and heard him reading the Prophet Isaiah, and said, Do you understand what you are reading? Considering the relative position of the parties, one an humble footman, and the other a chief officer of a powerful kingdom, sitting in his chariot, this question appears rather an abrupt and inappropriate introduction to the conversation. But it was, in reality, the most natural and appropriate question that Philip could ask. Hearing the man reading aloud, in what we call the fifty-third chapter of Isaiah, that touching description of the sufferings of Christ, he knew that it was unintelligible to him if he was not acquainted with the gospel; whereas, if he had learned the story of the cross, he could not fail to understand it. The question, "Do you understand what you are reading?" was, then, the very question to determine where he stood, and how to approach him. (OCA 97) #Ac 8:31-35| 31-35. The man's response was definite and satisfactory. (31) And he said, How can I, except some man should guide me? And he invited Philip to come up and sit with him. (OCA 97) #Ac 8:32| (32) Now the place of the Scripture which he was reading was this: He was led as a sheep to slaughter, and as a lamb silent before his shearer, so he opens not his mouth. #Ac 8:33| (33) In his humiliation, his condemnation was extorted, and who shall fully describe his generation? For his life is violently taken from the earth. #Ac 8:34| (34) And the eunuch answered Philip, and said, I pray you, of whom does the prophet speak this? Of himself, or of some other man? We have now before us all the influences and agencies employed in this man's conversion, and may restate them, as follows: He was reading a remarkable prophesy concerning Christ, and had paused upon it, with the inquiry, Of whom is this written? He could recollect nothing in the history of the prophet himself, or of any other man, to which it would apply. He was, therefore, unable to understand it; and if he learned to pray as David did, the prompt impulse of his heart was, "Open thou mine eyes, that I may behold wondrous things out of thy law" [#Ps 119:18|]. In this frame of mind he was best prepared for the influences which God, who knows the secrets of all hearts, was preparing for him. If his eyes can be made to penetrate the darkness of that prophesy, and his heart to feel the power of the truth which lies there hid from his gaze, all will be well. But there is no human being being present to teach him, nor does any friend of Jesus know even of his existence. What, then, will be done? God employs his Spirit to open the eyes and touch the hearts of men; will he not, then, immediately distill a heavenly influence upon man's soul, to enlighten him and save him? He does not do it. And if not in this case, where no human agent is at hand, who shall say that he does in any other? The word of God is silent in reference to any such abstract influence, and he who assumes its existence gets behind the curtain of revelation. But God employs angels in ministering to those who shall be heirs of salvation. In the absence of human agency, will not some angel be dispatched to the aid of this waiting subject for salvation? An angel is truly sent; but his mission is, to start a man in the direction of the chariot. When the man gets within sight of the chariot, the Holy Spirit begins to work; but he works by first bringing the man to the side of the chariot, and next, through his lips, speaking to the man in the chariot. Thus we see, that, though an angel from heaven has appeared, and the Holy Spirit has operated miraculously for the conversion of the sinner, there is still an insuperable necessity for the co-operation of a man, Unless that man does his part of the work, all that has been done by both the angel and the Spirit will prove unavailing. Not the slightest influence from either of the heavenly messengers reaches the sinner's mind or heart, until the preacher begins to speak, and then it reaches him through the words which are spoken. (OCA 98) #Ac 8:35| (35) Then Philip opened his mouth, and beginning at the same Scripture, preached to him Jesus. The further process is easily traced. As Philip opens up item after item of the prophesy, and shows its fulfillment in Jesus, the eyes of the eunuch begin to penetrate the Scripture, until, at last, he sees a flood of heavenly light where all was darkness before. His eyes are opened, and he sees the wondrous glory of the suffering Savior beaming from the inspired page which lies before him. This is effected, not by an abstract influence of the Spirit, enabling him to understand what was before obscure, but by the aid of a fellow-man providentially sent to him for the purpose. The treasurer may have heard of Jesus, in Jerusalem; but, if so, he heard of him through those with whom he had been up to worship, the bitter enemies of the cross; and knew him only as an impostor who had been deservedly crucified, though now worshiped by a few deluded Jews as their Messiah. But now, with a prophesy before him which he had tried in vain to find fulfilled in the history of any other man, but which finds its complement in the life and death of Jesus; and informed, by a man whose astonishing knowledge of the word of God is a guarantee of his honesty, that Jesus is risen from the dead, his honest heart interposes no wicked obstacles to his faith, and he believes. The demonstration strikes him with the greater force, because it is so unexpected. The Jews could not explain that prophesy, for they could not find its facts in the life of any of their great heroes; and though the reference to the Messiah was so palpable as to at once suggest itself to every reader, they would not apply it to him, because their conception of his earthly glory conflicted with the humiliation and suffering described by the prophet. Until now, this very difficulty had been puzzling the mind of the treasurer. But he now sees the prophesy fulfilled; and while the demonstration compels him to believe, the true conception of a bleeding Messiah touches his heart. And this is effected by the Holy Spirit in Philip, through the words which Philip spoke. (OCA 98-99) #Ac 8:36| 36. (36) And as they went along the road, they came to certain water. And the eunuch said, What hinders me to be immersed? The appearance of the water to which they had come suggested this question, but it could not have been done so unless the eunuch had been taught something concerning immersion as a religious ordinance. But he had enjoyed no opportunity for instruction on this subject, except through the teaching of Philip. Had Philip, then, preached him a sermon on immersion? No. Luke says Philip "preached to him Jesus." How, then, had he, while hearing Jesus preached, obtained instruction in reference to immersion? There is only one answer to this question. It is, that to preach Jesus, after the apostolic method, involves full instruction upon the subject of immersion. The prejudice, therefore, which exists at the present day against frequent introduction of this subject in discourses addressed to sinners, is altogether unscriptural; and those only preach Jesus correctly who give to it the same prominence which belongs to it in apostolic discourses. It was a part of Peter's sermon on Pentecost, of Philip's preaching to the Samaritans, and of his present discourse to the Ethiopian; and we will yet see, in the course of this commentary, that it always occupied a place in the preaching of inspired men on such occasions. Indeed, it would be impossible to preach Jesus fully without it. For the beginning of the gospel, historically, according to Mark (#Mr 1:1|), is the immersion of John, to which Jesus submitted, and near the conclusion of it is the commission given in the last words of Jesus on earth, commanding every believer to be immersed (#Mr 16:15,16|). Thus he who preaches Jesus has immersion in the beginning and in the end of his sermon. (OCA 99) #Ac 8:37| 37. By almost universal consent of recent critics, the whole of this verse is excluded from the original text, and should be from all versions. For the reasons on which this decision is based, we refer the reader to Bloomfield's Commentary on the passage, Tregelles' History of the Printed Text, and other critical works. This verse has been used chiefly for the purpose of determining the confession which was made originally by candidates for immersion. The fact that this is an interpolation must modify the argument on this subject, but does not invalidate it. The fact that such a confession as is here put in the mouth of the eunuch was uniformly required by the apostles, is evident from other passages of Scripture. It is quite certain that it was confessed by Timothy. Paul says to him: "Fight the good fight of faith; lay hold on eternal life, into which you were called, and did confess the good confession before many witnesses" {q} This confession was made at the beginning of his religious career; for it is connected with his call to eternal life. It is the same confession which is attributed to the eunuch; for Paul immediately adds: "I charge thee before God, who gives life to all things, and Jesus Christ, who bore testimony under Pontius Pilate, to the good confession," etc. [#1Ti 6:13|]. Now, what is here called "the good confession" is certainly the confession that he was the Christ, made before the Sanhedrim, under Pontius Pilate. But this is identified, by the terms employed, with the confession which Timothy had made, which is also "the good confession." Timothy, then, made the confession that Jesus is the Christ, the same attributed to the eunuch. Moreover, this confession was so conspicuous, at the time of Paul's writing, that it was known as the confession, and so highly esteemed as to be styled the good confession. That Timothy was not alone in making this confession is evident from the following statement of Paul: "The word is nigh thee, in thy mouth and in thy heart; that is, the word of faith which we preach, That if thou wilt confess with thy mouth the Lord Jesus, and believe in thy heart that God has raised him from the dead, thou shalt be saved" (#Ro 10:8,9|). From this it appears that one item in "the word of faith" which the apostles preached, was the confession of the Lord Jesus with the mouth. Paul assumes that this word was in the mouths and hearts of the brethren in Rome, whom he had never seen, and with whose conversion he had nothing, personally, to do. This assumption can be justified only on the ground that it belonged to "the word of faith" everywhere preached. He argued, from the universal practice of the apostles, to a particular conclusion in reference to their converts in Rome. We have, therefore, both his premises and his conclusion, to sustain us in deciding that this confession was universal in the primitive Church, as a part of the apostolic ritual. We here have use for the interpolated verse now under consideration. The fact that it is interpolated does not prove that the eunuch did not make the confession. On the contrary, when rightly considered, it establishes the presumption that the passage, as it now reads, is a faithful account of the event. The interpolation is easily accounted for. The text read: "The eunuch said, See, here is water; what hinders me to be immersed? And he commanded the chariot to stand still, and they went down both into the water." Now, the object of the interpolator was to fill up what appeared to be a historic blank, so that Philip should not appear to have led the man into the water too abruptly. In doing so, he, of course, inserted what he supposed to be the apostolic custom; and the fact that he inserted this confession shows that he believed that the apostles required candidates for immersion to make the confession. Furthermore, the interpolator would naturally be guided by the prevailing custom of his own day, so that his amendment might be received by his cotemporaries. In whatever age, therefore, the interpolation was made, it indicates both the custom of that age and the opinion then prevalent as to the apostolic custom. Whether these considerations have any force or not, depends upon the proximity of the age in question to the apostolic period. But this interpolation was known to Irenaeus, A.D. 170 {r}, and this proves that the confession which the Scriptures show to have been universal in the days of the apostles was perpetuated into the latter part of the second century. Both the custom of confessing Christ, and the formula employed, originated in the most natural way, and without any positive precept. Jesus appeared in Galilee and Judea, proclaiming himself the Christ and the Son of God. As men became convinced of his claims, they would say, "I believe that he is the Christ." Others would say, "I believe that he is a prophet, but I deny that he is the Christ." Thus the confession or denial of this proposition was the first mark of distinction between believers and unbelievers. The Pharisees, therefore, "agreed that if any man did confess that he was the Christ, he should be put out of the synagogue" (#Joh 9:22|). The confession was, then, all that was necessary to identify one as a disciple of Jesus. Hence, with special reference to this state of things, Jesus said, "He that confesses me before men, him will I confess before my Father in heaven; but he that denies me before men, him will I deny before my Father in heaven" [#Mt 10:32,33|]. After the commission was given, enjoining the immersion of all believers, the confession was still perpetuated, and immersion naturally took position immediately after it. A confession thus necessarily originating from the grand issue that Jesus presented to the world, and involving the earliest distinction between his friends and his foes, could not fail to have an important position in the formation of those friends into a great organization. The Church of Christ, like every other useful organization, is created and sustained by the obligations of some truth. This truth may be properly styled the foundation of the organization, because it is that from which it springs, and without which it could not exist. The truth declared in the confession, that Jesus is the Christ, the Son of God, is beyond controversy, the foundation of the Church of Christ, and is so declared by Jesus himself (#Mt 16:16-18|). Without it no Church of Christ could possibly exist. It had to exist as a truth, and be demonstrated to men as such, before the Church would begin to be. The truth itself, however, and the confession of it, are two things entirely distinct. The former is the foundation; the latter, a means of building on it. There is no way to build an organization of men and women on a truth, except by a mutual confession of it, and an agreement to live together according to its obligations. When individuals, believing that Jesus is the Christ, mutually confess it, and agree to unite in the observance of its obligations, the immediate and necessary result is a Church. In this way the confession became an organic element in the ecclesiastical constitution. Inasmuch as some have conceived that Jesus in person is the foundation of the Church, it may be well to observe here that there is no way in which an organization can be built on a person, except by believing something in reference to him. It is not the fact that there is such a person as Jesus, but that that person is the Christ which gave existence to the Church. Inasmuch as members of the Church are built upon the true foundation, in part, by a mutual confession of its truth, the confession, formally made, is both an acknowledgment of the obligations which the truth imposes, and a pledge to all the duties of a member in the Church. It is true, that the confession, like immersion, and eating bread and wine, may occur amid the careless scenes of a wicked life, without any religious import. But this is only to say that the specific acts which God calls upon us to perform in religious ordinances may be performed by wicked men without religious intent. And this, again, is only to say, that, in adapting his institutions to us, instead of inventing new and unheard-of performances, he has lifted up certain actions and words already familiar, into association with religious truth and obligation. This arrangement is a proof of his wisdom; for by it the mind is averted from the mere physical act, which might otherwise have usurped too much consideration, and is compelled to associate the value of the deed with the thoughts which surround it. Such is pre-eminently the case with the confession, which, though a very simple declaration of faith, is a formal assumption of all the obligations of a Christian life. The kingdom of Christ is not limited to earth, but was designed to bind together, in one harmonious whole, God, angels, and men. God himself was the first to present himself for this great union. Over the bank of the Jordan he made the same confession which is required of us, and thereby not only bore testimony to the fact that Jesus was his Son, but, also, voluntarily placed himself before the universe in the attitude which the incipient mediatorship required him to occupy. By this formal confession he pledged himself to accept the mediation of Christ, just as we, by the same confession, pledge ourselves to accept the blessings which that mediation procures for us. If God had never confessed Jesus, in this or some equivalent manner, we would have no direct assurance from him that he was in Christ reconciling the world to himself. Like men on earth, the angels in heaven passed into the privileges of the kingdom of God, by making this same confession. When Jesus ascended up on high, the Father said to him, "Sit on my right hand, till I make thine enemies thy footstool" (#Heb 1:13|). Then he "sat down at the right hand of the throne of God" (#Heb 12:2|), and God said, "Let all the angels of God worship him" (#Heb 1:6|). Then were fulfilled the words of Paul, "God hath highly exalted him, and given him a name that is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth, and that every tongue should confess that Jesus is Lord, to the glory of God the Father" [#Php 2:9-11|]. The angels all confessed the good confession, receiving Jesus as their Lord, and rendering thus their first act of worship to the Son of Mary. The one identical confession, therefore, has brought together, in one harmonious whole, God, angels, and men; the latter being pledged by it to eternal worship, and the former pledged forever to accept their grateful homage through Christ. That this confession was the only one required of candidates for immersion by the apostles, is universally admitted by those who are competent to judge. It is likewise admitted that they regarded it as a sufficient confession. This fact alone should teach men to be satisfied with it now. He, indeed, who is guided by the Bible alone, can not require of men any other confession than such as he finds authorized by Bible precedents. Neither is it possible that he who implicitly follows the apostolic precedent can be misled, unless the apostles, the Holy Spirit, the New Testament, can mislead them. Fidelity to the word of God, therefore, binds us to this confession alone, and, in clinging to it, we have every assurance which inspiration can give that we are right. Departure from apostolic precedent is never justifiable, except when the precedent itself was the result of circumstances peculiar to the apostolic age. The primitive practice of washing the feet of brethren who came into the house from the highway, was an accidental, and not a necessary result of the law of hospitality. Growing out of the peculiar habit of wearing sandals, it ceased to be a matter of duty as soon as the circumstances which gave rise to it disappeared. If a similar change of circumstances has taken place in reference to the confession, rendering it insufficient for our times, then we are no longer bound by the precedent. That such is the case is affirmed by many of our cotemporaries, and we must extend these remarks sufficiently to consider the reasons offered in support of this opinion. It is often argued that, in the days of the apostles, the moment men became convinced that Jesus was the Christ they were ready to submit to his service; but now, every Church is surrounded with men and women who are convinced of this fact, but still persist in wickedness; hence some more effectual test should now be applied. This argument is based upon a false assumption in reference to results of primitive preaching; for we read of many rulers of synagogues who believed in Jesus, but would not confess him for hear of the Pharisees (#Joh 12:42|); of Joseph of Arimathea, who, though a disciples kept it secret (#Joh 19:38|); of Felix, who trembled under the preaching of Paul, but said, Go thy way for the present [#Ac 24:25|]; and of Agrippa, who was almost, though not altogether, persuaded to be a Christian [#Ac 26:28|]. If these men in high stations were deterred by fear, or by worldly lusts, from making the confession, how much more the common people, who had much more to fear! Witness the parents of the blind man who had been healed by Jesus, who gave evasive answers in the synagogue for this very reason (#Joh 9:22|). There is no evidence that men were more prompt to yield to their convictions then than they are now. Sometimes it is argued, quite inconsistently with the above, that the danger of being known as a Christian in those days rendered the simple confession a sufficient test of a man's devotion; but now, when Christianity is popular, it is entirely insufficient. It must be granted, that sometimes it was dangerous to property and life to become a Christian, yet it was true then, as it is now, that many insincere persons found their way into the Churches. Jude complains that "ungodly men, turning the favor of God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ," had "crept in unawares" (#Jude 1:4|). Paul echoes the same sentiment in reference to "false brethren, unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage" (#Ga 2:4|). There are those "who went out from us because they were not of us" [#1Jo 2:19|], and there was Demas, who forsook Paul in the hour of danger, "having loved this present world" [#2Ti 4:10|]. And what more shall I say? For time would fail me to tell of Simon the sorcerer [#Ac 8:18-24|], of Alexander the coppersmith [#2Ti 4:14|], of Phygellus and Hermogenes [#2Ti 1:15|], of Hymeneus and Alexander whom Paul delivered over to Satan that they might learn not to blaspheme [#1Ti 1:20|], and of many others who proved insincere in their confession, or false to its obligations. Surely, if a test of sincerity which could let into the fold such wolves as these was sufficient for the inspired apostles, we may be content with the same, unless we affect a wisdom and a zeal superior to theirs. But the most popular argument against the present sufficiency of the good confession is this: that the immense multiplicity of doctrinal errors now prevalent requires a severer test of soundness in the faith than was used by the apostles before these errors had an existence. Unfortunately, however, its historic assumption is as baseless as that of the two we have just considered. For not only were the Churches surrounded with most pernicious errors in doctrine, but were sickened by the poison of those errors within their own bosoms. Pharisees in Jerusalem crept in to spy out the liberty of the new covenant, and bring the brethren back into bondage to the law (#Ga 2:4|); and there were Sadducees in the Church at Corinth who denied the resurrection (#1Co 15:12|). There were philosophers, such as "Hymeneus and Philetus, who concerning the faith have erred, saying that the resurrection is already past, and overthrow the faith of some" (#2Ti 2:17,18|), and there were transcendentalists, who denied that "Jesus Christ had come in the flesh" (#1Jo 4:1-3|), having speculated his bodily existence into the essence of moonshine, or something equally unreal. James had to warn some against being deceived into worship of the heavenly bodies, by assuring them that "every good gift comes down from the Father of lights" [#Jas 1:17|], and not from the lights themselves; while Paul fights many a hard battle against brethren who were disposed to openly countenance fornication, incest, and the sacrificial banquets of heathen worship. Under the pressure of all this influx of falsehood and iniquity, why did not these inspired men see their mistake, and, discarding the simple confession, draw up a masterly catechism, which would shut out every error, and guard the purity of the Church? How sad the reflection, that men so ingenious in other respects, were so stupid in this! And how fortunate for us, that the wiser heads of Rome, Geneva, Augsburg, and Westminster have supplied this deficiency in the work of the apostles! We have thus far argued upon the broadest assumption in reference to the inefficiency of the good confession in guarding the purity of the Church. We might retort upon the advocates of creeds and catechisms, by showing that these devices can not be, and have not been, any more efficient; but we prefer to show the real exclusiveness of the good confession. It is certainly exclusive enough to keep out the pagan, the Jew, the Mohammedan, the atheist, and the infidel; for none of these can honestly make the confession. It will exclude the Unitarian and the Universalist; for while they are willing to confess that Jesus is the Christ, in the next breath they deny him, by contradicting some of his most emphatic declarations. It will also exclude the wicked and impenitent; for it is offered only to penitent believers. If this is not considered sufficient, we may advance still further, and say that it will exclude the Roman Catholic, who persists in having other intercessors in heaven, besides "the high priest of our confession" (#Heb 3:1|). It will exclude the devotee of the mourning bench, who waits for an operation of the Spirit before he comes to Christ. It will exclude the pedobaptist, who is satisfied with his sprinkling; for it requires an immediate immersion. None of these characters can scripturally make the good confession without some specific change in views or in character. Lest the tune of the objector should now be changed, and he should cry, "Your confession is too exclusive," we add, that it receives all whom the apostles would receive, and excludes all whom they would exclude. {q} #1Ti 6:12|. The terms \~omologew\~, and \~omologia\~, should be uniformly rendered confess and confession. {r} Hackett, in loco. (OCA 99-105) #Ac 8:38,39| 38, 39. When Philip ascertained that the eunuch believed in the Lord Jesus, and desired to obey him, there was no delay, but his desire to be immersed was immediately gratified. (38) And he commanded the chariot to stand still, and they went down into the water, both Philip and the eunuch, and he immersed him. This is one of the passages which the conflict of contending parties has rendered familiar to every reader of the New Testament. The questions in controversy are: First, Whether Philip and the eunuch went into the water, or only to it; Second, Whether the facts in the case afford any evidence that the eunuch was immersed. The determination of the first question depends upon the exact force of the antithetical expression, \~katebhsan eiv to udwr\~, and \~anebhsan\~ \~ek tou udatov\~. If the latter means, "they went up out of the water," then the former necessarily means, "they went down into the water"; and vice versa. There are two methods of inquiry, therefore, by which to determine whether they went into the water: First, The direct method, which depends upon the meaning of the words supposed to declare this fact; Second, The indirect method, which determines whether they went into the water, by determining whether they went out of it. In dealing with this question, Dr. Moses Stuart, one of the most learned and candid of the disputants on the pedobaptist side, does great injustice to his own reputation. He says: "That \~eiv\~, with the verb \~katabainw\~, often means going down to a place, is quite certain; for example, 'Jesus went down to Capernaum'; 'Jacob went down to Egypt'; 'They went down to Attalia'; 'They went down to Troas'; 'He went down to Antioch'; 'Going down to Caesarea.'" {s} How strange it is that the learned author did not perceive that in every one of these examples the meaning is necessarily into! If he had paused to ask himself whether Jesus went into Capernaum, and Jacob into Egypt, and so of the others, or merely went to the boundary line of those places, he would have spared his reputation by erasing this paragraph. He would also have saved himself the utterance of another unfortunate sentence on the same page: "I find but one passage in the New Testament where it seems to mean into when used with \~katabainw\~. This is in #Ro 10:7|, Who shall go down, \~eiv abusson\~, into the abyss?" Besides the examples mentioned above, he must have searched with very little industry not to have discovered the following: "Let him that is on the housetop not go down into, \~katabatw eiv\~, the house" (#Mr 13:15|). "Now that he ascended, what is it but that he also first descended into, \~katebh eiv\~, the lower parts of the earth?" (#Eph 4:9|). "This man went down into, \~katebh eiv\~, his house, justified rather than the other" (#Lu 18:14|). "A certain man was going down, \~katabainen\~, from Jerusalem into, \~eiv\~, Jericho" (#Lu 10:30|). "The road that goes down, \~katabainousan\~, from Jerusalem into, \~eiv\~, Gaza" (#Ac 8:26|). These are all the instances in the New Testament in which these two words occur together; and the reader can but see, that in every single instance the controverted expression means to go down into. By our first method of inquiry, therefore, it is settled that Philip and the eunuch went down into the water. It is not logically necessary to pursue this discussion any further; but, let it might be imagined that the conclusion we have already reached should be modified by the force of the other member of the antithesis, we must give some attention to the meaning of \~anebhsan ek tou udatov\~. And here I must take exception to another sweeping declaration of Dr. Stuart's. He says: "\~anabainw\~ is never employed in the sense of emerging from a liquid substance. The preposition \~ek\~, here, would agree with this idea--although it, by no means, of necessity implies it; but \~anabainw\~ forbids us to thus construe it." Why is this apparently broad assertion so cautiously limited to the single case of "emerging from a liquid substance?" Is it possible that Dr. Stuart knew that the expression meant to go up out of, but, thinking that it did not occur in any other passage in connection with a liquid, framed his proposition to suit such an accident? It is humiliating in the extreme to see so great a mind descend to such special pleading on so grave a subject. If \~anabaiein ek\~ means to go up out of, nothing but the most determined obduracy can preclude the admission that it means the same when referring to liquids as to other substances. Now, it is a fact, and it must have been known to Dr. Stuart, if he examined into the ground of his own statements, that, in every single occurrence of these two words in connection, in the New Testament, they men to go up out of (See #Joh 11:55 Lu 2:4 Re 8:4 9:2 11:7 13:1,11 17:8|). Moreover, in one of these occurrences they are "employed in the sense of emerging from a liquid substance. In #Re 13:1|, John says: "I stood upon the sand of the sea, and saw a beast, \~ek thv yalasshv anabainon\~, rising up out of the sea." Notwithstanding this broad assertion of Dr. Stuart's, therefore, the expression in question does, without a single exception, invariably mean to go up out of. Philip and the eunuch, then, went up out of the water; hence, they must first have gone down into it. By both methods of inquiry, the conclusion is established. The most astonishing display of partisan blindness on this passage is yet to be noticed. It is an argument employed by Moses Stuart, in which he is followed by Dr. Alexander. He says: "If \~katebhsan eiv to udwr\~ is meant to designate the action of plunging, or being immersed into the water, as a part of the rite of baptism, then was Philip baptized as well as the eunuch: for the sacred writer says they both went into the water. Here, then, must have been a rebaptism of Philip; and, what is at least singular, he must have baptized himself as well as the eunuch." This argument proceeds upon the assumption that immersionists regard the act of going down into water as the act of immersion, than which there could not be a grosser perversion of their meaning. When a strong mind descends to arguments so weak and childish as this, we have the clearest evidence that the cause in which it is employed is felt to be weak and untenable. We must now address ourselves to the inquiry, whether this passage affords any evidence in favor of immersion. This much-controverted question may be discussed either as a philological question, or as a question of fact. In the former method, the controversy turns upon the meaning of the Greek word \~baptizw\~. In the latter, upon the action performed by the apostles when they baptized men. Questions of fact are much more tangible than those in philology, especially when the philological inquiry runs into a foreign language. We prefer, therefore, to discuss this question as a simple matter of fact; and this method is the more appropriate in this work, which treats of acts performed by apostles. It can be most easily determined what act was performed when men were baptized, without any discussion as to the meaning of the word \~baptizw\~. If the passage before us contains any evidence that the eunuch was immersed, outside of the meaning of the word, it must be circumstantial evidence, and not direct testimony. In ordinary jurisprudence, the former is often more conclusive than the latter; for living witnesses may be bribed, or voluntarily bear false testimony; but facts, however grossly they may be misinterpreted, can never give real utterance to falsehood. Circumstantial evidence is that derived from facts which transpired in such connection with the main fact assumed as to indicate its existence or character. There are two conditions necessary to its conclusiveness: First, That the facts which constitute the circumstances be fully authenticated; Second, That they shall be such as can not be accounted for without the admission of the main fact at issue. The first condition is always satisfied in scriptural inquiries, because the facts are asserted by infallible witnesses. Every thing depends, therefore, upon compliance with the second condition. This compliance may be so various in degree, as to admit of every possible degree of conclusiveness, from the slightest presumption up to absolute certainty. When the circumstances are as easily accounted for without the fact assumed as with it, they afford no evidence at all. When they can be better accounted for with the fact than without it, the evidence is probable. When they can not possibly be accounted for without the fact, and are fully accounted for by the fact, the evidence is irresistible. When the facts constituting the circumstances are actions performed by men, this introduces an additional element into the argument. In this case, if the agent is a rational man, he must be supposed to act for a reason, and his actions, as circumstances, may be regarded with reference to the reasons for which they were performed. We further observe, that the question, What act was performed by the apostles under the name of baptism? has not reference to an indefinite number of actions, but is confined, by the nature of the controversy, to two. It was either immersion or affusion; the latter term embracing both the specific acts of sprinkling and pouring. This is admitted by all parties; for, although some contend that either act will serve the purpose of a valid baptism, no one, at the present day, contends that the apostles practiced both. Those who contend for affusion deny that the apostles or John the harbinger practiced immersion; while those who contend for immersion deny that they practiced affusion. It is as if A and B were brought into court for trial in reference to the murder of C. It is admitted by both the parties, and known to the counsel, the jurors, the judge, the sheriff, and the spectators, that the murder was committed by one of these two parties. Now, whatever evidence might be presented to exculpate A, would have precisely the same tendency to the conviction of B. And if the demonstration of A's innocence were complete, the jury would render a verdict against B, though not a witness had testified directly to his guilt. Just so in the present case. Whatever evidence can be fund against the affusion of the eunuch and others, is good to the same extent in favor of their immersion, and vice versa. The circumstances by which this question is to be decided are divided into two distinct classes, which we may style, respectively, circumstances of fact, and circumstances of allusion. We will consider them in the order in which they are here named. There are some circumstances of fact which afford no evidence upon this question whatever. For instance, three thousand persons were baptized in Jerusalem on the day of Pentecost, in one afternoon. Now, if it were impossible for the agents employed to immerse so many in so short a time, or if sufficient water for that purpose could not have been found in Jerusalem, the two circumstances of place and time would furnish evidence against immersion. But as the facts on which this evidence would depend did not exist (see TFG "Ac 2:41"), no such evidence is here found. All the circumstances involved in the transaction can be accounted for by the supposition of either affusion or immersion; hence they furnish no evidence in favor of either as against the other. In like manner, the command of Ananias to Saul, to "Arise and be baptized" [#Ac 22:16|], though it supplies the fact that previous to being baptized he must arise from his prostrate or recumbent position, furnishes no evidence bearing upon our question, because it is consistent with either immersion or affusion. If it were proved that C was murdered with a club, this in itself would be no evidence again A, or in favor of B, seeing that either of them could have used a club. But there are other circumstances of fact which afford unmistakable evidence upon this question. The agent about to perform the act in dispute selected for the purpose a river, as the Jordan (#Mr 1:5|), or a place where there was "much water," as in "Aenon near to Salim" (#Joh 3:23|). When the parties about to perform the act were in an ordinary dwelling, they went out of doors for the purpose, though it were the hour of midnight, as in the case of the Philippian jailer (see TFG "Ac 16:33"). When they came down to the water selected, both the administrator and the subject went down into it, as in the case of the eunuch, and the baptism was performed while they were in it. These are all unquestionable facts, for they are declared in unambiguous terms by infallible witnesses. They are also actions performed by rational men, and, therefore, each of them must have been performed for some reason. Moreover, the reason for each was furnished by the nature of the main act, for the purpose of accomplishing which each of these subordinate actions was performed. But the supposition of affusion furnishes no conceivable reason for any one of these actions. It can not, therefore, be the main act in question. Again: If the main act could have been as well and as conveniently performed without these subordinate actions as with them, then all these agents acted without a reason. But certain affusion, even of the multitudes baptized by John, could have been performed as conveniently to himself and the people, at some well or fountain centrally located, as at the Jordan, or in Aenon. Paul could have sprinkled the jailer as conveniently in the house at midnight, as out of doors; and Philip could have sprinkled or poured water on the eunuch as well at the brink of the water, as by going down into it. Each of these subordinate actions, therefore, was an irrational one, if affusion was the main act performed. But, still further, there are good and valid reasons against such a line of action as we are considering, such as have sufficed, in every age and country, and among all ranks of society, to cause those who perform affusion to pursue a course the reverse of this in every particular. To save time and labor, and to avoid personal discomfort, instead of going to rivers and places of much water, they administer the rite at home or at church. Instead of going out of doors at night, if they happen to be out of doors at night, they prefer to go into the house. And, instead of going down into the water, they dip into it merely the tips of their fingers, or, avoiding all contact with the water themselves, they pour it from a vessel upon the subject. To suppose, in the face of all these reasons, which are controlling with rational men, that the apostles performed the various actions which we know they did, for the purpose of affusion, is to suppose them to act not only irrationally, but contrary to all the reasons which govern rational men. But they were rational men; therefore, he who reasons thus concerning them is convicted, beyond question, of drawing an irrational conclusion. So far as the circumstances of fact are concerned, we might logically rest the case here; for, having sustained the negative proposition that affusion was not the act in question, we have no alternative but to conclude that it was immersion. But the same circumstantial evidence which brings us to so solid a conclusion by this indirect method, serves the purpose equally well when applied to the direct proof of immersion. The supposition of immersion furnishes the desired reason for each one of the subordinate actions we have been considering. It accounts for the selection of a river or a place of much water; for leaving the house at midnight, and for going down into the water. It is the only supposition which can account for them; and, therefore, their existence demands the existence of immersion. We must either deny these facts, which would be infidelity; deny that the apostles acted rationally, which would be the height of folly and impiety; or admit that immersion, and not affusion, was the apostolic practice. The circumstances of allusion are equally conclusive with those already considered. Their force may be stated thus: When parties who are certainly acquainted with the facts in dispute let drop incidental remarks indicative of the nature of the facts, such remarks afford evidence, by indicating the knowledge possessed by the speaker. If, in the case of trial for murder above supposed, it were known that D was cognizant of all the facts, any incidental statement of his, inconsistent with the supposition that he knew A to be the murderer, would afford circumstantial evidence in favor of A, and against B. Now, Jesus and the apostles were cognizant of all the facts in reference to baptism, and they have made certain allusions to it, which, so far as the nature of the act is concerned, are incidental, but which indicate what they knew the act to be. If, upon a collation of these allusions, we find them inconsistent with the knowledge, on their part, that baptism was affusion, but just such as imply the knowledge that it was immersion, the evidence from this source will be conclusive. Of the many allusions at hand, we will select, for our present purpose, only a few, the bearing of which appears least liable to dispute. First, in the words of our Savior, "Except a man be born of water and the Spirit, he can not enter into the kingdom of God" [#Joh 3:5|]. That the expression, "born of water," is an allusion to baptism, is admitted by all standard commentators and critics known to the writer, and is disputed by none but those who are incapable of being candid upon this subject. The term is used metaphorically, and, therefore, indicates some connection with water, which is analogous to a birth. But there is no conceivable analogy between a birth and an application of water by affusion; hence it is impossible that Jesus could have known the act alluded to to be affusion. The expression forces the mind to something like a birth, which can be found only in the act of drawing the body out of water, which takes place in immersion. This, alone, could have suggested the metaphor to the mind of Jesus, and to this our minds intuitively run when we hear the words pronounced. It is intuitively certain, therefore, that Jesus alluded to immersion, and not to sprinkling. The next allusion to which we invite attention is that in which Jesus calls the unspeakable sufferings which were to terminate his life, "The baptism with which I am to be baptized" (#Mt 20:22|). Here the term baptism is used metaphorically for his sufferings, which could not be unless there is, in literal baptism, something analogous to the overwhelming agonies of Gethsemane and Calvary. The soul revolts at the supposition that a mere sprinkling, or pouring of water on the face, could have supplied this analogy, and intuitively demands something like the sweep of water over the sinking body, which is witnessed in immersion. Immersion supplies the analogy, and it must be the meaning of the term baptism, if there is any meaning in the Savior's mournful words. One allusion from the Apostle Paul, and one from Peter, will suffice for our present purpose. Paul exhorts the brethren to draw near to God, "having our hearts sprinkled from an evil conscience, and our bodies washed with pure water" (#Heb 10:22|). Here is an allusion to the sprinkled blood of Christ, as cleansing the heart from an evil conscience, and to baptism as a washing of the body. But this language is inconsistent with the idea of sprinkling or pouring a little water on the face, which could, by no propriety of speech, be styled a washing of the body. Nothing but immersion will meet the demands of the expression, for the words describe what takes in immersion, and in no other ordinance of the New Testament. Peter's allusion is quite similar to this. He says: "Baptism doth also now save us, not the putting away of the filth of the flesh, but the seeking of a good conscience toward God" [#1Pe 3:21|]. Now Peter could not have supplied the words, "Not the putting away of the filth of the flesh," unless there was something in baptism which might possibly be mistaken for this. But it would be impossible for any one to so mistake sprinkling, while immersion might be readily mistaken for a cleansing of the flesh. Peter, then, knew that immersion, and not affusion, was baptism, and so indicates by this language. We now have before us, from Jesus and Paul and Peter, who certainly knew what baptism was, unmistakable allusions to it, which could not have been made if they knew it to be affusion, and which force us to the conclusion that they knew it to be immersion. It is difficult to conceive how circumstantial evidence could be more conclusive. We might add to our list of circumstances of allusion the statement of Paul in #Ro 6:4|, and #Col 2:12|, that in baptism we are buried and raised again. But I regard this as direct testimony to what is done in baptism, and not a mere allusion to it. If any man were to try to frame a statement of what takes place in the act of immersion, he could not do so in more unambiguous terms than to say, "We are buried and raised again." If he were to say, "We are immersed," it would not be so specific a description of the act, nor so little liable to dispute as to its real meaning. {s} Moses Stuart, Is the Mode of Christian Baptism Prescribed in the New Testament? (Andover: Flagg, Gould and Newman, 1833), p. 95. (OCA 105-111) #Ac 8:39| (39) And when they were come up out of the water, the Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing. The last clause of the passage under consideration demands some notice ere we introduce another section of the text. It is said that "when they came up out of the water, the Spirit of the Lord caught Philip away; and the eunuch saw him no more, for he went on his way rejoicing." No doubt the influence of the Spirit by which Philip was caught away was the same as that which had at first joined him to the chariot. It was that monition of the Spirit by which the movements of inspired men were frequently directed. We will notice frequent instances of the kind in the course of this work. When Philip was caught away to other labors, the eunuch "went on his way rejoicing." So universally does joy pervade the hearts of those whose sins are forgiven, that many sectaries of modern times have mistaken it for the evidence of pardon. The fallacy which they commit is to assume, without authority, that a real pardon from God is the only cause which can induce this feeling. Now, we know that joy must spring up in the heart, under the belief that pardon has been dispensed, however mistaken that belief may be. The convict awaiting execution would be just as happy if deceived by a counterfeit pardon, as if it were genuine. So with the penitent sinner. When his soul has been racked, for hours and days together, by the torture of an awakened conscience, it is likely, by the reaction of its own powers, or through exhaustion of the nervous system, to become calm. Now, if he has been taught that the supervening of this calm is an indication of pardon, immediately upon the consciousness of its presence there will spring up that joy which he alone feels who believes his sins are pardoned. Such individuals, however, generally have serious doubts, at times, whether they did not mistake the natural for the supernatural, and they seldom obtain more than a hope that their sins were forgiven. The rejoicing of the eunuch was based upon far different and more solid ground. Taught by Philip, according to the commission, and according to the preaching of Peter, who had been Philip's own teacher, that the penitent believer was to be immersed for the remission of sins; realizing in his own consciousness, that he was a penitent believer; and having been immersed, his conviction that his sins were pardoned was as solid as his confidence in the word of God and in his own consciousness. In neither of these could he well be mistaken, and, therefore, his joy was not alloyed by any harassing doubts. We now part company with this noble man, whose ready faith and prompt obedience give evidence of such a character that we would love to travel with him further; but here the curtain of authentic history drops upon him, and we see him no longer. Happily, the echoes that come back to us, as he passes on, are notes of joy, and we may hope to meet him at the point where all our journeys meet, and rejoice with him forever. (OCA 111-112) #Ac 8:40| 40. The historian brings the present section of his narrative to a close by a brief notice of the subsequent labors of Philip. (40) But Philip was found at Azotus; and, passing along, he preached the gospel in all the cities till he came to Caesarea. The town of Azotus, the Ashdod of the Old Testament, was westward of the route the eunuch was pursuing, on the shore of the Mediterranean. Philip's further tour extended northward, along the sea-shore, to Caesarea. We are not yet prepared to bid him a final adieu; but will meet him again, after the shifting scenes of many years, to say farewell amid many tears (see #Ac 21:8|). (OCA 112) #Ac 9:1,2| IX:1, 2. These is a sudden transition in our narrative at this point, and it assumes more the character of a biography. The writers of sacred history, in both Testaments, devote the greater part of their space to biographical sketches. The greater familiarity of the masses of the people with such portions of the Bible fully attests the wisdom of this course. This familiarity is the result of a deeper impression made upon the heart, and, consequently, upon the memory. We accept it, therefore, thankfully, that Luke, in his sketch of apostolic labors, was directed to record, somewhat connectedly, the labors of Paul, rather than detached sketches from the lives of all the apostles. What is lost to our curiosity in reference to the other apostles is far overbalanced by the more thrilling effect of a continuous personal narrative. This effect is all the more thrilling, from the selection of him, who, among all the apostles, was "in labors most abundant" [#2Co 11:23|]. Saul has already been introduced to the reader in the account of Stephen's martyrdom [#Ac 7:58|]. By the aid of his own subsequent statements concerning himself, we are able to trace his history to a still earlier period. The early education and ancestral remembrances of a man have much to do in forming his character and shaping his career. Those of Saul were calculated to thrust him into the very scenes in which he first figures in history. He was born in the city of Tarsus, in Cilicia [#Ac 21:39 22:3|], not far from the period at which Jesus was born in Bethlehem. He was of pure Jewish extraction, of the tribe of Benjamin, and descended from pious ancestry [#Ro 11:1 Php 3:5|]. This insured his careful instruction in Jewish history, and such portions of the law of Moses as he could understand in childhood. His parents were Pharisees, and, therefore, his understanding of the Scriptures was modified by the peculiar interpretations and traditions of that sect, while his prejudices were all enlisted in its favor (see #Php 3:4,5 2Ti 1:3|). Besides this religious instruction, he was taught the trade of tent-making [#Ac 18:3|]. The goat's hair which was used in this manufacture was produced in Cilicia in such abundance, and of so fine a quality, that the manufactured article acquired the name Cilicium, from the name of the province. The wisdom of his parents in teaching him this trade as a means of providing against the unfortunate contingencies of life, will be fully exemplified in the course of this narrative. The child was being educated, under the eye of an overruling Providence, for a future unthought of by either himself or his parents. His residence in a city where the Greek language prevailed was not the least important circumstance bearing upon his education. Like the children of foreigners in our own country, though the ancestral tongue was the language of the fireside, on the streets and in all places of public resort he was compelled to employ the language of the adopted country. In this way he acquired that familiarity with the Greek, which enabled him, in after-life, to employ it with facility both in writing and speaking. It was only his earliest childhood that was thus devoted to parental instruction, and to the acquirement of the Greek language and a trade; for he was "brought up" in the city of Jerusalem, at the feet of Gamaliel (#Ac 22:3|). Under the instruction of this learned Pharisee, whose prudence and whose calm indifference to the cause of Christ we have had occasion to notice, in commenting on the second trial of the apostles (#Ac 5:34-39|), his Pharisaic prejudices must have been intensified, with his knowledge of the law was enlarged, and his zeal for it inflamed. A youth of Paul's intellectual capacity would be expected to make rapid advances with the opportunities which he now enjoyed, and so, he tells us, he did. "I made progress in the Jew's religion above many my equals in age in my own nation, being more exceedingly zealous for the traditions of my fathers" (#Ga 1:14|). This pre-eminence among his school-fellows was accompanied by the strictest propriety of religious deportment; so that he could appeal, after the lapse of many years, to those who knew him in his youth, though now his enemies, to testify that, "according to the strictest sect of our religion, I lived a Pharisee" (#Ac 26:5|). He could even declare that he was, "touching the righteousness that is in the law, blameless" (#Php 3:6|). Such was his character, and his reputation, when he finished his course of instruction in the school of Gamaliel. If the usual supposition concerning Saul's age is correct, it is not probable that he was in Jerusalem at the time of the crucifixion, or for several years previous. If he had been, it would be unaccountable that in all his epistles he makes no allusion to a personal knowledge of Jesus. The supposition that he was at that time still confined in the school of Gamaliel is not only inconsistent with his supposed age, which could not have been less than thirty at the time he is introduced to us, but it is insufficient to account for his ignorance of events over which the every children of Jerusalem rejoiced (#Mt 21:15|). The supposition that he left the school and returned to Tarsus previous to the immersion preached by John, and reappeared in Jerusalem after the ascension of Jesus, is most agreeable to all the known facts in the case. By an absence of a few years he had not forfeited his former reputation, but appears now as a leader in the movements against the Church. We have already, in commenting on #Ac 6:9|, ventured the assumption, that among the Cilicians there mentioned as opponents of Stephen, Saul bore a leading part as a disputant [see TFG "Ac 6:9"]. Such a position of his superior learning and piety would naturally assign him, and his prominence at the stoning of Stephen affords evidence in favor of this assumption. The law required that the witnesses upon whose testimony an idolater was condemned to death should throw the first stones, in the execution of the sentence (#De 17:7|). In accordance with this law, the witnesses against Stephen, preparatory to their cruel work, laid off their cumbrous outer-garments, at the feet of Saul, who "was consenting of his death" (#Ac 7:58 22:20|). After the death of Stephen, he still maintained the position of a leader, and continued to commit men and women to prison, until the Church was entirely dispersed. Many of those committed to prison met with the fate of Stephen. This fact is not stated by Luke, but is confessed by Paul in his speech before Agrippa (#Ac 26:10|). Many others were beaten in the synagogues, and compelled to blaspheme the name of Jesus as the condition of release from their tortures (#Ac 22:19 26:11|). After the congregation in Jerusalem had been dispersed, Saul doubtless thought that the sect was effectually crushed. But soon the news came floating back from every quarter, that the scattered disciples were building up congregations in every direction. One less determined than Saul might have despaired of final success is destroying a cause which had thus far been promoted by every attack made upon it, and which even sprung up with increasing strength from apparent destruction. But his was a nature which gathered new resolution as obstacles multiplied before him; and thus he appears in the present text, which, after so long delay, we must now have before us. (1) But Saul, yet breathing out threatening and slaughter against the disciples of the Lord, went to the high priest, (OCA 113-115) #Ac 9:2| (2) and requested from him letters to the synagogues in Damascus, that, if he found any of that way, whether men or women, he might bring them bound to Jerusalem. Why he selected Damascus as the scene of his first enterprise, rather than some of the cities of Judea, is acknowledged by Olshausen as "difficult to determine." But when we remember the sensitiveness of patriots, in reference to the reputation of their country and its institutions in foreign lands, the difficulty disappears. The ancestral religion of the Jew was his pride and boast in every land. It was bitter enough to the proud Pharisee that it should be brought into disrepute among a portion of the population at home; but when the hated authors of this reproach began to spread it abroad in surrounding kingdoms, it was beyond endurance. When the news reached Jerusalem that this dishonoring heresy had begun to spread in the ancient and celebrated city of Damascus, where thousands of Jews then lived, and had obtained a religious influence over a large portion of the population, the exasperation of the Pharisees knew no bounds, and Saul, with characteristic ardor, started in pursuit of the fugitives. He had reason, of course, to believe, that, upon requisition of the high priest, the authorities of Damascus, which was then embraced within the dominions of the Arabian king Aretas, would deliver up the disciples as fugitives from justice. That he was correct in this is sufficiently demonstrated by the zeal with which the governor afterward lent the aid of his guards to the orthodox Jews, for the purpose of seizing Paul himself (compare #Ac 9:23-24| with #2Co 11:32|). (OCA 115) #Ac 9:3| 3. The storm of passion with which Saul started from Jerusalem would naturally subside, in some degree, in the course of the five or six days necessary to perform on foot the journey of one hundred and forty miles, leaving him in a calmer mood, and better prepared for the scenes which transpired near the close of the journey. (3) And as he journeyed, he came near to Damascus, and suddenly there flashed around him a light from heaven. This occurred at noon, when the sun was shining with full meridian strength upon the sandy plain which he was traversing, {t} yet the light from heaven was "above the brightness of the sun" (#Ac 26:13|). We are now fairly introduced to the history of Saul's conversion, and must note carefully the entire process, both with reference to the specific changes effected, and the influences which produced them. In order that we may have the case fully before us, we will draw upon the parallel passages in the twenty-second and twenty-sixth chapters for such additional facts as they furnish. {t} For a description of the natural scenery, see William John Conybeare and John Saul Howson's Life and Epistles of Saint Paul (Hartford: S. S. Scranton, 1850-52, 2 vols.), p. 86. Throughout the remainder of this volume I will draw freely from the rich resources of this valuable and exhaustive work. (OCA 115-116) #Ac 9:4| Saul, Saul. By thus repeating the name, Jesus tempered the rebuke. See also #Lu 10:41 22:31|. (TFG 478) 4. (4) And he fell upon the earth, and heard a voice saying to him, Saul, Saul, why do you persecute me? He not only heard this voice, but, gazing, while his eyes could endure it, into the midst of the glory, he saw distinctly the being who spoke to him (#1Co 15:8|). The question he heard, by the simple force of the word persecute, carried his mind forward to his bloody purpose in Damascus, and back to his bloody deeds in Jerusalem. Nor was this the only involuntary motion of his mind upon the instant; for here we must locate the additional words, "It is hard for thee to kick against the goads" (#Ac 26:14|). This language reveals to us that Saul's conscience had not been altogether at rest during his persecutions, but that, like an unruly ox, he had been kicking against a goad, which urged him to a different course. Although he had acted ignorantly, and in unbelief, yet it was with so many misgivings, that he ever afterward regarded himself as the chief of sinners, having been the chief of persecutors (#1Ti 1:13-15|). His conscience must have been instantaneously aroused by this reference to its past goadings. (OCA 116) #Ac 9:5,6| 5, 6. Though his conscience was now aroused, and he knew full well that the vision before him was from heaven, he can not comprehend it until he knows who it is that speaks to him and asserts himself the object of his persecutions. (5) And he said, Who art thou, Lord? And the Lord said, I am Jesus, whom you persecute. It is impossible for us, who have been familiar with the glory of our risen Savior from our infancy, to fully appreciate the feelings which must have flashed, like lightning, into the soul of Saul, upon hearing these words. Up to this moment he had supposed Jesus an impostor, cursed of God and man; and his followers blasphemers worthy of death; but now, this despised being is suddenly revealed to him in a blaze of divine glory. The evidence of his eyes and ears can not be doubted. There he stands, with the light of heaven and the glory of God around him, and he says, "I AM JESUS!" "Now is Jesus risen from the dead, and become the first fruits of them that slept" [#1Co 15:20|]. Stephen was a blessed martyr, and I have shed innocent blood. My soul is guilty. "O wretched man that I am, who shall deliver me from the body of this death?" [#Ro 7:24|]. I have gloried in my shame. All that I have gained is lost. It is filth and refuse. I will throw myself upon his mercy. (OCA 116) #Ac 9:6| (6) And he, trembling and astonished, said, Lord, what wilt thou have me to do? The die is cast. The proud spirit yields, and the whole mighty current of that soul is turned back in its channel, to flow forever, deeply and strongly, in the opposite direction. The glorious power of the one great gospel proposition was never more forcibly illustrated than on this occasion. A moment ago, Saul was sternly, and with fearful calmness, pressing to the destruction of the cause of Jesus, but now he is a trembling suppliant at his feet. What has produced this change? It is not the fact that he has seen a light and heard a voice. For when he fell to the ground in alarm, his unbelief and ignorance still remained, and he still had to ask the question, "Who art thou?" [#Ac 9:5|]. Thus far, he is no more convinced that Jesus is the Christ than he was before; but he is convinced that the vision is divine, and this prepares him to believe what he may further hear. When that heavenly being, whose word he can not doubt, says, "I am Jesus," one new conviction, that must, from its very nature, reverse all the purposes of his life, takes possession of his soul. To stifle its effects he is not able; to resist its impulse is contrary to the honesty of his nature; and he has no time, if he would, to steel his heart against it. The change flashes over him in an instant, and he lies there a penitent believer. The word of the Lord, miraculously attested, gives him faith. The conviction that Jesus, whom he had persecuted in the person of his disciples, is really the Lord of glory, brings him to repentance. He mourns over his sins, and yields his will. These facts reveal the glorious simplicity of gospel salvation; and while we contemplate them, the sickly talk about "irresistible grace," which floats, like the green scum on a stagnant pool, over the pages of many commentaries, in reference to this conversion, is swept away, while the sights and sounds which haunt the memory of many a superstitious convert are driven back to dwell with the ghosts and hobgoblins of a night of ignorance now nearly gone. To the question, What wilt thou have me to do? the Lord gave an answer which naturally divides itself into two parts. One part is given by Luke, in the verse before us, and by Paul, in his speech to the Jerusalem mob; the other, in the speech before Agrippa. The latter contains his commission as an apostle, and is expressed in these words: "I have appeared to thee for this purpose, to appoint thee a minister and a witness of the things which thou hast seen, and of those in which I will appear to thee, delivering thee from the people and the Gentiles, to whom I now send thee, to open their eyes, that they may turn from darkness to light, and from the authority of Satan to God, that they may receive remission of sins, and inheritance among the sanctified, by faith in me" (#Ac 26:16-18|). In this sentence, which we will notice more at length in its proper connection, Jesus states the object of his personal appearance to Saul, and gives him his commission as an apostle. The former was necessary to the latter; for an apostle must be a witness of the resurrection (see TFG "Ac 1:22"), and this he could not be without having seen him alive since his crucifixion (#1Co 9:1|). Having now seen him, not only alive, but glorified, his evidence was afterward classed with that of the original apostles and witnesses (#1Co 15:8|). If he had been converted without having seen the Lord, he would not have been an apostle, unless the Lord had afterward appeared to him to make him one. Instead of this, the Lord chose to appear to him in connection with his conversion. While this appearance was necessary to his apostleship, we may not assume that it was necessary to his conversion, unless we take the strange position that it was impossible for him to be convinced in any other way. Before Saul could enter upon the office of an apostle, it was necessary that he should become a citizen of the kingdom of which he was to be a chief officer. The other portion of the Savior's reply has reference to his duty in this particular. It is stated by Luke in these words, constituting the last clause of #Ac 9:6|, of which we have already quoted a part: Arise, and go into the city, and it shall be told thee what thou must do. Saul's own statement of it is more minute: "Arise and go into Damascus, and there it shall be told thee concerning all the things which are appointed for thee to do" [#Ac 22:10|]. The things which he was to do as an apostle had just been told him, and concerning these there had been no previous appointment. The things which had been appointed for him to do concerned him in common with all other penitent sinners. These having been already appointed by the Lord himself, and their execution committed to the hands of faithful men, the Lord shows respect to his own transfer of authority, by sending the suppliant to Damascus to learn them. During his personal ministry, Jesus sometimes spoke pardon, at once, to penitent sinners (#Mt 9:1-6 Lu 7:37-50|). But, since his resurrection from the dead, and the appointment, by formal enactment, of the terms of pardon, there is no instance of this kind. Moreover, his refusal to tell Saul his appointed duty, or to pardon him on the spot, establishes the presumption that he will not do so in any case. If there ever was an occasion on which we would expect the glorified Savior to speak pardon, in person, to a sinner, it is here, when he is in actual conversation with the penitent, and the request is formally preferred. But he refuses to do so. Those, therefore, who imagine themselves to have received a direct communication of pardon from Christ, either orally, or by an abstract spiritual agency, are deluded. They claim for themselves what was not accorded to Saul, and what is inconsistent with the order established in the kingdom of Christ. The reply to all inquirers, if Christ should now speak, would be, as it was then, Go to Damascus, and it shall be told you; Go to the apostles and evangelists of the New Covenant, and the answer will now be given you by Peter, Philip, Ananias, in the same words, and by the same authority, that it was then. (OCA 116-118) #Ac 9:7| 7. While the conversation was passing between Saul and Jesus, the conduct of his companions is thus described by Luke. (7) Now, the men who were journeying with him stood speechless, hearing the voice, but seeing no man. Paul gives a different account of their demeanor, by saying that they all fell to the ground (#Ac 26:14|); but the two accounts harmonize very naturally. The first effect of such an apparition would naturally to be prostrate them all; but his companions, not being held in this position by any direct address to them, would naturally arise after the first shock was over, and fleeing to a safe distance, there stand gazing, in mute terror, upon the glory which enveloped their leader. This supposition is confirmed by the fact that Paul represents the falling to the earth as occurring before the voice was heard, while their standing speechless is connected by Luke with the close of the conversation. This supposition helps to account for a well-known verbal discrepancy between these two accounts. Luke says they heard the voice; Paul says "they heard not the voice of him that spoke to me." The discrepancy arises from the ambiguous use of the verb hear. There is nothing more common, among all nations, than for one who is listening to a speaker, but, either from his own confusion or the indistinctness of the speaker's articulation, can only catch an occasional word, to exclaim "I don't hear you"; although the sound of the voice reaches him continually. It is in this sense of the word hear, that the companions of Saul, in the confusion of their effort to escape from the scene, failed to hear the voice. They heard the sound, but did not understand the words. (OCA 118-119) #Ac 9:8,9| 8, 9. When the vision disappeared, Saul promptly obeyed the commandment given him. (8) And Saul was raised from the earth, but when his eyes were opened he saw no one, and they led him by the hand, and brought him into Damascus. (OCA 119) #Ac 9:9| (9) And he was there three days without seeing, and did neither eat nor drink. The physical effect of the intense light into which he had gazed upon his eyesight was not more painful than the moral effect of the whole scene upon his conscience. The former made him blind; the latter filled him with remorse. To this feeling alone can we attribute his total abstinence from food and drink. The awful crime of fighting murderously against God and Christ was pressing upon his soul, and as yet he knew not what to do that he might obtain pardon. His Jewish education, if not his natural instinct, prompted him to pray, and this he was doing with all fervor (#Ac 9:11|); but the hands he lifted up were stained with blood--the blood of martyrs; and how could he hope to be heard? No penitent ever had greater cause for sorrow, or wept more bitterly than he. (OCA 119) #Ac 9:10-12| 10-12. While this scene of anguish was transpiring in the presence of the astonished Jews who surrounded Saul, the Lord was not unmindful of the promise he had made him. As he had sent him to Damascus to learn what to do, he provides him with a teacher. (10) Now there was a certain disciple in Damascus, named Ananias. And the Lord said to him in a vision, Ananias! And he said, Behold, I am here, Lord. (OCA 119) #Ac 9:11| (11) And the Lord said to him, Arise, and go upon the street called Straight, and inquire in the house of Judas, for one named Saul of Tarsus. For behold, he is praying, [On "the street called Straight," see TFG "Ac 9:25".] #Ac 9:12| (12) and has seen in a vision a named named Ananias coming in and putting his hand upon him that he might receive his sight. It will be observed, that, in these directions, the Lord does not tell Ananias what to tell Saul to do. This omission only proves that Ananias already knew perfectly what such a person should be told to do, and corresponds with the fact that the things in which he was to be instructed were "the things appointed for him to do." It is well to pause for a moment here, and inquire what progress has been made toward the conversion of Saul, and by what means the progress made has been effected. That he is now a believer, it is impossible for any man who has followed the narrative intelligibly to doubt. That he is also a penitent is equally certain. But the Holy Spirit--by whose direct agency alone, it is taught by man, a man can be brought to faith and repentance--has not yet been imparted to him, nor does he receive it till after the appearance of Ananias (#Ac 9:17|). Such an agency of the Spirit, then, is not necessary to faith and repentance. Moreover, as we have already observed, the only influence yet brought to bear upon him was that of the words of Jesus, proved to be of divine authority by the miraculous vision. He was convinced, then, by the same means that the eunuch and the three thousand on Pentecost had been, by the word of the Lord miraculously attested. His case differs from both of those, in that the Lord himself was his preacher, instead of an inspired man; and from that of the eunuch, in that the miraculous attestation was a physical display in his case, and the fulfillment of prophesy in the eunuch's. The nature of the influences was the same in them all. Saul is now a believer, and a penitent believer; but he is not yet justified. The theory, therefore, drawn from his own words in the epistle to the Romans, that a man is justified by faith only, the moment he believes, is proved false by Paul's own experience. He says, "Being justified by faith, we have peace with God" (#Ro 5:1|). But he had faith for three days before he was justified, or obtained peace with God. Interpreting his words, then, by his experience, we conclude that men are justified, not by faith only, nor the moment they believe, but when they are led by faith, as he was, to do what is appointed for penitent believers to do. There is another fact in the case worthy of notice just here. There is some such necessity for the co-operation of a fellow man, in order to one's conversion, that, although the Lord himself has appeared to Saul, and conversed with him, he can not find peace of mind, though he weeps and groans and prays for three days and nights, until Ananias comes to him. In this particular, also his case is like that of the eunuch, whose conversion could not be effected, though an angel had been sent from heaven, and the Spirit had operated miraculously, until the man Philip took his seat in the chariot. The necessity, in his case, differs from that of the eunuch, in that he needed not the man to preach Jesus to him; for this had already been done by Jesus himself. But there was something to be done before he obtained pardon, which a man must do; and the sequel will show what that something is. In the mean time, let it be observed, that all these pretended conversions of the present day, which are completely effected while the subject is in his bed at night, or alone in the grove, or praying in some solitary place, lack this something of being scriptural conversions. No man was so converted in the days of the apostles. (OCA 119-120) #Ac 9:13-16| 13-16. Ananias had already heard of Saul, doubtless through fugitive brethren from Jerusalem, and such was the horror which his name inspired, that he was reluctant to approach him, even when commanded by the Lord to do so. (13) Then Ananias answered, Lord, I have heard from many concerning this man, how much evil he has done to thy saints who are in Jerusalem, (OCA 120) #Ac 9:14| (14) and here he has authority from the high priests to bind all who call on thy name. #Ac 9:15| (15) But the Lord said to him, Go; for he is to me a chosen vessel, to bear my name before the Gentiles, and kings, and the children of Israel. Here we have a statement that the Lord had made a special choice of Saul for a certain work, and a prediction that he would suffer in the execution of it [#Ac 9:16|]. The latter demonstrates the foreknowledge of God concerning human conduct, and the former shows that he makes choice beforehand of suitable individuals to execute his purposes. (OCA 120-121) #Ac 9:16| (16) For I will show to him how great things he must suffer on account of my name. #Ac 9:17-19| 17-19. The assurance given by the Lord was sufficient to remove his fears. (17) And Ananias went away and entered into the house, and laid hands upon him, and said, Brother Saul, the Lord, even Jesus who appeared to you in the road in which you came, has sent me that you may receive sight, and be filled with the Holy Spirit. In laying hands on Saul to restore his eyesight, Ananias imitated the example of Jesus, who wrought similar miracles, at one time by touching the eyes of the blind (#Mt 9:29|), and at another by putting clay on them and directing that it be washed away (#Joh 9:6|). It is quite common to assume that Ananias also conferred the Holy Spirit upon him, by imposition of hands. But this is neither stated nor implied in the text; nor is there any evidence that any besides the apostles ever exercised the power of imparting the Spirit. The fact that this power is not known to have been exercised by any other than the apostles, establishes a strong presumption that it was not exercised by Ananias. This presumption, in the entire absence of proof to the contrary, would alone be conclusive. We do not forget that Ananias says, "Jesus has sent me that you may be filled with the Holy Spirit." This shows that his reception of the Spirit in some way depended upon the presence of Ananias, but does not imply that he received it by imposition of hands. All the other apostles received it direct from heaven, without human agency (#Ac 2:1-4|). They also received it after they had been immersed; for the fact that Jesus preached the immersion of John, and caused the twelve to administer it under his eye, is proof that they themselves had submitted to it. Moreover, in every other case in the New Testament, with the single exception of Cornelius [#Ac 10:1-48|], the gift of miraculous power followed immersion. These facts furnish a firm basis for the conclusion that Saul's inspiration was awaiting his immersion; and that it depended upon the visit of Ananias, because he was sent to immerse him that he might receive pardon and be filled with the Holy Spirit. To conclude otherwise would be to make his case an exception to that of all the other apostles in reference to manner of receiving the Spirit, and to nearly all other disciples, including the apostles, in reference to the time of receiving it. (OCA 121) #Ac 9:18| (18) And immediately there fell from his eyes something like scales, and he received sight forthwith, and arose and was immersed; The manner in which Ananias proceeded when he reached the house of Judas presents a most remarkable contrast with the course of most Protestant preachers of the present day. Leaving out of view the miraculous restoration of Saul's eyesight, Ananias was simply sent to a man in a certain house, who had been a persecutor, but now was praying [#Ac 9:11|]. He had no special directions as to the instruction he shall give the man, but is left to his own previous knowledge of what is proper in such cases. He comes into the house, and finds him prostrate upon the floor, almost exhausted from want of food and drink, which his wretchedness makes him refuse; and he is still praying in great agony. No man of this generation can hesitate as to the course one of our modern preachers would pursue in such a case. He would at once urge him to pray on, and quote to him many passages of Scripture in reference to the answer of prayer. He would tell him to believe in the Lord Jesus, and that the moment he would cast his soul entirely upon him he would be relieved. He would pray with him. Long and fervently would he call upon God to have mercy on the waiting sinner, and send down the Holy Ghost to speak peace to his troubled soul. If these efforts did not bring relief, other brethren and sisters would be called in, and their prayers united with those of the preacher. Pathetic hymns would alternate with zealous prayers and warm exhortations, until both the mourner and his comforters were exhausted, the latter every moment expecting to hear from their wretched victim a shout of joy, as the touch of God would roll away the burden from his soul. If all the efforts failed, the man would go mourning over his still unpardoned sins, perhaps for the remainder of his life. Fortunate would it be for him, if the terrible conclusion that all religion is but hypocrisy, or that he himself is an inevitable reprobate, did not take possession of his soul. This picture is not overdrawn; for my readers can testify that far deeper colors could be spread over it, by copying accurately from many thousands of cases which have occurred in popular "revivals." Such is the baleful influence of this gross departure from the word of God, that men who are under its influence are constantly denouncing as heretics those who venture to follow the example of Ananias. He finds the man to whom he is sent, praying to the Lord Jesus; but, instead of commanding him to pray on, and praying with him, he says to him, "Why do you tarry? Arise, and be immersed, and wash away your sins, calling on the name of the Lord" (#Ac 22:16|). There are many Churches at present day, professing to derive their creeds from the Bible, whose clergy dare not follow this example, upon pain of excommunications. Engaged in a public debate, a few years since, with a Doctor of Divinity of a numerous and powerful party, I determined to apply to him a test which had been employed before by some of my brethren, and charged that he dare not, as he valued his ministerial position, and even his membership in the Church, give to mourners seeking salvation the answers given by inspired men, in the very words, which they employed. He interrupted me, by asking if I intended to insinuate that he would not preach what he believed to be the truth. I replied, that I had no disposition to question his honesty, but that I was stating a startling fact, which ought to be made to ring in the ears of the people. I then told the audience I would put my statement to a test at once, and turning to the Doctor, I said: "Sir, if you had a number of mourners before you, as Peter had on Pentecost, pierced to the heart with a sense of guilt, and exclaiming, What shall we do? would you dare to say to them, 'Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit?' Or, if you were called into a private house, like Ananias, to see man fasting and weeping and praying, would you dare to say to him, 'Why do you tarry? Arise, and be baptized, and wash away your sins, calling on the name of the Lord?' I pause for a reply." I stood waiting, and the immense audience held their breath, until the silence became painful; but the Doctor hung his head and answered not one word. It is high time that the people were won back from such delusions, and made to feel the necessity of following the word of God. Ananias was guided by the apostolic commission. Seeing there were three conditions of pardon, faith, repentance, and immersion, and that Saul had already complied with the first two, he does not tantalize him by telling him to believe or urging him to repent, but commands him to do the one thing which he had not yet done, "Arise, and be immersed." He instantly obeyed; and then, for the first time since he saw the vision by the way, he was sufficiently composed to take food and drink. "Taking food, he was strengthened" [#Act 9:19|]. Like the eunuch, it was after he came up out of the water that he rejoiced [#Ac 8:39|]. (OCA 121-123) #Ac 9:19-22| (19) and taking food, he was strengthened. His composure and peace of mind, after being immersed, was the proper result of intelligent obedience in that institution. If he had not already learned its design, by what he knew of apostolic preaching, the words of Ananias conveyed it without ambiguity. To a sinner mourning over his guilt, seeking pardon, and knowing that the Lord alone could forgive sins, the command to be immersed and wash away his sins could convey but one idea, that, upon the washing of water over the body in immersion, the Lord would remove his sins by forgiving them. That such was the idea intended in the metaphorical expression, "wash away," would need no argument, if it had not suited the theories of modern sectaries to call it in question. It is a common assumption that Saul's sins had been really forgiven before his immersion, and Ananias required him only to formally wash them away. But this is a mere combination of words to hide the absence of an idea. How can a man formally do a thing which has already been really done, unless it be by going through a form which is empty and deceptive? If Saul's sins were already washed away, then he did not wash them away in immersion, and the language of Ananias was deceptive. But it is an indisputable fact, that at the time Ananias gave him this command he was still unhappy, and, therefore, unforgiven. Immediately after he was immersed, he was happy; and the change took place in the mean time, which connects it with his immersion. In precise accordance, therefore, with the commission, with Peter's answer on Pentecost, and with the eunuch's experience, his sins were forgiven when he was immersed. These individual cases of conversion are of great value to one studying the plan of salvation, because they present more in detail the entire process that can be done in describing the conversion of a multitude. We now have before us two such, and will have a third in the tenth chapter, when we will find it profitable to institute a close comparison between them (see TFG "Ac 10:47" and see TFG "Ac 10:48"). 19-22. No sooner had Saul obeyed the gospel and obtained pardon, then he began to devote all his energies to building up what he had sought to destroy. (19) Then Saul was some days with the disciples in Damascus, (OCA 123) #Ac 9:20| (20) and immediately he preached Christ in the synagogues, that this is the Son of God. The one great gospel proposition, that Jesus is the Christ and the Son of God, the belief of which had wrought in him all the wondrous change on the road to Damascus is now his constant theme. The synagogues being for a time open to him, and the curiosity of the people intensely exited, in reference to his change of conduct, it is probable that he had more ready access to the unbelieving Jews in Damascus than had been enjoyed by those who preceded him. Whatever opponents he encountered, were "confounded" by the proofs he presented. In addition to proofs employed by the other apostles and teachers, Saul stood up in the synagogues as a new and independent witness of the resurrection, and glorification of Jesus. He had seen him alive, and arrayed in divine glory. He had conversed with him face to face. If any man doubted the truth of his statements in reference to the vision, his traveling companions, who saw the same light, and heard the same voice, could testify with him. If any man, still incredulous, ventured the supposition that all of them were deceived by an optical illusion, or by some human trickster, the actual blindness which remained after the vision had passed away, and was witnessed by both believers and unbelievers, proved, indisputably, that it was a reality. No illusion or deception could have produced this effect. If it were suspected that Saul and his companions had made up the story, in order to deceive, the suspicion was silenced by the fact that the blindness was real, and could not be feigned. Whether, therefore, they regarded him as honest and dishonest, such was the combination of facts that they could not find an excuse for doubting his testimony. No wonder that he "confounded the Jews who dwelt in Damascus." (OCA 124) #Ac 9:21| (21) And all who heard him were astonished, and said, Is not this he who destroyed those in Jerusalem who called upon this name, and came hither for this purpose, that he might take them bound to the high priests? #Ac 9:22| (22) But Saul increased the more in strength, and confounded the Jews who dwelt in Damascus, proving that this is the Christ. Such was the force of Saul's testimony, as it was addressed to his cotemporaries in Damascus. To others, not eye-witnesses of his career, and to men of subsequent generations, it stands thus: If the vision which he claimed to have witnessed was a reality, then Jesus is the Christ, and his religion is divine. But if it was not a reality, then Saul was deceived, or was himself a deceiver. His blindness precludes the supposition that he could have been deceived. Was he, then, a deceiver? His whole subsequent career declares that he was not. All the motives, in reference to both time and eternity, which can prompt men to deception, were arrayed against the course he was pursuing. His reputation among men, his hopes of wealth and power, his love of friendship, and his personal safety, all demanded that he should adhere to his former religious position. In making the change, he sacrificed them all, and, if he was practicing deception, he exposed himself, also, to whatever punishment he might suppose the wicked to incur in eternity. It is possible to believe that a man might, through miscalculation as to the immediate results, begin to practice a deception which would involve such consequences; but it is entirely incredible that he should continue to do after his mistake was discovered, and persist in it through a long life of unparalleled sufferings. It is incredible, therefore, that Saul was a deceiver. And, as he was neither deceived himself, nor a deceiver of others, his vision must have been a reality, and Jesus is the Christ. There is no way to evade the force of this argument, except by denying Luke's account of Saul's career, after his supposed conversion. But this would be to deny to Luke even the ordinary credibility attached to ancient history; for the argument depends not upon miracles, but upon the ordinary events of Saul's life, which are in themselves most credible. Supposing this much to be granted, as a basis for the argument (and it is granted by all who are acquainted with history), the proof of the Messiahship of Jesus from the conversion of Saul is perfectly conclusive. (OCA 124-125) #Ac 9:23-25| 23-25. Saul now begins to see enacted in Damascus scenes similar to those in which he had played a part in Jerusalem; but his own position is reversed. He begins to experience, in his turn, the ill-treatment which he had heaped upon others. (23) Now when many days were fulfilled, the Jews determined to kill him; (OCA 125) #Ac 9:24| (24) but their plot was known to Saul; and they watched the gates, day and night, that they might kill him. The Jews were not alone in this plot. Dwelling as strangers in a foreign city, they would hardly have ventured upon so murderous an undertaking without the connivance of the authorities. Paul himself informs us that the governor of the city lent them his active co-operation. He says: "In Damascus, the governor under Aretas, the king, kept watch over the city with a garrison, desiring to apprehend me" (#2Co 11:32,33|). From the same passage in Second Corinthians, we learn that it was through a window in the wall that he was let down. Even to the present day there are houses in Damascus built against the wall, with the upper stories projecting beyond the top of the wall, and containing windows which would answer admirably for such a mode of escape. The observations of modern travelers are constantly bringing to light topographical facts which accord most happily with the inspired narrative. Another such is the fact that there is yet a street in Damascus running in a straight line from the eastern gate for about a mile, to the palace of the Pasha, which can be no other than "the street called Straight," on which Judas lived, and where Ananias found Saul. {u} {u} Kitto, "Damascus." (OCA 125) #Ac 9:25| (25) Then the disciples took him by night, and let him down through the wall in a basket. It was three years from the time of his conversion that Saul made this escape from Damascus. The whole of this period had not been spent in that city, but he had made a preaching tour into Arabia, and returned to Damascus. This we learn from his own pen: "I conferred not with flesh and blood, neither went I up to Jerusalem to them who were apostles before me; but I went into Arabia, and returned again into Damascus. Then, after three years, I went up to Jerusalem to see Peter" (#Ga 1:16-18|). It is quite probable that some excitement attendant upon his preaching in other parts of the dominions of King Aretas had some influence in securing the ready co-operation of the Arabian governor with the Jews, in trying to take his life. (OCA 125) #Ac 9:26,27| 26, 27. The mortification of Saul as being compelled to thus escape from Damascus was remembered for many years, to be mentioned when he would "glory in the things which concerned his infirmities" (#2Co 11:30-33|). He had not yet seen any of those who were apostles before him since he left them in Jerusalem to go on his murderous mission to Damascus. He turns his steps in that direction, resolved to go up and see Peter (#Ga 1:18|). We will not attempt to depict the probable emotions of the now devout apostle, as the walls of Jerusalem and the towering height of the temple came once more into view. As he approached the gate of the city, he passed by the spot where Stephen was stoned, and where he himself had stood, "consenting to his death" [#Ac 8:1 22:20|]. He was about to meet again, on the streets, and in the synagogues, his old allies whom he had deserted, and the disciples whom he had persecuted. The tumult of emotions which the scenes about him must have excited, we leave to the imagination of the reader, and pages of more voluminous writers {v}. We know the reception which awaited him both from friends and foes. (26) And when he arrived in Jerusalem, he attempted to join himself to the disciples, but they were all afraid of him, not believing that he was a disciple. {v} See Conybeare and Howson, vol. 1, p. 101. (OCA 125-126) #Ac 9:27| (27) But Barnabas took him and brought him to the apostles, and related to them how he had seen the Lord in the way, and that he had spoken to him, and how he had spoken boldly in Damascus in the name of Jesus. This ignorance of the brethren in reference to the events of the past three years in Damascus is somewhat surprising; but it only proves that they had no rapid means of communication with the brethren in that city. It is not probable that Barnabas had any means of information not enjoyed by the other brethren. Doubtless he obtained this information from Saul's own lips, either because he was prompted to do so by the generous impulses of his own heart, or because Saul, having some knowledge of his generosity, sought him out as the one most likely to give him a candid hearing. In either case, it would not be difficult for him to credit the unvarnished story, told, as it must have been, with an earnestness and pathos which no impostor could assume. When Barnabas was once convinced, it was easy for him to convince the apostles; and the warm sympathy which he manifested for Saul was the beginning of a friendship between them which was fruitful in blessing to the Church and to the world. (OCA 126) #Ac 9:28,29| 28, 29. Though the brethren, even at the solicitation of Barnabas, may have received him with some misgivings, the course he pursued soon won their confidence. (28) And he was with them coming in and going out in Jerusalem, (OCA 126) #Ac 9:29| (29) and spoke boldly in the name of the Lord Jesus, and disputed against the Hellenists; but they undertook to kill him. During his three years' absence from Jerusalem [#Ga 1:16-18|], the persecution of which Saul had been the leader had so far abated that the Hellenists were once more willing to debate the points at issue. But they found in their new opponent one equally invincible with Stephen, and, in the madness of defeat, resolved that Stephen's fate should be his. (OCA 126) #Ac 9:30| 30. In this emergency, the brethren found opportunity to make amends for the suspicion with which they had at first regarded him. (30) And when the brethren knew this, they took him down to Caesarea, and sent him forth to Tarsus. We learn, from Paul's own account of this movement, that it was not controlled by his own judgment, nor entirely by that of the brethren. While praying in the temple, he fell into a trance, in which the Lord appeared to him, and said, "Make haste, and get quickly out of Jerusalem; for they will not receive your testimony concerning me" [#Ac 22:17,18|]. Saul had, himself, come to a very different conclusion. Notwithstanding the murderous disposition of his opponents, he still believed that his labors among them would prove successful. He argued upon the supposition that his former position as a persecutor, like them, would now give peculiar weight, with them, to his testimony and arguments; and he ventured to urge this consideration upon the attention of the Lord: "Lord, they know that I am imprisoned and beat in every synagogue those who believe on thee; and when the blood of Stephen thy witness was shed, I was myself standing by and consenting to his death, and keeping the raiment of those who slew him" [#Ac 22:19,20|]. But he had erred in overlooking the peculiar odium attached to the character of one who could be styled a deserter, inclining men to listen more favorably to an habitual opponent than to him. The Lord did not argue the case with him, but peremptorily commanded him, "Depart; for I will send you far hence to the Gentiles" (#Ac 22:21|). The fears of the brethren were confirmed by this decision of the Lord, and they promptly sent him to a place of safety. After reaching Caesarea, a short voyage on the Mediterranean and up the Cyndus brought him to Tarsus, the home of his childhood, and perhaps of his earlier manhood. He returns to his aged parents and the friends of his childhood, a fugitive from two great cities, and a deserter from the strictest sect in which he had been educated; but he comes to bring them glad tidings of great joy. He disappears, at this point from the pages of Luke; but he does not retire into inactivity. His own pen fills up the blank that is left there by the historian. He says that he went "into the regions of Syria and Cilicia, and was unknown by face to the Churches in Judea who were in Christ; but they heard only that he who once persecuted us is now preaching the faith which he once destroyed. And they glorified God in me" (#Ga 1:21-24|). Not long after this we find mention of brethren in Syria and Cilicia, which renders it probable that his labors that were attended with his usual success. We have reason also to believe that he encountered, during this interval, a portion of the sufferings enumerated in #2Co 11:16-33|; such as the five times that he received from the Jews forty stripes save one, the three shipwrecks, and the night and the day that he spent in the deep. We can not refer them to a later period; for, from this interval to the time of writing that epistle, we have a continuous history of his life, in which they do not occur. We now part company with Saul for a time, and while he is performing labors, and enduring afflictions, the full detail of which we will never learn till we meet him in eternity, we turn with our inspired guide, to contemplate some instructive scenes in the labors of the Apostle Peter. (OCA 126-127) #Ac 9:31| 31. Preparatory to this transition in the narrative, the historian glances rapidly over the territory to which we are about to be introduced, stating the condition of things immediately after Saul's departure for Tarsus. (31) Then the Churches had peach throughout all Judea and Galilee, and Samaria; and being edified, and walking in the fear of the Lord, and the consolation of the Holy Spirit, they were multiplied. Thus times of peace and quiet were seen to be propitious to a cause which had sprung up amid strife and opposition, showing that it was not the obstinacy of human passion, but the legitimate working of unchangeable truth, which had brought it into being. According to the philosophy which Gamaliel had urged in the Sanhedrim (#Ac 5:34-39|), its claim to a divine origin was now vindicated. (OCA 127-128) #Ac 9:32-35| 32-35. We have just seen Saul sent "far hence to the Gentiles" [#Ac 22:21|]; but as yet we have no account of the admission of uncircumcised Gentiles into the Church; it is time that this account should be before us, and Luke proceeds to give it. He approaches the subject by relating the circumstances which led Peter, who was the chosen instrument for opening the gates of the kingdom to the Gentiles, into the city of Joppa, where the messengers of Cornelius found him. We parted company with this apostle on his return with John from the visit to Samaria [#Ac 8:25|]. We meet him again, engaged in active labor through the rural districts of his native country. (32) Now it came to pass that Peter, passing through all quarters, came down also to the saints who dwelt at Lydda. (OCA 128) #Ac 9:33| (33) And he found there a certain man named Aeneas, who had kept his bed eight years, and was paralyzed. #Ac 9:34| (34) And Peter said to him, Aeneas, Jesus the Christ heals you. Arise, and make your bed. And he arose immediately. #Ac 9:35| (35) And all who dwelt at Lydda and Saron saw him and turned to the Lord. The long continuance of painful disease makes the afflicted individual well known to a large circle of neighbors, and fixes their attention upon the disease itself as one difficult to cure. Hence, the effect upon this community of the cure of Aeneas, like that of the lame man at the Beautiful gate of the temple [#Ac 3:10|], was decisive and almost universal. It was a demonstration of divine power in Jesus the Christ, whom Peter had declared the agent of the cure, which the honest people of Lydda and Saron could not gainsay, and therefore they had no honest alternative but to yield to his claims. (OCA 128) #Ac 9:36-42| 36-42. From the midst of these happy and peaceful triumphs of the truth, Peter was suddenly called away to Joppa. The circumstances which led to this event are this related to Luke. (36) Now, in Joppa, there was a certain disciple named Tabitha, which, translated, is Dorcas. {w} This woman was full of good works and alms which she did. {w} Which, again translated into English, is gazel. (OCA 128) #Ac 9:37| (37) And it came to pass, in those days, that she took sick and died. They washed her, and laid her in an upper room. #Ac 9:38| (38) And Lydda being near to Joppa, the disciples, hearing that Peter was in that place, sent two men to him, entreating him not to delay to come to them. #Ac 9:39| (39) Then Peter arose and went with them. When he arrived, they led him up into the upper room, and all the widows stood by him, weeping, and showing the tunics and mantles which Dorcas made while she was with them. #Ac 9:40| (40) But Peter put them all out, and kneeled down and prayed: and, turning to the body, he said, Tabitha, arise. She opened her eyes; and, seeing Peter, she sat up. #Ac 9:41| (41) Giving her his hand, he caused her to stand up; and, having called the saints and widows, he presented her alive. Nothing could be more graphic and simple than this narration, or more touching than the incident itself. Amid the array of solemn and stately events which are moving before us, it is dropped in, like a flower in the forest. It opens a vista through the larger events of history, and lets in light upon the social sorrows of the early saints, awakening a closer sympathy between our hearts and theirs. We see here enacted among them scenes with which we are familiar, when one who has been noted for good works sickens and dies: the same anxiety felt by all; the same desire for the presence of him who had been their religious counselor; the same company of weeping sisters, and brethren standing by in mournful silence. As each good deed of the departed is recounted by some sobbing voice, and the garments "which she made while she was with us" [#Ac 9:39|], to clothe the poor, are held up to view, how the eyes gush! how the heart swells! These are sacred hours. The labors of a whole life of piety are pouring their rich influence, unresisted, into softened hearts. How blessed are the dead who die in the Lord! They rest from their labors, but their works do follow them, still working while they are at rest. When Peter came into the company of weeping disciples, he seems to stand once more beside his master, as once he and all who were with him wept with Mary and Martha over the tomb of Lazarus. But he remembers that his compassionate master is now in heaven. With deep solemnity, he motions the mourners all aside. He is left alone with the dead, and the company without have hushed their sobs into silent suspense. He kneels down and prays. How the heart turns to God beside the bed of death! How fervent our prayers are then! The prayer of faith is heard. The eyes of the dead are opened, and the faith and hope which glowed in them ere they were closed are in them now. She sees the loved apostle, and rises to a sitting posture. He takes her by the hand, raises her to the feet, and calls in her friends. Who can describe the scene, when brothers and sisters in the flesh and in the Lord, wild with conflicting emotions, rushed in to greet the loved one recovered from the dead! And if that is indescribable, what shall we say or think of that scene when all the sainted dead shall rise in glory, and greet each there on the shores of life? May Christ our Savior help us to that day! We have no Peter now, to wake up our sleeping sisters, and give them back to us; but we do not regret it, for we remember that Dorcas had to die again, and we would not wish to weep again, as we have wept over the dying bed, and the fresh sods of the silent grave. We would rather let them sleep on in the arms of Jesus, till both we and they shall rise to die no more. (OCA 129) #Ac 9:42| (42) It became known throughout all Joppa, and many believed in the Lord. #Ac 9:43| 43. Peter was engaged, at this time, in general evangelizing among the Jews, adapting his stay at a given point, and his change of place, to the exigencies of the cause. The restoration of Dorcas, doubtless, opened a wide field for usefulness in the surrounding community, (43) And he tarried many days in Joppa, with one Simon, a tanner. Here the historian leaves him for a while, and introduces us to the circumstances which removed him from this to another field of labor. (OCA 129) #Ac 10:1,2| X:1, 2. The scene changes from Joppa to Caesarea, about thirty miles northward along the Mediterranean shore; and we are introduced to another case for conversion, a Gentile and a soldier. (1) There was a certain man in Caesarea named Cornelius, a centurion of the cohort called Italian, (OCA 130) #Ac 10:2| (2) a devout man, and one who feared God with all his house, who gave much alms to the people, and prayed to God continually. We desire to examine, with great care, the process of this man's conversion, and begin by noticing the present religious elements of his character. He is a "devout man"--a man of deep religious feelings. He is not a devout pagan, but he "fears God," the true God. He must, then, be somewhat acquainted with the Jewish religion. He is not identified with the Jews, being uncircumcised. He is not a timid or unfaithful worshiper of God, but has taught all his family the same worship. He gives much alms to the people, and is a praying man. At first glance, it might appear strange that such a man should need conversion. There are many men, at the present day, in whose favor not so much can be said, who flatter themselves that their prospects for eternity are good. They are honest in their business, honorable in their intercourse with men, good husbands and fathers, generous to their neighbors, and benevolent to the poor; what have they to fear at the hands of a just and merciful God? They forget that their obligations to God are infinitely higher than those to men, even to the dearest friends on earth; and that, therefore, it is the most inexcusable of all sins persistently refuse him the worship which is his due. This offense takes the hue of the blackest ingratitude, when we remember the blood which has been shed to touch our hearts, and to open up to us the way of pardon and eternal life. Of this crime every man is guilty who does not worship the living God, and submit to the ordinances of Jesus Christ. But Cornelius was a praying man, a devout worshiper of God, besides possessing every other virtue claimed by self-righteous sinners; yet it was necessary for even him to hear "words by which he might be saved" (#Ac 11:14|). Until a man can claim for himself something more than is here said of him, he may not flatter himself with the hope of salvation. Under the former dispensation, the piety and fidelity of Cornelius would have given him an honorable place among the holy men of God; but this alone could not suffice him now. Jesus the Christ had stepped in between God and man, and opened, through the rent vail of his flesh, the only access to God. All heaven had confessed his authority, and the holy disciples on earth had come to the Father by him. But Cornelius was still calling upon God, without the name of Christ, and seeking to approach him by the old, not by the new and living way. He was in the same condition with any pious but unbelieving Jew of that or of our own age. It was necessary to his salvation that he should believe in Jesus and obey him. This would secure to him the pardon of his sins, which he had not and could not secure by worshiping according to the law. (OCA 129-130) #Ac 10:3-6| 3-6. This defect in his religious character was not a fault; it was only a misfortune. He was doing the best he knew how; and, if we may infer what he prayed for, from what he obtained in answer to his prayers, he was praying for additional knowledge, and perhaps for an interest in the salvation offered through Christ. Such a prayer, offered by such a man, is always acceptable to God. On a certain day he had fasted till in the afternoon, and at three o'clock was praying within his house (#Ac 10:30|), when, (3) He saw distinctly in a vision, about the ninth hour of the day, an angel of God coming in to him and saying to him, Cornelius. Here is an unconverted man praying, and his prayer is answered. But the circumstances of the man, the nature of the prayer, and the answer given, are all essentially different from those of unconverted men who are taught to pray by the Protestant sects of the present day. The man was not instructed in a knowledge of the Redeemer, and the way of salvation, and of his own interest in the same, but neglecting his duty, as in the case with the modern sinner. Neither was he praying for pardon, while postponing obedience to the gospel, as in these cases; but his prayer was for a knowledge of his duty, and he had no one by to instruct him. The answer to his prayer was given, not, as is now so often pretended, by sending forth the Spirit into his heart to speak his sins forgiven, but by sending an angel to tell him where he can find a man who will guide him in the way of salvation. In the case of the eunuch, an angel appeared to the preacher and sent him to the inquirer [#Ac 8:26|]. In this case, the angel appears to the inquirer, and tells him to send for the preacher. In both cases, the only work of the angel was to bring the two men together, face to face. Thus, again, we seen an insuperable necessity, in case of a scriptural conversion, for the presence and co-operation of a human agent, showing that the divine influences, whatever, and however numerous they may be, reach the heart through the word of truth. The prayer of Cornelius was answered, like that of Saul, by referring him to inspired authorities within the Church. This shows how vain, at the present day, must be every prayer for direct answers from heaven, in reference to the pardon of sins. If a verbal answer to such prayers could be obtained, we are bound to conclude, from these precedents, that it would still be, "Go to Damascus and it shall be told you" [#Ac 9:6 22:10|], or "Send men to Joppa for Simon whose surname is Peter, and he will tell you what you ought to do" (#Ac 10:6|). Peter and Ananias are before us now, with the same instruction which they gave then, and it is useless for us to offer for what we have in hand, prayers which Saul and Cornelius offered for what had not yet been granted. The directions given by the two teachers, in these cases, and by other inspired men, is all that God granted to sinners then, and it is certainly all that we have a right to ask for now. The necessity for the spoken word in order to the conversion of men is not only exhibited in these mission of angels, but it also explains the occurrence, in the two cases of Cornelius and the eunuch, of an agency not discernible in other cases. If no heavenly messenger had been sent to Philip, he could not have known that there was an Ethiopian on the road to Gaza, reading his Bible, and ready to hear the gospel. And if no angel had appeared to Cornelius, he could not have known that he had any interest in the blood of Jesus, or any right to send for Peter. No human being could have informed him, because all others, including Peter, were as ignorant of it as himself. An interposition from heaven is necessary; but when it occurs, it provides only for just such demands of the case as could not be supplied without it. The multitude on Pentecost needed no such angelic aid, for the preacher was before them, and each party was conscious of the right to speak, on the one hand, and the right to obey, on the other. So with us. When we wish any information, or the enjoyment of any religious privilege, we have the apostles before us, face to face. Their words are in our hands, and may be in our minds and hearts. We have no need for heavenly apparitions or illuminations; and if we expect them, we will be disappointed, or deluded. If a man in ignorance prays for a knowledge of salvation, this incident in the case of Cornelius, instead of encouraging him to pray on, actually answers his prayer, by telling him to send for some man who understands the gospel, and will guide him as Peter did Cornelius. Before proceeding further in this case of conversion, we wish the reader to observe that enough has occurred already to secure Cornelius' recognition as a genuine convert, by the prevailing Protestant parties of this day. Let any man come before the Church with such an experience as his, saying, "I have been for many years a devout man, worshiping God as well as I knew how, giving alms to the poor, praying continually, and teaching all my family the fear of God. Yesterday afternoon, at three o'clock, I was praying, according to my custom, when suddenly a holy angel stood before me, and said, Thy prayers and thine alms have come up for a memorial before God." Who would doubt that he was "powerfully converted," or dare to insinuate that there was anything else necessary in this case? He would receive the right-hand of fellowship at once. Yet, so different was the apostolic procedure, that the man was now only prepared to hear words by which he might be saved. How long will religious men allow their inventions and traditions to nullify the word of God? (OCA 131-132) #Ac 10:4| (4) He looked intently upon him, and was full of fear, and said, What is it, Lord? He said to him, Thy prayers and thine alms have come up for a memorial before God. #Ac 10:5| (5) And now, send men to Joppa, and call for one Simon who is surnamed Peter. #Ac 10:6| (6) He is lodging with a certain Simon, a tanner, whose house is by the sea-shore. He will tell you what you ought to do. #Ac 10:7,8| 7, 8. (7) And when the angel who spoke to Cornelius went away, he called two of his household servants, and a devout soldier of those who attended him, The two servants are included in the household, who with him feared God, and the soldier selected had also learned the same great lesson. None but men of such character would be suitable messengers in a case like this. (OCA 132) #Ac 10:8| (8) and having fully related all these things to them, he sent them to Joppa. #Ac 10:9-16| 9-16. The scene of the narrative now changes again, from Caesarea back to Joppa, and to the house of the tanner, where we left the Apostle Peter. Leaving the messengers of Cornelius on the way, Luke anticipates their arrival, and relates how Peter was prepared for the favorable reception of their message. (9) Now, on the next day, while they were on their journey, and were drawing near to the city, Peter went up upon the house to pray, about the sixth hour. (OCA 132) #Ac 10:10| (10) He was very hungry, and desired to eat; but while they were preparing, he fell into a trance, #Ac 10:11| (11) and saw heaven opened, and saw a certain vessel descending, like a great white sheet tied by the four corners, and let down to the earth; #Ac 10:12| (12) in which were all kinds of four-footed animals and wild beasts and reptiles of the earth, and birds of the air. #Ac 10:13| (13) And there came a voice to him, Rise, Peter; kill and eat. #Ac 10:14| (14) But Peter said, Not so, Lord; for I have never eaten any thing common or unclean. #Ac 10:15| (15) And the voice spoke to him again the second time, What God has cleansed, do not you call common. #Ac 10:16| (16) This was done three times, and the vessel was taken up again into heaven. In order to fully appreciate the necessity for this vision, we must remember the prejudice of the Jews against uncircumcised Gentiles. Previous to the Babylonish captivity, they had too great an inclination to intimacy with their idolatrous neighbors; but that terrible affliction cured them of idolatry, and when they returned to their own land, they put away, at the instigation of Nehemiah, all the idolatrous wives among them (#Ne 13:23-31|). This was the beginning of a reaction toward the opposite extreme, and such a state of feeling was finally induced, that, in the traditions of the elders, it was regarded as a sin even to go into the house of one who was uncircumcised. The disciples of Jesus had been educated from their childhood to an intense degree of this prejudice, and there were facts in the history of Jesus calculated to foster rather than to eradicate it. They had heard him say, "I am not sent save to the lost sheep of the house of Israel" (#Mt 15:24|). They had seen him work no miracle for a Gentile except under the protest, "It is not proper to take the children's food and cast it to dogs" (#Mt 15:26|). And when he had sent them out on their first mission, he had commanded them, "Go not into the way of the Gentiles, and enter not into a city of the Samaritans; but go rather to the lost sheep of the house of Israel" (#Mt 10:5,6|). It is true, that in their final commission he had commanded them to disciple and immerse all nations [#Mt 28:19,20|]; but they very naturally interpreted this in the light of past experience, and concluded that all nations were to be gradually absorbed into the Jewish commonwealth by circumcision, and afterward brought into the Church. They had not hesitated, therefore, to immerse proselytes, and even to give them office in the Church (see TFG "Ac 6:5"), though they still regarded it as a sin to enter the house of a Gentile who was uncircumcised (#Ac 11:3|). This fact in the mental state of the apostles shows that they were not guided by the Holy Spirit into all truth at once, but their knowledge was extended according to the demands of the occasion. It was a prejudice, however, belonging to them as Jews, which had prevented them, thus far, from perceiving the particular truth here involved; and this involves the conclusion that prejudices previously were capable of impeding the inspiring influence, so that special measures were required for their eradication. The time had now arrived when this prejudice must be uprooted from the heart of Peter. If it were a part of the work of the indwelling Spirit to act immediately upon the heart, then there need be nothing more done with Peter than for the Spirit thus to act. But there is not the slightest intimation of any such action. On the contrary, influences of an entirely different nature are brought to bear upon him, and to them the effect is plainly attributed. A series of significant objects are presented to his eye, certain words are addressed to his ear, and a combination of facts are brought to bear upon his understanding. Falling into a trance, while hungrily awaiting his noonday meal, he sees descending from heaven, and then spread out before him, a great sheet full of animals, both clean and unclean [#Ac 10:12|]. This vision conveys no meaning, until he hears the words, "Arise, Peter; kill and eat" [#Ac 10:13|]. He now understands it as indicating that he shall eat unclean animals. But this is so shocking to his sense of propriety that he exclaims, in perplexity, even to the invisible God who had spoken to him, "Not so, Lord; for I have never eaten any thing common or unclean" [#Ac 10:14|]. But he is commanded, "What I have cleansed, do not you call common" [#Ac 10:15|]. The vessel is brought near to him, and the same words repeated three times. Then the vision closes, and he recovers from the trance. (OCA 133-134) #Ac 10:17-20| 17-20. Restored now to his natural state of mind, Peter remains upon the housetop, reflecting upon the vision, and wondering if there was not some meaning in it besides that in reference to unclean animals. The question was soon solved. (17) Now when Peter was doubting in himself what this vision which he had seen could mean, behold, the men who were sent from Cornelius, having inquired out the house of Simon, were standing at the gate; (OCA 134) #Ac 10:18| (18) and calling, they inquired if Simon surnamed Peter was lodging there. #Ac 10:19| (19) But Peter was still thinking of the vision, and the Spirit said to him, Behold, three men are seeking you. #Ac 10:20| (20) Arise, therefore, and go down and go with them, doubting nothing, for I have sent them. In the skillful arrangements of divine wisdom, all the separate influences which are to remove Peter's prejudices are adjusting themselves for combined and harmonious action. Those men have been on their journey two days, but God had measured their steps to the house of Simon, and timed the appearance of the vision to the motion of their feet, so that when they reach the gate he is still on the house-top absorbed in reflection; but ere they are admitted to the house, the Spirit has sent him down to meet them, and to go with them. (OCA 134) #Ac 10:21,22| 21, 22. He knows nothing, as yet, of the nature of their mission, neither does he yet understand any better than before the meaning of the vision. (21) Then Peter went down to the men, and said, Behold, I am he whom you are seeking. What is the cause for which you are come? (OCA 134) #Ac 10:22| (22) And they said, Cornelius, a centurion, a just man, and one who fears God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for you into his house, and to hear words from you. Upon hearing these words, the whole truth at once flashed upon the mind of Peter, and the agencies which for two days had been preparing to uproot his prejudice, sprang upon it with their combined force. No less than an angel from God has sent these men to call me into the house of a Gentile, to preach the gospel to him. My vision of clean and unclean beasts is explained. God has cleansed the Gentiles, and I am no longer to call them unclean. The Spirit has commanded me to go with these men, without doubting. The authority of God, of an angel, of the Holy Spirit, all impel me. I can resist no longer. His prejudice is gone, and doubtless he feels a new thrill of joy as his heart tremulously enlarges to take the whole world within the embrace of his philanthropy. (OCA 134-135) #Ac 10:23| 23. As the Spirit had directed, he does not hesitate as to the line of duty, but at once announces to the messengers that the journey shall begin to-morrow. (23) Then, calling them in, he lodged them; and on the next day Peter went out with them, and certain brethren from Joppa went with him. It was a wise precaution that he took other brethren with him, so that the whole of this new movement might be properly attested by competent and disinterested witnesses. (OCA 135) #Ac 10:24| 24. During the four days which had elapsed, Cornelius had made no secret of the vision he had witnessed, but had communicated it to such friends as were likely to take the same interest in it with himself. Having presumed, with all confidence, that Peter would come, and knowing the time that the journey would require, all was in readiness for his arrival. (24) On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his kinsmen and intimate friends. These friends and relatives, it must be remembered, and not the mere family of Cornelius, were the chief part of the audience about to be addressed by Peter. (OCA 135) #Ac 10:25-27| 25-27. (25) Now as Peter was coming in, Cornelius met him, and fell down at his feet and worshipped. It is not in keeping with the character of Cornelius to suppose that he rendered to Peter such worship as is due to God. But prostration was the common attitude of approach to a superior, as it yet is in eastern countries, and Cornelius was but complying with this custom. To Peter, however, it appeared as if he intended something more, and hence the rebuke [#Ac 10:26|]. (OCA 135) #Ac 10:26| (26) But Peter raised him up, and said, Stand up. I myself also am a man. #Ac 10:27| (27) And conversing with him, he came in and found many who had come together. #Ac 10:28,29| 28, 29. Upon entering the house of this Gentile, side by side with him, and into the presence of others who were likewise uncircumcised, Peter deemed it proper to inform them of his reason for thus departing from a well-known Jewish custom. (28) And he said to them, You know that it is unlawful for a Jew to attach himself to, or to come into the house of one of another nation. Yet God has showed me that I should not call any man common or unclean. (OCA 135) #Ac 10:29| (29) Therefore, I came without objecting when I was sent for. I ask, then, for what purpose you sent for me? This speech shows clearly that Peter had interpreted the vision of unclean beasts as referring to men as well as to animal food. (OCA 135) #Ac 10:30-33| 30-33. (30) Then Cornelius said, Four days ago I was fasting until this hour, and at the ninth hour I was praying in my house, and behold, a man stood before me in bright apparel, #Ac 10:31| (31) and said, Cornelius, your prayer is heard, and your alms are had in remembrance before God. #Ac 10:32| (32) Send, therefore, to Joppa, and call for Simon who is surnamed Peter. He is lodging in the house of Simon, a tanner, by the sea-shore. When he comes he will speak to you. #Ac 10:33| (33) Immediately, therefore, I sent for you, and you have done well that you have come. Now, then, we are all present here before God to hear all things which are by God commanded you. In this last remark Cornelius speaks for his friends who were assembled, as well as for himself. As was becoming the occasion, he had gathered in, to hear the expected messenger, only those who were willing to hear him as a messenger of God. In the statement that they were all present before God to hear what he had commanded, there was an implied pledge to obey what they might hear, and there is no doubt, from the sequel, that such was their purpose. (OCA 136) #Ac 10:34,35| 34, 35. The scene before Peter enlarges his conceptions of the purpose of God; for he now sees that his mission is designed not for the benefit of Cornelius alone, but for a large number of his Gentile friends; and if for all these, then, there is to be no further national limitation to the gospel. He gives utterance to this conception. (34) Then Peter opened his mouth and said, In truth I perceive that God is not a respecter of persons; (OCA 136) #Ac 10:35| (35) but, in every nation, he that fears him and works righteousness is acceptable to him. This expansive thought was sufficient to burst asunder all the exclusive bonds of the Mosaic institution, and should be sufficient now to explode the equally injurious theory of an arbitrary predestination of certain men and angels to their eternal destiny {x}. It is a positive declaration that God respects not persons but character. To fear him, and to work righteousness, and not any other distinction between persons, is the ground of acceptability with him. {x} See Westminster Confession, 3.5. (OCA 136) #Ac 10:36-38| 36-38. Cornelius has now related to Peter such an experience, as, we have seen above, would secure him recognition as a genuine convert to Christ among Protestant sects; but Peter was so far from regarding it in this light, that he proceeds to preach to them as he would to other sinners. We will consider his speech by the sections into which it naturally divides itself. (36) You know the word which God sent to the children of Israel, preaching peace through Jesus Christ (he is Lord of all), (OCA 136) #Ac 10:37| (37) the word which was published throughout all Judea, beginning from Galilee after the immersion which John preached, #Ac 10:38| (38) concerning Jesus of Nazareth, how that God anointed him with the Holy Spirit and with power; who went about doing good and healing all who were oppressed by the devil, because God was with him. From this it appears that Cornelius and his friends were familiar with the personal history of Jesus, and even with the message of peace which God has caused him to preach to the children of Israel. The information which they lacked, therefore, was only that which referred to their own interests in that message. (OCA 136) #Ac 10:39| 39. Not content with assuming that these facts were familiar to them, Peter gives them a surer foundation for their convictions, by presenting the testimony upon which he relies to prove the facts. (39) And we are witnesses of all things which he did both in the land of the Jews and in Jerusalem, whom they slew, hanging him upon a tree. In view of the fact that Cornelius had been "warned from God by a holy angel" [#Ac 10:22|], to send for Peter and hear what he had to say, no confirmation of this his testimony was needed. They were prepared to receive everything he might say to them as a message from God. (OCA 136-137) #Ac 10:40,41| 40, 41. The crowning fact of the gospel comes next in the statement. (40) Him God raised up the third day, and showed him openly, (OCA 137) #Ac 10:41| (41) not to all the people, to be witnesses chosen by God beforehand, even to us, who did eat and drink with him after he arose from the dead. Here Peter states, by way of commending to his hearers the evidence of the resurrection, a fact which has been so differently construed by infidels, as to be made a ground of objection to it; that is, that the witnesses were chosen for the occasion. Whether Peter or the infidels are right in judgment, depends entirely upon the grounds of the choice. If they were chosen because of a dishonest desire to prove the fact, or because of the ease with which they might be deceived into the belief of a fact which had no real existence, then it may be rightly regarded as a suspicious circumstance. But the reverse is true in both particulars. Such was the situation of the witnesses, that there was great danger both to property and person, in giving their testimony, and therefore every motive to dishonesty prompted them to keep silent rather than to testify. They were also the least likely of all the men of Israel to be deceived, because of their long familiarity with the person of him who was to be identified. Peter, then, was right; for the fact that such witnesses were chosen beforehand is proof that no deception was intended; while the fact that they "did eat and drink with him after he arose from the dead," rendered it impossible for them to be deceived. (OCA 137) #Ac 10:42,43| 42, 43. Having now followed the career of Jesus from the beginning to his resurrection and exhibition of himself alive to the witnesses, Peter proceeds in regular order to the next historical fact, the giving of the apostolic commission. (42) And he commanded us to preach to the people, and to testify that it is he who is ordained by God the judge of the living and the dead. (OCA 137) #Ac 10:43| (43) To him all the prophets testify that every one who believes in him shall, through his name, receive remission of sins. The declaration that every one who believes in him shall receive remission of sins has been construed as proof that remission of sins is dependent on faith only. But the fact that Peter is here stating what Jesus commanded the apostles to preach should prevent such a construction of his words; for, in the commission to which he refers, immersion is connected with faith, as a condition of pardon. His words must be construed consistently with this fact. There is no difficulty in doing this, for it is a common apostolic usage to employ faith as an equivalent for the conditions of pardon. To deny that immersion is for remission of sins, because, in a condensed statement like this, it is not specifically mentioned, is not less subversive of the truth than to deny that repentance is a condition because it is not mentioned. It is not sufficient to reply to this, that repentance was always implied in genuine faith; for it certainly was not more uniformly attendant upon faith than was immersion. It would be difficult to find, in apostolic times, a penitent believer who was not immersed, without unnecessary delay, as a genuine believer who was not penitent. All believers who repented were invariably immersed. Of course, we exclude from this remark all cases which occurred previous to the date of the commission. If any one, dissatisfied with this explanation, is disposed to insist that Peter's declaration, that every one who believes in Jesus shall receive remission of sins, must include those--if any there be-- who believe, but are not immersed, we have but to show the absurdity of the assumption by referring to a parallel case in which there can be no dispute. The Apostle John says: "Whosoever shall confess that Jesus is the Son of God, God dwells in him, and he in God" (#1Jo 4:15|). He who would conclude from this remark, that the only condition of communion with God is to confess that Jesus is his Son, subverts the truth no more than he who makes the assumption in question; for the universality of the declaration is the same in both, and there is no limitation expressed in either. There is no one fact more distinctly stated in Acts that that believers should repent and be immersed for the remission of sins (see #Ac 2:38|): hence, there can scarcely be a grosser perversion of the word of God than to construe other statements of the Scripture so as to deny the truth of this. A condition of pardon once stated can never be set aside by any less than express divine authority. It should be observed, further, that the statement in question is not absolutely that "every one who believes in him shall receive remission of sins"; but that he shall receive it "through his name." The expression, "through his name," was not thrown in here at random; for the inspired apostles never spoke at random. It has a well-defined meaning, and was intended to qualify the sentence of which it forms a part. What we receive through his name certainly can not reach us until we attain some connection with his name. But we are immersed into his name with that of the Father and the Holy Spirit; hence it is at the time of this immersion, that the believer receives remission of sins through his name. (OCA 137-138) #Ac 10:44-46| 44-46. We are next informed of a fact which is new to this narrative, and was very surprising both to Peter and his companions. (44) While Peter was yet speaking these words, the Holy Spirit fell upon all those who were hearing the word, (OCA 138) #Ac 10:45| (45) and the believers of the circumcision who came with Peter were astonished, because on the Gentiles was poured out the gift of the Holy Spirit. The matter of astonishment to the Jewish brethren was not merely that these men received the Spirit; for if Peter had gone on to finish his discourse, promising them the gift of the Holy Spirit as he did on Pentecost (#Ac 2:38|), and had then immersed them, these brethren would have understood, as a matter of course, that they received the Holy Spirit. And if, after this, he had laid hands on them, as he did on the Samaritans [#Ac 8:17|], even miraculous manifestations of the Spirit could have created no surprise. The circumstances which caused the astonishment were: First, That the Holy Spirit was "poured out" upon them directly from God, as it had never been before on any but the apostles; Second, That this unusual gift was bestowed upon Gentiles. (OCA 138) #Ac 10:46| (46) For they heard them speaking in tongues, and magnifying God. In attempting to classify the manifestations of the Holy Spirit known in this history, we are compelled to distinguish the case before us from the gift of the Spirit enjoyed by all disciples in common, by the fact that these parties "spoke in tongues"; and from the gift of the Spirit bestowed on the Samaritans [#Ac 8:17|], by the fact that it was bestowed without prayer or imposition of hands. We have no event with which to classify it except that which occurred on Pentecost (#Ac 2:4|). That these two events constitute a class by themselves is further evident from the fact that these two parties alone are said to be "immersed in the Holy Spirit" (compare #Ac 1:5| with #Ac 11:16|). These two are the only instances of immersion in the Holy Spirit on record, and they are distinguished from other gifts of tongues, in that they alone were bestowed without human agency. There is only one passage of Scripture in even apparent conflict with this conclusion, which, from the interpretation frequently given to it, demands some notice in this connection. It is the statement of Paul: "By one Spirit we were all immersed into one body, whether Jews or Greeks, whether bond or free, and have all been made to drink of one Spirit" [#1Co 12:13|]. If the apostle intends by this to assert that all the disciples "were immersed in the Holy Spirit," then this immersion was not peculiar to the apostles and the house of Cornelius. The question turns upon the reference of the word immerse; whether it is to immersion in water or immersion in the Spirit. It is settled by the fact that the immersion here spoken of is that which introduces "into the one body." We know by the commission that immersion in water brought its proper subjects "into the name of the Father, and of the Son, and of the Holy Spirit." But when, and by whatever means, men were brought into the relation expressed in these words, it is indisputable that they were brought into the one body. It was immersion in water, therefore, by which "all were immersed into one body" (#1Co 12:13|). Moreover, the immersion in the Holy Spirit did not have this effect; for the apostles were in the one body before they were immersed in the Spirit, and Cornelius was immersed in the Spirit before he was immersed into the name of the Father, Son, and Holy Spirit. This makes it certain that the passage in question is not in conflict with our conclusion. As to Paul's assertion that the immersion into one body was "by one Spirit," the words "by one Spirit" are a declaration that the immersion had taken place under the direction of the one Spirit who was the author of all the gifts mentioned in the connection in which the passage occurs (see #1Co 12:3-13|). The immersion of Cornelius and his friends in the Holy Spirit previous to their immersion in water has been urged as proof that remission of sins takes place before immersion. But it can furnish no such proof unless it be first proved that the Holy Spirit could not be imparted to a man who was yet unpardoned. If Cornelius had been a man of gross wickedness, there would seem to be some incongruity in such an impartation; but, in view of his real character, and the fact that God had previously sent an angel to express his approbation of his conduct, there appears no incongruity in this circumstance. This incident in the conversion of Cornelius can not, in any way, be held as a precedent for us; from the fact that it was a miraculous gift, and therefore peculiar to the age of miracles. It may as well be regarded as necessary to see the Lord as Saul did, in order to a genuine conversion, as to be immersed in the Spirit as Cornelius was. It is, therefore, a very gross deception to urge upon the people that they should receive the Spirit, after the precedent of Cornelius, before they are immersed. (OCA 139-140) #Ac 10:47,48| 47, 48. The true explanation of this unusual circumstance is given in the following words, together with Peter's own explanation of it in the eleventh chapter (#Ac 11:15|): Then Peter answered, (47) Can any man forbid water, that these should not be immersed, who have received the Holy Spirit as well as we? The use that Peter made of it expresses the design of its occurrence. That use was to remove all possible objection to the immersion of the parties. In any other case which had occurred, or which occurred after this, no such objection could have existed. The very fact, therefore, which led to this unusual occurrence, was an exceptional circumstance, which furnishes the strongest proof that this case is not a precedent for imitation in this particular. (OCA 140) #Ac 10:48| (48) And he commanded them to be immersed in the name of the Lord. Then they requested him to remain some days. Before he was interrupted, Peter had already proceeded so far with his discourse as to reach the subject of faith, and of remission of sins, and immersion must have been the next word upon his lips, if he had proceeded after the model of his sermon on Pentecost [#Ac 2:38|]. The interruption, therefore, did not break the thread of his discourse, but enabled him to proceed with greater confidence to the very conclusion which he had intended. He first appeals to the brethren, to know if any objection yet lingered in their minds [#Ac 10:47|], and finding none, he commanded them to be immersed in the name of the Lord. Let us now recall the fact that Cornelius had been directed to send for Peter to hear "words by which he and all his family might be saved" (#Ac 11:14|). Peter has come, and delivered his message. He has told him of Christ, in whom the man now believes. He has commanded him to be immersed, and it has been done. This is the whole story of the conversion. When it was accomplished, the painful anxiety which he must have experienced during the last four days was removed, and his present happiness is indicated by the cordiality with which he invited Peter to remain with him some days. We now have three individual cases of conversion before us, each detailed with great minuteness. In some particulars they are precisely alike; in others, they are quite different. But they are all three genuine cases of conversion; and, therefore, the points in which they differ are not essential to conversion, but are accidental circumstances arising from the peculiarities of the individual case. Now, in order that we may learn what is essential to conversion, and what among all the cases on record, are accidental circumstances, we must be guided by the following rule. Whatever is common to all cases is necessary to a scriptural conversion; but whatever we find in one case which certainly did not occur in all others, is a peculiarity of the individual cases in which it occurs. The points in which all the recorded cases agree are the points in which all subsequent conversions must agree with them. The points in which they differ are points in which subsequent conversions may differ from them. In order to determine that certain features are not essential, it is only necessary to find cases in which they do not occur. In order to determine that any one is essential, we must find it in all cases, or find it prescribed in some general law expressly designed to govern all cases. While the three cases already before us are fresh in the memory, and before points of difference become multiplied by additional cases, so as to confuse the understanding, we propose to institute a comparison between them, in the light of the rule just prescribed. Leaving out of view the difference in character, occupation, and social position, of the eunuch, Saul, and Cornelius, which show only that the gospel is adapted to all men without regard to previous character or position, we will only notice those differences which might form the ground of erroneous conclusions. First, then, in the cases of the eunuch and Cornelius, there was the visible appearance of an angel [#Ac 8:26 10:3|]; and many converts of modern times have related, as part of their experience in conversion, similar apparitions. But there certainly was not in Saul's case the appearance of an angel; therefore, such an appearance is not necessary to conversion. Second, The Lord himself appeared to Saul and conversed with him [#Ac 9:5|]; but he certainly did not to either the eunuch or Cornelius. It is not necessary, then, to see the Lord. Third, Saul mourned and prayed for three days after he believed, and before he was immersed [#Ac 9:9|]; but Cornelius and the eunuch did not; therefore, protracted sorrow and prayer are not necessary to conversion. Fourth, Cornelius was immersed in the Spirit [#Ac 10:44|], but Saul and the eunuch were not; therefore, immersion in the Spirit is not essential, but a circumstance arising from the peculiarity of a single case. The points in which these cases agree are chiefly these: they all heard the gospel preached, with miraculous evidence to sustain it [#Ac 8:39 9:18 10:46|]; they all believed what they heard [#Ac 8:35,37 9:5,6 10:43,44|]; they were all commanded to be immersed [#Ac 8:35,36 22:16 10:48|]; they were all immersed; and after immersion they were all happy [#Ac 8:39 9:18,19 10:48|]. If, then, we do not hereafter encounter recorded cases from which some of these items are certainly absent, we must conclude that at least all of these are necessary to scriptural conversion. When other cases are before us, we will institute further and more complete comparisons. We would be glad to know more of the history of Cornelius, so as to determine how far, even in times of peace, the profession of arms is compatible with the faithful service of the Prince of Peace. He is the only soldier of whose conversion we have an account in the New Testament, and of his subsequent career we know nothing. Whether, amid the scenes of blood and desolation not many years after most wickedly visited upon Judea by the army in which he was an officer, he resigned his office, or made shipwreck of the faith, we can not know till the great day. Let it be noted, however, that his is an instance of a soldier becoming a Christian, not of a Christian becoming a soldier. It furnishes a precedent for the former, but not for the latter. Whether Peter instructed him to resign his position in the army or not, is to be determined not by the silence of the historian in reference to it, but by first determining whether military service is compatible with the moral teachings of the New Testament. If Jesus and the apostles had been, for more than thirty years previous to the publication of Acts, teaching that Christians should not take the sword, it was not at all necessary for Luke to say that Peter so instructed Cornelius. (OCA 140-141) #Ac 11:1-3| XI:1-3. The novel scene which had transpired in Caesarea was soon reported abroad over the country. (1) Now the apostles and brethren throughout Judea heard that the Gentiles had received the word of God. (OCA 142) #Ac 11:2| (2) And when Peter went up to Jerusalem, they of the circumcision disputed with him, #Ac 11:3| (3) saying, You went into the house of men uncircumcised, and did eat with them. The prejudice from which Peter had been delivered was still preying upon the hearts of his Jewish brethren, including the other apostles. The same change is now to be wrought in them which had already been effected in him. But there is no repetition, in their case, of the vision and voices which had occurred in his. On the contrary, there is nothing brought to bear upon them but what is contained in the words of Peter. (OCA 142) #Ac 11:4-17| 4-17. (4) But Peter related the matter to them in order from the beginning, saying, #Ac 11:5| (5) I was in the city of Joppa, praying, and saw, in a trance, a vision, a certain vessel like a great sheet descending, let down from heaven by the four corners, and it came to me. #Ac 11:6| (6) Having looked intently into it, I perceived and saw four-footed animals, and wild beasts, and reptiles of the earth, and birds of the air. #Ac 11:7| (7) And I heard a voice, saying to me, Arise, Peter; kill and eat. #Ac 11:8| (8) But I said, Not so, Lord; for nothing common or unclean has at any time entered into my mouth. #Ac 11:9| (9) But the voice from heaven answered me, What God has cleansed, do not you make common. #Ac 11:10| (10) This was done three times, and all was drawn up into heaven again. #Ac 11:11| (11) And behold, three men immediately came to the house in which I was, sent to me from Caesarea, #Ac 11:12| (12) and the Spirit told me to go with them, doubting nothing. But these six brethren also went with me, and we entered into the man's house. #Ac 11:13| (13) Then he told us that he had seen an angel in his house, standing and saying to him, Send to Joppa, and call for Simon who is surnamed Peter, #Ac 11:14| (14) who will speak words to you by which you and all your house will be saved. #Ac 11:15| (15) And while I was beginning to speak, the Holy Spirit fell upon them as upon us in the beginning. #Ac 11:16| (16) Then I remembered the word of the Lord, that he said, John immersed in water, but you shall be immersed in the Holy Spirit. #Ac 11:17| (17) Since, then, God gave to them the same gift as to us who already believed on the Lord Jesus Christ, who was I, that I should be able to withstand God? The events here rehearsed by Peter had removed his own prejudice, and now, through the words which he addressed to the brethren, the same vision of unclean animals, with the command to kill and eat [#Ac 11:5-10|]; the same command of the Spirit to go with the Gentile messengers [#Ac 11:11,12|]; the authority of the angel who had ordered him to be sent for [#Ac 11:13,14|]; and, finally, the same immersion of those Gentiles in the Holy Spirit [#Ac 11:15,16|], are all pressing upon their minds and hearts, with precisely the same import that they did upon his. (OCA 142) #Ac 11:18| 18. The effect of these influences was the same upon them that it had been upon Peter. (18) When they heard these things they held their peace, and glorified God, saying, Then has God to the Gentiles also granted repentance in order to life. So greatly are their hearts enlarged, that they now glorify God for the very things on account of which they had just been censuring Peter. We have, in this incident, an exhibition of the actual method by which the minds of Christians were enlightened, and their hearts enlarged. We see that Peter was first enlightened by a combination of facts, visions, and words, so as to understand the will of God in the matter, and that through this enlightened understanding he was made to feel the weight of divine authority. Although the Spirit of God dwelt in him continually, and imparted ideas to his understanding directly, yet, when his heart was to be relieved from an injurious prejudice, the end was accomplished by means of ideas communicated to his understanding. Thus the case stands with Peter, who occupies the position of an original recipient of truth. With the brethren in Jerusalem, who occupied the exact position toward this particular subject which we do to all revealed truth, there is this difference, that all the influence, both upon the understanding and the emotional nature, exerted in their case, reached them through Peter's words. Still, the influence was not inherent in the words, but in the facts of which the words were the medium of communication. Moreover, the facts had such an influence only because they indicated the will of God. It was then, at last, the moral power of God, embodied in the facts reported by Peter, but brought to bear through the words of Peter, which so changed their hearts. They had only to believe what Peter reported, in order to feel this power. If they had retained their prejudice after this, they would have felt that they were resisting God. In precisely this way the converting and sanctifying influence of the Holy Spirit reaches the hearts of men now. We do not have direct communication with heavenly beings, as Peter had, but, like the brethren in Jerusalem, we hear from his lips, and the lips and pens of other original recipients, the same truth which affected their minds and hearts, and we find ours affected by it in the same way. When we resist, we are resisting not Peter and Paul, but the Holy Spirit, by whom they spoke and wrote. The fact that the Holy Spirit dwells in us is no proof that his action upon our moral sentiments is direct or immediate; for he dwelt in Peter, and in the apostles who arraigned Peter; yet his action upon even their hearts was mediate, through ideas communicated. He who asserts for us a species of spiritual influence which was not exerted even upon the apostles and other inspired me, is, to say the least, a daring speculator. (OCA 142-143) #Ac 11:19| 19. The scene of the narrative is now about to change to another Roman province, and to the city of Antioch. Preparatory to this transition, the historian glances back over a period of several years, to the dispersion of the Jerusalem Church. He had made that event his point of departure in rehearsing the labors of Philip and the early history of Saul, and now, with a degree of system in his arrangement which should not be overlooked, he starts again at the same point to sweep over another part of the wide field before him. (19) Now they who were scattered abroad from the persecution which arose about Stephen, traveled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none but Jews. From this we learn that while Philip was preaching in Samaria, and Saul in Damascus and Arabia, others of the brethren were spreading the truth into Phoenicia, the island of Cyprus, and Antioch in Syria. Thus the knowledge of salvation was sounded out from Jerusalem simultaneously into all the surrounding provinces. (OCA 143-144) #Ac 11:20,21| 20, 21. Among the brethren engaged in these labors, Luke chooses to follow in a narrative only those who founded the Church in Antioch. (20) And some of them were men of Cyprus and Cyrene, who, having come into Antioch, spoke to the Hellenists, preaching the Lord Jesus. (OCA 144) #Ac 11:21| (21) The hand of the Lord was with them, and a great number believed and turned to the Lord. These men were not immediately from Cyprus and Cyrene, but were a part of those dispersed from Jerusalem. The expression, "Some of them," referring to the preceding sentence, thus designates them. The Hellenists were doubtless numerous in Antioch, from the fact if its being the chief commercial city of Western Asia; and these brethren, being also Hellenists, were best suited for reaching their ears. (OCA 144) #Ac 11:22-24| 22-24. Jerusalem was still the chief center of religious influence, being the chief residence of the apostles. They kept a watchful eye upon the movements of brethren in all directions, supplying help and counsel according to the demand of circumstances. They were anxious to hear of every new success, and the brethren were equally glad to report it. (22) Then tidings of these things came to the ears of the Church in Jerusalem, and they sent forth Barnabas to go as far as Antioch. (OCA 144) #Ac 11:23| (23) When he arrived and saw the favor of God, he rejoiced, and exhorted them all with purpose of heart to cling to the Lord. #Ac 11:24| (24) For he was a good man, and full of the Holy Spirit and faith; and a great multitude were added to the Lord. It is not often that Luke bestows a direct encomium upon the characters of whom he writes, as he does here upon Barnabas. But it was proper, in this case, that the selection of Barnabas for this mission, in preference to other brethren, should be accounted for by stating the noble qualities which led to the choice. He was certainly a most proper man to send to a congregation of young disciples, to exhort them to cling to the Lord. (OCA 144) #Ac 11:25| 25. While Barnabas was engaged in these faithful labors in Antioch, he seems to have longed for the co-operation of a kindred spirit. He had not forgotten the converted persecutor, whom he had kindly taken by the hand when all the apostles were suspicious of him, and introduced to the confidence of the brethren. An act of kindness often makes as deep an impression on the heart of the benefactor as on that of the recipient. The heart of Barnabas had followed Saul when the brethren sent him away to Tarsus [#Ac 9:30|], and now that he needs a fellow-laborer, his heart directs him where to seek. (25) Then Barnabas departed to Tarsus to seek Saul; (26) and having found him he brought him to Antioch. The attachment being mutual, he found no difficulty in securing the object of his mission. (OCA 144) #Ac 11:26| 26. The united efforts of two such men as Barnabas and Saul, in a community where the gospel was already favorably heard, could not fail of good results. (26) And it came to pass, that during a whole year they were associated together in the Church, and taught a great multitude; and the disciples were called Christians first in Antioch. There has been much dispute as to whether this new name was given by Barnabas and Saul under divine authority, or by the Gentiles of Antioch, or by the disciples themselves. It would serve no practical purpose to decide between the latter two suppositions, for, with whichever party it originated, it was subsequently accepted by the disciples in general. As to the supposition that the name was given by direct revelation through Barnabas and Saul, a thorough discussion of its merits would require more verbal criticism than is suited to the design of this work, and, at the same time, be less decisive in reference to the authority of the name in question, than the course of investigation which we prefer to institute. We retain, therefore, the common version of the passage, which is sustained by the great mass of critics of all ages and all parties, while we seek a more certain basis on which to rest the divine authority of the new name than verbal criticism can establish. If the New Testament furnishes any names for the people of God, its authority in reference to their use is not less imperative than in reference to any other use of language. We can have no more right, in this case, to substitute other names for them, or to add others to them, than to do the same in reference to the names of the apostles, of the Holy Spirit, or of Christ. Religious names are significant. They not only distinguish the bodies to which they belong, as do modern names of individuals, but they distinguish them by a condensed description of their peculiarities. All the peculiarities of a religious denomination are expressed by the denominational name in its current import. Hence, to call a Baptist by the name Methodist would be worse than to call Smith by the name of Jones; for, besides miscalling him, it would be misrepresenting his religious principles. It is true, that, in thus miscalling the Baptist, you have not changed him into a Methodist, for he remains the same by whatever name you call him. Still, you have miscalled him and done him injustice. Truth and justice, therefore, require us to use religious names with reference to their significance. If denominational names are significant, those originally applied to the body of Christ are not less so. They distinguish the people of God by designating some of their peculiarities. These peculiarities were found either in the relations which they sustained, or in the character which they exhibited to the world. The first relation which attracted the attention of the world, as they followed Jesus from place to place, was that of teacher and pupils. This suggested the name disciples, or learners, by which they were first designated, and which is the most common designation in the gospel narratives. From the fact that there were disciples of John, with whom they might be confounded, they were, at first, styled "disciples of Jesus." But when John had decreased, and Jesus had increased, the limiting words were dispensed with, and the term disciple was appropriated, so that, standing alone, it always meant a disciple of Jesus. In the four gospels the limiting words are commonly employed; but in Acts, where Luke is giving some of their history as a great people spreading through the earth, after once calling them "disciples of the Lord," at the time Saul starts after them to Damascus, he drops the limiting words, and thence throughout the whole narrative he calls them simply the "disciples." When the disciples assumed a new relation to their teacher, it necessarily brought them into a new relation to one another. From the nature of the moral lessons which they were learning, and which they were required to put into immediate practice, this relation became very intimate and very affectionate. It gave rise to their designation as "the brethren." They were so styled first by Jesus, saying to them: "Be not called Rabbi; for one is your teacher, and all you are brethren" (#Mt 23:8|). This term, however, as a distinctive appellation of the whole body, is used only once in the gospel narratives, where John says of the report that he would not die: "This saying went abroad among the brethren" (#Joh 21:23|). In Acts it frequently occurs in this sense; but still more frequently in the Epistles. The latter being addressed to the brethren, and treating of their mutual obligations, this term most naturally takes precedence in them, and the term "disciple," which is used in speaking of a brother rather than to him, is as naturally omitted. This accounts for the fact that the latter term is not once found in the Epistles. This increasing currency of the term brethren in the later apostolic age is intimately associated with the introduction of another name which came into use in the same period. Jesus frequently called the disciples his own brethren, and taught them, in praying to say, "Our Father, who art in heaven" [#Mt 6:9 Lu 11:2|]; but the title, "children of God," which grew out of the relation thus indicated, was not applied to them during this early period. It is not so applied in any of the gospels but John's, and in this only in two instances, where it is evident that he is using the phraseology of the time in which he writes rather than of the period of which he writes (#Joh 1:12 11:52|). This appellation, as a current and cotemporaneous title, is found only in the Epistles, being brought into use after the disciples had obtained more exalted conceptions of the blessed privileges and high honors which God had conferred upon them. It extorted an admiring comment from John, in his old age: "Behold, what manner of love the Father bestowed upon us, that we should be called the sons of God!" (#1Jo 3:1|). By this time the disciples exhibited to the world a well-defined character. It was such as identified them with those who, in the Old Testament, were called saints, and this suggested the use of this term as one of their appellations. The persecutions which they were enduring still further identified them with the holy "prophets who were before them" [#Mt 5:12|]. This name occurs first on the lips of Ananias when he objected to approaching Saul of Tarsus. He says to the Lord, "I have heard by many of this man, how much evil he has done to thy saints in Jerusalem" [#Ac 9:13|]. In the Epistles this name is used more frequently than any other. All of the names we have now considered are well adapted to their specific purposes; but all of them presuppose some knowledge of the people whom they are intended to distinguish. An entire stranger would not at first know who was meant by the disciples, or the brethren; but would ask, Disciples of whom? brethren of whom? Nor would he know who were the children of God, or the saints, until you had informed him to what certain characters these terms apply. There was need, therefore, of a name less ambiguous to those who had the least information on the subject--one better adapted to the great world. This, like all the others, originated from circumstances which demanded it for immediate use. When a Church was established in Antioch, it became an object of inquiry to strangers, brought thither by the pursuits of commerce, from all parts of the world. They were strangers to the cause of Christ in reference to all but the wonderful career of its founder. The whole world had heard something of Christ, as the remarkable personage who was put to death under Pontius Pilate, though many had heard nothing of the early history of his Church. From this fact, when strangers came to Antioch, and heard the new party who were attracting so much attention there, called Christians, they at once recognized them as followers of that Christ of whom they had already heard. This explains the fact stated in the text, that "the disciples were called Christians first in Antioch." The fact that Luke here adopts it, and that both Paul and Peter afterward recognized it, gives it all the validity of inspired usage, and, therefore, all the weight of divine authority. That it is a New Testament name is undisputed, and this renders its divine authority indisputable. This name, whether given by divine or by human authority, was not designed as an exclusive appellation, seeing that the others were continued in use after its introduction. It merely took its proper place among the other names, to answer its own special purpose. To sum up the facts now adduced, the New Testament usage in reference to names is this: When the followers of Jesus were contemplated with reference to their relation to him as their great teacher, they were called disciples. When the mind of the speaker was fixed more particularly on their relation to one another, they were styled brethren. When their relation to God was in the foreground, they were called children of God. When they were designated with special reference to character, they were called saints. But when they were spoken of with the most general reference to their great leader, they were called Christians. A practical observance of the exact force of each of these names would soon conform our speech to the primitive model, and would check a tendency to exalt any one name above another, by giving to each its proper place. The names now enumerated are all that are furnished by the New Testament. We have assumed above that it would be subversive of divine authority for disciples to adopt any other names. The truth of this assumption is demonstrated by the rebuke which Paul administers to the Corinthians for this very sin. He says to them: "It has been declared to me, my brethren, by them who are of the household of Chloe, that there are contentions among you. Now this I say, that each of you says, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? Was Paul crucified for you? Or were you immersed into the name of Paul?" (#1Co 1:11-13|). Now, if it was sinful for these brethren to assume the names of men, how can it be innocent in us to do the very same thing? The question demands the most solemn and trembling consideration of this generation. It is no extenuation of this fault to urge that the divisions which now exist are of a different character from those in Corinth; for the difference is entirely in their favor. They had not gone so far as to divide the Church into separate organizations, but had merely formed parties within it, like the parties of the present day, which sometimes exist within a single denomination. The sin of to-day is, therefore, much greater than theirs. It is equally vain to excuse our sin, by urging that the party names now worn are necessary, in order to distinguish the parties from one another. If the existence of the parties themselves were authorized by the Scriptures, this excuse would be valid; for we could not censure ourselves for the unavoidable results of that which is itself right. But the existence of party divisions constitutes the chief crime in the case, and leads to the sin of party names, as stealing leads to lying. The thief must inevitably lie, or acknowledge his theft; so the partisan must either cling to his party name, or give up his party. The name, in the mean time, is a necessary evil, but, being self-imposed, it is none the less evil from being necessary. Not to multiply words upon this point, it is sufficiently evident, from the above considerations, that parties and party names among Christians should be obliterated. If we say that it is impossible to obliterate them, we are simply saying that it is impossible to bring Christians back to the New Testament model--for, in the New Testament period, there were no such divisions, and therefore a restoration of that state of the Church would be the destruction of parties and party names. If this is impossible, it can only be from one cause, and that is, that men professing to take the word of God as their guide are so hypocritical in this profession, that they will, at all hazard, persevere in despising its authority in reference to a prominent item of duty. How shameful it is, that men will uphold parties and party names, which they know perfectly that a strict conformity to the New Testament would utterly destroy! There is only one means of escape from this crying sin. Those who love God must break loose at once, as individuals, from the bondage of party, and take a position where they may be upholders of no party, and wearers of no party name. All who act thus will find themselves planted together on the plain letter of the Scriptures, as their only rule of faith and practice. In addition to the observations already submitted on this topic, we remark that every significant name which a man wears imposes some obligation upon him, and appeals to him incessantly, though silently, to discharge this obligation faithfully. Does a man in foreign country declare himself an American, he realizes that there is a peculiar demeanor required by the fact, and feels constantly called upon to act worthy of the name he wears. Even a man's patronymic, which means no more than that he belongs to a certain family, is forever warning him not to disgrace the name of his father. So it must be with all religious names. Is a man called a disciple of Jesus? He remembers that it is the part of a disciple to learn what his teacher imparts, and to imitate his example. Whenever he is reminded that this is his name, he feels the necessity of studying the teachings of Jesus, and walking in his footsteps. Whenever he finds himself neglecting these duties, his very name rebukes him. This thought was not overlooked by the great Teacher himself. He says to those Jews who believed on him, "If you continue in my word, you are truly my disciples, and you shall know the truth, and the truth shall make you free" (#Joh 8:31,32|). Again he says, "It is enough for the disciple to be as his teacher"; and "whosoever does not bear his cross and come after me, can not be my disciple" (#Mt 10:24 Lu 14:27|). Thus he gives emphasis to that exhortation which the name itself is constantly sounding in the ear of conscience. But the disciple is also one of the brethren--a brother to the Lord Jesus, who is the oldest brother of a large family. This name is full of affection and sympathy. I can not meet a man and call him brother, without some thought of the fraternal sympathy which should exist between us. If, when my heart is poisoned by unkind feelings toward a disciple, he meets me and calls me brother, I feel reproached by the word, and am choked in the attempt to pronounce it in return. It will never let me forget the law of love. Its influence is recognized by Peter, who says, "Seeing you have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that you love one another with a pure heart fervently" (#1Pe 1:22|). There is another obligation involved in this name, arising from the fact that the brothers in one family stand on an equal footing in reference to authority, no one having supremacy over the others, but all subject to the father. Jesus makes use of this fact as the ground of a serious injunction. "Be not called Rabbi; for one is your teacher, and all you are brethren; and call no man on earth your Father, for One who is in heaven is your Father; neither be called Leaders, for one is your Leader, the Christ" (#Mt 23:8,10|). The fact that we are brethren is thus made to bear directly against that thirsting for titles of distinction, and for rank and authority in the Church of Christ, which is invariably the offspring of an unholy ambition. The modern Leaders of sects--the ghostly Fathers of mystic Babylon, and the swelling titles by which Doctors of Divinity, and the Reverend and Right Reverend Bishops and Archbishops of the present age are distinguished, exhibit the most flagrant contempt for this solemn commandment of the Lord. A man who understands the meaning of the fact that he is one among many brethren, is guarded, by the humility of this title, from participation in a sin like this. If such are the obligations implied in the names disciple and brethren, what shall we say of that more exalted title, children of God? It originates from a supposed likeness between them and their Father. We are commanded to love our enemies, to bless them who curse us, to do good to them who hate us, and pray for them who persecute us, that we may be children of our Father who is in heaven (#Mt 5:44,45|). Thus the very highest moral obligations imposed in the word of God must ever press upon the soul of him who ears this title, inciting him to become a partaker of the divine nature. When, in addition to these appellations, you call a man a saint, you thrust him as a companion into the midst of all the holy men of old, and make him struggle to be like them. So palpable is the force of this name, that the mass of professed Christians have long since ceased to wear it. When men apostasized from what its meaning indicates, it hung so heavily upon the conscience, that it became like a coal of fire on their heads, and they found relief in throwing it off from themselves and appropriating it to a few of the worthy dead. If we would ever come back from the long apostasy of ages, we must learn to wear the name saint, and walk worthy of the company with which it identifies us. The term saint means a holy one, and Peter exhorts, "As he who called you is holy, so be ye holy in all manner of behavior; because it is written, Be ye holy for I am holy" (#1Pe 1:15,16|). The name Christian embodies within itself, in a more generic form, all the obligations specifically expressed by the other names. Being derived from the name of him who is "head over all things for the Church" [#Eph 1:22|], whose name is above every name [#Php 2:9|], it is a title of peculiar honor and glory. It calls upon the man who wears it to act a part in consonance with the historic memories which cluster around it, and encourages him with the reflection that he wears a high dignity even when despised and spit upon by the powers of earth. So thought Peter, when this name was most despised. He says, "If any suffer as a Christian, let him not be ashamed, but let him glorify God on this account." "If ye are reproached for the name of Christ, happy are you; for the spirit of glory and of God rests upon you" (#1Pe 4:14-16|). When the servant of Christ remembers that all these names belong to him; that, because he is supposed to be learning of Christ, he is called a disciple; because he is one of the happy and loving family of equals, they call him brother; because the Father of that family, whose character he strives to imitate, is God himself, he is called a child of God; that, because he is presumed to be holy, he is called a saint; and that, for all these reasons, he wears the name of him who by his mediation and intercession enables him to be all that he is, how powerful the incentive to every virtue, constantly yet silently pressing upon his conscience, and how stern the rebuke to every vice! When we turn from this deep and holy philosophy of scriptural names, to consider the import of mere partisan badges, how heartless they all appear! The constant and only influence of party names is to intensify mere partisan feelings. The man who wears the name Methodist feels called upon by the fact to simply act like a Methodist; and when that name is appealed to among those who honor it, it is only to exhort one another to diligence in that which is peculiarly expected of a mere Methodist. So with all other party names. There is nothing in any of them to excite the longings of a sin-sick soul, and hence they are never appealed to when sinners are exhorted to repent. On the contrary, the most zealous partisans are often heard to assure sinners, "Our object is not to make Presbyterians of you, or Methodists, or Baptists; but we want you to become Christians." How strange it is that men will pertinaciously cling to names which they are thus ashamed of in the presence of penitent sinners, when there are others at hand given by God himself, full of honor to the wearer, and of attraction to all who seek salvation! (OCA 144-151) #Ac 11:27-30| 27-30. We have dwelt long upon the new name given in Antioch; we must now consider other interesting events which occurred there about the close of the year in which Barnabas and Saul labored there together. (27) In those days prophets came down from Jerusalem to Antioch, (OCA 151) #Ac 11:28| (28) and one of them, named Agabus, arose and signified through the Spirit that there would be a great famine throughout the whole world, which also occurred in the days of Claudius. #Ac 11:29| (29) Then the disciples, every one according as he was prospered, determined to send relief to the brethren who dwelt in Judea; This is the first account we have of the gift of prophesy among the disciples, but Agabus and his companions appear to have been already known as prophets, doubtless from previous exercise of this gift. The brethren, therefore, did not hesitate to give full credit to the prediction, and knowing that such a famine must cause peculiar distress among the extremely poor in Judea, they were prompt to supply their wants even before the period of distress arrived. Their benevolence is not less remarkable than that of the Church in Jerusalem at the beginning. The poor for whom that Church provided were in their midst, and suffering from present want; but the disciples in Antioch anticipate a state of distress yet in the future, on the part of brethren to whom they are personally unknown, and provide for it in advance. No more striking evidence could be given, at once, of their benevolence, and their confidence in the predictions of their own prophets. (OCA 151) #Ac 11:30| (30) which also they did, sending it to the elders by the hand of Barnabas and Saul. This benevolent supply was sent to the Elders, by whom, we are to understand, it was distributed to the final recipients. This is the first time that elders, as a distinct class, are mentioned in connection with the congregations of disciples. They are mentioned, however, as a class of officials then well known, and, consequently, we must infer that they had been appointed in the Churches at a still earlier period. (OCA 151) #Ac 12:1,2| XII:1, 2. The historian does not follow Barnabas and Saul in their tour through the districts in Judea, but, leaving them for awhile, introduces a very interesting episode concerning events that were then transpiring in Jerusalem. (1) Now, about that time, Herod the king stretched forth his hand to afflict certain persons of the Church, The persecutions which we have hitherto noticed were conducted by religious partisans in Jerusalem, without any active assistance on the part of the civil authorities. We are now introduced to one in which the reigning prince is the leader, while the old enemies of the truth are working behind the curtain, if at all. This Herod was a grandson of that Herod by whom the infants of Bethlehem were slaughtered [#Mt 2:16|], and a nephew of "Herod the Tetrarch," by whom John the Immerser was beheaded [#Mt 14:10|]. He grew up in Rome, where he wasted what fortune he had inherited in princely extravagance; but while doing so he acquired an intimacy with Caius Caesar, afterward the famous Caligula of history. When the latter ascended the throne, at the death of Tiberius, he elevated his friend Agrippa, as this Herod was most usually called, to a kingdom, which was subsequently enlarged by Claudius until it embraced all the territory ruled by his grandfather Herod the Great. He was now in the zenith of his power, and living in the utmost magnificence. {y} Why he undertook this persecution it is difficult to tell, unless he was instigated to it by the old enemies of the Church. This appears most probable from Luke's statement below, that he seized Peter because he saw that the death of James pleased the Jews (#Ac 12:3|). {y} For a detailed and very interesting history of this prince, see Josephus's The Antiquities of the Jews, Books 18 and 19. (OCA 151-152) #Ac 12:2| (2) and killed James the brother of John with the sword. A number of brethren suffered in this persecution, though James the brother of John is the only one who is said to have suffered death. He is designated as the "brother of John" to distinguish him from the other James, who is the author of the epistle bearing this name. He was the first of the apostles to suffer death, and his brother John was the last. In the death of both were fulfilled the words of Jesus, uttered on a memorable occasion, when they asked him for a seat, one at his right hand, and the other at his left. He asked them if they were able to undergo the immersion which he would undergo. They said, "We are able." He replied, "You shall, indeed, drink of my cup, and be immersed in the immersion in which I am immersed; but to sit on my right hand and on my left is not mine to give, but to them for whom it is prepared by my Father" [see #Mt 20:20-23 Mr 10:35-40|]. As the sword of the executioner was made bare, and the neck of James laid upon the block, he could but remember these words. He understood, too, far better than when he first made the request, what it is to sit at the right hand of Jesus. Why James was selected for this murderous example, in preference to any other of the apostles, we are not informed; but we have already seen that the brunt of persecution uniformly fell upon those most prominent in the scenes which were the immediate occasion of it. This consideration gives some ground for the conclusion that, though Peter and John had hitherto acted the most prominent part in Jerusalem, at this time James stood in the foreground in the conflict with the unbelieving Jews. (OCA 152) #Ac 12:3,4| 3, 4. When a man engages in a wicked enterprise, his conscience makes him timid while left to himself; but the applause of the multitude enables him to drown the voice of conscience, and rush on madly to the end. Agrippa may have hesitated when he found his hands stained with the blood of an apostle; but when the people applauded, he hesitated no longer. (3) And seeing that it was pleasing to the Jews, he proceeded to seize Peter also. But it was in the days of unleavened bread. #Ac 12:4| (4) And having apprehended him, he put him in prison, delivering him to four quaternions of soldiers to guard him, intending, after the Passover, to bring him out to the people. A public execution during the feast of unleavened bread would have been exceedingly incongruous with the religious solemnities of the occasion: hence this delay. The four quaternions of soldiers who guarded Peter consisted of sixteen men, each quaternion consisting of four. It was enough to keep four men on guard during each of the four watches of the night. They, together with the strength of the prison doors, were deemed sufficient for the utmost security. (OCA 152-153) #Ac 12:5| 5. We have noticed that when Peter and John were dismissed from the Sanhedrim, with a threat of violence if they dared any more to speak or teach in the name of Jesus, they came to their own company, and all united in prayer to God for courage (#Ac 4:24|). Now that James has been murdered, and Peter is in prison awaiting the same fate, we find the brethren once more unitedly appealing to God. (5) Peter, therefore, was kept in prison, but fervent prayer was made by the Church to God for him. When we reflect that the circumstances affecting the disciples were calculated in the highest degree to exasperate them against the murderers of their brethren, and stimulate them to active measures for the defense of their own lives, it is exceedingly to their credit that they were engaged in fervent prayer. If they had been taught the modern doctrine that Christians may rightly resist, with violence, the assaults of tyrannical rulers, and, whatever the weakness on their own part, may confidently appeal to the God of battles in vindication of their rights, their feelings, and their conduct, under these circumstances, must have been far different from what they were. If ever there was an occasion on which the boasted first law of nature, the right of self-defense, would justify resistance to oppression, it existed here. But, instead of the passion and turmoil of armed preparation, we hear from the midnight assemblies of the disciples the voice of fervent prayer. Where prayer is, acceptable prayer, there is no passion, no thirst for revenge, or purpose of violence. These men were disciples of the Prince of Peace. (OCA 153) #Ac 12:6| 6. Time wore away in painful suspense until the Passover was gone by. (6) And when Herod was about to bring him forth, in that night Peter was sleeping between two soldiers, bound with two chains, and the guards before the door were guarding the prison. He was securely kept, according to the most ingenious method of the Roman army. Besides the prison-doors, and the guards without, his arms were pinioned by two chains, each to the arm of a soldier on the right and left, so that he could not move without disturbing one or both. If Herod was actuated, in adopting these precautions, by a desire to prevent a rescue, he ought to have known that Peter's brethren never fought with carnal weapons, even to save the life of a brother. Or if he feared a miraculous escape of his prisoner, and intended that the guards should kill him upon the first movement of that kind, he ought to have remembered that all the twelve had once walked out of a prison in that city without hindrance either from the iron doors or the armed soldiers [#Ac 5:19|]. But wicked men are prone to forget the warnings of the past, and continue to repeat, in endless succession, the blunders of their predecessors. (OCA 153) #Ac 12:7-11| 7-11. Though Peter undoubtedly expected to die the next day, he seems to have slept as soundly as the soldiers to whom he was chained. All was dark and still within the prison until a late hour of the night, when the scene suddenly changed. (7) And behold, an angel of the Lord, stood by, and a light shone in the prison; and striking Peter on the side, he raised him up, saying, Rise up quickly. His chains fell from his hands. (OCA 153) #Ac 12:8| (8) And the angel said to him, Gird yourself, and bind on your sandals. He did so. And he said to him, Cast your mantle about you and follow me. #Ac 12:9| (9) And he followed him, going out, and did not know that what was done by the angel was real, but thought he was seeing a vision. #Ac 12:10| (10) But having passed through the first and second guard, they came to the iron gate which leads into the city, which opened to them of its own accord; and going out, they went forward one street, and immediately the angel departed from him. #Ac 12:11| (11) Then Peter, coming to himself, said, Now I know in reality that the Lord has sent his angel, and delivered me from the hand of Herod, and from all the expectation of the Jewish people. It is not at all strange that Peter thought, at first, that he was dreaming; for the deliverance was entirely unexpected, and was effected in the most wonderful manner, and amid the bewilderment usual upon being suddenly aroused from deep sleep. When he found himself alone in the street, and had collected his senses, he knew that it was a reality, and felt like one waking from a singular dream. (OCA 154) #Ac 12:12| 12. When the angel departed, he stood in the street for a while, reflecting upon the incident, and considering what he should do. In the house of Mary the sister of Barnabas (compare #Ac 12:12| with #Col 4:10|), a number of disciples were at that very hour engaged in prayer in his behalf. He knew nothing of this, but, guided either by the proximity of the house, or the well-known character of its inmates, he turned in that direction. (12) When he understood the matter, he went to the house of Mary the mother of John, whose surname was Mark, where many were gathered together praying. (OCA 154) #Ac 12:13-16| 13-16. Although the condition of Peter was the burden of the prayers of these disciples, they were by no means expecting his deliverance, and were most likely praying that he might be enabled to endure with fortitude a death which they regarded as inevitable. (13) And when he knocked at the door of the gate, a servant girl named Rhoda came to hear who it was. (OCA 154) #Ac 12:14| (14) And recognizing the voice of Peter, she opened not the gate for gladness, but ran in and told that Peter was standing before the gate. #Ac 12:15| (15) But they said to her, You are mad. But she positively affirmed that it was really so. Then they said, It is his angel. When Rhoda insisted that it was Peter at the gate, and the disciples said, It is his angel, they undoubtedly had allusion to the popular superstition of their day, that a man's guardian angel sometimes assumed his form. Before this, the twelve had twice imagined that they saw a disembodied spirit; once when they saw Jesus walking on the water (#Mt 14:26|), and once when he miraculously entered a closed room where they were sitting (#Lu 24:37|). These facts show how strong a hold the popular superstitions had upon their minds. But while the conception that angels sometimes assumed the forms of those whom they guarded, and that disembodied spirits were sometimes visible, was superstitious, we must not forget that beneath this superstition there was a solemn reality. Jesus says, "Take heed that you despise not one of these little ones; for I say unto you that in heaven their angels do always behold the face of my Father who is in heaven" (#Mt 18:10|). Paul asks, "Are they not all ministering spirits, sent forth to minister for those who shall inherit salvation?" (#Heb 1:14|). And David, under the old economy, says, in his own poetic style, "The angel of the Lord encampeth round about them who fear him" (#Ps 34:7|). In view of these statements, we can not doubt that the ministration of angels in behalf of the saints is still a reality. (OCA 154-155) #Ac 12:16| (16) But Peter continued knocking, and when they had opened the door and saw him, they were astonished. When we remember that these disciples were so familiar with miracles, it is rather surprising that the deliverance of Peter should have caused so much astonishment. It shows that they were still disposed, like ourselves, to estimate the probabilities of even what God may do, by the difficulties of the execution. This is really judging of God by the standard of human ability. While we are compelled to approach the unknown through the known, we will, perhaps, never rise above this weakness. Still, it should not, even in the most difficult cases, check the fervency of our prayers. They undervalued the power or the willingness of God to grant their desires, in the day of miracles, as we undervalue his power to work without miracles; yet their prayers were none the less fervent or persistent. (OCA 154) #Ac 12:17| 17. Apprehensive of a pursuit, Peter did not remain long with the brethren in the house of Mary. (17) But, beckoning to them with his hand to be silent, he related to them how the Lord had led him out of the prison, and said, Tell these things to James and the brethren. And going out, he went to another place. Whether this other place was a place of concealment in the city, or an entirely new field of labor, is not known. The prominence given to the name of the surviving James, in this speech of Peter, shows that he already occupied a prominent position among the brethren. We will, hereafter, see that he continued to occupy this position. (OCA 155) #Ac 12:18,19| 18, 19. The escape of Peter had been altogether unobserved by the soldiers who guarded him. The two who were chained to him in the prison slept on till day, and those guarding the outside changed their watches at the regular hours without suspecting any thing wrong within. (18) Now when it was day, there was no small stir among the soldiers, what was become of Peter. (OCA 155) #Ac 12:19| (19) And when Herod had sought for him and found him not, he examined the guards and commanded that they should be put to death. And he went down from Judea to Caesarea, and abode there. The military law of the Romans required that guards who allowed the escape of a prisoner, and rendered no satisfactory account of it, should be put to death. But it is impossible to believe that on this occasion Herod was governed by an honest sense of military duty. He must have known that the escape of Peter was miraculous, and the execution of the guards was an act of insane fury. A conscience stained by the blood of an apostle and of sixteen faithful soldiers could not find rest in the place where the deeds were done; and doubtless this had much to do with the removal of his residence to Caesarea. (OCA 155) #Ac 12:20-23| 20-23. The historian pursues the history of this murderous prince a little further. (20) Now Herod was enraged against the Tyrians and Sidonians. But they came to him with one accord, and having made Blastus the king's chamberlain their friend, desired peace, because their country was nourished by that of the king. (OCA 155) #Ac 12:21| (21) And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration to them. #Ac 12:22| (22) And the people cried out, The voice of a God, and not of a man. #Ac 12:23| (23) And immediately an angel of the Lord smote him, because he gave not God the glory, and being eaten by worms, he expired. Josephus says of the "royal apparel" in which he was arrayed, that it was woven wholly of silver threads, the glittering of which, in the morning sun, suggested the idolatrous exclamation of the multitude [#Ac 12:22|] {z}. He also relates that Herod was seized with pains in the bowels, so violent that he had to be carried into the palace, and lingered five days in excruciating torments from the worms {a} also mentioned by Luke. This historian mentions some circumstances of a superstitious character in connection with this terrible event, but his account agrees substantially with that of Luke. Thus was the righteous judgment of God, which is chiefly reserved for the future state, displayed even in the world, for the terror of wicked men and the encouragement of the righteous. {z} The Antiquities of the Jews, 19.8.2. {a} The Antiquities of the Jews, 19.8.2. (OCA 156) #Ac 12:24| 24. It was impossible that this providential and sudden death of Herod, occurring so soon after the murders which he had committed in Jerusalem, should not seriously affect the public mind. We are not surprised, therefore, that Luke adds: (24) But the word of the Lord grew and multiplied. Once more the efforts of men to crush the cause of Christ resulted in the extension of its triumphs. (OCA 156) #Ac 12:25| 25. This narrative concerning the death of James, the imprisonment of Peter, and the miserable death of Herod, is thrown in between the arrival of Paul and Barnabas on their mission to the poor saints, and their return to Antioch. It is most probable that they were in Jerusalem at the feast during which Peter lay in prison. (25) Now Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John who was surnamed Mark. This is the first appearance in public life of the evangelist Mark, whose education in the house of Mary his mother, and whose subsequent familiarity, first with Barnabas and Saul, and afterward with Peter, very happily fitted him for the gospel narrative which we have from his pen. We will have more to say of him hereafter (see #Ac 13:13|; and #Ac 15:37-39|). (OCA 156) #Ac 13:1| XIII:1. We have already seen that Barnabas and Saul had labored one whole year together in the city of Antioch, and we now learn that at the close of this period there were other inspired teachers associated with them. (1) Now there were in the Church in Antioch certain prophets and teachers, Barnabas and Simeon called Niger, and Lucius the Cyrenian, and Manaen, foster-brother of Herod the tetrarch, and Saul. It will be observed that, in this catalogue of names, that of Barnabas stands first, and that of Saul last. As it was customary at that period to arrange names in the order of their notability at the time contemplated, we may infer that Barnabas still occupied a position of pre-eminence, while Saul was as yet comparatively undistinguished among the inspired teachers. Nothing more is known of Simeon, Lucius, and Manaen than is here stated; but this is enough to show that the future instruction of the congregation might be safely committed to their hands. (OCA 156) #Ac 13:2,3| 2, 3. (2) As they were ministering to the Lord and fasting, the Holy Spirit said, Separate for me Barnabas and Saul to the work to which I have called them. This command of the Holy Spirit is not the call of Barnabas and Saul to their peculiar work, but refers to a call which had been previously given. It shows that Barnabas as well as Saul had received a special call to labor among the Gentiles. They had, hitherto, most probably, been associated together mainly through geniality of spirit. This geniality may also have furnished the main reason why they were directed by the Holy Spirit to continued their labors together. (OCA 157) #Ac 13:3| (3) And when they had fasted and prayed and laid hands on them, they sent them away. The design of the ceremony of fasting, prayer, and imposition of hands observed on this occasion is variously understood. There are only two interpretations of it which are worthy of notice. First, it is assumed that the design was to confer on Barnabas and Saul the power of working miracles. The only proof offered in support of this assumption is the fact that neither of them is said to have wrought miracles previous to this time, while they both exhibited miraculous powers shortly after. But this is to argue from the silence of the Scriptures, and is, necessarily, inconclusive. They may have worked miracles before this time, notwithstanding this silence. In the case of Saul, indeed, there is almost positive proof that he did so. The Lord had given him a special commission as an apostle when he first appeared to him on the way to Damascus (#Ac 26:16-18|), and Ananias was sent to him that he "might receive his sight, and be filled with the Holy Spirit" (#Ac 9:17|). Immediately after his immersion he began to discharge his apostolic office, and had been thus engaged three years previous to his first return to Jerusalem (#Ga 1:15-18|). Another whole year had been spent in the same work in Antioch (#Ac 11:26|), besides the interval of his residence in Tarsus (#Ac 9:3 11:25|). But an essential mark of the apostolic office was the power to work miracles. This Paul himself assumes, in his Second Epistle to the Corinthians, among whom his apostleship has been denied. As conclusive proof of his apostleship, he says, "Truly the signs of an apostle were wrought among you, in all patience, in signs and wonders and mighty deeds" (#2Co 12:12|). If these signs are the proof of apostleship, then he must have been able to exhibit them from the time that he began to be an apostle; and this was more than four years previous to the imposition of hands by the prophets and teachers in Antioch. This fact, coupled with the statement of Ananias, that he was sent to him that he might be filled with the Holy Spirit, indicates clearly that his miraculous endowments dated from his immersion. The first supposition, then, in reference to the design of the ceremony we are considering, proves to be not only unfounded, but inconsistent with the facts of the case. The second, and doubtless the true interpretation, is this: That the imposition of hands, accompanied by fasting and prayer, was, in this case, as in that of the seven deacons [#Ac 6:6|], merely their formal separation to the special work to which they had been called. This, indeed, is sufficiently evident from the context. What they did was doubtless what they had been told to do by the Holy Spirit. But the Holy Spirit simply said to them, "Separate me Barnabas and Saul to the work to which I have called them." The fasting, prayer, and imposition of hands was, then, merely their separation to this work. It was a ceremony deemed by infinite wisdom suitable to such a purpose; and, therefore, whenever a congregation has a similar purpose to accomplish, they have, in this case, the judgments and will of God, which should be their guide. The solemn simplicity of this apostolic ceremony stands in striking contrast with the pompous mummery which often characterizes "ordination" services in modern Churches. No less striking is the contrast between the humility of Saul and the ambitious spirit of many modern clergyman who are extremely exacting in reference to the punctilios of ecclesiastical rank. Though an apostle by special commission, he was "ordained" by his humble fellow-laborers in Antioch. This fact shows that the idea of superior rank and authority had not then begun the work of ruin which it has since accomplished, in filling the minds of preachers with the same lust of office and power which characterizes the intrigues of political partisans. (OCA 157-158) #Ac 13:4,5| 4, 5. We now follow Barnabas and Saul to their new field of labor. Their departure from Antioch is thus announced by Luke: (4) So they, being sent forth by the Holy Spirit, went down to Seleucia, and thence sailed into Cyprus. Seleucia was the seaport nearest to Antioch, distant some fifteen or eighteen miles, and near the mouth of the river Orontes, on the bank of which Antioch is situated. Embarking upon some trading vessel, they sailed to the port of Salamis, which is at the eastern end of the island of Cyprus. In choosing this island as the first point in the wide world to which they directed their steps, they were, doubtless, guided not by the natural partiality which Barnabas may have felt for it as his native land (#Ac 4:36|), but by that fixed principle in the apostolic labors which taught them to cultivate first those fields which promised the most abundant harvest (see TFG "Ac 1:8"). The fact that this was the native island of Barnabas gave him hope of a more ready access to many old associates. Besides, the gospel had already been proclaimed here with some success among the Jews (#Ac 11:19,20|), and in the city of Salamis, as we learn from the text just quoted, there was more than one Jewish synagogue. (OCA 158) #Ac 13:5| (5) And when they were in Salamis, they preached the word of God in the synagogues. And they had John as an assistant. What duties were performed by John, in his capacity as "an assistant," can not be specifically determined with certainty. The term assistant would indicate that he performed, under their direction, a part of the same labor in which they were themselves engaged. The fact, however, that Saul was not in the habit of immersing his own converts, but imposed this duty on his assistants (compare #Ac 18:8| with #1Co 1:14-17|), renders it highly probable that this was at least one of the duties performed by John. (OCA 158) #Ac 13:6,7| 6, 7. Luke is entirely silent in reference to the effect of the apostolic preaching in Salamis, leaving us to suppose that it was not great. After stating that they preached in the synagogues of the Jews, he follows them in their further progress through the island. (6) And having passed through the whole island as far as Paphos, they found a certain magician, a false prophet, a Jew whose name was Bar-Jesus, (OCA 158-159) #Ac 13:7| (7) who was with Sergius Paulus the proconsul, a prudent man, who called for Barnabas and Saul, and desired to hear the word of God. Every reader of ancient history has observed that statesmen and generals were in the habit of consulting oracles and auguries, and that they generally kept about them some one supposed to have the power of interpreting the signs of approaching good or evil. In this particular period, the educated Romans had become skeptical in reference to their heathen oracles, but Jewish pretenders still had access to their confidence on the credit of the ancient Jewish prophets. With a knowledge of the true God superior to that of even the greatest philosophers among the Greeks, because derived from the Jewish Scriptures, this Bar-Jesus very naturally gained the confidence of even the prudent Sergius Paulus. When, however, two other Jews appeared in Paphos, claiming to bring additional revelations from the God of Israel, the same prudence which had prompted the proconsul to reject the heathen oracles in favor of the Jewish pretender, now prompted him to send for Barnabas and Saul, that he might hear the word of God from them. Such a mind as his could not fail to hear with profit. (OCA 159) #Ac 13:8-12| 8-12. While listening to the gospel, there were some indications that he was inclined to believe it. (8) But the magician Elymas, for so is his name translated, withstood them, seeking to turn aside the proconsul from the faith. (OCA 159) #Ac 13:9| (9) Then Saul, who is also Paul, filled with the Holy Spirit, fixed his eyes on him, #Ac 13:10| (10) and said, O full of all subtilty and all mischief, son of the devil, enemy of all righteousness, will you not cease to pervert the right ways of the Lord? #Ac 13:11| (11) And now, behold, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a season. And immediately there fell upon him a mist, and darkness, and he went about seeking persons to lead him by the hand. This is the only miracle wrought by an apostle to the injury of any one's person. It is to be accounted for, not by supposed resentment on the part of Saul, nor by a desire to make a special example of Bar-jesus. But the case was such that some display of power over the person of the false prophet was the readiest way to convince the proconsul. When Moses went into Egypt he found it necessary to impose many personal inflictions upon the priests, in order to destroy Pharaoh's confidence in them. The present case was similar to that. (OCA 159) #Ac 13:12| (12) Then the proconsul, seeing what was done, being astonished by the Lord's teaching. The conflict in the mind of Sergius Paulus was between the claim of Bar-jesus to prophetic powers, and that of the apostles. The best way to settle this question was to denounce him in his true character as a son of the devil and an enemy of all righteousness, and then prove the justice of the denunciation, by exerting miraculous control over his person. As he groped about, calling upon one and another of the frightened bystanders to lead him by the hand, the falsity and iniquity if his pretensions stood confessed, and the divine mission of the apostles was demonstrated. The proconsul was fully convinced, and astonished at teaching which was attended by such power. This triumph over Bar-jesus, and the consequent conversion of Sergius Paulus, forms an epoch in the life of the Apostle Paul. Hitherto he has occupied a subordinate position, and his name has come last in the list of himself and his fellow-laborers. But hereafter he is to occupy the foreground of almost every scene in which he acts. Heretofore, Luke has written "Barnabas and Saul"; hereafter he writes, "Paul and Barnabas." He had been, up to this time, known by no other name than Saul, being so called not only by Luke, but by Jesus and Ananias (#Ac 9:4-17|). Luke, though writing long after this name had gone into disuse, remembering the custom which thus far prevailed, thus far retains it in his narrative. But, from this time forward he uses the name Paul exclusively; and that this was the universal custom, we infer from the fact that he is so called by all others who mention his name; by the Lord Jesus (#Ac 23:11|); by the mob in Jerusalem (#Ac 23:14|); by the centurion under Lysias (#Ac 23:18|); by his own nephew (#Ac 23:20|); by Lysias the chiliarch (#Ac 23:24|); by Festus (#Ac 26:24|); and by Peter (#2Pe 3:15|). There are only two suppositions worthy of notice, by which to account for this change of name. First, that he had both the Hebrew name Saul, and the Latin name Paul, before this time, and perhaps from his infancy; but the conversion of the proconsul Paulus led to the exclusive use of his Latin name thereafter. This supposition, however, can not account for the entire absence of the name Paul previous to this event. Moreover, while it is true that many Jews of that day had both a Hebrew and a Latin or Greek name, there is no evidence that such had been the case with Saul. The other supposition is, that he received this new name by common consent, in commemoration of the conversion of Paulus. This conversion was a signal triumph; it was accomplished by his intrumentality alone, and was the beginning of the pre-eminence which he afterward maintained over Barnabas and all subsequent follow-laborers. So bold and startling an incident, though it might have been regarded as common-place in his subsequent career, attracted attention now, because it was the first of the kind in his history, and because it secured a conversion of which even Barnabas, under the circumstances, might have despaired. Surprised by the event, and observing the extreme similarity between his name and that of his distinguished convert, which differed only in a single letter, and sounded very much alike, his friends very naturally conceived the idea of changing his name, as they did. It was in perfect harmony with a prevalent custom of the time. Its universal reception soon followed as a matter of course. It argues no vanity in Paul that he adopted this name; for he could scarcely avoid the adoption into his own use of a name by which he had become universally known. There is nothing in the event, therefore, to encourage men in pompously sounding abroad their own achievements, but much to encourage us in honoring a brother whose boldness and success are worthy of praise. (OCA 159-160) #Ac 13:13| 13. Without pausing to give more detailed accounts of the success of the gospel in Cyprus, our historian now hurries us away with the two apostles upon the further prosecution of their tour. (13) Now those about Paul set sail from Paphos, and went to Perga of Pamphylia. But John, departing from them, returned to Jerusalem. So completely has Paul now become the central figure on the pages of Luke, that here, instead of following his former phraseology, and saying that "Barnabas and Saul" set sail from Paphos, the whole company are described as "those about Paul." Why they chose the regions north of Pamphylia, in Asia Minor, as their next field of labor, we are not informed. Luke is equally silent in reference to the reason why John Mark, at this particular juncture, departed from them, and returned to Jerusalem. He informs us, however, at a later period, that Paul censured him for so doing (#Ac 15:38|). It is very plausibly suggested by Mr. Howson, that he was influenced by fear of the dangers which lay in their way, the mountains before them being commonly infested with robbers {b}. He remarks that "No population, through the midst of which he ever traveled, abounded more in those "perils of robbers" of which he himself speaks, than the wild and lawless clans of the Pisidian highlanders." {b} Conybeare and Howson, vol. 1, pp. 162-163. (OCA 160-161) #Ac 13:14,15| 14, 15. Luke does not longer to recount the dangers through which the two travelers may have passed in crossing the mountains, but describes their progress in these few words: (14) But they, having departed from Perga, arrived in Antioch of Pisidia, and entering into the synagogue on the Sabbath-day, they sat down. (OCA 161) #Ac 13:15| (15) And after the reading of the law and the prophets, the rulers of the synagogue sent to them, and said, Brethren, if you have any word of exhortation for the people, say on. This is a very life-like description of the order of worship in a Jewish synagogue, and of the readiness with which the apostles gained access to the ears of their Jewish kinsmen upon their first advent in a new field of labor. The direct invitation given them to address the people was doubtless prompted by some vague knowledge of their characters as public speakers, furnished, perhaps, by themselves. (OCA 161) #Ac 13:16| 16. To this invitation Paul responded, by immediately arising and addressing the audience. It need not be supposed, in order to account for the leadership which he now assumes, that he had laid formal claim to superiority over Barnabas; for when two men, of generous spirit, are co-operating together under trying circumstances, he who possesses the greater courage and promptness will eventually assume the foremost position, even without a special agreement to that effect. Such was the constant danger and embarrassment of the two missionaries, that the question was, who is willing to go forward, rather than, who has the right to be heard first. Paul's manner, in arising to open the gospel message among these strangers, was bold and commanding. It is thus described by Luke: (16) Then Paul stood up, and beckoning with his hand, said, Men of Israel, and ye who fear God, give audience. This gesture, described as beckoning with the hand, was characteristic of Paul's manner, as well shall have occasion to observe frequently hereafter, and was well calculated to arrest the attention of an audience. It is the manner of one who knows what he is about to say, and feels confident of its importance. Besides the Jewish audience present, Paul addressed a number of Gentiles (see #Ac 13:42|), such as were in the habit of attending Jewish worship in almost every Gentile city, and many of whom, like Cornelius, had learned to worship the true God. He distinguishes the two classes, by addressing the former as "Men of Israel," and the latter, as "Ye who fear God." (OCA 161-162) #Ac 13:17-24| 17-24. After thus arresting the attention of his hearers, he approaches his main theme, by a rapid glance at some of the most cherished events in Jewish history. (17) The God of this people Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with a high hand led them out of it; #Ac 13:18| (18) and about the time of forty years nourished them in the wilderness. #Ac 13:19| (19) And having destroyed seven nations in the land of Canaan, he gave their land to them as an inheritance. #Ac 13:20| (20) After these things, he gave them judges about four hundred and fifty years, until the prophet Samuel. #Ac 13:21| (21) Then they desired a king, and God gave them Saul, the son of Kish, a man of the tribe of Benjamin, forty years. #Ac 13:22| (22) And having removed him, he raised up to them David for a king, to whom he also gave testimony and said, I have found David, the son of Jesse, a man according to my own heart, who will do all my will. #Ac 13:23| (23) From this man's offspring God has, according to his promise, raised up to Israel a Saviour, Jesus; #Ac 13:24| (24) John having preached, before his coming, the immersion of repentance to all the people of Israel. This glance at the history of history, from their departure out of Egypt to the reign of David, is a very circuitous method of approaching the announcement of Jesus as a Savior; but, instead of being a defect in the speech, it is one of its chief excellencies. Every speech must be judged with reference to the special character of the audience addressed. The Jews had a glorious history, of which they were justly proud; and any happily expressed allusions to its leading facts always awakened in their hearts the most lively emotions. These incidents furnished the inspiration of their songs, the themes of their orators, the foundation of their national pride, and their comfort in persecution. Whoever, of their own people, appeared most deeply touched by their memories, had the readiest access to their sympathies, and he who would treat them with indifference or contempt, incurred their utmost hatred. Before such an audience, if Paul had abruptly introduced the name and the new doctrine of Jesus, he might have appeared an apostate from the Jewish faith, seeking to supplant it by something entirely new, and would therefore have kindled the resentment of his Jewish hearers at once. But, beginning with a happy reference to the history of the chosen tribes, and the reign of their most glorious king, and catching up the promise made to David, on which their own most cherished hopes were based, he leads them, by almost imperceptible steps, to the favorable consideration of the fulfillment of that promise in the appearance of Jesus as a Savior to Israel. The reference to John, whom all the Jews now accredited as a prophet, served the same purpose, while it designated more specifically the period in which Jesus had first appeared as a Savior. The commentators have all noticed the striking similarity between this introduction of Paul's speech and that of Stephen before the Sanhedrim [#Ac 7:2|], of which Paul was probably a hearer. But the attentive reader of our comments upon the two speeches will observe that the similarity is merely in the facts referred to, not in the purpose for which the reference is made; Paul's object being merely to favorably introduce his main theme, while Stephen was gathering up a bundle of misdeeds in the history of the fathers, with which to lash the backs of sons who were so wickedly imitating their resistance to the Holy Spirit. (OCA 162-163) #Ac 13:25| 25. Having alluded to John's preparatory ministry, he next introduces the direct testimony which he bore to the Messiahship of Jesus. (25) Now as John was fulfilling his course, he said, Whom think ye that I am? I am not he, but behold, there is coming after me one whose sandal I am not worthy to loose from his feet. This was a habitual saying of John, well known to all who heard his preaching, or had heard of it, and brought to bear the whole weight of his testimony in favor of Jesus. (OCA 163) #Ac 13:26| 26. Those who have been accustomed to watch the sympathy between a speaker and his audience can readily perceive, in the change of Paul's manner just here, evidence that he discovered some favorable emotions at work in his audience. He interrupts the thread of his argument, by warmly remarking: (26) Brethren, children of the stock of Abraham, and those among you who fear God, to you is the word of this salvation sent. But his impetuosity was not so great as to make him forget, altogether, the deep-seated prejudices to be overcome in his audience, or to waive the convincing and persuasive proofs he had yet to present. He proceeds, therefore, with renewed deliberation, to a fuller statement of the argument. (OCA 163) #Ac 13:27-29| 27-29. After claiming that the Messiahship of Jesus was so well authenticated, it was necessary to give some explanation of the singular fact, that the Jews, who knew him well, had put him to death as an impostor. This he does in a way that not only removes all objection, but furnishes additional evidence in his favor. (27) For they who dwell in Jerusalem, and their rulers, not knowing him and the voices of the prophets which are read every Sabbath-day, fulfilled them in condemning him. (OCA 163) #Ac 13:28| (28) And though they found not the least cause of death in him, they requested Pilate that he should be put to death. #Ac 13:29| (29) And when they had completed all that was written of him, they took him down from the tree and laid him in a sepulcher. Thus, his rejection and death at the hands of Jews, which might have appeared to Paul's hearers an argument against his claims, are made to tell mightily in his favor, by the fact that this was but the fulfillment of what the prophets had written concerning the Messiah. In this brief statement of the death and burial of Jesus, Paul makes no distinction between those who put him to death and those who "took him down from the tree, and laid him in the sepulcher." But this omission is entirely justifiable; for, although his friends, Joseph and Nicodemus, performed the last two acts, they did it by the express permission of Pilate, and it may be regarded as, in a proper sense, the act of his enemies. (OCA 163) #Ac 13:30-33| 30-33. The speaker proceeds to the climax of his argument; a proof of the Messiahship still more conclusive, if possible than the testimony of John, or the fulfillment of prophesy. (30) But God raised him from the dead; (OCA 164) #Ac 13:31| (31) and he was seen many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. #Ac 13:32| (32) And we declare to you glad tidings concerning the promise made to the fathers, #Ac 13:33| (33) that God has fulfilled it to us, their children, by raising up Jesus; as it is written in the second Psalm, Thou art my son; to-day have I begotten thee. The fact of the resurrection of Jesus, so well attested by competent witnesses, is introduced, not only as the final proof of his Messiahship, but as happy tidings to these Jews, being no less than the fulfillment of the promise to the fathers, and the realization of their most cherished hopes. The difficulty of applying the words of David, "Thou art my son; to-day I have begotten thee," to the resurrection of Jesus, has led many commentators to suppose that both it and the expression, "raising up Jesus," refer to his incarnation. But these words of David, in every other instance of their occurrence in the New Testament, are applied to his resurrection, and not to his natural birth. In #Heb 5:5|, Paul says: "Christ glorified not himself to be made a priest, but he who said to him, Thou art my son; to-day have I begotten thee." Now, as Christ was not a priest until after he had died as a victim, and was prepared to enter heaven with his own blood, it is clear that these words are applied to his resurrection, at the time of which he entered upon his priestly office. So, likewise, in #Heb 1:5|, the question, "To which of the angels said he at any time, Thou art my son; to-day have I begotten thee?" is adduced as evidence of his superiority to angels, and can not, therefore, refer to the period when he was "made a little lower than the angels" (#Heb 2:9|). That the term rendered begotten may be properly referred to the resurrection is evident from the fact that he is called the "first begotten from the dead" (#Re 1:5|), and the "first born from the dead" (#Col 1:18|), in which two expressions the Greek words are the same. He was the "only begotten son of God" (#Joh 1:14,18|), by his birth of the Virgin Mary; but he became the "first born from the dead," or the "first born of the whole creation" (#Col 1:15|), when he was declared to be the Son of God with power by the resurrection from the dead (#Ro 1:4|). In applying the quotation from the second Psalm, therefore, to the resurrection, and endeavoring to cheer the Jews in Antioch, with the thought that a long-cherished and familiar promise was thereby fulfilled, Paul was giving his real understanding of the passage quoted, and it is one as much more cheering than that which many commentators have gathered from it, as the exaltation of Christ from the grave to his throne in the heavens was a more glorious birth than that which brought him into this sinful world. (OCA 164) #Ac 13:34-37| 34-37. That we have given the true explanation of the clause last quoted is confirmed by the course of the argument in that which follows, in which the speaker continues to quote from David, to prove that, according to his prophesies, the Messiah should rise from the dead. (34) Now that he did raise him from the dead, no more to return to corruption, he spoke thus: I will give to you the sure mercies of David. The words quoted from #Isa 55:3|, "I will give you the sure mercies of David," have given no little trouble to both translators and interpreters. No translator can feel well satisfied with rendering \~ta osia david ta pista\~, the sure mercies of David; yet the literal translators have generally adopted this as the best that can be done. I think the words mean the holy things made sure to David. The purpose of the quotation is to prove that God would raise the Messiah from the dead no more to return to corruption. He assumes, therefore, that the words quoted refer to the Messiah, and that his hearers would not dispute the reference. Whatever, therefore, might otherwise be our own understanding of the words, we must take this as their true reference. The promise is addressed not to the Messiah, but to the Jews; for the pronoun you (\~umin\~) is in the plural number. It is a promise, then, to give to the Jews the holy things faithfully promised to David, among which was the promise already referred to, "Thou wilt not suffer thy Holy One to see corruption" [#Ps 16:10 Ac 13:35|]. It furnished, therefore, the required proof that the Messiah would rise, and not see corruption. (OCA 165) #Ac 13:35| (35) Wherefore he also says in another psalm, Thou wilt not suffer thy Holy One to see corruption. #Ac 13:36| (36) For David, after he had served his own generation by the will of God, fell asleep, and was added to his fathers, and saw corruption; #Ac 13:37| (37) but he whom God raised up did not see corruption. The only objection which his hearers would be likely to raise against the argument is, that in the words, "Thou wilt not suffer thy Holy One to see corruption" (#Ps 16:10|), David spoke of himself. But this objection is anticipated by the remark that David had fallen asleep and seen corruption, whereas he, Jesus, whom God raised up, as was proved by the witnesses who saw him alive, did not see corruption; hence to him the words must refer. According, therefore, to the only possible application of David's words, and to the admitted reference of the words quoted from Isaiah (#Isa 55:3|), they were bound to admit that Jesus was the Messiah. (OCA 165) #Ac 13:38,39| 38, 39. Having now established, by brief, but unanswerable arguments, the Messiahship of Jesus, Paul proceeds to offer the audience the benefit of his mediation. (38) Be it known to you, therefore, brethren, that through this man is preached to you the remission of sins; (OCA 165) #Ac 13:39| (39) and in him every one who believes is justified from all from which you could not be justified in the law of Moses. The expression \~en toutw\~, in him, not by him as rendered in the common version, indicates that the parties to be justified must be in Christ, that is, in subjection to his authority; as the expression \~en tw uomw\~, in the law, applies to those who were under the law, and not to uncircumcised Gentiles who were not under it. The benefits of the Jewish law extended only to those who were born in, or properly initiated into the body of people to whom the law was given; and just so, the remission of sins is preached only to those who shall be in Christ by being properly initiated into his body. By the antithesis here instituted between the law and the gospel, Paul assumes that there was no remission of sins enjoyed by those under the law. For he asserts that there were some things "from which they could not be justified in the law of Moses"; and in the expression "justified from all from which you could not be justified in the law," the true supplement after all is sins, taken from the preceding clause. He announces that remission of sins is preached through Jesus, and from these he assumes that under the law there was no justification. This point, indeed, would need no argument, even if the context did not settle it; for certainly, if there was any thing from which under the law could not be justified, it was sin; and, on the other hand, in Christ we are justified from nothing but sin. The assumption is not, that justification can not be procured by works of law, for this is equally true under Christ; but that those under the law of Moses did not obtain remission of sins at all. Paul argues this assumption at length, in the ninth and tenth chapters of Hebrews. The only provisions in the law at all connected with remission of sins were its sacrifices; and he asserts of them, "It is not possible that the blood of bulls and goats should take away sins" (#Heb 10:4|). It can not be rightly assumed that he contemplates these sacrifices as considered apart from their typical meaning; for he makes no such distinction. He takes them just as he finds them, with all that belongs to them when offered in good faith, and makes the assertion that it is not possible for them to take away sins. In the preceding verses of the same chapter he presents a specific argument based upon this broad assertion: "The law, having a shadow of good things to come, and not the very image of those things, can never, by those sacrifices which they offer year by year continually, make the comers thereunto perfect" [#Heb 10:1|]. He proves this proposition, and shows the particular in which they were still imperfect, by adding, "For then would they not have ceased to be offered? Because the worshipers, once cleansed, would have no more conscience of sins" [#Heb 10:2|]. If a man had once obtained remission of particular sins, he would, of course, as is here argued, no longer offer sacrifices for those sins, seeing that his conscience would no longer annoy him in reference to them. But it is a fact, he argues further, that "In those sacrifices there is a remembrance of sins made every year" (#Heb 10:3|). The sins of the year, for which offerings had been made daily, were remembered again on the annual day of atonement, and new sacrifices offered for them declaring to the worshiper that they were still remembered against him. As this continued, annually, throughout the life of the pious Jew, it left him in the same condition at the day of his death, and he was gathered to his fathers with his sins still unforgiven. The same truth is taught in the very terms of the new covenant. In stating the points of dissimilarity between it and the old covenant made at Mount Sinai, the Lord says, "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more"; implying that under the old covenant this blessing was not enjoyed (#Heb 8:8-12|). We can not dismiss this topic without paying some attention to the question which forces itself upon us, What did the saints, under the old covenant, enjoy in reference to forgiveness, and what is the meaning of the promise so often attached to sin offerings, "The priest shall make an atonement for him concerning his sin, and it shall be forgiven him?" (#Le 4:1-5:19|, passim, and #Le 16:30-34|). If we had nothing but this promise to guide us, we could but conclude that the party was, at the time, really forgiven; but with Paul's comments upon it before us, we are compelled to avoid this conclusion, and seek some other explanation of the words. There can not be less than a promise of pardon in the words quoted; and as it can not be a promise fulfilled at the time, it must be a promise reserved to some future period for fulfillment. That the promise of pardon made to Jews and patriarch was reserved for fulfillment to the death of Christ, Paul affirms in these words: "On this account he is the mediator of the new covenant, that by means of death for the redemption of the transgressions that were under the first covenant, they who were called" (that is, the ancient elect) "might receive the promise of eternal inheritance" (#Heb 9:15|). Here the reception of the "promise of eternal inheritance," by those who were under the first covenant, is made to depend upon the redemption of their transgressions. This redemption was not effected till the death of Christ; therefore, till his death their transgressions remained unforgiven. Though they had the promise of pardon, and rejoiced in the full assurance that it would yet be granted, they were compelled to regard it as blessing of the future and not of the present. Their enjoyment, as compared with that of the saints under the new covenant, was as that of one who has from God a promise of pardon, compared with him who has it already in possession. Their happiness, like ours, depended upon their faith in God's word. (OCA 165-167) #Ac 13:40,41| 40, 41. This passage in Paul's speech was most unwelcome to his Jewish hearers. It was an express disparagement of the law of Moses such as always fell harshly upon Jewish ears. We consequently see in the next and last paragraph of the speech an indication of a change in the aspect of the audience. It is only an audience in whom a most unfavorable change is discernible, that so watchful a speaker could address in these words: (40) Beware, then, lest that which is said in the prophets come upon you; (OCA 167) #Ac 13:41| (41) Behold, ye despisers, and wonder and perish; for I do a work in your days, a work which you will not believe though one should fully declare it to you. No doubt some evidence of their incredulity was visible in their countenances, if it was not exhibited by audible murmurings. The force of the quotation [#Hab 1:5|] was to show, that if they did reject the gospel, they would only be identifying themselves with a class of whom this conduct had been predicted. The surprise expressed by the prophet, that they would not believe though one should declare it to them, does not assume that they should believe facts so astounding upon the mere assertion of an individual; but the object of surprise is, that they would not believe though one should declare it fully to them, that is, with all the incontestable evidences of its reality. Undoubtedly the work referred to by the apostle, in his application of the prophet's language, is the work of raising up a savior to Israel in the person of Jesus. (OCA 167) #Ac 13:42,43| 42, 43. When Paul's speech was concluded, the synagogue was dismissed and the apostle had an opportunity to learn what particular effects had been produced. The people, candid and outspoken, let him in no doubt on the subject. (42) Now as they were going out, they entreated that these words should be spoken to them the next Sabbath, (OCA 167-168) #Ac 13:43| (43) and, the synagogue being dismissed, many of the Jews and devout proselytes followed Paul and Barnabas, who, talking to them, persuaded them to continue in the favor of God. Thus, notwithstanding the majority of the Jews in the audience gave such evidence of incredulity as to extort the warning with which Paul closed his speech, some of them were ready to believe; while the Gentile proselytes, less affected by Jewish prejudices, and, therefore, better prepared to do justice to the speaker, were most deeply interested. The picture which Luke gives of their following Paul and Barnabas in a crowd away from the synagogue, and keeping up an earnest conversation, is a striking exhibition of the simple habits of the people, as well as of the interest which they felt in the new and thrilling theme of the discourse. (OCA 168) #Ac 13:44| 44. So deep an interest kindled in the synagogue, and taking hold of Gentile minds, could not fail to spread widely through the city during the following week, and its progress was doubtless furthered by the most active private exertions of Paul and Barnabas. The result was seen in the next assemblage at the synagogue. (44) On the next Sabbath almost the whole city were gathered together to hear the word of God. (OCA 168) #Ac 13:45| 45. So large an assemblage of the people, to hear a doctrine which appeared disparaging to the law of Moses, and which had, on this account, already offended the mass of the Jews, could but arouse their utmost indignation. They acted according to their uniform policy under such circumstances. (45) But the Jews, when they saw the multitudes were filled with zeal, and contradicted the things spoken by Paul, contradicting and blaspheming. This was one of the instances in which Paul could say, "I bear them witness that they have a zeal of God, but not according to knowledge" (#Ro 10:2|). It was useless to reason with them further, or to attempt to conciliate them. (OCA 168) #Ac 13:46,47| 46, 47. When men take a stand like this, nothing will satisfy them but an abandonment of the truth; and hence that conciliatory bearing which should mark our address to them up to this point, may, with propriety, be dismissed, and we may proceed without regard to their feelings. So the apostles acted. (46) Then Paul and Barnabas, speaking boldly, said, It was necessary that the word of God should first be spoken to you; but since you put it from you, and judge yourselves unworthy of everlasting life, behold we turn to the Gentiles. The remark that it was necessary that the word of God should first be spoken to them, before turning to the Gentiles, shows that the apostles understood that the gospel was not only to begin in Jerusalem, but that, in every distinct community, it was to begin with the Jews. Hence the frequent occurrence, in Paul's style, of the expression, "To the Jew first, and also to the Gentile" (#Ro 2:9,10|). The reason of this distinction has been discussed in the commentary, see TFG "Ac 1:8". (OCA 168-169) #Ac 13:47| (47) For thus has the Lord commanded us, I have placed thee as a light of the Gentiles, that thou mayest be for salvation to the extremity of the earth. (#Isa 49:6|). #Ac 13:48| 48. In the next paragraph we have a statement, the meaning of which has excited no little controversy. (48) On hearing this the Gentiles rejoiced, and glorified the word of the Lord, and as many as were determined for eternal life believed. The controversy turns upon the meaning of the clause \~osoi hoan tetagmenoi eiv zwhn aiwniou\~, rendered, in the common version, "as many as were ordained to eternal life." The Calvinistic writers united in referring it to the eternal election and foreordination taught in their creeds. They contend, therefore, for the rendering "were ordained," or "were appointed." If their interpretation were admitted, it would involve the passage in some difficulties which none of them seem to have noticed. If it be true that "as many as were foreordained to eternal life believed," then there were some of the foreordained left in that community who did not believe. Hence, all those who did not then believe, whether adults or infants, were among the reprobate, who were predestinated to everlasting punishment. Now it is certainly most singular that so complete a separation of the two parties should take place throughout a whole community at one time; and still more singular that Luke should so far depart from the custom of inspired writers as to state the fact. Again, the same statement implies that all who believed on that occasion were of the elect. For, if the parties who believed were those who had been foreordained to eternal life, then none of the non-elect could have been among the number. Here is another anomalous incident: that on this occasion all who believed were of the number who would finally be saved, and that Luke should be informed of the fact and make it known to his readers. Certainly we should not adopt an interpretation involving conclusions so anomalous, unless we are compelled to do so by the obvious force of the words employed. It is worthy of more that the efforts of Calvinistic writers to prove that this is the meaning of these words consist chiefly in strong assertions to that effect, and in attempts to answer the feebler class of the objections urged against it. Thus Dr. Hackett asserts: "This is the only translation which the philology of the passage allows." But he makes no effort to prove that the New Testament usage of the principal word involved allows this translation. The word rendered ordained in this passage is \~tassw\~--a term which is not employed in a single instance in the New Testament in the sense of foreordained. Where that idea is to be expressed, other words are uniformly employed. The word in question is a generic term, having no single word in English to fully represent it. Its generic sense is best represented by our phrase, set in order. In its various specific applications, however, we have single terms which accurately represent it. Thus, when Jesus \~etaxato\~ set in order a certain mountain in Galilee as a place to meet his disciples (#Mt 28:16|), or the Jews in Rome \~taxamenoi\~ set in order a day to meet Paul (#Ac 28:23|), we best express the idea by appointed. (It expresses the same idea in #Lu 7:8 Ac 22:10|). But when Paul says of civil rulers that "the existing authorities \~tetagmenai eisin\~ were set in order by God" (#Ro 13:1|), he does not intend to affirm that God had appointed those rulers, but merely asserts his general providence in their existence and arrangement. The idea is best expressed in English by using the phrase set in order, or by saying they were arranged by God. When he asserts of the household of Stephanas, in Corinth, that \~etaxan eautouv\~ they set themselves in order for ministering to the saints (#1Co 16:15|), we would say they devoted themselves to ministering to the saints. But when the brethren in Antioch had been puzzled by the disputation between Paul and Barnabas and "certain men who came down from Judea," in reference to circumcision, and they finally \~etaxan\~, set in order, to send some of both parties to the apostles and elders in Jerusalem for a decision, the common version very correctly renders it, "they determined that Paul and Barnabas and certain others of them should go" (#Ac 15:2|). In reference to the propriety of this last rendering, Dr. Hackett asserts that this term "was not used to denote an act of the mind"; {c} but the awkward translation of this passage to which the assertion forces him is evidence conclusive against it. He renders it, "They appointed that Paul and Barnabas and certain others of them should go up to Jerusalem." {d} This is an ungrammatical use of the word appointed. When a mission has been determined upon, we appoint the individuals who shall be sent, but we do not appoint that they shall go. Evidently, the state of the case was this: the brethren were at first undetermined what to do in reference to the question in dispute, but finally determined to send to Jerusalem for an authoritative decision of it. When a man is undetermined in reference to a pressing question, his mind is in confusion; but when he determines upon his course, it is no longer confusion, but is set in order. The term in question, therefore, meaning primarily to set in order, is most happily adapted to the expression of such a state of mind. Our English word dispose has a similar usage. It means to arrange in a certain order, and applies primarily to external objects; but when one's mind is found arranged in accordance with a certain line of conduct, we say he is disposed to pursue it. We scarcely need observe, after the above remarks, that the specific meaning attached to the generic term in question, in any particular passage, is to be determined by the context. In the passage we are now considering, the context has no allusion to any thing like an appointment of one part, and a rejection of the other; but the writer draws a line of distinction between the conduct of certain Gentiles and that of the Jews addressed by Paul in the closing paragraph of his speech. To render the contrast between the two more conspicuous, he throws his words into antithesis with those of Paul. Paul had said to the Jews, "You put the word of God from you" [#Ac 13:46|]; Luke says of the Gentiles, "They glorified the word of the Lord." Paul said, "You judge yourselves unworthy of everlasting life"; Luke says, many of the Gentiles "were determined for everlasting life." It is an act of the mind to which Paul objects on the part of the Jews, and it is as clearly an act of mind in the Gentiles which Luke puts in contrast with it. At some previous time in their history, these Gentiles, like all others, had been undetermined in reference to everlasting life, either because they were not convinced that there was such a state, or because they hesitated to seek for it. But now their minds were set in order upon the subject, by being determined to labor for the eternal life which Paul preached. It now remains, in order to full eludication of the passage, that we account for the connection indicated between their being determined for everlasting life, and their believing. The former stands as a cause which led to the latter. Let it be noted that everlasting life is not contemplated as the object of their belief, for, if it was, they would have had to believe in it, before they could determine for it; so that the order of the two mental acts would be reversed. But, in common with the Jews, who had been their religious instructors, they already believed in a future state, and what they now learned to believe by Paul's preaching was the gospel of Christ. Those of them who had, either through previous religious instruction, or through the influence of Paul's preaching, heartily determined for eternal life, were in a better frame of mind to appreciate the evidence in favor of that Christ through whom alone it could be obtained, than the others who were so undetermined upon the subject that they appeared to judge themselves unworthy of such a destiny. Such was the difference between the two classes in the audience, and Luke's object is to declare the result of the difference in the fact that the one class believed, and the other thrust the word of God from them. To say that the difference had been wrought in them exclusively by divine agency would be to rob them of responsibility. Or to say that the favorably-disposed party had become so exclusively by their own self-determining energy would be to deny the influence of divine truth. Neither of these positions can be true; but, while it was an act of their own minds to determine for eternal life, it was God who had induced them to do so; at the same time, the other party determined against eternal life, in despite of the same divine influence exerted upon them. {c} Hackett, in loco. {d} Hackett, 15:2. (OCA 169-171) #Ac 13:49-52| 49-52. The animosity of the Jews, excited by the success of the apostles, finally resulted in their expulsion from the city. The account is given in brief terms: (49) And the word of the Lord was published throughout the whole region. (OCA 171) #Ac 13:50| (50) But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised a persecution against Paul and Barnabas, and expelled them from their borders. The means by which this persecution was brought about serves to illustrate the relation which the Jews who were settled in Gentile cities sustained to the surrounding society. They had no political power in their own hands, and dared not lay violent hands upon the apostles. But certain "honorable women," wives of the "chief men of the city," had come under their influence by attending the synagogue worship, and through them they gained access to their unbelieving husbands so as to induce them to expel Paul and Barnabas. It is a suggestive fact, that the women who were made instruments of a transaction so discreditable are styled "devout women." It shows that devotion in the worship of God, like zeal when not according to knowledge, may be made to do the devil's own work. The more devout one's feelings, while his mind is corrupted by false conceptions of duty, the greater mischief he is likely to do; so far is it from being true, that to make the heart right is to make the whole man right. No man is safe without a proper understanding of his duty, derived from the word of God. (OCA 171-172) #Ac 13:51| (51) And they, shaking off the dust of their feet against them, went into Iconium. Paul and Barnabas were not without indignation when they were thus ignominiously expelled from the city; but the only exhibition which they made of it was that which the Savior had directed; "they shook off the dust of their feet against them" (#Mr 6:11|). This was not a mere idle or childish mark of resentment, as it would be in an uninspired teacher; but was designed as "a testimony against them," a solemn warning of the righteous judgment of God, whom they had rejected in rejecting his chosen messengers (#Lu 10:16|). (OCA 172) #Ac 13:52| (52) But the disciples were full of joy and the Holy Spirit. We would imagine that the young disciples, from whom their religious teachers were thus violently driven away, would have been overwhelmed with grief and fear. But we are told, as quoted above, that they were "filled with joy and with the Holy Spirit." The full assurance given by the gospel of that everlasting life which they had "determined for," and the belief that the Spirit of God dwelt in their mortal bodies, supplied them with a joy which was no longer dependent on human agency, and of which human power could not deprive them. (OCA 172) #Ac 14:1,2| XIV:1, 2. In Iconium the two missionaries met with better success than in Antioch, but they encountered similar opposition, and from the same source. (1) Now it came to pass in Iconium, that they went together into the synagogue of the Jews, and so spoke that a great multitude, both of the Jews and the Greeks, believed. (OCA 172) #Ac 14:2| (2) But the unbelieving Jews stirred up and disaffected the minds of the Gentiles against the brethren. The multitude of Jews and Gentiles who believed must have been "great," not in comparison to the whole population, but to the number who were usually convinced under such circumstances, and especially to the number who had just been convinced in Antioch. For we see that the unbelieving Jews were still an influential body, and the remark that they "disaffected the minds of the Gentiles" indicates that the masses of the Gentiles were still unbelievers. It should not escape the notice of the reader, that the conviction of these people is attributed distinctly to the force of what the apostles spoke. They "so spoke that a great multitude believed." This is one among many incidental remarks of Luke, which indicate that he had no conception of the modern doctrine that faith is produced by an abstract operation of the Holy Spirit, and which confirm by historic facts the doctrine of Paul, that faith comes by hearing the word of God (#Ro 10:17|). (OCA 172) #Ac 14:3-7| 3-7. This divided and excited state of the public mind continued during the whole time that Paul and Barnabas remained in the city. (3) They continued there a long time, speaking boldly respecting the Lord, who bore testimony to the word of his favor, and granted signs and wonders to be done through their hands. #Ac 14:4| (4) Yet the multitude of the city was divided: some were with the Jews, and others with the apostles. #Ac 14:5| (5) But when an onset was made by both Gentiles and Jews, with their rulers, to abuse and stone time, #Ac 14:6| (6) they, being aware of it, fled down to the cities of Lycaonia, Lystra, and Derbe, and the surrounding country; #Ac 14:7| (7) and there they preached the gospel. In the rapid sketch which Luke is giving us of this rather hurried missionary tour, he makes no definite note of time, to indicate how long the two missionaries remained at any particular place. The above remark, that they continued in Iconium "a long time" [#Ac 14:3|], is the only note of the kind in the tour, and it is very indefinite. It only indicates that their stay here was long in comparison with that at most other places during this tour. Though their preaching here was not as successful as might have been expected from the length of time employed, it received abundant attestations of the Lord's approval. The proof of this fact adduced by Luke is quite different from that often adduced for a similar purpose by modern writers. Now, the proof that a man's ministry is "owned and accepted" by the Lord, is found in the "abundant outpourings of the Spirit" which attend it; and this, in other words, means the number of "powerful conversions" with which it is rewarded. But the Lord's method of bearing testimony to the word of his favor, according to Luke, was by "granting signs and wonders to be done" by the hands of the preachers; while not a word is said, either by him or any other inspired writer, of such a spiritual attestation as is now confidently referred to. This shows that our modern revivalists have confounded the attestations of the word by signs and miracles, which was common, in apostolic times, with the exciting scenes which now occur in their revivals. This mistake not only confounds things essentially different, but assumes that the apostles were accustomed to scenes of which they never dreamed. Moreover, it erects a false and very injurious standard by which to judge whether a man's ministry is acceptable to God. If the preacher who is most successful in gaining converts is the one whose ministry is most acceptable to God, then there is not the same value in earnest piety, a blameless life, and watchful oversight of the flock which the apostolic epistles would lead us to believe; since it sometimes occurs that men who obtain the fame of great "revivalists," are quite deficient in these essential characteristics of an acceptable minister of the Word. The onset made by the multitude, like the similar proceedings in Antioch [#Ac 13:50|], was instigated by the unbelieving Jews, though effected chiefly by the Gentiles and the rulers of the city. The escape of the missionaries must have been narrow, and was probably owing to the kindness of some stranger, whom Paul and Barnabas may have remembered with gratitude, but whose name will not be known to the great world till the day of eternity. (OCA 173) #Ac 14:8-12| 8-12. The district of Lycaonia, into which the apostles had fled, was an interior district of Asia Minor, lying north of the Taurus Mountains, but of very indefinite boundaries. The exact situation of the two towns, Lystra and Derbe, is not now known. With the character of the people, however, which is the important consideration in a narrative like this, we are made sufficiently acquainted by the narrative itself. It was one of those retired districts, remote from the great marts of trade and the routes of travel, where the people retained their primitive habits, spoke their primitive dialect, and knew little of either the civilization of the Greeks, or the religion of the Jews. This rude state of society will account for some of the peculiarities of the following narrative. Finding no Jewish synagogues, to afford them an assembly of devout hearers, the missionaries took advantage of such other opportunities as offered, to get the ears of the people. Having succeeded in collecting a crowd in Lystra, they met with the following incident: (8) A certain man in Lystra was sitting, impotent in his feet, a cripple from his birth, who had never walked. (OCA 173-174) #Ac 14:9| (9) The same was listening to Paul speaking, who, looking intently upon him, and seeing that he had faith to be healed, #Ac 14:10| (10) and said with a loud voice, Stand upright on your feet; {e} and he leaped and walked about. {e} On the faith to be healed. See TFG "#Ac 3:16|". (OCA 174) #Ac 14:11| (11) The multitude, seeing what Paul did, lifted up their voice in the speech of Lycaonia, and said, The gods have come down to us in the likeness of men. Although Paul had been speaking to them of the true God, and of his Son Jesus Christ, until the cripple, at least, believed; yet, when the miracle was wrought before them, all their heathenish ideas rushed back upon their minds, and they at once supposed that they stood in the presence of gods. Such was the natural conclusion of men who had been educated from childhood to believe the strange inventions of heathen mythology. It was an honest mistake, committed through ignorance. (OCA 174) #Ac 14:12| (12) And they called Barnabas Jupiter, and Paul, because he was the chief speaker, Mercury. Their conclusion as to which of the gods had appeared, was as natural and as instantaneous as their conviction that they were gods. They had a temple, or a statue, or perhaps both, in front of their city, as we learn below, to the honor of Jupiter; hence any god who might appear to them would be naturally taken for him. But when two gods appeared together, the one who acts as chief speaker could be no other than Mercury, the god of Eloquence, and the constant attendant of Jupiter in his terrestrial visits. The remark of Luke that Paul was called Mercury "because he was the chief speaker," shows that he was familiar with Greek mythology. (OCA 174) #Ac 14:13| 13. The people felt the warmest gratitude for the visit of their supposed gods, and gave expression to their feeling in the most approved method. (13) Then the priest of the Jupiter that was before the city brought bulls and garlands to the gates, and, with the people, wished to offer sacrifices to them. The garlands of flowers were designed, according to a well-known custom of the ancients, to deck the forms of the bulls about to be offered. It is not altogether certain whether the "gates" referred to are those of a private court within which Paul and Barnabas may have retired when first greeted as gods, or the gates of the city, of which there may have been two or more in the same part of the wall, and near which the apostles may have remained with a part of the crowd. The latter I regard as the most probable supposition {f}. The sacrifices were to be offered to the supposed gods in person, and not to the image which stood before the city. {f} The criticism of Mr. Howson, vol. 1, p. 193, note upon \~pulwnav\~ as meaning only the gates of a private court, is refuted by its frequent use in Revelations for the gates of a city, #Re 21:12,13,21-25|. (OCA 174) #Ac 14:14-18| 14-18. Nothing could have been more unexpected or more painful to the humble missionaries, than a demonstration of this kind. The purpose of the priest and the crowd with him was, doubtless, communicated to them before the rites were commenced. (14) Which when the apostles Barnabas and Paul heard, they rent their clothes, and ran into the crowd, crying aloud, The habit of rending one's clothes under the influence of sudden passion, which Paul and Barnabas had inherited from their ancestors, and fell into on this occasion, appears very singular to the taste of western nations. The earliest historical traces of it are found in the family of Jacob (#Ge 37:29-34|), and the example of Job (#Job 1:20|); and the latest in the instance before us, which is the only one recorded of the apostles. How so childish and destructive a custom could have originated, it is difficult to imagine; but when once introduced, it is easy to see how it might be transmitted by imitation, until the use of more costly garments would put a stop to it with the economical, or the the restraints of a more enlightened piety would mollify the passions of the religious. It was, certainly, very inconsistent with the calm self-possession inculcated by Christ and the apostles; but we can excuse Barnabas and Saul on this occasion, in consideration of their early habits, which often spring unexpectedly upon men in a moment of sudden excitement. In describing their effort to restrain the idolatry of the multitude, Luke once more reverses their names, saying Barnabas and Saul, as he did before the conversion of Sergius Paulus [#Ac 13:7|]. This is because Barnabas was called Jupiter, and was the chief figure in this scene. The care with which Luke changes the order of their names, according as one or the other is most prominent, confirms what we have said of the pre-eminence of Barnabas previous to the commencement of this missionary tour (see TFG "Ac 13:1"). (OCA 175) #Ac 14:15| (15) and saying, Men, why do you do these things? We are men of like passions with yourselves, preaching the gospel to you, that you should turn from these vanities to the living God, who made the heavens and the earth, and the sea, and all things that are in them; Though Barnabas, on this occasion, received the chief honor at the hands of the people, yet Paul continued to play the part of Mercury which the people had assigned him; for the speech to the idolaters bears unmistakable marks of his paternity. Mr. Howson notices the coincidence between the exhortation to the Lystrians, that they "should turn from these vanities to the living God," and his remark to the Thessalonians, that they had "turned from idols to serve the living and true God" [#1Th 1:9|]; between the remark that "in generations past God suffered the Gentiles to go on in their own ways" [#Ac 14:15|], and his statement to the Athenians, that "the times of this ignorance God had overlooked" [#Ac 17:30|]; and finally, between the argument by which he proves that God had not left himself without testimony among the heathen [#Ac 14:17|], and that in Romans, where he says (to quote the common version), "The invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse" [#Ro 1:20|]. To which I would add, that the coincidence in thought between this speech, so far as reported, and that made in Athens to another company of idolaters [#Ac 17:22-31|] is so striking, that the latter might be regarded as the same speech, only modified to suit the circumstances of the audience and the peculiarities of the occasion. (OCA 175-176) #Ac 14:16| (16) who in generations past suffered all the Gentiles to go on in their own ways; #Ac 14:17| (17) although he did not leave himself without testimony, doing good, and giving you rains from heaven, and fruitful seasons, filling your hearts with food and gladness. #Ac 14:18| (18) And by saying these things they with difficulty restrained the people from offering sacrifice to them. The speech and manner of the apostles finally brought the people back to their senses. It was a sad disappointment to know that their wonderful visitors were only men like themselves, and this conviction left them in great bewilderment as to the nature of the superhuman power which Paul had exerted. (OCA 176) #Ac 14:19| 19. This state of suspense was most favorable to the acceptance of Paul's own explanation of his miraculous power, and consequently to their belief of the gospel; and we can not doubt that some of the disciples, whom we afterward find there, owed their conviction, in part, to the circumstance. But with those who did not promptly embrace the faith, the same suspense made room for explanations unfavorable to conviction, and such explanations were soon given. (19) But Jews from Antioch and Iconium came thither, and having persuaded the multitude, and stoned Paul, they dragged him out of the city, supposing that he was dead. The readiness with which a people who had so recently offered divine honors to Paul were persuaded to stone him to death, though at first glance surprising, is but a natural result of all the circumstances. That portion of them who had been prominent in the idolatrous proceedings felt mortified at the discovery of their mistake, and were naturally inclined to excuse their own folly by throwing censure upon the innocent objects of it. The Jews stimulated this feeling by urging that Paul was an impostor, and that all the honorable women and chief men of Antioch and Iconium had united in driving him away from those cities. This enabled them to charge him with willful deception, and as their feelings were already keyed up to their utmost tension they were easily swayed to the opposite extreme, and at a nod from the Jews they were ready to dash him to pieces. That Paul, rather than Barnabas, was the victim of their wrath, resulted from the fact that both here and in the cities from which the Jews had come, he was the chief speaker. The same circumstance which had given him the inferior place in their idolatry, gave him, finally, the superior place in their hatred. (OCA 176) #Ac 14:20| 20. Although Paul's physical constitution was feeble, he had, as is often the case with such constitutions, great tenacity of life. The mob left him, thinking he was dead. (20) But while the disciples were standing around him, he rose up, and entered into the city, and the next day he went out with Barnabas into Derbe. (OCA 176) #Ac 14:21,22| 21, 22. Having been compelled to fly from Antioch to Iconium, and from Iconium to Lystra, wading into deeper dangers at every step, who can tell the feelings with which the wounded missionary enters the gate of another heathen city, bearing visible marks of the indignity he had suffered, to excite the contempt of the people? We know, from the expression given to his feelings on some other occasions, that now they must have been gloomy indeed. But he who brings light out of darkness caused a refreshing light to shine upon the darkening pathway of his faithful servant, by granting him here a peaceful and abundant harvests of souls. (21) And when they had preached the gospel in the city, and made many disciples, they returned to Lystra, Iconium, and Antioch, (OCA 176-177) #Ac 14:22| (22) confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the kingdom of God. Luke passes hurriedly over these scenes; but the uninspired imagination loves to linger among them, to sympathize with the suffering apostles in their afflictions and comforts, and also with the congregations in the four cities, as the two brethren, who had come among them like visitors from a better world, were bidding them farewell, and leaving them to make their own way through many temptations into the everlasting kingdom of God. (OCA 177) #Ac 14:23| 23. They were left as "sheep in the midst of wolves" [#Mt 10:16|]; but they were committed to the care of the great Shepherd of the sheep, and were supplied with under-shepherds to keep them in the fold. (23) And having appointed for them elders in every Church, and prayed with fasting, they commended them to the Lord, in whom they believed. Here we have the same prayer and fasting, connected with the appointment of elders, which we have already noticed upon the appointment of the seven deacons in Jerusalem [#Ac 6:6|], and upon the sending forth of Paul and Barnabas from Antioch [#Ac 13:3|]. The laying on of hands, which was a part of the ceremony on those occasions, is not here mentioned; but as we have already seen that it was a part of the ceremony of appointment to office (see TFG "Ac 6:6" and see TFG "Ac 13:3"), and as the apostles are said to have appointed these elders, we may safely infer that it was not omitted. As the office exercised by these elders, and the number of them in each congregation, have been made subjects of controversy, we will devote some space to grouping a few facts which bear upon these points. The passage before us contains the earliest mention of the appointment of elders, yet these were by no means the first elders appointed. For Paul and Barnabas, when sent to Jerusalem with a contribution for the poor saints, delivered it to "the elders" (#Ac 11:30|). This shows that there were already elders in the Churches in Judea. Paul and Barnabas, on their present tour, appointed elders in every Church; Titus was left in Crete that he might set in order the things that were omitted, and appoint elders in every city (#Tit 1:5|); and James takes it for granted that every Church has elders, by directing, in his general epistle, that the sick should call for the elders of the Church, to pray for them and anoint them with oil, with a view to their recovery (#Jas 5:14|). In view of these facts, it can not be doubted that the office of elder was universal in the apostolic Churches. That the term elder is used as an official title, and not merely to indicate the older members of the Church, is sufficiently evident from the fact that men became elders by appointment, whereas an appointment can not make one an old man. The fact that these officers were called elders indicates that they were generally selected from the elderly class; still, it does not necessarily imply that, to be an elder officially, a man must be an elder in years. Terms which are appropriated as official titles do not always retain their original meanings. Whether advanced age is necessary to the elder's office is to be determined, not by the official title, but by the qualifications prescribed. But, inasmuch as no such qualification is anywhere prescribed, we conclude that any brother who possesses the qualifications which are prescribed, may be made an elder, though he be not an old man. The term bishop in our common version, rendered in some English versions overseer, is but another title for this same officer. This is evident, first, from the fact that the same brethren of the congregation in Ephesus, who came down to Miletus to meet Paul, are styled by Luke "elders of the Church," and by Paul, bishops (#Ac 20:17,28|). Second, in the epistle to Titus, Paul uses the two terms interchangeably. He tells Titus that he left him in Crete to ordain elders in every city, prescribes some of the qualifications for the office, and assigns as a reason for them, "for a bishop must be blameless," etc. [#Tit 1:5,7|]. If Washington, in his Farewell Address, had advised the American people to always elect as President a man of known integrity, and had given as a reason for it that the chief magistrate of a great people should be of blameless reputation, it would be as reasonable to deny that the terms president and chief magistrate are used interchangeably, as that the terms elder and bishop are in the passage. That there was a plurality of elders in each congregation could hardly be disputed by an unbiased reader of the New Testament. Two facts, alone, would seem sufficient to settle this question: first, the fact that Titus was to ordain elders, not an elder, in every city (#Tit 1:5|); second, that they were elders, and not an elder from the Church in Ephesus, who came to meet Paul at Miletus (#Ac 20:17|). The objection sometimes urged, that there may have been several Churches in each of these cities, and that the plurality of elders was made up of the single elders from the individual Churches, is based upon a conjecture utterly without historic foundation. But if the argument from these passages were waived, the issue is conclusively settled by the statement of our text, that Paul and Barnabas, "appointed elders in every Church." A plurality of elders, therefore, and not a single one, were appointed for each Church. A full exhibition of the duties of the elder's office, and of the moral and intellectual qualifications requisite to an appointment thereto, belongs to a commentary on the First Epistle to Timothy, rather than on Acts of Apostles. We will not, therefore, consider them here, further than to observe that the duties were such as can not be safely dispensed with in any congregation; while the qualifications were such as were then, and are now, but seldom combined in a single individual. Indeed, it can not be supposed that Paul found in the young congregations of Lystra, Iconium, Antioch, and every other planted during this tour, men who could fill up the measure of the qualifications which he prescribes for this office (#1Ti 3:1-7|). But he appointed elders in every Church, hence he must have selected those who came nearest the standard. It is not an admissible objection to this argument, that inspiration may have supplied the defects of certain brethren in each congregation, so as to fully qualify them; for moral excellencies, which are the principal of these qualifications, are not supplied by inspiration. The truth is, the qualifications for this office, like the characteristics prescribed for old men, aged women, young men and women, and widows, respectively, are to be regarded as a model for imitation, rather than a standard to which all elders must fully attain. It were as reasonable to keep persons of these respective ages out of the Church, until they fill up the characters prescribed for them, as to keep a Church without elders until it can furnish men perfect in the qualifications of the office. Common sense and Scripture authority both unite in demanding that we should rather follow Paul's example, and appoint elders in every Church from the best material which the Church affords. The qualifications to be prescribed for one who would fill an office depend upon the duties of the office. Imperfection in the qualifications leads to proportionate inefficiency in the performance of the duties. Seeing, then, that but few men are found possessing, in a high degree, all the qualifications for the office of bishop, we should not be surprised that its duties have generally been more or less inefficiently performed. Much less should we, as so many have done, seek a remedy for this inefficiency, in an entire subversion of the Church organization instituted by the apostles. After all that can be said to the contrary, the apostolic plan has proved itself more efficient than any of those invented by men. Those congregations of the present day which are under the oversight of an efficient eldership, other things being equal, come nearer, in every good word and work, to the apostolic model of a Church of Christ, than any others in Christendom. And those which have a comparatively inefficient eldership will compare most favorably with those under an inefficient pastorship of any other kind. Finally, such inefficiency is not, after all, more frequently found in the eldership than in what is popularly styled the ministry. This must be so, from the fact that the qualifications for the office, public speaking alone excepted, are more frequently found combined in three or four men, than in one, whether pastor, or class-leader, or whatever may be his title. The folly, therefore, of abandoning the apostolic eldership in favor of any other organization, is demonstrated by history; while its wickedness must be apparent to every one who esteems apostolic precedents above human expedients. To seek an escape from the condemnation due for this wickedness, by asserting that the apostles left no model of Church organization, is only to add to the original crime by perverting the Scriptures to excuse it. So long as it stands recorded that Paul and Barnabas "appointed for them elders in every Church," and so long as the duties of these officers remain carefully prescribed in the apostolic epistles, so long will it be false to deny that the apostles left us a definite model of Church organization, and wicked in the sight of God to abandon it for any other. (OCA 177-179) #Ac 14:24-26| 24-26. Leaving Antioch of Pisidia, the apostles returned as far as the sea-coast by the same route through which they had gone up into Pisidia. (24) And passing through Pisidia, they came into Pamphylia; (OCA 180) #Ac 14:25| (25) and having spoken the word in Perga, they went down to Attalia. Perga, on the river Cestrus, a few miles above its mouth, was the point at which they had disembarked on their first arrival from Cyprus. They had made no delay there at first, but now we are told that they "spoke the word in Perga." Luke's silence in reference to the result of this effort is an indication that it was not very decided. It is probable that their design was simply to usefully employ an interval during which they were waiting for a vessel bound to Antioch. This conjecture is confirmed by the fact that they finally left Perga by land, and walked down to Attalia on the sea-coast, where they would be likely to meet with a vessel without so long delay. They were not disappointed; for "thence they sailed to Antioch" [#Ac 14:26|]. (OCA 180) #Ac 14:26| (26) Thence they sailed to Antioch, whence they had been commended to the favor of God for the work which they had performed. #Ac 14:27,28| 27, 28. The apostles had now completed their missionary tour, and there could but be great anxiety in the congregation who had sent them forth, to know the result of their labors. It was the first mission ever sent to the heathen world. The missionaries were as eager to report the success with which their sufferings and toil had been crowned, as the congregation were to hear it. He who returns from a hard-fought field bearing good tidings, pants beneath the burden of his untold story. (27) And having arrived and assembled the Church together, they rehearsed all that God had done with them, and that he had opened a door of faith to the Gentiles. In the statement that God had "opened a door of faith to the Gentiles," this is an allusion both to the opening of that national inclosure which had hitherto confined the gospel almost exclusively to the Jews, and the introduction of the distant Gentiles through that door into the Church. Before this, faith had been to them inaccessible; for "how shall they believe on him of whom they had not heard?" [#Ro 10:14|]. But now that the preachers had been sent out to them, the door was open, and faith was accessible to all. (OCA 180) #Ac 14:28| (28) And they continued there no little time with the disciples. #Ac 15:1| XV:1. At this point in the narrative our historian makes a sudden transition from the conflicts of the disciples with the unbelieving world to one almost as serious among themselves. There never was a national antipathy more intense than that felt by the Jews to the whole Gentile world. It was the more intense, from the fact that it was imbedded in their deepest religious sentiments, and was cultivated in all the devotions. In the hearts of the disciples this feeling had, by this time, been so far overcome, that they had admitted the propriety of receiving uncircumcised Gentiles into the Church. But they found it more difficult to convince themselves that Gentiles were to be admitted into social and domestic intimacy. Hence, when Peter returned from the house of Cornelius to Jerusalem, the chief objection urged against him was, not that he had immersed Gentiles, but "Thou didst go into the house of men uncircumcised, and didst eat with them" [#Ac 11:3|]. This was the full extent to which the judaizing party in the Church were prepared, at that time, to push their objections. But when men take an unreasonable and obstinate stand against any cause, they frequently assume more extravagant ground as the cause they are opposing advances. While but a few Gentiles had come into the Church, the pharisaic party objected only to domestic association with them; but now that Paul and Barnabas had succeeded in opening a door of faith to the whole Gentile world, and it was likely that the Jews, who had hitherto constituted almost the whole body of the Church, were soon to become only a small element in its constituency, their fears were excited, and their demands became more exorbitant. Paul and Barnabas were still in Antioch. (1) And certain men came down from Judea, and taught the brethren, Unless you are circumcised according to the law of Moses, you can not be saved. As we learn from a subsequent part of this chapter, they were not content with merely enjoining circumcision, but also exacted the observance of all the law of Moses, to which circumcision was only preliminary (#Ac 15:24|). The success of this party would have perpetuated Judaism, and forever have neutralized those philanthropic principles of the gospel which the experience of the world and the wisdom of God alike had shown to be necessary to the moral renovation of the human race. (OCA 180-181) #Ac 15:2| 2. If Paul and Barnabas had ever been, since their conversion, blinded by these narrow views, their labors among the Gentiles would have wrought a change in their feelings, and prepared them to see the subject in a better light. They opposed the new propositions with all their powers; and though they did not succeed in silencing their opponents, they brought the discussion to a fortunate conclusion. (2) When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain others of them, should go up to Jerusalem to the apostles and elders about this question. If the brethren in Antioch had estimated at its proper value the authority of an inspired apostle, they would have yielded implicitly to Paul's decision without this mission to Jerusalem. But they were as yet too little accustomed to reflection upon the profound mystery of apostolic infallibility to properly accredit it; and their deep prejudices on the subject under discussion was a serious obstacle in the way of clear thought. It is probable that apostolic authority is more highly appreciated now than it was then; yet the prejudices of sect and party are so intense, that even now the dictum of a living apostle would prove insufficient, in millions of cases, to convince men of their errors. Like the disciples in Antioch, who had the testimony of Paul, men now are not easily satisfied with a single inspired statement upon a point in dispute, or with the statements of a single apostle, but demand an accumulation of even divine testimonies. It is probable that Paul would have objected to making this appeal to the other apostles, on the ground of its apparent inconsistency with his own claims to inspired authority, had not the proposition been sustained by an express revelation of the divine will. In the second chapter of Galatians, where Mr. Howson very clearly proves that Paul has reference to this journey, {g} he says: "I went up by revelation and communicated to them that gospel which I preach among the Gentiles" [#Ga 2:2|]. It was the divine purpose to settle the question, not for the Church in Antioch alone, but for all the world and for all time. {g} Conybeare and Howson, vol. 1, p. 227, et seq. (OCA 181-182) #Ac 15:3| 3. Their journey to Jerusalem, which was accomplished by land, lay through two sections of country which had already been evangelized to a considerable extent. (3) Being sent forward by the Church, they passed through Phenicia and Samaria, relating the conversion of the Gentiles: and they caused great joy to all the brethren. The Churches in Samaria did not, of course, sympathize with the Jewish prejudices, and although in Phenicia there were doubtless many Jews, yet the Gentile element sufficiently predominated to enable the brethren there, like the Samaritans, to rejoice that the gospel was spreading into the heathen world. (OCA 182) #Ac 15:4| 4. After a pleasant journey among rejoicing Churches, they reached Jerusalem. (4) And when they arrived in Jerusalem, they were received by the Church, and by the apostles and elders, and they declared all that God had done with them. They proceeded, in Jerusalem, as they had upon their return to Antioch, to give a history of their missionary tour. This was done in the presence of the Church, the apostles also being present. (OCA 182) #Ac 15:5| 5. The Judaizers did not hesitate to declare fully their own position. (5) But some of the sect of the Pharisees who believed, rose up, saying, It was necessary to circumcise them and to command them to keep the law of Moses. This party is here identified as converts from the old sect of the Pharisees. We have had no account hitherto of any large accessions to the Church from this party; but this incidental remark shows that some of these obstinate opposers of the truth had yielded, and were now occupying positions of influence in the congregation. Paul now once more meets some of his companions in the persecution of the disciples, not to harmonize with them, nor to dispute with them in the synagogues concerning the claims of Christ; but to contend, within the Church itself, against that same disposition to perpetuate the law which had made them formerly fight against the gospel. He had a bad opinion of some of them, which must have been well-founded, or he would not have given the public utterance to it which he did at a subsequent period. He styles them, in the Epistle to the Galatians, "False brethren, unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage" (#Ga 2:4|). Having witnessed a rapid increase of the congregations under the pressure of the persecutions and disputations to which they had formerly resorted, these wily enemies of the truth determined at length to corrupt and destroy, under the guise of friendship, a cause whose progress they could not impede by open enmity. They well knew, what some of the brethren had failed to discover, that the doctrine of Christ would be rendered powerless if it could only be hampered by bondage to the law. Even to this day the mass of religious teachers have failed to learn this lesson, though the experience of ages has demonstrated its truth. The essential issue between Paul and the Pharisees had reference to the perpetuation of the law of Moses in the Church of Christ, and the same issue has been in debate, under various aspects, from that day to this. Paul defeated the attempt of these Judaizers to fasten circumcision on the Church; but subsequent Judaizers imposed infant immersion, and finally, infant sprinkling as a substitute. What the early Pharisees failed to accomplish in the face of apostolic opposition, the later Pharisees did accomplish under a thin disguise. The unsuccessful attempt of those Pharisees to "spy out the liberty which the disciples had in Christ Jesus, and bring them into bondage" [#Ga 2:4|] under the law, has been successfully accomplished by these, in teaching men that the Church of Christ originated in Abraham's family, and that the Jewish tribes and the Christian congregations constitute but one identical Church. The Roman apostasy perpetuates the pompous ritual and daily sacrifice of the old temple; religious zealots slaughter Canaanites in the form of modern heretics; professed Christians go to war under the old battle-cry of "The sword of the Lord and of Gideon" [#Jud 7:18,20|]; the Latter-day Saints emulate the Turks in the multiplication of wives; and for all these corruptions authority is found in the laws and customs of ancient Israel. The intelligent reader of the New Testament knows scarcely which of these errors is most repugnant to the truth; but must, like Paul, struggle with untiring energy and ceaseless vigilance to uproot them all from the minds of men. (OCA 182-183) #Ac 15:6| 6. After the Pharisees had stated their position, distinctly affirming that the Gentiles should be circumcised and keep the law, it seems that the assembly adjourned to meet up again at another hour. The next meeting is then announced in these words: (6) Now the apostles and elders came together to consider this matter. Neither this nor the former meeting was composed exclusively of the apostles and elders, for we have seen, from #Ac 15:5|, that the messengers were received by the Church, and we learn, from #Ac 15:22|, that at this second meeting the whole Church were present. There had been, however, previous to either of these, a private interview between Paul and the chief men of the Church, for the purpose of coming to some distinct understanding of the subject before it was laid before the multitude. This we learn from Paul himself, who says: "I communicated to them that gospel which I preached among the Gentiles, but privately to them who were of reputation, lest by any means I should run, or had run in vain" (#Ga 2:2|). This language implies that his course was approved by these brethren of reputation, who were, doubtless, the apostles and other inspired men. Their approval of his course shows that the objections afterward urged were preferred by another class of men. The public discussion was not for the purpose of bringing about an agreement among inspired men, for they really did not differ after the facts were stated by Paul and Barnabas. But it was an effort, on the part of the apostles, to bring the other brethren to the same conclusion in which they themselves had already united. (OCA 183) #Ac 15:7-11| 7-11. Luke does not report all that was said, but only those speeches that were decisive, and that brought the controversy to a close. Merely alluding, therefore, to the first part of the discussion, he says: (7) And when there had been much discussion, Peter arose and said to them, Brethren, you know that, a good while ago, God made choice among us that the Gentiles through my mouth should hear the word of the gospel and believe. (OCA 184) #Ac 15:8| (8) And God, who knows the heart, bore witness for them, giving to them the Holy Spirit even as he did to us. #Ac 15:9| (9) He made no difference between us and them, purifying their hearts by faith. #Ac 15:10| (10) Now, then, why do you put God to the proof, by putting a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? #Ac 15:11| (11) But we believe that we shall be saved through the favor of the Lord Jesus Christ, in the same manner as they. The position of the Pharisees not only condemned the course of Paul and Barnabas, but also involved a censure of Peter, who was the first of all the apostles, as he here asserts, to preach the Word to Gentiles. When arraigned once before for his conduct in the case of Cornelius, he had vindicated his procedure by relating the miraculous evidences of God's will which had been his guide [#Ac 11:1-18|]; and now, to accomplish the same end with these brethren, he adduces the most decisive of those miracles, the gift of the Holy Spirit to uncircumcised Gentiles. Having given to them the same gift as to the apostles on Pentecost, and having imposed upon them none of the purifying rites of the law, but simply purifying their hearts by faith, he assumes that God had made no difference between them and the Jewish brethren. Now, to attempt to impose the law upon them, in the face of these evidences of God's will to the contrary, would be putting God to the proof of his determination to maintain his own authority. It would, moreover, be imposing a yoke which the Jews themselves had never been able to bear successfully. This yoke is not circumcision, for there is no difficulty in submitting to that; but it was the law, under whose provisions no man could live without incurring its condemnation. His concluding statement, that "We believe that we shall be saved through the favor of the Lord Jesus, in the same manner as they," involves two important conclusions: First, That it is not through the merit of obedience to the law that we are to be saved, but through the favor of the Lord Jesus Christ. This favor is extended in the pardon of sins. Second, That the Gentiles are saved in the same manner as the Jews. By using the plural we believe, instead of I believe, he doubtless intended to express not only the conviction of his own mind, but that of the party with whom he acted, including the other apostles. It was a decision of the inspired teachers against the Pharisees. (OCA 184) #Ac 15:12| 12. This brief statement of facts had so good an effect upon the multitude, that Barnabas and Paul determined to follow it by a rehearsal of similar facts in the history of their own labors among the Gentiles. (12) Then all the multitude kept silence, and listened to Barnabas and Paul relating what signs and wonders God had wrought among the Gentiles through them. Their remarks on this occasion were not a repetition of what they had said in the former meeting, when they had set forth "all that God had done with them" [#Ac 14:27|], but were confined to the "signs and wonders" by which God had indicated his approbation of their ministry (compare #Ac 14:3|). The reversal of the order in which Luke now habitually names these two brethren indicates that Barnabas, whose name is first, was the first speaker. This gave Paul the closing argument on those events. (OCA 184-185) #Ac 15:13-21| 13-21. So far as recent indications of God's will were concerned, the argument was now complete and unanswerable; but the Jewish mind was prone to an underestimate of passing events, while they looked back with superior reverence to the law and the prophets. The Apostle James, knowing that they would reject all possible cotemporaneous evidences, if they appeared to conflict with the written word, determined to close up this avenue of escape from the argument already presented by sustaining it with the authority of the prophets. (13) And, after they were silent, James answered, saying, Brethren, hear me. (OCA 185) #Ac 15:14| (14) Simeon has related how God first visited the Gentiles, to take out of them a people for his name, #Ac 15:15| (15) and to this agree the words of the prophets, as it is written, #Ac 15:16| (16) After this I will return and will rebuild the tabernacle of David which has fallen down. I will rebuild its ruins, and set it upright, #Ac 15:17| (17) that the residue of men may seek after the Lord, even all the Gentiles upon whom my name is called, says the Lord, who does all these things. {h} {h} #Am 9:11|, quoted from the Septuagint. (OCA 185) #Ac 15:18| (18) Known to God from eternity are all his works. #Ac 15:19| (19) Therefore, my judgment is, not to trouble those of the Gentiles who turn to God; #Ac 15:20| (20) but to write to them that they abstain from the pollutions of idols, and from fornication, and from things strangled, and from blood. #Ac 15:21| (21) For Moses, for generations past, has in every city those who preach him, being read in the synagogues every Sabbath. In this speech James shows that God, who knows from eternity what his own works would be, had foretold, through the prophet, the work which he was then performing through the labors of Peter, Barnabas, and Paul. He had said that he would rebuild the tabernacle of David, in order that the residue of men, who had not known the Lord before, "even all the Gentiles, upon whom his name is called" [#Ac 15:17|], should seek after the Lord; and now, he had, through these apostles, selected from among the Gentiles "a people for his name" [#Ac 15:14|]. The prophesy clearly covered all the ground claimed for it, and made the argument complete. There was room for no other conclusion than the one which James deduced, that they should impose on the Gentiles, so far as the class of restrictions under consideration were concerned, only those necessary things [#Ac 15:28|] which were necessary independent of the Mosaic law. Idolatry, with all the pollutions connected with it, was known to be sinful before the law of Moses was given; and so was fornication. The eating of blood, and, by implication, of strangled animals, whose blood was still in them, was forbidden to the whole world in the family of Noah (#Ge 9:4|). In the restrictions here proposed by James, therefore, there is not the slightest extension of the law of Moses, but a mere enforcement upon the Gentiles of rules of conduct which had ever been binding, and were to be perpetual. They are as binding to-day as they were then. To deny this would be to despise the combined authority of all the apostles, when enjoining upon the Gentile world, of which we form a part, restrictions which they pronounce necessary [#Ac 15:28|]. One would be surprised that it was thought necessary to mention to Gentiles, who had turned to the Lord [#Ac 15:19|], the sinfulness of fornication, did we not know that among heathen nations of antiquity it was deemed innocent, and even sometimes virtuous. The controversy now pending, in reference to the identity of the Jewish Church with the Church of Christ, renders it necessary that we should here pay some special attention to one remark made by James in this speech. He applies the prophesy concerning the rebuilding of the "tabernacle of David" to the reception of the Gentiles into the Church [#Ac 15:16,17|], and it is hence argued that this prophesy contemplated a reconstruction and extension of the dilapidated Jewish Church, and not the construction of a new one. The whole argument turns upon the meaning of the expression "tabernacle of David." If the metaphorical word tabernacle here means the Jewish Church, the argument would have force. But the Mosaic institution never sustained such a relation to David that it could, with propriety, be styled the "tabernacle of David." If such had been the reference, the expression would undoubtedly have been, the tabernacle of Moses, which would have been unambiguous. But David was a king, and had a promise from God, that his "throne should be established forever" (#2Sa 7:16|); that there should not fail him a man on the throne of Israel (#1Ki 2:4|). This promise God confirmed with an oath, saying, "I have made a covenant with my chosen, I have sworn to David my servant, Thy seed will I establish forever, and build up thy throne to all generations" (#Ps 89:3,4|). According to the apparent meaning of this promise, it had long since failed; for it had been many generations since a descendant of David had occupied his throne. It was during this period, in which the royal house of David was in ruins, that Amos uttered the prophesy, "I will return, and build again the tabernacle of David which is fallen down; I will build again the ruins thereof, and set it upright" [#Am 9:11|]. The term tabernacle, therefore, must be put for the family who dwell in the tabernacle, and the reconstruction of it the re-establishment of the royal dignity which the family had lost. Hence, when the birth of Jesus was announced to Mary, the angel said: "The Lord shall give to him the throne of his father David, and he shall reign over the house of Jacob forever, and of his kingdom there shall be no end" (#Lu 1:32,33|). Thus, the promise, when properly understood, is seen to refer neither to a continuous line of Jewish kings, descended from David, nor to a reconstruction of the Jewish Church, but to the perpetual reign of Jesus, the "seed of David according to the flesh" (#Ro 1:3|). When, therefore, Jesus sat down upon his throne in heaven, the tabernacle of David was rebuilt, and now, by the labors of Peter, Barnabas, and Paul, the remainder of the prophesy of Amos was being fulfilled, by the extension of his kingdom among the Gentiles. The closing paragraph of this speech appears, at first glance, to have no immediate connection with the preceding argument. But it was, doubtless, designed to anticipate an objection. The Pharisees might object, If you thus ignore the statue of Moses, his writings will fall into contempt, or be neglected by the people. No danger of this, says the speaker, for Moses is preached in every city, and read in the synagogues every Sabbath, and has been for generations past. (OCA 186) #Ac 15:22-29| 22-29. The speech of James brought the discussion to a close. The will of God upon the subject was now so clearly exhibited that the opposition was totally silenced, and it remained only to determine the best method of practically carrying out the proposition submitted by James. (22) Then it pleased the apostles and the elders, with the whole Church, to send chosen men from among themselves with Paul and Barnabas to Antioch; Judas surnamed Barsabas, and Silas, leading men among the brethren, (OCA 187) #Ac 15:23| (23) writing by their hand these words: The apostles, and elders, and brethren, to the brethren from the Gentiles, in Antioch, and Syria, and Cilicia, greeting: #Ac 15:24| (24) Since we have heard that certain persons who went out from us have troubled you with words, subverting your souls, telling you to be circumcised and to keep the law, to whom we gave no such commandment, #Ac 15:25| (25) it seemed good to us, being of one mind, to send chosen men to you with our beloved Barnabas and Paul, #Ac 15:26| (26) men who have hazarded their lives for the name of the Lord Jesus Christ. By the construction of the Greek, we learn that it was Paul and Barnabas, and not Judas and Silas, who are commended in this letter as "men who have hazarded their lives for the name of the Lord Jesus." (OCA 187) #Ac 15:27| (27) We have sent, therefore, Judas and Silas, who also will tell you the same things orally. #Ac 15:28| (28) For it seemed good to the Holy Spirit and us, to lay upon you no greater burden than these necessary things, #Ac 15:29| (29) that you abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which, if you keep yourselves, you will do well. Farewell. #Ac 15:30,31| 30, 31. The object of sending Judas and Silas with Paul and Barnabas was doubtless that they, having been entirely unconnected with the conversion of Gentiles, and above suspicion of undue partiality toward them, might use their personal influence with the Jewish brethren to induce them to accept the teaching of the epistle. Their journey, and the effect of the epistle, are thus stated: (30) So, then, being sent away, they went to Antioch, and having assembled the multitude, they gave them the epistle. (OCA 187) #Ac 15:31| (31) When they read it, they rejoiced for the consolation. The brethren residing in Antioch had not become partisans in the controversy, but had been distressed by the conflict between Paul and Barnabas and the Pharisees from Jerusalem, and desired only a satisfactory settlement of the question. The epistle, therefore, afforded them "consolation," and they cheerfully yielded to its requirements. The triumph of Paul and Barnabas over their pharisaic opponents was most signal and complete. And it appeared all the more signal to the brethren in Antioch, from a fact not recorded by Luke. We learn from Paul's own account of the visit to Jerusalem, that Titus, who was a Gentile, went with him, and that strenuous efforts were there made to have him circumcised; but Paul returned to Antioch, with Titus still uncircumcised, and with his whole course endorsed by the apostles, the elders, and the whole Church [#Ga 2:1-5|]. This ought to have settled the controversy forever. Before dismissing the subject of this appeal to the apostles and elders in Jerusalem, we must notice briefly the use that is made of it by the advocates of representative assemblies in the Church, for judicial and legislative purposes. Romanists, and the advocates of episcopacy generally, find in the assembly in Jerusalem the first "general council," and have styled it "The Council of Jerusalem." The Presbyterians find in it the first synod; and others still appeal to it in general terms, as authority for assemblies of brethren to decide questions of doctrine and discipline. In order that it may properly be used as a precedent for any of these assemblies, it must be made to appear analogous to them in its essential features. But its essential features are: First, That it was occasioned by an appeal from one congregation to certain parties in one other congregation, in reference to a disputed question which the first felt unable to decide. Second, That the parties to whom the appeal was made were inspired men, who could say of their decision, when made, "It seemed good to the Holy Spirit and us" [#Ac 15:28|]; that is, to the Holy Spirit as the divine arbiter, and to us as obedient subjects of his authority. It was the inspiration, and, consequently, the infallibility of the party appealed to, that suggested and that justified the appeal. In both these peculiarities all the councils and synods of Catholic and Protestant history are essentially deficient, for, instead of being called together at the request of some congregations, to decide some question presented, they consist of representatives from a number of congregations, or districts of country, assembled for the purpose of discussing and deciding whatever questions may come up among them; and instead of being infallible, their decisions are nothing but the fallible opinions of uninspired men, in reference to which it would be the height of profanity to say, "It seemed good to the Holy Spirit and us" [#Ac 15:28|]. Not till we have an assembly under the guidance of inspired men can we allow them to authoritatively decide religious questions after the precedent of this assembly in Jerusalem. All the duties, responsibilities, and privileges of disciples have already been authoritatively propounded by inspired men; and for men now to meet together for the authoritative decision of such questions, is to assume a prerogative that belongs exclusively to inspired apostles and prophets, and, at the same time, is to assume that there are deficiencies in their infallible teachings to be supplied by uninspired men. In arguing thus upon the merits of all judicial and legislative assemblies among the Churches, we must not be understood as condemning the co-operation of different congregations, or of individuals from them, in performing duties which are imposed by divine authority. The essential difference between assemblies for these two purposes is, that in the latter we are simply uniting our energies to perform duties appointed by the word of God; while, in the former, we undertake to decide what truth and duty are--a work which none but inspired men can perform. (OCA 187-188) #Ac 15:32-34| 32-34. We have said above, that the purpose for which Judas and Silas were sent to Antioch was to enforce, by their personal influence, the authority of the epistle. We find this statement confirmed by the further account of their labors. (32) And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them. The manner in which Luke connects the fact that these brethren were prophets, with the statement that they exhorted the brethren and confirmed them, shows that the chief work of the New Testament prophets was not to foretell the future, but to exhort and confirm the brethren. He says, "being also themselves prophets, they exhorted the brethren and confirmed them"; which form of expression makes the fact of being prophets account for their exhortations. They differed from the Old Testament prophets only in that the latter gave their chief attention to foretelling future events. Still, even the predictions of the old prophets were made to answer the purpose of exhortations to their cotemporaries; so that the difference between the two is very slight. (OCA 188-189) #Ac 15:33| (33) And when the had remained some time, they were dismissed in peace from the brethren to the apostles. #Ac 15:34| (34) But it pleased Silas to remain there. #Ac 15:35| 35. The city of Antioch still continued to be a profitable field for apostolic labor, and the scene of interesting events. (35) Paul and Barnabas also continued in Antioch, with many others, teaching and preaching the word of the Lord. It is during this period that the most judicious commentators locate the visit of Peter to Antioch, and the rebuke administered to him by Paul, as recorded in the second chapter of Galatians; "When Peter came to Antioch, I withstood him to the face, because he was to be blamed. For before the coming of certain persons from James, he did eat with the Gentiles; but when they came, he withdrew and separated himself, fearing them of the circumcision. And the other Jews dissembled likewise with him, so that even Barnabas was carried away with their dissimulation" (#Ga 2:11-13|). It has been erroneously supposed that Peter, in this affair, acted in direct conflict with the epistle which he had just united in addressing to the Gentile brethren. The harshness of this supposition has led some writers to hastily conclude that his improper conduct must have occurred at a period antecedent to the issuing of that epistle. It is also urged in favor of an earlier date of the incident, that, if it had occurred subsequent to the publication of that epistle, Paul would naturally have appealed to it in the controversy with Peter, which he seems not to have done. Both of these suppositions spring from a mistake as to the exact fault of which Peter was guilty. He did not insist that the Gentiles should be circumcised, or that they should keep the law; which were the points discussed in the apostolic epistle. But, still admitting the right of the uncircumcised to membership and its privileges, his fault was in refusing to eat with them in their private circles, although he had himself been the first to do so in the family of Cornelius, and had done so, for a time, even since he came to Antioch. In opposing such conduct, it would not have answered Paul's purpose to appeal to the epistle from Jerusalem; for it merely asserted the freedom of the Gentiles from the yoke of the law, without prescribing the intercourse that should exist between the circumcised and uncircumcised brethren. The course of argument which he did pursue was the only one available. He convicted Peter of inconsistency, saying, "If you, being a Jew, live like a Gentile, and not like a Jew, why do you require the Gentiles to live like Jews?" (#Ga 2:14|). He had lived like a Gentile while eating with them; but now, by withdrawing from them, he was virtually saying to them, You must live like the Jews. This was inconsistent, and made it appear that either he was now a transgressor, while building up the Jewish prejudices, or had formerly been, while seeking to break them down. "For if I build again the things which I destroyed, I make myself a transgressor" (#Ga 2:18|). But the proof of inconsistency in an opponent never settles a question of truth or duty. After you have proved your opponent inconsistent, you have still to prove that his present course differs from what truth requires, as well as from his former course. Moral inconsistency convicts a man as a transgressor, but whether a transgressor now, or formerly, is still an open question. Paul, therefore, proceeded to prove Peter's present conduct improper, by stating as an undisputed fact, "I, through the law, am dead to the law, that I might live to God" (#Ga 2:19|); that is, by the limitation which the law prescribes to itself, it has ceased to bind me, and I have ceased to live under it. This fact was decisive, because all the distinction assumed to exist between the circumcised and uncircumcised was based upon the supposition that the former, at least, were still under the law. This is the last passage in Acts connected with the Apostle Peter. Before leaving it, we must notice one fact in connection with this unhappy incident in his life which far outweighs the dissimulation rebuked by Paul. It is the manner in which he received this rebuke. There is not the least evidence of any resentment on his part, either for the rebuke itself, or for the subsequent publication of it to the Churches in Galatia. Most men become offended when thus rebuked by their equals, and would regard it as an unpardonable offense to give unnecessary publicity to a fault of this kind. But Paul knew so well the goodness of Peter's heart, that he did not hesitate to speak of it to the world and to future generations. That he did not overestimate the meekness of Peter, is evident from the fact that the latter subsequently spoke most affectionately of Paul, with direct allusion to his epistles, and with a publicity equal to that which his own sin had received (#2Pe 3:15,16|). This excellence of Peter's character was known to other brethren besides Paul, as is evident from the freedom with which all the four evangelists speak of his denial of the Lord. They might have omitted this incident from their narratives, if they had been influenced by that pride and sensitiveness which prompt men to hide the faults of their leaders, or if they had thought that the publication of it would give serious offense to Peter. But they knew Peter, and, we must presume, they knew that he was willing for any fault of his, however discreditable, to be published to the world, if it would do any good. This is the spirit of self-sacrifice with which every servant of God should offer himself to the cause of Christ. (OCA 189-190) #Ac 15:36-41| 36-41. We have lingered long upon the interval spent by Paul and Barnabas in Antioch. We are now to follow the former upon his second missionary tour. (36) But after some days, Paul said to Barnabas, Let us return and visit our brethren in every city in which we have preached the word of the Lord, and see how they do. This journey, it should be observed, was undertaken for the prime purpose of revisiting the Churches where these brethren had previously labored, and not, primarily, to preach to the heathen. This shows that the solicitude with which the apostles watched for the welfare of the congregations was not less ardent than their zeal in spreading a knowledge of the gospel. (OCA 190-191) #Ac 15:37| (37) And Barnabas determined to take with them John surnamed Mark. #Ac 15:38| (38) But Paul thought proper not to take with them him who had departed from them in Pamphylia, and did not go with them to the work. The desire of Barnabas to take John with them was, doubtless, prompted, in part, by partiality, arising from the relationship which existed between them (#Col 4:10|). John, of course, desired to go, and Barnabas wished to give him an opportunity to atone for his former dereliction. Paul's reason for refusing to let him go was based upon a want of confidence in one who would, either through fear or love of ease, desert him in a trying hour (see TFG "Ac 13:13"). Each considered the reason for his own preference a good one; and as neither was willing to yield for the sake of remaining with the other, they ought to have parted in perfect peace. But some unpleasant feeling was aroused by the controversy, which Luke expresses by the term \~paroxusmov\~, of which contention is rather a tame rendering, though paroxysm which we have derived from it, would express too high a degree of passion. This incident shows that the best of men may differ about matters of expediency, and that, in contending for their respective conclusions, they may be aroused to improper feelings. But the good man, under such circumstances, will always be distinguished by the readiness with which such feelings will be repressed, and by the absence of all subsequent malice. We know that Paul afterward felt very differently toward John; for, during his first imprisonment at Rome, he mentions him to Philemon as a fellow-laborer there present (#Phm 1:24|); and to the Colossians as one who had been a comfort to him (#Col 4:11|); and, during his second imprisonment, he writes to Timothy: "Take Mark and bring him with you; for he is profitable to me for the ministry" (#2Ti 4:11|). The slight heat engendered between Barnabas and Paul also subsided in a short time; for Paul afterward speaks of him in most friendly terms, in the First Epistle to the Corinthians (#1Co 9:6|). (OCA 191) #Ac 15:39| (39) Then there was a contention, so that they separated one from the other: and Barnabas took Mark and sailed into Cyprus. By returning with Mark to his native land, Barnabas revisited a portion of the brethren to whom he and Paul had preached, while Paul visited another portion of them by a different route. Thus, notwithstanding their disagreement and separation, they did not allow the good cause to suffer, but accomplished separately the whole of the proposed work. The separation of Barnabas and Paul is our separation from Barnabas. His name is not mentioned again by Luke. But as we bid him farewell, the sails are spread which are to bear him over the sea, that he may make the islands glad with a knowledge of salvation. The further incidents of his life will yet be known to all who shall sit down with him in the everlasting kingdom. (OCA 191) #Ac 15:40| (40) But Paul chose Silas, and departed, having been commended to the favor of God by the brethren; We turn with Luke to follow the history of him who was in labors more abundant and in prisons more frequent than all the apostles, and to form a better acquaintance with his new companion. The statement that Paul and Silas were "commended to the favor of God by the brethren," does not imply, as many writers have supposed, that they refused thus to commend Barnabas and Mark, or that the brethren sided with Paul against Barnabas in their contention. It is sufficiently accounted for by the fact that the attention of the writer is fixed upon the detail of Paul's history rather than that of Barnabas. No doubt the prayers of the brethren followed them both to their distant and dangerous fields of labor. (OCA 191-192) #Ac 15:41| (41) and went through Syria and Cilicia, confirming the Churches. By a northern route through Syria, and then a westerly course through Cilicia, Paul approached the extremity of his recent tour in the interior of Asia Minor. He was not altogether a stranger along the journey, for he had spent some time in Syria and Cilicia before his first visit to Antioch (compare #Ga 1:21|, with #Ac 9:30|, and #Ac 11:25|); and it is most probable that he now revisited, in these districts, Churches which he had planted by his own labors. (OCA 192) #Ac 16:1,2| XVI:1, 2. Without giving the least detail of Paul's labors in Syria and Cilicia, Luke hurries us forward to his arrival in Derbe and Lystra, the scenes respectively of the most painful and the most consoling incidents which occurred on his former tour. His chief object in this seems to be to introduce us to a new character, destined to play an important part in the future history. (1) Then he came down into Derbe and Lystra, and behold, a certain disciple was there, named Timothy, son of a believing Jewess, but of a Greek father; Not only the mother, but also the grandmother of the disciple was a believer; for Paul afterward writes to him: "I call to remembrance the unfeigned faith that is in thee, that first dwelt in thy grandmother Lois, and in thy mother Eunice, and I am persuaded also in thee" (#2Ti 1:5|). From this it seems that both the mother and grandmother had preceded him into the kingdom; for it is clearly of their faith in Christ, and not of their Jewish faith, that Paul here speaks. With such an example before him, it is not surprising that the young disciple should be found well attested by all the brethren who knew him. The fact that he was thus attested not only at Derbe and Lystra, within the vicinity of his residence, but also in the more distant city of Iconium, renders it probable that he was already known as a public speaker. (OCA 192) #Ac 16:2| (2) who was well attested by the brethren in Lystra and Iconium. On the occasion of Paul's former visit to Lystra, we learned that while he lay dead, as was supposed, after the stoning, "the disciples stood around him" [#Ac 14:20|]. Timothy was doubtless in the group; for he was Paul's own son in the faith (#2Ti 1:2|), and must have been immersed previous to the stoning, as Paul left the city immediately after. The scene occurred just at the period in Timothy's religious life, the period immediately subsequent to immersion, when the soul is peculiarly susceptible to the impress of noble example. The recesses of the heart are then open to their deepest depths, and a word fitly spoken, a look full of religious sympathy, or a noble deed, makes an impression which can never be effaced. In such a frame of mind Timothy witnessed the stoning of Paul (compare #2Ti 3:10,11|); wept over his prostrate form; followed him, as if raised from the dead, back into the city; and saw him depart with heroic determination to another field of conflict in defense of the glorious gospel. It is not wonderful that a nature so full of sympathy with that of the heroic apostle to extort from the latter the declaration, "I have no one like-minded with me" (#Php 2:20|), should be inspired by his example, and made ready to share with him the toils and sufferings of his future career. (OCA 192-193) #Ac 16:3| 3. The discriminating and watchful eye of Paul soon discovered qualities which would render this youth a fitting companion and fellow laborer, and it was by his request that Timothy was placed in the position which he afterward so honorably filled. (3) Paul wished him to go forth with him, and took him, and circumcised him on account of the Jews who were in those quarters; for they all knew that his father was a Greek. The circumcision of Timothy is quite a remarkable event in the history of Paul, and presents a serious injury as to the consistency of his teaching and of his practice, in reference to this Abrahamic rite. It demands of us, at this place, as full consideration as our limits will admit. The real difficulty of the case is made apparent by putting into juxtaposition two of Paul's statements, and two of his deeds. He says to the Corinthians, "Circumcision is nothing, and uncircumcision is nothing" (#1Co 7:19|); yet to the Galatians he writes: "Behold, I, Paul, say to you, that if you are circumcised, Christ shall profit you nothing" (#Ga 5:2|). When he was in Jerusalem upon the appeal of the Antioch Church, brethren urgently insisted that he should circumcise Titus, who was with him, but he sternly refused, and says, "I gave place to them by subjection, no, not for an hour" (#Ga 2:3-5|). Yet we see him in the case before us, circumcising Timothy with his own hand, and this "on account of certain Jews who were in those quarters." In order to reconcile these apparently conflicting facts and statements, we must have all the leading facts concerning this rite before us. We observe, first, that in the language of Jesus, circumcision "is not of Moses, but of the fathers" (#Joh 7:22|). The obligation which the Jews were under to observe it was not originated by the law of Moses, or the covenant of Mount Sinai; but existed independent of that covenant and the law, having originated four hundred and thirty years before the law (#Ga 3:17|). The connection between the law and circumcision originated in the fact that the law was given to a part of the circumcised descendants of Abraham. We say a part of his descendants, because circumcision was enjoined upon his descendants through Ishmael, through the sons of Keturah, and through Esau, as well as upon the Jews [#1Ch 1:28-42|]. Since, then, the law did not originate the obligation to be circumcised, the abrogation of the law could not possibly annul that obligation. He shall be forced, therefore, to the conclusion, that it still continues since the law, unless we find it annulled by the apostles. Again: its perpetuity is enjoined in the law of its institution. God said to Abraham: "He that is born in thy house, and he that is bought with thy money, must needs be circumcised, and my covenant shall be in your flesh for an everlasting covenant" (#Ge 17:9-14|). An everlasting covenant is one which continues as long as both parties to it continue to exist. The covenant concerning Canaan was everlasting, because it continued as long as the twelve tribes continued an organized people to live in it. The covenant of Aaron's priestly dignity was everlasting, because it continued in Aaron's family as long as such a priesthood had an existence. So the covenant of circumcision must be everlasting, because it is to continue as long as the flesh of Abraham is perpetuated. This will be till the end of time; hence circumcision has not ceased, and can not cease, till the end of the world. This conclusion can not be set aside, unless we find something in the nature of gospel institutions inconsistent with it, or some express release of circumcised Christians from its continued observance. It is, then, inconsistent with any gospel institution? Pedobaptists assume that it was a seal of righteousness, and a rite of initiation into the Church; and as baptism now occupies that position, it necessarily supplants circumcision. It is true, that Paul says: "Abraham received the sign of circumcision, a seal of the righteousness of the faith which he had while yet uncircumcised" [#Ro 4:11|]; but what it was to Abraham, it never was not any of his offspring, seeing that the child eight days old could not possibly have any righteousness of faith while yet uncircumcised, of which circumcision could be the seal. Again: it was not to the Jew an initiatory rite. For, first, the law of God prescribing to Abraham the terms of the covenant says: "The uncircumcised man-child whose flesh of his foreskin is not circumcised, shall be cut off from his people; he has broken my covenant" (#Ge 17:14|). Now, no man can be cut off from a people who is not previously of them. Regarding the Jewish commonwealth, therefore, as a Church, the infant of eight days was already in the Church by natural birth, and circumcision, instead of bringing him into it, was a condition of his remaining in it. In the second place, this conclusion from the terms of the covenant is made indisputable by a prominent fact in Jewish history. While the twelve tribes were in the wilderness forty years, none of the children born were circumcised. The six hundred thousand men over twenty years of age who left Egypt all died in the wilderness, and an equal number were born in the same period; for the whole number of men at the end of the journey was the same as at the beginning (#Nu 1:45,46|; compare #Nu 26:51,63-65|). When they crossed the Jordan, therefore, there were six hundred thousand male Jews, some of them forty years of age, who had not been circumcised, yet they had been entering the Jewish Church during a period of forty years. After crossing the Jordan Joshua commanded them to be circumcised, and it was done (#Jos 5:2-7|). This fact not only demonstrates that circumcision was not to the Jews an initiatory rite, but throws light upon its real design. The covenant of circumcision was ingrafted upon the promise to Abraham of an innumerable fleshly offspring, to keep them a distinct people, and to enable the world to identify them, thereby recognizing the fulfillment of the promise, and also the fulfillment of various prophesies concerning them. In accordance with this design, while they were in the wilderness, in no danger of intermingling with other nations, the institution was neglected. But, as soon as they enter the populous land of Canaan, where there is danger of such intermingling, the separating mark is put upon them. From these two considerations, we see that there is no inconsistency between circumcision and baptism, even if the latter is admitted to be a seal of righteousness of faith, which language is nowhere applied to it in the Scriptures. Neither is there inconsistency between it and any thing in the gospel scheme; for Paul declares: "In Jesus Christ, neither circumcision availeth any thing, nor uncircumcision; but faith which works by love" (#Ga 5:6|). Thence, he enjoins: "Is any man called, being circumcised, let him not be uncircumcised; is any called in uncircumcision, let him not be circumcised" (#1Co 7:18|). So far as faith in Christ, and acceptability with him are concerned, circumcision makes a man neither better nor worse, and is, of course, not inconsistent with the obedience of faith in any respect whatever. We next inquire, Are there any apostolic precepts which release converted Jews from the original obligation to perpetuate this rite? Paul does say, "If you are circumcised, Christ shall profit you nothing" (#Ga 5:2|); and this, certainly, is a prohibition to the parties to whom it is addressed. If it was addressed to Jewish Christians, then it is certainly wrong for the institution to be perpetuated among them. But neither Paul nor any of the apostles so understood it. That Paul did not is proved by the fact that he circumcised Timothy; and that the other apostles did not, is proved conclusively by the conference which took place in Jerusalem upon Paul's last visit to that place. James says to him, "You see, brother, how many thousands of Jews there are who believe, and they are all zealous of the law. And they are informed of you, that you teach all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. Do this, therefore, that we say to you. We have four men which have a vow on them. Take them, and purify yourself with them, and pay their expenses, in order that they may shave their heads, and all may know that the things of which they were informed concerning you are nothing, but that you yourself walk orderly, and keep the law" (#Ac 21:20-24|). This speech shows that James considered it slanderous to say that Paul taught the Jews not to circumcise their children; and Paul's ready consent to the proposition made to him shows that he agreed with James. Yet this occurred after he had written the epistle to the Galatians, in which he says, "If you are circumcised, Christ shall profit you nothing" [#Ga 5:2|]. There could not be clearer proof that this remark was not intended for Jewish Christians. Even James, in the speech from which we have just quoted, makes a distinction, in reference to this rite, between the Jewish and the Gentile Christians. He says: "Concerning the Gentiles who believe, we have written, having decided that they observe no such thing; save, only, that they keep themselves from idols, and from blood, and from things strangled, and from fornication" (#Ac 21:25|). This remark refers to the decree issued by the apostles from Jerusalem, which Paul was carrying with him at the time that he circumcised Timothy (#Ac 16:4|). It should be observed, that there never did arise among the disciples any difference of opinion as to the propriety of circumcising Jews. This was granted by all. But the controversy had exclusive reference to the Gentiles; and the fact that the Judaizers based their plea for circumcising Gentiles upon the continued validity of the rite among the Jews, is one of the strongest proof that all the disciples considered it perpetual. If Paul, in disputing with them, could have said, that, by the introduction of the gospel, circumcision was abolished even among the Jews, he would have subverted, at once, the very foundation of their argument. But this fundamental assumption was admitted and acted upon by Paul himself, and no inspired man ever called it in question. That it was the Gentiles alone who were forbidden to be circumcised, is further evident from the context of this prohibition in Galatians. This epistle was addressed to Gentiles, as is evident from the remark in the fourth chapter, "Howbeit, then, when you knew not God, you did service to them who by nature are no gods?" [#Ga 4:8|]. The circumcision of the Gentiles is not, however, considered apart from the purpose for which it was done. It is often the purpose alone which gives moral character to an action; and in this case it gave to this action its chief moral turpitude. The purpose for which the Judaizers desired the Gentiles to be circumcised was that they might be brought under the law as a means of justification. Hence Paul adds to the declaration we are considering: "I testify again to every man who submits to circumcision, that he is a debtor to do the whole law. You have ceased from Christ, whoever of you are being justified by the law, you have fallen away from favor" (#Ga 5:3,4|). This can not refer to Jews, for it would make Paul himself and all the Jewish Christians "debtors to do the whole law"; a conclusion in direct conflict with one of the main arguments of this epistle (#Ga 3:23-25|). It must, then, refer to Gentiles who were considering the propriety of circumcision as a condition of justification by the law. We can now account for Paul's stern refusal to circumcise Titus. He was a Gentile, and could not with propriety be circumcised unless he desired to unite himself nationally with the Jewish people. But if, with Paul's consent, he should do this, his example would be used as a precedent to justify all other Gentile disciples in doing the same; and thus, in a short time, circumcision would cease to be a distinguishing mark of the offspring of Abraham, and the original design of the rite would be subverted. Moreover, to have circumcised him under the demand that was made by the Pharisees, would have been a virtual admission that it was necessary to justification, which could not be admitted without abandoning the liberty of Christ for the bondage of the law. The case of Timothy was quite different. He was a half-blood Jew, and therefore belonged, in part, to the family of Abraham. He could be circumcised, not on the ground of its being necessary as a part of a system of justification by law, but because he was an heir of the everlasting covenant with Abraham. This, however, was not the chief reason for which Paul circumcised him, for Luke says it was "on account of the Jews who dwelt in those quarters; for they all knew that his father was a Greek." In this reason there are two considerations combined, the latter qualifying the former. The fact that his father was known to be a Greek is given to account for the fact that Paul yielded to the prejudices of the Jews. If his father and mother both had been Jews, Paul might have acted from the binding nature of the Abrahamic covenant. Or if both had been Greeks, he would have disregarded the clamor of the Jews, as he had done in the case of Titus. But the mixed parentage of Timothy made his case a peculiar one. The marriage of his mother to a Greek was contrary to the law of Moses (#Ex 34:16 De 7:3|). Whether the offspring from such a marriage should be circumcised, or not, the law did not determine. The Jewish rabbis taught that the mother should not circumcise the child without the consent of the father, {i} which was to admit that his circumcision was not obligatory. Paul did not, then, feel bound by the Abrahamic covenant to circumcise him, but did so to conciliate the "Jews who dwelt in those quarters," who had, doubtless, already objected to the prominent position assigned to one in Timothy's anomalous condition. It was, as all the commentators agree, a matter of expediency; but not, as they also contend, because it was indifferent whether any one were circumcised or not, but because it was indifferent whether one like Timothy were circumcised or not. It was an expediency that applied only to the case of a half-blood Jew with a Greek father; and it would, therefore, be most unwarrantable to extend it to the case of full-blooded Jews. The remark of Paul that "Circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God" (#1Co 7:18-20|), is readily explained in the light of the above remarks, and of its own context. It is immediately preceded by these words: "Is any man called being circumcised, let him not become uncircumcised. Is any called in uncircumcision, let him not be circumcised." And it is immediately followed by these words: "Let every man abide in the calling wherein he is called." So far, then, is this text from making it indifferent whether a Christian become circumcised or not, that it positively forbids those who had been in uncircumcision before they were called, to be circumcised; while it equally forbids the other party to render themselves uncircumcised; which expression means to act as if they were uncircumcised by neglecting it in reference to their children. For to become uncircumcised literally is impossible. That circumcision is nothing, and uncircumcision nothing, means, therefore, simply that it is indifferent whether a man had been, before he was called, a Jew or a Gentile; but it is far from indicating that it is innocent in a Jew to neglect this rite, or in a Gentile to observe it. If we have properly collated the apostolic teaching on this subject, the conclusion of the whole matter is this: that Christian Jews, Ishmaelites, or Edomites, are under the same obligation to circumcise their children that the twelve tribes were in Egypt, and that the descendants of Ishmael and Esau were during the period of the law of Moses. This being so, the pedobaptist conceit that baptism has taken the place of circumcision is shown to be absurd, by the fact that circumcision still occupies its own place. It is undeniable that during the whole apostolic period Jewish disciples observed both baptism and circumcision, and as both these could not occupy the same place at the same time, their proper places must be different. According to apostolic precedent, both should still continue among the Jews; neither one taking the place of the other, but one serving as a token of the fleshly covenant with Abraham, the other as an institution of the new covenant, and a condition, both to Jew and Gentile, of the remission of sins. {i} See Bloomfield, in loco. (OCA 193-198) #Ac 16:4,5| 4, 5. After so long delay upon the circumcision of Timothy, we are prepared to start forward again with the apostles, cheered as they were by this valuable addition to their company. (4) And as they passed through the cities they delivered to them to observe the decrees which had been adjudged by the apostles and elders in Jerusalem. #Ac 16:5| (5) And the Churches were confirmed in the faith, and were daily increasing in number. These decrees were everywhere needed, in order to unite in harmonious fellowship the Jewish and Gentile converts. Presented by Paul, who had been sent to Jerusalem for them, and by Silas, who had been sent out with high commendation by the apostles, to bear them to the Gentiles, that came with their full force to the ears of the brethren, and produced the happiest effects. The peace and harmony which they helped to confirm the brethren in the faith, and the daily increase in number was the result of this happy condition of the Churches. (OCA 198) #Ac 16:6-8| 6-8. The neighboring cities of Derbe and Lystra, where Paul was joined by Timothy, constituted the limit of his former tour with Barnabas into this region of country. He makes them now the starting point for an advance still further into the interior, and to the western extremity of Asia Minor. (6) Now when they had gone through Phrygia and the district of Galatia, being forbidden by the Holy Spirit to speak the word in Asia, (OCA 198) #Ac 16:7| (7) they went to Mysia, and attempted to go on through Bythinia, and the Spirit did not permit them. #Ac 16:8| (8) So passing by Mysia they went down to Troas. From this hurried sketch of the tour through Phrygia and Galatia, it might be inferred that nothing of special interest occurred during its progress. But we learn from Paul himself that it was far otherwise in Galatia. In his epistle to the Churches there, he lifts the vail of obscurity thrown over this part of his life, and brings to light one of the most touching incidents in his eventful career. More than one congregation sprang up under his personal labors there (#Ga 1:6 4:19|), who owed their knowledge of salvation to an afflicting providence affecting himself. He writes to them: "You know that on account of infirmity of the flesh I preached the gospel to you at the first" (#Ga 4:13|). This statement does not mean merely that he was suffering in the flesh at the time; but the expression \~di asyenian\~ indicates that the infirmity was the cause which led him to his preaching to them. The infirmity was evidently that "thorn in the flesh, the messenger of Satan to buffet him," which he had prayed in vain to the Lord to take from him (#2Co 12:7|). For he says to them: "My temptation which was in my flesh you despised not, nor rejected, but received me as an angel of God, even as Christ Jesus" (#Ga 4:14|). It is probable that he had intended to pass through this region without stopping, but some unusual violence of the humiliating and irritating malady compelled him to forego the more distant journey, and make some stay where the Word was so gladly received by these brethren. Though Paul felt that strangers like these would be likely to despise him and reject him, on perceiving the malady with which he was afflicted, yet this people listened to his annunciation of eternal truth as if they heard an angel of God, or Jesus Christ Christ himself. His distress of mind and weakness of body were calculated to give a mellower tone to his preaching, and to awaken a livelier sympathy in truly generous hearts, and such was the effect on them. He says: "I bear you witness, that if it had been possible, you would have plucked out your own eyes and have given them to me" (#Ga 4:15|). Thus, out of the most unpropitious hour in which this faithful apostle every introduced the gospel to a strange community, the kind providence of God brought forth the sweetest fruits of all his labors; for there are no other Churches of whose fondness for him he speaks in terms so touching. This serves to illustrate the meaning of the Lord's answer, when Paul prayed that the thorn might depart from his flesh: "My favor is sufficient for you; for my strength is made perfect in weakness" (#2Co 12:9|). His weakest hour, wherein he expected to be despised and rejected, he found the strongest for the cause he was pleading, and the most soothing to his own troubled spirit. It was experience like this which enabled him, in later years, to exclaim, "Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then am I strong" (#2Co 12:9,10|). Paul's own judgment seems to have been much at fault, during this period, in reference to the choice of a field of labor. Contrary to his purpose, he had been delayed in Galatia, "on account of infirmity of flesh" [#Ga 4:13|]; and then, intending to enter the province of Asia, of which Ephesus was the capital, he was "forbidden by the Holy Spirit to speak the Word there." Finally they attempted to go into Bythinia, "and the Holy Spirit did not permit them." Feeling his way around the forbidden territory, he finally went down to Troas, on the shore of the Aegean Sea. (OCA 198-199) #Ac 16:9,10| 9, 10. Here he learns the object which the Spirit had in view, while turning him aside from one after another of the fields which he himself had chosen. (9) Then a vision appeared to Paul in the night. There stood a man of Macedonia, entreating him, and saying, Come over into Macedonia and help us. (OCA 199) #Ac 16:10| (10) And when he saw the vision, we immediately sought to go forth into Macedonia, inferring that the Lord had called us to preach the gospel them. This overruling of Paul's purpose, coupled with the absence of it at other times, indicates something of the method by which the journeyings of inspired men were directed. While their own judgment led to a judicious choice, it was permitted to guide them; but when it failed, as was likely to be the case, through their ignorance of the comparative accessibility of different communities, or the circumstances of individuals, they were overruled by some controlling providence, like Paul in Galatia; directed by angels, like Philip in Samaria [#Ac 8:26|]; or by the Spirit, like Peter in Joppa [#Ac 10:19|]; restrained from some purpose, like Paul and Silas when attempting to enter Asia and Bythinia; or called away across the sea, as he was now, by a vision at night. We will yet see that, as in the cases of Philip and of Peter, the prayers of individuals ready to hear the gospel were connected with the divine interference by which Paul and Silas were now being directed (see TFG "Ac 16:13" and see TFG "Ac 16:14"). Preachers of the present day have no authoritative visions by night to guide them, and the supposition indulged by some, that they are at times prompted by the Spirit as Paul was, is nothing more than the conceit of an enthusiast, while it is nothing less than a claim to inspiration. But Paul was often guided merely by the indications of Providence, and so may it be with us. If we are attentive to these indications, we shall be under the guidance of that same All-seeing Eye which chose the steps of Paul. If the way of our choosing is entirely blocked up, at times, or some stern necessity turns us aside from a settled purpose, we may regard it as but the firmer pressure of that hand which leads us, for the most part, unseen and unfelt. (OCA 199-200) #Ac 16:11,12| 11, 12. An opportunity was offered without delay, for the apostolic company to make the contemplated voyage to Macedonia. (11) Therefore, setting sail from Troas, we ran by a straight course to Samothrace, and the next day to Neapolis; Samothrace is an island in the Archipelago, about midway between Troas and Neapolis. Neapolis was a seaport of Macedonia, and the landing place for Philippi. The remark that they sailed to Samothrace, and the next day to Neapolis, shows that they spent the night at Samothrace, which accords with the custom of ancient navigators, who generally cast anchor at night, during coasting voyages, unless the stars were out. This voyage occupied a part of two days. (OCA 200) #Ac 16:12| (12) and thence to Philippi, which is the first city of that part of Macedonia, and a colony. And we abode in that city some days. Philippi was not the chief city of that part of Macedonia, as rendered in the common version, but the first city; by which is meant, either that it was the first which Paul visited, or the first in point of celebrity. I think the latter is the real idea; for it is obvious from the history that this was the first city Paul visited, and of this the reader need not be informed. But it was the first city of that region in point of celebrity, because it was the scene of the great battle in which Brutus and Cassius were defeated by Marc Antony. Thessalonica was then, and is yet, the chief city of Macedonia. The observant reader will here notice a change in the style of the narrative, which indicates the presence of the writer among the companions of Paul. Hitherto he had spoken of them only in the third person; but when about to leave Troas, he uses the first person plural, saying, "we sought to go forth into Macedonia," and "we ran to Samothrace," etc. [#Ac 16:10,11|]. It is only by such a change in the pronoun employed, from the third to the first person, and from the first to the third that we can detect the presence or absence of Luke. From this indication we conclude that he first joined the company in the interior of Asia Minor, just previous to entering the city of Troas. The company with whom we are now traveling is composed of Paul and Silas, Timothy and Luke. (OCA 200-201) #Ac 16:13-15| 13-15. Upon entering this strange city, the first on the continent of Europe visited by an apostle, Paul and his companions must have looked around them with great anxiety for some opportunity to open their message to the people. The prospects were sufficiently forbidding. They knew not the face of a human being; and there was not even a Jewish synagogue into which they might enter with the hope of being invited to speak "a word of exhortation to the people" (#Ac 13:15|). By some means, however, they learned that on the bank of the river Gangas, which flowed by the city, some Jewish women were in the habit of congregating on the Sabbath-day, for prayer. Thither the apostles directed their steps, determined that here should be the beginning of their labors in Philippi. (13) And on the Sabbath-day we went out of the city by a river side, where prayer was wont to be made, and sat down, and spoke to the women who had collected there. With Bloomfield, I reject the criticism of the most recent commentators, who render the second clause of #Ac 16:13|, "where was wont to be a place of prayer." {j} Besides the reasons suggested by this learned author, I would observe, first, that the term \~proseuch\~ is nowhere else in the New Testament used in the sense of a place of prayer, but always means prayer. Nothing but a contextual necessity, therefore, would justify a different rendering here. Again, the expression \~enomizeto einai\~ means was accustomed to be, and it is never said of a place, or building, that it is accustomed to be where it is. We now see one reason for that singular prohibition which had been steadily turning Paul aside from the fields which he had preferred, until he reached the sea-shore; and of that vision which had called him into Europe. These women had been wont to repair to this river-bank for prayer. God had heard their prayers, as in the case of Cornelius, and he was bringing to them the preacher through whose words they might obtain faith in Christ, and learn the way of salvation. Long before either they or Paul knew anything of it, God was directing the steps of the latter, and timing the motion of the winds at sea, with reference to that weekly meeting on the river's bank, as he had once done the flight of an angel and the steps of Philip with reference to the eunuch's chariot [#Ac 8:26-39|]. Now, as in those two cases, he has brought the parties face to face. He answers the prayers of the unconverted, not by an enlightening influence of the Spirit in their hearts, but by providentially bringing to them a preacher of the gospel who knows the way of salvation. {j} Hackett, and authors referred to by him. (OCA 201-202) #Ac 16:14| (14) And a certain woman named Lydia, a seller of purple, of the city of Thyatira, who worshiped God, was listening; whose heart the Lord opened, so that she attended to the things spoken by Paul. The statement that the Lord opened the heart of Lydia, that she attended to the things spoken by Paul, is generally assumed by the commentators as a certain proof that an immediate influence of the Spirit was exerted on her heart, in order that she should listen favorably to the truth. Their interpretation of the words is expressed in the most orthodox style by Bloomfield, thus: "The opening in question was effected by the grace of God, working by his Spirit with the concurrent good dispositions of Lydia." Dr. Hackett says her heart was "enlightened, impressed by his Spirit, and so prepared to receive the truth." Whether this is the true interpretation or not, may be determined by a careful examination of all the facts in this case. First: The term open is evidently used metaphorically, but in a sense not at all obscure. To open the mind is to expand it to broader or more just conceptions of a subject. To open the heart is to awaken within it more generous impulses. What exact impulse is awakened, in a given case, is to be determined by the context. Second: The impulse awakened in Lydia's heart was not such a disposition that she listened favorably to what Paul said, but, "that she attended to things" which he spoke. The facts, in the order in which they are stated, are as follows: 1st. "We spoke to the women." 2d. Lydia "was listening." 3d. God opened her heart. 4th. She attended to the things spoken. The fourth fact is declared to be the result of the third. It was after she "was listening" that God opened her heart, and after her heart was opened, and because of this opening, that she attended to what she had heard. What the exact result was, then, is to be determined by the meaning of the word "attended." The term attend sometimes means to concentrate the mind upon a subject, and sometimes to practically observe what we are taught. The Greek term \~prosecw\~, here employed, has a similar usage. It is used in the former sense, in #Ac 8:6|, where it is said the people, "attended to the things spoken by Philip, in hearing and seeing the miracles which he wrought." It is used in the latter sense in #1Ti 4:13|, where Paul says, "Till I come, attend to reading, to exhortation, to teaching"; and in #Heb 7:13|, where to attend to the altar means to do the service at the altar. That the latter is the meaning in the case before us is clearly proved by the fact that she had already listened to what Paul spoke, or given mental attention to it, before God opened her heart so that she attended to the things she had heard. Now, in hearing the gospel, she learned that there were certain things which she was required to attend to, which were, to believe, to repent, and to be immersed. To attend to the things she heard, then, was to do these things. That immersion was included in the things which Luke refers to by this term is evident from the manner in which he introduces that circumstance. He says, "And when she was immersed," etc. [#Ac 16:15|], as if her immersion was already implied in the preceding remark. If such was not his meaning, he would not have used the adverb when, but would simply have stated, as an additional fact, that she was immersed. Having the facts of the case now before us, we inquire whether it is necessary to admit an immediate influence of the Spirit, in order to account for the opening of her heart. We must bear in mind, while prosecuting this inquiry, that the opening in question was such a change in her heart as to induce her to believe the gospel, to repent of her sins, and to be immersed, thereby devoting her life to the service of Christ. Her heart had been contracted by the narrowness of Jewish prejudices, which were obstacles, in some degree, to the reception of the gospel; but she was a "worshiper of God," which inclined her to do whatever she might learn to be the will of God. In seeking to account for the change effected, we must also bear in mind the well-settled philosophical principle, that when an effect can be accounted for by causes which are known to be present, it is illogical to assume a cause which is not known to be present. Now, in Lydia's case, it is not asserted that an immediate action of the Spirit took place in her heart; neither can it be known that such a cause was present, unless this is the only cause which could produce the effect. But it is known that all the power which can be exerted through the words of an inspired apostle preaching the gospel of Jesus Christ, was present. And it can not be denied, that when the gospel, thus presented, is listened to by one who is already a sincere worshiper of God, as Lydia was, the heart may be so expanded by it from the narrowness of Jewish prejudice as to admit of faith, repentance, and obedience. The assumption, therefore, that her heart was opened by an abstract influence of the Spirit, is entirely gratuitous and illogical, while the real cause is patent upon the face of the narrative in the preaching done by Paul. If it be objected to this conclusion, that it is said God opened her heart, and not Paul, we answer, that God by his Spirit was the real agent of all that was effected through the words of Paul. For it was the Spirit in Paul who spoke to Lydia, and it was the fact that the Holy Spirit was in him which compelled her to believe what he might say, and gave his words all their power. Hence, so far is the statement of the text from being inconsistent with our conclusion, that the opening of her heart through Paul's words is the clearest proof that it was effected by the Holy Spirit as the prime agent. If, in conclusion of this inquiry, we compare Lydia's case with that of the eunuch, or of Cornelius, who were in similar states of mind previous to conversion, and needed a similar opening of the heart, we find that it was effected in the same way, through the power of miraculously attested truth, and that the only difference is in the phraseology in which Luke chooses to describe it. If, from these facts, we attempt a general conclusion, it is, that when any narrowness of heart, produced by improper education, or otherwise, stands in the way of salvation, the Lord removes it, and opens the heart, by the expanding and ennobling influence of his truth. This is true of the saint as well as the sinner, as is well illustrated by the case of Peter and the other apostles in connection with the family of Cornelius (see TFG "Ac 10:16", et seq., and see TFG "Ac 11:18"). (OCA 201-203) #Ac 16:15| (15) And when she was immersed, and her house, she entreated us, saying, If you have judged me to be faithful to the Lord, come into my house, and remain there. And she constrained us. The statement that Lydia's household were immersed with her has been taken by nearly all pedobaptist writers as presumptive evidence in favor of infant baptism. Olshausen, however, while affirming that "the propriety of infant baptism is undoubted," has the candor to admit that "It is highly improbable that the phrase her household should be understood as including infant children." He also affirms that "There is altogether wanting any conclusive proof-passage for the baptism of children in the age of the apostles, nor can the necessity of it be deduced from the nature of baptism." {k} Dr. Alexander also remarks that "The real strength of the argument lies not in any one case, but in the repeated mention of whole households as baptized." {l} But Dr. Barnes states the argument in the more popular style, thus: "The case is one that affords a strong presumptive proof that this was an instance of household or infant baptism. For, (1) Her believing is particularly mentioned. (2) It is not intimated that they believed. On the contrary, it is strongly implied that they did not. (3) It is manifestly implied that they were baptized because she believed." {m} Dr. Alexander's statement of the argument is that generally employed by debatants; that of Dr. Barnes the one most common among preachers and teachers who have no opponent before them. In reference to the former it is sufficient to say, that "the repeated mention of whole households as baptized" affords not the slightest evidence in favor of infant baptism, unless it can be proved that in at least one of these households there were infants. If there were infants in one, this would establish the presumption that there might be in some others. But until there is proof that there were infants in some of them, it may be inferred that the absence of infants was the very circumstance which led to the immersion of the whole family. Indeed, a fair induction of such cases fully justifies this inference in reference to Lydia's case. There is positive proof that there were no infants in any other family whose immersion is mentioned in the New Testament. There were none in the household of Cornelius; for they all spoke in tongues, and believed [#Ac 10:44-46|]. There were none in that of the jailer; for they all believed and rejoiced in the Lord [#Ac 16:32-34|]. None in the household of Stephanas; for they "addicted themselves to the ministry of the saints" (compare #1Co 1:16| and #1Co 16:15|). Now, inasmuch as one of the peculiarities of all households who were immersed, of whom we know the facts, was the absence of infants, we are justified in the conclusion, no evidence to the contrary appearing, that this was also a peculiarity of Lydia's household. The argument, therefore, as stated by Dr. Alexander, is not only inconclusive, but, when properly viewed, establishes a presumption quite the reverse. The argument, as stated by Dr. Barnes, is based entirely upon the silence of the Scriptures. He says: "Her believing is particularly mentioned"; but "it is not intimated that they believed. On the contrary, it is strongly implied that they did not." Now, if the mere silence of Luke in reference to their faith implies strongly that they did not believe, his silence in reference to Lydia's repentance implies as strongly that she did not repent. In some cases of conversion, the repentance of the parties is "particularly mentioned." "It is not intimated" that Lydia repented; therefore, says the logic of Dr. Barnes, "there is a strong presumptive proof that this was an instance of" baptism without repentance. If men are allowed thus to prove what is Scripture doctrine, by what the Scriptures do not mention, there is no end to the doctrines and practices which the Bible may be made to defend. If Dr. Barnes were compelled to meet the argument in reference to Lydia's repentance, he would do it very easily, and, in so doing, would refute his own in reference to the baptism of her children. He would show that we know that Lydia repented, because none but those who repented were admitted to baptism on other occasions. Just so, we know that all baptized on this occasion believed, because none but believers were baptized on other occasions. Not till he can prove, from other statements of the Scriptures, that persons were baptized by the apostles without faith, can he establish the presumption that these parties were not believers, simply because their faith is not mentioned. Dr. Barnes concludes his note on this case, by saying, "It is just such an account as would now be given of a household or family that were baptized on the faith of the parent." This is true. But it is equally true, that it is just such an account as would now be given of a household or family that were baptized without an infant among them. The presence, therefore, of one or more infants, which is essential to the argument, remains absolutely without proof. The mere absence of proof is not the worst feature of the pedobaptist assumptions in this case. For the assumption that infants were here baptized depends upon five other assumptions, the falsity of either of which would vitiate the whole argument. It is assumed, First, That some of the household were baptized without faith. Second, That Lydia was, or had been, a married woman. Third, That she had children. Fourth, That one or more of her children were infants. Fifth, That her infant children were so young as to necessarily be brought with her from Thyatira to Philippi. Now, so long as it remains possible that all the parties baptized were believers; or that Lydia was a maiden; or that she was a married woman or widow without children; or that her children were of a responsible age; or that her younger children were left at home in Thyatira when she came to Philippi to sell her purple cloths; so long as any one of these hypotheses can possibly be true, so long will it be impossible to prove an instance of infant baptism in her household. One more suggestion is necessary to a full statement of the argument in this case. When Lydia invited Paul's company to lodge in her house, they were backward about complying, as is evident from the remark that "she constrained us." Now there can be no probable reason assigned for this reluctance, but the fact that it was her house, and the brethren felt it a matter of delicacy to be the guests of a woman. To the full extent of the probability of this supposition, which is heightened by the fact that she calls the house her own, is it probable that she was an unmarried woman, and, therefore, improbable that she had infant children. Thus we find that all the known facts in the case are adverse to the argument in favor of infant baptism. {k} Olshausen, in loco. {l} Alexander, in loco. {m} Barnes, in loco. (OCA 203-205) #Ac 16:16-18| 16-18. We are next introduced to an incident which led to a decided change in the fortunes of Paul and Silas. (16) And it came to pass, as we were going to prayer, there met us a certain female servant, having a spirit of divination, who brought her masters much gain by soothsaying. (OCA 205) #Ac 16:17| (17) The same followed Paul and us, and cried out, saying, These men are servants of the most high God, who show us the way of salvation. #Ac 16:18| (18) She did this for many days. But Paul, being much grieved, turned and said to the spirit, I command you, in the name of Jesus Christ, to come out of her. And he came out the same hour. Demons exhibited a knowledge of the person of Jesus, and the mission of himself and the apostles, which seems not to have been derived from preaching. This was a superhuman knowledge. But there is no evidence known to me that they could foretell future events, though it was believed by the heathen generally that they could. It was the prevalent confidence in the vaticinations of persons possessed by them that enables this girl to bring her owners much gain. If Paul had reasoned as many do at the present day, he would have been glad that this girl followed him with such a proclamation. It was the very thing of which he was trying to convince the people of Philippi, who already had confidence in the demoniac. Why, then, was he not rejoiced at so powerful co-operation, instead of being grieved, and shutting the mouth of an apparent friend? It must be because he saw the matter in a far different light from that in which it appears to those advocates of "spirit rappings," who exult in them as affording strong confirmation of the gospel. The course pursued by Paul was the same with that of Jesus, who invariably stopped the mouths of demons when they attempted to testify to his claims. The propriety of this course will be apparent upon observing: First, That to have permitted demons to testify for the truth would have convinced the people that there was an alliance between them and the preachers. Second, This supposed alliance would have caused all the good repute of Jesus and the apostles to reflect upon the demons, and all the evil repute of demons to reflect upon them. It was an ingenious effort of the devil to ally himself with Jesus Christ, in order the more effectually to defeat his purposes. If Christ and the apostles had given countenance to demons while telling the truth, they could have used their endorsement to gain credence when telling a lie; and thus, believers would have been left to the mercy of seducing spirits, fulfilling, with the apparent sanction of Christ, the prophesy of Paul that, "In the latter times men shall depart from the faith, giving heed to seducing spirits and teachings of demons, speaking lies in disguise, having the conscience seared with a hot iron" (#1Ti 4:1,2|). To guard against this result, it was necessary to exorcise all demons who ventured to speak in favor of the truth. In the present instance, Paul could not pursue the settled course of the apostles, without greatly depreciating the value of the slave; and doubtless it was an extreme reluctance to interference with the rights of property which had induced him to submit to the annoyance of so many days. At length, seeing no other means of relief, he cast the demon out, and, in doing so, framed the exorcising sentence in such a way as to indicate an antagonism between the demon and Jesus Christ; saying, "In the name of Jesus Christ I command you to come out of her." The immediate obedience of the spirit demonstrated the authority of the name by which Paul spoke, and thus the very attempt of the devil to gain an apparent alliance with Jesus through this demon was made the occasion of demonstrating the divine power of the latter. (OCA 205-206) #Ac 16:19-21| 19-21. (19) Then her masters, seeing that the hope of their gain was gone, seized Paul and Silas and dragged them into the market-place to the rulers, #Ac 16:20| (20) and leading him forward to the magistrates, they said, These men, being Jews, do exceedingly trouble our city, #Ac 16:21| (21) and are announcing customs which it is unlawful for us, being Romans, to receive or to observe. In this accusation, the real cause of complaint was concealed, for several reasons: First, The disinterested multitude would naturally sympathize with the girl who had been restored to her mind, rather than with the masters who had made her misfortune a source of profit. Second, To have made prominent the fact that Paul, by a word, had expelled the demon, would have made an impression favorable to him and his cause. But the Jews and their religion were particularly obnoxious to the Romans, and hence, when the accusation was made by men of wealth and influence, that these men, "being Jews," were introducing customs contrary to the religion and laws of Rome, it was easy to excite the populace against them. (OCA 207) #Ac 16:22-24| 22-24. (22) And the multitude rose up against them, and the magistrates, having torn off their garments, commanded to beat them with rods. #Ac 16:23| (23) And having laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely; #Ac 16:24| (24) who, having received such a commandment, thrust them into the inner prison, and made their feet fast in the stocks. It appears that the magistrates gave them no opportunity to defend themselves, but simply yielded to the clamor of the multitude, in utter disregard of all the forms of justice. It was that same miserable truckling to the passions of a mob, whom they ought to have ruled into sobriety and reason, which has stamped with infamy the name of Pontius Pilate. (OCA 207) #Ac 16:25| 25. The condition of the two brethren, as night drew on, was miserable to a degree scarcely conceivable. Besides the physical pain of sitting in a dark dungeon, with their backs bleeding from the scourge, and feet fastened in the stocks to prevent even the relief which a change of position might afford, their minds were racked with a sense of the deep injustice done them; with the reflection that such was the return they met at the hands of men for whom they had sacrificed their all on earth, and their present reward for faithful service of the Lord; and with the most mournful anticipations of their future fate. Most men, under such circumstances, would have been wild with rage against their persecutors, unconcerned for the fate of an unfriendly world, and full of doubts as to the protecting favor of God. But in the darkest and bitterest hour of their sufferings, these faithful disciples brought forth the richest fruits of their faith and piety. (25) But at midnight Paul and Silas prayed and sang praises to God, and the prisoners heard them. Men do not pray when they are enraged, nor when they are hopeless. The soul must recover from the turmoil of violent passion, before it can offer thoughtful prayer. But still greater composure is necessary to induce a disposition to engage in singing. One in deep distress may be soothed by the music of other voices, but is not inclined to join in the song itself. That Paul and Silas prayed at midnight is the clearest evidence that the tempest of their feelings, which must, at the whipping-post, and when first thrust within the dungeon and fastened in the stocks, have driven away all sober thought, and smothered all utterance, had by this time subsided. And that, after praying, they "sang praises to God," shows how quickly the soothing effects of prayer had still further calmed and cheered their spirits. The song they sang was not a plaintive strain, suited to the sorrows of the lonely prisoner; but it swelled up in those firm and animated tones which are suited to the praises of God. How rich the treasures of faith and hope which can thus cheer the gloom of a midnight dungeon, and calm the spirit of the bleeding prisoner of Jesus Christ! (OCA 207-208) #Ac 16:26| 26. The song of the apostles was a strange sound to the other prisoners, but one most welcome to heaven; and God, who appeared almost to have forsaken his servants, came to their relief in a manner peculiar to himself, yet most surprising to all within the prison. (26) And suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately all the doors were opened, and every one's bonds were loosed. The prisoners were all awake when this occurred, having been awakened by the singing, and must instinctively have connected the phenomenon with those midnight singers. (OCA 208) #Ac 16:27| 27. The jailer seems not to have heard the singing, but was awakened by the motion of the earthquake, the slamming of the doors, and the clanking of the fetters which fell from the hands of the prisoners. (27) And the jailer, awaking out of sleep, and seeing the prison-doors open, drew his sword, and was about to kill himself, supposing that the prisoners had fled. It was not so dark as to prevent him from seeing, to some extent, what had taken place. He supposed that the prisoners had, as a matter of course, all rushed out through the open doors. He knew what the penalty, under Roman law, for allowing prisoners to escape, was death; and that peculiar code of honor among the Romans, which made them prefer to die by their own hands, rather than by that of an enemy or an executioner, drove him to this attempt at suicide. (OCA 208) #Ac 16:28| 28. He had already planted the hilt of his sword upon the floor, and was about to cast himself upon the point of it, when Paul, who must now have left his dungeon, saw what he was doing, and arrested his mad purpose. (28) But Paul cried, with a loud voice, saying, Do yourself no harm, for we are all here. Reassured by this statement, and by the calmness of the tone in which it was uttered, he drew back from the leap he was about to make into eternity. (OCA 208) #Ac 16:29,30| 29, 30. As soon as he could collect his senses, he recollected that the calm speaker who had called to him had been preaching salvation in the name of the God of Israel; and he immediately perceived that the earthquake, the miraculous opening of the doors, and the unlocking of chains and handcuffs were connected with him and his companion. In an instant he recognizes the divine authority, and, glancing into the black eternity from which he had suddenly been rescued, his own salvation, rather than the safety of his prisoners, at once absorbs his thoughts. (29) Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas; (OCA 208) #Ac 16:30| (30) and led them out, and said, Sirs, what must I do to be saved? That he asked this question proves that he had some conception of the salvation of which Paul had been preaching; and that he trembled, and fell at their feet, shows that he was overwhelmed with a sense of danger, and painfully anxious to escape from it. At sunset, when coldly thrusting the bleeding apostles into the dungeon, he cared but little for this question. In the midst of life and health, when all goes well with us, we may thrust this awful question from us; but when we come within an inch of death, like the jailer at midnight, hanging over the point of his own sword, it rushes in upon the soul like a lava torrent, and burns out all other thoughts. (OCA 208-209) #Ac 16:31,32| 31, 32. Leading the brethren into his family apartment, he received a full and satisfactory answer to his question. (31) They said, Believe on the Lord Jesus Christ, and you shall be saved, and your house. Those who advocate the doctrine of justification by faith only, appeal with great confidence to this answer of the apostle, as proof of that doctrine. We can not enter upon the merits of this doctrine, except as it is affected by this and other passages in Acts. To state the argument in its strongest form, it would stand thus: In answer to the question, What shall I do to be saved? one thing is commanded to be done: "Believe on the Lord Jesus Christ"; and one thing is promised. "You shall be saved." Now, then, Paul could not have made this promise on this one condition, unless he knew that all who believe on the Lord Jesus are saved. No less than the universal proposition that all who believe shall be saved, would justify the conclusion that if the jailer believed, he would be saved. Paul, then, assumes this universal proposition, and, therefore, it must be true. But there are some who believe, and are consequently saved, who have never been immersed; therefore, immersion does not constitute a part of what we must do to be saved. The fallacy of this very plausible argument is to be found in the ambiguous usage of the term believe. This ambiguity does not arise from the fact that there are different kinds of faith; but from the fact that the term is sometimes used abstractly, and sometimes to include the repentance and obedience which properly result from faith. Whatever is affirmed of faith only must necessarily contemplate it in the former sense. But in that sense it can not secure justification, as is proved by the force of those passages which treat of it in this sense. John, in his gospel, says: "Among the chief rulers many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God" (#Joh 12:42,43|). James also says: "As the body without the spirit is dead, so faith without works is dead also" (#Jas 2:26|). In those passages faith is considered separately from the works which should follow it, and is declared to be dead, or inoperative. Now, the statement of Paul to the jailer is not, that if he would believe on the Lord Jesus Christ with a dead faith, or a faith so weak as to be overpowered by worldly motives, he should be saved; but he evidently contemplates a living faith--a faith which leads to immediate and hearty obedience. In this usage of the term it is true that not only the jailer, but every other believer may be promised, "Believe on the Lord Jesus, and thou shalt be saved." Yet it is equally true that the salvation does not result from the faith only; and that it is not enjoyed until the faith brings forth the contemplated obedience. If faith without works is dead, then it remains dead as long as it remains without works. It thus remains until the believer is immersed, if he proceed according to apostolic example; therefore, faith without immersion is dead. Paul acted upon this principle in the case before us. For, after telling him, in the comprehensive sense of the term believe, that if he would believe on the Lord Jesus he should be saved, he immediately gives him more specific instruction, and immerses him the same hour of the night (see #Ac 16:33|). Those who argue that the jailer obtained pardon by faith alone, leave the jail too soon. If they would remain one hour longer, they would see him immersed for the remission of his sins, and rejoicing in the knowledge of pardon after his immersion, not before it (#Ac 16:34|). There is another aspect of this answer to the jailer which must not be passed by; for it confirms what we have already said, and at the same time harmonizes this with other inspired answers to the same question. To Saul, who was a penitent believer, and sent to Ananias to learn what he should do, the latter replied: "Arise and be immersed and wash away your sins" [#Ac 22:16|]. To the Jews on Pentecost, who had faith, but faith only, Peter commands: "Repent and be immersed, every one of you, in the name of Jesus Christ, for the remission of sins" [#Ac 2:38|]. But to the jailer, who was a heathen, Paul commands, "Believe on the Lord Jesus Christ"; and intending more fully to develop the manner in which his faith should be manifested, promises, "and you shall be saved." Thus each answer is adapted to the exact religious state of the party to whom it is addressed, requiring first that which is to be done first, and enjoining to be done only that which had not been done. (OCA 209-210) #Ac 16:32| (32) And they spake the word of the Lord to him, and to all who were in his house. The conduct of the jailer in prostrating himself before Paul and Silas, and crying out, "What shall I do to be saved?" [#Ac 16:30|] shows that he already believed them to be messengers of God, and understood that their message had reference to the salvation of men. But there is no evidence that his faith or his information extended beyond this. Having commanded him to believe on the Lord Jesus Christ, it was necessary to put within his reach the means of faith; and this Paul proceeds to do by preaching "the word of the Lord to him and to all who were in his house." (OCA 210) #Ac 16:33,34| 33, 34. The preaching, as would be expected under circumstances so favorable, had the desired effect both upon the jailer and his household. (33) And he took them the same hour of the night, and washed their stripes, and was immersed, he and all his, immediately. #Ac 16:34| (34) And having led them into his house, he set food before them, and rejoiced, believing in God with all his house. Those pedobaptist writers who claim the example of the apostles in favor of affusion and infant baptism attempt to find support for these practices in this case of conversion. Their argument for affusion depends entirely upon the assumption that the baptism was performed within the prison. If this assumption were admitted, it would prove nothing in favor of affusion so long as it is possible that there were conveniences for immersion within the prison. But the assumption is in direct conflict with the facts in the case. The facts are briefly as follows: First, When the jailer was about to commit suicide, Paul saw him, which shows that he was then outside of his dungeon, in the more part of the prison. Second, Hearing Paul's voice, the jailer sprang into the prison, and "led them out" [#Ac 16:30|]--not out of the dungeon, but out of the prison. Third, Being now out of the prison, "they spoke the word of the Lord to him and to all who were in his house" [#Ac 16:32|]. While speaking, then, they were in the house, and not in the prison. Fourth, "He took them and washed their stripes, and was baptized." The verb took, in this connection, implies the removal of the parties to some other spot for the washing and baptizing. Whether to some other part of the house, or out of the house, it does not determine. But, fifth, when the baptizing was concluded, "he led them into his house" [#Ac 16:34|], which shows that, before it was done, he had taken them out of the house. Between the moment at which he took them out of the house and the moment he brought them into it, the baptizing was done. But they would not, at this hour of the night, have gone out, unless there was some necessity for it, which the demands of affusion could not supply. The circumstances, though not in itself a proof of immersion, afford strong circumstantial evidence in its favor, and is suggestive of that river on the banks of which Lydia first heard the gospel, and in which she was immersed. It has been suggested that the party could not have passed through the gates of the city at this hour of the night; but there is no evidence that Philippi was a walled town. Again, it is sometimes objected, that the jailer had no right to take his prisoners outside the jail; and that Paul and Silas showed, by their conduct on the next morning, that they would not go out without the consent of the authorities (#Ac 16:37|). But this is to assume that the jailer would rather obey men than God, and that Paul and Silas were so punctilious about their personal dignity that they would refuse to immerse a penitent sinner through fear of compromising it. Such assumptions are certainly too absurd to be entertained when once observed; but, even if we cling to them, they can not set aside the fact, so clearly established above, that the jailer did lead them out of the prison. As for the assumption that infants were baptized here, we have already observed, in commenting on Lydia's conversion, that it is precluded by the fact that all the household believed. "He rejoiced, believing in God with all his house." Moreover, Paul and Silas spoke the Word to "all who were in the house," yet they certainly did not preach to infants. As there were no infants in the house while hearing, and none while subsequently believing and rejoicing, there could be none at the intermediate baptizing. Before dismissing this case of conversion, which is the last we will consider in detail in the course of this work, we propose a brief review of its leading features, that we may trace its essential uniformity with those already considered. The influence which first took effect upon him was that of the earthquake, and the attendant opening of the prison-doors. This produced a feeling of alarm and heathenish desperation. It awakened within him no religious thought or emotions until the voice of Paul had recalled all that he had known of the apostolic preaching, when he instantly perceived that the miracle had been wrought by the God whom Paul and Silas preached. The proper effect of miraculous attestation of a messenger of God is next apparent in his rushing forward, falling before them, and exclaiming, "Sirs, what must I do to be saved?" [#Ac 16:30|]. He is now a believer in the divine mission of the apostles, but not yet a believer in Jesus Christ. Whatever he hears from these men, however, he is ready to receive as God's truth. He hears from them the "word of the Lord," and the next we see, he is washing from the neglected stripes of the prisoners the clotted blood, and submitting to immersion. That he was immersed proves that he was both a believer and a penitent. After immersion, he rejoices. The case exhibits the same essential features which we have found in all others; the same word of the Lord spoken and attested by miraculous evidence; the same faith in the Lord Jesus Christ, followed by repentance, and the same immersion, followed by the same rejoicing. Thus we trace a perfect uniformity in the apostolic procedure, and in the experience of their converts. (OCA 210-212) #Ac 16:35,36| 35, 36. When the magistrates gave orders for the imprisonment of Paul and Silas, it would naturally be supposed that they intended to make some further inquiry into the charges preferred against them. But we are told, (35) When it was day, the magistrates sent the officers, saying, Release those men. (OCA 212) #Ac 16:36| (36) The jailer told Paul these words, The magistrates have sent word that you be released. Now, therefore, depart, and go in peace. This order was given without any further developments known to the magistrates, at least so far as we are informed, and shows that they had only imprisoned the brethren, as they had scourged them, to gratify the mob; and now that the clamor of the mob had ceased, they had no further motive to detain them. (OCA 212) #Ac 16:37-39| 37-39. To be thus released from prison, as though they had simply suffered the penalty due them, would be a suspicious circumstance to follow the missionaries to other cities; and, fortunately, the means of escaping it were at hand. (37) But Paul said to them, They have beaten us publicly, uncondemned, being Romans, and have cast us into prison; and do they now cast us out privately? No. But let them come themselves, and lead us out. (OCA 212) #Ac 16:38| (38) The officers told these words to the magistrates, and when they heard that they were Romans, they were alarmed. As it was a capital crime, under the Roman law, to scourge a Roman citizen, and Paul and Silas both enjoyed the rights of citizenship, they had the magistrates in their power, and could dictate terms to them. The terms were promptly complied with; for men who can be induced to pervert justice by the clamor of an unthinking mob will nearly always prove cowardly and sycophantic when their crimes are exposed, and justice is likely to overtake them. By making complaint to the proper authorities, Paul might have procured their punishment; but he had been taught not to resent evil, and was himself in the habit of teaching his brethren. "Avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord" (#Ro 12:19|). His conduct, on this occasion, happily illustrates this precept. If he had appealed to the Roman authorities for the punishment of his tormenters, he would have been avenging himself in the most effectual method. But to yield, as he did, this privilege, was to leave vengeance in the hands of God, to whom it belongs. By this course Paul gained the approbation of God, and the admiration of posterity, while justice lost nothing; for the unresenting demeanor of the apostle "heaped coals of fire on their heads" [#Pr 25:22 Ro 12:20|], and the Judge of all the earth held their deeds in remembrance. The incidents justifies Christians in making use of civil laws to protect themselves, but not to inflict punishment on their enemies. (OCA 212-213) #Ac 16:39| (39) And they came, and entreated them, and led them out, and asked them to depart out of the city. If the fact of their having been scourged and imprisoned should follow them to other cities, it would do them no harm, provided it were also known that the magistrates had acknowledged the injustice done them, by going in person to the prison, and giving them an honorable discharge. (OCA 212) #Ac 16:40| 40. When they were discharged, they took their own time to comply with the polite request of the magistrates. (40) Then they went out of the prison, and went into the house of Lydia; and having seen the brethren, and exhorted them, they departed. Who these "brethren" were, besides Luke and Timothy, we can not tell; but the presumption is, that they were others who had been immersed during their stay in the city. (OCA 213) #Ac 17:1| XVII:1. Luke now drops the pronoun of the first person, in which he has spoken of the apostolic company since they left Troas, and resumes the third person, which shows that he remained in Philippi after the departure of Paul and Silas. He also speaks of the these two brethren as if they constituted the whole company, until they are about to leave Berea, when Timothy is again mentioned (#Ac 17:14|). This leads to the presumption that Timothy remained with Luke, to still further instruct and organize the infant congregation in Philippi. Leaving the cause thus guarded behind them, Paul and Silas seek another field of labor. (1) And having passed through Amphipolis and Apollonia, they went into Thessalonica, where was the synagogue of the Jews. The distance from Philippi to Amphipolis was thirty-three miles; from Amphipolis to Apollonia, thirty miles; and from Apollonia to Thessalonica, thirty-seven miles; making just one hundred miles to the next city which the apostles undertook to evangelize. The whole of this distance was over one of those celebrated military roads built by the Romans, and elegantly paved with flag-stones. {n} At Philippi there was no synagogue, and the swift passage of Paul and Silas through Amphipolis and Apollonia indicates that there was none in either of those cities; hence the synagogue in Thessalonica was the only one in a large district of the country, for which reason it is styled "the synagogue of the Jews." The existence of a synagogue in a Gentile city was always an indication of a considerable Jewish population. Thessalonica, on account of its commercial importance, was then, and continues to be, under its modern name Salonica, a great resort for Jews {o}. It was a knowledge of this fact, no doubt, which hastened Paul to this city, anticipating, through the synagogue, a more favorable introduction to the people than he had enjoyed at Philippi. {n} Conybeare and Howson, vol. 1, p. 317, 318. {o} Conybeare and Howson, vol. 1, p. 325. (OCA 213) #Ac 17:2,3| 2, 3. (2) And according to Paul's custom, he went in to them, and for three Sabbath days disputed with from the Scriptures, #Ac 17:3| (3) opening them, and setting forth that it was necessary that the Christ should suffer, and arise from the dead, and that this Jesus whom I preach to you is the Christ. This was certainly a well-chosen course of argument. One of the chief objections which the Jews urged against Jesus during his life was his humble and unpretending position in society, which was inconsistent, in their estimation, with his claims to the Messiahship. And since his resurrection, the preaching of the Christ as crucified was, to the mass of the Jews, a scandal, because it appeared an impeachment of the prophets to proclaim the despised and crucified Jesus as the glorious Messiah whose coming they had predicted. But Paul begins his argument with the Thessalonian Jews, by showing that the writings of the prophets themselves made it necessary that the Messiah "should suffer and arise from the dead." Having demonstrated this proposition, it was an easy task to show that "this Jesus whom I preach to you is the Christ." It was well known that he had suffered death, and Paul had abundant means of proving that he had risen again. This proof was not confined to his own testimony, as an eye-witness of his glory, though we may well suppose that he made use of this, as he did on subsequent occasions (#Ac 22:8 26:15|). But he gave ocular demonstration of the living and divine power of Jesus, by working miracles in his name. This we learn from his first epistle to the Church in this city, in which he says: "Our gospel came to you not in word only, but also in power, and in the Holy Spirit, and in much assurance; as you know what manner of men we were among you for your sake" (#1Th 1:5|). The power of the Holy Spirit, working miracles before them, gave an assurance of the resurrection and glory of him in whose name they were wrought, which the "word only" of all the men on earth could not give. Without such attestation, the word of man in reference to the affairs of heaven has no claim upon our confidence; but with it, it has a power which can not be resisted without resisting God. This course of argument and proof occupied three successive Sabbaths. During the intervening weeks the two brethren carefully avoided every thing which might raise a suspicion that they were governed by selfish motives. They asked no man in the city for even their daily bread (#1Th 2:9|). They received some contributions to their necessities from the brethren in Philippi (#Php 4:16|), but the amount was so scanty as to still leave them under the necessity of "laboring night and day" (#1Th 2:9|). (OCA 214) #Ac 17:4| 4. The effect of arguments and demonstrations so conclusive, accompanied by a private life so irreproachable, was quite decisive. (4) Some of them believed, and adhered to Paul and Silas; of the devout Greeks a great multitude, and of the chief women not a few. In this description the parties are distributed with great exactness. The expression "some of them" refers to the Jews, and indicates but a small number. Of the "devout Greeks," who were such Gentiles as had learned to worship God according to Jewish example, there was a "great multitude," and not a few of the "chief women," who were also Gentiles. The great majority of the converts, therefore, were Gentiles; and Paul afterward addresses them as such, saying, "You turned to God from idols, to serve the living and true God" (#1Th 1:9|). (OCA 214) #Ac 17:5-9| 5-9. Such a movement among the devout Gentiles, whose presence at the synagogue worship was a source of pride to the Jews, was exceedingly mortifying to those Jews who obstinately remained in unbelief. Their number and popular influence in Thessalonica enabled them to give serious trouble to Paul and Silas. (5) But the unbelieving Jews, being full of zeal, collected certain wicked men of the idle class, and raising a mob, set the city in an uproar. And rushing to the house of Jason, they sought to bring them out to the people. (OCA 215) #Ac 17:6| (6) But not finding them, they dragged Jason and certain brethren before the city rulers, crying out, These men, who have turned the world upside down, have come hither also; In the accusation preferred by the Jews there were two specifications, each one of which had some truth in it. Nearly everywhere that Paul and Silas had preached, there had been some public disturbance, which was in some way attributable to their preaching. But their accusers were at fault in throwing the censure on the wrong party. The fact that angry excitement follows the preaching of a certain man, or set of men, is no proof, either in that day or this, that the preaching is improper, either in matter or manner. When men are willing to receive the truth, and to reject all error, the preaching of the gospel can have none but peaceful and happy effects. But otherwise, it still brings "not peace, but a sword" (#Mt 10:34|), and is the "savor of death unto death" (#2Co 2:16|). The apostolic method was to fearlessly preach the truth, and leave the consequences with God and the people. (OCA 215) #Ac 17:7| (7) whom Jason has received; and they are all acting contrary to the decrees of Caesar, saying that there is another king, Jesus. The other specification, that the brethren acted contrary to the decrees of Caesar, saying that there was another king, Jesus, shows that Paul, while opposing the Jewish idea that the Messiah was to be an earthly prince had not failed to represent him as a king. He represented him, indeed, as the "King of kings, and Lord or lords" [#1Ti 6:15|]. But the accusation contained a willful perversion of his language; for these Jews knew very well, as their predecessors before the bar of Pilate knew, that Jesus claimed to be no rival of Caesar. If he had, they would have been better pleased with him than they were. (OCA 215) #Ac 17:8| (8) And they troubled the people and the city rulers, when they heard these things; One reason why the Gentiles and city rulers were so readily excited by this accusation was the fact that the Jews had then but recently been banished from Rome, as we learn from a statement below in reference to Priscilla and Aquila (#Ac 18:2|). The unbelieving Jews in Thessalonica, anxious to prove their own loyalty, adroitly directed public odium toward the Christian Jews, as the real disturbers of the public peace, and enemies of Caesar. (OCA 215) #Ac 17:9| (9) and having taken security of Jason and the others, they released them. #Ac 17:10| 10. Such was the state of feeling in the city that Paul and Silas saw no prospect of accomplishing good by further efforts, while the attempt would have been hazardous to the lives of brethren. (10) Then the brethren immediately sent away Paul and Silas by night, to Berea; who, when they arrived, went into the synagogue of the Jews. This city lies about sixty miles south-west of Thessalonica. It contains, at the present day, a population of fifteen or twenty thousand, and was, doubtless, still more populous then. {p} Here again the apostles find a synagogue, and make it the starting point of their labors. {p} Conybeare and Howson, vol. 1, pp. 339-341. (OCA 216) #Ac 17:11| 11. We have now, at last, the pleasure of seeing one Jewish community listen to the truth and examine it like rational beings. (11) Now these were more noble-minded than those in Thessalonica, who received the word with all readiness of mind, searching the Scriptures daily to see if these things were so. Their conduct can not be too highly commended, nor too closely imitated. The great sin of the Jews was a refusal to examine, candidly and patiently, the claims of the gospel. Having fallen into error by their traditions, they resisted, with passion and uproar, every effort that was made to give them additional light, or to expose their errors. Their folly has been constantly re-enacted by religious partisans of subsequent ages, so that the progress of truth, since the dark ages of papal superstition, has been hedged up, at every onward movement, by men who conceived that they were doing God service in keeping his truth from the people. If such men live and die in the neglect of any duty, their ignorance of it will be so far from excusing them that it will constitute one of their chief sins, and secure to them more certain and more severe condemnation. There is no greater insult to the majesty of heaven than to stop our ears when God speaks, or to close our eyes against the light which he causes to shine around us. The cause of Christ, as it stands professed in the world, will never cease to be disgraced by such exhibitions of sin and folly, until all who pretend to be disciples adopt the course pursued by these Jews of Berea; search the Scriptures, upon the presentation of every thing claiming to be God's truth, and "see whether these things are so." Unless the word of God can mislead us, to follow implicitly where it leads can never be unacceptable to its Author. (OCA 216) #Ac 17:12| 12. If the claims of Jesus are false, an honest and thorough investigation of them is the best way to prove them so. If they are true, such an investigation will be certain to convince us and to bless us. With the Bereans, the logical result of a daily investigation is stated thus: (12) Therefore, many of them, and not a few of the honorable men and women who were Greeks, believed. It was not here, as in Thessalonica, that "some of them" and "a great multitude of Greeks" believed; but it was "many of them," and "not a few of the Greeks." That they believed, is distinctly attributed to the fact that they "searched the Scriptures"; showing again, that faith is produced by the word of God. (OCA 216) #Ac 17:13,14| 13, 14. There seemed to be no serious obstacle to the gospel in Berea, and the disciples may have begun to flatter themselves with the hope that the whole city would turn to the Lord, when an unexpected enemy sprung upon them from the rear. (13) But when the Jews of Thessalonica knew that the word of God was preached by Paul in Berea, they came thither also, and stirred up the people. There was always sufficient material for a mob, in a the rude heathen population of a city as large as Berea, and there was always sufficient appearance of antagonism between the gospel as preached by Paul, and the laws and customs of the heathen, to enable designing men to excite the masses against it. Hence, the easy success of these embittered enemies from Thessalonica, who, in addition to other considerations, could ask if Bereans would tolerate men who had been compelled to fly by night from Thessalonica. (OCA 216-217) #Ac 17:14| (14) Then the brethren immediately sent Paul away, to go as if to the sea; but Silas and Timothy remained there. The statement that the brethren sent Paul away to "go as if to the sea," certainly implies some disguise of his real purpose. The only supposition answerable to the phraseology employed is, that he started in the direction of the sea, and then turned, so as to pursue the land route to Athens, {q} which was the next field of labor. Mr. Howson, who insists that he went by sea, does not display his usual ability in arguing the question {r}. Paul once traveled from Corinth to Berea by land (#Ac 20:3,4|), and why not now from Berea through Athens to Corinth? The fact that it was the more tedious and less usual route, being two hundred and fifty miles overland, is a good reason why he should have chosen it the more certainly to elude pursuit. Whether by land or by sea, the apostle now leave Macedonia, and starts out for another province of ancient Greece. He has planted Churches in three important cities of Macedonia. Of these, Thessalonica occupied the central position, with Philippi one hundred miles to the north-east, and Berea sixty miles to the south-west. Each of these becomes a radiating center, from which the light of truth might shine into the surrounding darkness. We have the testimony of Paul himself, that from at least one of them the light shone with great intensity. He writes to the Thessalonians: "From you has sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God is spread abroad, so that we have no need to say any thing" (#1Th 1:8|). There was no need of Paul's voice at any more than central points, when he could leave behind him congregations such as this. No doubt much of their zeal and fidelity were owing to the fostering care of such men as Silas and Timothy, and Luke, whom the apostle occasionally left behind him. {q} See Olshausen and others on the passage. {r} Conybeare and Howson, vol. 1, p. 342. Note. (OCA 217) #Ac 17:15-17| 15-17. (15) Now they who conducted Paul led him to Athens; and having received a commandment to Silas and Timothy that they should come to him as quickly as possible, they departed. In the ancient world there were two distinct species of civilization, both of which had reached their highest excellence in the days of the apostles. One was the result of human philosophy; the other, of a divine revelation. The chief center of the former was the city of Athens; of the latter, the city of Jerusalem. If we compare them, either as respects the moral character of the people brought respectively under their influence, or with reference to their preparation for a perfect religion, we shall find the advantage in favor of the latter. Fifteen hundred years before, God had placed the Jews under the influence of revelation, and left the other nations of the earth to "walk in their own ways" [#Ac 14:16|]. By a severe discipline, continued through many centuries, the former had been elevated above the idolatry in which they were sunk at the beginning, and which still prevailed over all other nations. They presented, therefore, a degree of purity in private morals which stands unrivaled in ancient history previous to the advent of Christ. On the other hand, the most elegant of the heathen nations were exhibiting, in their social life, a complete exhaustion of the catalogue of base and beastly things of which men and women could be guilty (see #Ro 1:22-32|). In Athens, where flourished the most profound philosophy, the most glowing eloquence, the most fervid poetry, and the most refined art which the world has ever seen, there was the most complete and studied abandonment of every vice which passion could prompt or imagination invent. The contrast in reference to the preparation of the two peoples to receive the gospel of Christ is equally striking. In the center of Jewish civilization the gospel had now been preached, and many thousands had embraced it. It had spread rapidly through the surrounding country; and even in distant lands, wherever there was a Jewish synagogue, with a company of Gentiles, who, by Jewish influence, had been rescued from the degradation of their kindred, it had been gladly received by thousands of devout men and honorable women. But nowhere had its triumphs penetrated far into the benighted masses outside of Jewish influence. The struggle now about to take place in the city of Athens is to demonstrate still further, by contrast, how valuable "a schoolmaster to bring us to Christ" [#Ga 3:24|] had been the law and the prophets. (OCA 217-218) #Ac 17:16| (16) And while he was waiting for them in Athens, his spirit was roused within him, when he saw the city given to idolatry. #Ac 17:17| (17) Therefore, he disputed in the synagogue with the Jews and the devout persons, and in the market-place daily with those who happened to be there. Walking along the streets of a city whose fame had been familiar to him from childhood, and seeing, in the temples and statues on every hand, and the constant processions of people going to and from the places of worship, evidence that "the city was given to idolatry" [#Ac 17:16|]; though a lonely stranger, who might have been awed into silence by the magnificence around him, Paul felt his soul aroused to make one mighty struggle for the triumph, even here, of the humble gospel which he preached. His first effort, as usual, was in the Jewish synagogue. But there seem to have been none among the Jews or devout Gentiles there to receive the truth. The pride of human philosophy, and the debasement of refined idolatry had overpowered the influence of the law and the prophets, so that he fails of his usual success. He does not, however, despair. Having access to no other formal assembly, he goes upon the streets, and places of public concourse, and discourse to "to those who happened to be there." (OCA 218) #Ac 17:18| 18. By efforts so persistent he succeeded in attracting some attention from the idle throng, but it was of a character, at first, not very flattering. (18) The certain of the Epicurean and Stoic philosophers encountered him, and some said, What will this babbler say? And others, He seems to be a proclaimer of foreign demons; because he preached to them Jesus and the resurrection. The persistency with which he sought the attention of every one he met suggested the epithet "babbler," and the prominence in his arguments of the name of Jesus and the resurrection suggested to the inattentive hearers that these were two foreign demons whom he was trying to make known to them. The two classes of philosophers whom he encountered were the antipodes of each other, and the practical philosophy of each was antipodal to the doctrine of Paul. The Stoics taught that the true philosophy of life was a total indifference to both the sorrows and pleasures of the world; while the Epicureans sought relief from life's sorrows in the studied pursuit of its pleasures. {s} In opposition to the former, Paul taught that we should weep with those who weep, and rejoice with those who rejoice [#Ro 12:15|]; and in opposition to the latter, that we should deny ourselves in reference to all ungodliness and worldly lusts [#Tit 2:12|]. {s} For a more complete account of these two sects, see Conybeare and Howson, vol. 1, pp. 366-370. (OCA 218-219) #Ac 17:19-21| 19-21. Notwithstanding the contempt with which Paul was regarded by some of his hearers, he succeeded in arresting the serious attention of a few. (19) And they took him and led him to the Areopagus, saying, Can we know what this new doctrine is, of which you speak? (OCA 219) #Ac 17:20| (20) For you are bringing some strange things to our ears. We wish to know, therefore, what these things mean. #Ac 17:21| (21) For all the Athenians, and the strangers dwelling there, spent their time in nothing else than telling or hearing something new. The Areopagus was a rocky eminence, ascended by a flight of stone steps cut in the solid rock, on the summit of which were seats in the open air, where the judges, called Areopagites, held court for the trial of criminals, and of grave religious questions. The informal character of the proceedings on this occasion shows that it was not this court which had summoned Paul, but that those who were interested in hearing him selected this as a suitable place for the purpose. This is further evident from the note of explanation here appended by Luke, that the Athenians and strangers dwelling there, spent their time in nothing else than telling and hearing something new. It was more from curiosity, therefore, that they desired to hear him, than because they really expected to be benefited by what they would hear. (OCA 219) #Ac 17:22-31| 22-31. After persevering, but necessarily disconnected conversational efforts on the streets, Paul has now an audience assembled for the special purpose of hearing him, and may present his theme in a more formal manner. He has now an audience of Jews and proselytes, but an assembly of demon-worshipers. He can not, therefore, open the Scriptures, and begin by speaking of the long-expected Messiah. The Scriptures, and even the God who gave them, are to them, unknown. Before he can preach Jesus to them, as the Son of God, he must introduce to them a true conception of God himself. It was this consideration which made the following speech of Paul so different from all others recorded in Acts. We will first hear the whole discourse, and then examine the different parts in their connection with one another. (22) Then Paul stood up in the midst of the Areopagus, and said: Men of Athens, I perceive that in every respect you are devout worshipers of the demons. #Ac 17:23| (23) For as I passed along, and observed the objects of your worship, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom, therefore, you worship without knowing him, him I announce to you. The excellence of an argumentative discourse is measured by the degree of adaptation to the exact mental condition of the audience, and the conclusiveness with which every position is established. It would be difficult to conceive how this discourse could be improved in either of these particulars. The audience were worshipers of demons, or dead men deified. Nearly all their gods were supposed to have once lived on the earth. They regarded it, therefore, as an excellent trait of character to be scrupulous in all the observances of demon worship. Paul's first remark [#Ac 17:22|] was not that they were "too superstitious" (common version), nor that they were "very religious" {t}; though both of these would have been true. But the term he employs, \~deisedaimonestironv\~, from \~deidw\~ to fear, and \~daimwn\~ a demon, means demon-fearing, or given to the worship of demons. This was the exact truth in the case, and the audience received the statement of it as a compliment. The second remark is introduced as a specification of the first: "For, as I passed along and observed the objects of your worship, I found an altar with this inscription, TO THE UNKNOWN GOD." After erecting altars to all the known gods, so that a Roman satirist, {u} said it was easier to find a god in Athens than a man, they had extended their worship even to such as might be in existence without their knowledge. No specification could have been made to more strikingly exemplify their devotions to demon worship. The commentators have suggested many hypotheses by which to account, historically, for the erection of this altar, all of which are purely conjectural. It is sufficient to know, what the text itself reveals, that its erection resulted from an extreme desire to render due worship to all the gods, both known and unknown. Having spoken in this conciliatory style, both of their worship in general, and of this altar in particular, Paul next excites their curiosity, by telling them that he came to make known to them that very God whom they had already worshiped without knowing him. They had, by this inscription, already confessed that there was, or might be a God to them unknown; hence they could not complain that he should attempt to introduce a new God to their acquaintance. They had also rendered homage to such a God while they knew him not; hence they could not consistently refuse to do so after he should be revealed to them. Thus far the course of the apostle's remarks was not only conciliatory, but calculated, and intended, to bind the audience in advance to the propositions and conclusions yet to be developed. {t} Bloomfield and others. {u} Petronius. Conybeare and Howson, vol. 1, p. 363. (OCA 219-221) #Ac 17:24| (24) The God who made the world, and all things which are in it, being Lord of heaven and earth, dwells not in temples made with hands. He next introduces the God to whom he refers as the God who made the world, and all things in it, and who is Lord of both heaven and earth. That there was such a God, he assumes; but the assumption was granted by a part of his audience, the Stoics, and the Epicureans found it difficult to account to themselves for the fact that the world was made, without admitting that there was a God who made it. He endeavors to give them a just conception of this God, by presenting several points of contrast between him and the gods with whom they were familiar. The first of these is, that, unlike them, "He does not dwell in temples made with hands." All around the spot where he stood were temples in which the gods made their abode, and to which the people were compelled to resort in order to communicate with them. But that the God who made heaven and earth does not dwell in temples made by human hangs, he argued from the fact that he was "Lord of heaven and earth"; which implies that he could not be confined within limits so narrow. This was enough to establish his superiority to all other gods in power and majesty. (OCA 221) #Ac 17:25| (25) Neither is he served by the hands of men, as though he needed any thing, for it is he who gives to all men life and breath and all things, #Ac 17:26| (26) and has made from one blood all nations of men, to dwell upon the whole face of the earth, having determined their prearranged periods, and the boundaries of their habitations, The next point of contrast presented has reference to the services rendered the gods. His hearers had been in the habit of presenting meat offerings and drink offerings in the temples, under the superstitious belief that they were devoured by the gods. But Paul tells them that the unknown God "is not served by the hands of men as though he needed any thing; for it is he who gives to all men life and breath, and all things, and has made from one blood all nations of men," and appointed beforehand their periods, and the boundaries of their habitations. These facts demonstrate his entire independence of human ministrations, and exhibit, in a most striking manner, the dependence of men upon him. They not only sustain the point of contrast presented by Paul, but they involve an assumption of the most special providence of God. By special providence, we mean providence in reference to individual persons and things. If God gives to all men life and breath and all things [#Ac 17:25|], he acts with reference to each individual man, to each individual breath that each man breathes, and to each particular thing going to make up all the things which he gives them. Again, if God appoints beforehand the "periods" of the nation (by which I understand all the great eras in their history), and the "boundaries of their habitations," he certainly directs the movements of individual men; for the movements of nations depend upon the movements of the individual men of whom they are composed. Sometimes, indeed, the movements of one man, as of Christopher Columbus, determine the settlement of continents, and the destiny of mighty nations. In view of these facts, we must admit the most special and minute providence of God in all the affairs of earth. It would never, perhaps, have been doubted, but for the philosophical difficulty of reconciling it with the free agency of men, and of discriminating between it and the working of miracles. This difficulty, however, affords no rational ground for such a doubt, for the method of God's agency in human affairs is above human comprehension. To doubt the reality of an assumed fact, the nature of which is confessedly above our comprehension, because we know not how to reconcile it with other known facts, is equivalent to confessing our ignorance at one moment, and denying it the next. It were wiser to conclude, that, if we could only comprehend that which is now incomprehensible, the difficulty would vanish. While the uneducated swain is ignorant of the law of gravitation, he could not understand how the world can turn over without spilling the water out of his well; but the moment he apprehends this law the difficulty disappears. The incidental statement that God made from one blood all the nations of men, is an inspired assertion of the unity of the race, and accords with the Mosaic history. To deny it because we find some difficulty in reconciling it with the present diversity in the types of men, is another instance of the fallacy just exposed. It is to deny an assertion of the Scriptures, not because of something we know, but of something we do not know. We do not know, with certainty, what caused so great diversity among the races of men, and, because of this ignorance, we deny their common paternity. Such a denial could not be justified, unless we knew all the facts which have transpired in human history. But much the larger portion of human history is unwritten and unknown; and, at the same time, we are dependent, for all we do know of the first half of it, upon the word of God. The only rational course, therefore, which is left to us, is to receive its statements in their obvious import as the truth of history. (OCA 221-222) #Ac 17:27| (27) that they should seek the Lord, if haply they might feel after him and find him, although he is not far from each one of us. In arguing this last proposition, Paul interweaves with his proof a statement of God's purpose concerning the nations, "that they should seek the Lord, if haply they might feel after him, and find him." He here has reference to those nations who were without revelation; and means, I think, that one purpose of leaving them in that condition was to make a trial of their ability, without the aid of revelation, to seek and feel after the Lord so as to find him. It resulted in demonstrating what Paul afterward asserted, that "the world by wisdom knew not God," and that, therefore, "it pleased God, by the foolishness of preaching, to save those who believe" (#1Co 1:21|). (OCA 222) #Ac 17:28| (28) For in him we live, and move, and have our being; as also some of your own poets have said, 'For we are also his offspring.' From this reference to the efforts of men to find God [#Ac 17:27|], a natural association of thought led the speaker to assert the omnipresence of God: "Although he is not far from each one of us; for in him we live, and move, and have our being; as also some of your own poets have said, For we are also his offspring." The connection of thought in this passage is this: We are his offspring, as your own poets teach, and this is sufficient proof that he is still about us; for he certainly would not abandon the offspring whom he has begotten. (OCA 222) #Ac 17:29| (29) Being, then, the offspring of God, we ought not to think that the Deity is similar to gold or silver, or stone graven by the art and device of man. From the conclusion that we are the offspring of God, Paul advances to the third point of contrast between him and the gods around him: "Being then, the offspring of God, we ought not to think that the Deity is similar to gold, or silver, or stone, graven by the art and device of man." This was a strong appeal to the self-respect of his hearers. To acknowledge that they were the offspring of God, and at the same time admit that he was similar to a carved piece of metal, or marble, was to degrade themselves by degrading their origin. The argument by which he revealed to them the God who had been unknown is now completed. He has exhibited the uselessness of all the splendid temples around him, by showing that the true God dwells not in them, and that he is the God who made the earth and the heavens and all conceivable things. He has proved the folly of all their acts or worship, by showing that the real God had no need to any thing, but that all men are dependent on him for life and breath and all things. He has exhibited the foreknowledge; the providence, general and special; the omnipresence, and the universal parentage of this God; and has made them feel disgusted at the idea of worshiping, as their creator, any thing similar to metal or marble shaped by human hands. Thus their temples, their services, and their images are all degraded to their proper level, while the grandeur and glory and paternity of the true God are exalted before them. (OCA 222-223) #Ac 17:30| (30) Now the times of this ignorance God has overlooked; but now he commands all men everywhere to repent, #Ac 17:31| (31) because he has appointed a day in which he will judge the world in righteousness by a man whom he has appointed, of which he has given assurance to all by raising him from the dead. The speaker next advances to unfold to his hearers their fearful responsibility to God now revealed to them. The times of ignorance, in which they had built these temples and carved these images, he tells them that God had overlooked; that is, to use his own language on another occasion, he had "suffered the nations to walk in their own ways" (#Ac 14:16|). "But now, he commands all men everywhere to repent; because he has appointed a day in which he will judge the world in righteousness, by a man whom he has appointed, of which he has given assurance to all by raising him from the dead." This was evidently not designed for the concluding paragraph of the speech, but was a brief statement of the appointment of Jesus as judge of the living and the dead, preparatory to introducing him fully to the audience. But here his discourse was interrupted, and brought abruptly to a close. (OCA 223) #Ac 17:32,33| 32, 33. (32) And when they heard of a resurrection of the dead, some mocked; but others said, We will hear you again concerning this matter. There are two strange features in the conduct of this audience. First, That they listened so patiently while Paul was demonstrating the folly of their idolatrous worship [#Ac 17:23-29|], which we would expect them to defend with zeal. Second, That they should interrupt him with mockery when he spoke of a resurrection from the dead [#Ac 17:30,31|], which we would have expected them to welcome as a most happy relief from the gloom which shrouded their thoughts of death. But the former is accounted for by the prevailing infidelity among philosophic minds in reference to the popular worship, rendering formal and heartless with them a service which was still performed by the masses with devoutness and sincerity. Their repugnance to the thought of a resurrection originated not in a preference for the gloomy future into which they were compelled to look, but in a fondness for that philosophy by which they had concluded that death was an eternal sleep. Their pride of opinion had crushed the better instincts of their nature, and led them to mock at the hope of a future life, which has been the dearest of all hopes to the chief part of mankind. Thus the devotees of human philosophy, instead of being led by it to a knowledge of the truth, were deceived into the forfeiture of a blessed hope, which has been enjoyed by ruder nations, amid all their ignorance and superstition. (OCA 223-224) #Ac 17:33| (33) So Paul departed from among them. #Ac 17:34| 34. Although his discourse terminated amid the mockery of a portion of his audience, the apostle's effort was not altogether fruitless. (34) But certain men followed him and believed; among whom were Dionysius the Areopagite, and a woman named Damaris, and others with them. We find, however, no subsequent trace of a Church in Athens within the period of apostolic history, and these names are not elsewhere mentioned. We are constrained, therefore, to the conclusion, that the cold philosophy and polished heathenism of this city had too far corrupted its inhabitants to admit of their turning to Christ, until some providential changes should prepare the way. (OCA 224) #Ac 18:1| XVIII:1. Having met with so little encouragement in the literary capital of Greece, the apostle next resorts to its chief commercial emporium. (1) After these things Paul departed from Athens, and went to Corinth. This city was situated on the isthmus which connects the Peloponnesus with Attica. Through the Saronic Gulf and Aegean Sea on the east, it had direct communication with all the great Asiatic cities, and with Rome and the west through the Gulf of Corinth and the Adriatic. It was, therefore, a place of great commercial advantages; and, at the time of Paul's visit, was the chief city of all Greece. Its advantages for trade had attracted the large Jewish population which the apostle found there. (OCA 224) #Ac 18:2,3| 2, 3. Paul entered this large city a stranger, alone, and penniless. What little means he had brought with him from Macedonia was exhausted, and his first attention was directed to the supply of his daily wants. He knew what it was to suffer "hunger and thirst" (#2Co 11:27|); but he had been taught to look to heaven and pray, "Give us this day our daily bread" [#Mt 6:11|]. A kind Providence found him lodging and means of livelihood. (2) And having found a certain Jews named Aquila, born in Pontus, and Priscilla his wife, lately come from Italy because Claudius had commanded all the Jews to depart from Rome, he went to them. (OCA 224) #Ac 18:3| (3) and because he was of the same trade, he remained with them, and worked; for they were tent-makers by trade. To be thus under the necessity of laboring as a journeyman tent-maker was certainly a most discouraging condition for one about to evangelize a proud and opulent city. From the calm and unimpassioned style in which Luke proceeds with the narrative, we might imagine that Paul's feelings were callous to the influence of such circumstances. But his own pen, which often reveals emotions that were not known to Luke, gives a far different representation of his feelings. Writing to the Corinthians after long years had passed away, and all transient emotions had been forgotten, he says, "I was with you in weakness, and in fear, and in much trembling" (#1Co 2:3|). Though keenly sensitive to all the distressing influences which surrounded him, he had, withal, so strong confidence in the power of truth, and so gloried in the very humility of the gospel, that he never despaired. The companionship of two such spirits as Aquila and Priscilla afterward proved to be, was, doubtless, a source of great encouragement to him. (OCA 224-225) #Ac 18:4,5| 4, 5. Notwithstanding all the discouragements of his situation, he devoted the Sabbaths, and whatever portion of the week his manual labor would permit, to the great work. (4) But he discoursed every Sabbath in the synagogue, and persuaded both Jews and Greeks. (OCA 225) #Ac 18:5| (5) And when Silas and Timothy came down from Macedonia, Paul was pressed in spirit, and testified to the Jews that Jesus is the Christ. It will be recollected by the reader, that Silas and Timothy, whose arrival is here mentioned, had tarried in Berea, and that Paul had sent back word to them, by the brethren who conducted him to Athens, to rejoin him as soon as possible (#Ac 17:14,15|). He had also "waited for them in Athens" (#Ac 17:16|), before his speech in the Areopagus. We would suppose, from Luke's narrative, that they failed to overtake him there, and now first rejoined him in Corinth. But Paul supplies an incident in the First Epistle to the Thessalonians, which corrects this supposition. He says: "When we could no longer forbear, we thought it good to be left alone in Athens, and sent Timothy to establish you and to comfort you concerning your faith" (#1Th 3:1,2|). This shows that Timothy, at least, had actually rejoined him in Athens, and had been sent back to learn the condition of the congregation in Thessalonica. His present arrival in Corinth, therefore, was not from his original stay in Berea; but from a recent visit to Thessalonica. Probably Silas had remained till now in Berea. The arrival of Silas and Timothy brings us to a new period in the life of Paul, the period of his letter-writing. We have already made some use of his epistles to throw light upon the somewhat elliptical narrative before us; but we shall henceforth have them as cotemporary documents, and will be able to fill up from them many blanks in Paul's personal history. The First Epistle to the Thessalonians was written from Corinth soon after the arrival of Timothy, as is proved by the concurrence of the two facts, that, on the return of Silas and Timothy, as seen in the text, just quoted, they found Paul in Corinth, and that, in the epistle itself, Paul speaks of their arrival as having just taken place at the time of writing (#1Th 3:6|). Several statements in this epistle throw additional light upon the state of Paul's feelings during his first labors in Corinth. He was not only "pressed in spirit," as stated by Luke, "in weakness, in fear, and in much trembling," as he himself says to the Corinthians (#1Co 2:3|); but he was racked with uncontrollable anxiety concerning the brethren in Thessalonica, for whom he would have been willing to sacrifice his own life, and who were now suffering the severest persecution (#1Th 2:8,14-16|). The good report brought from them by Silas and Timothy gave him much joy, but it was joy in the midst of distress. He says: "When Timothy came to us from you, and brought us good tidings of your faith and love, and that you have remembrance of us always, desiring greatly to see us, as we also to see you, therefore, brethren, we were comforted over you in all our affliction and distress by your faith: for now we live, if you stand fast in the Lord" (#1Th 3:6-8|). It was, therefore, with a zeal newly kindled from almost utter despair, by their good report from Thessalonica and the arrival of his fellow-laborers, that he now so "earnestly testified to the Jews that Jesus is the Christ." (OCA 225-226) #Ac 18:6,7| 6, 7. The increase of Paul's earnestness was responded to by an increased virulence in the opposition of the unbelieving Jews. (6) But when they resisted and blasphemed, he shook his raiment, and said to them, Your blood be upon your own head; I am clean. Henceforth I will go to the Gentiles. (OCA 226) #Ac 18:7| (7) And he departed thence, and went into the house of a man named Justus, a worshiper of God, whose house was adjacent to the synagogue. When they began to resist his preaching with passion and violent imprecations, he could no longer hope to do them good, and to press the subject further upon them would be to cast pearls before swine [#Mt 7:6|]. Upon leaving the synagogue, he was not driven into the streets for a meeting-place; but, as was usually the case, while he was urging, with so little success, the claims of Jesus upon the Jews, at least one Gentile, who had learned to worship the true God, heard him more favorably, and offered him the use of his private dwelling, which stood close by. Justus was not yet a disciple, but, as suits the meaning of his name, he was disposed to see justice done to the persecuted apostle. (OCA 226) #Ac 18:8| 8. Although he left the synagogue in apparent discomfiture, he was not without fruits of his labors there. (8) But Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house; and many of the Corinthians, hearing, believed and were immersed. It was very seldom that men of high position in the Jewish synagogues were induced to obey the gospel. It is greatly to the credit of Crispus, therefore, that he was among the first in Corinth to take this position, and this, too, at the moment when the opposition and blasphemy of the other Jews were most intense. He must have been a man of great independence of spirit and goodness of heart--the right kind of a man to form the nucleus for a congregation of disciples. The conversion of these Corinthians is not detailed so fully as that of the eunuch, of Saul, or of Cornelius, yet enough is said to show that it was essentially the same process. "Many of the Corinthians, hearing, believed, and were immersed." They heard what Paul preached, "that Jesus is the Christ" [#Joh 20:31|]. This, then, is what they believed. That they repented of their sins is implied in the fact that they turned to the Lord by being immersed. To hear the gospel preached, to believe that Jesus is the Christ, and to be immersed, was the entire process of their conversion, briefly expressed. (OCA 226) #Ac 18:9,10| 9, 10. Although his success, when about leaving the synagogue must have been a source of some comfort to Paul, an incident occurred just at this period, which shows that he was far from being relieved, as yet, from the "weakness and fear, and much trembling" [#1Co 2:3|], which had oppressed him. (9) Then the Lord said to Paul in a vision by night, Be not afraid; but speak, and be not silent; The Lord never appeared by a vision to comfort his servants, except when they needed comfort. The words "Be not afraid" imply that he was alarmed, and the assurance that no one should hurt him implies that his alarm had reference to his personal safety. His very success had, doubtless, fired his opponents to fiercer opposition, and his recent sufferings at Philippi seemed about to be repeated. But, at the darkest hour of his night of sorrow, the light of hope suddenly dawned upon him, and he was strengthened with the assurance that many in the city would yet obey the Lord. (OCA 226-227) #Ac 18:10| (10) for I am with you, and no man shall assail you to hurt you. For I have many people in this city. In the declaration, "I have many people in this city," the Lord called persons who were then unbelievers, and perhaps idolaters, his people. This would accord with the Calvinistic idea that God's people are a certain definite number whom he has selected, many of whom are yet unconverted. But it can not prove this doctrine, because it admits of rational explanation upon another hypothesis. He knew that these people would yet believe and obey the gospel, and he could, therefore, with all propriety of speech, call them his by anticipation. Such is no doubt the true idea. An expression similar to this occurs in #Re 18:4|, where the angel, announcing the downfall of the mystic Babylon, cries: "Come out of her, my people, that you be not partakers of her sins, and that you receive not of her plagues." It has been argued, from this, that God has a people in the apostasy, who are already accepted as his own. But the language, like the statement, "I have many people in this city," may be used simply in anticipation. The most that can be argued from it, is that he knew a people would come out of Babylon whom he could accept, and that he called them his people on account of that fact. (OCA 227) #Ac 18:11| 11. Under the assurance given by the Lord in the vision, Paul was encouraged to continue his labors. (11) Then he continued there a year and six months, teaching among them the word of God. Instead of the more usual expression, "preaching the word of God," we have here "teaching the word of God." This change of phraseology is not without a purpose. It indicates that Paul's labor, during this period, consisted not so much in proclaiming the great facts of the gospel, as in teaching his hearers the practical precepts of the Word. He was executing the latter part of the commission as recorded by Matthew: "Teaching them to observe and do all that I have commanded you" [#Mt 28:20|]. (OCA 227) #Ac 18:12,13| 12, 13. The next paragraph introduces an incident which occurred within this period of eighteen months, and which is worthy of special notice, because of several peculiarities not common to the scenes of apostolic suffering. (12) While Gallio was proconsul of Achaia, the Jews, with one accord, rose up against Paul and led him to the judgment-seat, (OCA 227) #Ac 18:13| (13) saying, This man is persuading men to worship God contrary to the law. Here we have the same charge, in form, which was preferred against Paul at Philippi and Thessalonica, causing all the trouble which befell him in those cities (#Ac 16:20-23 17:5-10|). But the charge, in those instances, was preferred by Greeks, with reference to the Roman law; while, in the present, the Jews had the boldness to prefer it in their own name, with reference to their own law. This fact indicates a degree of confidence in their own influence which we have not seen exhibited by the Jews in any other Gentile city. (OCA 227) #Ac 18:14-16| 14-16. In this case, however, they had to deal with a man of far different character from the magistrates of Philippi [#Ac 16:20-23|], or the city rulers of Thessalonica [#Ac 17:5-10|]. Gallio was a brother of Seneca, the famous Roman moralist, who describes him as a man of admirable integrity, amiable, and popular {v}. Such was the character which he exhibited on this occasion. Instead of yielding to popular clamor, as did so many provincial and municipal officers, before whom the apostles were arraigned, he examined carefully the accusation, and seeing that it had reference, not to any infraction of the Roman law, but to questions in regard to their own law, he determined at once to dismiss the case. (14) But when Paul was about to open his mouth, Gallio said to the Jews, If it were a matter of injustice or wicked recklessness, Jews, it would be reasonable that I should bear with you. {v} Conybeare and Howson, vol. 1, p. 418, and note. (OCA 227-228) #Ac 18:15| (15) But since it is a question concerning a doctrine and words, and your own law, do you see to it; for I do not intend to be a judge of these matters. #Ac 18:16| (16) And he drove them from the judgment-seat. This is the only instance, in all the persecutions of Paul, in which his accusers were dealt with summarily and justly. The incident reflects great credit upon Gallio. (OCA 228) #Ac 18:17| 17. Prompt and energetic vindication of the right, on the part of a public functionary, will nearly always meet the approbation of the masses, and will sometimes even turn the tide of popular prejudice. Whether the disinterested public were favorable or unfavorable to Paul before the decision, we are not informed; but when the case was dismissed, the spectators were highly gratified at the result. (17) Then all the Greeks seized Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat; and Gallio cared for none of these things. For once, the heart of the unconverted multitude was with the apostle, and so indignant were they at the unprovoked attempt to injure him, that when it was fully exposed, they visited upon the head of the chief persecutor the very beating which he had laid up for Paul. Sosthenes was most probably the successor of Crispus, as chief ruler of the synagogue, and may have been selected for that position on account of his zeal in opposing the course which Crispus had pursued. The beating which the Greeks gave him was a riotous proceeding, which Gallio, in strict discharge of his duty, should have suppressed. That he did not do so, and that Luke says, "Gallio cared for none of these things," has been generally understood to indicate an easy and yielding disposition, which was averse to the strict enforcement of the law. This, however, is inconsistent with the promptness of his vindication of Paul, and his indignant dismissal of the accusers [#Ac 18:14-16|]. I would rather understand it as indicating a secret delight at seeing the tables so handsomely turned upon the persecutors, prompting him to let pass unnoticed a riot, which, under other circumstances, he would have rebuked severely. The rage and disappointment of the Jews must have been intense; but the rough handling which their leaders experienced admonished them to keep quiet for a time. (OCA 228) #Ac 18:18| 18. This incident occurred some time previous to the close of the eighteen months of Paul's stay in Corinth, as we learn from the next verse. (18) Now Paul, having still remained for many days, bade the brethren farewell, and sailed into Syria, and with him Priscilla and Aquila, having sheared his head in Cenchrea; for he had a vow. It is after the arraignment before Gallio, and previous to his departure from Corinth, that we best locate the date of the Second Epistle to the Thessalonians. That it was written in Corinth is determined chiefly by a comparison of its contents with those of the First Epistle. The congregation was still suffering from the same persecution mentioned in the First Epistle (compare #2Th 3:9| with #1Th 2:14-16 3:1-4|), and there was still among them some improper excitement in reference to the second coming of the Lord (compare #2Th 3:1-3| with #1Th 4:13 5:3|). Both these circumstances indicate that it was written shortly after the first; as soon, perhaps, as Paul could hear from them after their reception of the first. That it was after the arraignment before Gallio, is sufficiently evident, I think, from the absence of those indications of distress in the mind of the writer, which abound in the First Epistle. He did not enjoy this comparative peace of mind until after the persecutions of the Jews culminated and terminated in the scene before Gallio's judgment-seat. Many eminent commentators have contended that it was Aquila, and not Paul, who sheared his head at Cenchrea. The argument by which they defend this position is based upon the fact that the name of Aquila is placed after that of his wife Priscilla, and next to the participle \~keiramenov\~, having sheared, for the very purpose of indicating that the act was performed by him {w}. Others, who insist that it was Paul, reply that the order of the names is not conclusive, inasmuch as they occur in this order in three out of the five times that they are mentioned together in the New Testament (#Ac 18:26 Ro 16:3 1Co 16:19 2Ti 4:19|). {x} My own opinion is that it was Paul, and my chief reason for so thinking is this: the term Paul is the leading subject of the sentence, to which all the verbs and participles must be referred, unless there is some grammatical necessity for detaching one or more of them, and referring them to another subject. Priscilla and Aquila are subjects of the verb sailed (understood): "Paul sailed into Syria, and with him (sailed) Priscilla and Aquila." But if it was intended also to refer the act of shearing to Aquila, the English would require the relative and verb instead instead of the participle: "with him Priscilla and Aquila who had sheared his head," instead of "Priscilla and Aquila, having sheared his head." The Greek, in order to express this idea, would also have required the article or relative after Aquila. In the absence of such a modification of the construction, we must refer the terms \~keiramenov\~, having shaved, and \~eice\~, had, to the leading subject of the sentence, with which agree all the other verbs, \~prosmeinav\~, tarried; \~apotaxamenov\~, took leave of; and \~exepei\~, sailed away. The objection that Paul could not have taken such a vow consistently with his position in reference to the law of Moses, is fallacious in two respects. First, It assumes a degree of freedom from legal observances on the part of Paul which his conduct on subsequent occasions shows that he had not attained (see TFG "Ac 21:20"). Second, It assumes, without authority, that this vow was one peculiar to the law, which it would be improper for Christians to observe. The vow of the Nazarite would certainly be improper now, because it required the offering of sacrifices at its termination (see TFG "Ac 21:26"). But this was not that vow, seeing the hair was sheared in Cenchrea; whereas the Nazarite's hair could be sheared only at the temple in Jerusalem (see TFG "Ac 21:26"). What the exact nature of the vow was, we have now no means of determining. The only practical value of this incident arises from its bearing upon present practice. But this is altogether independent of the question whether it was Paul or Aquila who had the vow. If we admit it was Aquila, the presence of Paul, and the approbation indicated by his silence, gives to it the apostolic sanction. We conclude, therefore, that disciples would be guilty of no impropriety in making vows, and allowing their hair to grow until the vow is performed. But it must not be inferred, from this conclusion, that we are at liberty to make foolish or wicked vows, which would be better broken than kept. {w} See Bloomfield and Howson. {x} Also, Hackett and Olshausen. (OCA 228-230) #Ac 18:19-22| 19-22. Embarking at Cenchrea, which was the eastern port of Corinth, on a voyage for Syria, the frequent commercial intercourse between Corinth and Ephesus {y} very naturally caused the vessel to touch at the latter city, which was the destination of Priscilla and Aquila. (19) And he went to Ephesus, and left them there. He himself went into the synagogue and discoursed to the Jews. {y} Conybeare and Howson, vol. 1, p. 423. (OCA 230) #Ac 18:20| (20) They requested him to remain longer with them, but he did not consent, #Ac 18:21| (21) but bade them farewell, saying, I must by all means keep the coming feast in Jerusalem; but I will return to you, God willing. #Ac 18:22| (22) And he set sail for Ephesus; and having gone down to Caesarea, he went up and saluted the Church, and went down to Antioch. The context plainly implies that the Church which he "went up and saluted" was that in Jerusalem, and not, as some have supposed, that in Caesarea; for it had just been said that he must reach Jerusalem, and the statement that he "went up," especially as it occurs after reaching Caesarea, implies that he went up where he had intended to go. The final termination of his journey, however, was not Jerusalem, but Antioch, whence he had started with Silas on his missionary tour. The two missionaries had gone through Syria and Cilicia [#Ac 15:41|]; had revisited Derbe, Lystra, and Iconium [#Ac 16:1,2|]; and had taken a circuit through Phrygia, Galatia, and Mysia, to Troas on the Archipelago [#Ac 16:6-8|]. Thence they had sailed into Europe, and had made known the gospel throughout Macedonia and Achaia, planting Churches in the principal cities [#Ac 16:12 17:1,10 18:1|]. Setting sail on their return, Paul had left an appointment in Ephesus [#Ac 18:19|], where he had formerly been forbidden by the Spirit to preach the Word (#Ac 16:6|); had revisited Jerusalem, and was now at the end of his circuit once more to gladden the hearts of the brethren who had "commended him to the favor of God," by rehearsing all that God had done with him, and that he had opened still wider "the door of faith to the Gentiles" [see #Ac 14:26,27|]. Whether Silas had returned with him we are not informed. What changes had taken place in Antioch during his absence is equally unknown. The historian has his eye upon stirring events just ahead in Ephesus, and hastens all the movements of the narrative to bring us back to that city. (OCA 230) #Ac 18:23| 23. In accordance with this plan, he gives but a brief glance at the apostle's stay in Antioch, and the first part of his third missionary tour. (23) Having spent some time there, he departed, passing through the district of Galatia, and Phrygia, in order, confirming all the disciples. The historian now leaves Paul in the obscurity of this journey among the Churches, and anticipates his arrival in Ephesus, by noticing some events there, which were, in the providence of God, opening the way for his hitherto forbidden labors in that city. (OCA 230-231) #Ac 18:24-26| 24-26. (24) Now a certain Jew named Apollos, born in Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. The distinguished position which Apollos acquired, after this, in the Church at Corinth, and the familiarity of his name among disciples of all subsequent ages, renders it a matter of some interest to acquire an accurate conception of his personal endowments and his subsequent history. The former are set forth in the two statements, that he was "eloquent," and that he was "mighty in the Scriptures." The gift of eloquence is a natural endowment, but culture is necessary to its effective development. That he was an Alexandrian by birth gives assurance that he was not wanting in the most thorough culture; for Alexandria, being the chief point of contact between Greek and Jewish literature, was the chief seat of Hebrew learning in that and some subsequent generations. The Alexandrian Jews, who constituted a large element in the population of that city, were noted for their wealth and their learning. That he was "mighty in the Scriptures," shows that he had been educated to a thorough knowledge of the word of God. The apostles, being inspired, and able to speak with miracle-confirmed authority, were not entirely dependent upon purely scriptural proofs. But he, being uninspired, was entirely dependent upon the use of the prophesies and types of the Old Testament, in proof of the Messiahship. In a day when a knowledge of the word of God had to be acquired from manuscripts, and in which the art of reading was acquired by only a few, it was no ordinary endowment to be familiar with the Scriptures. Such an attainment is rare, even in the day of printed Bibles, and among preachers who profess to devote their lives chiefly to the study of the Bible. Indeed, the amount of clerical ignorance now extant would astonish the masses of men, if they only had the means of detecting it. (OCA 231) #Ac 18:25| (25) This man was instructed in the way of the Lord, and, being fervent in spirit, he spoke and taught accurately the things concerning the Lord, understanding only the immersion of John. What were the exact attainments of this distinguished man in reference to the gospel is a question of some difficulty, though in reference to it there is a very general agreement among commentators. It is generally agreed that he understood no more of the gospel than was taught by John the Immerser; and of this the statement that he understood only the immersion of John is considered sufficient proof. But I confess myself unable to reconcile this supposition with two other statements of the historian, equally designed to give us his religious status. The first is the statement that he was "instructed in the way of the Lord; and the second, that he "taught accurately the things concerning the Lord." That the term Lord refers to the Lord Jesus Christ can not be doubted by one who consider's Luke's style, and observes the connection of thought in the passage. But for Luke to say, at this late period, that a man was instructed in the way of the Lord and taught it accurately, certainly implies a better knowledge of the gospel than was possessed by John; for he preached him as one yet to come, and knew nothing of his death, burial, or resurrection. The two expressions combined would, if unqualified, convey the idea that he understood and taught the gospel correctly, according to the apostolic standard. They are qualified, however, by the statement that he "understood only the immersion of John." This is the only limitation expressed, and therefore we should grant him all the knowledge which this limitation will allow. (OCA 231-232) #Ac 18:26| (26) He began to speak boldly in the synagogue. But Aquila and Priscilla, having heard him, took him and expounded to him the way of the Lord more accurately. Whatever a man must lack, then, of a thorough knowledge of the gospel, who knows no immersion but that of John, we must grant that Apollos lacked; yet the other things of the Lord he taught accurately. His ignorance had reference to the points of distinction between John's immersion and that of the apostles, which were chiefly these, that John did not promise the Holy Spirit to those who were immersed, and did not immerse into the name of the Father, and of the Son, and of the Holy Spirit. Whatever confusion of thought upon kindred topics is necessarily involved in ignorance of these two things, Apollos must also have been subject to; but we are not authorized to extend his ignorance any further than this. On these points he was instructed by Priscilla and Aquila, and was then able to teach the things concerning the Lord more accurately. There is no evidence whatever that he was reimmersed (see TFG "Ac 19:1", et seq.). (OCA 231-232) #Ac 18:27,28| 27, 28. For some reason unexplained, Apollos concluded to leave Ephesus, and visit the Churches planted by Paul in Achaia. (27) And when he desired to cross into Achaia, the brethren wrote, urging the disciples to receive him. When he arrived, he afforded much aid to those who through favor had believed: This is the earliest mention of letters of commendation among the disciples. It shows that they were employed simply to make known the bearer to strange brethren, and commend him to their fellowship. The parties to whom Apollos afforded much aid were not, as some have contended, "those who believed through his gift"; {z} for the term \~cariv\~ is never used in the sense of either a spiritual or a natural gift. Neither, for the same reason, can we render the clause, "he aided through his gift those who believed." {a} Favor is the true meaning of the original term, and it stands connected in the sentence with the participle rendered believed. If there were any incongruity in the idea of believing through favor, we might, with Bloomfield, connect it with the verb, and render the clause "he afforded much aid, through favor, to those who believed." But through this is the only instance in which parties are said to have believed through the favor of God, it is true of all disciples; for the favor of God both supplies and the object of faith, and brings before men the evidence which produces faith. Luke's own collocation of the words, therefore, should guide us, and it rules us to the rendering, "he afforded much aid to those who through favor had believed." {z} Olshausen. {a} See Bloomfield. (OCA 232) #Ac 18:28| (28) for he powerfully and thoroughly convinced the Jews in public, clearly showing by the Scriptures that Jesus is the Christ. Apollos mightily convinced the Jews in Achaia; whereas Paul's converts had been mostly among the Gentiles. This was, no doubt, owing to the peculiarity of his endowments, giving him access to some minds which were inaccessible to Paul. A variety of talents and acquirements among preachers is still necessary to the success of the gospel among the immense variety of the minds and characters which make up human society. (OCA 233) #Ac 19:1-7| XIX:1-7. Having sketched briefly the visit of Apollos to Ephesus, and thus prepared the way for an account of Paul's labors in the same city, the historian now reaches the point for which he had so hurriedly passed over the apostle's journey from Antioch through Galatia and Phrygia and around to Ephesus (#Ac 18:23|). The appointment which he left in Ephesus, as he passed through on his way to Jerusalem (#Ac 18:21|), is now to be fulfilled. (1) Now while Apollos was in Corinth, Paul, having passed through the upper districts, came to Ephesus, and finding certain disciples, This passage is valuable chiefly because it shows how the apostles dealt with parties who, at that time, were immersed with John's immersion. This, no doubt, was Luke's object in introducing it. In order to understand the case, it is necessary to keep distinctly in view the facts stated of the parties previous to and subsequent to their immersion by Paul. They are called disciples, and were known as such when Paul found them; for it is said "he found certain disciples." They were disciples, not of John, but of Jesus; for the uniform currency of the term disciple, throughout Acts, requires us to so understand it. This is further evident from Paul's question, "Have you received the Holy Spirit since you believed?" [#Ac 19:2|]. The term believed evidently refers to Jesus as its object. They were known, then, as disciples of Jesus, and were so recognized by Paul. (OCA 233) #Ac 19:2| (2) said to them, Have you received the Holy Spirit since you believed? But they said to him, We have not so much as heard that the Holy Spirit is given. Up to the moment of his conversation with them, Paul knew nothing of any irregularity in their obedience; for this was made known, to his surprise, during the conversation. When, therefore, he asked the question, "Have you received the Holy Spirit since you believed?" he could not have referred to that gift of the Spirit which all disciples receive; for he would take this for granted, from the fact that they were disciples. He must, then, have had reference to the miraculous gift, which some disciples did not receive. It is inconceivable that these disciples were ignorant of the existence of the Holy Spirit, hence a literal rendering of their reply, "We have not so much as heard that there is a Holy Spirit," would convey a false idea. The supplement given is necessary to complete the sense, as it is in #Joh 7:39|, where it is said, "The Holy Spirit was not yet, because Jesus was not yet risen." The term given must be supplied, in the latter case, in order to avoid the denial of the existence of the Spirit previous to the resurrection; and, in the former, to avoid the declaration of an ignorance on the part of these men inconsistent with the fact that they were disciples. (OCA 233-234) #Ac 19:3| (3) He said to them, Into what, then, were you immersed? They said, Into John's immersion. This answer [#Ac 19:2|] at once revealed to Paul that there was some irregularity in their religious history; for no one could be properly discipled without learning that the Holy Spirit was to be given. He at once perceived, too, that the irregularity must have been connected with their immersion; for he inquires, "Into what, then, were you immersed?" If the gift of the Spirit had no connection with immersion, this inquiry would have been inapposite, and Paul would not have propounded it. But the apostles taught as Peter did on the day of Pentecost, when he said, "Repent and be immersed, every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit" [#Ac 2:38|]. It is only on the supposition that Paul knew this to be the universal teaching of rightly-informed brethren, that he inferred something wrong about their immersion, from their ignorance of the gift of the Holy Spirit. This supposition, however, which is a necessary, not an optional one, makes the whole matter very plain. Paul's first question had reference to the miraculous gift of the Spirit; but when they said they knew not that the Holy Spirit was given, he saw that they were ignorant of even the ordinary gift, which is promised to all who repent and are immersed, and that they were immersed without proper instruction. (OCA 234) #Ac 19:4| (4) Then Paul said, John indeed immersed with the immersion of repentance, saying to the people that they should believe on him who would come after him, that is, on the Christ Jesus. #Ac 19:5| (5) And when they heard this they were immersed into the name of the Lord Jesus. Their reply, that they were immersed into John's immersion, relieved the case of all obscurity, and Paul then understood it perfectly. He explained, that John's immersion was one of repentance, to be followed by faith in the Messiah when he should come. Those immersed by him believed that the Messiah was coming; but they did not, until after their immersion, believe that Jesus was the Messiah, nor did they have a promise of the Holy Spirit. They were not, therefore, immersed into the name of Jesus or that of the Holy Spirit. This is further evident from the fact that Paul commanded these twelve to be "immersed into the name of the Lord Jesus," which the authority of the commission requires us to understand as equivalent to the expression, "into the name of the Father, and of the Son, and of the Holy Spirit" [#Mt 28:19|]. These points of defect, however, were not peculiar to the immersion of the twelve, but attached also to that of the twelve apostles, the hundred and twenty disciples, and the five hundred who saw Jesus together in Galilee after the resurrection (#1Co 15:6|), none of whom were reimmersed. What, then, led to the immersion of these parties? If their immersion had taken place, like that of all the others just named, while John's immersion was still an existing institution, no reason could be given for their reimmersion. This, then, forces us to the conclusion that they had been immersed with John's immersion after it had ceased to be administered by divine authority. Apollos had been recently preaching this obsolete immersion in Ephesus (#Ac 18:24,25|), and these persons may have been immersed by him. If so, they submitted to an institution which had been abrogated more than twenty years, and this was the defect that led to their reimmersion. The general conclusion, from all the premises, is this: that persons who were immersed with John's immersion, while it was in lawful existence, were received into the Church of Christ without reimmersion. But persons who were thus immersed, after the introduction of apostolic immersion, were reimmersed. The reason why Apollos was not reimmersed as well as the twelve, was, doubtless, because, like the apostles and the other original disciples, he was immersed during the ministry of John. (OCA 234-235) #Ac 19:6| (6) And when Paul laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. #Ac 19:7| (7) All the men were about twelve. #Ac 19:8-12| 8-12. It is worthy of note that Paul commenced his labors in Ephesus by rectifying what he found wrong in the few disciples already there, before he undertook to add to their number. It is an example worthy of imitation to the full extent that may be found practicable. When he had accomplished this, he was prepared to grapple with the Jewish and pagan errors which pervaded the community. (8) Then he went into the synagogue, and spoke boldly for about three months, discussing and persuading the things concerning the kingdom of God. (OCA 235) #Ac 19:9| (9) But when some were hardened and unbelieving, and spoke evil of the way before the multitude, he departed from them and separated the disciples, discussing daily in the school of one Tyrannus. This scene in the Jewish synagogue is quite uniform in its details, with other which we have noticed. Here is the same earnest argument and persuasion upon the one invariable theme; the same increasing obstinacy and evil speaking on the part of the unbelieving Jews, and the same final separation of Paul and the few who believed, from the synagogue and the majority who controlled it. As the private house of Justus had been his retreat in Corinth [#Ac 18:7|], the school-house of Tyrannus was his resort in Ephesus. Such incidents have their counterpart in the history of all men who have attempted, from that day to this, to correct the religious teachings of their cotemporaries. All such attempts are regarded by prevailing religious parties as troublesome innovations, and the houses erected for public worship are often closed against them. But such petty annoyances are not sufficient now, as they were not then, to suppress the truth. Paul, in the school-house of Tyrannus, had access to the ears of many who would never have entered a synagogue, and who were conciliated by the very fact that it was the Jews who persecuted him. The circumstances gained him a favorable hearing from the Greeks, while the unusual miracles wrought gave overwhelming attestation to the words he spoke [#Ac 19:11,12|]. (OCA 235) #Ac 19:10| (10) This continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. #Ac 19:11| (11) And God worked unusual miracles by the hands of Paul, #Ac 19:12| (12) so that handkerchiefs or aprons were carried from his person to the sick, and the diseases departed from them, and the wicked spirits went out of them. #Ac 19:13-17| 13-17. It is difficult to imagine how men could witness miracles so astonishing and not acknowledge the presence of divine power. We would suppose that even atheism would be confounded in the presence of such manifestations, and that the most hardened sinner would tremble. How deep the depravity, then, of men, even Jews by birth and education, who would see in them nothing but the tricks of a skillful and designing magician. Simon the sorcerer had offered to purchase this power with money [#Ac 8:18-24|], and Bar-jesus had sought to convince Sergius Paulus that it was a cheat [#Ac 13:6-11|]; but the former was made to tremble under the withering rebuke of Peter, and the latter had been smitten with blindness by the power which he reviled. A similar display of human depravity, followed by a castigation equally severe, occurred in connection with the unusual miracles just mentioned. (13) Then certain of the wandering Jewish exorcists undertook to call the name of the Lord Jesus over those who had wicked spirits, saying, We adjure you by the Jesus whom Paul preaches. (OCA 235-236) #Ac 19:14| (14) And they were seven sons of Sceva, a Jewish high priest, who did this. #Ac 19:15| (15) But the wicked spirit answered and said, Jesus I know, and Paul I am acquainted with; but who are you? #Ac 19:16| (16) And the man in whom the wicked spirit was, leaped upon them, and overcame them, and prevailed against them, so that they fled, naked, and wounded, out of the house. #Ac 19:17| (17) And this became known to all the Jews and Greeks dwelling in Ephesus, and fear fell upon them all, and the name of the Lord Jesus was magnified. Nothing is more mortifying, or better calculated to provoke the contempt of the community, than the unexpected exposure of mysterious pretensions such as were assumed by these exorcists. The spirit was enraged at their insulting pretensions, and doubtless enjoyed the joke of exposing them. The seven resisted until they were stripped and wounded, when they fled, presenting a very ludicrous aspect as they passed along the streets. While all Ephesus was laughing at them, it was remembered that the spirit acknowledged the authority of Jesus, and of Paul [#Ac 19:15|], and that a licentious use of the name of Jesus was the cause of all their trouble [#Ac 19:13|]. The mirth awakened by the event was soon changed to reverence for the name of Jesus, which they now saw was not, as the exorcists had pretended, a mere conjurer's talisman [#Ac 19:13|]. (OCA 236) #Ac 19:18-20| 18-20. The exposure of the seven exorcists reflected discredit upon all the pretenders to magic in Ephesus, while the name of Jesus was magnified. The effects upon the public mind were immense and astonishing. (18) Then many of those who believed came and confessed and declared their practices. (OCA 236) #Ac 19:19| (19) And many of those who practiced curious arts, brought together their books, and burned them before all. And they counted the value of them, and found it fifty thousand pieces of silver. The believers who "came and confessed and declared their practices" [#Ac 19:18|], had not, till now, realized the impropriety of those arts, which their heathen education had taught them to regard with reverence. That others, who were not yet disciples, did the same thing, and even burned up their books, is a striking proof of the fear that fell upon them all. The pieces of silver in which the value of the books was computed were doubtless the Attic didrachma; for it was a Greek city, and this was the most common silver coin among the Greeks. It was worth fifteen cents of Federal money, and the value of all the books was seven thousand five hundred dollars; a sufficient indication of the extent to which these arts prevailed, and of the number and value of the books written in explanation of them. This whole account is in full accordance with the profane history of Ephesus, which represents it as the chief center of magic arts in the whole Roman empire {b}. {b} See Conybeare and Howson, vol. 2, p. 21. (OCA 236-237) #Ac 19:20| (20) So mightily did the word of God grow and prevail. #Ac 19:21,22| 21, 22. The conclusion of the preceding events brought Paul to a period of comparative quiet, in which he began to think of leaving Ephesus. (21) When these things were accomplished, Paul purposed in spirit to pass through Macedonia and Achaia, and go to Jerusalem, saying, After I have been there, I must also see Rome. It is supposed by some that, previous to this period, Paul had made a short visit to Corinth, and returned again to Ephesus. This supposition is based upon expressions in the Second Epistle to the Corinthians, which are understood to imply such a visit. I regard the evidence, however, as insufficient for a safe conclusion, and will, therefore, treat the narrative as though no such visit had taken place. The reader who is curious to investigate the question should refer to Mr. Howson on the affirmative, {c} and Paley on the negative. {d} {c} See Conybeare and Howson, vol. 2, p. 26. {d} William Paley, on #2Co 13:1|, Horae Paulinae (New York: S. King, 1824). (OCA 237) #Ac 19:22| (22) So he sent into Macedonia two of those who were ministering to him, Timothy and Erastus; but he himself stayed in Asia for a season. The First Epistle to the Corinthians was written from Ephesus, as we learn from the remark (#1Co 16:8,9|), "I will tarry in Ephesus until Pentecost; for a great and effectual door is opened to me, and there are many adversaries." It was also during the present visit that it was written, for, during his first visit, he did not tarry at all (#Ac 18:19,20|). The exact date of the epistle is best fixed within the period covered by the words "he himself stayed in Asia for a season"; for it was then that "a great and effectual door" was first opened to him. Other evidences of the date concur with these, and are fully stated by Mr. Howson {e}. This is not really the first epistle Paul wrote to the Corinthians; for in it he speaks of another, which he had previously written, upon the subject of fornication. He says: "I wrote to you in an epistle not to keep company with fornicators" (#1Co 5:9-13|). This is all we know of the subject-matter of the epistle, which is lost; and perhaps it was for the reason that it treated of this subject alone, and in a less detailed method than does the epistle now called the first, that it was not preserved with the other two. Subsequent to the date of the lost epistle, some members of the household of Chloe had brought him information of great disorders and corruption in the Church in Corinth (#1Co 1:11|). He learned that the congregation was distracted by party strife (#1Co 1:1-3:23|); that fornication, and even incest were still tolerated by them (#1Co 5:1-13|); that some of them were engaged in litigation before the civil courts (#1Co 6:1-8|); that his own apostolic authority was called in question (#1Co 4:1-21 9:1-14|); that their women, contrary to the prevailing rules of modesty, took part in the worship with unvailed faces (#1Co 11:1-16|); that some confusion and strife had arisen in reference to the spiritual gifts among them (#1Co 12:1-14:40|); that some among them were even denying the resurrection (#1Co 15:12|); and that the Lord's supper was profaned by feasting and drunkenness (#1Co 11:17-34|). Besides all this, he had received a letter from them calling for information in reference to marriage and divorce, and the eating of meats offered to idols (#1Co 7:1 8:1|). To answer their questions, and to correct and rebuke these disorders, was the object of the epistle. The temper in which it is written appears calm and stern; yet it is not conceivable that Paul could hear of corruptions so gross in a Church which had cost him so much labor and anxiety, without intense pain. Though no such feeling was allowed to manifest itself in the epistle, he was constrained afterward, to confess it, and say to them, "Out of much affliction and anguish of heart, I wrote to you, with many tears" (#2Co 2:4|). It was, therefore, with a heart full of anguish in reference to some results of his past labors, but buoyed up by the opening of a wide and effectual door in his present field, that he sent Timothy and Erastus into Macedonia, but remained himself in Asia for a season. {e} Conybeare and Howson, vol. 2, p. 33. (OCA 237-238) #Ac 19:23-27| 23-27. (23) Now, about that period, there arose no small stir concerning the way. #Ac 19:24| (24) For a certain man named Demetrius, a silversmith, brought no little employment to the artisans by making silver shrines of Diana, #Ac 19:25| (25) Calling them together, and the workmen employed about such things, he said, Men, you understand that by this employment we have our wealth. #Ac 19:26| (26) And you see and hear that not only at Ephesus, but in almost the whole of Asia, this Paul, by his persuasion, has turned away a great multitude, saying that they are not gods which are made with hands; #Ac 19:27| (27) and not only is this our business in danger of coming into contempt, but also the temple of the great goddess Diana will be despised, and the majesty of her whom all Asia and the world worships will be destroyed. This is the most truthful and candid of all the speeches ever uttered against Paul. The charge that he had said these were not gods which were made with hands (#Ac 19:26|), was literally true, and free from exaggeration. The appeals, too, by which he sought to stir up the passions of his hearers, were candid; for he appeals directly to their pecuniary interest, which was suffering; to their veneration for the temple, which was counted one of the seven wonders of the world and to their reverence for the goddess who was the chief object of their worship. The statement of the effects already produced by Paul's preaching throughout the city and the province, endangering their whole system of idolatry, was equally truthful. Whether he is entitled to the same degree of credit in reference to the motive which prompted him, is more doubtful; for the fact that the class of men in Ephesus had the greatest pecuniary interest in the worship of Diana were the first to defend her sinking cause, is a suspicious circumstance, especially when we remember that these artisans had better reason than any others to know that the pieces of silver which they had molded and polished with their own hands were not gods. It appears to have been a corrupt determination to save their traffic at all hazards, which made them ignore the evidence of their own senses, and rendered them impervious to the arguments and demonstrations of Paul. (OCA 238) #Ac 19:28,29| 28, 29. The prospect of pecuniary ruin enraged the artisans, while their veneration for the goddess suggested the best theme on which to give vent to their wrath before the people. (28) And when they heard this they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. (OCA 238) #Ac 19:29| (29) And the whole city was filled with confusion; and having caught Gaius and Aristarchus, Macedonians, Paul's companions in travel, they rushed with one accord into the theater. The outcry, "Great is Diana of the Ephesians," awakened the old enthusiasm of all the idolaters who heard it, and the tone of rage with which it was uttered, suggesting some assault upon the honor of the goddess, threw the gathering mob into a frenzy. It was a kind of providence in reference to Paul, that he happened to be out of their reach. Not finding him, they seize his companions, and rushing into the theater, where criminals were sometimes exposed to wild beasts, they are about to take the part of the wild beasts themselves. What was the fate of Gaius and Aristarchus is not here stated, though both names occur afterward in the history, and probably designate the same individuals (#Ac 20:4 27:2|). (OCA 239) #Ac 19:30,31| 30, 31. When Paul heard the tumult, and knew that his companions had been dragged within the theater, he could but suppose that they were torn to pieces. This thought alone was intensely harrowing to his feelings; but it was still more so to know that they were suffering in his stead. He could not endure to remain inactive at such a crisis, but resolved to die with them. (30) But Paul, having determined to go in to the people, the disciples would not permit him; (OCA 239) #Ac 19:31| (31) and some of the Asiarchs, {f} also, who were his friends, sent to him and entreated him not to trust himself within the theater. By such means he was restrained from his desperate purpose, after having fully made up his mind to die. The desperation to which he was driven he afterward describes to the Corinthians in this touching language: "We would not have you ignorant, brethren, of our trouble which came to us in Asia, that we were exceedingly pressed down beyond our strength, so that we despaired even of life: but we had within ourselves the sentence of death, that we should not trust in ourselves, but in God who raises the dead" (#2Co 1:8,9|). Giving up all hope of life, as he started toward the theater, and trusting in Him who raises the dead, when the tumult had subsided, and he was assured of safety, he felt much as if he had been raised from the dead. He therefore says, in the same connection, "Who delivered me from so grievous a death, and is delivering, in whom I trust that he will even yet deliver us: you also helping by prayer for us, that for the gift bestowed on us by means of many persons, thanks may be given by man on our behalf" (#2Co 1:10,11|). {f} This was the title of officials chosen to preside over the annual games in the province of Asia. Conybeare and Howson, vol. 2, p. 83. (OCA 239) #Ac 19:32-34| 32-34. Leaving the apostle, for a time, in the cloud of sorrow which we will find still enveloping him when we meet him again, we turn to witness the proceedings within the theater. (32) Now some were crying one thing and some another; for the assembly was confused, and the greater part knew not on what account they had come together. (OCA 239) #Ac 19:33| (33) And they put forward Alexander out of the crowd, the Jews urging him forward. And Alexander, waving his hand, wished to make a defense to the people. #Ac 19:34| (34) But knowing that he was a Jew, all with one voice, for about two hours, cried out, Great is Diana of the Ephesians. There were two reasons why the Jews should feel some anxiety to defend themselves before this mob. First, It was well known in Ephesus that they were as much opposed to idols and idol worship as were the disciples. Second, The fact that the apostle and many of his brethren were Jews, naturally attracted toward all the Jews the hatred which had been aroused against them. A courageous and manly adherence to their own principles would have prompted them to share with the disciples the obloquy of their common position; but they were endeavoring to persuade the multitude that Paul and his party should not be identified with themselves. The cowardly trick was perceived by the multitude, as soon as they perceived that it was a Jew who was trying to address them, and they gave it the rebuke it deserved by refusing to hear him. (OCA 239-240) #Ac 19:35-41| 35-41. The rage of an excited multitude, unless it find some new fuel to keep up the flame, will naturally subside in a few hours. While it is at its height, it becomes only the more furious the more it is opposed; but when it begins to subside, frequently a few well-chosen words are sufficient to restore quiet. Acting upon this principle, the city authorities had not, thus far, interfered with the mob; but when they were exhausted by long-continued vociferation, the following well-timed and well-worded speech was addressed to them. (35) But the public clerk, having quieted the people, said, Men of Ephesus, what man is there who does not know that the city of Ephesus is a worshiper of the great goddess Diana, and of the image which fell down from Jupiter? (OCA 240) #Ac 19:36| (36) Seeing, then, that these things can not be spoken against, you ought to be quieted, and do nothing rashly. #Ac 19:37| (37) For you have brought hither these men, who are neither robbers of temples nor blasphemers of your goddess. #Ac 19:38| (38) If, then, Demetrius, and the artisans who are with him, have a complaint against any one, the courts are open, and there are proconsuls; let them accuse one another. #Ac 19:39| (39) But if you are making inquiry concerning other matters, it shall be determined in a lawful assembly. #Ac 19:40| (40) For we are in danger of being called to account for this day's tumult, there being no cause for which we will be able to give an account of this concourse. #Ac 19:41| (41) And having spoken thus, he dismissed the assembly. This is evidently the speech of a man well skilled in the management of popular assemblies, and, doubtless, its happy adaptation to the circumstances is what suggested to Luke the propriety of preserving it. It is probable that the speaker, like the Asiarchs who interfered to keep Paul out of danger [#Ac 19:31|], was a friend to the apostle, and a man of too much intelligence to receive with blind credulity the popular delusion in reference to the temple and image of Diana. The speech, indeed, has a ring of insincerity about it, indicating that the speaker was merely humoring the popular superstition for the special purpose before him. Upon this hypothesis the speech appears the more ingenious. The confident assumption that the divine honors bestowed on their goddess, and the belief that her image fell from heaven [#Ac 19:35|], were so well known that no man would call them in question, was soothing to their excited feelings, and the remark that the unquestionable certainty of these facts ought to make them feel entirely composed on the subject [#Ac 19:36|], brought them, by a happy turn of thought, to the very composure which he desired, and which they fancied was the result of a triumphant vindication of their cause. Advancing, then, to the case of the disciples, like a trained advocate, he ignores the real charge against them, that of denying that they are gods which are made with hands, and declares that they are neither temple robbers, nor revilers of their goddess [#Ac 19:37|]. Then, as for the men who had excited them to this disturbance, the proconsular courts were the proper place for complaints like theirs, and they had no right to disturb the people with such matters [#Ac 19:38|]. Finally, he gives them a gentle hint as to the unlawfulness of their assemblage [#Ac 19:39|], and the probability that they would be called to account for it by the Roman authorities [#Ac 19:40|]. This last remark had special force with the majority, who, according to Luke, "knew not on what account they had come together" [#Ac 19:32|]; and the whole speech was well aimed toward the result which followed, the dispersion of the mob. The city authorities had reason to congratulate themselves that so fierce a mob had been so successfully controlled, and the disciples could but be thankful to God that they had escaped so well. (OCA 240-241) #Ac 20:1| XX:1. (1) After the tumult had ceased, Paul called to him the disciples, and bade them farewell, and departed to go into Macedonia. Thus ended the long-continued labors of the apostle in Ephesus. The "great and effectual door," which he saw open before him but a few weeks previous, had now been suddenly closed; and the "many adversaries," for the noble purpose of resisting whom he had resolved to remain in Ephesus till Pentecost (#1Co 16:8,9|), had prevailed against him. He had accomplished much in the city and province, but there seemed now a terrible reaction among the people in favor of their time-honored idolatry, threatening to crush out the results of his long and arduous labors. When the disciples, whom he had taught and warned with tears, both publicly and from house to house, for the space of three years (#Ac 20:31|), were gathered around him for the last time, and he was about to leave them in a great furnace of affliction, no tongue can tell the bitterness of the final farewell. All was dark behind him, and all forbidding before him; for he turns his face toward the shore across the Aegean, where he had been welcomed before with stripes and imprisonment. No attempt is made, either by Luke or himself, to describe his feelings, until he reached Troas, where he was to embark for Macedonia, and where he expected to meet Titus returning from Corinth. At this point, a remark of his own gives us a clear insight to the pent-up sorrows of his heart. He writes to the Corinthians: "When I came to Troas for the gospel of Christ, and a door was opened to me by the Lord, I had no rest in my spirit, because I found not my brother Titus; but took leave of them, and came away into Macedonia" (#2Co 2:12,13|). We have followed this suffering apostle through many disheartening scenes, and will yet follow him through many more; but only on this occasion do we find his heart so sink within him that he can not preach the gospel, though the door is opened to him by the Lord. He had hoped that the weight of sorrow which was pressing him down above his strength to bear (#2Co 1:8|), would be relieved by the sympathy of the beloved Titus, and the good news that he might bring from Corinth; but the pang of disappointment added the last ounce to the weight which crushed his spirit, and he rushed on, blinded with tears, in the course by which Titus was coming. A heart so strong to endure, when once crushed, can not readily resume its wonted buoyancy. Even after the sea was between him and Ephesus, and he was once more among the disciples of Macedonia, he is still constrained to confess, "When we had come into Macedonia, our flesh had no rest, but we were afflicted on every side; without were fightings; within were fears" (#2Co 7:5|). Finally, however, the long-expected Titus arrived with good news from Corinth, and thus the Lord, who never forgets his servants in affliction, brought comfort to the overburdened heart of Paul, and enabled him to change the tone of the second letter to the Corinthians, and express himself in these words: "Nevertheless, God, who is the comforter of those who are lowly, comforted us by the coming of Titus, and not by his coming only, but by the consolation with which he was comforted in you, telling us your earnest desire, your mourning, your fervent mind toward me, so that I rejoiced the more" (#2Co 7:5-12|). But the news brought by Titus was not all of a cheering kind. He told of the good effects of the former epistle; that the majority of the Church had repented of their evil practices; that they had excluded the incestuous man (#2Co 2:5-11|); and that they were forward in their preparation for a large contribution to the poor saints in Judea (#2Co 9:1,2|). But he also brought word that Paul had some bitter personal enemies in the Church, who were endeavoring to injure his reputation, and subvert his apostolic authority (see #2Co 10:1-18 12:1-21|, passim). For the purpose of counteracting the influence of these ministers of Satan (#2Co 11:13-15|), encouraging the faithful brethren in their renewed zeal, and presenting to them many solemn and touching reflections suggested by his own afflictions, he addressed them the epistle known as the Second to the Corinthians, and dispatched it by the hand of Titus and two other brethren, whose names are not mentioned (#2Co 8:16-24|). That we are right in assuming this as the date of this epistle, is easily established. For, First, He refers, in the epistle, to having recently come from Asia into Macedonia (#2Co 1:16 7:5|), which he had now done according to the history. Second, He wrote from Macedonia, when about to start from that province to Corinth (#2Co 8:3,4 12:14 13:1|). But he was never in Macedonia previous to this, except when there was as yet no Church in Corinth, and he was never here afterward on his way from Asia to Corinth. (OCA 241-242) #Ac 20:2,3| 2, 3. The career of the apostle for the next few months is not given in detail, but the whole is condensed into this brief statement: (2) And when he had gone through those parts, and had given them much exhortation, he went into Greece; Several events transpired in the interval thus hurriedly passed over, a knowledge of which is accessible through epistles written at the time, and which we shall briefly consider. When Paul and Barnabas were in Jerusalem on the mission from the Church in Antioch, as recorded in the fifteenth chapter of Acts, it was formally agreed, among the apostles then present, that Peter, James, and John should labor chiefly among the Jews, and Paul and Barnabas among the Gentiles. It was stipulated, however, that the latter should assist in providing for the poor in Judea. "This," says Paul, "I was also forward to do" (#Ga 2:6-10|). In accordance with this agreement, we find that he was now urging a general collection in the Churches of Macedonia and Achaia for this purpose (#2Co 1:1 8:1-15|). The Churches in Achaia, indeed, were ready for the contribution a whole year before this, and Paul had written to them in the First Epistle to the Corinthians, "Upon the first day of the week, let each of you lay by him in store, as God has prospered him, that there be no collections when I come" (#1Co 16:2 2Co 9:1,2|). For prudential considerations, such as prompted him so often to labor without remuneration from the Churches, he was not willing to be himself the bearer of this gift, although the Churches in Macedonia had entreated him to do so (#2Co 8:4|). He at first, indeed, had not fully intended to go to Jerusalem in connection with it, but had said to the Churches, "Whomsoever you will approve by letters, them will I send to take your gift to Jerusalem; and if it be proper that I should go also, they shall go with me" (#1Co 16:3,4|). The importance of the mission, however, grew more momentous as time advanced, so that he resolved to go himself, and the enterprise became a subject of most absorbing interest. The circumstance which led to this result was the increasing alienation between the Jews and the Gentiles within the Church. The decree of the apostles and inspired brethren in Jerusalem, though it had given comfort to the Church in Antioch, where the controversy first became rife (#Ac 15:30-35|), and had done good everywhere that it was carried (#Ac 16:4,5|), had not succeeded in entirely quelling the pride and arrogance of the judaizing teachers. They had persisted in their schismatical efforts, until there was not a wide-spread disaffection between the parties, threatening to rend the whole Church into two hostile bodies. By this influence the Churches in Galatia had become almost entirely alienated from Paul, for whom they once would have been willing to pluck out their own eyes, and were rapidly led back under bondage to the law of Moses (compare #Ga 1:6 4:15,16 4:10-21 5:1|). The Church in Rome, at the opposite extremity of the territory which had been evangelized, was also disturbed by factions, the Jews insisting that justification was by works of law, and that the distinctions of meats and holy days should be perpetuated (#Ro 3:1-5:21 14:1-23|). Such danger to the cause could but be to Paul a source of inexpressible anxiety; and while it was imminent he concentrated all his energies to its aversions. Already engaged in a general collection among Churches composed chiefly of Gentiles, for the benefit of Jewish saints in Judea, and knowing the tendency of a kind action to win back alienated affections, he pushes the work forward with renewed industry, for the accomplishment of this good end. He presents this motive to the Corinthians, in the following words: "For the ministration of this service not only supplies the wants of the saints, but also superabounds to God, by means of many thanksgivings (they glorifying God, through the proof supplied by this ministration of your subjection to the gospel of Jesus Christ which you have confessed, and of the liberality of your fellowship for them and for all), and by their prayers in your behalf, having a great affection for you on account of the exceeding favor of God which is in you" (#2Co 9:12-14|). He here expresses as great confidence in the good result of the enterprise, as if it were already accomplished, and the Jews were already overflowing with affection to the Gentiles, and offering many thanksgivings and prayers to God in their behalf. Thus he felt while stimulating the liberality of the brethren; but when the collections were all made in the Churches, and he was about to start from Corinth to Jerusalem with it, his anxiety was most intense, and he began to fear the alienation of the Jews was so great that they would not accept the gift, and thus the breach he was trying to close would be opened wider. We know this by the almost painful earnestness with which he calls upon the brethren at Rome to pray with him for the success of his efforts. He says: "Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that you strive together with me in prayer to God for me, that I may be delivered from the disobedient in Judea, and that my service which I have for Jerusalem may be accepted by the saints" (#Ro 15:30,31|). If he called thus earnestly for the prayers of the distant Church at Rome, how much more must he have enlisted those of the Churches in Achaia and Macedonia, who were immediately concerned in the enterprise itself! We have here the spectacle of a man who was regarded with suspicion, if not with positive dislike, by a large portion of his brethren, securing from others who were involved with him in the same reproach, a self-denying contribution for the temporal wants of the disaffected party; and, then, fearing lest their disaffection was so great as to lead them to reject the gift--a fear which would cause most men to withhold it entirely--he calls upon all the donors to unite in persistent prayer that it might not be rejected. The object of it all, too, was to gain no selfish ends, but to win back the alienated affections of brethren, and to preserve the unity of the body of Christ. No nobler instance of disinterested benevolence can be found in the history of men. The prosecution of the enterprise as we will hereafter see, was in keeping with the magnanimity of its inception. But before we consider it further, we must briefly notice some kindred facts. For the same grand purpose which prompted the great collection, Paul wrote, during his three months' stay in Corinth, the two epistles to the Galatians and the Romans. This we have already assumed in our references to them as cotemporaneous with the collection. The most conclusive evidence for assigning to them this date may be briefly stated as follows: In the epistle to the Romans, Paul expressly states that he was about to start for Jerusalem with the contribution which had been collected (#Ro 15:25,26|). But this could have been said only toward the close of his present stay in Corinth. Moreover, Gaius, who lived in Corinth, was his host at the time of writing to the Romans (compare #Ro 16:23 1Co 1:14|); and Phoebe, of the Corinthian seaport Cenchrea, was the bearer of the epistle (#Ro 16:1|). As for Galatians, it contains a reference to Paul's first visit to them, implying that he had been there a second time. His words are: "You know that it was on account of sickness that I preached the gospel to you at the first" (#Ga 4:13|). It was written, then, after his second visit. But this leaves the date very indefinite, and there are no other notes of time within the epistle itself to fix it more definitely. There is, however, a close correspondence in subject-matter between it and the epistle to the Romans, indicating that they were written under the same condition of affairs, and about the same time. This, in the absence of conflicting evidence, is considered conclusive. {g} It is not certain which of the two was written first, but, as in Romans, Paul speaks of his departure for Jerusalem as about to take place, it is more probable that Galatians was written previous to this. In both, the apostle contends by authority and by argument against the destructive teaching of the judaizing party, striving, by this means, to put them to silence at the same time that he was aiming, by a noble act of self-denial, to win back their good-will, both to himself and to the Gentiles, whose cause he had espoused. {g} See the argument more fully stated, Conybeare and Howson, vol. 2, p. 135. (OCA 242-245) #Ac 20:3| (3) and having spent three months there, he resolved to return through Macedonia, because a plot was laid against him by the Jews as he was about to set sail for Syria. Having dispatched these two epistles, and collected about him the messengers of the various Churches, the apostle was about to start for Syria by water, when, as the text last quoted affirms, he learned that a plot was laid against him by the Jews, which determined him to change his course. This plot was probably an arrangement to waylay him on the road to Cenchrea, and perhaps both rob and murder him. Having timely notice of the danger, "he determined to return through Macedonia," and started by another road. (OCA 245) #Ac 20:4,5| 4, 5. (4) And there accompanied him, as far as Asia, Sopater of Berea; Aristarchus and Secundus of Thessalonica; Gaius of Derbe, and Timothy; and Tychicus and Trophimus of Asia. This sentence brings us again into company with two familiar companions of Paul, from whom we have been parted for some time. The name of Timothy has not occurred in the history before, since he was dispatched with Erastus from Ephesus into Macedonia (#Ac 19:22|). He had, however, joined company again with Paul while the latter was in Macedonia, as we learn from the fact that his name appears in the salutation of the Second Epistle to the Corinthians (#2Co 1:1|). Luke, the other party here introduced, has not been an eye-witness of the scenes he was describing since the scouring of Paul and Silas in Philippi. His significant we and us were discontinued then (#Ac 16:16,17|), and are not resumed until he says, in this verse, "These, going before, waited for us in Troas" [#Ac 20:5|]. The probability is, that he had resided in that city during the whole of this period, and now, as Paul was passing through on his way to Jerusalem, he once more joined the company. During his absence the narrative has been very hurried and elliptical. We shall now, for a time, find it circumstantial in the extreme. (OCA 245) #Ac 20:5| These, going before, waited for us at Troas. #Ac 20:6| 6. The delay of Paul at Philippi may be well accounted for by the strong affection which he bore toward the congregation there, and his present expectation that he would see their faces in the flesh no more (compare #Ac 20:25|). (6) And we, after the days of unleavened bread, sailed away from Philippi, and came to them in Troas in five days, where we remained seven days. The "days of unleavened bread" here mentioned remind us that it had been nearly one year since the close of Paul's labors in Ephesus; for he was awaiting the approach of Pentecost when the mob was aroused by Demetrius (#1Co 16:8|). He probably left there between the Passover and Pentecost, and as the Passover had now returned again, the time he had spent in his tour through Macedonia and Achaia and back to Philippi must have occupied ten or eleven months. The voyage from Philippi to Troas occupied, as here stated, five days, though, on a former occasion, they had sailed from Troas and reached Philippi in two days (#Ac 16:11,12|). The delay on this trip is suggestive of adverse winds. The brethren who had preceded Paul and Luke to Troas had already spent there the five days occupied by the latter on the journey, and a portion of the seven days of unleavened bread which they spent in Philippi. The seven additional days now spent there by the whole company, making an aggregate of more than two weeks, gave sufficient time to accomplish much in a community where a door was already opened by the Lord (see TFG "Ac 20:1"). (OCA 245-246) #Ac 20:7| 7. The last period of seven days included and was terminated by the Lord's day. (6) And on the first day of the week, when the disciples came together to break the loaf, Paul discoursed to them, about to depart on the next day, and continued his discourse till midnight. This passage indicates both the day of the week in which the disciples broke the loaf, and the prime object of their meeting on that day. It shows that the loaf was broken on the first day of the week; and we have no apostolic precedent for breaking it on any other day. The disciples came together on that day, even though Paul and Luke and Timothy, and all he brethren who had come from Greece, were present, not primarily to hear one or more of them discourse, but "to break the loaf." Such is the distinct statement of the historian. That such was an established custom in the Churches is implied in a rebuke administered by Paul to the Church at Corinth, in which he says: "When you come together in one place, it is not to eat the Lord's supper" (#1Co 11:20|). Now, for this they would not have deserved censure, had it not been that to eat the Lord's supper was the proper object of their assemblage. These facts are sufficient to establish the conclusion that the main object of the Lord's-day meeting was to break the loaf. This conclusion will be of service to us in seeking to determine the frequency with which the loaf was broken. If the prime object of the Lord's-day meeting was to celebrate the Lord's supper, then all the evidence we have of the custom of meeting every Lord's day is equally conclusive in reference to the weekly observance of the Lord's supper. But the former custom is universally admitted by Christians of the present day, and therefore there should be no dispute in reference to the latter. It must, in candor, be admitted, that there is no express statement in the New Testament that the disciples broke the loaf every Lord's day; neither is it stated that they met every Lord's day. Yet the question, how often shall the congregation meet together to break the loaf, is one which can not be avoided, but must be settled practically in some way. The different religious parties have hitherto agreed upon a common principle of action, which is, that each may settle the question according to its own judgment of what is most profitable and expedient. This principle, if applied by congregations instead of parties, is a safe one in reference to matters upon which we have no means of knowing the divine will, or the apostolic custom. But when we can determine, with even a good degree of probability, an apostolic custom, our own judgment should yield to it. So all parties have reasoned in reference to the Lord's day. The intimations contained in the New Testament, together with the universal custom known to have existed in the Churches during the age succeeding that of the apostles, has been decided by them all as sufficient to establish the divine authority of the religious observance of the Lord's day; and yet they have not consented to the weekly observance of the Lord's supper, the proof of which is precisely the same. As a practical issue between the advocates of weekly communion and their opponents, the questions really has reference to the comparative weight of evidence in favor of this practice, and of monthly, quarterly, or yearly communion. When it is thus presented, no one can long hesitate as to the conclusion; for in favor of either of the intervals last mentioned there is not the least evidence, either in the New Testament, or in the uninspired history of the Churches. On the other hand, it is the universal testimony of antiquity that the Churches of the second century broke the loaf every Lord's day, and considered it a custom of apostolic appointment. Now it can not be doubted that the apostolic Churches had some regular interval at which to celebrate this institution, and seeing that all the evidence there is in the case is in favor of a weekly celebration, there is no room for a reasonable doubt that this was the interval which they adopted. It is very generally admitted, even among parties who do not observe the practice themselves, that the apostolic Churches broke the loaf weekly; but it is still made a question whether, in the absence of an express commandment, this example is binding upon us. This question is likely to be determined differently by two different classes of men. Those who are disposed to follow chiefly the guide of their own judgment, or of their denominational customs, will feel little influenced by such a precedent. But to those who are determined that the very slightest indication of the divine will shall govern them, the question must present itself in this way: "We are commanded to do this in memory of Jesus. We are not told, in definite terms, how often it shall be done; but we find that the apostles established the custom of meeting every Lord's day for this purpose. This is an inspired precedent, and with it we must comply. We can come to no other conclusion without assuming an ability to judge of this matter with more wisdom than did the apostle." We return to the meeting in Troas. The extreme length of Paul's discourse on this occasion is in striking contrast with the brevity of his other speeches, as reported by Luke. It is to be accounted for by the anxiety of the apostle, in bidding them a final farewell, to leave the brethren as well guarded as possible against the temptations which awaited them. (OCA 246-248) #Ac 20:8-10| 8-10. The long and solemn discourse was interrupted at midnight, by an incident which caused great alarm, and some confusion, in the audience. (8) Now there were many lamps in the upper chamber where we were assembled; (OCA 248) #Ac 20:9| (9) and there sat in the window a certain young man named Eutychus, who was borne down by deep sleep: and as Paul was discoursing a very long time, borne down with sleep, he fell from the third story down, and was taken up dead. #Ac 20:10| (10) But Paul went down, and fell upon him, and embraced him, and said, Be not troubled, for his life is in him. It is assumed by some writers, that the young man was not really dead, and Paul's remark, "his life is in him," is adduced in proof of the assumption. {h} If this remark had been made when Paul first saw him, it might, with propriety, be so understood, but as it was made after he had fallen upon him, and embraced him, action evidently designed to restore him, it should be understood as only a modest way of declaring that he had restored him to life. {h} Olshausen. (OCA 248) #Ac 20:11| 11. The alarm produced by the death of Eutychus, the astonishing display of divine power in his restoration to life, and the stillness of the midnight hour in which it all transpired, could but add greatly to the solemnity which already pervaded the audience. Their feelings were too deeply wrought upon to think of sleep, and the meeting was still protracted. They returned to the upper chamber, where the lights were still burning, and the elements of the Lord's supper remained as yet undistributed. Paul, notwithstanding the length and earnestness of his discourse, was still unexhausted. (11) And having gone up, and broken the loaf, and eaten it, he conversed yet a long time, even till daybreak, and so he departed. Thus the whole night was spent in religious discourse and conversation, interrupted, at midnight, by a death and a resurrection, and this followed by the celebration of the Lord's death, which brings the hope of a better resurrection. The whole scene concluded at daybreak, in one of those touching farewells, in which the pain of parting and the hope of meeting to part no more, struggle so tearfully for the mastery of the soul. It was a night long to be remembered by those who were there, and will yet be a theme of much conversation in eternity. It is a question of some curiosity whether it was at daybreak on Sunday morning or Monday morning, that this assembly was dismissed. They were assembled in the early part of the night, yet the time of their assembling was included in the "first day of the week." If the brethren in Troas were accustomed to begin and close the day at midnight, according to the Greek custom, it must have been Sunday night when they met. But if they reckoned according to the Jewish method, which began and closed the day with sunset, then they must have met on what we call Saturday night; for in this case the whole of that night would belong to the first day of the week, and Sunday night to the second day. It is supposed, by many commentators, that the Greek method prevailed, and that they met Sunday night; but, with Mr. Howson, I am constrained to the other opinion; a conclusive proof of which I find in the fact, that if the meeting was on Sunday night, then the loaf was broken on Monday morning; for it was broken after midnight. There can be no doubt of this fact, unless we understand the breaking of the loaf, mentioned in the eleventh verse, as referring to a common meal. But this is inadmissible; for, having stated (#Ac 20:7|), that they came together to break the loaf, and now stating, for the first time, that Paul did break the loaf, we must conclude that by the same expression, Luke means the same thing. To this objection that Paul alone is said to have broken and eaten the bread, I answer, that this would be a very natural expression to indicate that Paul officiated at the table; but, on the other hand, if it is a common meal, it would be strange that he alone should eat, especially to the exclusion of his traveling companions, who were going to start as early in the morning as he did. I conclude, therefore, that the brethren met on the night after the Jewish Sabbath, which was still observed as a day of rest by all of them who were Jews or Jewish proselytes, and considering this the beginning of the first day of the week, spent it in the manner above described. On Sunday morning Paul and his companions resumed their journey, being constrained, no doubt, by the movements of the ship, which had already been in the harbor of Troas seven days. His example does not justify traveling on the Lord's day, except under similar constraint, and upon a mission as purely religious as that which was taking him to Jerusalem. (OCA 248-249) #Ac 20:12| 12. Recurring again to the incident concerning Eutychus, in order to state more particularly the gratification which the brethren felt at his recovery, Luke here remarks: (12) And they brought the young man alive, and were not a little comforted. The close connection of this remark with the departure of Paul and his company, and its disconnection from the statement concerning the resumption of the meeting, indicate that it refers to their bringing him away from the meeting. (OCA 249) #Ac 20:13| 13. Paul and his whole company departed at an early hour in the morning, and the meeting breaking up at daybreak for this purpose. But their routes for the day were different. (13) We went forward to the ship, and sailed for Assos, intending there to take in Paul; for so he had appointed, intending himself to go on foot. The coasting voyage of the ship around Cape Lectum to Assos was about forty miles, while the distance across was only twenty. {i} This would enable Paul to reach that point on foot about as soon as the ship could sail there with favorable winds. His motive in choosing to walk this distance, and to go alone, has been a subject of various conjectures. But the deep gloom which shrouded his feelings, caused by prophetic warnings of great dangers ahead; by the critical state of the Churches everywhere; and by the final farewell which he was giving to Churches which he had planted and nourished, naturally prompted him to seek solitude for a time. On shipboard solitude was impossible, and while in port there was always a group of disciples or a whole congregation claiming his attention. His only opportunity, therefore, during the whole voyage, for solitary reflection, such as the soul longs for amid trials like his, was to seize this occasion for a lonely journey on foot. Amid the more stirring scenes of the apostle's life, while announcing, with oracular authority the will of God, and confirming his words by miraculous demonstrations, we are apt to lose our human sympathy for the man, in our admiration for the apostle. But when we contemplate him under circumstances like the present, worn down by the sleepless labors of the whole night; burdened in spirit too heavily for even the society of sympathizing friends; and yet, with all his weariness, choosing a long day's journey on foot, that he might indulge to satiety the gloom which oppressed him, we are so much reminded of our own seasons of affliction, as to feel, with great distinctness, the human tie which binds our hearts to his. No ardent laborer in the vineyard of the Lord but feels his soul at times ready to sink beneath its load of anxiety and disappointment, and finds no comfort except in allowing the very excess of sorrow to waste itself away amid silence and solitude. In such hours it will do us good to walk with Paul through this lonely journey, and remember how much suffering has been endured by greater and better men than we. {i} Conybeare and Howson, vol. 2, p. 208. (OCA 249-250) #Ac 20:14-16| 14-16. The ship and the footman arrived together. (14) And when he met us at Assos, we took him on board and went to Mitylene. (OCA 250) #Ac 20:15| (15) Sailing thence, the next day we arrived opposite Chios. In another day we came to Samos, and remaining all night at Trogyllium, on the following day we went to Miletus; #Ac 20:16| (16) for Paul had determined to sail by Ephesus, so that he might not spend time in Asia; for he was hastening, if it were possible for him, to be in Jerusalem on the day of Pentecost. If the ship had been under Paul's control, he could have spent at Ephesus the time which was spent at Miletus, without delaying his arrival in Jerusalem. The fact, therefore, that he avoided Ephesus, to keep from losing time, shows that the vessel was not under his control, but that a visit to Ephesus would have required him to leave the ship he was on, and take passage on some other bound for that port. This might have caused delay, and the uncertainty of meeting at Ephesus a vessel bound for Syria might have protracted the delay too long to reach Jerusalem in the time desired. The mention of the matter by Luke shows that Paul felt some inclination to revisit Ephesus, that he might witness the present results of his protracted labors there. The day of Pentecost, however, furnished the only occasion which he could expect before fall (at the feast of Tabernacles), on which the Jews would be generally congregated in Jerusalem, and he desired to be there to distribute the contribution for the poor without visiting the rural districts individually for that purpose. We will yet see that he made the journey in time for the feast. (OCA 250) #Ac 20:17| 17. His desire to see the brethren in Ephesus was gratified, in part, by a short delay of the vessel in the harbor of Miletus. (17) But from Miletus he sent to Ephesus, and called for the elders of the Church. The distance was about thirty miles. {j} He might have gone up himself but for some uncertainty about the movements of the vessel, which was probably waiting for some expected ship to come into port before proceeding. If he had missed the vessel, it would have defeated his purpose of attending the feast; whereas, if the elders should get down too late, they would suffer only the inconvenience of the walk. {j} Conybeare and Howson, vol. 2, p. 214. (OCA 250-251) #Ac 20:18-21| 18-21. The interview with these elders may be regarded as a type of all the meetings and partings which took place on this journey, and was, probably, described with minuteness on this account. (18) And when they had come to him, he said to them, You well know from the day in which I first came into Asia, after what manner I was with you all the time, (OCA 251) #Ac 20:19| (19) serving the Lord with all humility and many tears and trials which befell me by the plots of the Jews; #Ac 20:20| (20) that I have kept back nothing that was profitable, but have declared it to you, and taught you both publicly and from house to house, #Ac 20:21| (21) testifying to both Jews and Greeks repentance toward God, and faith in our Lord Jesus Christ. The order in which the terms repentance and faith occur in this last sentence, and in some other passages (#Mr 1:15|), has been urged as proof that repentance occurs before faith in the order of mental operations. But this is a most fallacious source of reasoning. From it we might argue that sanctification precedes faith, because Paul addresses the Thessalonians as having been chosen to salvation "through sanctification of spirit and the belief of the truth" (#2Th 2:13|); or that the confession precedes faith, because Paul says: "If thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart that God has raised him from the dead, thou shalt be saved" (#Ro 10:9|). The order of the words describing two actions proves nothing in reference to the order of their occurrence, except when it is mad evident that it was the writer's intention to indicate the order of occurrence. No such intention is manifest here. The purpose of the sentence in question is to state the two leading topics on which he had testified among the Ephesians, and the order in which they are mentioned was suggested by the nature of the case. All the Jews in Ephesus and all the Gentiles who attended the synagogue worship already believed in God, before Paul preached to them concerning Jesus. It was also necessary that all the heathen should learn to believe in God, before hearing the gospel of the Son of God. Moreover, they might be induced to repent toward God, as they had all been taught that they must do, before they believed that Jesus was the Son of God. Repentance toward God, bringing men to an honest and candid state of mind, was a most excellent preparation for faith in Jesus Christ. This was the design of John's ministry. He prepared them for the reception of Jesus Christ, by calling them to repentance before God. Paul also attempted to make known the true God to the Athenians, and told them that God had "commanded all men everywhere to repent" [#Ac 17:30|], before he introduced to them the name of Jesus. This, however, is far from being proof of repentance before faith in the ordinary sense of the expression, which requires not repentance toward God before faith in Christ, but repentance toward God before faith in God. That a man can repent toward a God in whose existence he does not believe, is not assumed by any party; but all grant that some degree or species of faith must precede repentance, while the prevailing Protestant parties that saving faith, as it is styled, must follow repentance. The mistake which they commit arises from a misconception of the nature of both faith and repentance. Regarding repentance as simply sorrow for sin, and faith as a yielding up of the will to Christ, they very readily reach the conclusion that the former must precede the latter. But in this conception the sorrow for sin which produces repentance is mistaken for repentance itself; while the yielding up of the will to Christ, which is really repentance (see TFG "Ac 3:19"), is mistaken for faith. Repentance, therefore, really covers all the ground usually assigned to both repentance and saving faith, leaving no room for faith to arise after it. A correct definition of faith is equally inconsistent with this conception. It is "confidence as to things hoped for, conviction as to things not seen" (#Heb 11:1|). It can exist, in this its fullest sense, only when its object is both unseen and a subject of hope. When the object is not a subject of hope, as in the faith that the worlds were framed by the word of God (#Heb 11:3|), the faith is merely a conviction as to something not seen. But Jesus the Christ, the prime object of the Christian's faith, is both unseen, and the being upon whom all our hopes depend. Faith in him, therefore, is both "confidence as to things hoped for, and conviction as to things not seen." But it is impossible for me to repent of the sins which I have committed against Christ before I am convinced in reference to his Messiahship, and have confidence in reference to the things which he has promised. It is, therefore, impossible for repentance to precede faith, in reference to him. On the contrary, faith, or conviction that he is the Christ, and confidence in reference to what he has promised, is the chief means of leading men to repentance; although it is still true, that deists, such as modern Jews, and some others who believe in God but reject Christ, might be induced to repent toward God before they believe in Christ. We may further remark, that, in the scriptural distribution of our conception of the divine nature, God is the proper object of repentance, and Jesus Christ of faith. To believe that Jesus is the Christ is the faith; but repentance is not thus limited; it has reference to God, independent of the distinction between Father and Son. It is this thought which suggested the connection of the term "repentance" with the name of God, and faith with that of Christ. (OCA 251-252) #Ac 20:22-27| 22-27. The apostle next reveals to these brethren the cause of that deep sorrow which we have seen brooding over his spirit even before his departure from Corinth. (22) And now, behold, I go bound in spirit to Jerusalem, not knowing the things which shall befall me there, (OCA 252) #Ac 20:23| (23) except that the Holy Spirit testifies in every city, saying, that bonds and afflictions await me. #Ac 20:24| (24) But none of these things move me, neither do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the favor of God. #Ac 20:25| (25) And now, behold, I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more. #Ac 20:26| (26) Wherefore, I call you to witness this day, that I am pure from the blood of all; #Ac 20:27| (27) for I have kept back nothing from declaring to you the whole counsel of God. #Ac 20:28-35| 28-35. Having thus eloquently expressed himself in reference to his past fidelity and his present devotion, he gives them a prophetic warning in reference to trials which yet awaited them, and places his own example minutely before them for imitation. (28) Take heed, therefore, to yourselves, and to all the flock in which the Holy Spirit has placed you as overseers, to be shepherds to the Church of the Lord, which he has purchased through his own blood. (OCA 253) #Ac 20:29| (29) For I know this, that after my departure, fierce wolves will enter in among you, sparing the flock. #Ac 20:30| (30) Also from among yourselves men will arise, speaking perverse things, to draw away disciples after them. #Ac 20:31| (31) Therefore, watch; remembering that by night and by day, for three years, I ceased not to warn each one with tears. #Ac 20:32| (32) And now, brethren, I commend you to God and to the word of his favor, which is able to build you up, and to give you an inheritance among all the sanctified. It was a fearful responsibility which rested on the shoulders of these men, to watch as shepherds for the flock, and realize that only by fidelity like that of Paul, could they be free from the blood of them all. In leaving them to this work, he directs their thoughts to the only power sufficient to strengthen them to perform it, by commending them to God and to his Word, assuring them that the Word was able to build them up, and give them inheritance among the sanctified. This is another among many proofs which we have seen of the confidence of the apostles in the sufficiency and power of the word of God. (OCA 253) #Ac 20:33| (33) I have coveted no man's gold, or silver, or apparel. #Ac 20:34| (34) You yourselves know that these hands have ministered to my necessities, and to those who were with me. #Ac 20:35| It is more blessed to give than to receive. For completeness' sake we might also add these words of Jesus. These words quoted by Paul are not found in the gospel. The earthly life of Jesus shades off into the celestial, but we think that he have now given all that may be rightly included in the former. (TFG 767) (35) In all things I have shown you, that so laboring, you should support the weak, and should remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive. The closing admonition has reference to relief of the needy, and to the discharge of their duty, even if it were necessary for them to struggle hard to make their own bread and meat, remembering that it is more blessed to give than to receive. In this, also, he could appeal to his own example, saying, "You yourselves know that these hands," holding them out to them, "have ministered to my necessities, and to those who were with me" [#Ac 20:34|]. Thus he warns and admonishes these elders, in a speech of inimitable pathos, which is recorded by Luke that it might bear the same lesson to elders of Churches everywhere, teaching that no less than apostolic zeal and self-sacrifice are expected of them. (OCA 253) #Ac 20:36-38| 36-38. When these solemn and touching words were concluded, the apostle was ready to re-embark upon the vessel about to weigh anchor in the harbor, and the final farewell must be spoken. (36) And when he had thus spoken, he kneeled down, and prayed with them all; (OCA 253) #Ac 20:37| (37) and they all wept much, and fell upon Paul's neck, and kissed him, It would be difficult to imagine a more touching scene. The tears of women and of children are sometimes shallow; but when full-grown men, men of gray hairs, who have been hardened to endurance by the bitter struggles of life, are seen to weep like children, and to fall upon one another's necks, we have the deepest expression of grief ever witnessed on earth. Such, however, is not the sorrow of this world. When the strong man of the world is overwhelmed with grief, he seeks for solitude, and his heart grows harder while it is breaking. But the sorrow of the man of faith is softening and purifying. It binds the afflicted in closer sympathy with one another and with God, while it is sanctified by prayer. It is painful, but it is not altogether unwelcome. It is a sorrow which we are willing to feel again, and which we love to remember. The history of the Church is full of scenes like this. When the paths of many pilgrims meet, and they mingle together, for a few days, their prayers, their songs of praise, their counsels, and their tears, the hour of parting is like a repetition of this scene on the sea-shore at Miletus. Tears, and heavings of the breast, which tell of grief and love and hope all struggling together in the soul; the parting hand and fond embrace; the blessing of God invoked, but not expressed; the sad turning away to duties which the soul feels for the moment too weak to perform--these are all familiar to the servants of God, and are remembered as tokens of those hours when, most of all, the joys of heaven seem to triumph over the sorrows of earth. (OCA 253-254) #Ac 20:38| (38) sorrowing most of all for the word which he had spoken, that they should see his face no more. If Paul had been parting from these brethren under happy anticipations for them both, the sorrow of neither party could have been so great. But, added to the pain of a final parting was the gloom of their own uncertain future, and the terrible and undefined afflictions which certainly awaited him. There is not, in the history of our race, apart from the sufferings of the Son of God, a nobler instance of self-sacrifice than is presented by Paul on this journey. He had already, twelve months before this, recounted a catalogue of sufferings more abundant than had fallen to the lot of any other man. He had been often in prison, and often on the verge of death. From the Jews he had five times received forty stripes save one, and had three times been beaten with rods. Once he was stoned, and left on the ground, supposed to be dead. He had suffered shipwreck three times, and spent a day and a night struggling in the waters of the great deep. In his many journeys, he had been exposed to perils by water, by robbers, by his own countrymen, by the heathen; in the city, in the wilderness, in the sea, and among false brethren. He had suffered from weariness, and painfulness and wakefulness. He had endured hunger and thirst, and had known what it was to be cold for want of sufficient clothing. Besides all these things, which were without, he had been and was still bearing a burden not less painful in the care of all the Churches (#2Co 11:23-28|). And besides even all this, was that thorn in the flesh, the messenger of Satan to buffet him, which was so irritating and humiliating that he had three times prayed the Lord to take it from him (#2Co 12:7-9|). These sufferings we would think enough for the portion of one man; and we would suppose that his scarred (#Ga 6:17|) and enfeebled frame would be permitted to pass the remainder of its days in quiet. Yet here we find him on his way to Jerusalem, engaged in a mission of mercy, but warned by the voice of prophesy that bonds and afflictions still awaited him [#Ac 20:22,23|]. Most men would have said: I have suffered enough. The success of my present enterprise is doubtful, at best, and it is certain to bring me once more into prison, and into untold afflictions. I will, therefore, remain where I am, amid brethren who love me, and strive to end my days in peace. Such may have been the feelings of the Ephesian elders, as they clung tearfully around him; but how grandly the hero lifts himself above all such human weakness, while he exclaims: "None of these things move me, neither do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the favor of God" [#Ac 20:24|]. When parting forever from such a man, they might well weep, and stand mute upon the shore till the white sails of his vessel grew dim in the distance, ere they turned in loneliness to the toils and dangers which they were now to encounter without the presence or counsel of their great teacher. We are not permitted to return with them to Ephesus, and listen to their sorrowful conversation by the way; but must follow that receding vessel, and witness the bonds and afflictions which await its most noted passenger. (OCA 254-255) #Ac 21:1-3| XXI:1-3. The vessel proceeded by a coasting voyage along the southern shore of Asia Minor. (1) And it came to pass, when we had separated from them, and set sail, that we ran with a straight course and came to Cos; and the next day to Rhodes, and thence to Patara. (OCA 255) #Ac 21:2| (2) And finding a ship going across to Phoenicia, we embarked and set sail. The change of vessels at Patara must have been occasioned by the fact that the one in which they had hitherto sailed was not bound for a Phoenician port. That the new vessel is said to be going across to Phoenicia, and that it left Cyprus on the left [#Ac 21:3|], is an indication that the other was going to cling still further to the coast of Asia Minor, and was probably bound for Antioch. (OCA 255) #Ac 21:3| (3) Passing in sight of Cyprus, and leaving it to the left, we sailed to Syria, and landed at Tyre, for there the ship was to unload her cargo. #Ac 21:4| 4. The time employed by the sailors in putting out freight, and taking on board a fresh cargo, gave Paul another opportunity for communing with brethren on shore. (4) And having found the disciples, we remained there seven days. They told Paul, through the Spirit, not to go up to Jerusalem. Here Paul met a repetition of those prophetic warnings which had already cast a gloom over his feelings, and so much alarmed were the brethren at the prospects before him, that they entreated him to go no further. We are not to understand that these entreaties were dictated by the Spirit; for this would have made it Paul's duty to desist from his purpose; but the statement means that they were enabled to advise him not to go, by knowing through the Spirit, what awaited him. The knowledge was supernatural; the advice was the result of their own judgment. (OCA 255) #Ac 21:5,6| 5, 6. When the seven days had passed, including, most likely, a Lord's day, in which the disciples came together to break bread, another scene of painful parting occurred, like that at Miletus. (5) And it came to pass that when we completed those days, we departed and went our way, they all, with their wives and children, conducting us forward till we were out of the city. And we kneeled down on the shore and prayed. Unlike the scene at Miletus [#Ac 20:36-38|], the sorrow of manly hearts was here accompanied by the tenderness of female sympathy and the tears of children. The tears of the company were bitter, but they were sanctified and made a blessing to each heart, by prayer. Thus, though all before the apostle, during this journey, was darkness and danger, all around him and behind him was earnest prayer to God in his behalf. Borne forward upon the current of such devotion, he was able to breast the storm, and defy all the powers of earth and hell. (OCA 255-256) #Ac 21:6| (6) And bidding each other farewell, we went on board the ship, and they returned home. #Ac 21:7| 7. The journey by water was soon completed, and the remainder of the distance was performed on foot. (7) And from Tyre we went down to Ptolemais, completing the voyage, and saluted the brethren, and remained with them one day. If the vessel had been going forward to Caesarea without delay, they had better have continued on board than to have traveled the distance of thirty or forty miles to that city on foot. {k} We conclude, therefore, that the vessel either intended lying in port for a while, or did not intend to touch at Caesarea. The fact that Paul found brethren in Tyre and Ptolemais on the coast of Phoenicia, where he had never preached before, reminds us once more of the dispersion of the Church in Jerusalem, and the fact that "they who were scattered abroad upon the persecution which arose about Stephen, traveled as far as Phoenicia, speaking the Word to none but the Jews" (#Ac 11:19|). {k} Conybeare and Howson, vol. 2, p. 232. (OCA 256) #Ac 21:8,9| 8, 9. The single day spent with the brethren in Ptolemais was sufficient for the solemn admonitions which Paul was leaving with all the Churches, and for another painful farewell. (8) And the next day we departed, and went to Caesarea. And entering into the house of Philip the evangelist, who was one of the seven, we abode with him. When we parted from Philip, after the immersion of the eunuch, he had prosecuted an evangelizing tour through Azotus and the intermediate cities, to Caesarea (#Ac 8:40|). It was probably while he was engaged in this tour that Peter had come to Caesarea, and immersed the family and friends of Cornelius [#Ac 10:48|]. When Philip arrived, he found the nucleus of a Church, and here we still find him, after a lapse of more than twenty years. He seems never to have returned to Jerusalem, to resume his position as a deacon of that Church, but accepted the providential arrangement by which he was thrown out into a wider field of usefulness, and thenceforward was known as Philip the evangelist. That he had four maiden daughters, who had the gift of prophesy [#Ac 21:9|], indicates the strict religious training which he had given to his family. (OCA 256) #Ac 21:9| (9) Now he had four daughters, who were virgins, and who prophesied. #Ac 21:10-14| 10-14. During the interval spent with the family of Philip, another, and the last of the prophetic warnings which Paul encountered on this journey was given, causing a scene of sorrow similar to those at Miletus and Tyre. (10) And while we were remaining several days, there came down from Jerusalem a certain prophet named Agabus; (OCA 256) #Ac 21:11| (11) and he came to us, and took Paul's girdle, and bound his own hands and feet, and said, Thus says the Holy Spirit: So shall the Jews in Jerusalem bind the man who owns this girdle, and shall deliver him into the hands of the Gentiles. #Ac 21:12| (12) And when we heard this, both we and they of that place besought him not to go up to Jerusalem. #Ac 21:13| (13) But Paul answered, What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die in Jerusalem, for the name of the Lord Jesus. #Ac 21:14| (14) And when he would not be persuaded, we held our peace, saying, The will of the Lord be done. Agabus was the same prophet who went from Jerusalem to Antioch, and announced the famine which caused the mission of Paul and Barnabas into Judea with a contribution for the poor (#Ac 11:27-30|). It was a singular coincidence that the same man should now meet him, after the lapse of so many years, when entering Judea on a similar mission, and warn him of his own personal danger. The dramatic manner in which his prophesy was delivered gave Paul a more distinct conception of the afflictions which awaited him. If his traveling companions had hitherto been silent when brethren were entreating him to desist from the journey, as is implied in the narrative, their courage now failed them, and they joined in the entreaties of the brethren in Caesarea. The fearfulness of his prospects was a sufficient trial to his own courage, when he enjoyed at least the silent sympathy of his chosen companions; but when they deserted him, and threw the weight of their influence upon the weight already too heavy for him, the effect was crushing to his heart, though the steadfastness of his purpose was not shaken. The duty imposed upon him by the fearful condition of the Church at large was paramount to all personal considerations, and he felt willing to be bound and to die in his efforts to maintain the honor of the name of the Lord Jesus by preserving the unity of his body. Upon this declaration of his sublime self-devotion, the brethren felt unable to offer another objection, and gave expression to their reluctant resignation by the remark, "The will of the Lord be done." (OCA 257) #Ac 21:15,16| 15, 16. (15) And after those days, we packed up our baggage, and went up to Jerusalem. The journey had been accomplished in time for the feast of Pentecost. This is made to appear by enumerating the days spent on the journey from Philippi. Leaving that city immediately after the days of unleavened bread, which was seven days after the Passover, he reached Troas in five days, where he spent seven (#Ac 20:6|). Four days were occupied in the passage from Troas to Miletus (#Ac 20:13-15|). Two are sufficient to allow for the stay at Miletus (see TFG "Ac 20:17"). In three he sailed from Miletus to Patara, which place he left the same day he reached it (#Ac 21:1,2|); and two more days, with favorable weather, would take him to Tyre. {l} There he spent seven days, and three in the journey thence to Caesarea (#Ac 21:4-8|). Allowing two days more for the journey from Caesarea to Jerusalem, we have enumerated only forty-two of the forty-nine days intervening between the Passover and Pentecost, leaving seven for the stay at the house of Philip [#Ac 21:8|]. That the feast of Pentecost did transpire immediately after his arrival in Jerusalem, is indicated by the immense multitude of Jews then assembled there, and the presence of some from the province of Asia, who had known Paul in Ephesus (#Ac 21:27|). Nothing but the annual feasts brought together in Jerusalem the Jews from distant provinces. {l} Conybeare and Howson, vol. 2, p. 227. (OCA 257) #Ac 21:16| (16) Some of the disciples from Caesarea went with us, conducting us to one Mnason, a Cyprian, and an old disciple, with whom we should lodge. #Ac 21:17| 17. The period which had been looked forward to for months with prayerful anxiety had now arrived, and Paul was to know, without further delay, whether or not the service which he had for Jerusalem would be accepted by the saints (#Ro 15:31|). To his unspeakable relief, the historian was able to say, (17) Now when we were come to Jerusalem, the brethren received us gladly. If Luke had given any account of the contribution Paul was bringing, we should have expected him to say something more definite about its reception than is implied in this remark. But, as he saw fit to omit all mention of the enterprise, we are at liberty to infer, from the glad reception given to the messengers, that the gift they bore was also welcome. The main object of Paul's visit and of his prayers was now accomplished. He had finished this much of his course and his ministry with joy, and his heart was relieved from its chief anxiety. Whether the Lord would now accept his prayer for deliverance from the disobedient in Jerusalem, he felt to be a matter of minor importance. (OCA 257-258) #Ac 21:18-26| 18-26. After the general statement that they were gladly received by the brethren, Luke proceeds to state more in detail what followed. (18) And on the day following, Paul went in with us to James, and all the elders were present. (OCA 258) #Ac 21:19| (19) And having saluted them, he related particularly what God had done among the Gentiles through his ministry. #Ac 21:20| (20) When they heard it, they glorified the Lord, and said to him, You see, brother, how many thousands of Jews there are who believe, and they are all zealous for the law. #Ac 21:21| (21) Now they heard concerning you, that you teach all the Jews who are among the Gentiles apostasy from Moses, telling them not to circumcise their children, nor to walk according to the customs. #Ac 21:22| (22) What, then, is it? The multitude must by all means come together; for they will hear that you have come. #Ac 21:23| (23) Do this, therefore, which we tell you. We have here four men who have a vow upon them. #Ac 21:24| (24) Take them, and purify yourself with them, and bear the expenses for them, in order that they may shear their heads, and all may know that those things of which they have heard concerning you are nothing; but that you yourself also walk orderly and keep the law. #Ac 21:25| (25) But as respects the Gentiles who have believed, we have already written, having decided that they observe no such things, only that they keep themselves from things offered to idols, and from blood, and from things strangled, and from fornication. #Ac 21:26| (26) Then Paul took the men, and the next day went with them into the temple purified, announcing the fulfilling of the days of purification, when an offering should be offered for each one of them. This I confess to be the most difficult passage in Acts to fully understand, and to reconcile with the teaching of Paul on the subject of the Mosaic law. We shall have the exact state of the question before our minds, by inquiring, first, What was the exact position of the Jerusalem brethren in reference to the law? second, What had Paul actually taught upon the subject? and third, How can the course pursued by both be reconciled to the mature apostolic teaching? First. It is stated, in this speech, of which James was doubtless the author, that the disciples about Jerusalem were "all zealous for the law." They recognized the authority of Moses as still binding; for they complained that Paul taught "apostasy from Moses" [#Ac 21:21|]. The specifications of this apostasy were, first, neglect of circumcision; second, abandonment of the customs." By "the customs" are meant those imposed by the law, among which, as seen in their proposition to Paul, were the Nazarite vows, with their burnt-offerings, sin-offerings, and meat-offerings (#Nu 6:13-17|), and, as seen in Paul's epistles, abstinence from unclean meats, and the observance of Sabbath-days, holy days, new moons, and Sabbatic years (#Ro 14:1-23 Ga 4:9,10 Col 2:16,17|). Second. Our iniquity into Paul's teaching on the subject must have separate reference to what he had taught before this time, and what he taught subsequently. None of his oral teachings on the subject are preserved by Luke, hence we are dependent for a knowledge of his present teaching upon those of his epistles which were written previous to this time. In none of the specifications above enumerated did he fully agree with his Jewish brethren. True, he granted the perpetuity of circumcision; yet not because he acknowledged with them the continued authority of the law, but because of the covenant with Abraham which preceded the law (see TFG "Ac 16:3). As for the law, he taught that it had been "a schoolmaster to lead us to Christ, that we might be justified by faith, but after faith is come, we are no longer under the schoolmaster" (#Ga 3:24,25|); that, "now we are delivered from the law, being dead to that in which we were held"; that we are "become dead to the law by the body of Christ" (#Ro 7:4-6|). In repudiating the authority of the law, he necessarily repudiated all obligation to observe "the customs." In reference to all these, he afterward said to the Colossians, that God had "blotted out the handwriting of ordinances which was against us, which was contrary to us, and took it out of the way, nailing it to the cross." "Let no man, therefore, judge you in food or in drink, or in respect of a holy day, or of the new moon, or of Sabbaths; which are a shadow of things to come, but the body is Christ" (#Col 2:14,16,17|). While thus repudiating the obligation to observe the ordinances, he admitted the innocence of their observance, and forbade any breach of fellowship on account of it, laying down in reference to them all, this rule: "Let not him who eats, despise him who eats not; and let not him who eats not, judge him who eats" (#Ro 14:1-6|). In reference, therefore, to meats and days, he and the judaizers agreed that the Jews might observe them; and they differed as to the ground of this conclusion: the latter affirming that it was a matter of duty; the former holding that it was a matter of indifference. Thus far we have omitted special mention of one custom, because its importance demands for it a separate consideration. We refer to sacrifices. It is evident, from the transaction before us, as observed above, that James and the brethren in Jerusalem regarded the offering of sacrifices as at least innocent; for they approved the course of the four Nazarites, and urged Paul to join with them in the service, though it required them to offer sacrifices, and even sin-offerings. They could not, indeed, very well avoid this opinion, since they admitted the continued authority of the Mosaic law. Though disagreeing with them as to the ground of their opinion, as in reference to the other customs, Paul evidently admitted the opinion itself, for he adopted their advice, and paid the expense of the sacrifices which the four Nazarites offered [#Ac 21:23,24,26|]. Third. The commentators uniformly agree that Paul was right, and that the rites observed on this occasion are to be referred to that class which are indifferent, and in reference to which Paul acted upon the principle of being a Jew to the Jew, that he might win the Jew. {m} This would not be objectionable, if the proceeding had reference merely to meats and drinks, holy days, etc., to which it appears to be confined in their view; for all these were indifferent then, and are not less so at the present day. Who would say that it would now be sinful to abstain from certain meats, and observe certain days as holy? But it is far different with bloody sacrifices. If disciples, either Jewish or Gentile, should now assemble in Jerusalem, construct an altar, appoint a priesthood, and offer sin-offerings, they could but be regarded as apostates from Christ. But why should it be regarded as a crime now, if it was innocent then? The truth is, that, up to this time, Paul had written nothing which directly conflicted with the service of the altar, and he did not yet understand the subject correctly. His mind, and those of all the brethren, were as yet in much the same condition on this subject that they were before the conversion of Cornelius, in reference to the reception of the uncircumcised into the Church. If we admit that the proposition above quoted from Galatians, affirming that "we are no longer under the law" [#Ga 3:24,25|], was, when fully understood, inconsistent with the continuance of the sacrifice, we make his case only the more likely like Peter's in regard to the Gentiles; for he announced propositions, on Pentecost, which were inconsistent with his subsequent course, until he was made to better understand the force of his own words. Peter finally discovered that he was wrong in that matter, and Paul at length discovered that he was wrong, in his connection with the offerings of these Nazarites. Some years later, the whole question concerning the Aaronic priesthood and animal sacrifices was thrust more distinctly upon his mind, and the Holy Spirit made to him a more distinct revelation of the truth upon the subject, and caused him to develop it to the Churches, in Ephesians, Colossians, and especially in Hebrews. In the last-named Epistle, written during his imprisonment in Rome, he exhibited the utter inefficiency of animal sacrifices; the sacrifice of Christ, once for all, as the only sufficient sin offering; and the abrogation of the Aaronic priesthood by that of Christ, who was now the only high priest and mediator between God and man. After these developments, he could not, for any earthly consideration, have repeated the transaction with the Nazarites; for it would have been to insult the great High Priest over the house of God, by presenting, before a human priest, an offering which could not take away sin, and which would proclaim the insufficiency of the blood of the atonement. We conclude, therefore, that the procedure described in the text was inconsistent with the truth as finally developed by the apostles, but not with so much of it as was then understood by Paul. This conclusion presents but another proof that the Holy Spirit, in leading the apostles "into the truth," did so by a gradual development running through a series of years (see Commentary, #Ac 10:9-23 11:1-18|). When Paul finally was enabled to understand and develop the whole truth on this subject, no doubt the opinions and prejudices of the more liberal class of Jewish disciples yielded to his clear and conclusive arguments. But, doubtless, some still clung to the obsolete and unlawful service of the temple, assisting the unbelieving Jews to perpetuate it. Then came in the necessity for the destruction of their temple and city, so that it should be impossible for them to longer offer sacrifices which had been superseded. The destruction of the temple was not the legal termination of the Mosaic ritual; for it ceased to be legal with the death of Christ (#Eph 2:14-16 Col 2:14|); but this brought to an end its illegal continuance. Before we dismiss this passage, there are two more points claiming a moment's attention. First, the justness of the accusation which the brethren had heard against Paul. He had certainly taught the Jews that they were no longer under the law, and that "the customs" were no longer binding, and this was, in one sense, "apostasy from Moses." But he had not, as he was charged, taught them to abandon the customs; for he had insisted that they were innocent; and, in reference to circumcision, he had given no ground of offense whatever. Hence the charge, as understood by those who preferred it, was false; and it was with the utmost propriety that Paul consented to disabuse their minds, though the means he adopted for that purpose was improper. The last point claiming attention is the nature of the purification which Paul underwent. The statement which we have rendered, he "purified himself with them," is understood, by some commentators, to mean that he took part in their vow of abstinence {n}. But for this meaning of the term, \~agnizw\~, there is no authority in the New Testament; everywhere else it means to purify, and Paul's own statement to Felix, that "they found me purified in the temple" (#Ac 24:18|), in which he speaks of the same event, and uses the same word, is conclusive as to its meaning here. It will be remembered that no Jew who, like Paul, had been mingling with Gentiles, and disregarding the ceremonial cleanness of the law, was permitted to enter the outer court of the temple without being purified. This purification he must have undergone, and there is no evidence that he underwent any other. But it is said that he purified himself "with them," which shows that they, too, were unclean. Now, when a Nazarite became unclean within the period of his vow, it was necessary that he should purify himself, shear his head on the seventh day, and on the eighth day bring certain offerings. Then he lost the days of his vow which had preceded the uncleanness, and had to begin the count anew from the day that the offering was presented. This is fully stated in #Nu 6:1-27|, where the law of Nazarite is prescribed. Such was the condition of these Nazarites, as is further proved by the notice given of the "days of purification," and the mention, in #Ac 21:27|, of "the seven days," as of a period well known. Nazarites had no purification to perform except when they became unclean during their vow; and there was no period of seven days connected with their vow, except in the instance just mentioned. In this instance, as the head was to be sheared on the seventh day, and the offerings presented on the eighth, there were just seven whole days employed. Paul's part was to give notice to the priest of the beginning of these days, and to pay the expenses of the offerings; but he had to purify himself before he went in for this purpose. {m} Bloomfield, Olshausen, Neander, Hackett, Howson, etc. {n} Bloomfield, Olshausen. (OCA 261-262) #Ac 21:27-30| 27-30. (27) Now when the seven days were about to be completed, the Jews from Asia, seeing him in the temple, aroused the whole multitude, and laid hands on him, #Ac 21:28| (28) crying out, Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law and this place, and has even brought Greeks into the temple, and polluted this holy place. #Ac 21:29| (29) For they had previously seen Trophimus the Ephesian in the city with him, whom they thought Paul had brought into the temple. #Ac 21:30| (30) And the whole city was moved, and the people ran together, and seizing Paul, dragged him out of the temple; and the doors were immediately closed. If Paul's own brethren in Jerusalem has become prejudiced against him on account of his teaching in reference to the law [#Ac 21:20,21|], it is not surprising that the hatred of the unbelieving Jews toward him should be intense. Their treasured wrath was like a magazine, ready to explode the moment a match should be applied; and to charge him with defiling the holy place, which they believed that he had already reviled in every nation, was enough to produce the explosion. It is not the custom of mobs to investigate the charges heaped upon their victims; hence, without knowing or caring to know, whether he had really brought Trophimus into the temple (#Ac 21:29|), they seized him and dragged him out into the court of the Gentiles. The doors of the inner court were closed, to prevent the defilement of that holy place by the blood which was likely to be shed. (OCA 262) #Ac 21:31-34| 31-34. For the second time in his history the Roman authorities came to Paul's rescue from the hands of his countrymen. (The first was in Corinth, before Gallio. Compare #Ac 18:14-16|.) (31) And as they were seeking to kill him, word came to the chiliarch {o} of the cohort that all Jerusalem was in an uproar, {o} Captain of a thousand. (OCA 262) #Ac 21:32| (32) who immediately took soldiers and centurions, and ran down upon them. And when they saw the chiliarch and the soldiers, they quit striking Paul. #Ac 21:33| (33) Then the chiliarch drew near and seized him, and commanded him to be bound with two chains, and inquired who he was, and what he had done. #Ac 21:34| (34) But some of the multitude cried out one thing, and some another; and not being able to know the certainty on account of the tumult, he commanded him to be led into the castle. The inability of the mob to agree upon any charge against him shows the precipitancy with which they had rushed upon him, while the multiplicity of charges which they vociferated shows the intensity of their hatred. The chiliarch was indifferent through total ignorance of the case, and desired to act prudently; hence he determined to protect the prisoner, and hold him for examination under more favorable circumstances. (OCA 262) #Ac 21:35-39| 35-39. It was but a short distance to the castle of Antonia, which overlooked the temple inclosure, and was connected with it by a stairway. Thither the apostle was rapidly borne, the mob pressing after him. (35) And when he was on the stairs, he was borne by the soldiers, on account of the violence of the multitude. (OCA 262) #Ac 21:36| (36) For the crowd of people followed, crying out, Away with him! #Ac 21:37| (37) And when he was about to be led into the castle, Paul said to the chiliarch, May I say something to you? He said, Do you understand Greek? #Ac 21:38| (38) Are you not that Egyptian, who formerly made an insurrection, and led out into the wilderness four thousand Assassins? #Ac 21:39| (39) Paul said, I am a Jew, of Tarsus, in Cilicia; a citizen of no unknown city; and I beseech you, permit me to speak to the people. This conversation shows that the chiliarch was utterly ignorant of the character and history of his prisoner. The best conclusion he could form from the confused outcries of the mob was the one indicated in the question just quoted. When he learned that he was a Jew, he was still more perplexed concerning the rage of the people, and not less astonished at the coolness displayed by Paul. In the hope of learning something more definite, he at once gave him liberty to speak, and stood by, an interested hearer. (OCA 263) #Ac 21:40| 40. (40) And when he gave him permission, Paul, standing upon the stairs, waved his hand to the people. And when there was general silence, he spoke to them in the Hebrew dialect, saying, (OCA 263) #Ac 22:1,2| XXII:1, 2. (1) Men, brethren, and fathers, hear my defense, which I now make to you. #Ac 22:2| (2) And when they heard that he spoke to them in the Hebrew dialect, they kept the greater quiet. It is happily remarked by Mr. Howson, that, had he spoken in Greek, the majority of his hearers would have understood him; but, "the sound of the holy tongue in that holy place fell like a calm upon the troubled waters." It was a mark of respect for Jewish nationality which they were not prepared to expect from Paul; and the result was, that the silence, which was only general at the waving of his hand, became universal at the utterance of his first sentence. (OCA 263) #Ac 22:3-16| 3-16. (3) And he said, I myself am a Jew; born in Tarsus of Cilicia, yet brought up in this city at the feet of Gamaliel, educated according to the strictest doctrine of the law of our fathers, and was zealous toward God as you all are this day. #Ac 22:4| (4) I persecuted this way, even to death; binding and delivering into prisons both men and women; #Ac 22:5| (5) as the high priest and the whole body of the elders are my witnesses: from whom, also, I received letters to the brethren, and went to Damascus, to bring those who were there bound to Jerusalem, that they might be punished. #Ac 22:6| (6) But it came to pass, as I journeyed and was drawing near to Damascus, about noon, a great light from heaven suddenly flashed around me. #Ac 22:7| (7) I fell to the ground, and heard a voice saying to me, Saul, Saul, why do you persecute me? #Ac 22:8| (8) And I answered, Who art thou, Lord? He said to me, I am Jesus the Nazarene, whom you persecute. #Ac 22:9| (9) Now, they who were with me saw the light, and were afraid; but they heard not the voice of him who spoke to me. #Ac 22:10| (10) And I said, Lord, what shall I do? And the Lord said to me, Arise, and go into Damascus, and there it shall be told thee concerning all things which are appointed for thee to do. #Ac 22:11| (11) And, as I could not see for the glory of that light, I was led by the hand by those who were with me, and went into Damascus. #Ac 22:12| (12) And one Ananias, a pious man according to the law, well spoken of by all the Jews who dwelt there, #Ac 22:13| (13) came to me, and stood, and said to me, Brother Saul, look up. And that moment I looked up upon him. #Ac 22:14| (14) And he said, The God of our fathers has chosen you to know his will, and to see the Just One, and to hear the voice of his mouth. #Ac 22:15| (15) For you shall be a witness for him to all men, of what you have seen and heard. #Ac 22:16| (16) And now, why do you tarry? Arise, and be immersed, and wash away your sins, calling on the name of the Lord. Such portions of this speech as are necessary to the full understanding of Paul's conversion, we have considered in commenting on the ninth chapter. The words of Ananias, "Arise and be immersed," probably demand a moment's additional notice, on account of the use which has been made of them by many pedobaptist writers and speakers of an inferior grade. It is urged that the words should be rendered, "Standing up, be baptized"; and that they indicate that Paul was baptized on the spot, without leaving the house. We might admit the rendering without granting the conclusion; for the command to be baptized required him to do whatever was necessary to that act. If the act was immersion, it required him to go where it could be performed, however great the distance, and the words are entirely consistent with that idea. If he was to be immersed, he must, of necessity, arise from his prostrate or sitting position for that purpose. If he was to be sprinkled, he might as well have remained, as candidates for that ceremony now commonly do, upon his knees. (OCA 264) #Ac 22:17-21| 17-21. After this brief account of his course of persecution and his conversion, he advances to the events which occurred upon his return to Jerusalem, and which led to that peculiar ministry that had excited the hatred of his hearers. (17) And it came to pass, when I returned to Jerusalem, and was praying in the temple, that I was in a trance, (OCA 264) #Ac 22:18| (18) and saw him saying to me, Make haste, and depart quickly out of Jerusalem, for they will not receive your testimony concerning me. #Ac 22:19| (19) And I said, Lord, they know that I was imprisoning and beating in every synagogue those who believe on thee, #Ac 22:20| (20) and when the blood of thy witness, Stephen, was shed, I myself was standing by, and consenting to his death, and guarding the raiment of those who slew him. #Ac 22:21| (21) And he said to me, Depart, for I will send you far hence to the Gentiles. By allowing Paul to speak, Lysias expected to learn something about the charges against him, supposing that he would address himself immediately and strictly to a defense. What must have been his surprise, then, to hear him, after asking the people to hear his defense, proceed with a narrative, the bearing of which upon the case was so obscure? It must be confessed that the speech afforded very little of the light that he was seeking; and even to men who are better prepared to understand it than he, it is still a source of astonishment. Here is a man in the hands of a heathen soldiery, with a prison-door opening behind him, and before him a mob thirsting for his blood, whom to appease would save him from prison, and, perhaps, from death, yet appearing to be utterly oblivious to the danger which surrounded him, and though permitted to speak, making not the slightest effort to obtain release. He could most truthfully have denied bringing Greeks into the temple, or speaking improperly of the people, the law, or that holy place [#Ac 21:28|]; but he was so far elevated above all selfish considerations, that he desired no vindication of himself not involving a vindication of the cause he was pleading. He saw before him a deluded multitude rushing blindly to destruction, and though they were thirsting for his own blood, he pitied them, and resolved to give them light. Under the smart of the bruises they had inflicted on him, and amid their wild outcries, he remembered when he once took part in similar mobs, and the blood of Stephen rose up before his vision [#Ac 22:20|]. This enabled him to excuse their rage, and, as the vision of Christ glorified, which he had witnessed on the road to Damascus, had changed him from a persecutor to a disciple, he resolved to try its effect upon them. He did not altogether miscalculate its power; for they listened to the whole account of his conversion with profound attention. The narrative demonstrated the divine authority of Jesus, and enabled Paul to assume, as a basis for his further argument, that it was proper to do whatever he might command. He then proceeds to account for his going to the Gentiles. It was not my own choice, for I desired to stay in Jerusalem. But the Lord commanded me in a vision to leave the city. I even remonstrated against his decision, when he peremptorily commanded, "Depart, for I will send you far hence to the Gentiles." (OCA 264-265) #Ac 22:22-24| 22-24. When he reached this point in his discourse, he appeared to the mob about to vindicate the course which they condemned as criminal, instead of apologizing for it, and their rage was renewed. (22) Now they heard him up to this word, then raised their voices and said, Away with such a fellow from the earth! For it is not fit that he should live. (OCA 265) #Ac 22:23| (23) And as they were shouting, and tossing up their garments, and casting dust into the air, #Ac 22:24| (24) the chiliarch commanded him to be led into the castle, saying that he should be examined by scourging, in order that he might know on what account they cried out so against him. The idea of scourging a man who is assailed by a mob, to make him confess the cause for which he is assailed, is most abhorrent to all proper sense of justice, yet it prevailed in the most enlightened heathen nations of antiquity. Rome, it is true, exempted from its effects all who enjoyed the rights of citizenship; but the existence of such a distinction in a matter in which all human beings should have equal rights, is a further proof of their ignorance of the true principles of public justice. To the enlightening and rectifying influence of Christianity, modern nations are indebted for many happy changes in jurisprudence. (OCA 265) #Ac 22:25-29| 25-29. When Paul was led within the castle, the executioner made immediate preparation for his cruel work. (25) And as he was bending him forward with the straps, {o} Paul said to the centurion, who was standing by, Is it lawful for you to scourge a man who is a Roman, and uncondemned? Previous to applying the scourge, the victim was bent forward upon a reclining post, to which he was bound by straps. It was this binding which caused the alarm of the chiliarch, and not the binding of his arms with chains. The latter was legal, and hence Paul remained so bound (#Ac 22:30 26:29|), but the former was illegal. It was just at the critical moment, when he was bent forward upon the post, and the straps were being adjusted, that the quiet assertion of citizenship caused his release, and struck terror into the heart of the officer. Notwithstanding this exemption was extended only to a favored few, we can but admire the majesty of a law, which in a remote province, and within the walls of a prison, suddenly released a prisoner from the whipping-post, by the simple declaration, "I am a Roman citizen." {o} For the correctness of this reading, see Bloomfield, in loco. (OCA 265-266) #Ac 22:26| (26) When the centurion heard this, he went and told the chiliarch, saying, Take heed what you are about to do, for this man is a Roman. #Ac 22:27| (27) Then the chiliarch came and said to him, Tell me, are you a Roman? And he said, Yes. #Ac 22:28| (28) And the chiliarch answered, With a great sum I obtained this citizenship. And Paul said, But I was born so. #Ac 22:29| (29) Then they who were about to examine him immediately departed from him; and the chiliarch was alarmed, when he knew that he was a Roman, and that he had bound him. #Ac 22:30| 30. Lysias was disposed to do his duty, but he experienced great difficulty in deciding what is was. He had first inquired of the mob; had then heard a speech from Paul; and had now gone as far as he dared toward the trial by scourging; yet he knew nothing more about the charges against his prisoner than he did at first. He determined to make one more effort. (30) On the next day, desiring to know the certainty as to what he was accused of by the Jews, he released him from his bonds, and commanded the high priests and the whole Sanhedrim to come together, and brought Paul down, and placed him before them. (OCA 266) #Ac 23:1,2| XXIII:1, 2. No sooner had the prisoner and the Sanhedrim come face to face, than the chiliarch must have perceived that he was again to be disappointed in his efforts to understand the case; for, instead of preferring formal charges against Paul, the proceedings were opened by calling upon him to defend himself: (1) Then Paul, looking earnestly on the Sanhedrim, said: I have lived in all good conscience before God until this day. (OCA 266) #Ac 23:2| (2) Then the high priest Ananias commanded those who stood by him, to smite him in the mouth. No doubt the blow was as prompt as the word. The interruption was as unexpected as it was exasperating. (OCA 266) #Ac 23:3-5| 3-5. For once in the history of his persecution, the provocation was too great for Paul, and found vent in a burst of anger. (3) Then said Paul to him, God shall smite thee, thou whitewashed wall. And do you sit to judge me according to the law, and command me to be smitten contrary to the law? (OCA 266) #Ac 23:4| (4) But those who were standing by said, Do you revile God's high priest? #Ac 23:5| (5) Paul said, I did not know, brethren, that he was the high priest; for it is written, Thou shalt not speak evil of the ruler of thy people. The flash of anger was but momentary. No sooner were the words spoken than his habitual self-control regained its ascendancy. He frankly admits that he had done wrong, but excuses himself by the fact that he knew not that it was the high priest. If he had been disposed to further excuse himself, by urging that the high priest deserved all he had said of him, his plea would have been true, but insufficient. For how can we return good for evil, if we return to men their deserts? It were well if his example should be imitated by all disciples who meet with injustice at the hands of their rulers. (OCA 266) #Ac 23:6-10| 6-10. The presence in which Paul stood was not unfamiliar to him. He doubtless remembered the faces of many in the Sanhedrim, and was intimately acquainted with the party feelings which often distracted their councils, and which had been known to stain the streets of Jerusalem with blood. {p} Seeing that they were determined not to do him justice, he resolved to take advantage of their party feuds in order to secure his own safety. (6) But when Paul knew that one part were Sadducees, and the other Pharisees, he cried out in the Sanhedrim, Brethren, I am a Pharisee, the son of a Pharisee. Concerning the hope of the resurrection of the dead I am called in question. {p} Morris Jacob Raphall, Post-Biblical History of the Jews (Philadelphia: Moss and Brothers, 1856), vol. 2, p. 132. (OCA 266) #Ac 23:7| (7) And when he had said this, there arose a dissension between the Pharisees and the Sadducees, and the multitude was divided. #Ac 23:8| (8) For the Sadducees say there is no resurrection, nor angel, nor spirit. But the Pharisees confess both. It will be observed, that in stating the difference between the two parties, Luke uses the term both when the reference is to three specifications, namely: resurrection, angel, and spirit. This arose, no doubt, from the fact that the three specifications are really combined in two, as the existence of angels or spirits involves but the one question of the existence of purely spiritual beings. (OCA 267) #Ac 23:9| (9) And there arose a great outcry; and the scribes, who were of the Pharisees' party, arose and contended, saying, We find no evil in this man. And if an angel or a spirit has spoken to him, let us not fight against God. #Ac 23:10| (10) And there being a great dissension, the chiliarch, fearing that Paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from their midst, and lead him into the castle. Under ordinary circumstances, it is not probable that so violent a dissension could have been so easily excited. The circumstance is indicative of an unusual exasperation of the parties just preceding this event. Such a state of things, combined with the complete agreement declared by Paul with the Pharisees on the points at issue, naturally inclined them to favor this release. He declared this agreement in strong terms, asserting not only that he was a Pharisee, but the son of a Pharisee, and that it was for the hope peculiar to the party that he was arraigned as a criminal [#Ac 23:6|]. They saw that the establishment of his doctrine would certainly be the ruin of the opposing sect, and losing sight, for a moment, of its effects upon their own party; forgetting, too, the ill-founded charge against Paul, in reference to the law and temple [#Ac 21:28|], they declared that they could find no fault in the man [#Ac 23:9|]. Perhaps, also, the awkward position they were in with reference to the proof of those charges rendered them somewhat willing to find an excuse for admitting his innocence. But the slightest hint, on their part, of his innocence, was sufficient to arouse the Sadducees, because they saw that it was prompted chiefly by hatred to themselves. On the part of the Sadducees, the two most violent passions to which they were subject, hatred toward the disciples and jealousy toward the Pharisees, combined to swell the uproar which broke up the deliberations of the assembly. Paul was near being a victim to the storm which he had raised, when the Roman soldiery came to his rescue. Lysias was once more disappointed in his efforts to learn the truth about his case, and must have been in greater perplexity than ever, as he commanded the soldiers to lead him back into the castle. (OCA 267) #Ac 23:11| 11. If we had some epistle from Paul's pen, written at this time, it would tell of great distress and despondency; for such a state of mind is clearly indicated by an event which now transpired. (11) And the night following, the Lord stood by him and said, Take courage, Paul, for as you have testified concerning me in Jerusalem, so you must also testify in Rome. It is not to be presumed that this personal appearance of the Lord to encourage him occurred when it was not needed, or when encouragement could be supplied in an ordinary way. It is quite certain, therefore, that Paul's spirit was greatly burdened that night. The long-dreaded bonds and afflictions, which had hung like a dark cloud before him on his journey from Corinth to Jerusalem, had now at last fallen upon him. Thus far, since his arrest, he may have been cheered by the hope that the fervent prayers of himself and many brethren, which, in anticipation of these calamities, had been urged at the throne of favor for months past, would prove effectual for his deliverance, and for the realization of his long-cherished desire to visit Rome (#Ro 15:30-32|). But his speeches before the mob and the Sanhedrim had only exasperated his enemies, who were now, more than ever, intent upon his destruction; and his jailer, though disposed to do justice, knew not what to do but to keep him in prison. In whatever direction he could look, prison walls or a bloody grave stood before him, and hedged up his way, either to Rome or to any other field of future usefulness. But just at the proper moment to save him from despair, the solemn assurance is give, that his long-continued prayers would yet be answered, and he should preach the Word in Rome as he had done in Jerusalem. In tracing the fulfillment of this promise, we shall witness a remarkable illustration of the workings of providence in answer to prayer. (OCA 267-268) #Ac 23:12-16| 12-16. The light did not immediately dawn upon his prospects, but the darkness continued for a while to grow deeper. (12) And when it was day some of the Jews made a conspiracy, and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul. (OCA 268) #Ac 23:13| (13) And there were more than forty who made this agreement. #Ac 23:14| (14) They went to the high priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing till we have killed Paul. #Ac 23:15| (15) Now then, do you, with the Sanhedrim, notify the chiliarch to bring him down to you to-morrow, as though you would inquire more accurately concerning him, and we, before he comes near, are ready to slay him. #Ac 23:16| (16) But the son of Paul's sister heard of their lying in wait, and came and entered into the castle, and told Paul. It is difficult for a conspiracy for this kind, requiring the consultation of so many persons, to be concocted and executed with perfect secrecy. Especially is it so when the intended victim is one about whom the whole community is, at the time, intensely excited. It is not at all surprising, therefore, that some of Paul's many friends heard of it, and that his nephew undertook the dangerous task of communicating it to him. He at once saw, that, notwithstanding the assurance of safety given the night before, the danger of his situation was more alarming than ever. The chiliarch could not well refuse to grant so reasonable a request; and if it is granted, his doom is sealed. If the Pharisees who had befriended him in the Sanhedrim had not become indifferent to his fate, they had been outwitted, so that the Sadducees were about to make the request in the name of the whole Sanhedrim without consulting them. (OCA 268) #Ac 23:17-22| 17-22. A moment's reflection was sufficient to show Paul that his only hope of safety was in the chiliarch, and, therefore, he at once had the facts communicated to him. (17) Then Paul called to him one of the centurions, and said, Lead this young man to the chiliarch; for he has something to tell him. (OCA 268-269) #Ac 23:18| (18) He then took him and led him to the chiliarch, and said, The prisoner, Paul, called me to him and requested me to lead this young man to you, who has something to say to you. #Ac 23:19| (19) The chiliarch took him by the hand, and drawing aside in private, asked him, What is it that you have to tell me? #Ac 23:20| (20) And he said, The Jews have agreed to request you that you bring down Paul into the Sanhedrim to-morrow, as though they would inquire more accurately concerning him. #Ac 23:21| (21) But do not be persuaded by them; for there lie in wait for him more than forty men of them, who have bound themselves under a curse neither to eat nor drink until they have slain him. And they are now prepared, expecting a promise from you. #Ac 23:22| (22) Then the chiliarch dismissed the young man, charging him to tell no one that you have made known these things to me. The injunction of secrecy was prompted in part by a desire for the young man's safety; but chiefly by an unwillingness that the Jews should know the real cause of the steps he was about to take. If they should discover that their machinations could influence his policy, they might be emboldened to give him further trouble. (OCA 269) #Ac 23:23-30| 23-30. There were at least three lines of policy between which the chiliarch could have chosen. If he had been disposed to gratify the Jews, he might have given Paul up to their malice, without probability of being known to his superiors as accessory to the murder. If he had preferred to defy their power, and display his own, he might have sent him down to the Sanhedrim under a strong guard. Or if he desired to protect Paul, yet to avoid giving unnecessary offense to the Jews, he might send him away that night before their request was laid before him. It reflects credit upon his character that he chose the course which both justice and prudence dictated. (23) And he called to him two of the centurions, and said, Make ready two hundred soldiers, and seventy horsemen, and two hundred spearmen, to go to Caesarea at the third hour of the night, (OCA 269) #Ac 23:24| (24) and provide beasts, in order that they may mount Paul and take him to Felix the governor. #Ac 23:25| (25) And he wrote a letter in this form: #Ac 23:26| (26) Claudius Lysias to the most excellent governor Felix, greeting. #Ac 23:27| (27) This man was seized by the Jews, and was about to be killed by them, when I came with the soldiery and rescued him, having learned that he was a Roman. #Ac 23:28| (28) And desiring to know the cause for which they accused him, I led him down into their Sanhedrim, #Ac 23:29| (29) and found him accused concerning questions of their law, but having nothing laid to his charge worthy of dead or of bonds. #Ac 23:30| (30) And it being disclosed to me that a plot against the man was about to be executed by the Jews, I immediately sent him to you, commanding his accusers to say before you what they have against him. Farewell. But for one misrepresentation in this letter, there would be nothing discreditable to Lysias in this whole affair. He had acted like a just and prudent man in managing a difficult case; but in reporting to his superior, he so states the facts as to give himself credit to which he was not entitled. He states that his first rescue of Paul was prompted by the fact that he was a Roman citizen [#Ac 23:27|]; whereas, in truth, he knew nothing of Paul's citizenship till after he had seized him and had prepared to scourge him [#Ac 22:25-27|]. Thus a motive was claimed which was not real, and a fault which he had committed was suppressed. When we remember, however, that it is a common fault with military commanders to make the most favorable reports of their achievements, we are not disposed to give Lysias a low rank among his compeers for veracity. The statement that he had commanded Paul's accusers to say before Felix what they had against him, was not strictly true; for, at the time of writing, he had given no such command. But it was not intended to deceive the governor; for he intended to issue the order before the letter could be received. When this order was issued, the Jews were bitterly disappointed, and the forty conspirators had a prospect of a good long fast. They naturally felt some ill-will toward Lysias, as we shall see manifested hereafter (#Ac 24:7|), for snatching their victim out of their hands. The letter also shows, that though Lysias could not understand the exact nature of the charges against Paul, he knew that they had reference to the Jewish law, and was satisfied that what they accused him of was not worthy either of death or of imprisonment. Under this conviction, if he had not been constrained to send him away for safety, he would, probably, have released him. (OCA 269-270) #Ac 23:31-35| 31-35. (31) Then the soldiers, according to what was commanded them, took Paul and conducted him by night to Antipatris, #Ac 23:32| (32) and, on the next day, they returned to the castle, leaving the horsemen to go forward with him. #Ac 23:33| (33) They went to Caesarea, delivered the epistle to the governor, and presented Paul before him. #Ac 23:34| (34) And when the governor read the epistle, he asked of what province he was, and, learning that he was from Cilicia, #Ac 23:35| (35) he said, I will hear you when your accusers are also come. And he commanded him to be kept under guard in Herod's palace. This was a palace erected by Herod the Great, who built Caesarea {q}. When the troops guarding Paul has passed beyond the immediate vicinity of Jerusalem, there was no further use for the powerful force of infantry; hence the return of the four hundred soldiers and spearmen [#Ac 23:32|]. The distinction between these two classes is, that those called soldiers belonged to the regular Roman legions, while the spearmen were light-armed troops attached to the legions. This incident in Paul's history has been made to bear a part in the controversy as to whether military service is compatible with Christianity. It is urged that Paul could not consistently accept the services of an army of four hundred and seventy men to protect his life from a Jewish mob, unless he acknowledged the rightfulness of military service. But the facts in the case are not suitable to the argument. He did not, in the exercise of his freedom, voluntarily call for military interference; but the military had already interfered, without consulting his wishes, and taken violent possession of him; and his request was, that they should exercise the power which they had chosen to assume, for his safety rather than for his destruction. If a man were confined within the den of a gang of robbers, he might, with all propriety, request them to keep him out of the reach of another gang who were seeking his life. Such a request would be no more an endorsement of highway robbery than Paul's request, expressed through his nephew, was an endorsement of military service. There is not an instance on record in which the apostles ever called for military interference in their times of suffering and persecution. {q} Josephus, The Antiquities of the Jews, 15.9.6 (OCA 270-271) #Ac 24:1| XXIV:1. When the Jews were commanded by Lysias to present their accusation before Felix, though disappointed in their first plot, they still hoped to accomplish his destruction, and made no delay in following up the prosecution. (1) Now, after five days, Ananias the high priest, with the elders and a certain orator named Tertullus, came down, and informed the governor against Paul. It is most natural to count these five days from the time that Paul left Jerusalem, as that was the date at which the Jews were informed by Lysias of the transfer of the case. (OCA 271) #Ac 24:2-9| 2-9. The orator, Tertullus, was employed to plead the case before Felix, and the high priest and elders appeared as witnesses. (2) And when he was called, Tertullus began to accuse him, saying: (OCA 271) #Ac 24:3| (3) Seeing that by you we have attained to great tranquility, and a prosperous administration is effected for this nation by your foresight, in every respect and in every place, we accept it, most excellent, Felix, with all thankfulness. The complimentary words with which this speech is introduced were not undeserved by Felix; for he had restored tranquility to the country, when it was disturbed, first by hordes of robbers; afterward by organized bands of Assassins, and more recently, by that Egyptian for whom Lysias at first mistook Paul. {r} In suppressing all these disturbances, his administration had been prosperous. {r} Josephus, The Antiquities of the Jews, 20.8.5; The Wars of the Jews, 13. (OCA 271) #Ac 24:4| (4) But that I may not delay you too long, I entreat you to hear us, in your clemency, a few words. #Ac 24:5| (5) For we have found this man a pest, exciting sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. #Ac 24:6| (6) He also attempted to profane the temple; when we seized him, and wished to judge him according to our own law. #Ac 24:7| (7) But Lysias the chiliarch came, and with great violence snatched him out of our hands, #Ac 24:8| (8) and commanded his accusers to come before you. From him you yourself may be able, by examination, to obtain knowledge of all these things of which we accuse him. The accusation against Paul, sustained by the testimony of the Jews, contained three specifications. It charged him, first, with exciting the Jews to sedition; second, with being the ringleader of the sect of Nazarenes [#Ac 24:5|]; third, with profaning the temple [#Ac 24:6|]. Tertullus also took occasion to vent his indignation against Lysias, for interfering by violence, as he falsely alleged against him, with the judicial proceedings of the Sanhedrim [#Ac 24:7|]. Finally, he asserts that Felix would be able, if he would examine Lysias, to gain from his lips a knowledge of all of which they were now informing him. (OCA 271) #Ac 24:9| (9) And the Jews assented, saying that these things were so. #Ac 24:10-21| 10-21. (10) Then Paul answered (the governor nodding to him to speak): Knowing that you have been for many years a judge for this nation, I do the more cheerfully defend myself: #Ac 24:11| (11) for you are able to know that there are not more than twelve days since I went up to worship in Jerusalem. #Ac 24:12| (12) And neither in the temple, nor in the synagogues, nor about the city, did they find me disputing with any one, or exciting sedition among the multitude; #Ac 24:13| (13) neither are they able to prove the things of which they accuse me. #Ac 24:14| (14) But this I confess to you, that according to the way which they call a sect, I so worship the God of my fathers, believing all things which are in the law, and those written by the prophets, #Ac 24:15| (15) having hope toward God, which they themselves also entertain, that there is to be a resurrection of the dead, both of the just and the unjust. #Ac 24:16| (16) And in this do I exercise myself to have always a conscience void of offense toward God and man. #Ac 24:17| (17) Now after many years, I came to present alms to my nation, and offerings, #Ac 24:18| (18) in the midst of which, certain Jews from Asia found me in the temple, purified, not with a multitude, nor with tumult. #Ac 24:19| (19) They ought to be here before you and accuse me, if they have any thing against me. #Ac 24:20| (20) Or let these themselves say if they found any wrong in me when I was standing before the Sanhedrim, #Ac 24:21| (21) except in reference to this one sentence which I uttered when standing among them, Concerning the resurrection of the dead, I am called in question by you this day. This speech [#Ac 24:10-21|] contains a distinct reply to each specification made by Tertullus. In answer to the charge of stirring up sedition, he shows first, that it had been only twelve days since he went up to Jerusalem. As it had now been five days since he left there, and he had been in prison one day previous to leaving, his previous stay there could have been only six days, which would have afforded no sufficient time for stirring up sedition. Moreover, they could not prove that he was engaged even in disputation with any one, in the temple, in the synagogues, or in any party of the city. As to being a ringleader of the sect of the Nazarenes, he frankly confesses that he belongs to what they call a sect: yet he believes all the law and the prophets, hopes for a resurrection of the dead, and is habitually struggling to lead a conscientious life. Finally, in reference to the charge of profaning the temple, implying disrespect for the Jewish people, he declares that the very object of his visit to Jerusalem was to bear alms to the people; and that when the Jews from Asia seized him in the temple, he was purified, and engaged about alms-giving, and the offerings of the temple. In conclusion, he notes the significant fact, that those who first seized him, and knew what he was doing, were not there to testify; while he challenges those who were present to state a single act of his that was wrong, unless it were the very heinous offense of declaring that he believed, with the great mass of the Jews, in the resurrection of the dead. The last point was made, and presented in the ironical form which it bears, in order to show Felix that it was party jealousy which instigated his Sadducee prosecutors. (OCA 272) #Ac 24:22| 22. His defense, though he had no witnesses present to prove his statements, had the desired effect upon Felix. (22) And when Felix heard these things, knowing more accurately concerning that way, he put them off, and said, When Lysias the chiliarch comes down, I will thoroughly examine the matters between you. In this decision he took Tertullus at his word; for he had already said that he could learn all about the affair by examining Lysias. But the decision is attributed to his "knowing more accurately concerning that way," showing that he had come to the same conclusion with Lysias, that Paul was accused merely about questions of the Jewish law (compare #Ac 23:29|), and not of crime against Roman law. (OCA 273) #Ac 24:23| 23. When the Jews were dismissed, if Felix had possessed a strict regard for justice, he would have released Paul. As it was, he only relaxed the rigor of his previous confinement. (23) And he commanded the centurion that Paul should be guarded, but have relaxation, and to forbid none of his friends to minister to him or visit him. His confinement was now the least rigorous which was considered compatible with safe-keeping. He was under what was called the military custody, being placed in charge of a soldier, whose left arm was chained to Paul's right, and who was responsible with his own life for the safety of his prisoner. The guards were relieved at regular intervals, and the "relaxation" allowed Paul was, probably, an occasional release from the chain. {s} {s} See Conybeare and Howson, vol. 2, p. 288. (OCA 273) #Ac 24:24| 24. (24) Now, after some days, Felix came, with his wife Drusilla, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ. Drusilla, according to Josephus, was a daughter of Herod Agrippa, whose persecutions of the apostles, and miserable death, we have considered in commenting on the twelfth chapter [see TFG "Ac 12:23"]. She was a woman of remarkable beauty, the lawful wife of Azizus, king of Emesa, but was now living in adulterous intercourse with Felix. {t} Concerning Felix, Tacitus testifies, that "with every kind of cruelty and lust, he exercised the authority of a king with the temper of a slave." {u} {t} Josephus, The Antiquities of the Jews, 20.7.1. {u} Tacitus, The Histories, 5.9. (OCA 273) #Ac 24:25| 25. Under the summons to speak concerning the faith in Christ, Paul was at liberty to chose the special topic of discourse, and did so with direct reference to the character of his hearers. (25) And as he reasoned concerning righteousness and temperance, and judgment to come, Felix, being full of fear, answered, Go your way for this time, and when I have a convenient season, I will call for you. The common version, "Felix trembled," may be true, but it is claiming more for the effect of Paul's discourse than is asserted by Luke. He was "filled with fear," which shows that Paul addressed him on these appropriate topics, not in a spirit of bravado, but in that earnest and solemn strain which alone can penetrate the heart. This feeling was the beginning necessary to a change of life; but lust and ambition smothered the kindling fires of conscience, and the common excuse of alarmed but impenitent sinners was urged to get rid of the too faithful monitor. It is a sad warning to all who thus procrastinate, that to neither Felix nor Drusilla did the season ever come which they thought convenient to listen to such preaching. Felix was soon dismissed in disgrace from his office; and Drusilla, with a son by Felix, perished in that eruption of Mount Vesuvius which ingulfed the cities of Pompeii and Herculaneum {v}. {v} Josephus, The Antiquities of the Jews, 20.7.2. (OCA 273) #Ac 24:26,27| 26, 27. True to the character which Tacitus attributes to Felix, Luke adds that (26) Hoping also that money would be given to him by Paul, so that he would release him, he therefore sent for him the oftener, and conversed with him. Having learned, from Paul's own lips, that he had been up to Jerusalem to bear alms from distant Churches to the poor, and knowing something, perhaps of the general liberality of the disciples toward one another, he could have no doubt, judging them according to the usage of the age, that they would be willing to purchase Paul's freedom at a high price. That it was not done, shows that the disciples had too elevated a standard of morality to buy from a corrupt judge release from even unjust and protracted imprisonment. (OCA 273-274) #Ac 24:27| (27) But after two years Felix received Portius Festus as a successor; and wishing to do the Jews a favor, Felix left Paul bound. These two years, if we judge from the silence of history, were the most inactive of Paul's career. There are no epistles which bear this date; and though his friends and brethren had free access to him, we have no recorded effects of their interviews with him. The only moments in which he emerges into our view, from the obscurity of his prison, are those in which he appeared before his judges. We shall, on this account, contemplate his conduct on these occasions with the deeper interest. (OCA 274) #Ac 25:1-5| XXV:1-5. The long imprisonment of Paul seems not in the least to have moderated the hatred of his enemies; but upon the change of governorship they renewed their efforts for his destruction. (1) Now when Festus had come into the province, after three days he went up from Caesarea to Jerusalem. (OCA 274) #Ac 25:2| (2) And the high priest and the chief men of the Jews informed him against Paul, and besought him, #Ac 25:3| (3) requesting as a favor against him, that he would send for him to Jerusalem, preparing an ambush to kill him on the way. #Ac 25:4| (4) But Festus answered that Paul should be kept in Caesarea, and that he himself would shortly depart thither. #Ac 25:5| (5) Let the influential men among you, said he, go down with me, and if there is any thing wrong in this man, accuse him. He further told them, as we learn from his speech to Agrippa (#Ac 25:16|), that it was contrary to Roman law to condemn a man to death before he had an opportunity for defense, face to face with his accusers. All this shows that Festus was, at this time, disposed to see justice done. He, of course, knew nothing of the plot to waylay Paul [#Ac 25:3|]: for they kept this purpose concealed, while they professed another. (OCA 274) #Ac 25:6| 6-8. He made no delay in granting them the promised hearing. (6) And when he had remained among them not more than ten days, he went down to Caesarea, and the next day sat upon his judgment seat, and commanded Paul to be brought. (OCA 274) #Ac 25:7| (7) And when he arrived, the Jews who had come down from Jerusalem stood around, bringing many and heavy charges against Paul, which they were not able to prove: #Ac 25:8| (8) while he answered in defense, Neither against the law of the Jews, nor against the temple, nor against Caesar have I at all offended. The specifications embraced in this defense are the same as in the defense against the speech of Tertullus before Felix, showing that the charges were still the same [#Ac 24:5,6|]. Being a "ringleader of the sect of Nazarenes" was his sin against the law; the false imputation of taking Greeks into the temple, his sin against that holy place; and the excitement of sedition among the Jews, his sin against Caesar. In the last specification, reference was had to the mobs which the Jews were in the habit of exciting against him, whose crimes were thus charged upon him. (OCA 274) #Ac 25:9| 9. The accusers not being able to prove their charges, and the prisoner having plead not guilty to each specification, he should have been unconditionally released. But Festus, notwithstanding the fairness of his answer to their demands in Jerusalem, was now disposed to yield to the clamor of the Jews. (9) But Festus, wishing to do the Jews a favor, answered Paul and said, Are you willing to go up to Jerusalem, there to be judged concerning these things before me? It is possible that Festus still knew nothing of the plot to murder Paul by the roadside [#Ac 25:3|]; but he knew that the Jews desired his death, and he here exhibited a willingness to give them the opportunity which they desired. (OCA 275) #Ac 25:10,11| 10, 11. The purpose of the Jews was well understood by Paul. He remembered the purpose of the similar request preferred before Claudius Lysias, and perceived that his only safety was in frustrating their present attempt. Fortunately, the very imprisonment which exposed him to danger also furnished the means of his safety. (10) Then Paul said, I am standing at Caesar's judgment-seat, where I ought to be judged. To the Jews I have done no wrong, as you yourself very well know. (OCA 275) #Ac 25:11| (11) If I am a wrong-doer, and have committed any thing worthy of death, I refuse not to die. But if there is nothing in these things of which they accuse me, no man is able to deliver me up to them. I APPEAL TO CAESAR. This appeal every Roman citizen had the right to make, and it required a transfer of the case to the imperial court in Rome. The statement, "I stand at Caesar's judgment seat" [#Ac 25:10|], was intended to justify him in refusing to be taken for trial away from Caesarea, which was the appointed capital of the province where the courts were properly held. His appeal to Caesar, like his communication to Lysias, which secured his rescue in Jerusalem, is claimed as a sanction of military power. But, like that, it is only a demand made upon the military power which was holding him in unjust confinement, not to add to this injustice the crime of yielding him up to assassination. It is not an appeal from a free man to military power for protection; neither was there any necessity for the use of violence in granting his request on either occasion. (OCA 275) #Ac 25:12| 12. This appeal put an end to the trial, as it did to the murderous hopes of Paul's enemies. (12) Then Festus, having conferred with his council, answered, You have appealed to Caesar; to Caesar you shall go. The conference with his advisers was probably in reference to Paul's right to make the appeal; for he would hardly have dared, if the right was unquestioned, to hesitate about allowing it. His answer indicates some irritation under the severe rebuke of Paul's last speech. (OCA 275) #Ac 25:13| 13. The custom of extending congratulations to men newly inducted into high office, which has prevailed in every age of the world, led to the next important incidents of Paul's confinement in Caesarea. (13) Now when some days had passed, King Agrippa and Bernice came to Caesarea to salute Festus. This Agrippa was the son of the Herod who murdered the Apostle James. He was, at this time, king of Chalcis, but afterward of Galilee. {w} Bernice was his sister. She had been married to her uncle, Herod, former king of Chalcis, but he had died, and she was still a widow. She afterward married Polemo, king of Cilicia. {x} Like nearly all the Herod family, both male and female, she was licentious and ambitious. But she and Agrippa, being Jews by birth, were better able to understand Paul's case than Festus. {w} Josephus, The Antiquities of the Jews, 20.7.1, 8.2. {x} Josephus, The Antiquities of the Jews, 19.9.1; 20.7.3. (OCA 275-276) #Ac 25:14-21| 14-21. Festus knew that the charges against Paul had reference to the Jewish law; but he still had not a sufficient understanding of the case to report it intelligibly to the emperor, as he now had to do, under Paul's appeal. He determined, therefore, to obtain the benefit of Agrippa's more familiar acquaintance with Jewish affairs. (14) And when they had passed many days there, Festus set forth before the king the facts concerning Paul, saying, There is a certain man left a prisoner by Felix, (OCA 276) #Ac 25:15| (15) concerning whom, when I was in Jerusalem, the high priests and elders of the Jews informed me, demanding judgment against him. #Ac 25:16| (16) To whom I answered, that it is not the custom of the Romans to deliver any man up to death before the accused has the accusers face to face, and has an opportunity for defense concerning the accusation. #Ac 25:17| (17) Then they came hither, and I, making no delay, sat on the judgment-seat the next day, and commanded the man to be brought: #Ac 25:18| (18) concerning whom, when the accusers stood up, they brought no charge of such things as I supposed. #Ac 25:19| (19) But they had against him certain questions concerning their own demon-worship, and concerning a certain Jesus who had died, whom Paul affirmed to be alive. #Ac 25:20| (20) And I, being perplexed in the dispute about this matter, asked if he wished to go to Jerusalem, and there be judged concerning these things. #Ac 25:21| (21) But Paul made an appeal to be kept for the examination of Augustus, and I commanded him to be kept till I shall send him to Caesar. From this speech it appears that the perplexity of Festus was not so much in reference to the main issue between the Jews and Paul, as in reference to the bearing which the case had upon Roman law. He discovered that the main issue between the parties had reference to that "Jesus who had died, and whom Paul affirmed to be alive" [#Ac 25:19|]. This Jesus being claimed by Paul as an object of worship, he supposed it was an instance of that demon-worship, or worship of dead men deified, which was common among the Greeks and Romans. It is for this reason that he characterizes all their charges against him as "certain questions concerning their demon-worship" [#Ac 25:19|]. By overlooking the exact mental status of the speaker, and the etymological force of the term \~deisideimonia\~, commentators have failed to give it the proper meaning both here and in #Ac 17:22|. (OCA 276) #Ac 25:22| 22. It is not probable that this was the first time that Agrippa had heard either of Paul or of Jesus. No doubt he had heard much of both, and had some curiosity to hear more. The singular circumstances which now surrounded Paul added much to his curiosity, and afforded the means of gratifying it. (22) Then Agrippa said to Festus, I wish to hear the man myself. To-morrow, said he, you shall hear him. (OCA 276) #Ac 25:23-27| 23-27. (23) On the next day, therefore, Agrippa and Bernice having come with much pomp, and entered into the audience-chamber, with the chiliarchs and the prominent men of the city, at the command of Festus Paul was brought forth. #Ac 25:24| (24) Then Festus said, King Agrippa, and all men who are here present with us, you see the man concerning whom all the multitude of the Jews have dealt with me, both in Jerusalem and here, crying out that he ought not to live any longer. #Ac 25:25| (25) Now I perceived that he had done nothing worthy of death; but he himself having appealed to Caesar, I determined to send him, #Ac 25:26| (26) concerning whom I have nothing certain to write to my lord. Wherefore, I have brought him before you, and especially before thee, King Agrippa, that, after examination had, I may have something to write. #Ac 25:27| (27) For it seems to me unreasonable to send a prisoner, and not to designate the charges against him. Festus belonged to one peculiar class of men, who found it difficult to decide how to treat Christians. The bigoted Jews, whose national prejudices were assailed by the new preachers, were prompt to decide that "they ought not to live any longer" [#Ac 25:24|]. The blind devotees of heathen worship, like those in Philippi and Ephesus, were of the same opinion; especially when the new doctrine came into conflict with their worldly interests [#Ac 16:16-23 19:23-29|]. The firm friend of impartial justice, such as Gallio [#Ac 18:12-17|], could easily see that they were unjustly persecuted. But to the skeptical politician, like Festus, who regarded all religion as a mere superstitious homage paid to dead heroes, and who aimed to so administer government as to be popular with the most powerful class of his subjects, it was a more difficult question. He saw clearly that Paul was guilty of nothing worthy of death or of bonds [#Ac 25:25|]; therefore, he would not consent that the Jews should kill him; yet he was equally unwilling to offend them by releasing him. He was incapable, from his worldly and selfish nature, of appreciating Paul's noble devotion to the good of humanity, and equally unable to understand the enmity of the Jews toward him. He must now, of necessity, send him to the emperor, but he confessed that he had no good reason to give the emperor for doing so, and was about to do an unreasonable act. In this predicament it was quite natural that he should call for the advice of Agrippa. (OCA 277) #Ac 26:1-3| XXVI:1-3. Festus having stated the case, and the assembly being in waiting, the king assumed the presidency of the assembly. (1) Then Agrippa said to Paul, You are permitted to speak for yourself. Then Paul stretched forth his hand, and offered his defense: #Ac 26:2| (2) I think myself happy, King Agrippa, because I shall defend myself this day before you, touching all the things of which I am accused by the Jews; #Ac 26:3| (3) especially as you are acquainted with all the customs and questions among the Jews. Wherefore, I beseech you to hear me patiently. It must have been his left hand which he stretched forth as he began this exordium, for his right was chained to the soldier who guarded him (#Ac 26:29|). The compliment to Agrippa for his acquaintance with Jewish customs and controversies was not undeserved. {y} It afforded Paul unfeigned gratification to know, that, after so many efforts to make himself understood by such men as Lysias, Felix, and Festus, he was at length in the presence of one who could fully understand and appreciate his cause. {y} Conybeare and Howson, vol. 2, p. 294. (OCA 277) #Ac 26:4-8| 4-8. After the exordium, he proceeds to state, first, his original position among the Jews, and to show that he was still true to the chief doctrine which he then taught. (4) My manner of life from my youth, which was from the beginning among my own nation in Jerusalem, all the Jews know, (OCA 278) #Ac 26:5| (5) who knew me from the beginning, if they were willing to testify, that, according to the strictest sect of our religion, I lived a Pharisee. #Ac 26:6| (6) Even now, it is for the hope of the promise made by God to the fathers, that I stand here to be judged; #Ac 26:7| (7) to which promise our twelve tribes, by earnest worshiping night and day, hope to attain. Concerning this hope, King Agrippa, I am accused by the Jews. #Ac 26:8| (8) What! Is it judged a thing incredible among you, that God should raise the dead? The Pharisees were the least likely of all the Jewish sects to be unfaithful to Jewish institutions. It was, therefore, much in Paul's favor that he was able to call even his enemies to witness that from his youth he had lived in the strict discipline of that sect. It was yet more so, to say that he was still a firm believer in the leading doctrine of the party, and to reiterate the assertion made on two former occasions, that it was on account of the hope of a resurrection that he was accused. (Before the Sanhedrim and before Felix [#Ac 23:6 24:14,15|].) This was not the avowed cause, but it was the real cause of their accusations; for the assumptions that Christ had risen from the dead was the ground-work of all Jewish opposition and persecution. He interprets the promise made by God to the fathers, by which he doubtless means the promise, "In thee and in thy seed shall all the families of the earth be blessed" [#Ge 12:3 28:4|], as referring to the resurrection, because that is the consummation of all the blessings of the gospel. He exposes the inconsistency of his enemies by observing, that it was even Jews who were accusing him of crime in demonstrating this great hope so cherished by the twelve tribes. Then, turning from Agrippa to the whole multitude (observe the plural number of the pronoun "you," #Ac 26:8|) he asks, with an air of astonishment, if they really deem it an incredible thing that God should raise the dead. If not, why should he be accused of crime for declaring that it had been done? (OCA 278) #Ac 26:9-11| 9-11. To still further illustrate his former standing among the Pharisees, he describes his original relation toward the cause of Christ. (9) I thought with myself that I ought to do many things contrary to the name of Jesus, the Nazarene, (OCA 278) #Ac 26:10| (10) which I also did in Jerusalem. Many of the saints I shut up in prison, having received authority from the high priests; and when they were put to death, I gave my vote against them. #Ac 26:11| (11) And in all the synagogues I punished them often, compelling them to blaspheme; and being exceedingly mad against them, I persecuted them even to foreign cities. With such a record as this, there was no room to suspect him of any such bias as would render him an easy or a willing convert to Christ. On the contrary, it must have appeared to Agrippa, and the whole audience, most astonishing that such a change could take place. Their curiosity to know what produced the change must have been intense, and he proceeds to gratify it. (OCA 278) #Ac 26:12-18| 12-18. (12) Whereupon, as I was going to Damascus, with authority and commission from the high priests, #Ac 26:13| (13) at midday, O King, I saw in the way a light from heaven, above the brightness of the sun, shining around me and those who were journeying with me. #Ac 26:14| (14) And when we had all fallen to the earth, I heard a voice speaking to me, and saying, in the Hebrew dialect, Saul, Saul, why do you persecute me? It is hard for you to kick against the goads. #Ac 26:15| (15) And I said, Who art thou, Lord? And he said, I am Jesus, whom you persecute. #Ac 26:16| (16) But rise and stand upon your feet; for I have appeared to you for this purpose, to choose you for a minister and a witness of the things which you have seen, and of those in which I will appear to you; #Ac 26:17| (17) delivering you from the people and the Gentiles, to whom I now send you #Ac 26:18| (18) to open their eyes, to turn them from darkness to light, and from the power of Satan to God, that they may receive remission of sins, and inheritance among the sanctified by faith in me. On the supposition that Paul here spoke the truth, Agrippa saw that no prophet of old, not even Moses himself, had a more authoritative or unquestionable commission than he. Moreover, the same facts, it true, demonstrated, irresistible, the resurrection and glorification of Jesus. As to the truth of the narrative, its essential features consisted in facts about which Paul could not be mistaken, and his unparalleled suffering, for more than twenty years, together with the chain even now upon his arm, bore incontestable evidence of his sincerity. But being an honest witness, and the facts such that he could not be mistaken, the facts themselves must be real. It is difficult to conceive what stronger evidence the audience could have had in favor of Jesus, or what more triumphant vindication of the change which had taken place in Paul. (OCA 279) #Ac 26:19-21| 19-21. By these facts the speaker proceeds to justify his change of position, and his subsequent career. (19) Whereupon, King Agrippa, I was not disobedient to the heavenly vision; (OCA 279) #Ac 26:20| (20) but announced, first to those in Damascus, then in Jerusalem, and in all the country of Judea, and to the Gentiles, that they should repent and turn to God, and do works suitable to repentance. #Ac 26:21| (21) On account of these things the Jews seized me in the temple, and attempted to kill me. This is a more detailed statement of the cause of Jewish enmity, which had been more briefly expressed by the statement that it was concerning the hope of the resurrection that he was accused. (OCA 279) #Ac 26:22,23| 22, 23. That the Jews had not succeeded, with all their mobs, and conspiracies, and corruption of rulers, in destroying his life, was a matter of astonishment, and Agrippa might well admit that it was owing to the protecting providence of God. (22) Having, however, obtained help from God, I have stood until this day, testifying both to small and great, saying nothing else than those things which Moses and the prophets did say should be, (OCA 279) #Ac 26:23| (23) that the Christ should suffer, and that he first, by his resurrection from the dead, should show light to the people and to the Gentiles. Here he assumes that, instead of dishonoring Moses, he and his brethren alone were teaching the things which both Moses and the prophets had foretold; that it was required, by their writings, that the Messiah should suffer and rise from the dead. By the statement that Christ first showed light to the people and the Gentiles by his resurrection, he must mean that he was the first to bring the subject into clear light, by an actual resurrection to glory; for there had already been some light upon it, as is proved by Paul's previous statement in reference to the hope to which the twelve tribes had been, in all their worship, seeking to attain. (OCA 279) #Ac 26:24| 24. At this point in his speech, Paul was interrupted by Festus. It was a very strange speech in the ears of that dissolute heathen. It presented to him a man who from his youth had lived in strict devotion to a religion whose chief characteristic was the hope of a resurrection from the dead; who had once persecuted to death his present friends, but had been induced to change his course by a vision from heaven; and who, from that moment, had been enduring stripes, imprisonment, and constant exposure to death, in his efforts to inspire men with his own hope of a resurrection. Such a career he could not reconcile with those maxims of ease or of ambition which he regarded as the highest rule of life. Moreover, he saw this strange man, when called to answer to accusations of crime, appear to forget himself, and attempt to convert his judges rather than to defend himself. There was a magnanimity of soul displayed in both the past and the present of his career, which was above the comprehension of the sensuous politician, and which he could not reconcile with sound reason. He seems to have forgotten where he was, and the decorum of the occasion, so deeply was he absorbed in listening to and thinking of Paul. (24) And as he offered these things in his defense, Festus cried, with a loud voice, Paul, you are beside yourself. Much learning has made you mad. (OCA 279-280) #Ac 26:25| 25. Paul saw at once, from the tone and manner of Festus, as well as from the admission of his great learning, that the charge of insanity was not intended as an insult; but that it was the sudden outburst of a conviction which had just seized the mind of the perplexed and astonished governor. His answer, therefore, was most respectful. (25) But he said, I am not mad, most noble Festus, but speak forth words of truth and soberness. He saw, however, that Festus was beyond the reach of conviction; for a man who could see in the foregoing portion of this speech only the ravings of a madman, could not easily be reached by the argument, or touched by the pathos of the gospel. (OCA 280) #Ac 26:26,27| 26, 27. In Agrippa Paul had a very different hearer. His Jewish education enabled him to appreciate Paul's arguments, and to see repeated, in that noble self-sacrifice which was an enigma to Festus, the heroism of the old prophets. As Paul turned away from Festus and fixed his eye upon the king, he saw the advantage which he had over his feelings, and determined to press it to the utmost. He continues: (26) For the king understands concerning these things, to whom also I speak with freedom: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. (OCA 280) #Ac 26:27| (27) King Agrippa, do you believe the prophets? I know that you believe. #Ac 26:28| 28. With matchless skill the apostle had brought his proofs to bear upon his principal hearer, and with the boldness which only those can feel who are determined upon success, he pressed this direct appeal so unexpectedly, that the king, like Festus, was surprised into a full expression of his feelings. (28) Then Agrippa said to Paul, You almost persuade me to be a Christian. Under ordinary circumstances, such a confession would have struck the auditory with astonishment. But under the force of Paul's speech, there could not have been a generous soul present that did not sympathize with Agrippa's sentiment. (OCA 280) #Ac 26:29| 29. Paul's reply, for propriety of wording and magnanimity of sentiment, is not excelled in all the records of extemporaneous response: (29) And Paul said, I could pray to God, that not only you, but all who hear me this day, were both almost and altogether {z} such as I am, except these bonds. It was not till he came to express a good wish for his hearers and his jailers, a wish for that blessedness which he himself enjoyed, that he seemed to think again of himself, and remember that he was in chains. {z} The majority of recent critics condemn the rendering of \~en oligw\~ in Agrippa's remark, and Paul's response, by almost, and of \~en pollw\~ by altogether; and render the two thus: "In a little time you persuade me to become a Christian." "I could pray to God, that both in a little and in much time, you were such as I am," etc. (Hackett). They understand Agrippa as speaking ironically, and twitting Paul for supposing him to be an easy convert. It must be admitted that the usage of these two Greek phrases is favorable to this rendering; but Bloomfield shows that they do not necessarily require it. On the other hand, the rendering proposed involves Paul's reply in an inconsistency of phraseology: for how could Agrippa become such as he both in a little time and in much time? If, to avoid this difficulty, we render, with Conybeare (Life and Epistles of St. Paul, in loco), "whether soon or late," we force the conjunction \~kai\~ into a sense which is not authorized. It must be admitted that there are philological difficulties in both the common version of the passage, and all that are proposed as substitutes, and it is not easy to decide in which the difficulties are the greatest. But I think the connection of thought and of circumstances are clearly such as I have represented above, and this determines me in favor of the common version. (OCA 280-281) #Ac 26:30-32| 30-32. The course of remark and the feeling of the audience had now reached that painful crisis in which it was necessary either to yield at once to the power of persuasion, or to break up the interview. Unfortunately for the audience, and especially for Agrippa, the latter alternative was chosen. The heart that beats beneath a royal robe is too deeply encased in worldly cares to often or seriously entertain the claims of such a religion as that of Jesus. A spurious religion, which shifts its demands to suit the rank of its devotees, has been acceptable to the great men of the nations, because it helps to soothe an aching conscience, and is often useful in controlling the ignorant masses; but men of rank and power are seldom willing to become altogether such as the Apostle Paul. They turn away from too close a pressure of the truth, as did Paul's royal auditory. (30) When he had said these things, the king rose up, and the governor, and Bernice, and those seated with them; (OCA 281) #Ac 26:31| (31) and when they had gone aside, they conversed with one another, saying, This man had done nothing worthy of death or of bonds. #Ac 26:32| (32) And Agrippa said to Festus, This man might have been set at liberty, if he had not appealed to Caesar. The decision that he had done nothing worthy of death or of bonds was the judgment of the whole company, while Agrippa went further, and said that he ought, by right, to be set at liberty. If Festus had decided thus honestly before Paul had made his appeal, he would have been released; but as the appeal had now been made, to Caesar he must go. Whether Festus now knew any better than before what to write to Caesar, Luke leaves to the imagination of the reader. (OCA 281) #Ac 27:1,2| XXVII:1, 2. Not long after the interview with Agrippa, Paul saw an immediate prospect of departing upon his long-purposed voyage to Rome. The answer to his prayers was about to be realized, and the promise made him by night in the prison of Claudius Lysias that he should yet testify of Jesus in Rome as he had done in Jerusalem, was about to be fulfilled. This was being accomplished, not by any direct divine interference, but by a providential combination of circumstances. The machinations of the Jews, the corruption of Felix, the indecision of Festus, the prudence of Paul, and the Roman statute in behalf of citizens, had all most strangely, yet most naturally, combined to fulfill a promise of God made in answer to prayer. (1) And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners to a centurion of the Augustan cohort, named Julius. (OCA 281-282) #Ac 27:2| (2) And embarking on a ship of Adramyttium, we put to sea, intending to sail to places along the coast of Asia, Aristarchus, a Macedonian of Thessalonica, being with us. Here, again, we find the significant "we" of Luke, showing that he was again in Paul's company. The last time we met with this term was upon the arrival of the apostolic company in Jerusalem (#Ac 21:17,18|). He had probably not been far from Paul during the two years of imprisonment in Caesarea, and was now permitted to accompany him to Rome. Aristarchus was also a voluntary companion of the prisoner, as we infer from the manner in which his name is mentioned. There were, however, other prisoners on board (#Ac 27:42|). As the ship belonged to Adramyttium, which is on the coast of Mysia, it was now homeward bound, and was not expected to take the prisoners further than its own destination. But as they were about to touch at several "places along the coast of Asia," they could calculate upon falling in with some vessel bound for Rome. (OCA 282) #Ac 27:3| 3. The apostolic company are now fairly launched upon their voyage, the details of which constitute a peculiar and most interesting passage in sacred history. (3) And the next day we landed at Sidon: and Julius, treating Paul humanely, permitted him to go to the friends, and partake of their kindness. Here we learn that Paul found friends, who were, doubtless, brethren, in the city of Sidon. Thus we find that both the Phoenician cities, Tyre and Sidon, to whose wickedness the Savior once so significantly alluded, had, ere now, received the gospel. With the brethren in the former place Paul had spent a week on his voyage to Jerusalem, and now the beginning of another voyage, not much less mournful, is cheered by the hospitality of those in the latter. (OCA 282) #Ac 27:4| 4. (4) And having put to sea from that place, we sailed under the lee of Cyprus, because the winds were contrary. As the proper course of the ship was westward, the contrary wind must have come from that quarter. With a favorable wind she would have passed to the south of Cyprus; but in tacking to make headway against a contrary wind, they necessarily passed to the east and north-east of that island, leaving it on the left. An additional reason for taking this tack may have been a desire to take advantage of a current which flows westward along the southern shore of Asia Minor, as far as the Archipelago, and greatly favors the progress of westward-bound vessels. {b} {b} For the nautical information connected with this voyage not found in the text, I am indebted to Mr. Howson's most exhaustive chapter on the subject, Life and Epistles of St. Paul, vol. 2, chap. 23. (OCA 282) #Ac 27:5,6| 5, 6. Passing around the north-east point of Cyprus, the vessel entered the open to the south of Cilicia and Pamphylia. (5) And when we had sailed across the sea along Cilicia and Pamphylia, we came to Myra, a city of Lycia. (OCA 282) #Ac 27:6| (6) There the centurion found a ship of Alexandria, sailing for Italy, and put us on board of it. Thus, according to expectation, they fell in with a vessel bound for Italy, and left the ship of Adramyttium. Their new vessel was one of the many grain ships which supplied Rome with bread from the granaries of Egypt (#Ac 27:38|). She was a vessel of good size, accommodating, on this voyage, two hundred and seventy-six passengers (#Ac 27:37|). She had, probably, undertaken to sail direct from Alexandria to Rome; but the same contrary winds which had thus far retarded the progress of the other vessel had compelled her to sail far to the northward of the direct route. (OCA 282-283) #Ac 27:7,8| 7, 8. The wind was still contrary when they left Myra. (7) And having sailed slowly many days, we reached Cnidus with difficulty, the wind not favoring us, and sailed under the lee of Crete, over against Salmone; (OCA 283) #Ac 27:8| (8) and coasting along it with difficulty, we came into a place called Fair Havens, near which was the city of Lasea. From Myra to the island of Cnidus is only one hundred and thirty miles; hence it must have been slow sailing to be "many days" reaching that place. From that island their course to Cape Salmone, which was the most eastern point of the island of Crete, was a little to the west of south. The wind, to turn them this much out of their course, could have been but little, if any, north of west. The lee of Crete, under which they sailed, was the southern shore, which but partially protected them from the wind, rendering it difficult to keep near the shore until they reached the harbor called Fair Havens. This was about half way the length of the island. (OCA 283) #Ac 27:9-12| 9-12. The voyage, thus far, had been so tedious that winter was approaching, and it was deemed unsafe to attempt to complete it before spring. It became a question, however, whether they would spend the winter where they were, or seek a more desirable winter haven. (9) Much time having now elapsed, and navigation being already unsafe, because the fast had already passed, Paul admonished them, (OCA 283) #Ac 27:10| (10) saying, Sirs, I perceive that this voyage will be with violence and much loss, not only of the cargo and the ship, but also of our lives. Paul's advice to the mariners was the beginning of an activity in behalf of the ship and crew which forms the chief matter of interest in the remainder of the voyage. We will yet see how nearly his prediction was fulfilled. He did not claim for it the authority of inspiration, and, therefore, we should not claim it for him; but he had some experience at sea, and expressed the result of his own judgment. It was quite natural, however, that the centurion, who seems to have had control of the matter, should put more confidence in the judgment of the owner and the master than in his. He had not yet learned to appreciate his prisoner as he did subsequently. (OCA 283) #Ac 27:11| (11) But the centurion believed the master and the owner of the ship rather than the things which were spoken by Paul. #Ac 27:12| (12) And the harbor being inconvenient to winter in, the majority advised to depart thence, so as, if possible, to reach Phoenix, and spend the winter there, a harbor of Crete looking to the south-west and north-west. The description given of the harbor of Phoenix had occasioned some perplexity to commentators. As the wind was blowing from north of west, a harbor "looking to the north-west and south-west," from the shore, would be entirely exposed to the weather; whereas this description is given to show that it was a safe harbor in which to spend the winter. Mr. Howson is undoubtedly right in assuming that Luke supposes the beholder to be looking from the water, where a vessel would lie at anchor, toward the inclosing shore, and means that to him the harbor would look to the north-west and the south-west. Such a harbor would be safe against any wind in the quadrant from south-west to north-west, and was precisely such as was needed at that time. (OCA 283-284) #Ac 27:13| 13. The harbor called Fair Havens lay on the east side of Cape Matala, which they would have to round in order to reach Phoenix; but it could not be rounded in the face of a north-west wind, hence they had to wait for the wind to change. (13) Now when the south wind blew moderately, thinking they had gained their purpose, they weighed anchor, and sailed close by the shore of Crete. They felt that all was secure, and even had their boat swinging astern, as they tacked slowly along the smooth sea under a gentle southern breeze. It was deceitful lull, the prelude to unexpected disasters. (OCA 284) #Ac 27:14-17| 14-17. (14) But not long after, a tempestuous wind, called Euroclydon, struck, against her, #Ac 27:15| (15) and the ship being seized by it, and unable to face the wind, we gave up and were driven by it. #Ac 27:16| (16) And running under the lee of an island called Clauda, with difficulty we were able to secure the boat. #Ac 27:17| (17) When they had taken it up, they used helps, undergirding the ship. And fearing lest they should fall into the Syrtis, {b} they lowered the sail, and so were driven. It was just as they were rounding Cape Matala, and expected to be borne by the southern wind directly to Phoenix, that they were whirled away by this tempest. The direction from Crete to Clauda is south-west; the wind, therefore, must have been from the north-east. This is indicated by the name Euroclydon, which Bloomfield translates "the wave-stirring easter." Such a wind, varying from north-east to south-east, is said still to prevail in those seas. While passing under the lee of Clauda, the island checked the violence of the storm, and enabled them to take some precautions which were impossible in the open sea. The first of these was to "secure the boat," which had thus far drifted astern, and was likely to be dashed in pieces. The second was to undergird the ship, a process called frapping in modern style, which consists in passing heavy cables under the hull, and fastening them securely on the deck, to prevent the timbers from parting under the force of the waves. The third precaution was to lower the sails, so as to prevent the vessel being driven too rapidly before the wind. {b} An extensive sand-bank to the north of Africa, still known as Syrtis. (OCA 284) #Ac 27:18-20| 18-20. (18) And being exceedingly tempest-tossed, the next day we lightened the vessel, #Ac 27:19| (19) and on the third day, with our own hands we cast out the tackling of the ship. #Ac 27:20| (20) And as neither the sun nor the stars appeared for many days, and no small tempest lay on us, at last all hope that we should be saved was taken away. The sailors now began to realize the truth of Paul's prediction about the character of the voyage, and they were prepared to listen to him with more respect when he addressed to them the following speech: (OCA 284) #Ac 27:21-26| 21-26. (21) Now, after long abstinence, Paul stood in the midst of them, and said, Sirs, you should have hearkened to me, and not have sailed from Crete, and gained this harm and loss. #Ac 27:22| (22) And now, I exhort you to be of good cheer; for there will be no loss of life among you, except of the ship. #Ac 27:23| (23) For there stood by me this night an angel of God, whose I am and whom I serve, #Ac 27:24| (24) saying, Fear not, Paul; you must be brought before Caesar; and behold, God has given you all those who are sailing with you. #Ac 27:25| (25) Wherefore, sirs, be of good cheer; for I believe God, that it will be even as it was told me. #Ac 27:26| (26) But we must fall upon a certain island. Paul's former prediction [#Ac 27:10|] was already fulfilled in part, and they all believed that it was about to be in full. His reference to it was designed both to rebuke them for not heeding it, and to remind them of its correctness. His present prediction conflicted with the former in reference to loss of life; but their lives had been so completely despaired of, that they were not disposed to find fault with the former prediction, even in this particular. The present, however, was certainly spoken upon divine authority; and if we suppose the former to have been also, then the security of their lives may be regarded as a boon granted to Paul in answer to prayers offered subsequent to the first prediction. That their safety was in some sense owing to him, is evident from the words, "God has given to you all those who are sailing with you" [#Ac 27:24|]. (OCA 285) #Ac 27:27-29| 27-29. Notwithstanding the assurance of final safety, their danger, for a time, became more imminent. (27) And when the fourteenth night was come, as we were driven along in the Adriatic Sea, about midnight the sailors supposed that they were drawing near to some land; (OCA 285) #Ac 27:28| (28) and having sounded, they found it twenty fathoms. And going a little farther, they sounded again, and found it fifteen fathoms. #Ac 27:29| (29) Then fearing lest they should fall upon breakers, they cast four anchors out of the stern, and wished for day. From this time till day-break, the ship lay with her bow to the shore, where the waves were dashing fearfully over the hidden rocks; and was held back from inevitable destruction only by the four anchors cast astern. It was a period of fearful suspense, rendered hideous by the darkness of the night and the raging of the storm. They "wished for day," but they knew not whether it would bring relief, or only render them more certain of destruction. (OCA 285) #Ac 27:30-32| 30-32. Under circumstances like these, both the nobler and the baser traits of human character have fair opportunity to exhibit themselves. The strong and skillful have often been known to save themselves without concern for the more helpless; while, at times, the utmost magnanimity has been displayed by the few. Both traits of character were exhibited here; one by the sailors, the other by Paul. (30) Now the sailors were seeking to escape from the ship, and letting down the boat into the sea, under pretense of casting anchors out from the bow; (OCA 285) #Ac 27:31| (31) when Paul said to the centurion and the soldiers, Unless these remain in the ship, you can not be saved. #Ac 27:32| (32) Then the soldiers cut off the ropes of the boat, and let her fall off. Here we see that while the sailors, who alone could have any hope of steering the vessel safe to land, were selfishly leaving the passengers to their fate, and the soldiers were so paralyzed with fear as not to discover their design, Paul was perfectly self-possessed, and was watching for the safety of all. He had an assurance from God that no lives would be lost, yet he was just as watchful as though no such promise had been given; and he assured the soldiers that they would not be saved if the sailors were permitted to leave the vessel. We have here a happy illustration of the manner in which God's decrees and human free agency harmonize to produce a given result. It was a decree of God that the passengers and crew should be saved, and it was certain to be accomplished; but the voluntarily watchfulness of Paul, and the desire of self-preservation on the part of the soldiers, were contingencies on which the result depended, and which contributed to it. In determining, therefore, that a thing shall be done, or declaring that it will be done, God anticipates the voluntary action of parties concerned, and only interferes, by miracles, where such action would fail of the contemplated result. In the matter of salvation, we should act as Paul did in this case: be as watchful and laborious as though God had promised us no assistance, yet as confident of divine assistance as though all were dependent on it alone. (OCA 285-286) #Ac 27:33-36| 33-36. In a time of extreme danger like the present, a man who is able to maintain complete self-possession has great control over those who are alarmed. Paul had already displayed his coolness and watchfulness to the soldiers, and had outgeneraled the sailors; consequently he became at once the leading spirit in the whole ship's company. During the entire inactivity of the crew, while swinging at anchor and waiting for daylight, he endeavored to impart his own calmness to them all. (33) Now while day was coming on, Paul besought them all to take some food; saying, This is the fourteenth day that you have been waiting, and continued fasting, having taken nothing. #Ac 27:34| (34) Wherefore, I beseech you to take some food; for this is for your preservation; for not a hair shall fall from the head of any of you. Here, again, the apostle assures them that no harm shall befall them, yet in the same breath urged them to eat heartily, as a precaution for their safety. Their safety, though certain, was still dependent upon their exertions, and, in order that they might have strength for the labor before them, it was necessary that they should break their long and exhausting fast. The remark that they had taken no food for fourteen days [#Ac 27:33|] must be interpreted in the light of the circumstances. It is not a remark of the Luke addressed to his readers, but one of Paul, addressed to his hearers. If they had taken any food at all during the time, which they certainly did, unless they were sustained by a miracle, they could but understand him as merely expressing, in strong terms, their severe abstinence. Such was undoubtedly his meaning. If Luke had been describing the fact in his own words instead of Paul's, perhaps he would have stated it to us with some qualification. (OCA 286) #Ac 27:35| (35) And when he had thus spoken, he took a loaf and returned thanks to God before all, and broke it, and began to eat. #Ac 27:36| (36) Then all were of good cheer, and they also took some food. The cheerfulness of Paul, as he gave thanks to God, broke the loaf, and began to eat [#Ac 27:35|], inspired them all with new courage. As their excitement subsided, their appetites returned; and a hearty meal, which generally smooths a rough temper, and acts as a sedative upon all mental excitement, completed her restoration of general cheerfulness, and prepared them to undertake, with alacrity, the work yet to be done. (OCA 286) #Ac 27:37,38| 37, 38. The gathering of the whole ship's company to partake of this meal seems to have suggested to the historian to mention, here, the number of persons on board. (37) Now all the souls in the ships were two hundred and seventy-six. (OCA 286) #Ac 27:38| (38) And when they had eaten enough, they lightened the ship, casting the wheat into the sea. This was all done between the time of eating and daylight, and was no inconsiderable labor. It was designed to lessen the draught of the vessel, so that when run ashore she might float into the shallow water. (OCA 287) #Ac 27:39-41| 39-41. All was now done that could be, until daylight should reveal the nature of the shore ahead. (39) And when it was day they did not recognize the land. But they discovered a certain inlet having a sandy shore, into which they determined, if it were possible, to thrust the ship. (OCA 287) #Ac 27:40| (40) And having cut away the anchors, they abandoned them to the sea; at the same time loosing the rudder-bands, and hoisting the foresail to the wind, they held toward the shore. #Ac 27:41| (41) And falling into a place between two seas, they ran the ship aground; and the bow sticking fast, remained immovable; but the stern was broken by the violence of the waves. At every point, except the one to which the vessel was steered, the shore was rocky; for this point was selected because it had a sandy shore. It required some seamanship to land where they did. While lying at anchor, the rudders, which were merely paddle-rudders, one at each side of the stern, had been lashed up, to prevent them from fouling with the four anchor-cables also astern. These were loosed to guide the vessel; and the foresail was unfurled to give the vessel the impetus necessary to a successful use of the rudders. By a skillful use of both she was steered clear of the rocks, and stranded on the sandy beach. Here "two seas met"; that is, the waves from two different points met each other, and spent their combined force upon the stern of the vessel, and she was rapidly going to pieces. (OCA 287) #Ac 27:42| 42. At this critical juncture there was exhibited by the soldiers an instance of depravity even greater than that of the sailors the night before. They owed their present prospect of safety to the watchfulness of Paul, yet they felt no apparent gratitude to him, and while hoping to escape themselves, they were regardless of the lives of himself and the other prisoners. (42) Now the purpose of the soldiers was, that they would kill the prisoners, lest any of them should swim out and escape. Such is the depravity of human nature, when void of religious truth, and trained to the cruelties of war. (OCA 287) #Ac 27:43,44| 43, 44. But God had a purpose and a promise to fulfill, which did not admit of such a disposition of the prisoners, and the more cultivated nature of the centurion was the means of saving them. The incidents of the voyage had made an impression upon his mind most favorable to Paul, and he would not ignore the gratitude which he owed him. (43) But the centurion, determined to save Paul, kept them from their purpose, and commanded those who could swim to cast themselves out and go first to land; (OCA 287) #Ac 27:44| (44) and the remainder, some on boards, and some on fragments of the ship. And thus it came to pass that all escaped safe to land. Paul's last prediction was literally fulfilled, and his fellow-prisoners owed their lives to the centurion's partiality for him. (OCA 287) #Ac 28:1,2| XXVIII:1, 2. (1) And after they had escaped, they knew that the island was called Melita. #Ac 28:2| (2) Now the barbarians showed us no little philanthropy; for they kindled a fire, on account of the rain that was falling, and on account of the cold, and brought us all to it. In calling the islanders barbarians, Luke adopts the style of the Greeks, by whom all nations were styled barbarians except themselves. The term had not the same sense of reproach which it bears now; yet those to whom it was applied were regarded as comparatively uncivilized. Their kindness to the shipwrecked strangers was true philanthropy, being prompted by the simple fact that they were men in distress. It was a most timely relief to the drenched and chilled and exhausted voyagers. (OCA 287-288) #Ac 28:3-6| 3-6. While they were endeavoring to make themselves comfortable around the fire, an incident occurred which had an important bearing upon the future welfare of the travelers. (3) Now Paul, having gathered a bundle of sticks, and laid them on the fire, a viper came out from the heat, and fastened on his hand. (OCA 288) #Ac 28:4| (4) And when the barbarians saw the beast hanging from his hand, they said one to another, No doubt this man is a murderer; whom, though he has escaped from the sea, Justice permits not to live. #Ac 28:5| (5) Then he shook off the beast into the fire, and suffered no harm. #Ac 28:6| (6) But they were waiting for him to swell up, or suddenly fall down dead. And when they had waited a great while, and saw that no harm came to him, they turned about, and said that he was a god. This scene is like that at Lystra reversed. There the people first took Paul for a god, and afterward stoned him [#Ac 14:11,19|]. Here they first suppose him to be a murderer, and then a god. Their bad opinion of him had not been based upon the mere fact that he was bitten by a serpent, for they knew that innocent men were liable to the same misfortune, but by the occurrence of this incident in so close connection with his safe escape from an almost hopeless shipwreck. The fact that he was a prisoner helped them to the conclusion that he had committed murder, and was now receiving a just retribution in a violent death. They attributed his punishment to the goddess of justice, using the Greek term \~dikh\~, the name of that goddess. When, after watching a long time, they found that the bite, so fatal to other men, had no effect on him, their heathen education led them irresistibly to the conclusion that he was god [#Ac 28:6|]. It is almost universally conceded that the island here called Melita is the modern Malta, which lies directly south of Sicily. The evidence for this conclusion is fully summed up by Mr. Howson, to whom the inquisitive reader is referred. {c} {c} Conybeare and Howson, vol. 2, pp. 341-346. (OCA 288) #Ac 28:7| 7. The admiration awakened by this event among the rude populace finally led to a more comfortable entertainment of the ship's company. (7) In the regions around that place were the estates of the chief man of the island, Publius by name, who received us and entertained us courteously three days. This "chief man" is supposed to have been the Roman governor of the island. It was an instance of distinguished hospitality, to entertain for three days, with food and lodging, two hundred and seventy-six strangers. (OCA 288) #Ac 28:8-10| 8-10. But no man ever loses by such hospitality, especially if it be extended to a servant of God. Publius was not without a reward for his kindness. (8) And it came to pass that the father of Publius lay afflicted with fever and dysentery; to whom Paul went in, and having prayed, laid his hands upon him, and healed him. (OCA 288) #Ac 28:9| (9) When this was done, others also in the island who had diseases came and were healed. #Ac 28:10| (10) And they honored us highly, and when we were departing, loaded us with such things as we needed. The voyagers had lost every thing in the shipwreck, yet, through the services of Paul, they had lacked nothing during their stay on the island, and were now about to leave it with all the necessaries for the remainder of the voyage, supplied free of cost. At the beginning of the voyage Paul was one of the most unobserved of all the passengers; but he had gradually become the chief dependence of the whole company, and had acquired an ascendency over every mind. Much of this was due to his inspiration; yet native force of character and superior talent, place them where you will, will elevate their possessor to distinction and authority. Especially will this be true in times of danger and difficulty. We can not suppose that Paul healed diseases so generally among the islanders, without mentioning the name of Jesus. On the contrary, though Luke makes no mention of it, we can not doubt that, from the palace of the governor to the remotest hamlet of the island, the name and power of Jesus were fully proclaimed during the three months of the apostle's stay. (OCA 289) #Ac 28:11-14| 11-14. (11) Now after three months we set sail in a ship of Alexandria, which had wintered in the island, whose emblem was Castor and Pollux. Castor and Pollux were represented, in Greek mythology, as sons of Jupiter, and the patron deities of sailors. Their images, carved or painted on the prow, served the purpose of distinguishing this vessel, as do the names painted upon ships and steamboats at the present day. The ship would now be called the Castor and Pollux. (OCA 289) #Ac 28:12| (12) And landing at Syracuse, we remained there three days. #Ac 28:13| (13) Thence, taking an indirect course, we arrived at Rhegium. And after one day, a south wind sprang up, and we went the next day to Puteoli. Syracuse, the famous capital of Sicily, where they remained three days, was directly in their route, and the delay was probably for the purposes of trade. From this place to Rhegium they were again troubled with unfavorable winds, as is evident from their sailing by an "indirect course," and the mention of a south wind springing up the second day after they reached this port. The south wind was directly in their course, and they sailed rapidly before it to Puteoli, accomplishing a distance of one hundred and eighty miles {d} on the next day after they started. {d} Conybeare and Howson, vol. 2, p. 349. (OCA 289) #Ac 28:14| (14) Finding brethren there, we were entreated to remain with them seven days; and so we went to Rome. It was, doubtless, an unexpected pleasure to Paul to find brethren in Puteoli, and equally unexpected to them to have the great apostle to the Gentiles in their midst. The request that he should remain with them seven days indicates a desire to have him present at their Lord's-day meeting. It is suggestive of a season of religious intercourse, terminated by the day on which the disciples came together to break the loaf. The ship had reached her final port; for Puteoli, situated on the northern side of the Bay of Naples, was the chief landing-place for vessels engaged in the trade between Rome and Egypt. {e} The remainder of the journey was to be performed on foot, and there was nothing to prevent Paul's delay with the brethren, except the will of the centurion, who was under too great obligations to him to refuse any reasonable request. {e} Conybeare and Howson, vol. 2, p. 350-353. (OCA 289-290) #Ac 28:15| 15. The delay of seven days was long enough for news to reach the brethren in Rome, that Paul was in Puteoli on his way to their city. (15) And the brethren, having heard from that place concerning us, came out to meet us as far as Appii Forum and Three Taverns. When Paul saw them he thanked God and took courage. The two place here mentioned were about ten miles apart, {f} and it was doubtless two different companies who met them, having left Rome at different times. One party had come about forty miles, to Appii Forum, and the other about thirty, to the places called Tres Tabernae, or Three Taverns. {g} Such a mark of respect extended to him in his bonds was highly gratifying, and no wonder that he "thanked God and took courage." {f} Conybeare and Howson, vol. 2, p. 360. {g} Hackett. (OCA 290) #Ac 28:16| 16. Finally, the gates of "the eternal city," as it was proudly styled, were entered. The prisoners were at the end of their long journey, and soon learned the disposition to be made of them for the time being. (16) And when we came into Rome, the centurion delivered the prisoners to the Praetorian Prefect; but Paul was permitted to dwell by himself, with the soldier who guarded him. The Praetorian Prefect was commander of the imperial guards, and had custody of all persons to be tried before the emperor. {h} It was probably the influence of Julius, the centurion, in his favor, which obtained for Paul the distinguished privilege of living in his own rented house, with only a single guard. Paul had now accomplished a journey which he had contemplated for many years, and had met with some of the brethren whom he had called upon two years and a half ago, to strive together with him in prayer to God that he might come to them with joy, by the will of God, and with them to be refreshed (#Ro 15:30-32|). God had twice promised him that he should visit Rome (#Ac 23:11 27:24|), and now the promise was fulfilled, and his prayers were answered. But how different his entrance into the imperial city from what he had fondly hoped! Instead of coming in a free man, to appear in the synagogue, and in the forum, for the name of Jesus, he is marched in between files of soldiers, reported to the authorities as a prisoner sent up for trial, and kept night and day under a military guard. How poor his prospect for evangelizing the vast population! If Paul the tent-maker, a penniless stranger, had commenced his labors in the commercial emporium of Greece, "in weakness, and in fear and in much trembling" [#1Co 2:3|], how shall Paul the prisoner, with all the suspicion of crime which attaches to such a situation, begin the work of salvation in the capital of the whole world? The prospect was sufficiently disheartening; but he had one consolation which he did not enjoy in Corinth. He was not a stranger here; but was well known to all the brethren, who had heard his Epistle to the Romans read in the Lord's-day meetings, and who were eager to form his personal acquaintance. He had already thanked God and taken courage, when some of them had met him on the way, and now he was emboldened, by their sympathy, to send forth even from his prison-walls a voice of warning to the vast multitudes around him. {h} Conybeare and Howson, vol. 2, p. 364. (OCA 290) #Ac 28:17-20| 17-20. He made no delay in beginning his work; and his first appeal, according to his uniform custom, was addressed to his own kinsmen according to the flesh. (17) And it came to pass, after three days, that he called together the chief men of the Jews; and when they had come together, he said to them, Brethren, I have done nothing against the people, or the customs of the fathers; yet I was delivered a prisoner from Jerusalem into the hands of the Romans; (OCA 290-291) #Ac 28:18| (18) who, having examined me, were disposed to release me, because there was no cause of death in me. #Ac 28:19| (19) But the Jews opposing it, I was compelled to appeal to Caesar; not that I had any thing of which to accuse my nation. #Ac 28:20| (20) For this cause I have requested to see you, and speak to you. For it is on account of the hope of Israel that I am bound with this chain. The propriety of this interview, and of the individual statements in the speech, is quite obvious. It might have been supposed, from the fact that he was accused by the Jews, that he had been guilty of some crime; and from his appeal to Caesar, that he intended to prefer charges against his accusers. The fact that the Romans would have released him but for the opposition of the Jews, was much in his favor on the first point; and on the latter, his own disavowal was sufficient. His closing remark, that it was for the hope of Israel that he was bound with a chain, was well calculated to enlist their sympathies; for it was no uncommon thing for Jews to be persecuted. (OCA 291) #Ac 28:21,22| 21, 22. The response of the Jews was candid and becoming. (21) And they said to him, We have neither received letters from Judea concerning you, nor has any of the brethren who had come reported or spoken any evil concerning you. #Ac 28:22| (22) But we think it proper to hear from you what you think; though concerning this sect, it is known to us that it is everywhere spoken against. It is rather surprising that they had heard nothing of the exciting scenes of Paul's life in the last two years; but it often thus happens that events pass almost unnoticed by a living generation, which are destined, in subsequent ages, to figure as the leading events of history. By hearing nothing, however, they had heard nothing prejudicial to him, except that the sect of which he was an advocate had a bad reputation. If they had acted on the principle which often governs predominant religious parties, this would have been sufficient to turn away their ears. Doubtless, they had acted somewhat on this principle toward the preachers of the gospel who had preceded Paul in Rome; but the direct personal appeal which he made to them, and the conciliatory manner and matter of his address, induced them to think proper to hear what he thought. In these words, they gave good expression to an important rule of conduct; for, however a party who attempts to show us the truth may be spoken against, it is always proper to hear them before pronouncing sentence against them. (OCA 291) #Ac 28:23,24| 23, 24. Before the Jews took leave of Paul, they made arrangements for a formal and deliberate hearing of what he thought. (23) And having appointed him a day, there came to him into his lodging a greater number, to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both from the law of Moses and the prophets, from morning till evening. (OCA 291) #Ac 28:24| (24) Some believed the things which were spoken, and some believed not. Sufficient time was occupied to place the whole subject before them, and to support each separate proposition with suitable evidence. The result was such a division of sentiment as almost uniformly attended the preaching of the gospel. (OCA 291-292) #Ac 28:25-28| 25-28. From what follows, we have reason to suppose that the unbelieving party gave some unbecoming expression to their sentiments. (25) And disagreeing among themselves, they dispersed, Paul saying one word: Well did the Holy Spirit speak through Isaiah the prophet to our fathers, (OCA 292) #Ac 28:26| (26) saying, Go to this people and say, With hearing you will hear and will not understand, and seeing, you will see and not perceive; #Ac 28:27| (27) for the heart of this people has become gross, and their ears are dull of hearing, and their eyes they have closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should turn, and I should heal them. #Ac 28:28| (28) Be it known to you, therefore, that the salvation of God is sent to the Gentiles, and they will hear it. The purpose of henceforth turning to the Gentiles, implied in the last remark, indicates that far the larger portion of his hearers rejected the gospel. The quotation from Isaiah furnishes the true explanation of the failure of the gospel to effect the salvation of all who hear it fully proclaimed. The theory that the human soul must be regenerated by an immediate influence of the Holy Spirit, or that the Spirit must impart a special force to the Word in individual cases, before the gospel can be received, is an attempt to explain this matter; but it is not consistent with the explanation here given by Paul. Upon those theories, when a part of Paul's hearers went away unbelievers, the reason was that they had not enjoyed a divine influence which was granted to the others. On Paul's theory, however, the Lord had done as much for the one party as for the other; and the reason why one party were not believers was because, unlike the others, their ears were dull of hearing, and their eyes were closed. Neither was this condition superinduced without their own volition; for they are expressly charged with closing their own eyes. As they closed them voluntarily, they could have kept them open. Had they done so, it is implied that the process would have been reversed. They would have seen the truth; seeing it to be the truth, they would have given it a respectful hearing; hearing they would have understood it, and would have turned to the Lord that they might be healed. This was precisely the experience of the party who believed. They had themselves once been gross of heart and dull of hearing, and had closed their eyes against the truth as presented by previous preachers in Rome; but now they opened their eyes to what Paul presented, and the consequence was, they turned to the Lord. We conclude, therefore, that the power of the gospel is sufficient for the conversion of all who will see and hear. For this reason, it is sent to all in the same words; all who hear enjoy the same divine influence, and those only are lost who wilfully refuse to hear the truth, or obstinately resist it. In this arrangement there is no respect of persons with God, nor can any man attribute his final ruin to a withholding of saving influences on the part of the Holy Spirit. (OCA 292) #Ac 28:29| 29. Notwithstanding the principal part of Paul's visitors went away unbelievers, they could not at once cast the subject off from their attention. Luke follows them, as they went away, with this remark: (29) And when he said these things, the Jews departed, having much disputation among themselves. (OCA 292-293) #Ac 28:30,31| 30, 31. The narrative is now brought abruptly to a close, by the following statement: (30) Now Paul remained in his own hired house two whole years, and received all who came in to him, (OCA 293) #Ac 28:31| (31) preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ with all freedom of speech, no one forbidding. Here, again, Luke observes the distinction between preaching and teaching. Originating in the apostolic commission, which was the starting point of Acts, it has been preserved throughout the narrative, and now appears at its close. The liberty granted Paul, of living in a rented house with the soldier who guarded him, enabled him to pursue these labors to the utmost advantage possible for one in military confinement. The brethren needed no invitation to visit him and hear his teaching; while their influence, actively exerted, was sufficient to bring in a large number of persons to hear his preaching. The results of these efforts Luke does not see fit to enumerate; nor does he gratify the natural curiosity of the reader by continuing to its final close the biography of Paul. He leaves him at the end of two years' imprisonment, without even informing us whether he was then released. True, the remark that he "remained in his own hired house two whole years, and received those who came to him" [#Ac 28:30|], seems to imply a change after that time; but it might have been a change to closer confinement, so far as is indicated by this remark. It is probable that the narrative was brought to a close here, partly because the composition of it was concluded just at this time. The two years of comparative inactivity which Luke enjoyed while a companion of the prisoner Paul afforded a good opportunity for writing it, and it is quite certain that the last paragraph was not written till the close of this period. But, independent of this consideration, the leading purpose of the narrative itself rendered this a most fitting point at which to bring it to a close. Having started out to show the manner in which the apostles and evangelism executed their commission, he had now led his readers from Jerusalem through Judea, Samaria, the provinces of Asia Minor, the islands of the Mediterranean, Macedonia, and Achaia, to the imperial city of Rome; and leaving the principal laborer here, still engaged in "preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ," his purpose is accomplished, and the narrative closes. A commentary on Acts, strictly confined to the subject-matter of the text, would here be brought to a close. But as it has been a part of our purpose to give somewhat more fullness to the biography of Paul, by introducing information derived from other inspired sources, we have yet a few paragraphs to pen. Fortunately, the intense curiosity awakened by the closing chapters in reference to the further career of the apostle may, in some degree, be gratified. This curiosity directs itself chiefly to two questions suggested by the later portion of the history: first, what were the results to the cause of his long-wished-for visit to Rome? second, what was the result of his appeal to Caesar? In reference to the first question, we have already remarked, that his entrance into Rome was far different from what he had fondly hoped, and he could not reasonably expect to accomplish much while confined with a chain, and resting under the suspicion of being deservedly in confinement. But we have already seen that he continued to preach and teach for two years, and we learn something of the extent and success of his labors from epistles which he wrote during this period. Ephesians, Colossians, and Philemon were the earliest of these epistles, being written at one time, and forwarded, the former two by Tychicus (#Eph 6:21 Col 4:7-9|), and the last by Onesimus (#Phm 1:10-12|), the two messengers traveling together. In the two former there are indications of great anxiety in reference to the success of his efforts, and intimations of serious obstacles in the way. He exhorts the brethren to pray for him, that a door of utterance might be opened to him, and that he might have boldness to speak the gospel as it ought to be spoken (#Eph 6:18,19 Col 4:2-4|). This request shows that there were some obstructions to the proclamation of the truth, and that they were such as were calculated to check the boldness of his utterance. Notwithstanding these obstructions, the last of the three letters above named reveals some success which had already rewarded his labors. Out of the very dregs of the dissolute and corrupt society of the metropolis, a Greek (so his name indicates) slave, who had run away from his master, a convert of Paul's in Asia Minor (#Phm 1:19|), had, by some means, been induced to visit the apostle and hear the gospel. It proved the power of God to free him from a bondage far worse than that from which he had fled. After he became a disciple, Paul found him profitable to him for the ministry (#Phm 1:11-13|); being of service, no doubt, in bringing within the sound of the gospel many of his former companions. For this reason he had a strong desire to retain him as an assistant; but having no right to do so without the consent of Philemon, his master, and being unwilling to enjoin by authority upon the latter the obvious duty of liberating a slave capable of so great usefulness, he sent him home to his master, with an epistle, in which he delicately intimates his wishes in the premises, but leaves the whole subject to his own sense of propriety (#Phm 1:8-16|). Sending him home without the means to recompense his master for any thing of which he had defrauded him, Paul promises to pay the sum, if any, out of his own purse (#Phm 1:18,19|). Thus his preaching had begun to take effect upon the most hopeless class of the city population, at a time when he was urging distant congregations to pray that God would open to him a door of utterance. But, eventually, in answer to these prayers, a door of utterance was thrown open far wider than he had reason to expect. In the Epistle to the Philippians, written at a later period, when he was expecting his trial and release (#Php 1:19-27|), he says: "I wish you to understand, brethren, that the things which have happened to me have fallen out rather to the furtherance of the gospel, so that my bonds in Christ are made manifest in all the palace, and in all other places, and many brethren in the Lord, growing confident by my bonds, are much more bold to speak the word without fear" (#Php 1:12-14|). From his prison, the Lord had opened a door of utterance into the imperial palace itself; so that Paul the prisoner had an audience whose ears would have been wholly inaccessible to Paul the unfettered apostle. His discourse before the emperor, if we may judge by that before Agrippa, must have awakened new thoughts and emotions in the Roman court; and what awakened new interest there could not be long in spreading to "all other places" [#Php 1:13|]. The Lord had led him by a strange method to Rome, and surrounded him with many discouragements; but his purpose was now unfolded, and Paul saw in the result, as it affected both the disciples and the community at large, a wisdom which before had been inscrutable. He had now demonstrated what he had once written to the Romans, that he was not ashamed of the gospel of Christ, and was ready to preach it even in Rome [#Ac 1:15,16|]; for he had preached it to both the proudest and the poorest of the population, and that with a chain upon his arm. No two years of Paul's life were better filled with earnest labor than these two spent in his Roman prison. Besides the oral efforts just referred to, and the epistles to Ephesians, Colossians, Philemon, and Philippians, he is supposed, also, near the close of this period, to have written Hebrews, the most profound, next to Romans, of all his productions. He was not alone in his toil and danger, but was constantly surrounded by some of those noble brethren who were so ardently attached to his person. Timothy joins with him in the opening salutations of Colossians, Philemon, and Philippians [#Col 1:1 Phm 1:1 Php 1:1|]. Aristarchus and Epaphras were his fellow-prisoners (#Col 4:10 Phm 1:23|); Mark, who once forsook him and Barnabas, and went not with them to the work, was now with him (#Col 4:10|); Demas, who afterward forsook him, "having loved the present world" (#2Ti 4:10|), was as yet by his side (#Col 4:14|); and Luke, the beloved physician, who shared the perils of his voyage from Caesarea, continued to relieve the dreariness of his imprisonment (#Col 4:14|), and indited the last paragraph of Acts, as we conjecture, just as the two years expired. The question as to the result of Paul's appeal to Caesar is not settled by direct scriptural evidence, yet it is determined, to the satisfaction of nearly all the commentators, that he was released at the end of the two years mentioned by Luke. The evidence on which this conclusion is based consists partly in the unanimous testimony of the earliest Christian writers after the apostles, and partly in the difficulty of fixing a date for the epistles to Timothy and Titus without this supposition. There are events mentioned in these epistles, for which no place can be found in the preceding history; such as his leaving Timothy in Ephesus, to counteract the influence of false teachers, while he went into Macedonia (#1Ti 1:3|); his leaving Titus in Crete, to set in order the things that were wanting there, and to ordain elders (#Tit 1:5|); his visit to Miletus, when he left Trophimus there sick (#2Ti 4:20|); and to Nicopolis, where he spent the winter (#Tit 3:12|). The argument drawn from both these sources is very fully and satisfactorily stated by Mr. Howson, to whom the more inquisitive reader is referred {i}. On the supposition of his release, the subsequent known facts are best arranged as follows: He first fulfilled the purpose so confidently expressed of the Philippians of visiting them again (#Php 2:24|); and next took advantage of the lodging which he had directed Philemon to prepare for him at Colosse (#Phm 1:22|). While in Asia, he would scarcely pass by the city of Ephesus; but it is after a short visit to Spain, that we locate that visit, at the conclusion of which he left Timothy there and went into Macedonia {j}. It was contrary to the expectation once entertained by Paul, that he was once more greeted by the brethren in Ephesus; for he had bidden them farewell four years ago with the conviction that they would see his face no more (#Ac 20:25|). Leaving Timothy in Ephesus, and going to Macedonia, he wrote back to him the First Epistle to Timothy (#1Ti 1:3|), in which he expressed a hope of rejoining him soon at Ephesus (#1Ti 3:14|). This he most likely did, as he soon after visited Crete, in company with Titus; and the most usual route from Macedonia to this island was by way of Ephesus. Having made a short visit in Crete, he left Titus there, to "set in order the things which were wanting, and ordain elders in every city" (#Tit 1:5|). Shortly after leaving the island, he wrote the Epistle to Titus. He was then on his way to Nicopolis, a city of Epirus, where he expected to spend the winter (#Tit 3:12|). On the way he had passed through Miletus, where he left Trophimus sick; and Corinth, where he left Erastus (#2Ti 4:20|). Whether he spent the whole winter in Nicopolis, or was imprisoned again before spring, is not certainly known; but the next that we know of him, he was a prisoner in Rome the second time, as is indicated in his Second Epistle to Timothy. From this epistle we learn several interesting particulars of his imprisonment, and of the beginning of his final trial. His situation was more alarming, and he was attended by fewer friends than before. Demas forsook him, through the love of this world, and went to Thessalonica; Crescens, for some reason unexplained, went to Galatia, and Titus to Dalmatia (#2Ti 4:10|). Tychicus he had sent to Ephesus (#2Ti 4:12|). Luke, alone, of all his former fellow-laborers, was with him, though he was expecting Timothy to soon rejoin him, and bring Mark with him (#2Ti 4:11|). At the time of writing, he had passed through the first stages of his trial, and was awaiting the second. The want of human sympathy which he had felt in his prison was realized still more intensely during his trial. He says: "At my first answer, no man stood with me, but all forsook me. I pray God that it may not be laid to their charge" (#2Ti 4:16|). Even Luke, who dared to visit him in his prison, and remain with him when others fled, shrunk from the fearful position of standing by his side in the presence of Nero. But the venerable man of God, though deserted in his most trying hour by human friends, was able to say, "Notwithstanding, the Lord stood with me, and strengthened me, that by me the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion" (#2Ti 4:17|). Thus again had he fearlessly and fully vindicated his preaching in the presence of the imperial court, and passed, a second time, through the fiery ordeal, without personal injury. The declaration that he was delivered out of the mouth of the lion is an allusion to the case of Daniel, of which his own reminded him. But there was another stage of his trial yet before him, and from this he had reason to anticipate the most fatal results. From all the indications in view, he was induced to write to Timothy, "I am now ready to be offered, and the time of my departure is at hand" (#2Ti 4:6|). He had some years before declared, "I hold not my life dear to myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the favor of God" [#Ac 20:24|]. Now, he was about to yield up his life, and upon looking back over the course he had run, and the ministry with which he had been entrusted, the conditions specified were completely fulfilled. With all confidence he is able to say, "I have fought a good fight, I have finished my course, I have kept the faith" (#2Ti 4:7|). All who have followed his course with us in these pages can bear testimony to this declaration, and, after glancing back with him over the long series of stripes, imprisonment, and exhausting toil through which he had passed, can enter into the feeling of relief and joy with which he looked forward and exclaimed, "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, will give to me at that day; and not to me only, but to all them also who love his appearing" (#2Ti 4:8|). Like a mariner on a long voyage, whose bark had been tossed by many waves, and shrouded in the gloom of many a storm, his soul was cheered, at last, by a view of the desired haven close at hand. He is still, however, beaten by the storm, and one more dark billow is yet to roll over him, ere he rests upon the calm waters within the haven. Here the curtain of inspired history closes over him, and the last sound we hear is his own shout of triumph as he braces himself for the last struggle. It only remains for the earliest uninspired history of the Church to confirm his own anticipations, by testifying that his trial finally resulted in a sentence of death, and that he was beheaded outside the gates of Rome, in the last year of the reign of Nero, A. D. 68. {k} We bid him adieu till the resurrection morning, well pleased that the course of the narrative on which we have commented has been so directed as to keep us for so long a time in his company. {i} Conybeare and Howson, vol. 2, chap. 27. {j} Conybeare and Howson, vol. 2, p. 447. {k} Conybeare and Howson, vol. 2, p. 487. (OCA 293-297) #1Co 11:23| CXX. THE LORD'S SUPPER INSTITUTED. (Jerusalem. Evening before the crucifixion.) #Mt 26:26-29 Mr 14:22-25 Lu 22:19,20 1Co 11:23-26| the Lord Jesus in the night in which he was betrayed took bread. See TFG "#Mr 14:22|". #1Co 11:24| This is my body, which is for you: this do in remembrance of me. See TFG "#Mr 14:22|". #1Co 11:25| In like manner also the cup, after supper. See TFG "#Mr 14:23|". Saying, This cup is the new covenant in my blood. See TFG "#Mr 14:24|". This do, as often as ye drink it, in remembrance of me. The word "remembrance" comes as a refrain after both the loaf and the cup. The central purpose of the supper is to bring the sacrifice of Christ and all its blessed results vividly to mind. (TFG 659) #1Co 11:26| Ye proclaim the Lord's death till he come. This verse is a comment of Paul's upon the nature of the supper. In keeping the Lord's Supper we proclaim to our own souls and to the world our trust in the death of Christ, and our hope that he will return and fulfill the expectations begotten in us by it. (TFG 659) #1Co 15:5| CXXXVII. THIRD AND FOURTH APPEARANCES OF JESUS. (Sunday afternoon) #Mr 16:12,13 Lu 24:13-35 1Co 15:5| He was seen by Cephas. See TFG "#Lu 24:34|". CXXXIX. SIXTH APPEARANCE OF JESUS. (Sunday, one week after the resurrection) #Joh 20:26-31 1Co 15:5| Then by the twelve. See #Joh 20:26|. #1Co 15:6| CXLI. EIGHTH APPEARANCE OF JESUS. (A mountain in Galilee.) #Mt 28:16,17 1Co 15:6| Then he appeared to above five hundred brethren at once. See TFG "#Mt 28:16|" and see TFG "Mt 28:17". #1Co 15:7| CXLIII. NINTH AND TENTH APPEARANCES OF JESUS. (Jerusalem.) #Lu 24:44-49 Ac 1:3-8 1Co 15:7| Then he appeared to James. Of this appearance also we have no details. (TFG 764) #1Co 15:8| CXLV. OUR LORD APPEARS AFTER HIS ASCENSION. #1Co 15:8| And last of all, as to the child untimely born, he appeared to me also. Since Paul reckons this among the bodily appearances of our Lord, we have included it in our work; but it borders upon those spiritual appearances which belong rather to apostolic history and may be classed with the vision of Stephen (#Ac 7:55|) and John (#Re 1:9-17|), to which it was near kin. Accounts of the appearance will be found in #Ac 9:3-8 22:6-11 26:12-18|. (TFG 767) The Fourfold Gospel ~~~~~~~~~~~~~~~~~~~ The Period of Christ's Life Prior to His Ministry Beginning of the Ministry of John the Baptist Beginning of Our Lord's Ministry From the First to the Second Passover From Second Passover Until Third From Third Passover Until Arrival at Bethany Last Week of Our Lord's Ministry Our Lord's Resurrection, Appearances, and Ascension From the Introduction to THE FOURFOLD GOSPEL About the Electronic Edition of The Fourfold Gospel A Commentary on Acts of Apostles ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Title Page McGarvey's Introduction About the Electronic Edition of "Original Commentary on Acts" Works Cited by McGarvey Addenda and Corrigenda PART ONE: THE PERIOD OF CHRIST'S LIFE PRIOR TO HIS MINISTRY. I. Luke's Preface and Dedication #Lu 1:1-4| II. John's Introduction #Joh 1:1-18| III. Genealogy of Jesus According to Matthew #Mt 1:1-17| IV. Genealogy According to Luke #Lu 3:23-38| V. Annunciation to Zacharias of the Birth of John the Baptist (At Jerusalem. Probably B.C. 6) #Lu 1:5-25| VI. Annunciation of the Birth of Jesus (At Nazareth, B.C. 5) #Lu 1:26-38| VII. Mary, Future Mother of Jesus, Visits Elisabeth, Future Mother of John the Baptist (In the Hill Country of Judaea, B.C. 5) #Lu 1:39-56| VIII. The Birth and Early Life of John the Baptist (Hill Country of Judaea, B.C. 5) #Lu 1:57-80| IX. Annunciation to Joseph of the Birth of Jesus (At Nazareth, B.C. 5) #Mt 1:18-25| X. The Birth of Jesus (At Bethlehem of Judaea, B.C. 5) #Lu 2:1-7| XI. The Birth of Jesus Proclaimed by Angels to the Shepherds (Near Bethlehem, B.C. 5) #Lu 2:8-20| XII. Circumcision, Temple Service, and Naming of Jesus (The Temple at Jerusalem, B.C. 4) #Lu 2:21-39| XIII. Eastern Wise-Men, or Magi, Visit Jesus, the New-born King (Jerusalem and Bethlehem, B.C. 4) #Mt 2:1-12| XIV. Flight into Egypt and Slaughter of the Bethlehem Children (Bethlehem and Road thence to Egypt, B.C. 4) #Mt 2:13-18| XV. The Child Jesus Brought from Egypt to Nazareth (Egypt and Nazareth, B.C. 4) #Mt 2:19-23| XVI. Jesus Living at Nazareth and Visiting Jerusalem in His Twelfth Year (Nazareth and Jerusalem, A.D. 7 or 8) #Lu 2:40-52| PART TWO: BEGINNING OF THE MINISTRY OF JOHN THE BAPTIST, THE FORERUNNER. XVII. John the Baptist's Person and Preaching (In the wilderness of Judaea, and on the banks of the Jordan, occupying several months, probably A.D. 25 or 26) #Mt 3:1-12 Mr 1:1-8 Lu 3:1-18| PART THREE: BEGINNING OF OUR LORD'S MINISTRY. XVIII. Jesus Baptized by John in the Jordan (Jordan east of Jericho, Spring of A.D. 27) #Mt 3:13-17 Mr 1:9-11 Lu 3:21,22| XIX. Jesus Tempted in the Wilderness #Mt 4:1-11 Mr 1:12,13 Lu 4:1-13| XX. John's First Testimony to Jesus (Bethany beyond Jordan, February, A.D. 27) #Joh 1:19-34| XXI. Jesus Makes His First Disciples (Bethany Beyond Jordan, Spring, A.D. 27) #Joh 1:35-51| XXII. Jesus Works His First Miracle at Cana in Galilee #Joh 2:1-11| XXIII. Jesus' First Residence at Capernaum #Joh 2:12| PART FOUR: FROM THE FIRST TO THE SECOND PASSOVER. XXIV. Jesus Attends the First Passover of His Ministry (Jerusalem, April 9, A.D. 27) A. Jesus Cleanses the Temple #Joh 2:13-25| B. Jesus Talks with Nicodemus #Joh 3:1-21| XXV. First Ministry in Judaea--John's Second Testimony (Judaea and Aenon) #Joh 3:22-36| XXVI. Jesus Sets Out from Judaea for Galilee A. Reasons for Retiring to Galilee #Mt 4:12 Mr 1:14 Lu 3:19,20 Joh 4:1-4| B. At Jacob's Well, and at Sychar #Joh 4:5-42| C. Arrival in Galilee #Lu 4:14 Joh 4:43-45| XXVII. General Account of Jesus' Teaching #Mt 4:17 Mr 1:14 Lu 4:14,15| XXVIII. The Second Miracle at Cana #Joh 4:46-54| XXIX. Jesus' Temporary Residence at Capernaum #Mt 4:13-16| XXX. Jesus Calls Four Fishermen to Follow Him (Sea of Galilee, Near Capernaum) #Mt 4:18-22 Mr 1:16-20 Lu 5:1-11| XXXI. Healing a Demoniac in a Synagogue (At Capernaum) #Mr 1:21-28 Lu 4:31-37| XXXII. Healing Peter's Mother-in-Law and Many Others (At Capernaum) #Mt 8:14-17 Mr 1:29-34 Lu 4:38-41| XXXIII. Jesus Makes a Preaching Tour Through Galilee #Mt 4:23-25 Mr 1:35-39 Lu 4:42-44| XXXIV. Jesus Heals a Leper and Creates Much Excitement (A city of Galilee) #Mt 8:2-4 Mr 1:40-45 Lu 5:12-16| XXXV. Jesus Heals a Paralytic at Capernaum #Mt 9:2-8 Mr 2:1-12 Lu 5:17-26| XXXVI. The Call of Matthew (At or near Capernaum) #Mt 9:9 Mr 2:13,14 Lu 5:27,28| PART FIVE: FROM THE SECOND PASSOVER UNTIL THE THIRD. XXXVII. Jesus Heals on the Sabbath Day and Defends His Act (A Feast-time at Jerusalem, probably the Passover) #Joh 5:1-47| XXXVIII. Jesus Defends Disciples Who Pluck Grain on the Sabbath (Probably while on the way from Jerusalem to Galilee) #Mt 12:1-8 Mr 2:23-28 Lu 6:1-5| XXXIX. Jesus Defends Healing a Withered Hand on the Sabbath (Probably Galilee) #Mt 12:9-14 Mr 3:1-6 Lu 6:6-11| XL. Jesus Heals Multitudes Beside the Sea of Galilee #Mt 12:15-21 Mr 3:7-12| XLI. After Prayer Jesus Selects Twelve Apostles (Near Capernaum) #Mt 10:2-4 Mr 3:13-19 Lu 6:12-16| XLII. The Sermon on the Mount (Concerning the Privileges and Requirements of the Messianic Reign. A mountain plateau not far from Capernaum.) A. Introductory Statements #Mt 5:1,2 Lu 6:17-20| B. Beatitudes: Promises to Messiah's Subjects #Mt 5:3-12 Lu 6:20-26| C. Influence and Duties of Messiah's Subjects #Mt 5:13-16| D. Relation of Messianic Teaching to Old Testament and Traditional Teaching #Mt 5:17-48 Lu 6:27-30,32-36| E. Almsgiving, Prayer, and Fasting to Be Performed Sincerely, Not Ostentatiously #Mt 6:1-18| F. Security of Heavenly Treasures Contrasted with Earthly Anxieties #Mt 6:19-34| G. Law Concerning Judging #Mt 7:1-6 Lu 6:37-42| H. Concerning Prayer #Mt 7:7-11| I. The Golden Rule #Mt 7:12 Lu 6:31| J. The Two Ways and the False Prophets #Mt 7:13-23 Lu 6:43-45| K. Conclusion and Application: Two Builders #Mt 7:24-29 Lu 6:46-49| XLIII. Healing the Centurion's Servant (At Capernaum) #Mt 8:1,5-13 Lu 7:1-10| XLIV. Jesus Raises the Widow's Son (At Nain in Galilee) #Lu 7:11-17| XLV. The Baptist's Inquiry and Jesus' Discourse Suggested Thereby (Galilee) #Mt 11:2-30 Lu 7:18-35| XLVI. Jesus' Feet Anointed in the House of a Pharisee (Galilee) #Lu 7:36-50| XLVII. Further Journeying about Galilee #Lu 8:1-3| XLVIII. Blasphemous Accusations of the Jews (Galilee) #Mt 12:22-37 Mr 3:19-30 Lu 11:14-23| XLIX. Sign Seekers and the Enthusiast Reproved (Galilee, on the same day as the last section) #Mt 12:38-45 Lu 11:24-36| L. Christ's Teaching as to His Mother and Brethren (Galilee, same day as last lesson) #Mt 12:46-50 Mr 3:31-35 Lu 8:19-21| LI. Dining with a Pharisee, Jesus Denounces That Sect #Lu 11:37-54| LII. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and His Approaching Passion (Galilee) #Lu 12:1-59| LIII. Repentance Enjoined. Parable of the Barren Fig-Tree #Lu 13:1-9| LIV. The First Great Group of Parables (Beside the Sea of Galilee) A. Introduction #Mt 13:1-3 Mr 4:1,2 Lu 8:4| B. Parable of the Sower #Mt 13:3-23 Mr 4:3-25 Lu 8:5-18| C. Parable of the Seed Growing of Itself #Mr 4:26-29| D. The Parable of the Tares #Mt 13:24-30| E. Parables of the Mustard Seed and Leaven #Mt 13:31-35 Mr 4:30-34| F. The Parable of the Tares Explained #Mt 13:36-43| G. Parables of Treasure, Pearl, and Net #Mt 13:44-53| LV. Jesus Stills the Storm (Sea of Galilee; same day as last section) #Mt 8:18-27 Mr 4:35-41 Lu 8:22-25| LVI. Jesus Heals Two Gergesene Demoniacs (Gergesa, now called Khersa) #Mt 8:28-34 9:1 Mr 5:1-21 Lu 8:26-40| LVII. Matthew's Feast. Discourse on Fasting (Capernaum) #Mt 9:10-17 Mr 2:15-22 Lu 5:29-39| LVIII. Jairus' Daughter and the Invalid Woman (Capernaum, same day as last) #Mt 9:18-26 Mr 5:22-43 Lu 8:41-56| LIX. Healing Blind Men and a Dumb Demoniac (Probably Capernaum) #Mt 9:27-34| LX. Jesus Visits Nazareth and Is Rejected #Mt 13:54-58 Mr 6:1-6 Lu 4:16-31| LXI. Third Circuit of Galilee. The Twelve Instructed and Sent Forth #Mt 9:35-38 10:1,5-42 11:1 Mr 6:6-13 Lu 9:1-6| LXII. Herod Antipas Supposes Jesus to Be John #Mt 14:1-12 Mr 6:14-29 Lu 9:7-9| LXIII. First Withdrawal from Herod's Territory and Return (Spring, A.D. 29) A. Return of the Twelve and Retirement to the East Shore of Galilee #Mt 14:13 Mr 6:30-32 Lu 9:10 Joh 6:1| B. Feeding the Five Thousand #Mt 14:13-21 Mr 6:33-44 Lu 9:11-17 Joh 6:2-14| C. The Twelve Try to Row Back. Jesus Walks Upon the Water #Mt 14:22-36 Mr 6:45-56 Joh 6:15-21| LXIV. Discourse on Spiritual Food and True Discipleship. Peter's Confession. (At the synagogue in Capernaum) #Joh 6:22-71| PART SIX: FROM THE LORD'S THIRD PASSOVER UNTIL OUR LORD'S ARRIVAL AT BETHANY. LXV. Jesus Fails to Attend the Third Passover: Scribes Reproach Him for Disregarding Tradition (Galilee, probably Capernaum, Spring, A.D. 29) #Mt 15:1-20 Mr 7:1-23 Joh 7:1| LXVI. Second Withdrawal from Herod's Territory #Mt 15:21 Mr 7:24| LXVII. Healing a Phoenician Woman's Daughter (Region of Tyre and Sidon) #Mt 15:22-28 Mr 7:24-30| LXVIII. Another Avoiding of Herod's Territory #Mt 15:29 Mr 7:31| LXIX. The Deaf Stammerer Healed and Four Thousand Fed #Mt 15:30-39 Mr 7:32-8:9| LXX. Third Withdrawal from Herod's Territory A. Pharisaic Leaven. A Blind Man Healed (Magadan and Bethsaida. Probably Summer, A.D. 29.) #Mt 15:39-16:12 Mr 8:10-26| B. The Great Confession Made by Peter (Near Caesarea Philippi, Summer, A.D. 29) #Mt 16:13-20 Mr 8:27-30 Lu 9:18-21| C. Passion Foretold. Peter Rebuked #Mt 16:21-28 Mr 8:31-9:1 Lu 9:22-27| D. The Transfiguration. Concerning Elijah (A Spur of Hermon, near Caesarea Philippi) #Mt 17:1-13 Mr 9:2-13 Lu 9:28-36| E. Healing the Demoniac Boy (Region of Caesarea Philippi) #Mt 17:14-20 Mr 9:14-29 Lu 9:37-43| LXXI. Return to Galilee. The Passion Foretold #Mt 17:22,23 Mr 9:30-32 Lu 9:44,45| LXXII. Jesus Pays the Tribute Money (Capernaum, Autumn, A.D. 29) #Mt 17:24-27| LXXIII. False Ambition Versus Childlikeness (Capernaum, Autumn, A.D. 29) #Mt 18:1-14 Mr 9:33-50 Lu 9:46-50| LXXIV. Sin and Forgiveness Between Brethren (Autumn, A.D. 29) #Mt 18:15-35| LXXV. Jesus' Brothers Advise Him to Go to Jerusalem (Galilee, probably Capernaum) #Joh 7:2-9| LXXVI. The Private Journey to Jerusalem (Through Samaria. Probably September, A.D. 29) #Lu 9:51-56 Joh 7:10| LXXVII. As to Sacrifice for Christ's Service (Samaria. Probably September, A.D. 29) #Lu 9:57-62| LXXVIII. In the Temple at the Feast of Tabernacles (October, A.D. 29) #Joh 7:11-52| LXXIX. The Story of the Adulteress (Jerusalem) #Joh 7:53-8:11| LXXX. Messianic Claims Met by Attempt to Stone Jesus (Jerusalem. October, A.D. 29) #Joh 8:12-59| LXXXI. Contention Over the Man Born Blind (Jerusalem) #Joh 9:1-41| LXXXII. Discourse on the Good Shepherd (Jerusalem, December, A.D. 29) #Joh 10:1-21| LXXXIII. Mission and Return of the Seventy (Probably in Judaea, October, A.D. 29) #Lu 10:1-24| LXXXIV. Parable of the Good Samaritan (Probably Judaea) #Lu 10:25-37| LXXXV. Jesus the Guest of Martha and Mary (Bethany, near Jerusalem) #Lu 10:38-42| LXXXVI. Prayer Taught and Encouraged (Probably Judaea) #Lu 11:1-13| LXXXVII. Sabbath Healing. Mustard Seed and Leaven (Probably Peraea) #Lu 13:10-21| LXXXVIII. Feast of the Dedication. The Jews Attempt to Stone Jesus and He Retires to Peraea (Jerusalem and beyond Jordan) #Joh 10:22-42| LXXXIX. The Strait Gate. Warned Against Herod (Peraea) #Lu 13:22-35| XC. Dining with a Pharisee. Sabbath Healing and Three Lessons Suggested by the Event (Probably Peraea) #Lu 14:1-24| XCI. Cost of Discipleship Must Be Counted (Probably Peraea) #Lu 14:25-35| XCII. Second Great Group of Parables (Probably in Peraea) A. Introduction #Lu 15:1,2| B. Parable of the Lost Sheep #Lu 15:3-7| C. Parable of the Lost Coin #Lu 15:8-10| D. Parable of the Lost Son #Lu 15:11-32| E. Parable of the Unrighteous Steward #Lu 16:1-18| F. Parable of the Rich Man and Lazarus #Lu 16:19-31| G. Concerning Offenses, Faith, and Service #Lu 17:1-10| XCIII. Peraea to Bethany. Raising of Lazarus #Joh 11:1-46| XCIV. Retiring Before the Sanhedrin's Decree (Jerusalem and Ephraim in Judaea) #Joh 11:47-54| XCV. Journey to Jerusalem. Ten Lepers. Concerning the Kingdom (Borders of Samaria and Galilee) #Lu 17:11-37| XCVI. Parable of the Importunate Widow #Lu 18:1-8| XCVII. Parable of the Pharisee and Publican #Lu 18:9-14| XCVIII. Journey to Jerusalem. Concerning Divorce #Mt 19:1-12 Mr 10:1-12| XCIX. Blessing Children. Concerning Childlikeness. (In Peraea) #Mt 19:13-15 Mr 10:13-16 Lu 18:15-17| C. The Rich Ruler. Peril of Riches. Reward of Sacrifice. Parable of the Laborers in the Vineyard (In Peraea) #Mt 19:16-20:16 Mr 10:17-31 Lu 18:18-30| CI. Foretelling His Passion. Rebuking Ambition (Peraea, or Judaea, near the Jordan.) #Mt 20:17-28 Mr 10:32-45 Lu 18:31-34| CII. Bartimaeus and His Companion Healed (At Jericho) #Mt 20:29-34 Mr 10:46-52 Lu 18:35-43| CIII. Zacchaeus. Parable of the Pounds. Journey to Jerusalem (Jericho) #Lu 19:1-28| PART SEVEN: LAST WEEK OF OUR LORD'S MINISTRY, THE FOURTH PASSOVER, THE CRUCIFIXION. CIV. Jesus Arrives and Is Feasted at Bethany (From Friday afternoon till Saturday Night, March 31 and April 1, A.D. 30) #Mt 26:6-13 Mr 14:3-9 Joh 11:55-12:11| CV. Jesus' Triumphal Entry into Jerusalem (From Bethany to Jerusalem and back, Sunday, April 2, A.D. 30) #Mt 21:1-12,14-17 Mr 11:1-11 Lu 19:29-44 Joh 12:12-19| CVI. Barren Fig-Tree. Temple Cleansed (Road from Bethany and Jerusalem. Monday, April 3, A.D. 30) #Mt 21:18,19,12,13 Mr 11:12-18 Lu 19:45-48| CVII. Finding the Fig-Tree Withered (Road from Bethany to Jerusalem, Tuesday, April 4, A.D. 30) #Mt 21:20-22 Mr 11:19-25 Lu 21:37,38| CVIII. In Reply to the Questions as to His Authority, Jesus Gives the Third Great Group of Parables (In the Court of the Temple. Tuesday, April 4, A.D. 30) A. Introduction #Mt 21:23-27 Mr 11:27-33 Lu 20:1-8| B. Parable of the Two Sons #Mt 21:28-32| C. Parable of the Wicked Husbandmen #Mt 21:33-46 Mr 12:1-12 Lu 20:9-19| D. Parable of the Marriage of the King's Son #Mt 22:1-14| CIX. Jewish Rulers Seek to Ensnare Jesus (Court of the Temple. Tuesday, April 4, A.D. 30) A. Pharisees and Herodians Ask About Tribute #Mt 22:15-22 Mr 12:13-17 Lu 20:20-26| B. Sadducees Ask About the Resurrection #Mt 22:23-33 Mr 12:18-27 Lu 20:27-39| C. A Lawyer Asks About the Great Commandment #Mt 22:34-40 Mr 12:38-34 Lu 20:40| D. Jesus' Question Which None Could Answer #Mt 22:41-46 Mr 12:35-37 Lu 20:41-44| CX. Jesus' Last Discourse. Denunciation of Scribes and Pharisees (In the court of the Temple. Tuesday, April 4, A.D. 30) #Mt 23:1-39 Mr 12:38-40 Lu 20:45-47| CXI. Observing the Offerings and Widow's Mites (In the Temple. Tuesday, April 4, A.D. 30) #Mr 12:41-44 Lu 21:1-4| CXII. Greeks Seek Jesus. He Foretells That He Shall Draw All Men Unto Him. (In the Temple. Tuesday, April 4, A.D. 30) #Joh 12:20-50| CXIII. Destruction of Jerusalem Foretold #Mt 24:1-28 Mr 13:1-23 Lu 21:5-24| CXIV. The Second Coming of Christ #Mt 24:29-51 Mr 13:24-37 Lu 21:25-37| CXV. Conclusion of Our Lord's Discourse. Parables of Virgins and Talents. The Final Judgment. (Mount of Olives. Tuesday, April 4, A.D. 30) #Mt 25:1-46| CXVI. Jesus Predicts, the Rulers Plot for, and Judas Bargains for His Death (Mount of Olives, Bethany, and Jerusalem. Tuesday after sunset, which Jews regarded as the beginning of Wednesday) #Mt 26:1-5,14-16 Mr 14:1,2,10,11 Lu 22:1-6| CXVII. Preparation for Passover. Disciples Contend for Precedence (Bethany to Jerusalem. Thursday afternoon and, after sunset, beginning of Friday) #Mt 26:17-20 Mr 14:12-17 Lu 22:7-18,24-30| CXVIII. The Paschal Meal. Jesus Washes the Disciples' Feet (Thursday evening of the beginning of Friday) #Joh 13:1-20| CXIX. Judas' Betrayal and Peter's Denial Foretold (Jerusalem. Evening before the crucifixion) #Mt 26:21-25,31-35 Mr 14:18-21,27-31 Lu 22:21-23,31-38| #Joh 13:21-38| CXX. The Lord's Supper Instituted (Jerusalem. Evening before the crucifixion) #Mt 26:26-29 Mr 14:22-25 Lu 22:19,20 1Co 11:23-26| CXXI. Farewell Discourse to Disciples (Jerusalem. Evening before the crucifixion) #Joh 14:1-16:33| CXXII. The Lord's Prayer (Jerusalem. Thursday night) #Joh 17:1-26| CXXIII. Going to Gethsemane, and Agony Therein (A garden between the brook Kidron and the Mount of Olives. Late Thursday night.) #Mt 26:30,36-46 Mr 14:26,32-42 Lu 22:39-46 Joh 18:1| CXXIV. Jesus Betrayed, Arrested, and Forsaken (Gethsemane. Friday, several hours before dawn) #Mt 26:47-56 Mr 14:43-52 Lu 22:47-53 Joh 18:2-11| CXXV. First Stage of Jewish Trial. Examination by Annas (Friday before dawn) #Joh 18:12-14,19-23| CXXVI. Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin (Palace of Caiaphas. Friday) #Mt 26:57,59-68 Mr 14:53,55-65 Lu 22:54,63-65 Joh 18:24| CXXVII. Peter Thrice Denies the Lord (Court of the high priest's residence. Friday before and about dawn) #Mt 26:58,69-75 Mr 14:54,66-72 Lu 22:54-62 Joh 18:15-18,25-27| CXXVIII. Third Stage of Jewish Trial. Jesus Formally Condemned by the Sanhedrin (Jerusalem. Friday after dawn) #Mt 27:1,2 Mr 15:1 Lu 22:66-23:1 Joh 18:28| CXXIX. First Stage of the Roman Trial. Jesus Before Pilate for the First Time (Jerusalem. Early Friday morning) #Mt 27:11-14 Mr 15:2-5 Lu 23:2-5 Joh 18:28-38| CXXX. Second Stage of the Roman Trial. Jesus Before Herod Antipas (Jerusalem. Early Friday morning) #Lu 23:6-12| CXXXI. Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion (Friday. Toward sunrise) #Mt 27:15-30 Mr 15:6-19 Lu 23:13-25 Joh 18:39-19:16| CXXXII. Remorse and Suicide of Judas (In the temple and outside the wall of Jerusalem. Friday morning) #Mt 27:3-10 Ac 1:18,19| CXXXIII. The Crucifixion A. On the Way of the Cross (Within and without Jerusalem. Friday morning) #Mt 27:31-34 Mr 15:20-23 Lu 23:26-33 Joh 19:17| B. Jesus Crucified and Reviled. His Three Sayings During First Three Hours (Friday morning from nine o'clock till noon) #Mt 27:35-44 Mr 15:24-32 Lu 23:33-43 Joh 19:18-27| C. Darkness Three Hours. After Four More Sayings, Jesus Expires. Strange Events Attending His Death #Mt 27:45-56 Mr 15:33-41 Lu 23:44-49 Joh 19:28-30| D. Jesus Found to Be Dead. His Body Buried and Guarded in the Tomb #Mt 27:57-66 Mr 15:42-47 Lu 23:50-56 Joh 19:31-42| PART EIGHT: OUR LORD'S RESURRECTION, APPEARANCES, AND ASCENSION. (Judaea and Galilee. Forty days, Spring, A.D. 30) CXXXIV. Angels Announce the Resurrection to Certain Women. Peter and John Enter the Empty Tomb. (Joseph's Garden. Sunday, very early) #Mt 28:1-8 Mr 16:1-8 Lu 24:1-8,12 Joh 20:1-10| CXXXV. First and Second Appearances of the Risen Christ. The Resurrection Reported to the Apostles. (Jerusalem. Sunday morning) #Mt 28:9,10 Mr 16:9-11 Lu 24:9-11 Joh 20:11-18| CXXXVI. Some of the Guards Report to the Jewish Rulers #Mt 28:11-15| CXXXVII. Third and Fourth Appearances of Jesus (Sunday afternoon) #Mr 16:12,13 Lu 24:13-35 1Co 15:5| CXXXVIII. Fifth Appearance of Jesus (Jerusalem. Sunday evening) #Mr 16:14 Lu 24:36-43 Joh 20:19-25| CXXXIX. Sixth Appearance of Jesus (Sunday, one week after the resurrection) #Joh 20:26-31 1Co 15:5| CXL. Seventh Appearance of Jesus (Sea of Galilee) #Joh 21:1-25| CXLI. Eight Appearance of Jesus (A mountain in Galilee) #Mt 28:16,17 1Co 15:6| CXLII. The Great Commission Given (Time and place same as last section) #Mt 28:18-20 Mr 16:15-18 Lu 24:46,47| CXLIII. Ninth and Tenth Appearances of Jesus (Jerusalem) #Lu 24:44-49 Ac 1:3-8 1Co 15:7| CXLIV. The Ascension (Olivet, between Jerusalem and Bethany) #Mr 16:19,20 Lu 24:50-53 Ac 1:9-12| CXLV. Our Lord Appears After His Ascension #1Co 15:8| The Fourfold Gospel ============ or ============= A HARMONY of the FOUR GOSPELS Resulting in a complete chronological life of Christ, divided into titled sections and subdivisions, with comments injected in the text; especially designed for the use of Sunday-school teachers and advanced pupils. J. W. McGARVEY, LL.D. and PHILIP Y. PENDLETON, A.B. ========= CINCINNATI ========= The Standard Publishing Publishers of Christian Literature SECTIONS AND SUBDIVISIONS. ~~~~~~~~~~~~~~~~~~~~~~~~~~ We have divided the work into sections for analytical purposes, and in order to aid in the work of indexing and giving cross references. We have arranged the sections in what we believe to be the best chronological order, but have not attempted to justify our chronology, because space would not permit. We have also given the time and place of each section, where these things could be ascertained with any degree of accuracy. In this matter, however, we are liable to disappoint many of our readers, because we have been conservative. The dates and places given in similar works are too often more arbitrary assumptions: there being so little ground of reason back of them that they do not even justify one in calling them speculative. Unless we have had some reason for fixing a date or assigning a locality, we have refrained from doing either, though we have found them freely and positively asserted in such places in similar works. CARE IN PREPARING THIS WORK. ~~~~~~~~~~~~~~~~~~~~~~~~~~~ In preparing this work there has been no sparing of time, labor, or expense. While we have carefully avoided all conceits, quibblings, and useless refinements, and have studied to present only that which was useful, helpful, and practical, we have endeavored to put into the work the results of careful investigation and studious research. Besides theological treatises and works of reference, a full line of commentaries has been used. In some few cases, where the sections have been simple, from thirty to fifty commentaries have been consulted; but in the vast majority of sections between eighty and one hundred commentaries have been searched and sifted. To these painstaking labors of the junior editor, there has been added the results of the wider researches of the senior editor, effected during a half century of continuous Bible study and teaching. We have not aimed to produce a commentary for the textual critic, the theologian, or the professor; but a plain and simple work for all reader's of God's word. AN OBJECT IN VIEW. ~~~~~~~~~~~~~~~~~~ Moreover, having in view the preparation of a new series of Sunday-school lessons, we have prepared this work as a basis of such series. As the present International Series handles mere scraps of the Bible, it is practicable to print the text in quarterlies; but with a series which deals with the whole Bible, larger portions must be assigned for the lessons, and such printing of the text in the quarterlies becomes impossible. In such a series the pupil must be referred to the Bible itself, and in order that he may have a Bible with comments, we have prepared the present work, intending to follow it with similar volumes until the entire Bible is given to the public in this annotated form, if God permit (McGarvey TFG v-vi, vii-viii) J. W. McGARVEY THE FOURFOLD GOSPEL ABOUT THE ELECTRONIC EDITION ~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The Fourfold Gospel by J. W. McGarvey and Philip Y. Pendleton, was first published in book form in 1914 by Standard Publishing, Cincinnati. From this text, I have extracted the commentary which appears after the combined Scripture passages. When material is common to more than one Gospel, I have preferred the order of Mark, Matthew, Luke, and John; thus, the main entry appears in Mark's record, with additional notes and cross-references being added to the other three Gospels as appropriate. In entering the commentary by McGarvey and Pendleton, I have attempted to preserve the text as accurately as possible, with some changes in spelling and punctuation as needed. The cross-references in the text have been diligently checked and corrected as necessary. Chapter numbers in the text are in lower case roman letters; these I have changed to the On-Line Bible format to make them readily accessible to the user. This editorial work was completed in February, 1993, using the AV text, with reference to the American Standard Version. However, since the ASV was added to the On-Line Bible, and since this specialized commentary was originally based on that version, I reverted to this version for Scripture portions quoted in the text in a revision completed in February, 1995. The text was proofread and reformatted during 1997. The 145 sections and the subdivisions of the harmony are contained in the introduction as well as in the commentary. An HTML edition of The FourFold Gospel is available on the internet at http://www.mun.ca/rels/restmov/restmov.html The "Addenda and Corrigenda" section of the electronic version documents my emendations to the text. Addenda and corrigenda are earnestly solicited. Ernie Stefanik 373 Wilson Street Derry, PA 15627-9770 (412) 694-8602 stefanik@westol.com 13 October 1997 J. W. McGARVEY ORIGINAL COMMENTARY ON ACTS A COMMENTARY ON ACTS OF APOSTLES, WITH A REVISED VERSION OF THE TEXT. ------------ BY J. W. McGARVEY ------------ SEVENTH EDITION. LEXINGTON, KY.: TRANSYLVANIA PRINTING AND PUBLISHING CO. 1872. J. W. McGARVEY ORIGINAL COMMENTARY ON ACTS INTRODUCTION ~~~~~~~~~~~~ It is necessary to the successful study of any literary production, that the exact design of the author should be known and kept constantly in view. It would be doing great injustice to the author of Acts, to suppose that he undertook this work without having before him some one leading object, which should serve as the connecting thread of the narrative, and according to which all the historic details should take place and form. The conjecture of commentators as to what this leading object is are various and somewhat conflicting. "The writer's object," says Dr. Hackett, "if we are to judge of it from what he has performed, must have been to furnish a summary of history of the origin, gradual increase, and extension of the Christian Church, through the instrumentality, chiefly of the Apostles Peter and Paul." {a} This is rather a statement of what he has performed than of the object for which he performed it. The same defect attaches to Dr. Alexander's conjecture. He says: "The book before is a special history of the planting and extension of the Church, both among Jews and Gentiles, by the gradual establishment of radiating centers, as sources of influence, at certain salient points throughout a large part of the empire, beginning at Jerusalem and ending at Rome" {b} That the history does exhibit these facts is certainly true, but that there is behind this a design for the accomplishment of which these facts are stated, must be equally true. The author's design is equally misunderstood by Bloomfield, and others with him, who say that it was "to give an authentic account of the communication of the Holy Spirit, and of the miraculous powers and supernatural gifts bestowed by the Spirit," and "to establish the full claim of the Gentiles to be admitted into the Church of Christ." {c} It is true that the history establishes the claim of the Gentiles to admission into the Church, and also contains an account of the descent and work of the Holy Spirit, yet neither of these can be regarded as the leading thought around which the contents of the volume adjust themselves. Mr. Barnes, in the midst of some detached statements upon this subject, has approached the true idea in the following characteristic remark: "This book is an inspired account of the character of true revivals of religion." {d} But the true idea is still more nearly approached by a writer in Kitto's Encyclopedia. who says: "Perhaps we should come still closer to the truth if we were to say that the design of Luke, in writing Acts, was to supply, by select and suitable instances, an illustration of the power and working of that religion which Jesus had died to establish." {e} It is correctly assumed by Dr. Hackett, in the words above quoted, that we are to judge of a writer's design by what he has performed. Bearing in mind the distinction between the work done and the design for which it is done, a slight glance at the contents of this book will reveal to us a design which has escaped the notice of all the above-named writers. Much the greater part of Acts may be resolved into a detailed history of cases of conversion, and of unsuccessful attempts at the conversion of sinners. If we extract from it all cases of this kind, with the facts and incidents preparatory to each and immediately consequent upon it, we will have exhausted almost the entire contents of the narrative. All other matters are merely incidental. The events of the first chapter were designed to prepare the apostles for the work of converting men; the gift of the Holy Spirit to them and to others was to qualify them for it; the admission of the Gentiles was an incident connected with the conversion of Cornelius, and others after him; the conference, in the fifteenth chapter, grew out of these conversions; and the long account of Paul's imprisonment in Jerusalem, Caesarea, and Rome, with his sea-voyage and shipwreck, constitute but the connected history of his preaching to the mob in Jerusalem, to the Sanhedrin, to Felix, to Festus, to Agrippa, and to the Jews and Gentiles in Rome. The episode in the twelfth chapter, concerning the persecutions by Herod, and his death, is designed to show that, even under such circumstances, "the word of God grew and multiplied" [#Ac 12:24|]. All the remainder of the history consists, unmistakably, in detailed accounts of conversions. Such being the work performed by the author, we may readily determine his design by inquiring, Why should any cases of conversion be put upon the record? Evidently, it was that men might know how conversions were effected, and in what they consisted. The cases which are recorded represent all the different grades of human society; all the different degrees of intellectual and religious culture; all the common occupations in life, and all the different countries and languages of the then known world. The design of this variety is to show the adaptation of the one gospel scheme to the conversion of all classes of men. The history of a case of conversion, necessarily embraces two distinct classes of facts: First, the agencies and instrumentalities employed in effecting it; second, the changes effected in the individual who is the subject of it. In the pursuit of his main design, therefore, the author was led to designate specifically all these agencies, instrumentalities, and changes. He does so in order that his readers may know what agents are employed, and how they work; what instrumentalities must be used, and how they are applied; and what changes must take place, in order to the Scriptural conversions of a sinner. The chief agent employed in the conversion of men is the Holy Spirit. It is this fact which led the author to detail so minutely the descent of the Holy Spirit, and the various gifts and influences by which his work was accomplished. He thus teaches the reader what part this divine agent performed in the conversion of sinners, and how he performed it. Another important agency employed was the personal labor of the apostles and inspired evangelists. The manner in which their part of the work was performed is carefully described, in order that men of every age and country, whose business it is to perform the part corresponding to theirs, may learn, from their example, how to perform it Scripturally. But Peter and Paul were the chief laborers of that generation, and for this reason their names occupy the prominent position assigned them. It is well known that the recital by men of the process of their conversion is well calculated both to teach sinners the process through which they must struggle in order to conversion, and to stimulate them to undertake it. Men are taught more successfully and influenced more powerfully by example than by precept. Many religious teachers of the present day, having discovered the practical workings of this principle in human nature, depend much more, in their efforts to convert sinners, upon well-told experiences than upon the direct preaching of the Word. The success which has attended this policy should admonish us that these experiences of conversion recorded in Acts are by no means to be lightly esteemed as instrumentalities for the conversion of the world. They possess, indeed, this advantage: that, in contrast with all the conversions of the present day, they were guided by infallible teaching, and were selected by infallible wisdom from among thousands of others which had occurred, because of their peculiar fitness for a place in the inspired record. They have, we may say, twice passed the scrutiny of infinite wisdom; for, first, all the conversions which occurred under the preaching of inspired men were directed by the Holy Spirit; and, second, if any difference existed between those put on record and the others, the Holy Spirit, by selecting these few, decided in their favor as the best models for subsequent generations. If a sinner seek salvation according to the model of modern conversions, he may be misled; for his model is fallible at best, and may be erroneous; but if he imitate these inspired models, it is impossible for him to be misled, unless the Holy Spirit itself can mislead him. Moreover, in so far as any man's supposed conversion does not accord with these, it must be wrong; in so far as it does accord with them, it must be right. If it be asked why we may not as well take for our model the cases of conversion which occurred under the former dispensation, or during the life of Jesus, the answer is obvious. We do not live under the law of Moses, or the personal ministry of Jesus, but under the ministry of the Holy Spirit. Jesus, just previous to his ascension, committed the affairs of his kingdom on earth into the hands of twelve men, to be guided by the Holy Spirit, who descended shortly after he ascended; and now all that we can know of present terms of pardon must be learned through the teaching and example of these men. If, then, the conditions of pardon under any preceding dispensation be found to differ from those propounded in Acts, in all the points of difference the latter, and not the former, must be our guide. These are the last, and certainly the most elaborately detailed communications of the Divine will upon the subject, and belong peculiarly to the new covenant under which we live. If God has made them to differ, in any respect, from those under the old covenant, he teaches us, by this very difference, that he has thus far set aside the old through preference for the new. In the following pages it is made a leading object to ascertain the exact terms of pardon as taught by the apostles, and the precise elements which constitute real conversion to Christ. The present is pre-eminently a missionary period of the Church. None has been more so, except the age of the apostles. Especially is it distinguished by success in the conversion of sinners in professedly Christian lands. Hence, it is a demand of the age that the true method of evangelizing the world should be known and read of all men. But the true method can be found only in the labors of inspired apostles and evangelists, and the record of these labors is found only in the book of Acts. A failure to understand and to appreciate this book has been, and still is, a most prolific source of confusion and error in the popular presentation of the gospel. But failing to discover its chief design, sinners are far more frequently directed to the Psalms of David for instruction upon the subject of conversion than to this book, which was written for this express purpose. There is, therefore, no one book in all the Bible to which the present generation of Bible readers so much need to have their attention specially directed. We have endeavored, in this volume, to set forth the labors of these inspired preachers as the true and infallible guide of the modern evangelist. Another peculiarity of the present age is, the unlimited range given to speculations concerning the agency of the Holy Spirit in human redemption. A subject into which investigation should never have been pushed beyond the simple facts and statements of revelation, has thus become a most fruitful source of philosophical vagaries and of unbridled fanaticism. Whatever differences may appear among the many erroneous theories upon the subject, they all agree in the conception of a direct impact of the Spirit of God upon the spirit of man, by which the latter is enlightened and sanctified. This conception is not only common to them all, but it is the fundamental conception in each one of them. Under the influence of it, the more contemplative theorist receives new revelations, or "speaks as he is moved by the Holy Ghost" [#2Pe 1:21|]; the more enthusiastic calls for outpourings of the "Holy Spirit and of fire" [#Lu 3:16|], dances, shouts, and falls in spasms; while the transcendentalist, receiving still further measures of the Spirit, points out mistakes made by the inspired apostles, and exposes defects in the character of Jesus. Among the prevailing Protestant sects, a common theory of spiritual influence serves almost as a bond of union. It sometimes makes them almost forget the conflicts of past ages, melts down the cold barrier of separating creeds, and brings hereditary enemies together, to worship, for a time, at a common shrine. It is made the standard of orthodoxy; and to him who devoutly swears by it, it serves, like charity, to cover a multitude of sins, while to him who calls it in question, and contents himself with the very words of Scripture, it is a ban of excommunication. A difference on all other subjects is tolerated, if there is agreement on this; an agreement on all other subjects can be no bond of union, if there is a difference on this. In public discourse all other topics are made subordinate, and even the preaching of Christ, which was the work of the apostles, has been supplanted by preaching the Holy Spirit. Various as are the conclusions of these theorists, they all have a common tendency to disparage the Word of God. Precisely as a man learns to depend upon internal admonitions for his religious guidance will he feel less dependence upon the written Word. Hence it is that the masses of the people, who are under the influence of these teachings, are so deplorably ignorant of the Bible. To call back the mind of the reader from all such vagaries to the revealed facts and simple apostolic statements upon this important subject, is another leading object of the following work. We will find that the book of Acts presents, in living form and unmistakable simplicity, the work of the Holy Spirit. Some sixteen of the twenty-eight chapters of Acts are devoted almost exclusively to the labors of the Apostle Paul. Whatever can be known of this most heroic and successful of all the apostles must not only be interesting to every reader, but also highly instructive, as an example of faith in Christ in its higher development. Some of the most interesting facts in his history, and those which throw the greatest light upon his inner life, are not recorded by Luke, but may be gathered from incidental remarks in his own epistles. In this obscure position, they must ever escape the notice of ordinary readers. It is proposed, in this volume, to give them their chronological place in the narrative, thus filling up the blanks which Luke's design caused him to leave, and rounding out to some fullness and symmetry the portraiture of this noblest of all human subjects of Scripture biography. We have already assumed, in accordance with the universal judgment of competent critics, that Luke is the author of Acts. For the evidences on which this judgment is based, I refer the reader to works devoted to this department of Scripture study. It appears, from his being distinguished by Paul, in #Ga 4:11-14|, from those "of the circumcision," that he was a Gentile, but of what country is not certainly known. He was a physician by profession, and is styled by Paul "the beloved physician" (#Col 4:14|). This encomium, together with the fact that he shared with Paul many of the labors of his life, was his ever-present companion in his imprisonment, even his only companion in the closing scenes of his life (#2Ti 4:11|); and that we detect his presence or absence in the scenes of the narrative only as he used the pronoun we or they to describe the party, are circumstances which indicate a character marked by great courage and endurance, yet softened by extreme modesty and warm affections. That he was a most enthusiastic admirer of Paul is evident both from the devotion with which he clung to his side, and from the vividness with which every peculiar expression of countenance and gesture of the apostle impressed his memory. He frequently records the sweeping motion of the hand with which Paul arrested the attention of an audience, and the glance with which he fixed his eyes upon the enemies of the truth. Yet, notwithstanding this personal admiration, so just is his sense of propriety that he never pauses for a moment to express his admiration for the wonderful developments of character which he portrays. In this, however, he but imitates a distinguishing peculiarity of all the inspired writers. The book of Acts embraces a period of about thirty years--from the ascension of Christ, A.D. 33, to the end of the second year of Paul's imprisonment at Rome, A.D. 63. In the latter part of the year 63, or the beginning of 64, while Luke was still with Paul in Rome, it is most likely that the work was published. For the historical connection and chronology of particular events described in the work, the reader is referred to the body of the Commentary. It was no part of my original design to undertake a revision of the English text of Acts, but I hoped that, ere this time, an improved version of the whole New Testament would be put into the hands of the public by the American Bible Union. No final revision of Acts, however, having appeared from that Society, or from any other source, up to this writing, I am constrained to content myself with such a revision of the text as I have been able to prepare during the progress of the work. I have aimed to preserve, in general, the language of the common version. Where the propriety of a change would be obvious to the reader of the Greek, or depends merely upon taste, no notes are given to justify it. In cases where a defense seemed to be needed, the reader will find it, either in the body of the work or in foot-notes. I beg the critical reader, however, to remember that the revision is designed not for general adoption, but simply for the purpose to which it is applied in this Commentary, and that, even here, it is a secondary part of the undertaking. In the execution of the work, I have aimed to make not merely a book of reference, but a volume to be read consecutively through, with the interest which belongs to the narrative. In order to this end, I have aimed to make a prominent the author's connection of thought throughout; and, in order to render it the more instructive, wherever the text presents important issues connected with the great religious questions of the day, I have taken time to elaborate the argument as freely as the space which I had allotted myself would admit. --------- {a} Horatio Balch Hackett, "Introduction," A Commentary on the Original Text of the Acts of the Apostles. (Boston: Jewett, 1852), p. 19. {b} Joseph Addision Alexander, "Introduction," The Acts of the Apostles. (New York: Scribner, 1857), p. 13. {c} S. T. Bloomfield, "Introduction," Greek Testament, with English Notes, Critical, Philological, and Exegetical. (Boston: Perkins and Marvin, 1837). {d} Albert Barnes, "Introduction," Notes, Explanatory and Practical, on the Acts of the Apostles. (New York: Harper, 1870). {e} "Acts," Cyclopaedia of Biblical Literature, ed. John Kitto. 2 vols. (New York: Mark H. Newman, 1846). (OCA 3-8) J. W. McGARVEY ORIGINAL COMMENTARY ON ACTS ABOUT THE ELECTRONIC EDITION. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ This electronic edition of J. W. McGarvey's A Commentary on Acts of Apostles has been transcribed from a copy of the seventh edition of the book. In formatting the text of the commentary for use with the OnLine Bible, the following conventions have been adopted: (1) All Scripture references have been cited in OnLine Bible format. References originally given in footnotes have been incorporated into the text to provide easier access by the user. (2) Scripture references have been supplied for undocumented quotations, allusions, and historical events. These additional citations have been enclosed within square brackets. (3) In the printed edition, footnotes are used for documenting Scripture references and scholarly sources, and for providing explanations. In the electronic edition the footnotes have been reserved for citing McGarvey's scholarly sources. The full citation has been presented on the first reference to a source work; thereafter, only the author and page numbers are cited. Footnotes are indicated by lower-case letters within braces (for example, {a}) rather than the printer's devices (asterisks, daggers, vertical bars, and so forth) employed in the printed text. A bibliography of McGarvey's sources has been prepared from information in the card catalog of Harvard University's libraries. (4) In the printed edition, McGarvey's translation of Acts is set in italic type; in this version, it has been set in boldface type. (5) When feasible, a note treating two or more verses has been separated into its component parts. An HTML edition of A Commentary on Acts of Apostles, as well as other works by J. W. McGarvey, is located on the internet at http://www.mun.ca/rels/restmov/restmov.html Addenda and corrigenda are earnestly solicited. Ernie Stefanik 373 Wilson Street Derry, PA 15627-9770 (412) 694-8602 stefanik@westol.com May 1977 J. W. McGARVEY ORIGINAL COMMENTARY ON ACTS WORKS CITED BY MCGARVEY. ~~~~~~~~~~~~~~~~~~~~~~~~ Alexander, Joseph Addision. The Acts of the Apostles. New York: Scribner, 1857. Barclay, James Turner. City of the Great King. Philadelphia: Challen, 1858. Barnes, Albert. Notes, Explanatory and Practical, on the Acts of the Apostles. New York: Harper, 1870. Bloomfield, S. T. Greek Testament, with English Notes, Critical, Philological, and Exegetical. Boston: Perkins and Marvin, 1837. Conybeare, William John, and John Saul Howson. Life and Epistles of Saint Paul. 2 vols. Hartford: S. S. Scranton, 1850-52. Hackett, Horatio Balch Hackett. A Commentary on the Original Text of the Acts of the Apostles. Boston: Jewett, 1852. Kitto, John, ed. Cyclopaedia of Biblical Literature. 2 vols. New York: Mark H. Newman, 1846. Neander, August. History of the Planting and Training of the Christian Church by the Apostles. 2 vols. Translated by J. E. Ryland, Edinburgh: T. Clark, 1842; revised by E. G. Robinson, New York: Shelden, 1865. Olshausen, Hermann. Biblical Commentary on the New Testament. Translated for Clarke's Foreign Theological Library, Edinburgh: T. & T. Clark, 1859; revised by A. C. Kendrick, New York: Shelden, 1859. Paley, William. Horae Paulinae. New York: S. King, 1824. Raphall, Morris Jacob. Post-Biblical History of the Jews. 2 vols. Philadelphia: Moss and Brothers, 1856. Stuart, Moses. Is the Mode of Christian Baptism Prescribed in the New Testament? Andover: Flagg, Gould and Newman, 1833. Tregelles, Samuel Prideaux. An Account of the Printed Text of the Greek New Testament. London: S. Bagster, 1854. J. W. McGARVEY ORIGINAL COMMENTARY ON ACTS ADDENDA AND CORRIGENDA. ~~~~~~~~~~~~~~~~~~~~~~~ The following apparatus details corrections and alterations of the printed text of A Commentary on Acts of Apostles as presented in this electronic edition. This apparatus does not detail all the changes necessitated by setting the Scripture references in OnLine Bible format within the text and in standardizing references to scholarly works cited by McGarvey. Page Printed Text [ Electronic Text ----- ------------------------------------------------------------ p. 6: Holy Ghost;" [ Holy Ghost"; p. 9: COMMENTARY. | [rule] | ACTS I:1, 2. | 1, 2. [ I:1, 2. p. 21: himself;" [ himself"; p. 24: place;" [ place"; the first four verses of this chapter, [ #Ac 2:1-4|, the first verse [ #Ac 2:1| the fourth [ #Ac 2:4| the fifteenth verse of the preceding chapter [ #Ac 1:15| the last verse of the former [ #Ac 1:26| the latter, [ #Ac 2:1|, p. 25: See below, on verses 3, 4. [ (see below, on #Ac 2:3,4|), p. 29: the term baptism [ the term baptism p. 30: 19, 20. So much [ 19-21. So much In the first eleven verses of the second chapter of Joel, [ In #Joe 2:1-11|, p. 34: 16th Psalm. [ sixteenth Psalm. (verse 31, below), [ (#Ac 2:31|), p. 39: heart;" [ heart"; p. 40: spoken, (verse 21,) [ spoken (#Ac 2:21|), sins, (Matt. xxvi:28; Luke iii:3,) [ sins (#Mt 26:28 Lu 3:3|), p. 41: means "an account of [ means "on account of p. 43: term immersion, [ term immersion, p. 44: under iii:19. [ under #Ac 3:19|. verse 33, [ #Ac 2:33|, p. 45: verse 47, [ #Ac 2:47|, "The City of the Great King," [ The City of the Great King, 365 feet [ three hundred sixty-five feet 131 in breadth, [ one hundred thirty-one in breadth, 500 feet [ six hundred feet 260 in bredth, [ two hundred sixty in breadth, p. 46: verse 15, [ #Ac 2:15|, p. 47: viz.: [ namely: Rom. xv: 16, [ #Ro 15:26|, Jerusalem;" [ Jerusalem"; p. 48: chapter xx:7. [ #Ac 20:7|. below, (47) [ below (#Ac 2:47|), p. 50: grace;" i.e., [ grace"; that is, (2) who, seeing Peter [ (3) who, seeing Peter p. 51: chapter ii:43, [ #Ac 2:43|, p. 52: hightened [ heightened on verse 17. [ on #Ac 3:17| p. 53: Matt. xvii: 14. [ (#Mt 17:19,20|) 17-18. At the point [ 17, 18. At this point p. 54: word "turn" [ word turn Receive [ Receive p. 55: and repentance, [ and "repentance," seven times a day, [ "seven times a day," p. 56: ('be converted,') [ (be converted), immersed;" [ immersed"; and convert;" [ and convert;" p. 58: blotted out;" [ blotted out"; i.e., [ that is, p. 65: "heart-knower;" [ "heart-knower"; p. 67: 36. After stating [ 36, 37. After stating having land, [ (37) having land, exhortation,) [ exhortation), p. 70: term apostles, [ term apostles, the 12th verse, [ #Ac 5:12|, verse 11, [ #Ac 5:11|, p. 71: zeal;" [ zeal"; p. 74: for awhile [ for a while p. 76: the third chapter of First Timothy. [ #1Ti 3:8-13|. (verse 1) [ (#Ac 6:1|), (verse 2) [ (#Ac 6:2|), see the "Commentary on Acts," xxi: 8. [ see the Commentary, #Ac 21:8,9|. p. 78: grace;" [ grace"; power;" [ power"; (iii: 16,) [ (#Ac 3:16|), p. 79: See vii: 5, 8 below. [ (see #Ac 7:58|, below) p. 86: divinely-selected savior [ divinely selected savior p. 91: Christ;" [ Christ"; p. 93: the twelfth and fourteenth chapters of First Corinthians. [ #1Co 12:1-31 14:1-40|. p. 96: The term desert [ The term desert p. 100: "Bloomfield's Commentary" [ Bloomfield's Commentary "Tregelle's History of the Printed Text," [ Tregelles' History of the Printed Text, 1 Tim. vi: 13. [ #1Ti 6:12|. p. 104: 2 Tim. ii. 17, 17. [ (#2Ti 2:17,18|); p. 105: to it; [ to it; p. 106: e.g., [ for example, Capernaum;' [ Capernaum'; Egypt;' [ Egypt'; Attalia;' [ Attalia'; Troas;' [ Troas'; Antioch;' [ Antioch'; p. 107: plunging, or being [ plunging, or being p. 110: hight of folly [ height of folly p. 111: term baptism [ term baptism term baptism, [ term baptism, p. 115: Life and Epistles of Paul, [ William John Conybeare and John Saul Howson's Life and Epistles of Saint Paul p. 118: verse 6, [ #Ac 9:6|, Matt. ix: 16; [ (#Mt 9:1-6| p. 119: do n't hear you;" [ don't hear you"; p. 123: history,) [ history), p. 125: Kitto's Encyclopedia, Art. Damascus. [ Kitto, "Damascus." p. 127: the eleventh chapter of Second Corinthians. [ #2Co 11:16-33|; p. 128: Gentiles;" [ Gentiles"; 36-43. From the midst [ 36-42. From the midst p. 129: for awhile, [ for a while, p. 136: Lord of all,) [ Lord of all), See Westminster Conf, ch. iii: sec. 5. [ See Westminster Confession, 3.5. p. 137: of sins;" [ of sins"; p. 139: in tongues;" [ in tongues"; p. 146: term disciple, [ term disciple, p. 149: teacher;" [ teacher"; Matt. xi: 24; [ (#Mt 10:24| p. 150: the name saint, [ the name saint, p. 151: for awhile, [ for a while, p. 154: for awhile, [ for a while, verse 12 [ #Ac 12:12| p. 159: (6) "But [ (8) "But p. 160: Saul;" [ Saul"; p. 162: See verse 42, below. [ (see #Ac 13:42|), p. 163: (21) Brethren, [ (26) Brethren, p. 165: the fifty-fifth chapter of Isaiah, [ #Isa 55:3|, p. 166: Moses;" [ Moses"; more;" [ more"; p. 167: Lev. chapters iv and v, [ (#Le 4:1-5:19|, p. 170: mind;" [ mind"; the word appointed. [ the word appointed. from you;" [ from you"; everlasting life;" [ everlasting life"; Rom. xiii: 2. [ (#Ro 13:1|), p. 175: true God;" [ true God"; See Com. xiii: 9. [ (see TFG "Ac 13:1"). p. 176: common version,) [ common version), p. 177: wolves;" [ wolves"; p. 183: Gideon;" [ Gideon"; verse fifth, [ #Ac 15:5|, the twenty-second verse below, [ #Ac 15:22|, p. 188: i.e., [ that is, p. 189: them;" [ them"; p. 193: Gal. v: 1. [ #Ga 5:2|. p. 194: uncircumcised;" [ uncircumcised"; p. 195: nothing;" [ nothing"; p. 196: law;" [ law"; p. 197: 1 Cor. xii: 18-20. [ (#1Co 7:18-20|), p. 199: flesh;" [ flesh"; 2 Cor. 9, 10. [ (#2Co 12:9,10|). p. 200: See Com., below, verses 13, 14. [ (see TFG "Ac 16:13" and see TFG "Ac 16:14"). p. 201: And a certain woman [ (14) And a certain woman verse 13, [ #Ac 16:13|, p. 202: teaching;" [ teaching"; p. 204: It there were infants [ If there were infants mentioned;" [ mentioned"; p. 205: hightened [ heightened p. 209: 30, 31. Leading [ 31, 32. Leading (30) They said, [ (31) They said, (31) And they [ (32) And they Christ;" [ Christ"; "As the body without faith is dead, [ "As the body without the spirit is dead, Jas. ii: 21. [ (#Jas 2:26|). p. 210: the term believe, [ the term believe, See verse 33, below. [ (see #Ac 16:33|). Christ;" [ Christ"; Verse 34. [ (#Ac 16:34|). p. 211: Verse 37. [ (#Ac 16:37|). p. 216: Scriptures;" [ Scriputres"; p. 218: idolatry;" [ idolatry"; p. 221: earth;" [ earth"; By special providence, [ By special providence, history,) [ history), p. 227: the eighteenth chapter of Revelations, [ #Re 18:4|, p. 229: the term Paul [ the term Paul Priscilla and Aquila are subjects of the verb sailed understood: [ Priscilla and Aquila are subjects of the verb sailed (understood): after Aquila. [ after Aquila. p. 231: the term Lord [ the term Lord p. 232: his gift;" [ his gift"; p. 233: the term disciple, [ the term disciple, The term believed [ The term believed p. 237: remark, (chapter xvi:8,) [ remark (#1Co 16:8,9|), season;" [ season"; p. 240: hight, [ height, p. 242: Ib. i: 8: vii: 5. [ (#2Co 1:16 7:5|), p. 243: Gal. i: 6-10. [ (#Ga 2:6-10|). 1 Cor. xvi: 2; ix: 1, 2. [ (#1Co 16:2 2Co 9:1,2|). p. 249: stated, (verse 7,) [ stated (#Ac 20:7|), p. 251: terms repentance and faith [ terms repentance and faith p. 252: definition of faith [ definition of faith the term "repentance" [ the term repentance p. 256: for awhile, [ for a while, p. 259: held;" [ held"; p. 261: the sixth chapter of Numbers, [ #Nu 6:1-27|, the next verse below, [ #Ac 21:27|, p. 263: 40. "And when he gave [ 40. (40) And when he gave p. 264: baptized;" [ baptized"; p. 267: viz.: [ namely, p. 270: while the spearmen [ while the spearmen p. 273: Comp. xxiii: 29. [ (compare #Ac 23:29|), Jos. Ant. xx: 17. [ Josephus, The Antiquities of the Jews, 20.7.1. Jos. Ant. xx: 17. [ Josephus, The Antiquities of the Jews, 20.7.2. p. 276: chapter xvii:22. [ #Ac 17:22|. p. 279: incontestible [ incontestable p. 283: 7-8. The wind [ 7, 8. The wind p. 286: 37-38. The gathering [ 37, 38. The gathering p. 287: met;" [ met"; THE INFLUENCE OF THE BIBLE Listed below are the personal testimonies of twenty of history's most outstanding people who have read and been influenced by the Bible: Abraham Lincoln: "I believe the Bible is the best gift God has ever given man. All the good from the Saviour of the world is communicated to us through this book." W.E. Gladstone: "I have known ninety five of the world's great men in my time, and of these eighty seven were followers of the Bible." "The Bible is stamped with a Specialty of Origin, and an immeasurable distance separates it from all competitors." George Washington: "It is impossible to rightly govern the world without God and the Bible." Napoleon: "The Bible is no mere book, but a Living Creature, with a power that conquers all that oppose it." Queen Victoria: "That book accounts for the supremacy of England." Daniel Webster: "If there is anything in my thoughts or style to commend, the credit is due to my parents for instilling in me an early love of the Scriptures." "If we abide by the principles taught in the Bible, our country will go on prospering and to prosper; but if we and our posterity neglect its instructions and authority, no man can tell how sudden a catastrophe may overwhelm us and bury all our glory in profound obscurity." Thomas Carlyle: "The Bible is the truest utterance that ever came by alphabetic letters from the soul of man, through which, as through a window divinely opened, all men can look into the stillness of eternity, and discern in glimpses their far distant, long forgotten home." Thomas Huxley: "The Bible has been the Magna Carta of the poor and oppressed. The human race is not in a position to dispense with it." W. H. Seward: "The whole hope of human progress is suspended on the ever growing influence of the Bible." Patrick Henry: "The Bible is worth all other books which have ever been printed." Andrew Jackson: "That book, sir, is the rock on which our republic rests." Robert E. Lee: "In all my perplexities and distresses the Bible has never failed to give me light and strength." Lord Tennyson: "Bible reading is an education in itself." Horace Greeley: "It is impossible to enslave mentally or socially a Bible reading people. The principles of the Bible are the groundwork of human freedom." John Quincy Adams: "So great is my veneration for the Bible that the earlier my children begin to read it the more confident will be my hope that they will prove useful citizens of their country and respectable members of society." "I have for many years made it a practice to read through the Bible once every year." Immanuel Kant: "The existence of the Bible, as a book for the people, is the greatest benefit which the human race has ever experienced. Every attempt to belittle it is a crime against humanity." Charles Dickens: "The New Testament is the very best book that ever was or ever will be known in the world." Sir William Herschel: "All human discoveries seem to be made only for the purpose of confirming more and more strongly the truths contained in the Sacred Scriptures." Sir Isaac Newton: "There are more sure marks of authenticity in the Bible than in any profane history." Goethe: "Let mental culture go on advancing, let the natural sciences progress in even greater extent and depth, and the human mind widen itself as much as it desires: beyond the elevation and moral culture of Christianity, as it shines forth in the Gospels, it will not go." From pages 17, 18. "The Gospel Standard," Volume 44, Number 1, September 1994. Published by the "Peoples Gospel Hour," Box 1660, Halifax, N.S. B3J 3A1.