Skip to main content

Full text of "The Messiah of the Gospels"

See other formats 


NYPL  RESEARCH  LIBRARIES 


3  3433  06824694  5 


I'.  ■  ■■i.v>:».iT.-.-.'  ■  .■•■.•  '.»;.>•> 


■>?):>  .--£•: 


:J'V/ii^^; 


I  * 


HJ^^:^^^': 


-'."/, 

r^- 


■viMi^ 


THE   MESSIAH 


OF 


THE    GOSPELS 


DR.  BRIGGS'  WORKS 

AMERICAN  PRESBYTERIANISM.  Its  Origin  and  Early 
History,  together  with  an  Appendix  of  Letters  and 
Documents,  many  of  which  have  recently  been  dis- 
covered.    Cr.  bvo,  with  maps $300 

MESSIANIC  PROPHECY.  The  Prediction  of  the  Fulfil- 
ment of  Redemption  through  the  Messiah.  A  critical 
study  of  the  Messianic  passages  of  the  Old  Testament 
in  the  order  of  their  development.     Cr.  8vo,    .     $2.50 

BIBLICAL  STUDY.  Its  Principles,  Methods,  and  History 
of  its  Branches.     Fourth  edition.     Cr.  Svo,     .     $2.50 

WHITHER?  A  Theolog'cal  Question  for  the  Times. 
Third  edition.     Cr.  Svo, $i.75 

THE  AUTHORITY  OF  HOLY  SCRIPTURE.  An  Inaugural 
Address.     Fourth  edition.     Cr.  8vo,  paper,    .     50  cts. 

THE  HIGHER  CRITICISM  OF  THE  HEXATEUCH.  An 
additional  part  of  the  Defence  of  Professor  Briggs 
before  the  Presbytery  of  New  York,  1892.  Cr. 
8vo $1.75 

THE  BIBLE,  THE  CHURCH,  AND  THE  REASON.  The 
Three  Great  Fountains  of  Divine  Authouty.  Second 
edition.     Cr.  Svo.         ......     $i-75 

THE  DEFENCE  OF  PROFESSOR  BRIGGS  Cr.  Svo, 
paper.     Net, 50  cts. 

THE  CASE  AGAINST  PROFESSOR  BRIGGS.  Part  I. 
Cr.  Svo,  paper, Sects. 

THE  CASE  AGAINST  PROFESSOR  BRIGGS  Part  II. 
Cr.  Svo,  paper.     Net, sects. 

THE  CASE  AGAINST  PROFESSOR  BRIGGS.  Part  III. 
Cr  Svo    paper, 75  Cts. 

BIBLICAL  HISTORY.  A  Lecture  delivered  at  Union  The- 
ological Seminary,     izmo,  paper,  net,  .     30  cts. 


THE     MESSIAH 


OF 


THE    GOSPELS 


BY 


CHARLES   AUGUSTUS   BRIGGS,   D.D. 

EDWARD   ROBINSON   PROFESSOR  OF   BIBLICAL   THEOLOGY   IN  THE 
UNION   IHEOLOGICAL  SEMINARY,    NEW  YORK 


NEW   YORK 

CHARLES   SCRIBNER'S   SONS 

1894 


Copyright,  1894,  by 
CHARLES  SCRIBNER'S  SONS. 


PRESS  OF 

EDWARD   O.   JENKINS'  SON, 

NEW  YORK. 


TO 
HENRY    PRESERVED   SMITH,    D.D. 

TRUE   SCHOLAR 

FAITHFUL   FRIEND 

AND 

BRAVE  COMPANION    IN   HOLY   WARFARE 


®l)is  Sook 


IS  DEDICATED   IN   SYMPATHY   AND   LOVE 


PREFACE. 

In  the  autumn  of  1886  the  volume  entitled  Messianic 
Prop/uxy\wdiS  published  as  the  first  of  a  series  of  volumes 
upon  the  Messianic  Ideal.  As  was  stated  in  the  Preface 
to  that  volume :  *'  It  treats  of  Prophecy  in  general,  of 
Messianic  Prophecy  in  particular,  and  then  traces  the 
development  of  the  Messianic  idea  in  the  Old  Testa- 
ment, concluding  with  a  summary  of  the  ideal  therein 
unfolded.  It  will  remain  for  a  second  volume  to  show 
how  far  this  ideal  has  been  fulfilled  by  the  first  advent 
of  the  Messiah,  and  how  far  it  remained  unfulfilled  and 
was  taken  up  into  Nev/  Testament  Prophecy  and  carried 
on  to  a  higher  stage  of  development.  A  third  volume 
should  trace  the  history  of  the  Messianic  ideal  in  the 
Christian  Church,  and  show  its  importance  in  the  de- 
velopment of  Christian  doctrine." 

It  was  my  intention  at  that  time  to  publish  the  second 
volume  of  the  series  a  short  time  after  the  first.  The 
material  had  already  been  gathered  and  it  was  put  in 
the  form  of  a  volume  in  the  summer  of  1888.  But  the 
Revision  movement  in  the  Presbyterian  Church  in  the  U. 
S.  A.  made  it  a  duty  to  take  my  share  in  that  great 
ecclesiastical  struggle.  Some  of  the  fruits  of  these 
labors  appeared  in  the  volumes,  Whither^  1889  5  ^"^  Hoiu 
Shall  We  Revise,  1890.  The  Revision  movement  had  as 
its  sequel  a  long  struggle  against  ecclesiastical  domina- 
tion and  in  behalf  of  the  right  of  Biblical  Criticism  and 

of  the  fountains  of  authority  in   Religion.     The  fruits 

(vii) 


■yiii  PREjFAC'E 

of  my  labors  during  this  period  will  be  found  in  several 
volumes:  The  Authority  of  Holy  Scripture,  1891  ;  The 
Bible,  the  Church,  and  the  Reason,  1892  ;  TJie  Higher 
Criticism  of  the  HcxateucJi,  1893  ;  The  DefcJice  of  Prof 
Briggs  before  the  Presbytery  of  New  York,  1893  ;  The 
Case  against  Dr.  Briggs,  Parts  I. -1 1 1.,  1 892-1 893. 

I  now  return  with  gladness  to  the  more  important  and 
more  profitable  task  which  was  undertaken  prior  to  these 
ecclesiastical  controversies.  In  the  meanwhile  my  work 
on  the  Messianic  ideal  of  the  New  Testament  has  not 
been  neglected.  I  have  gone  over  the  field  with  many  suc- 
cessive classes  of  theological  students,  and  have  so 
greatly  increased  my  own  knowledge  of  the  subject  that 
I  am  thankful  that  the  publication  of  the  work  has  been 
so  long  delayed.  On  the  one  hand  I  feel  that  my 
knowledge  would  be  greatly  enriched  by  still  further  de- 
lay. On  the  other  hand  I  have  a  contribution  to  make 
to  a  better  understanding  of  the  subject,  and  it  seems 
to  me  that  the  time  has  come  for  me  to  make  it. 

The  work  will  appear  in  two  volumes.  These  will  be 
published  separately,  and  they  may  be  used  apart,  al- 
though the  one  is  a  sequel  to  the  other  and  both  of 
them  sequels  to  the  volume  on  Messianic  Prophecy. 
The  first  of  these  volumes,  which  is  now  offered  to  the 
public,  treats  of  the  Messianic  ideas  of  pre-Christian 
Judaism,  and  of  the  Messiah  of  the  Gospels.  The  second 
volume,  to  be  published  early  in  1895,  will  discuss  the 
Messianic  ideas  of  the  Jews  of  the  New  Testament  times 
and  the  Messiah  of  the  Epistles  and  the  Apocalypse. 

No  one  can  feel  more  deeply  than  the  author  how  far 
short  he  falls  of  his  own  ideals  and  how  many  mysteries 
still  envelop  the  person  and  work  of  our  Lord  and  Sav- 
iour to  him  as  to  others  ;  but  he  is  assured  that,  guided 
by  the  teachings  of  Christ  and  His  apostles,  he  has  caught 


PREFACE  ix 

glimpses  of  the  Christ  of  the  throne  and  of  the  Second 
Advent,  which  he  did  not  learn  from  his  theological 
teachers  or  from  the  writings  of  his  predecessors  or  con- 
temporaries. He  is  convinced  that  the  faith  of  the 
Church  of  the  day  is  defective  in  its  lack  of  apprehen- 
sion of  the  reigning  Christ  and  in  its  neglect  of  the  Second 
Advent  of  our  Lord. 

The  Catholic  faith  of  Christ's  Church  is  expressed  in 
the  earliest  of  the  creeds,  that  which  bears  the  name  of 
the  Apostles.  The  proportions  of  that  faith  have  been 
destroyed  in  most  of  the  modern  systems  of  dogmatic 
theology,  which  exaggerate  one  third  of  its  clauses 
and  depreciate  or  neglect  two-thirds  of  them.  This 
creed  is  Christological.  It  gave  me  great  pleasure,  after 
I  had  completed  my  work,  to  find  that  every  one  of  the 
clauses  of  the  Catholic  creed  is  included  in  the  matters 
that  must  be  discussed  in  the  study  of  the  Messiah  of 
the  New  Testament. 

The  faith  of  the  Apostolic  Church  was  fixed  upon  the 
Messiah  enthroned  at  the  right  hand  of  God,  ruling  over 
the  Church,  and  soon  to  come  in  visible  presence  to  re- 
ward the  faithful  and  to  condemn  and  punish  the  un- 
faithful and  the  wicked.  This  is  the  normal  Christian 
attitude  at  all  times,  looking  upward  to  the  enthroned 
Christ  and  looking  forward  to  His  Parousia. 

The  Christian  Church  of  Western  Europe,  under  the 
influence  of  the  Augustian  theology,  has  been  looking 
backward  and  downward  instead  of  upward  and  forward. 
In  the  doctrine  of  God  it  has  been  grubbing  in  the 
eternal  Decree.  In  the  doctrine  of  man  it  has  been  dis- 
secting the  corpse  of  the  first  Adam  and  searching  for 
the  germs  of  the  disease  of  original  sin  which  slew  him 
and  all  our  race.  Accordingly,  religion  has  been  sad, 
gloomy,  and  sour.     In  the  doctrine  of  Christ  it  has  been 


X  PREFACE 

living  in  Passion  week,  following  the  stations  of  the 
cross,  and  bowing  in  penitence  before  the  crucifix.  This 
is  a  very  inadequate  and  one-sided  Christianity.  This 
is  not  the  Christian  faith  of  the  Apostles.  It  is  not  that 
form  of  Christian  theology  which  is  to  transform  the 
world.  There  is  an  eternal  Decree,  yes,  but  its  essential 
content  for  us  is  its  final  aim,  that  we  may  be  conformed 
to  the  image  of  God's  Son  that  ''  He  might  be  the  first- 
born among  many  brethren."  There  is  original  sin  in 
the  first  Adam.  It  is  a  terrible  reality.  But  it  has 
been  annulled  and  destroyed  once  for  all  and  forever 
in  the  Second  Adam.  "  For  as  through  the  one  man's 
disobedience  the  many  were  made  sinners,  even  so 
through  the  obedience  of  the  One  shall  the  many  be 
made  righteous." 

We  must  be  buried  by  baptism  into  the  death  of  the 
crucified,  but  the  burial  for  the  Messiah  and  His  people 
alike  does  not  accomplish  its  purpose  until  God  has 
quickened  us  together  with  Christ  and  raised  us  up  with 
Him  and  made  us  to  sit  with  Him  in  the  heaven- 
ly places  in  Christ  Jesus.  As  Bishop  Westcott  well 
says :  "  The  crucifix  with  the  dead  Christ  obscures 
our  faith.  Our  thoughts  rest  not  upon  a  dead, 
but  upon  a  living  Christ."  And  so  the  late  Prof.  Milligan 
says:  "No  doubt  the  crucifix  is  to  thousands  upon 
thousands  a  spiritual  help,  and  the  figure  of  our  Lord 
upon  the  cross  preaches  to  them  of  the  love  of  God  with 
a  power  which  the  words  of  men  can  rarely,  if  ever, 
equal.  Yet  the  empty  cross  is  to  be  preferred  as  being 
a  symbol,  not  a  representation  ;  as  symbolizing,  more- 
over, the  resurrection  as  well  as  the  death  of  the  Re- 
deemer. He  has  borne  the  cross  and  passed  from  it  for- 
ever." With  these  eminent  representatives  of  the 
modern  Anglican  and  Presbyterian  communions  I  must 


PREFACE  ^[ 

express  my  entire  agreement  as  the  result  of  my  study 
of  the  Christ  of  the  Gospels  and  the  Christ  of  the 
Apostles. 

The  cross  stained  with  the  blood  drops  of  our  Re- 
deemer is  the  most  sacred  symbol  of  our  holy  religion. 
Let  it  crown  all  our  churches !  Let  it  lead  all  our  pro- 
cessions !  Let  it  be  worn  on  the  hearts  of  all  Christian 
people !  But  it  is  precious  not  because  it  points 
downward  to  death  and  the  grave,  but  because  it  ever 
points  upward  to  the  living  Christ  who  was  lifted  on 
that  cross  in  order  to  be  lifted  thereby  higher  to  His 
heavenly  throne,  to  reign  there  as  the  one  Mediator  be- 
tween God  and  man,  whose  pierced  hands  and  feet  and 
side,  the  scars  of  that  cross,  are  the  eternal  pledges  of 
His  victory  over  Law  and  Sin  and  Death,  and  of  the  jus- 
tification, sanctification,  and  glorification  which  He  has 
won  for  our  race  and  which  He  is  graciously  bestowing 
upon  His  kingdom. 


CONTENTS. 

I. 

The  Messianic  Idea  in  Pre-Christian  Judaism,  p.  i. 

(i)  The  Palestinian  Messianic  idea,  p.  4  ;  (2)  The  Advent  of  the 
Apocalypse  of  Enoch,  p.  9  ;  (3)  The  Seventy  Shepherds,  p.  12  ; 
(4)  The  Ten  Ages,  p.  14  ;  (5)  The  Earliest  Sibylline  Oracle, 
p.  16  ;  (6)  The  Son  of  Man  of  the  Similitudes  of  Enoch, 
p.  23  ;  (7)  The  Messiah  of  the  Psalter  of  Solomon,  p.  31  ;  (8) 
The  Hellenistic  Messianic  idea,  p.  36 ;  (9;  The  Messianic 
ideas  of  the  Jewish  sects,  p.  38. 

II. 

The  Messianic  Idea  of  the  Forerunners  of  Jesus,  p.  41. 

(10)  The  Songs  of  Annunciation,  p.  43;  (11)  The  Songs  of  the 
Mothers,  p.  54;  (12)  The  Songs  of  the  Fathers,  p.  56  ;  (13) 
The  Herald  of  the  Messiah,  p.  63. 

III. 

The  Messiah  of  Mark,  p.  70. 

(14)  TheSonof  God,  p.  75;  (15)  The  Kingdom  at  hand,  p.  78  ;  (16) 
The  Authority  of  the  Son  of  Man,  p.  80 ;  (17)  The  Parables 
of  the  Kingdom,  p.  87  ;  (18)  Jesus  recognized  as  Messiah, 
p.  92 ;  (19)  The  Resurrection  and  the  Second  Advent, 
p.  94;  (20)  The  Transfiguration,  p.  100;  (21)  The  Kingdom 
of  the  Childlike,  p.  loi  ;  (22)  The  Son  of  Man  is  a  Ransom, 
p.  107  ;  (23)  The  Messiah  claims  His  Own,  p.  112  ;  (24)  The 
Rejected  Corner-Stone,  p.  114;  (25)  The  Lord  of  David, 
p.  118;  (26)  Ere  another  Communion  Meal,  p.  120;  (27)  The 
Rejected  Shepherd,  p.  125:  (28)  The  Rejected  Messiah, 
p.  126;  (29)  The  Messiah's  Death  and  Resurrection,  p.  128. 

(xiii) 


xiv  THE  MESSIAH 

IV. 

The  Apocalypse  of  Jesus,  p.  132. 

(30)  The  Prelude,  p.  136;  The  Inquiry,  p.  137;  The  Negative 
Answer  as  to  the  Time,  p.  140  ;  The  Positive  Answer  as  to 
the  Time,  p.  143  ;  The  Sign  of  the  Destruction  of  Jerusalem 
and  the  Temple,  p.  147  ;  The  Sign  of  the  Second  Advent, 
p.  151;  The  Relation  of  the  Signs  to  the  Advent,  p.  156; 
Exhortation  to  Watch,  p.  163. 

V. 

The  Messiah  of  Matthew,  p.  166. 

(31)  Jesus  superior  to  Temptation,  p.  166  ;  (32)  The  Righteous- 
ness of  the  Kingdom,  p.  171  ;  (33)  The  Messiah's  Credentials, 
p.  176;  (34)  The  Kingdom  which  had  come  upon  them, 
P- 179;  (35)  The  Kingdom  Nigh,  p.  181  ;  (36)  The  Sign  of  the 
Prophet  Jonah,  p.  186;  (37)  The  Rock  Peter,  p.  189;  (38) 
The  disciple  like  the  Master,  p.  195  ;  (39)  The  Kingdom 
the  Supreme  Quest,  p.  202  ;  (40)  The  Judgment  of  the 
Kingdom,  p.  206 ;  (41)  The  Obstructions  to  the  Kingdom, 
p.  211  ;  (42)  The  Head  of  the  Corner,  p.  21  5  ;  (43)  Watching, 
p.  218;  (44)  The  Royal  Judgment,  p.  221  ;  (45)  The  Re- 
wards of  the  Kingdom,  p.  227  ;  (46)  The  Great  Commission, 
p.  228. 

VI. 

The  Messiah  of  Luke,  p.  233. 

(47)  The  Son  of  God,  p.  233  ;  (48)  The  Rejected  Prophet,  p.  236 ; 
(49)  The  Guilt  of  rejecting  the  Gospel,  p.  238  ;  (50)  The  In- 
visible Kmgdom,  p.  244;  (51)  The  Lesser  Apocalypse  of 
Jesus,  p.  246 ;  (52)  The  Shming  forth  of  the  Kingdom, 
p.  249  ;  (53)  The  Woes  of  Jerusalem,  p.  251  ;  (54)  The  Risen 
Messiah,  p.  252  ;  (55)  The  Power  from  on  High,  p.  254. 


CONTENTS  XV 

VII. 

The  Messiah  of  John,  p.  257. 

(56)  The  Messiah  in  Glory,  p.  257  ;  (57)  The  Sign  of  the  New 
Temple,  p.  259  ;  (58)  The  Kingdom  of  the  Heaven-born, 
p.  261  ;  (59)  The  Exalted  Messiah,  p.  266 ;  (60)  Universal 
Worship,  p,  271  ;  (61)  The  Father's  own  Son,  p.  273;  (62) 
The  Bread  from  Heaven,  p.  277  ;  (63)  Rivers  of  Living 
Water,  p.  281  ;  (64)  The  Light  of  the  World,  p.  282;  (65) 
The  Good  Shepherd,  p.  284  ;  (66)  The  Seed  and  the  Fruit, 
p.  287 ;  (67)  The  Paraclete,  p.  288 ;  (68)  The  Kingdom  of 
the  Truth,  p.  304 ;  (69)  Lord  and  God,  p.  306 ;  (70)  The 
Martyrdom  of  Simon,  p.  307. 

VIII. 

The  Messiah  of  the  Gospels,  p.  309. 

The  Day  of  Yahvveh,  p.  310;  The  Advent  of  Yahweh,  p.  313; 
The  Father  and  the  Shepherd,  p.  314;  The  Promised  Land, 
p.  315  ;  The  Messianic  King,  p.  316  ;  The  Kingdom  of  God, 
p.  324;  The  Holy  Priesthood,  p.  328;  The  Ideal  Man, 
p.  328,  Victory  over  Evil,  p.  329;  The  Faithful  Prophet, 
p.  329 ;  The  New  Covenant,  p.  332 ;  The  Second  Advent, 
P-  333- 


THE  MESSIAH  OF  THE  GOSPELS. 


CHAPTER   I. 

THE   MESSIANIC   IDEA   IX   PRE-CHRISTIAN   JUDAISM. 

The  Jewish  people  did  not  cease  to  produce  a  rich 
and  varied  reHgious  literature,  consisting  of  history, 
poetry,  wisdom,  and  prophecy,  during  their  subjection 
to  the  Greek  and  Roman  yoke.  The  various  types  of 
character  and  schools  of  thought,  which  are  represented 
in  the  sacred  writings  of  the  Jewish  canon  of  the  Old 
Testament,  did  not  cease  wnth  the  prophet  Malachi  in 
the  Persian  period,  as  the  uncritical  traditional  opinion 
of  former  times  supposed.  These  types  and  schools 
perpetuated  themselves  in  numerous  writings  deep  down 
into  the  Greek  period,  and  even  into  the  Roman  period 
and  the  times  of  the  New  Testament.  After  the  fixing 
of  the  canon  of  the  Pentateuch  by  the  priestly  lawyers 
and  narrators,  who  were  especially  active  during  the 
exile  and  the  early  years  of  the  Restoration,  the  priestly 
school  produced  the  memorials  of  Ezra  and  Nehemiah 
in  the  Persian  period,  and  the  work  of  the  chronicler  in 
the   Greek  period.     The  priestly  tendency  passed   over 


2  THE  MESSIAH 

into  the  schools  of  the  scribes  and  renewed  its  life  in 
oral  traditional  instruction,  which  found  little  expression 
in  literature  until  the  second  century  of  the  Christian 
era.  The  prophetic  tendency,  after  the  fixing  of  the 
canon  of  the  former  and  latter  prophets,  was  active  in 
pseudepigrapha  and  in  historical  didactic  stories  such 
as  the  books  of  Daniel,  Esther,  and  Ruth,  which  found 
their  way  into  the  third  canon  ;  and  in  a  great  number 
of  other  pseudepigrapha  and  didactic  stories,  some  of 
which  were  taken  up  into  the  apocryphal  books  of  the 
Hellenistic  canon,  a  still  larger  number  remaining  in  an 
uncertain  condition  outside  the  collection  of  sacred 
books  of  the  Hebrew  and  Hellenistic  Scriptures,  but 
making  their  way,  in  part,  into  the  Ethiopic  and  other 
ancient  versions  of  the  Old  Testament  Scriptures,  and, 
in  part,  into  canonical  recognition  in  the  private  opinion 
of  certain  early  Christian  writers. 

The  writings  of  the  third  Hebrew  canon  also  repre- 
sent the  lyric  type  of  the  Psalter  and  Lamentations,  and 
the  type  of  Wisdom  in  the  books  of  Proverbs,  Job,  Song 
of  Songs,  and  Ecclesiastes.  Both  of  these  types  had  a 
long  literary  development.  The  Psalter  embraces  many 
psalms  from  the  Greek  period,  and  a  considerable  num- 
ber of  Maccabean  psalms.  The  Wisdom  Literature 
includes  Ecclesiastes,  which  belongs  to  the  Greek  period. 
These  were  taken  up  into  the  third  canon.  But  other 
writings  of  the  same  types  were  subsequently  composed, 
some  of  which  appear  in  the  Apocrypha,  others  among 
the  Pseudepigrapha.  The  lines  between  the  canonical 
and  the  extra-canonical  writings  were  drawn  by  the 
pious  judgment  of  those  who  fixed  the  several  success- 
ive canons.  The  judgment  of  later  ages  has  in  the 
main  confirmed  these  lines,  although  there  are  some 
writings  with   regard  to  which   opinion   has  fluctuated. 


OF   PRE-CHRISTIAN  JUDAISM  3 

In  general  it  may  be  said  that  the  extra-canonical  writ- 
ings do  not  exhibit  the  pure  Biblical  types.  The 
writers,  unrestrained  by  divine  inspiration,  were  de- 
flected from  the  normal  lines  of  Biblical  development 
by  various  influences  bearing  upon  them,  either  from 
internal  weaknesses  and  defects  of  Jewish  disposition 
and  character,  or  from  the  religious  ideas  of  the  Per- 
sians or  the  Greeks,  which  became  the  historical  environ- 
ment of  their  thinking  and  of  their  life. 

Hellenistic  culture  was  spread  over  the  Orient  by  the 
conquests  of  Alexander  and  propagated  in  the  king- 
doms of  his  successors  by  Greek  officials  and  colonists. 
This  culture  attracted  not  a  few  of  the  Jews  in  Syria, 
Palestine,  and  especially  in  Egypt,  by  its  wealth  of 
beauty  and  richness  of  thought.  The  two  centuries 
divided  by  the  advent  of  the  Messiah  are  those  in  which 
this  type  of  thought  became  powerful.  It  idealized  the 
Messianic  promise,  and  resolved  the  person  of  the  Mes- 
siah and  His  kingdom  into  the  mystic  and  hazy  hope  of 
a  better  and  more  ethical  future. 

Persian  religious  ideas  seem  to  have  had  little  influence 
during  the  period  of  the  Persian  domination  ;  but  in  the 
Greek  period  these  made  their  influence  felt  in  a  direction 
contrary  to  that  of  the  Greek  culture,  especially  among  the 
Jews  remaining  on  the  east  of  the  Euphrates  and  in  its 
broad  valley.  The  prophetic  times  were  reduced  to 
definite  numbers,  and  the  person  of  the  Messiah  was 
resolved  into  a  series  of  human  saviours.  These  ideas 
came  into  Palestine  in  connection  with  the  Maccabean 
revolution,  and  subsequently  in  the  rise  and  predomi- 
nance of  the  zealots  among  the  Jews. 

The  internal  weakness  of  Jewish  character  disclosed 
itself  in  the  tendency  to  overlook  the  spiritual  ele- 
ments of  the  Messianic  idea  and  to  hope  for  the  restora- 


4  THE   MESSIAH 

tion  of  the  kingdom  to  Israel,  with  all  the  worldly  pros- 
perity that  seemed  involved  therein.  The  Messiah,  the 
Son  of  David,  who  is  not  so  prominent  in  the  last  period 
of  the  Messianic  promise  of  the  Old  Testament  as  He 
was  during  the  existence  of  the  Hebrew  monarchy,  was 
crowded  into  the  background  or  else  forgotten,  and  the 
common  desire  of  the  nation,  especially  in  times  undis- 
turbed by  revolutionary  efforts  on  the  one  hand  or  of 
persecution  on  the  other,  was  for  the  judicial  interposi- 
tion of  God  Himself. 

The  Biblical  Messianic  idea  was  not  altogether  forgot- 
ten. It  was  retained,  and  found  expression  in  several 
writings  which  adhered  closely  to  the  Biblical  models. 
But  these  were  overwhelmed  by  the  mass  of  literature 
and  the  weight  of  opinion,  which  were  constantly  lead- 
ing the  nation  away  from  the  pure  Messianic  ideals  of 
the  Old  Testament. 

THE   PALESTINIAN   MESSIANIC   IDEA. 

§  I.  TJie  stricter  Palestinian  Judaism  fixed  its  hopes 
upon  the  triumph  of  Israel  through  divine  iiitervention 
and  judgment.  Elijah  ivas  to  return  and  restore  the 
tribes  of  Israel,  The  kingdom  of  David  was  to  be  revived. 
Jerusalem  was  to  be  rebuilt  of  precious  stones  and  become 
the  everlasting  abode  of  God  and  His  people.  All  nations 
would  become  tributary.  There  zuould  be  an  everlasting 
covenant. 

One  of  the  latest  writings  of  the  Old  Testament 
was  doubtless  the  book  of  Ecclesiastes,  a  product  of 
the  type  of  Hebrew  wisdom,  written  by  an  unknown 
author  of  the  Greek  epoch.  The  first  writing  of 
the  apocryphal  literature  was  of  the  same  type.  It 
is  called  the   book  of  Ecclesiasticus,  or  the  Wisdom  of 


OF   PKE-CIIRISTIAN   JUDAISM  5 

Sirach.'  There  is  no  Messianic  prophecy  in  the  book 
of  Ecclesiastes.  We  could  hardly  expect  any  in  Eccle- 
siasticus.  ''It  represents  an  orthodox  but  moderate  and 
cold  Judaism,  before  there  were  either  Pharisees  or 
Sadducees." ' 

There  are,  however,  in  the  section  on  the  ancient 
worthies,  several  passages  referring  to  the  ancient  cove- 
nants with  their  Messianic  ideals.  Those  mentioned 
are  the  covenants  with  Noah,^  Abraham,*  Aaron,'  Phine- 
has,^  David/  And  there  is  an  important  passage  which 
seems  to  set  forth  the  author's  own  Messianic  ideal. 
In  a  long  eulogy  of  Elijah  he  refers  to  the  prediction  of 
Malachi  respecting  Elijah,  which  he  paraphrases  : 

Who  wast  written  of  in  reproofs  for  set  times, 

To  pacify  wrath  before  rage, 

To  turn  the  heart  of  father  to  son, 

And  to  restore  the  tribes  of  Jacob. 

Blessed  is  he  that  hath  seen  thee  and  died. 

Yet  he  will  not  die,  he  will  fully  live."* 

(xlviii,  lo-ii.) 

The  Syriac  paraphrases  the  first  line  ''  who  is  destined 
to  come  before  the  day  of  the  Lord  cometh,"  and  gives 
the  correct   interpretation.     Elijah  was  to  come  before 


1  The  book  was  composed  in  Hebrew  and  translated  into  Greek  by  the  grand- 
son of  the  author.  There  is  also  a  Syriac  version  from  a  Hebrew  original,  and 
many  other  versions  have  been  translated  from  these.  The  translations  only 
have  been  preserved,  but  these  help  to  restore  the  Hebrew  original.  Authori- 
ties differ  as  to  the  time  of  composition  of  the  book.  It  is  assigned  to  180  B.C. 
by  De  Wette,  Ewald,  Dillmann,  Drummond,  and  Cheyne.  Hut  Scholtz,  Vai- 
hinger,  and  Keil  place  it  as  early  as  260  B.C.  Edersheim  conjectures  that  the 
original  work  was  written  about  235  B.C.,  Schurer  puts  it  between  190  and  170  B.C. 

2  Kdersheim,  F.cclesiasticjis  in  Apocrypha^  ii.,  p.  2.     London,  1S88. 

^  xliv.  18.         ••  xliv.  21-23.         ^  '^Iv.  7.         «  xlv.  24.         ^  xlv.  25  ;  xlvii.  it. 

8  I  agree  with  Edersheim  in  preference  for  the  Syriac  text  of  lines  5  and  6, 
which  is  more  consistent  than  the  Greek,  and  which  gives  better  rhythm  and  fine 
antithesis. 


Q  THE   MESSIAH 

the  day  of  the  Lord,  the  judgment  day.  He  was  taken 
up  in  a  chariot  and  whirlwind  of  fire  to  heaven.  He 
will  return  to  accomplish  his  predicted  mission,  and  that 
man  will  be  happy  who  has  the  privilege  of  seeing  him 
before  he  dies.     He  will  enjoy  the  fulness  of  life. 

The  first  book  of  Maccabees  '  knows  nothing  more  of 
the  Messianic  idea  than  the  ancient  promises  of  the 
everlasting  priesthood  of  Phinehas  and  the  everlasting 
kingdom  of  David. ^  The  story  of  Judith  ^  brings  into 
prominence  the  day  of  judgment.  In  her  song  of  thanks- 
giving Judith  concludes  with  these  words: 

Woe  to  the  nations  that  rise  up  against  my  kindred  ! 

The  Lord  Almighty  will  take  vengeance  on  them  in  the  day  of 

judgment, 
Putting  fire  and  worms  into  their  flesh 
And  they  will  feel  them  and  weep  forever.^ 

It  is  evident  that  the  author  has  in  mind  the  judgment 
scene  of  the  great  prophet  of  the  exile, ^  the  rotting,  burn- 
ing carcasses  of  the  wicked  outside  the  holy  city  in  the 
valley  of  Hinnom.' 

The  second  book  of  Maccabees '  has  no  trace  of  the 
Messianic  idea  except  in  the  expectation  of  the  fulfilment 


1  The  first  book  of  ]\Iaccabees  was  written  in  Hebrew  and  translated  into 
Greek.  It  is  assigned  by  Ewald  to  105  B.C.,  by  Grimm  to  105-64  B.C.,  by  West- 
cott  to  120-100  B.C.,  by  Rawlinson  to  116-106  B.C. 

^  ii.  54,  57- 

^  The  book  of  Judith  was  written  by  a  Palestinian  Jew  in  Hebrew  and  was 
translated  into  Greek.  The  translation  only  has  been  preserved.  The  date  is 
uncertain.     It  is  assigned  to  79-70  B.C.  by  Ball,  to  131-129  B.C.  by  Ewald. 

•♦  xvi.  17.  *  Isaiah  brvi.  24. 

6  Ball  renders  the  last  line  on  the  partial  author'ty  of  Vulgate  and  Syriac, 
"  bum  in  evil  forever." 

"  This  is  an  epitome  of  a  larger  work  written  in  Greek  by  Jason  of  Gyrene, 
not  long  after  160  B.C.  This  work  was  also  written  in  Greek  not  much  later 
than  the  original.  It  is  assigned  by  critics  to  the  latter  part  of  the  second  cen- 
tury or  the  first  half  of  the  first  century  B.C. 


OF   PRE-CHRISTIAN   JL'DAISM  ^ 

of  the  promise  :  **  He  will  shortly  have  mercy  upon  us, 
and  gather  us  together  out  of  every  land  under  heaven 
into  the  holy  place." ' 

Tobit,"  in  his  prayer,  praises  the  Lord  in  His  prom- 
ises respecting  the  glorious  future  of  Jerusalem  : 

O  Jerusalem  !  city  of  the  Holy  One,^ 

He  will  scourge  thee  for  thy  children's  works, 

And  will  have  mercy  again  on  the  sons  of  the  just. 

Praise  the  Lord  aright/ 

And  bless  the  king  of  the  ages, 

In  order  that  his  tabernacle  may  be  built  in  thee  again  with  joy, 

And  to  make  joyful  the  captives  in  thee, 

And  to  love  the  miserable  in  thee, 

Unto  all  generations  of  the  age. 

Many  nations  from  afar  will  come 

Unto  the  name  of  the  Lord  God, 

Having  gifts  in  their  hands. 

Even  gifts  to  the  king  of  heaven. 

Generations  of  generations  will  give  thee  great  joy. 

Cursed  will  be  all  who  hate  thee  ; 

Blessed  will  be  all  who  love  thee  (for  ever). 

Rejoice  and  be  glad  for  the  sons  of  the  just, 

Fcr  they  will  be  gathered  together  and  bless  the  Lord  of  the 

just. 
O  blessed  are  those  who  love  thee. 
They  will  rejoice  in  thy  peace. 
Blessed  are  they  who  have  been  sorrowful  for  all  thy  scourges  ; 


1  ii.  iS. 

2  The  book  of  Tobit  was  written  by  a  Palestinian  Jew  in  Hebrew.  The 
original  has  been  lost  and  only  translations  are  preserved.  Great  differences 
exist  among  critics  as  to  its  time  of  composition.  Graetz,  Neubauer,  and  Rosen- 
thal ascribe  it  to  the  time  of  Hadrian.  It  is  assigned  by  Ewald  to  the  fourth 
century  B.C.,  by  Puller  to  the  second  century  B.C.,  by  Vaihinger  to  the  first  cen- 
tury B.C.  It  may  be  appropriately  used  in  this  place  so  far  as  the  Messianic  idea 
is  concerned. 

3  The  LXX.  TioJ.tc  ayinv  sustained  by  the  Vulgate  civitas  Dei  is  better  than 
the  "  holy  city  "  of  A.  V.  after  the  Itala. 

♦  dyaOijg  of  the  LXX.  is  sustained  by  the  Vulgate  t'n  bo?iis  tuts,  and  the  Itala 
in  bono,  and  is  preferable  to  the  variant  q-l  aya^og. 


3  THE  MESSIAH 

For  they  will  rejoice  in  thee  when  they  have  seen  all  thy  glory, 

And  my  soul  will  be  glad  forever.^ 

Let  it  bless  God  the  great  king. 

For  Jerusalem  will  be  buik  (up)  with  sapphires  and  emeralds, 

And  thy  walls  with  precious  stones, 

And  thy  towers  and  battlements  w^ith  pure  gold, 

And  the  streets  of  Jerusalem  with  beryl  and  carbuncle, 

And  with  stone  of  Ophir  they  will  be  paved  ; 

And  all  her  streets  will  say  Alleluia, 

And  will  praise,  saying,  Blessed  be  God, 

Who  hath  exalted  her  for  all  ages.     (xiii.  9-18,) 

This  prayer  of  Tobit  combines  elements  from  the 
Old  Testament  prophets,  especially  from  the  great 
prophet  of  the  exile.^ 

Tobit  on  the  bed  of  death  encourages  his  son  with 
the  Messianic  promise: 

And  again  God  will  have  mercy  upon  them, 

And  bring  them  again  into  the  land  ; 

And  they  will  build  the  house,  not  as  the  former, 

Until  the  times  of  the  ages  be  fulfilled ; 

And  afterward  they  will  return  from  their  captivities, 

And  will  build  Jerusalem  gloriously; 

And  the  house  of  God  in  it  will  be  built  gloriously, 

As  the  prophets  have  spoken  thereof ; 

And  all  nations  will  turn 

To  truly  fear  the  Lord  God, 

And  they  will  bury  their  idols  ; 

And  all  nations  will  bless  the  Lord, 

And  his  people  will  confess  God  ; 

And  the  Lord  will  exalt  his  people, 

And  all  who  love  the  Lord  God 

Will  rejoice  in  truth  and  righteousness, 

Shewing  mercy  to  their  brethren,     (xiv.  5-7.) 

This  passage  does  not  go  beyond  the  predictions  of 


1  ij  ipvxv  i"«v  belongs  with  this  line  rather  than  the  following,  and  the  singular 
EV(j)pavdf/aeTai  of  several  codices  is  preferable. 
*  Isaiah  liv.  11-12  ;  Ix.  1-3. 


OF  THE   APOCALYPSE   OF   ENOCH  9 

the  prophets  as  to  the  restoration  of  Israel  and  Jerusa- 
lem. It  distinguishes,  however,  between  a  partial  return 
and  an  inferior  temple,  and  a  complete  return  and  a  glo- 
rious temple  such  as  the  prophets  have  predicted.  The 
author  clearly  saw  that  the  temple  of  Zerubbabel  and 
the  return  in  the  times  of  the  Persians  did  not  corre- 
spond with  the  ideals  of  the  prophets. 

THE  ADVENT  OF  THE  APOCALYPSE  OF  ENOCH. 

§  2.  God  comes  to  JMount  Sinai  ivitJi  myriads  of  holy 
ojies  to  hold  judgment.  The  earth  ivill  be  transformed, 
the  wicked  destroyed,  the  righteous  blessed.  The  righteous 
tvill  eat  and  drink  and  beget  each  a  t  J  ion  sand  cJiildren. 
The  earth  will  become  exceedingly  fruitful  and  will  be 
free  from  misery. 

The  book  of  Enoch  was  written  originally  in  Hebrew. 
It  has  been  preserved  in  part  in  a  Greek  revision,  but 
chiefly  in  an  Ethiopic  version,  which  was  first  given  to 
the  modern  world  by  Laurence.  It  has  an  original 
nucleus  about  which  several  writings  have  clustered,  the 
remnants  of  a  larger  literature  assigned  to  Enoch.  The 
two  chief  parts  are  the  Similitudes,  ch.  xxxvii.-lxxi.,  and 
the  Apocalypse,  ch.  i.-xxxvi.,  Ixxii.-civ.,  by  different  au- 
thors. Ewald  and  Dillmann  give  the  priority  to  the  Sim- 
ilitudes, placing  them  in  the  second  century  B.C.,  and 
assigning  the  Apocalypse  to  the  latter  part  of  the  same 
century,  or  the  earlier  part  of  the  first  century  B.C. 
But  Langen,  Schurer,  and  most  critics  assign  the  Simili- 
tudes to  the  close  of  the  first  century  B.C.,  and  regard 
the  Apocalypse  as  older.' 


'  Vernes,  however,  places  tliem  in  the  Christian  era,  and  thinks  the  Apoca- 
lypse belongs  to  the  time  of  John  Hyrcanus,  no  B.C.  Schodde  assigns  the 
Apocalypse  to  a  time  prior  to  i6o  B.C.,  and  the  Similitudes  to  the  reign  of 
Herod. 


10  THE  MESSIAH 

Charles  ^  analyzes  as  follows  :  i.  Chaps,  i.-xxxvi.  writ- 
ten prior  to  170  B.C.,  on  the  basis  of  Is.  Ixv.-lxvi.,  the 
oldest  section.  2.  Chaps.  Ixxxiii.-xc.  written  between 
166-161  B.C.,  mainly  from  the  same  standpoint  as  Daniel. 
3.  Chaps,  xci.-civ.  written  between  134-94  B.C.,  or  pos- 
sibly, 104-94  B.C.  4.  The  Similitudes,  chaps,  xxxvii.- 
Ixx.,  written  between  94-79  or  70-64  B.C.  5.  The  book 
of  Celestial  Physics,  chaps.  Ixxii.-lxxviii.,  Ixxxii.,  Ixxix., 
date  unknown.  6.  Noachian  and  other  interpolations, 
before  the  Christian  era,  chiefly  from  an  older  Noachian 
apocalypse.^  We  cannot  go  into  the  details  of  the 
criticism.  It  is  sufficient  for  our  purpose  to  distinguish 
the  parts  containing  the  Messianic  material.  It  seems 
to  be  evident  that  the  Similitudes  were  earlier  than  the 
Psalter  of  Solomon,  and  that  they  were  later  than  the 
other  sections  of  the  book. 

The  Apocalypse  opens  with  a  judgment  scene  which  is 
based  on  the  theophany  described  in  the  Blessing  of 
Moses.' 

Concerning  the  elect  I  spake,  and  uttered  a  parable  concern- 
ing them.  The  Holy  and  Great  One,  the  God  of  the  world,  will 
come  from  His  abode.  And  from  there  He  will  step  on  Mount 
Sinai  and  appear  with  His  hosts,  and  appear  in  the  strength  of 
His  power  from  heaven.  And  all  will  fear  and  the  watchers  will 
tremble,  and  great  fear  and  terror  will  seize  them  unto  the  ends 
of  the  earth.  And  the  lofty  mountains  will  be  shaken  and  the 
high  hills  will  sink  down,  and  will  melt  like  wax  before  the 
flame.  And  the  earth  will  sink  down  and  everything  that  is  on 
the  earth  will  be  destroyed,  and  there  will  be  a  judgment  upon 
everything,  and  upon  all  the  righteous.  But  to  the  righteous 
He  will  give  peace  and  will  protect  the  elect,  and  mercy  will  abide 


^  Booi  of  Rjioch^  p.  26  seq.     1893. 

2  vi.  3-S ;  viii  1-3;  ix.  7  ;  x.  1-3,11  ;  xvii.-xx.;  xxxix.  i,  2a;  xli.  3-8;  xliii.- 
xliv. ;  liv.  7-lv.  2;  Ivi.  5-lvii.  3a;  1.,  lix.-lx. ;  Ixv.-lxix.  25  ;  Ixxi. ;  Ixxx.-lxxxi. ; 
xc.  15;  xci.  11;  xciii.  11-14  ;  xcvi.  2;  cv.-cvii. 

3  Deut.  xxxiii.  2. 


OF   THE  APOCALYPSE   OF   ENOCH  H 

over  them,  and  they  will  all  belong  to  God,  and  will  be  prosperous 
and  blessed,  and  the  light  of  God  will  shine  upon  them.  And 
behold,  He  comes  with  myriads  of  His  holy  ones  to  hold  judg- 
ment upon  them,  and  He  will  destroy  the  ungodly,  and  will 
call  all  flesh  to  account  for  everything  the  sinners  and  ungodly 
have  done  and  ungodly  committed  against  Him.'     (i.  3-9.) 

The  judgment  is  a  theophany  of  God  which  throws  all 
nature  into  convulsions,  and  mankind  and  angels  into 
terror.  Mount  Sinai  is  the  place  of  judgment.  The 
earth  w^ill  be  transformed  at  the  advent.  All  will  be 
judged,  the  righteous' will  be  rewarded,  and  the  wicked 
will  be  destroyed. 

The  Apocalypse  also  gives  an  account  of  the  judg- 
ment of  the  angels  who  seduced  the  daughters  of  men.^ 
They  are  bound  under  the  earth  for  seventy  genera- 
tions until  the  day  of  their  final  judgment,  the  last  judg- 
ment for  all  eternity.  In  those  days  they  will  be  led 
away  into  the  fiery  abyss.  In  misery  and  prison  they 
will  be  shut  up  for  all  eternity.^ 

And  then  will  all  the  righteous  escape  and  remain  in  life  until 
they  beget  a  thousand  children,  and  all  the  days  of  their  youth 
and  their  sabbath  will  they  accomplish  in  peace.  And  in  those 
days  the  entire  earth  will  be  cultivated  in  righteousness  and  will 
all  be  planted  with  trees,  and  will  be  full  of  blessings.  And  all 
the  trees  of  pleasure  will  be  planted  on  it,  and  vines  will  be 
planted  on  it.  The  vine  planted  on  it  will  bear  fruit  in  abun- 
dance, and  from  all  the  seeds  sown  thereon,  one  measure  will 
give  ten  thousand,  and  one  measure  of  olives  will  give  ten  presses 
of  oil.^  And  cleanse  thou  the  earth  from  all  oppression,  and  from 
all  unrighteousness,  and  from  all  sin,  and  from  all  godlessness, 
and  from  all  uncleanness  which  is  wrought  upon  the  earth  : 
destroy  them  from  off  the  earth.  And  all  the  children  of  men 
will  become  righteous,  and  all  nations  will  offer  me  adoration  and 
praise,  and  all  will  worship  me.    And  the  earth  will  be  cleansed 


1  Quoted  Jude  14-15.  ^  Gen.  vi.  1-4. 

'  Enoch  X.  12,  13;  cf.  Is.  xxiv.  21,  22.  *  cf.  Is.  Ixv.  20-25. 


12  THE  MESSIAH 

from  all  corruption  and  from  all  sin  and  from  all  punishment 
and  all  misery,'  and  I  will  never  again  send  a  deluge  upon  it 
from  generation  to  generation  for  ever.     (x.  17-22.) 

The  author  connects  the  judgment  of  the  deluge  with 
the  ultimate  judgment  after  the  manner  of  the  ancient 
prophets.  Charles  thinks  that  the  reference  to  the  deluge 
comes  from  a  corrupt  MS.,  but  he  does  not  present  suffi- 
cient evidence  for  his  opinion.  The  doctrine  of  future 
blessedness  is  based  on  the  representation  of  Isaiah  and 
the  great  prophet  of  the  exile,  but  is  less  refined  and  less 
spiritual  in  conception. 

This  is  all  that  we  have  of  the  Messianic  idea  in  this 
earliest  section  of  the  Apocalypse,  and  it  is  essentially 
true  to  the  Old  Testament  idea.  A  later  section  of  the 
Apocalypse  is  richer  in  material. 

THE   SEVENTY   SHEPHERDS. 

§  3.  God  ivill  set  lip  His  throne  in  Jerusalem  and  judge 
evil  angels  and  wicked  men,  casting  them  successively  into 
the  abyss  of  fire.  The  Messiah  appears  at  the  head  of 
His  people.  They  are  white  sheep  ;  Jie  a  zuhite  bull.  The 
old  temple  is  removed  and  a  7iezu  and  more  glorious  one 
put  in  its  place.  The  sheep  are  transformed  into  cattle 
and  the  MessiaJi  into  a  gigantic  yore  ox.  Israel  will  be 
honored  and  obeyed  by  all  nations. 

Seventy  shepherds  have  charge  of  the  flock  of  Israel 
from  the  destruction  of  Jerusalem  until  the  judgment, 
when  they  are  cast  into  the  abyss  of  fire.  These  are 
subdivided  into  12-1-23  +  23  +  12,'^  after  the  model  of  the 
seventy  weeks  of  Daniel  7  +  62  +  1.^  They  are  regarded 
by  Ewald  and  others  as  representing  heathen  monarchs 
who  held   Israel  under  their  dominion.     But   Hoffman, 


1  Is,  xi.  6-9.  2  Chap.  Ixxxix.  59  seq.  Dan.  ix.  25-27. 


OF   THE   APOCALYPSE   OF   ENOCH  l:> 

Schiirer,  Charles,  and  others  rightly  hold  that  they  are 
aiii;cl  princes,  after  the  method  of  the  angel  princes  of 
Daniel '  and  the  Septuagint  version  of  the  Song  of  Moses," 
because  the  heathen  monarchs  are  represented  as  beasts 
in  the  context.     The  judgment  is  described  as  follows. 

A  throne  was  set  up  in  the  lovely  land  and  the  Lord 
of  the  sheep  sat  down  thereon,  and  all  the  sealed  books 
were  opened  before  the  Lord  of  the  sheep.  The  judg- 
ment was  first  upon  the  stars  [the  evil  angels]  ;  they  are 
found  guilty  and  are  sent  unto  the  place  of  punishment, 
and  are  cast  into  a  deep  place  full  of  flaming  fire  and 
pillars  of  fire.  Then  the  seventy  shepherds  (the  evil 
angel  princes)  are  judged  and  found  guilty,  and  also  cast 
into  that  fiery  abyss.  Then  a  similar  deep  place  in  the 
middle  of  the  earth  was  opened  full  of  fire,  and  the 
blinded  sheep  (wicked  men)  were  brought  together  and 
all  judged  and  found  guilty  and  cast  into  that  fiery  abyss 
and  burned.'  This  abyss  was  at  the  right  of  the  house 
(the  temple),  just  as  in  the  great  prophet  of  the  exile 
Gehenna  is  the  place  of  refuse  outside  the  city.* 

And  I  saw  the  sheep  burning  and  their  bones  burning.  And 
I  stood  up  in  order  to  see  until  he  wrapt  up  that  old  house,  and 
removed  all  its  pillars  ;  and  all  its  beams  and  decorations  were 
at  once  rolled  up  with  it,  and  it  was  taken  away  and  put  in  a 
place  in  the  south  of  the  land.  And  I  saw  the  lord  of  the  sheep 
until  he  brought  a  new  house  greater  and  higher  than  that  first 
one,  and  put  it  in  the  place  of  the  first  that  had  been  rolled  up. 
All  its  pillars  were  new,  and  its  decorations  were  new  and  larger 
than  those  of  the  first  house  which  he  had  taken  away,  and  the 
lord  of  the  sheep  was  therein.  And  I  saw  all  the  sheep  that  re- 
mained over,  and  all  the  beasts  of  the  earth,  and  all  the  birds  of 
heaven,  how  they  fell  down  and  sought  the  favour  of  those 
sheep  and  supplicated  them  and  obeyed  them  in  everything, 
(xc.  27-30.) 

I  Dan.  xii.  i.  2  ogut.  xxxii.  8.  =  ::c.  20-26.  Ms.  Ixvi.  24. 


14  THE  MESSIAH 

Those  sheep  were  all  white  and  th&ir  wool  large  and 
pure.  The  Messiah  now  appears.'  He  was  born  a  white 
bull  with  great  horns,  and  all  the  beasts  of  the  field  and 
all  the  birds  of  heaven  fear  and  supplicate  him  at  all 
times.  All  the  sheep  are  at  last  transformed  into  white 
oxen,  and  the  first  of  them  becomes  a  great  animal, 
probably  a  gigantic  bulP  having  large  black  horns  upon 
his  head,  and  the  lord  of  the  sheep  rejoices  over  them. 
The  Messiah  has  little  place  in  this  prediction  and  little 
to  do.  The  Messianic  idea  is  more  external  and  carnal 
than  in  the  Similitudes.  This  is  still  more  the  case  in 
the  sections  relating  to  the  corruption  of  the  earth 
through  the  intercourse  of  fallen  angels  with  the  daugh- 
ters of  mankind  now  to  be  considered.^ 

THE   TEN   AGES. 

§  4.  TJie  duration  of  the  world  is  divided  into  ten  peri- 
ods of  sevens,  the  last  three  of  which  are  times  of  advanc- 
ing judgment.  In  the  first  of  these  the  zuicked  are  given 
into  the  hands  of  the  righteous,  in  the  second  there  is  a 
rigJiteoiis  judgment  of  the  e?itire  world  and  the  banish- 
ment of  evil  from  the  earth,  hi  the  tenth  week  the  evil 
angels  are  judged  ivith  the  judgment  for  eternity ;  the 
old  heavens  vanish  and  neiv  heavens  appear  with  lumina- 
ries shining  with  sevenfold  brilliajicy.  Then  will  follow 
innumerable  periods  of  rigJiteousness. 

The  book  of  Enoch  contains  a  little  apocalypse,  xci.- 
xciv.,  that  has  been  interpolated  by  a  later  writer  or 
editor  in  the  original  apocalypse.     The  editor  has  de- 


1  Chap.  xc.  32  seq. 

2  The  Greek  pry/za  is  certainly  alien  to  the  context.  It  would  introduce  a  het- 
erogeneous and  later  conception.  It  is  probably  a  translation  of  the  Hebrew 
DX~|  the  gigantic  bull  of  the  Old  Testament,  the  yore  ox. 

^  Charles  puts  this  with  the  earUer  apocalypse. 


OF  THE   APOCALYPSE   OF   ENOCH  15 

tached  xci.  12-17  from  its  proper  place  after  xciii.  and 
attached  it  to  xci.  i~ii.  The  author  of  this  apocalypse, 
assigned  by  Charles  to  104-95  B.C.,  differs  from  the 
earlier  authors  in  his  more  comprehensive  view  of  human 
history  and  its  close  in  a  series  of  judgments.  He  divides 
the  duration  of  the  world  into  ten  weeks  of  seven  gen- 
erations each,  seven  of  these  weeks  belonging  to  the  past 
and  three  to  the  future.  These  three  weeks  of  judgment 
are  thus  described : 

And  afterwards  will  be  another  week,  the  eighth,  that  of 
righteousness,  and  there  will  be  given  a  sword  in  order  that  with 
it  judgment  and  justice  may  be  executed  on  those  who  act  vio- 
lently, and  sinners  will  be  given  over  into  the  hands  of  the  right- 
eous. And  at  its  close  they  will  acquire  houses  by  their  right- 
eousness, and  the  house  of  the  great  king  will  be  built  in  glory 
forever  and  ever.  And  afterwards  in  the  ninth  week  will  be 
revealed  the  righteous  judgment  of  the  entire  world,  and  all  the 
works  of  the  ungodly  will  vanish  away  from  the  entire  earth,  and 
the  world  will  be  written  down  for  destruction,  and  all  men  will 
seek  the  way  of  righteousness.  And  after  this,  in  the  tenth 
week,  in  the  seventh  part,  there  will  be  the  great  judgment  for 
eternity,  which  will  be  held  over  the  watchers.  And  the  former 
heaven  will  vanish  and  pass  away  and  a  new  heaven  will  appear, 
and  all  the  powers  of  heaven  will  shine  forever  with  sevenfold 
brilliancy.  And  afterwards  there  will  be  many  weeks  without 
number  forever  in  goodness  and  righteousness,  and  sin  will  be 
no  more  named  forever,     (xci.  12-17.) 

We  notice  in  this  author  the  absence  of  the  Messiah. 
He  makes  the  distinction  of  three  judgments,  the  first 
of  wicked  men,  the  second  of  the  entire  world,  and  the 
third  of  angels.  The  seventy  sacred  times  are  viewed 
as  embracing  the  whole'course  of  the  world.  This  differs 
from  the  sacred  times  of  Daniel  and  the  earlier  Enoch/ 
and  is  more  in  accord  with  Persian  religious  ideas. 

'  Ixxxix.  59  seq. 


IQ  THE  MESSIAH 

The  Persians  divided  the  course  of  the  world  into 
twelve  thousand  years,  arranged  in  four  periods  of  three 
thousand  years  each.  The  first  three  millenniums  were 
given  to  the  creation,  so  that  but  nine  thousand  years 
belong  to  the  course  of  the  world  proper.  After  the 
expiration  of  the  nine  thousand  years  evil  would  be  en- 
tirely conquered.  Three  thousand  of  these  belonged  to 
the  golden  time,  three  thousand  to  the  great  struggle 
with  evil,  lasting  until  the  time  of  Zoroaster  and  his  rev- 
elation. Three  thousand  years,  or  the  last  quarter,  is 
the  time  of  redemption.  The  final  redeemer,  Sosiosh, 
at  the  close  of  the  nine  thousand  years  has  two  prede- 
cessors, one  the  prophet  Hushedar  coming  in  the  sev- 
enth millennium,  the  other  the  prophet  Hushedarmah 
coming  in  the  eighth  millennium  to  destroy  idolatry  and 
reform  the  world,  so  that  Sosiosh  may  at  last  com.e  for 
the  universal  resurrection  and  judgment.' 

Our  author's  conception  of  the  last  three  times  is  very 
much  like  these  last  three  times  of  the  Persians,  except 
that  the  redemptive  persons  are  not  brought  in. 

THE   EARLIEST   SIBYLLINE   ORACLE. 

§  5 .  T/ie  kings  of  the  nations  will  come  up  with  great 
masses  against  Jerusalem^  but  a  judgment  from  God^  with 
fiery  swords  and  great  torches  falling  from  heaven  and 
great  earthquakes^  will  come  upon  them  and  destroy  them. 
Afterwards  there  will  be  everlasting  peace  and  felicity. 
The  earth  will  become  very  fruitful  and  enmity  between 
men  and  animals  will  cease. 

The  Sibylline  oracles  are  a  collection  of  oracles  of  dif- 
ferent periods  ;   but  it  is  agreed  that  the  body  of  the 


1  Hulschmann,  Die  Parsische  Lehre  von  Jenzeits  J.  Prot.  Theo.,  1879,  II. 
H.  Spiegel  Parsitnus  in  Herzog,  Real  Ency.  II.  Auji. 


OF  THE   EARLIEST  SIBYLLINE  ORACLE  17 

third  book  is  the  earhest  of  all.     It  gives  an  apocalypse 
of  the  second  century  B.C.' 

The  passage  first  to  be  considered  is  doubtful  as  to  its 
Messianic  bearings  : 

Therefore  seven  decades  shall  thy  fruitful  land 

And  the  wonders  of  the  temple  be  a  waste. 

And  yet  for  thee  a  goodly  end  remains. 

And  highest  glory  from  the  immortal  God. 

But  wait  thou,  and  confide  in  God's  pure  laws, 

When  to  the  light  he  lifts  thy  wearied  knee. 

And  then  will  God  send  out  of  heaven  a  king 

To  judge  each  man  in  blood  and  light  of  fire. 

There  is  a  royal  tribe,  whose  progeny 

Shall  be  unfailing,  and  in  course  of  time 

Will  it  rule,  and  God's  temple  build  anew. 

And  all  the  kings  of  Persia  will  assist 

With  gold  and  brass  and  well-wrought  iron,  and  God 

Himself  will  give  by  night  the  holy  dream, 

And  then  the  temple  shall  be  as  of  old.'^     (331-345)' 

This  passage  is  referred  by  Hilgenfeld,  Vernes,  Schurer, 
and  Terry  to  Cyrus,  on  account  of  the  mention  of  the 
temple  and  the  Persian  kings  ;  but  it  is  difificult  to  see 
the  propriety  of  representing  Cyrus  as  a  king  from 
heaven  and  as  executing  judgment  by  fire.     This  repre- 


1  It  is  admitted  that  this  third  book  belongs  to  the  second  century  B.C.  Hilgen- 
feld, Schurer,  Vernes,  assign  it  to  140  B.C.;  Bleek  and  Friedlieb  give  it  the  ear- 
lier date  of  170-160  B.C.;  Ewald  124  B.C.;  Alexandre  finds  the  date  168  for  the 
section  iii.  97-294,  489-817,  but  assigns  the  middle  section  295-488  to  a  Christian 
author.  The  middle  section  is  a  collection  of  miscellaneous  oracles,  but  Schurer 
sees  no  reason  for  a  different  author.  There  is  no  Messianic  passage  in  them, 
and  therefore  we  have  no  occasion  to  discuss  this  question.  The  oracle  was 
composed  by  an  Alexandrine  Jew,  who  puts  the  prediction  in  the  mouth  of  the 
Erythraean  sibyl.  See  Alexandre,  Oracula  Sihyllina^  Paris,  1841  ;  Friedlieb, 
Oracula  Siby/lina,  Leipsic,  1852 ;  Terry,  The  Sibylline  Oracles,  N.  Y.,  1890. 

3  The  translation  of  Terry  is  so  good  that  I  prefer  to  use  it,  especially  as  it 
gives  the  English  reader  some  conception  of  the  poetry  of  the  original.  The 
lines  of  Terry  differ  so  slightly  from  the  original  that  it  seems  unnecessary  to 
give  both.    As  I  use  Terry's  lines  I  shall  use  also  his  numbers. 


18  THE    MESSIAH 

sentation  is  only  in  part  justified  by  the  exilic  Isaiah.^ 
The  seventy  times  may  be  referred  to  the  sacred  weeks 
of  Daniel,^  or  to  the  years  of  Jeremiah/  The  king  from 
heaven,  if  not  Cyrus  and  if  Messianic/  would  be  the  Son 
of  Man  from  heaven  of  Daniel/ 

Woes  are  pronounced  upon  all  nations  in  turn  after 
the  manner  of  the  great  prophets.  The  woes  come  upon 
Babylon,  Egypt,  Gog  and  Magog  of  the  older  prophecy; 
and  also  upon  various  cities  of  Asia  Minor,  Greece,  and 
Italy,  even  Troy  ;  and  upon  Homer,  *'  the  writer  of  lies," 
who  is  accused  of  appropriating  the  verses  of  the  sibyl. 

A  great  passionate  king  like  an  eagle,  doubtless  An- 
tiochus  Epiphanes,  will  come  out  of  Asia,  lay  waste 
the  holy  land,  overthrow  Egypt,  and  even  cross  the  sea. 
All  the  works  of  men's  hands  will  fall  by  the  flame  of 
fire. 

And  then  great  joy  will  God  bestow  on  men. 
For  land  and  trees,  and  countless  flocks  of  sheep 
Will  yield  mankind  the  genuine  fruit  of  wine, 
And  of  sweet  honey,  and  white  milk,  and  wheat, 
Which  is  for  men  the  very  best  of  all.     (738-743.) 

The  future  blessedness  subsequent  to  judgment  is 
connected  with  Antiochus  very  much  as  in  Daniel." 

Then  will  God  send  a  king  from  the  sun,  who  will 
make  the  entire  earth  still  from  wicked  war,  will  slay 
some  and  make  a  true  covenant  with  others. 

But  again  the  people 
Of  the  great  God  with  wealth  will  be  weighed  down, 
With  gold  and  silver  and  purple  ornament. 
And  of  good  things  will  earth  and  sea  be  full.     (782-784.) 

This  king  from  the  sunrise  resembles  the  king  from 


1  Is.  xliv.  28;  xlv.  1-4.  2  Dan.  ix.  24-27.  3  Jer.  xxv.9-12. 

*  The  Messianic  reference  attracted  me  for  many  years.     But  it  now  seems  to 
me  that  the  context  favors  reference  to  Cyrus. 

*  Dan.  vii.  13.  e  Dan.  ix.  26,  27  ;  xii.  11-13. 


OF  THE  EARLIEST  SIBYLLfNE  ORACLE  IC) 

heaven  already  considered,  and  seems  to  be  Cyrus  like- 
wise.' The  prosperity  here  is  similar  to  the  prosperity 
described  there. 

This  is  followed  by  a  description  of  the  kings  of  the 
nations  coming  up  with  great  masses  against  the  temple 
of  God  and  the  holy  land,  when  a  judgment  from  the 
great  God  comes  upon  them  and  they  are  destroyed. 

And  fiery  swords 
Shall  fall  from  heaven  on  earth,  and  mighty  lights 
Shall  come  down  flaming  in  the  midst  of  men. 
And  mother  earth  shall  be  tossed  in  those  days 
By  an  immortal  hand,  and  fish  of  the  sea, 
And  all  earth's  beasts,  and  countless  flocks  of  birds, 
And  all  the  souls  of  men,  and  all  the  sea 
Shall  shudder  at  the  face  of  the  Immortal, 
And  there  shall  be  dismay.     High  mountain  peaks 
And  huge  hills  He  will  rend,  and  Erebus 
The  dark  and  dismal  will  appear  to  all ; 
And  misty  gorges  in  the  lofty  hill 
Shall  be  full  of  the  dead  ;  the  rocks  shall  stream 
With  blood,  and  every  torrent  fill  the  plain. 
And  well-built  walls  shall  all  fall  to  the  earth 
By  hostile  men,  for  they  knew  not  the  law. 
Neither  God's  judgment,  but  with  senseless  soul, 
All  rushing  to  the  temple,  lifted  spears. 
God  judges  all  by  war,  and  sword,  and  fire. 
And  overwhelming  flood  ;  and  there  shall  be 
Brimstone  from  heaven,  and  stones  and  grievous  hail ;' 
And  death  shall  come  upon  the  quadrupeds. 
Then  shall  men  come  to  know  the  immortal  God 
Who  judges  these  things.     Lamentation  too. 
And  uproar  shall  come  on  the  boundless  earth, 
Because  men  perish,  and  in  speechless  woe 
Shall  all  be  bathed  in  blood,  and  earth  herself 
Shall  drink  the  blood  of  them  that  are  destroyed, 
And  the  wild  beasts  will  glut  themselves  with  flesh. 

(800-828.) 

»  Lines  331-345.  a  Ezek.  xxxviii.  22. 


^0  THE  MESSIAH 

Again  the  children  of  the  mighty  God 

Shall  all  about  the  temple  live  in  peace, 

Delighting  in  those  things  which  He  shall  give 

Who  is  Creator,  righteous  Judge,  and  King. 

For  He  alone,  and  standing  wondrous  near, 

Can  shelter  as  a  wall  of  flaming  fire  ' 

From  all  around.     And  there  shall  be  no  wars 

In  cities  or  in  country ;  not  the  hand 

Of  cruel  war,'^  but  rather  there  shall  be 

With  them  the  immortal  Champion  Himself, 

And  the  hand  of  the  Holy  One.     And  then  the  isles 

And  cities  all  shall  speak,  and  tell  how  much 

The  Immortal  loves  those  men,  for  He  with  them 

Shares  in  all  conflict  and  delivers  them. 

And  heaven,  and  sun  divinely  formed,  and  moon, 

And  mother  earth  shall  tremble  in  those  days. 

And  a  sweet  word  shall  they  lead  forth  in  hymns  : 

"  Come,  falling  on  the  earth  let  us  all  pray 

To  the  immortal  King,  great  God,  most  high. 

Let  us  send  to  the  temple,  since  sole  Lord 

He  is,  and  let  us  all  observe  the  law 

Of  God  most  high,  who  above  all  on  earth 

Is  the  most  Righteous  One.     For  we  have  strayed 

Far  from  the  path  of  the  Immortal  One, 

And  have  done  reverence  with  a  senseless  soul 

To  works  of  human  hands,  to  images 

Carved  out  of  wood,  and  of  departed  men." 

These  things  souls  of  the  faithful  cry  aloud  : 

"  Come,  let  us  with  God's  people,  falling  down 

Upon  our  faces,  gladden  in  our  homes 

With  hymns  God  the  Creator,  and  procure 

The  weapons  of  our  foes  in  every  land 

For  seven  lengths  of  the  revolving  years —  ^ 

Even  shields  and  helmets  and  all  sorts  of  arms. 

And  a  great  store  of  bows  and  harmful  arrows, 

For  forest  wood  shall  not  be  cut  for  fire  "  (834-869). 

For  earth,  all-mother,  shall  to  mortals  yield 
The  best  fruit,  boundless  store  of  wheat. 


1  Zee.  ii.  5.  '  M;c.  iv.  3.  ^  Ezek.  xxxix.  9,  10. 


OF  THE  EARLIEST  SIBYLLINE  ORACLE  21 

And  wine  and  oil.     And  from  the  heaven  a  drink, 

Delightful  of  sweet  honey  there  shall  be, 

And  trees,  and  fruits  of  trees,  and  fatted  sheep, 

And  oxen,  and  young  lambs,  and  kids  of  goats. 

And  forth  shall  burst  sweet  fountains  of  white  milk, 

And  of  good  things  the  cities  shall  be  full, 

And  fat  the  fields,  and  there  shall  not  be  sword 

Nor  uproar  on  the  earth,  nor  shall  the  earth 

Groan  heavily  and  tremble  any  more. 

Nor  war  nor  drought  shall  longer  be  on  earth, 

Nor  famine,  nor  the  fruit-destroying  hail, 

But  great  peace  shall  be  upon  all  the  earth.^ 

King  will  be  friend  to  king  until  the  end 

Of  time,  and  a  new  law  on  all  the  earth 

Will  the  Immortal  in  the  starry  heaven 

Perfect  for  men,  touching  whatever  things 

Have  been  by  miserable  mortals  done. 

For  He  alone  is  God,  no  other  is. 

And  He  will  burn  with  fire  man's  grievous  power. 

(885-905). 
And  then  will  He  a  kingdom  for  all  time 
Raise  up  for  all  rnen,  and  a  holy  law 
Give  to  the  pious  to  whom  He  has  pledged 
To  open  up  the  land,  and  the  wide  world. 
And  portals  of  the  blessed,  and  all  joys. 
And  mind  immortal,  and  eternal  bliss. 
And  out  of  every  land  unto  the  house 
Of  the  great  God  will  they  bring  frankincense ' 
And  gifts,  and  there  shall  be  no  other  house 
To  be  inquired  of  by  men  yet  to  be  ; 
But  whom  God  gave  to  honor  faithful  men, 
Him  mortals  shall  call  Son  of  the  great  God. 
And  all  paths  of  the  field  and  rough  hills, 
And  lofty  mountains,  and  the  sea's  wild  waves, 
Shall  in  those  days  be  easy  to  pass  over, 
For  all  peace  of  the  good  shall  come  on  earth. 
And  the  sword  shall  God's  prophets  take  away. 
For  they  shall  be  the  judges  of  mankind. 


»  Ps.  3{lvi.  9.  2  Ps.  Ixviii.  29  ;  Is.  Ixvi,  20 ;  Zeph,  iii.  9-10, 


22  THE  MESSIAH 

And  righteous  kings  ;  for  of  the  mighty  God 
This  is  the  judgment  and  the  sovereignty. 

Be  of  good  cheer,  O  maiden,  and  exuh,' 
For  the  Eternal,  who  made  heaven  and  earth. 
Has  given  thee  joy,  and  He  will  dwell  in  thee, 
And  for  thee  shall  be  an  immortal  light.^ 
And  wolves  and  lambs  promiscuously  shall  eat 
Grass  in  the  mountains,  and  among  the  kids 
Shall  leopards  graze,  and  wandering  bears  shall  lodge 
Among  the  calves,  and  the  carnivorous  lion 
Shall  eat  straw  in  the  manger  like  the  ox. 
And  little  children  lead  them  with  a  band. 
For  tame  will  be  on  earth  the  beasts  He  made, 
And  with  young  babes  will  dragons  fall  asleep, 
And  no  harm,  for  God's  hand  will  be  on  them.^ 

Now  tell  I  thee  a  sign  exceeding  clear. 
That  thou  mayst  know  when  of  all  things  on  earth 
The  end  shall  be.     When  in  the  starry  heaven 
Swords  shall  be  seen  by  night  toward  west  or  east. 
Straightway  shall  there  be  a  dark  cloud  of  dust. 
Borne  downward  from  the  heaven  o'er  all  the  earth, 
And  the  sun's  brightness  in  the  midst  of  heaven 
Shall  be  eclipsed,  and  the  moon's  beams  appear 
And  come  again  on  earth,  and  there  shall  be 
The  sign  of  blood-drops  issuing  from  the  stones. 
And  ye  shall  see  a  war  of  foot  and  horse 
In  a  cloud,  like  a  hunting  of  wild  beasts. 
Like  a  dark  mist.     This  is  the  end  of  war 
Which  God  who  dwells  in  heaven  shall  bring  to  pass. 
But  all  must  sacrifice  to  the  great  King.     (912-959.) 

These  representations  are  based  upon  many  different 
prophetic  passages  of  the  Old  Testament ;  but  they  are 
combined  and  developed  in  a  manner  foreign  to  the  con- 
ceptions of  genuine  Biblical  prophecy.  The  ethical  and 
spiritual  elements,  which  in  the  canonical  prophets  ever 
predominate,  here   retire  into  the  background  and  are 

^  Zech.  ii.  10.  ^  jg  ]x.  j^  2,  19,  20.  3  Is,  xi.  6-9 ;  Ixv.  25. 


OF  THE  SIMILITUDES  OF  ENOCH  23 

overshadowed  by  the  sensuous  and  carnal  elements 
which  are  richly  unfolded  in  the  foreground  of  the 
poet's  imagination  and  fancy.  There  is  no  clear  refer- 
ence to  a  Messianic  king  or  prophet  to  introduce  this 
golden  age  of  sensuous  pleasure.  God  Himself  is  the 
judge  and  the  king,  who  destroys  all  enemies  and  rewards 
His  people  with  felicity.  The  author  was  an  Alexan- 
drian Jew  who  wrote  his  poem  in  Hellenistic  Greek,  but 
he  is  not  a  Hellenist  in  his  type  of  thought.  He  is  a 
Palestinian  Jew  who  is  hostile  to  all  that  is  Greek,  and 
who  looks  forward  with  delight  and  ardent  longing  for 
the  triumph  of  the  Jew  over  the  world. 

THE   SON   OF   MAN   OF  THE   SIMILITUDES   OF   ENOCH. 

§  6.  TJic  Shnilittidcs  of  the  Book  of  Enoch  present  the 
Messiah  as  the  Elect,  the  Son  of  Man,  full  of  grace  as  a 
holy  angel,  the  righteous  possessor  of  the  treasures  of 
wisdom.  He  was  named  before  the  sun  and  stars  were 
made,  and  was  concealed  before  God  ere  the  world  was 
created,  and  he  will  abide  before  Him  forever.  He  zvill 
sit  enthroned  at  His  side  in  judgment.  The  dead  will  rise 
to  be  judged,  and  he  will  select  the  righteous  to  be  saved 
and  to  dwell  upon  the  earth  with  joy ;  but  the  wicked  luill 
be  forced  from  Jiis  presence  into  shame  and  darkness,  and 
will  be  committed  to  the  angels  of  punishment. 

The  Similitudes  of  the  Book  of  Enoch  differ  from  the 
other  parts  of  the  Book  of  Enoch  in  the  prominence 
given  to  the  person  of  the  Son  of  Man  and  in  the  com- 
parative purity  of  the  Messianic  idea.  We  shall  first 
consider  chap.  xlv.  3-6. 

On  that  day  Mine  Elect  One  will  sit  on  the  throne  of  glory 
and  make  selection  among  their  deeds  and  their  mansions  will 
be  innumerable,  and  their  souls  will  grow  strong  within  them 
when  they  see  Mine  Elect  One  and  those  who  call  upon  my 


24:  THE  MESSIAH 

glorious  name.  And  on  that  day  will  I  cause  Mine  Elect  One 
to  dwell  among  them  and  1  will  transform  the  heaven  and  make 
it  an  everlasting  blessing  and  light.  And  I  will  transform  the 
earth  and  make  it  a  blessing,  and  cause  mine  elect  ones  to 
dwell  on  it.  But  the  sinners  and  evil  doers  will  not  tread  it. 
For  I  have  seen  and  satisfied  my  righteous  ones  with  peace,  and 
have  caused  them  to  dwell  before  me  ;  but  for  sinners  there 
awaits  a  judgment  with  me  that  1  may  destroy  them  from  the 
face  of  the  earth. 

This  passage  brings  to  mind  the  prediction  of  the 
great  prophet  of  the  exile.'  The  Elect  One  sits  on  the 
judgment  throne  in  the  day  of  judgment.  The  heavens 
and  the  earth  are  transformed  and  give  place  to  new 
heavens  and  a  new  earth  of  blessedness  and  Hght,  the 
everlasting  abode  of  the  righteous.  The  wicked  are 
driven  from  the  face  of  this  new  earth  upon  which  there 
will  be  no  more  sin.  The  Elect  One  is  the  first  and  the 
chief  of  all  the  elect  from  among  men.  He  is  the  judge 
and  the  king  by  divine  choice  and  selection,  the  Elect 
Head  of  an  elect  kingdom  of  the  redeemed.  The  term 
elect,  chosen,  is  applied  to  the  servant  of  Yahweh,  the 
one  anointed  with  the  divine  Spirit,  the  covenant  of  the 
people  and  the  light  of  the  Gentiles,  the  gentle  re- 
deemer, of  the  great  prophet  of  the  exile."^  The  author 
of  the  Similitudes  probably  derived  the  term  Elect  One 
from  that  passage,  as  he  shows  great  familiarity  with  and 
preference  for  this  prophet. 

The  next  passage  is  an  unfolding  of  the  judgment 
scene  of  the  Apocalypse  of  Daniel. 

And  there  I  saw  one  who  had  a  Head  of  Days,  and  his  head 
was  white  as  wool,  and  with  Him  another  whose  face  was  as  the 
appearance  of  a  man,  and  his  face  was  full  of  grace  like  one  of 
the  holy  angels.  And  I  asked  the  angel  who  went  with  me  and 
showed  me  all  the  hidden  things,  concerning  that  Son  of  Man, 

J  I§,  Ixv.-vi,  'Is.  xlii.  I  seq. 


OF  THE  SIMILITUDES  OF  ENOCH  25 

who  he  was,  and  whence  he  was,  and  why  he  went  with  the  Head 
of  Days  ?  And  he  answered  and  said  unto  me  :  This  is  the  Son 
of  Man  who  has  righteousness,  with  whom  righteousness  dwells, 
and  who  reveals  all  the  treasures  of  that  which  is  hidden  ;  for 
the  Lord  of  Spirits  has  chosen  him,  and  his  lot  hath  surpassed 
all  things  before  the  Lord  of  Spirits  in  rectitude  forever.  And 
this  Son  of  Man  whom  thou  hast  seen  will  arouse  the  kings  and 
mighty  ones  from  their  beds  and  the  powerful  from  their  thrones, 
and  will  loose  the  bands  of  the  powerful  and  crush  the  teeth  of 
sinners.  And  he  will  cast  the  kings  out  from  their  thrones  and 
kingdoms,  because  they  exalt  him  not  and  praise  him  not,  and 
do  not  thankfully  acknowledge  whence  the  kingdom  was  given 
them.  And  the  face  of  the  powerful  will  be  cast  away  and 
shame  will  cover  them  ;  darkness  will  be  their  dwellins:  and 
worms  their  couch,  and  they  will  have  no  hope  of  rising  from 
their  couches  because  they  did  not  exalt  the  name  of  the  Lord 
of  Spirits,     (xlvi.  i-6.) 

The  Head  of  Days  is  the  Ancient  of  Days  of  Daniel 
and  is  the  God  of  judgment.  The  Son  of  Man  is  the 
Son  of  Man  of  Daniel.'  This  name  is  here  given  to  a 
righteous  man  and  not  to  Israel.  The  terms  of  the  pun- 
ishment are  derived  from  the  great  prophet  of  the  exile 
as  well  as  from  Daniel,  for  shame'  and  darkness  and 
worms'  are  used,  and  not  the  river  of  fire.  The  use  of 
the  Elect  One,  the  Servant  of  Yahvveh  of  the  exilic 
Isaiah,  and  of  the  Son  of  Man  of  Daniel  and  their  refer- 
ence to  the  same  Messianic  person  enthroned  with  the 
Head  of  Days  for  judgment,  involves  a  combination  of 
these  two  Messianic  ideals.  This  combination  was  not 
made  in  the  Old  Testament.  It  is  a  genuine  combina- 
tion first  made  by  these  Similitudes  of  Enoch  and  after- 
wards recognized  in  the  New  Testament.  It  may  be 
that  this  combination  influenced  Jesus  in  His  use  of  the 
Son  of  Man  for  Himself." 

>  Dan.  vii.  13.  •'  Dan.  xii.  3.  s  Jg.  bcvi.  24. 

*  See  Charles,  Book  0/  Enoch ^  pp.  312  seq. 


2Q  THE  MESSIAH 

The  next  passage  follows  Daniel  more  closely  : 

And  in  those  days  I  saw  the  Head  of  Days,  as  He  seated  Him- 
self on  the  throne  of  His  glory,  and  the  books  of  the  living  were 
opened  before  Him,^  and  His  entire  host  above  in  heaven  and 
round  about  Him,  stood  before  Him.  And  the  hearts  of  the 
holy  ones  were  full  of  joy  that  the  number  of  righteousness 
was  fulfilled,  and  the  prayer  of  the  righteous  was  heard  and 
the  blood  of  the  righteous  demanded  before  the  Lord  of 
Spirits.  And  in  that  place  I  saw  an  inexhaustible  fountain 
of  righteousness,  round  about  it  many  fountains  of  wisdom, 
and  all  the  thirsty  drank  of  them'  and  were  filled  with  wisdom, 
and  had  their  dwellings  among  the  righteous  and  holy  and 
elect.  And  at  that  hour  that  Son  of  ]\Ian  was  named  in  the 
presence  of  the  Lord  of  Spirits  and  his  name  before  the 
Head  of  Days.  And  ere  the  sun  and  signs  were  created, 
ere  the  stars  of  heaven  were  made,  was  his  name  named 
before  the  Lord  of  Spirits.  He  will  be  a  staff  to  the  righteous 
that  they  may  lean  on  him  and  not  fall,  and  he  will  be  the  light 
of  the  peoples  and  the  hope  of  those  who  are  troubled  in  their 
hearts.^  There  will  fall  down  and  worship  before  him  all  w^ho 
dwell  on  earth,  and  will  praise  and  glorify  and  sing  to  the  name 
of  the  Lord  of  Spirits,  And  for  this  was  he  elected  and  con- 
cealed before  Him  ere  the  world  was  created,  and  unto  eternity 
will  he  be  before  Him.     (xlvii.  3 — xlviii.  6.) 

In  this  passage  the  author  dwells  on  the  judgment 
throne,  the  books  of  judgment  and  the  person  of  the 
Son  of  Man.  The  doctrine  of  the  naming  of  the  con- 
cealed Son  of  Man  before  the  creation  is  new  to  the 
Messianic  idea,  but  it  is  based  on  a  combination  of  the 
Son  of  Man  coming  from  heaven  of  Daniel,*  and  the 
ruler  from  Bethlehem  whose  going  forth  was  from 
ancient  times  of  Micah." 

The  naming  of  the  Son  of  Man  before  the  heavenly 
hosts  is  an  unfolding  of  the  doctrine  of  his  election,  and 
does  not  imply  any  more  than  an  ideal  pre-existence  in 

1  Dan.  vii.  9-10  ;  xii.  i.  2  is,  Iv.  i.  ^  Is.  xlii.  6;   xlix.  6. 

*  Dan.  vii,  13.  ^  Mic,  v.  2, 


OF  THE  SIMILITUDES  OF  ENOCH 


27 


the  plan  or  the  decree  of  God.  This  would  be  only  a 
strengthened  statement  of  the  doctrine  of  Micah.  But 
the  concealment  of  the  Son  of  Man  is  stronger  than  this. 
It  implies  some  sort  of  pre-existence  of  the  Son  of  Man 
with  God  and  the  angels  before  the  creation  of  the 
w^orld.  The  conception  of  Daniel  that  the  Son  of  Man 
comes  from  heaven  on  the  clouds  implies  his  pre-exist- 
ence in  heaven  prior  to  his  advent.  But  that  is  entirely 
consistent  with  a  prior  earthly  life.  This  conception, 
however,  is  capable  of  a  development,  either  in  the 
direction  of  the  New  Testament,  implying  a  previous 
earthly  life,  death,  resurrection  and  ascension,  or  of  the 
extra-Biblical  Judaism,  implying  a  pre-existence  of  the 
Messiah  in  heaven  before  his  advent  to  judgment. 

The  author  of  the  Similitudes  adheres  to  the  stand- 
point of  extra-Biblical  Judaism,  and  carries  back  that 
pre-existence  to  the  time  before  the  creation  of  the 
world.  This  is  an  important  advance  in  the  Messianic 
idea  beyond  the  Old  Testament.  It  is  the  highest  stage 
reached  before  the  advent  of  the  Messiah.  But  it  is  not 
yet  a  Christian  conception,  and  it  might  easily  become 
anti-Christian.  There  is  no  trace  of  the  doctrine  of  the 
divinity  of  the  Messiah,  or  of  his  exaltation  to  an  equal- 
ity of  rank  with  God  or  of  a  prior  advent.' 

The  next  passage  that  we  shall  consider  is  an  unfold- 
ing of  the  scene  of  the  resurrection  of  Daniel.^ 

In  those  days  will  the  earth  give  back  that  intrusted  to  it,  and 
Sheol  will  give  back  that  intrusted  to  it  which  it  has  received, 
and  Abaddon  will  give  back  what  it  owes.^     And  he  will  select 

•  See  Dillmann  in  /.  c.  p.  xxiv.,  and  Charles,  p.  134.  2  p^n.  xii. 

^  Haguel  is  here  the  equivalent  of  the  Hebrew  pi3X  and  the  Greek  dixdl^ia 

the  prison  of  the  lost  in  the  Middle  State.  The  Book  of  Enoch  agrees  with 
the  Eschatology  of  the  New  Testament  and  the  Jewish  Literature  of  that  time, 
tliat  the  wicked  are  not  consigned  to  tlie  fires  of  C.ehenna  until  the  day  of  judg- 
ment.    For  the  use  of  JH^N  with  71XL;'  see  Job  xxvi.  6;  xxviii.  22;  Prov.  xv.  ii. 


28  THE   MESSIAH 

the  righteous  and  holy  among  them,  for  the  day  has  come  that 
they  should  be  saved.  And  the  Elect  One  will  in  those  days  sit 
on  his  throne  and  all  the  mysteries  of  wisdom  will  flow  forth 
from  the  thoughts  of  his  mouth  ;  for  the  Lord  of  Spirits  has 
given  it  to  him  and  glorified  him.  And  in  those  days  will  the 
mountains  leap  like  rams  and  the  hills  skip  like  lambs '  satisfied 
with  milk,  and  they  all  will  become  angels  in  heaven.  Their 
faces  will  shine  with  joy,  because  in  those  days  the  Elect  One  has 
appeared,  and  the  earth  will  rejoice  and  the  righteous  will  dwell 
on  it,  and  the  elect  ones  will  go  to  and  fro  upon  it.     (li.) 

This  passage  extends  the  general  resurrection  of 
Daniel  to  a  universal  resurrection.  It  then  considers 
the  rewards  of  the  righteous.  The  fate  of  the  wicked  is 
described  in  chap.  Ixii.  The  three  places,  earth,  Sheol, 
and  Abaddon,  hold  all  those  who  are  to  rise  to  the 
judgment,  both  the  righteous  and  the  wicked.  The 
author  conceives  of  the  earth  as  the  place  of  the  bodies 
of  men,  Sheol  as  the  abode  of  the  elect,  and  Abaddon 
as  the  prison  of  the  lost.  The  elect  rise  from  the  dead, 
come  forth  from  Sheol  and  receive  their  bodies  from  the 
earth  in  order  to  dwell  on  the  earth,  which  has  been 
transformed  for  them  and  which  rejoices  with  them. 

And  the  Lord  of  Spirits  seated  him  on  the  throne  of  His  glory, 
and  the  spirit  of  righteousness  was  poured  out  over  him,  and  the 
word  of  his  mouth  slew  all  sinners,  and  all  the  unrighteous  before 
his  face  w^ere  destroyed."^  And  there  will  stand  up  in  that  day 
all  the  kings  and  the  mighty,  and  the  exalted,  and  those  who 
hold  the  earth,  and  they  will  see  and  recognize  him  how  he  sits 
on  the  throne  of  his  glory,  and  righteousness  is  judged  before 
him,  and  no  lying  word  is  spoken  before  him.  Then  will  pain 
come  upon  them  as  on  a  woman  in  travail,  who  finds  it  grievous 
to  bring  forth  when  her  son  enters  the  mouth  of  the  womb  and 
she  has  pain  in  bringing  forth.  And  one  portion  of  them  will 
look  on  the  other,  and  they  will  be  terrified,  and  their  counten- 
ance will  fall,  and  pain  will  seize  them  when  they  see  that  Son 

1  Ps.  cxiv.  4-6.  ''Is.  xi.  4. 


OF  THE   SIMILITUDES  OF   EMOCII  29 

of  Man  sitting  on  the  throne  of  his  glory.'  And  the  kings,  the 
mighty  ones  and  all  who  are  lords  of  the  earth  will  honor  and 
bless  and  exalt  him  who  was  concealed,  who  rules  over  all.  For 
the  Son  of  Man  was  concealed  before  Him  and  the  Most  High 
preserved  him  before  His  power,  and  revealed  him  to  the  elect. 
And  the  congregation  of  the  holy  and  elect  will  be  planted  and 
all  the  elect  will  stand  before  him  in  that  day.  And  all  the  kings 
and  the  mighty,  and  the  exalted  and  rulers  of  the  earth  will  fall 
on  their  faces  before  him  and  supplicate  him,  and  set  their  hopes 
on  that  Son  of  Man,  and  pray  to  him  and  implore  mercy  from 
him.  Nevertheless,  that  Lord  of  Spirits  will  now  force  them  to 
hastily  depart  from  His  face,  and  their  faces  will  be  filled  with 
shame,  and  darkness  will  be  heaped  thereon.  And  the  angels 
of  punishment  will  receive  them  to  take  vengeance  on  them, 
because  they  abused  His  children  and  His  elect.  And  they  will 
be  a  spectacle  for  the  righteous  and  for  His  elect.  These  will 
rejoice  over  them  because  the  wrath  of  the  Lord  of  Spirits  rests 
upon  them,  and  the  sword  of  the  Lord  of  Spirits  is  drunk  with 
their  blood  ;  and  the  righteous  and  elect  will  be  saved  in  that 
day,  and  will  henceforth  never  more  see  the  face  of  the  sinners 
and  the  unrighteous.  And  the  Lord  of  Spirits  will  dwell  over 
them,  and  they  will  dwell  with  that  Son  of  Man,  and  eat  and  lie 
down  and  rise  up  to  all  eternity.  And  the  righteous  and  elect 
will  have  risen  up  from  the  ground,  and  cease  having  downcast 
looks,  and  will  be  clothed  with  the  garments  of  glory  ;  and  these 
will  be  your  garments,  garments  of  life  with  the  Lord  of  Spirits, 
and  your  garments  will  never  grow  old,'  and  your  glory  will 
never  decrease  before  the  Lord  of  Spirits.     (Ixii.  2-16.) 

The  Son  of  Man,  in  one  passage,  according  to  most 
MSS.  gives  place  to  the  Son  of  the  Woman.  Tnis  seems 
to  be  nothing  more  than  an  unconscious  substitution  of 
a  Christian  copyist.  But  if  the  reading  should  be  cor- 
rect, in  the  context  it  can  only  be  a  synonym  of  Son  of 

*  Charles  seems  to  be  right  in  preferring-  the  reading  of  an  earlier  MS.  to  the 
g^eat  number  of  later  MSS.  followed  by  Dillmann  and  other  writers.  His  expla- 
nation of  the  unconscious  change  to  Son  of  the  Woman ^  by  Christian  scribes, 
is  reasonable.     See  his  valuable  notes.  Book  v/  Enoch,  pp.  128,  164. 

"  Deut.  viii.  4. 


30  THE  MESSIAH 

Man.  The  Messiah  was  not  conceived  as  God  or  as 
angel,  but  as  man,  as  woman-born.  It  is  not  likely  that 
the  author  is  thinking  of  the  mother  of  Emmanuel.'  It 
is  impossible  that  he  should  have  given  that  passage  the 
interpretation  of  the  evangelist  Matthew.'  It  is  possible 
that  the  writer  had  in  mind  the  mother  of  the  ruler  from 
Bethlehem,^  because  he  had  this  passage  in  mind  in  his 
reference  to  the  pre-existence  of  the  Messiah.  But  that 
passage  gives  us  nothing  more  than  a  ruler  woman-born. 
There  is  nothing  in  the  text  or  context  to  imply  the 
virgin  birth  of  this  Son  of  Man.  The  joy  of  the  redeemed 
at  the  wrath  of  the  Messiah  against  the  wicked  is  cer- 
tainly not  a  Christian  doctrine.  It  can  hardly  be  found 
in  the  Old  Testament.  But  even  our  writer  does  not 
dwell  upon  these  woes;  he  leaves  them,  after  a  moment, 
to  set  forth  again  the  blessedness  of  the  redeemed. 

The  Messianic  idea  of  these  Similitudes  is  remarkably 
pure  and  of  the  genuine  Biblical  type.  It  is  based 
chiefly  on  the  Apocalypse  of  Daniel  and  on  the  great 
prophet  of  the  exile,  with  occasional  references  to  Isaiah 
and  Micah.  God  is  the  judge,  but  the  Son  of  Man  takes 
part  in  the  judgment.  The  resurrection  seems  to  be 
universal,  and  in  this  respect  there  is  an  advance  upon 
Daniel.  The  rewards  and  punishments  are  in  accord- 
ance with  character  and  endure  forever.  The  most  im- 
portant feature  for  our  consideration  is  the  new  element 
introduced  into  the  Messianic  idea  in  the  doctrine  of  the 
concealment  of  the  Son  of  Man  before  his  manifestation, 
and  of  his  naming  before  the  creation  of  the  sun  and  the 
stars,  teaching  the  pre-existence  of  the  Son  of  Man  be- 
fore his  manifestation.  This  is  a  closer  approximation 
to  the  doctrine  of  the   New  Testament  than  anything 

» Is.  vii.  14.  2  Matth.  i.  22-25.  ^  Micah  v.  2,  3. 


OF  THE  PSALTER  OF  SOLOMON  3l 

we  have  seen  in  the  Old  Testament.  This  has  led  some 
scholars  to  think  of  Christian  influence.  But  the  doc- 
trine is  really  intermediate  between  the  Old  Testament 
and  the  New  Testament.  It  is  only  a  legitimate  un- 
folding of  the  ideal  pre-existence  of  the  ruler  from  Beth- 
lehem given  in  Micah.  There  reference  was  made  to 
the  ancient  promises.  Here  reference  is  made  further 
back  to  the  design  of  God.  He  was  elected  and  named. 
The  author  advances  another  step  on  the  basis  of  Daniel. 
The  Son  of  Man  came  from  heaven.  He  was  concealed 
there  until  the  time  for  his  manifestation.  The  author 
thinks  of  this  pre-existence  and  concealment  as  prior  to 
the  creation  of  the  world.  The  manifestation  of  this 
concealed  Son  of  Man  is  not  for  redemption,  as  a  Chris- 
tian would  have  conceived,  but  for  the  judgment  of  the 
world  at  the  universal  resurrection,  as  Daniel  predicts ; 
and  so  the  point  of  view  of  the  old  covenant  is  not 
abandoned. 

THE   MESSIAH   OF  THE   PSALTER   OF   SOLOMON. 

§  7.  God  will  visit  His  people  in  glory,  and  gather  Is- 
rael fro::c  all  lands.  Jerusalem  will  become  glorious  and 
holy.  The  Messiah,  the  son  of  David,  is  the  hope  of 
Israel.  He  will  be  lord  and  king,  sinless  and  free  front 
sickness,  and  endowed  with  wisdom,  prudence,  power,  and 
righteousness.  He  will  judge  and  will  purify  Jerusalem^ 
and  all  nations  zvill  come  to  see  His  glory. 

The  Psalter  of  Solomon '  has  a  more  spiritual  concep- 

1  The  Psalter  of  Solomon  is  assigned  by  Ewald  and  Weiffenbach  to  the  2d 
century  B.C.,  and  by  Langen,  Hausrath,  Vernes,  and  Schurer  to  the  time  of 
Pompey  (63-48  B.C.),  by  Ryle  to  70-40  B.C.  These  eighteen  Psalms,  originally 
written  in  Hebrew,  have  been  preserved  only  in  the  Greek  version.  See  article 
by  B.  Pick  on  the  Psalter  0/  Solomo7i^  in  Presbyterian  Review^  18S3,  pp.  775 
seq.;  H.  E.  Ryle,  The  Psalms  0/  Sclovicn,  1891. 


3^  THE  MESSIAH 

tlon  of  the  Messianic  idea  than  the  writings  thus  far 
considered.  It  moves  in  the  lines  of  the  ancient  psahns 
and  prophets.  We  have  first  to  consider  especially 
Ps.  xi. 

Blow  ye  the  trumpet  in  Sion,  the  holy  trumpet  of  Jubilee.' 
Proclaim  ye  in  Jerusalem  with  the  voice  of  him  that  bringeth 

good  tidings  ;^ 
That  God  hath  had  mercy  upon  Israel  in  his  visitation  of  them. 
Stand  up  on  high,  O  Jerusalem,  and  behold  thy  children 
Gathered  from  the  East  and  the  West  together  by  the  Lord. 
From  the  North  they  come  in  the  gladness  of  their  God, 
From  distant  isles,  God  gathered  them, 
High  mountains  He  made  low  unto  a  plain  to  them. 
The  hills  fled  before  their  entering  in, 
The  woods  gave  them  shade  as  they  passed  by, 
Every  tree  of  sweet  savour  God  made  to  sprinf  up  for  them 
That  Israel  might  pass  by  in  the  visitation  oi  the  glory  of  their 

God.3 
Put  on,  O  Jerusalem,  the  garments  of  thy  glory, 
Prepare  the  robe  of  thy  holiness,  ■* 
For  God  hath  spoken  good  to  Israel  forever  and  ever. 
May  the  Lord  do  what  He  has  spoken  concerning  Israel  and  in 

Jerusalem, 
May  the  Lord  raise  up  Israel  in  the  name  of  His  glory. 
The  Lord's  mercy  be  upon  Israel  forever  and  ever. 

This  beautiful  piece  of  poetry  is  on  the  divine  side  of 
the  Messianic  idea,  and  is  after  the  style  of  the  great 
prophet  of  the  exile.  It  shows  no  advance  in  concep- 
tion and  no  departure  from  the  Biblical  ideals. 

The  Messiah,  the  son  of  David,  is  predicted  in  Ps.  xvii. 
The  Psalmist  represents  that  God  is  the  eternal  king 
of  Israel.  The  Lord  is  reminded  of  the  promise  to  David 
respecting  the  everlasting  dominion  of  his  seed,  in  the 
style  of  the  older  Psalter.* 


1  Cf.  Joel  ii.  I.  2  Cf.  Is.  xl.  g.  3  Cf.  Is.  xl.  5.  *  Cf.  Is.  lii.  i. 

^  Pss.  Ixxxiy.  igseg.\  cxxxii.  11-18. 


OF  THE   PSALTER  OF  SOLOMON  33 

Behold,  O  Lord,  and  raise  up  for  them  their  king, 

A  son  of  David  for  the  time  which  thou  knowest,  O  God, 

To  reign  over  Israel  thy  servant ; 

And  gird  him  with  strength  to  crush  unjust  rulers. 

Purge  Jerusalem  from  nations  who  are  trampling  her  in  ruin. 

In  wisdom,  in  righteousness,  cast  out  sinners  from  the  inherit- 
ance. 

Grind  to  powder  the  pride  of  sinners  as  a  potter's  vessel,' 

With  a  rod  of  iron  break  in  pieces  all  their  substance. 

Destroy  lawless  nations  with  the  word  of  his  mouth;' 

So  that  at  his  threatening  nations  may  flee  from  his  face, 

And  convict  sinners  with  the  word  of  their  heart. 

And  he  will  assemble  a  holy  people  whom  he  will  lead  in  right- 
eousness, 

And  will  judge  the  tribes  of  a  people  sanctified  by  the  Lord  his 
God, 

And  he  will  not  suffer  unrighteousness  to  dwell  in  the  midst  of 
them. 

And  no  man  will  dwell  among  them  who  knows  evil. 

For  he  will  know  them  that  they  are  all  sons  of  their  God, 

And  he  will  portion  them  out  in  their  tribes  upon  the  land. 

And  stranger  and  foreigner  will  not  dwell  with  them  any  more. 

He  will  judge  peoples  and  nations  in  the  wisdom  of  his  right- 
eousness. 

And  he  will  bring  peoples  of  nations  to  serve  him  under  his 
yoke; 

And  he  will  glorify  the  Lord  in  a  place  to  be  seen  of  all  the 
earth, 

And  he  will  purify  Jerusalem  in  sanctification  as  also  it  was  from 
the  beginning. 

That  nations  m.ay  come  from  the  end  of  the  earth  to  see  his 
glory. 

Bearing  as  gifts  her  wearied  sons,^ 

And  to  see  the  glory  of  the  Lord  with  which  God  glorified 
her.-* 

And  he  himself  a  just  king  taught  of  God  will  be  over  them  ; 

And  there  will  be  no  unrighteousness  in  his  days  in  the  midst  of 
them. 


»  Cf.  Ps.  ii.  9.  -  Cf.  Is.  xi.  4.  3  Qf   Is   ixvi.  18-20.  "  Cf.  Is.  60. 


34,  THE  MESSIAH 

For  all  will  be  saints  and  their  king  the  Lord  Messiah,^ 
For  he  will  not  trust  in  horse,  and  chariot  and  bow, 
Neither  will  he  multiply  for  himself  silver  and  gold  for  war. 
And  from  his  army  ^  he  will  not  gather  hopes  for  the  day  of 

war. 
The  Lord,  himself,  his  king  is  the  hope  of  him  that  is  strong  in 

the  hope  of  God. 
And  he  will  set  all  the  nations  before  him  in  fear ; 
For  he  will  smite  the  earth  with  the  word  of  his  mouth  forever.^ 
He  will  bless  the  people  of  the  Lord  in  wisdom  with  gladness, 
And  he  himself  will  be  pure  from  sin  to  rule  over  a  great  people, 
To  correct  rulers  and  to  remove  sinners  by  strength  of  word. 
And  he  will  not  be  weak  in  his  days  because  of  his  God ; 
For  God  made  him  capable  by  the  Holy  Spirit,"* 
And  wise  in  counsel  of  prudence  with  strength  and  righteous- 
ness. 
And  the  blessing  of  the  Lord  is  with  him  in  strength, 
And  he  will  not  be  weak,  his  hope  is  in  the  Lord. 
And  who  can  do  anything  against  him  ? 

He  will  be  mighty  in  his  doings  and  strong  in  the  fear  of  God, 
Feeding  the  flock  of  the  Lord  ^  in  faith  and  righteousness  ; 
And  he  will  not  suffer  any  to  be  weak  among  them  in  their 

pasture. 
In  holiness  he  will  lead  them  all, 
And   there   will  be   not   among  them  haughtiness  to  exercise 

oppression  among  them. 
This  is  the  beauty  of  the  king  of  Israel,  which  God  knew. 
To  raise  him  over  Israel,  to  train  him. 
His  words  are  refined  above  the  most  precious  gold. 


1  xP^(^~^C  Kvpioc  is  probably  on  the  basis  of  "'JTX  of  Ps.  ex.  i  (Kvpioc  tu 
Kvp'iG)  uov  Ixx.)  ;  so  apparently  Ryle,  who  gives  an  admirable  discussion  of  the 
several  explanations.  Schurer  follows  Ewald,  Hilgenfeld,  Wellhausen,  W. 
Robertson  Smith  and  others  in  regarding  it  as  a  mistranslation  of  Hin^  IT't^*^ 
and  renders  T/ie  Lord^s  Anointed.  There  is  no  justification  for  the  theory  that 
it  is  a  Christian  interpolation.      See  Luke  ii.  ii  and  p.  52. 

2  The  MSS.  have  no7J,olq  which  seems  to  g^ve  no  good  sense.  Hilgenfeld 
and  Fritzsche  conjecture  07z7^0Lq  ;  Ryle,  TrAomq, 

3Cf.Is.xi.  4. 

*  Cf.  Is.  xi.  2  ;  Ixiii.  10. 

5  Cf.  Mic.  V.  4 ;  Ezek.  xxxiv.  23  seg. 


OF  THE  PSALTER  OF  SOLOMON'  35 

In  the  assemblies  he  will  judge  peoples,  the  tribes  of  the  sancti- 
fied. 

His  words  are  as  words  of  holy  ones  in  the  midst  of  sanctified 
peoples. 

Blessed  are  they  who  shall  be  born  in  those  days, 

To  see  the  good  things  of  Israel  which  God  will  accomplish  in 
the  assembly  of  the  tribes. 

May  God  hasten  his  mercy  toward  Israel  ! 

Deliver  us  from  the  defilement  of  profane  foes  ! 

The  Lord  Himself  is  our  king  for  ever  and  ever. 

(xvii.  23-51). 

Psalm  xviii.  also  briefly  utters  the  Messianic  petition : 

May  God  purify  Israel  for  the  day  of  mercy  in  blessing, 
For  the  day  of  election  in  the  bringing  up  of  His  anointed. 
Blessed  are  they  who  shall  be  born  in  those  days, 
To  see  the  good  thmgs  of  the  Lord  which  he  will  do  for  the 
generation  to  come,     (xviii.  6-7). 

These  psalms  present  the  pure  and  genuine  faith  of 
Israel,  mingling  the  Biblical  elements  without  the  intru- 
sion of  foreign  ingredients,  and  entirely  in  the  spirit  of 
the  ancient  psalter  and  the  prophets/ 


1  Ryle,  Psalms  of  Solomon^  pp.  Ivi,  Ivii,  says  that  "  the  picture  of  the  Messiah  in 
our  xviith  Psalm  marks  the  most  notable  advance  in  the  conception  of  the  Mes- 
sianic expectation.  Here  for  the  first  time  in  Palestinian  literature,  the  idea  of 
a  personal  Messiah  is  unequivocally  stated."  "In  this  representation  of  the 
human  Messiah,  perfect  in  holiness  and  taught  of  God,  free  from  sin  and  wield- 
ing only  the  weapons  of  spiritual  power,  we  find  ourselves  brought  more  nearly 
than  in  any  other  extant  pre-Christian  writing  to  the  idealisation  of  the  '  Christ,' 
who  was  bom  into  the  world  not  half  a  century  later  than  the  time  at  w^hich 
these  psalms  were  written."  This  advance  seems  to  me  to  be  imaginary.  Ryle 
apparently  does  not  do  justice  to  the  Messianic  ideals  of  the  Old  Testament. 
This  psalm  of  Solomon  combines  a  number  of  dilferent  conceptions  of  several 
prophets  and  psalmists:  Pss.  ii.  9;  Ixxxix.  \c)seq.\  ex.  i  ;  cxxxii.  11-18;  Is.  xi. 
2-4  ;  Ix. ;  Ixvi.  18-20  ;  Ezek.  xxxiv.  23  seq.;  Mic.  v.  4  ;  but  so  far  as  I  can  see  it 
does  not  develop  them  ;  it  makes  no  arivance  on  them  by  the  combinations  ;  it 
does  not  give  a  single  new  feature  to  the  Messianic  king.  Tlie  personal  Messiah 
is  as  unequivocally  stated  in  several  of  these  passages  upon  which  this  Ps.  xvii.  is 
built,  as  in  this  psalm  itself.  It  is  just  as  easy  to  idealize  the  king  of  Ps.  xvii.  into 
a  dynasty  as  it  is  to  do  so  in  these  passages  of  the  older  psalmists  and  prophets. 
See  Briggs'  Mess.  Pro*>h.^  pp.  42-46,  55,  59-61,  73,  no,  492  seq. 


36  THE  MESSIAH 

THE   HELLENISTIC   MESSIANIC   IDEA. 

§  8.  TJic  Hellenistic  spirit  idealized  the  Messianic 
promise  into  the  hope  of  better  and  holier  times  to  be  ac- 
complisJied  by  God,  in  which  righteousness  will  triumph^ 
wickedness  be  destroyed^  and  the  righteous  receive  their 
reward. 

The  chief  writing  of  the  Hellenistic  group  is  the  Book 
of  Wisdom/  We  should  not  expect  the  Messianic  idea 
in  a  writing  of  this  class  any  more  than  in  the  Book  of 
Proverbs  after  which  it  was  modelled.  However,  there 
are  two  passages. 

For  God  created  man  to  be  immortal, 

And  made  him  to  be  an  image  of  his  own  eternity. 

Nevertheless  through  envy  of  the  devil  came  death  into  the 
world  : 

And  they  that  are  of  his  side  do  find  it. 

But  the  souls  of  the  righteous  are  in  the  hand  of  God, 

And  there  shall  no  torment  touch  them. 

In  the  sight  of  the  unwise  they  seemed  to  die : 

And  their  departure  is  taken  for  misery. 

And  their  going  from  us  to  be  utter  destruction ; 

But  they  are  in  peace. 

For  though  they  be  punished  in  the  sight  of  men, 

Yet  is  their  hope  full  of  immortality. 

And  having  /seen  a  little  chastised,  they  shall  be  greatly  re- 
warded : 

For  God  proved  them,  and  found  them  worthy  for  himself. 

As  gold  in  the  furnace  hath  he  tried  them. 

And  received  them  as  a  burnt  offering. 


1  The  Book  of  Wisdom  is  a  psriudepigraph  bearing  the  name  of  Solomon  ; 
the  name  of  Solomon  being  used  because  he  was  regarded  as  the  great  master  of 
Hebrew  wisdom.  Solomon  and  wisdom  had  become  synonymous  terms,  just  as 
was  the  case  with  David  and  Psalms,  and  Moses  and  Laws.  It  was  composed 
in  the  Greek  language  by  an  unknown  author  at  an  unknown  date.  It  is  usually 
assigned  to  the  2d  century  B.C.:  (so,  Deane  and  Bissell).  But  Gratz,  Kuenen, 
Plumptre,  and  Farrar  assign  it  1038-40  a.d.  Schurer  puts  it  between  Sirach 
and  Philo. 


OF  THE   HELLENISTS  37 

And  in  the  time  of  their  visitation  they  shall  shine, 

And  run  to  and  fro  like  sparks  among  the  stubble. 

They   shall  judge    the    nations,  and  have   dominion   over  the 

people, 
And  their  Lord  shall  reign  for  ever. 

They  that  put  their  trust  in  him  shall  understand  the  truth  : 
And  such  as  be  faithful  in  love  shall  abide  with  him  : 
For  grace  and  mercy  are  to  his  saints,  and  he  hath  care  for  his 

elect. 
But   the  ungodly  shall  be  punished   according  to    their    own 

imaginations, 
Which  have  neglected  the  righteous  and  forsaken  the  Lord. 

(ii.  23 — iii.  10). 

For  the  hope  of  the  ungodly  is  like  dust  that  is  blown  away  with 

the  wind, 
Like  a  thin  froth  that  is  driven  away  with  the  storm  ; 
Like  as  the  smoke  which  is  dispersed  here  and  there  with  a 

tempest, 
And  passeth  away  as  the  remembrance  of  a  guest  that  tarrieth 

but  a  day — 
But  the  righteous  live  for  evermore  ; 
Their  reward  also  is  with  the  Lord,  and  the  care  of  them  is  with 

the  Most  High. 
Therefore  shall  they  receive  a  glorious  kingdom, 
And  a  beautiful  crown  from  the  Lord's  hand  : 
For  with  his  right  hand  shall  he  cover  them. 
And  with  his  arm  shall  he  protect  them  (v.   14-16). 

These  passages  bring  out  the  Greek  conception  of  the 
immortality  of  the  soul  and  attach  to  it  the  Hebrew 
conception  of  the  blessedness  of  the  righteous  dead. 
They  are  in  the  hand  of  God,  where  no  torment  can 
touch  them.  They  only  seemed  to  die  ;  they  have  a 
hope  full  of  immortality  ;  they  live  forevermore.  They 
will  be  greatly  rewarded,  they  will  abide  with  the  Lord 
forever.  They  will  receive  a  glorious  kingdom  and  a 
beautiful  crown,  and  will  judge  the  nations.  The  Lord 
will  reign  forever. 


38  TEE  MESSIAH 

The  Jewish  philosopher  Philo  has  no  conception  of  a 
personal  Messiah.  He  expects  a  restoration  of  Israel- 
ites to  the  holy  land.  They  will  be  led  by  an  appear- 
ance only  visible  to  the  redeemed.^  This  is  thought  of 
as  a  second  Exodus  in  which  they  will  be  conducted  by 
a  theophany  like  the  pillar  of  fire  and  cloud  of  the  earlier 
Exodus.  Philo  also  describes  "  a  man  coming  forth  lead- 
ing a  host  and  warring  furiously.  He  will  subdue  great 
and  populous  nations,  God  sending  that  assistance  which 
is  suitable  for  pious  men."  ''  This  passage  seems  to  point 
to  a  personal  Messiah,  a  victorious  chieftain.  But  this 
interpretation  is  against  the  context ;  for  Philo  adds 
that  ''  this  assistance  is  an  intrepid  hardihood  of  soul 
and  an  irresistible  strength  of  body,  either  of  which 
things  is  formidable  to  the  enemy,  and  if  both  qualities 
are  united  they  are  completely  invincible."  Philo  is 
idealizing  and  thinking  of  the  supremacy  of  true  man- 
hood, after  the  Greek  fashion,  and  has  no  thought  of  a 
personal  Messiah. 

The  Hellenistic  Jewish  Literature  gives  no  trace  of  a 
personal  Messiah ;  but  represents  merely  the  hope  of 
the  prevalence  of  righteousness  in  a  more  ethical  and 
prosperous  future. 

THE   MESSIANIC   IDEAS   OF   THE   JEWISH    SECTS. 

§  9.  The  Sadducecs  had  no  other  Messianic  idea  than  the 
hope  of  the  perpetuity  of  the  temple  and  the  nation.  The 
Essenes  sought  to  realize  the  kingdom  of  God  in  a  commu- 
nity of  saints  by  withdrawal  from  the  world  and  purifi- 
cation of  the  flesh.  The  Pharisees  of  the  School  of  Hillel 
2vere  devout  and  ethical,  and  nearer  the  genuine  Old  Tes- 
tament type.     The  School  of  Shammai  looked  for  the  res- 


1  De  execrationibus,  §§  8-9.  ^  De  praemis  et  poenis,  §§  15-20. 


OF  THE  JEWISH  SECTS  39 

toration  of  the  kingdom  to  Israel  through  divine  interven- 
tion. The  Zealots  perpetuated  the  heroic  spirit  of  the 
Maceabees  and  longed  for  a  Messianic  hero. 

The  literature  already  considered  reflects  to  a  consid- 
erable extent  the  doctrines  of  the  Jewish  sects.  But  we 
have  other  sources  of  information  to  guide  us  in  the  in- 
terpretation of  their  doctrines. 

The  Sadducees  were  a  priestly  and  an  aristocratic 
party  with  little  faith  and  less  hope.  It  does  not  appear 
that  they  cherished  the  Messianic  ideas  of  the  ancient 
psalmists  and  prophets.  Denying  angels  and  spirits,  the 
resurrection  and  the  future  life,  they  had  no  conception 
of  a  divine  judgment  at  the  end  of  the  world  or  of  a  Mes- 
sianic deliverer.  They  studied  to  maintain  the  temple- 
worship  in  its  integrity,  and  to  live  on  good  terms  with 
the  Roman  Empire. 

The  Essenes  were  a  mystical  sect.  They  had  no  hope 
of  reform  in  public  life.  They  sought  communion  with 
God  by  retirem.ent  from  the  world,  and  they  strove  for 
victory  over  evil  by  the  purification  of  the  flesh.  They 
endeavored  to  prepare  for  the  kingdom  of  God  by  the 
organization  of  a  community  of  saints.  It  does  not  ap- 
pear that  they  had  any  other  Messianic  idea. 

The  Messianic  idea  lived  and  was  fruitful  amongr  the 
sects  of  the  Pharisees.  The  School  of  Hillel  was  learned 
and  moderate,  pious  and  ethical  in  its  tendencies.  It 
troubled  itself  but  little  with  political  affairs.  It  was 
ever  opposed  to  the  rebellions  against  the  Roman  Em- 
pire. To  this  tendency  in  Israel  we  may  ascribe  such 
productions  as  the  Psalter  of  Solomon  and  the  Simili- 
tudes of  the  Book  of  Enoch. 

The  School  of  Shammai  was  stern,  severe,  exclusive, 
and  scholastic  in  tendency.     Dogmatic  rules  prevailed 


40  THE  MESSIAH 

over  ethical  principles.  They  ever  indulged  in  political 
scheming,  although  hesitating  to  put  their  principles  in 
practice.  To  men  of  this  school  we  may  attribute  much 
of  the  Palestinian  literature  that  expresses  its  Messianic 
hopes  for  a  more  glorious  future  for  Israel  in  the  Holy 
Land,  with  little  or  no  thought  of  a  Messiah. 

The  party  of  the  Zealots  was  a  more  popular  sect  of 
the  Pharisees.  These  perpetuated  the  spirit  of  the  Mac- 
cabean  times.  They  were  dissatisfied  with  the  foreign 
yoke  and  were  ever  ripe  for  rebellion  in  order  to  bring  in 
the  kingdom  of  God.  Whenever  we  see  this  party  in 
action  we  find  alongside  of  it  Pharisees  of  the  school 
of  Shammai.  To  this  party  of  the  people  a  personal 
Messiah,  a  Son  of  David,  a  heroic  king,  was  essential, 
and  they  were  ever  ready  to  follow  any  one  claiming  to 
be  a  prophet  or  a  Messiah  of  their  sort.  Judas,  the 
Gaulonite,  in  his  early  rebellion  was  supported  by 
Zadok,  of  the  School  of  Shammai. 


CHAPTER    II. 

THE    MESSIANIC   IDEA   OF  THE   FORERUNNERS 
OF  JESUS. 

Notwithstanding  the  Messianic  idea  had  been  so 
generally  deflected  from  its  normal  course  of  develop- 
ment by  the  various  religious  parties  in  Israel  subsequent 
to  the  Maccabean  revolution,  there  vvere  yet  not  a  few 
pious  souls,  both  among  the  learned  of  the  school  of 
Hillel  and  among  the  people,  who  clung  with  compara- 
tive simplicity  and  purity  to  the  hope  of  a  personal 
Messiah  and  of  a  moral  and  spiritual  redemption  through 
him.  A  number  of  these  are  brought  into  view  who 
were  waiting  and  looking  for  the  consolation  of  Israel — 
such  as  Zachariah  the  priest,  Joseph  and  Mary,  Simeon 
and  Anna. 

These  appear  in  the  earlier  chapters  of  the  Gospel  of 
Luke.  A  single  incident  is  reported  in  the  first  chapter 
of  the  Gospel  of  Matthew.  The  Gospel  of  Mark,  which, 
apart  from  a  few  later  additions,  is  the  earliest  of  our 
gospels,  and  which  presents  the  earliest  account  of  the 
life  of  Jesus,  knows  nothing  of  them.  The  original  Ara- 
maic Gospel  of  Matthew,  the  Logia,'  did  not  include 
them  ;  for  they  are  not  in  those  portions  of  the  present 
Gospel  of  Matthew  and  the  Gospel  of  Luke,  which 
derived   their   material   from    the   Logia.     They  are   in 


'  McGifTert's  Eusebius,  pp.  152,  153,  173. 

(41) 


42  THE   MESSIAH 

those  portions  of  Luke  and  Matthew  which  were  derived 
from  other  sources  than  the  originals  of  Mark  and  Mat- 
thew. This  material  is  also  in  the  form  of  poetry  em- 
bedded in  prose  narrative.  This  poetry  is  of  the  same 
kind  as  the  poetry  of  the  Old  Testament.  It  has  the 
same  principles  of  parallelism  and  measurement  of  the 
lines  by  the  beats  of  the  accent,  or  by  the  number  of 
separate  words.  Early  Syriac  poetry  conformed  to  the 
same  principles.^  This  poetry  was  translated  from  Ara- 
maic originals,  and  was  doubtless  written  when  trans- 
lated by  Luke.  The  Greek  translation  in  some  cases 
destroys  the  symmetry  of  the  lines  of  Aramaic  poetry, 
obscures  their  measurement,  and  mars  their  parallelism." 
It  is  probable  that  the  prose  which  encompasses  this 
poetry  comes  from  the  authors  of  the  Gospels,  the  po- 
etry from  other  and  probably  several  different  authors/ 
Therefore  we  are  not  to  look  for  an  earlier  written  Gos- 
pel of  the  Infancy  of  Jesus,  but  are  to  think  of  a  num- 
ber of  early  Christian  poems  with  reference  to  that  in- 
fancy from  which  the  author  of  our  Gospel  made  a  selec- 
tion. There  are  many  other  stories  of  the  infancy  of 
Jesus  in  the  apocryphal  gospels,  some  of  which  may  be 
genuine,  but  the  most  of  them  appear  to  be  legendary. 

These  songs,  which  have  been  selected  for  use  in  the 
Gospel  of  Luke,  doubtless  represent  reflection  upon 
these  events  by  Christian  poets,  who  put  in  the  mouths 
of  the  angels,  the  mothers  and  the  fathers,  the  poems 
which  they  composed."     But  the  inspired  author  of  the 


1  Grimme,  Z.  D.  M.  G.,  xlvii.  s.  276  sep . 

2  The  same  characteristics  appear  in  the  translations  of  the  poetry  of  the  Old 
Testament  which  frequently  occur  in  the  writings  of  the  New  Testament. 

3  The  poetrj'  has  indeed  different  measurement  of  lines.     See  pp.  47,  57. 

*  It  could  not  have  been  otherwise  unless  there  had  been  a  stenographer  or 
reporter  at  hand  on  each  occasion,  which  the  circumstances  narrated  in  the  con- 
text  make  impossible.     Whether  the  original  authors  were  guided  by  divine 


OF  THE   FORERUNNERS  43 

Gospel  vouches  for  their  propriety  and  for  their  essential 
conformity  to  truth  and  fact.  We  may  divide  this  ma- 
terial into  three  sections:  i.  The  Songs  of  Annuncia- 
tion. 2.  The  Songs  of  the  Mothers.  3.  The  Songs  of 
the  Fathers. 

THE   SONGS   OF  ANNUNCIATION. 

§  TO.  John  willbcborii  of  ElizabctJi  and  be  filled  ivith  the 
Holy  Spirit  from  his  birth.  As  a  second  Elijah  he  will 
prepare  a  people  for  the  Lord.  Jesus  will  be  conceived  and 
born  of  the  Virgin  Mary  in  theophanies.  He  will  be  called 
the  Son  of  God.  He  will  be  the  Messiah,  and  zvill  reign  on 
the  throne  of  his  father  David  forever ;  and  as  Saviour 
he  will  save  his  people  frojn  their  sins. 

The  new  dispensation  was  introduced,  according  to 
the  Gospel  of  Luke,  by  angelic  appearances  making  an- 
nunciations. 

The  Annunciation  to  Zacharias. 

Gabriel  the  archangel  comes  first  to  Zacharias  the 
priest,  and  brings  him  a  divine  message  while  he  is  min- 
istering in  the  holy  place  of  the  temple,  at  the  golden 
altar  of  incense.  He  was  alone  in  that  darkened  room, 
lighted  only  by  the  holy  lamps,  enveloped  in  the  clouds 
of  incense  that  he  was  offering  to  give  efficacy  to  the 
prayers  of  the  people  worshipping  in  the  courts  without. 
In  that  solemn  hour  of  mediation  the  angel  Gabriel 
comes  from  the  immediate  presence  of  God  to  bring 
him  the  glad  tidings  of  the  birth  and  ministry  of  the 


inspiration  or  not  it  matters  little.  If  the  author  of  the  canonical  Luke  was 
inspired,  he  is  responsible  for  what  he  used  as  well  as  what  he  composed,  and 
his  inspiration  covers  their  selection  as  appropriate  and  as  sufficiently  accurate  for 
the  purpose. 


4-1-  THE   MESSIAH 

herald  of  the  Messiah.     The  promise  assumes  the  tri- 
meter movement  of  Hebrew  poetry. 

I. 

Fear  not,  Zacharias  : 

Because  thy  supplication  is  heard, 

And  thy  wife  Elizabeth  shall  bear  thee  a  son,' 

And  thou  shalt  call  his  name  John. 

And  thou  shalt  have  joy  and  gladness  ; 

And  many  shall  rejoice  at  his  birth. 

For  he  shall  be  great  in  the  sight  of  the  Lord, 

He  shall  drink  no  wine  nor  strong  drink  ; 

And  he  shall  be  filled  with  the  Holy  Spirit, 

Even  from  his  mother's  womb. 

II. 
And  many  of  the  children  of  Israel 
Shall  he  turn  unto  the  Lord  their  God. 
And  he  shall  go  before  His  face 
In  the  spirit  and  power  of  Elijah, 
To  turn  the  hearts  of  the  fathers  to  the  children, 
And  the  disobedient  to  walk  in  the  wisdom  of  the  just ; 
To  make  ready  for  the  Lord  a  people  prepared  [for  him]. 

(Luke  i.  13-T7). 

The  fear  that  sprang  up  in  the  heart  of  Zacharias 
when  Gabriel  appeared  was  stilled  by  the  first  word. 
The  supplication  that  was  heard  was  not  the  public 
prayer  that  he  was  now  bringing  before  God  with  the 
efficacious  incense,  but  his  private  prayers  for  a  child, 
and  possibly  also  for  the  advent  of  the  Messiah.  The 
child  is  to  fulfil  the  prophecy  of  Malachi  :  ^  ''  Behold, 
I  am  about  to  send  you  Elijah  the  prophet,  before  the 
coming  of  the  great  and  terrible  day  of  Yahweh.     And 


1  Such  lines  in. the  Greek  betray  an  Aramaic  original. 

2  We  must  interpret  Kvptog  in  accordance  with  the  prediction  in  Malachi  as 
referring  to  God. 


OF  THE  FORERUNNERS  45 

he  will  turn  the  heart  of  the  fathers  to  the  children,  and 
the  heart  of  the  children  to  their  fathers  ;  lest  I  come 
and  smite  the  earth  with  a  ban."  '  John  is  to  become  a 
second  Elijah.  As  such  he  is  to  be  a  Nazarite  "  like 
Samuel,  the  founder  of  the  prophetic  order.  He  is  to 
live  a  life  of  severity  and  austerity,  in  keeping  with  a 
ministry  whose  aim  was  to  call  Israel  to  repentance  and 
prepare  thereby  for  the  advent  of  God.  For  this  pur- 
pose he  is  to  be  endowed  with  the  Holy  Spirit.  The 
Holy  Spirit  is  not  to  come  down  upon  him  and  take  vio- 
lent possession  of  him,  as  he  did  in  the  case  of  the  an- 
cient judges,  the  saviours  of  God's  people.  The  Holy 
Spirit  is  to  enter  into  him  and  dwell  in  him, — fill  him 
and  fill  all  his  ministry.  He  is  to  be  filled  with  the 
Spirit  even  from  his  mother's  womb, — from  the  moment 
of  birth  on  through  all  his  life  and  activity  as  the  herald 
of  God.  This  will  make  him  great, — the  greatest  of  those 
born  under  the  Old  Testament,^  and  successful  in  his 
work  of  making  the  last  preparation  as  the  immediate 
precursor  of  the  Messiah. 

The  Annunciation  to  Jllary. 

Gabriel  also  announces  to  Mary  the  birth  of  the  Mes- 
siah. The  Blessed  Virgin  was  residing  in  Nazareth  of 
Galilee,  betrothed  to  Joseph  of  the  royal  line  of  David, 
the  heir  of  the  Messianic  promises  of  the  Old  Testa- 
ment. The  time  for  marriage  had  not  yet  come. 
God  had  a  higher  appointment  for  her  to  fulfil  as  the 
virgin  mother  of  the  Messiah.  The  annunciation  is 
made  by  the  angel  in  three  little  pieces  of  trimeter 
poetry,  which  have  become  somewhat  obscured  by 
the   Greek   translation.      At   first    Gabriel    comes   with 

*  Mai.  iv.  5,  6.  '  Num.  vi.  1-21.  s  Luke  vii.  28. 


46  THE  MESSIAH 

a  salutation  (the    Ave    Maria)    in    the    form    of   a   dis- 
tich : 

Hail,  thou  that  art  endued  with  grace, 

The  Lord  is  with  thee.'     (Luke  i.  28). 

Mary  seems  to  have  been  disturbed  by  the  coming  of 
the  angel.  His  salutation  and  its  mysterious  language 
must  have  filled  her  with  surprise  and  excited  her  emo- 
tions to  the  utmost.  The  angel  in  his  second  piece 
soothes  her  fears,  and  delivers  the  message  from  God  in 
a  piece  of  ten  lines. 

Fear  not,  Mary  : 

For  thou  hast  found  grace  ^  with  God. 

And  behold,  thou  shalt  conceive  in  thy  womb,  and  bring  forth  a 

son,^ 
And  shalt  call  his  name  Jesus. 
He  shall  be  great, 

And  shall  be  called  the  Son  of  the  Most  High : 
And  the  Lord  God  shall  give  unto  him 
The  throne  of  his  father  David  : 
And  he  will  reign  over  the  house  of  Jacob  for  ever ; 
And  of  his  kingdom  there  will  be  no  end.     (Luke  i.  30-33.) 

This  annunciation  contains  two  references  to  predic- 
tions of  the  Old  Testament.  The  name  of  the  child, 
"  Son  of  the  Most  High,"  which  reappears  as  "  Son  of 
God  "  in  the  third  word  (v.  35),  brings  to  mind: 

Let  me  tell  of  a  decree  of  Yahweh. 

He  said  unto  me,  "  Thou  art  my  son, 

I,  to-day,  have  begotten  thee."     (Ps.  ii.  7.) 

1  The  rendering  of  the  margin  "  endued  with  grace  "  is  preferable  to  the  text 
of  the  Revised  Version,  "  highly  favoured  ";  for  it  brings  out  the  full  import  as 
well  as  the  usual  meaning  of  the  word.  The  phrase  "  the  Lord  is  with  thee  "  is 
a  familiar  one  in  the  prophetic  historians  of  the  Old  Testament. 

^  We  should  give  ;t'^P'C  ^^^  its  verb  their  technical  meaning,  of  grace,,  as  in 
R.  v.  margin,  and  not  obscure  their  full  significance  by  "•favour''''  and  "  highly 
favoured  "  of  the  A.  V. 

3  The  length  of  the  third  line  is  due  to  the  Greek  translation.  It  would  be 
in  better  proportion  in  Aramaic. 


OF  THE  FORERUNNERS  4Y 

The  promise  that  he  will  be  enthroned  on  the  throne 
of  David,  have  an  everlasting  kingdom,  and  reign  over 
the  house  of  Jacob  forever,  distinctly  presents  him  as 
the  Messianic  King  of  the  Old  Testament.  The  prom- 
ise of  an  everlasting  kingdom  was  made  to  David  in  the 
prophecy  of  Nathan/  This  Messianic  King  is  described 
in  Isaiah. 

For  a  child  is  born  to  us,  a  son  is  given  to  us;  and  the  rule  is 
upon  his  shoulder, 

And  his  name  is  called  Wonderful  Counsellor,  Divine  Hero,  Dis- 
tributor of  Spoils,  Prince  of  Peace  ; 

For  the  increase  of  his  rule  and  for  peace  without  end  upon  the 
throne  of  David  and  over  his  kingdom, 

To  establish  it,  and  to  confirm  it  in  justice  and  righteousness, 
from  henceforth,  even  for  ever.-     (Isaiah  ix.  6-7.) 

This  passage  was,  doubtless,  in  the  mind  of  the 
angel,  and  underlies  the  thought  of  the  song.  The 
name  *'  Jesus "  is  not  explained  in  the  context  of 
Luke.  The  explanation  is  given  in  the  annunciation  to 
Joseph. 

Joseph,  thou  son  of  David,  fear  not  to  take  unto  thee  Mary  thy 

wife ; 
For  that  which  is"  begotten  ^  in  her  is  of  the  Holy  Spirit. 
And  she  shall  bring  forth  a  son,  and  thou  shalt   call  his  name 

Jesus  ;^ 

For  it  is  he  that  shall  save  his  people  from  their  sins. 

(Matt.  i.  20-21.) 

The  annunciation  fills  the  Virgin  with  surprise  and 
amazement.  She  was  not  married.  How  could  she 
have  a  son  at  all,  not  to  speak  of  giving  birth  to  the  heir 

*  2  Sam.  vii.  11-16. 

'  See  Briggs'  Messianic  Prophecy.,  p.  200. 
8  The  R.  V.  margin  is  to  be  preferred. 
<  '^^T\''—^M(^<>vq  =  Yahweh  is  salvation. 


48  THE   MESSIAH 

of  David  ?      The   angel   explains    the    mystery  of    the 
Divine  purpose  in  a  third  word. 

The  Holy  Spirit  shall  come  upon  thee, 

And  the  power  of  the  Most  High  shall  overshadow  thee : 

Wherefore  also  that  holy  thing  that  is  to  be  born, 

Shall  be  called  the  Son  of  God  : ' 

And  behold  Elizabeth  thy  kinswoman, 

She  also  hath  conceived  a  son  in  her  old  age  : 

And  this  is  the  sixth  month  with  her  that  was  called  barren  ; 

For  no  word  from  God  shall  be  void  of  power.      (Luke  i.  35-37.) 

This  song  of  the  angel  begins  with  the  promise  of  the 
Holy  Spirit,  concludes  with  the  assurance  that  the 
divine  word  is  all-powerful,  and  in  the  midst  points  to 
Elizabeth  as  a  sign  of  the  power  of  God.  Elizabeth,  the 
aged  and  barren  wife  of  Zacharias,  has  already  conceived 
by  the  power  of  God.  As  in  the  history  of  Sarah  the 
wife  of  Abraham,  the  barrenness  of  Elizabeth  has  been 
transformed  by  the  power  of  God  into  fertility.  This 
will  be  a  sign  that  God  will  use  the  almighty  power  of 
his  Spirit  in  enabling  Mary  to  give  birth  to  the  Messiah. 
That  which  is  to  be  born  of  her  is  called  holy,  because 
it  was  to  be  born  of  the  Holy  Spirit.  This  word  of  the 
angel  may  be  regarded  as  in  accord  with  the  prediction 
of  Isaiah  : 

And  a  twig  will  come  forth  from  the  stump  of  Jesse, 

And  a  shoot  from  his  roots  will  be  fruitful ; 

And  the  spirit  of  Yahweh  will  rest  upon  him. 

The  spirit  of  wisdom  and  understanding, 

The  spirit  of  counsel  and  might. 

The  spirit  of  knowledge  and  the  fear  of  Yahweh. 

(Isa.  xi.  1-2.) 


'  The  poetical  structure  decides  in  favor  of  the  A.  V.  and  against  R.  V. 
In  the  third  and  fourth  Hues,  the  Revised  Version  renders  one  way  in  the 
text  and  another  way  in  the  margin.  The  rendering  I  have  given  is  inter- 
mediate between  them. 


OF  TFIE  FORERUNNERS  49 

The  Messianic  King  was  to  be  endowed  with  the  ful- 
ness of  the  Divine  Spirit.  This  third  word  of  the  angel 
carries  the  endowment  with  the  Spirit  back  of  the  offi- 
cial life  into  the  origin  of  life  itself.  It  proclaims  that 
the  Spirit  of  God  will  take  possession  of  the  mother  of 
the  Messiah,  so  that  she  will  become  a  mother  by  the 
power  of  God  and  the  energy  of  his  Spirit.  The  Mes- 
siah will  enter  the  world  conceived  by  the  power  of  the 
Holy  Spirit  and  born  of  the  Holy  Spirit.  He  will  be 
holy  from  his  conception  onwards.  Therefore  he  will 
be  called  the  Son  of  God,  because  of  his  native  holiness, 
and  because  of  the  divine  life  that  begot  him  as  the 
Messiah. 

The  virgin  conception  of  Jesus,  as  here  announced  by 
the  archangel,  is  not  to  be  interpreted  as  if  it  were  a 
miracle  in  violation  of  the  laws  of  nature  ;  but  rather  as 
brought  about  by  God  Himself  present  in  theophany. 
The  conception  of  Jesus  in  the  womb  of  the  Virgin  Mary 
differs  from  all  other  conceptions  of  children  by  their 
mothers  in  that  there  was  no  human  father.  The  place 
of  the  human  father  was  taken  by  God  Himself;  not 
that  God  appeared  in  theophany  in  human  form  to  beget 
the  child  after  the  analogy  of  the  mythologies  of  the 
ethnic  religions;  but  that  God  in  a  theophany  in  an 
extraordinary  way,  unrevealed  to  us,  and  without  viola- 
tion of  the  laws  of  maternity,  impregnates  the  Virgin 
Mary  with  the  holy  seed.  The  words  of  the  angel  imply 
a  theophanic  presence  ;  for  though  it  might  be  urged 
that  the  coming  of  the  Spirit  upon  her  was,  an  invisible 
coming  after  the  analogy  of  many  passages  of  the  Old 
Testament  ;  yet  the  parallel  statement  that  the  divine 
power  overshadowed  her  cannot  be  so  interpreted.  For 
it  not  only  in  itself  represents  that  the  divine  power 
covered  her  with  a  shadow  ;  but  this  is  to  be  thought  of 


50  THE  MESSIAH 

after  the  uniform  usage  of  Scripture  as  a  bright  cloud  of 
glory,  hovering  over  her,  resting  upon  her,  or  envelop- 
ing her  with  a  halo  of  divinity,  in  the  moment  when  the 
divine  energy  enabled  her  to  conceive  the  child  Jesus/ 

This  representation  is  based  upon  the  well-known  pillar 
of  cloud  lighted  with  divine  glory,  of  the  story  of  the 
Exodus,'  and  of  the  erection  of  Solomon's  temple/  The 
entrance  of  God  into  his  tabernacle  and  temple  to  dwell 
there  in  a  theophanic  cloud  would  naturally  suggest  that 
the  entrance  of  the  divine  life  into  the  virgin's  womb  to 
dwell  there,  would  be  in  the  same  form  of  theophanic 
cloud.  The  earthly  origin  of  Jesus  in  the  virgin's  womb 
would  thus  begin  with  a  theophany,  just  as  a  theophany 
accompanies  his  birth,*  his  baptism,*  his  transfiguration,^ 
his  crucifixion,'  and  his  resurrection/ 

This  annunciation  represents  the  conception  of  Jesus 
as  due  to  a  theophany.  It  does  not  state  the  doctrine 
of  his  pre-existence  ;  although  that  doctrine  is  a  legiti- 
mate inference.  It  represents  an  early  stage  of  New 
Testament  Christology.  It  does  not  go  a  step  beyond 
the  Paulinism   of  the   epistles   to  the   Corinthians.*     It 


1  The  same  verb  ETnGKidCcd  is  used  in  the  LXX.  of  Ex.  xl.  35,  with  reference  to 
the  cloud  of  glory  of  the  Tabernacle,  and  also  to  the  theophanic  cloud  of  the 
Transfiguration  in  Matth.  xvii.  5  ;  Mark  ix.  7  ;  Luke  ix.  34.  The  cloud  of  glory 
is  always  connected  with  God,  and  implies  more  than  the  agency  of  the  divine 
Spirit. 

2  Ex.  xl.  34-35  ;  Nu.  ix.  15.  ^  t  K.  viii,  10. 

•»  See  p.  51.        s  See  p.  75.        «  See  p.  ico.        ^  See  p.  128.        «  See  p.  130. 

^  This  annunciation  knows  nothing  of  the  incarnation  of  the  Logos,  of  the  pro- 
logue of  the  Gospel  of  John,  i.  14  ;  or  of  the  Son  of  Man  from  heaven,  of  the 
Gospel  itself,  John  iii.  13  ;  or  of  the  effulgence  of  the  glory  of  God,  of  Heb.  i.  3 ; 
or  of  the  first-born  of  all  creation  of  Col.  i.  15  ;  or  of  the  epiphany  of  the  Messiah 
of  2  Tim.  i.  10 :  or  of  the  Kenosis  of  Phil.  ii.  6  ;  but  represents  an  earlier  Chris- 
tology than  any  of  these  writings.  Holzmann,  Die  Synoptiker,  s.  532,  truly  states 
that  Rom.  i.  3,  viii.  3,  Gal.  iv.  4,  do  not  imply  a  virgin  birth,  but  may  be  inter- 
preted of  a  birth  of  Joseph  and  Maiy,  in  accordance  with  the  reference  to  Joseph 
as  the  father  of  Jesus  in  the  primitive  gospels.     But  as  Schmiedel  shows  {Die 


OF  THE  FORERUNNERS  51 

implies  nothing  more  than  the  sending  in  birth  taught 
by  the  epistles  to  the  Galatians  and  to  the  Romans.  It 
is  really  a  more  primitive  and  more  simple  christological 
conception. 

The  Virgin,  in  meekness  and  humility,  yields  to  the 
heavenly  message  in  a  word  that  assumes  the  poetic 
form  as  a  responsive  echo  from  her  heart. 

Behold,  the  handmaid  of  the  Lord  ; 

Be  it  unto  me  according  to  thy  word.     (Luke  i.  38.  j 

TJie  Anmmciation  to  the  Shepherds. 

A  third  annunciation  is  reported  in  the  Gospel  of 
Luke.  Shepherds  were  watching  their  flocks  at  night 
on  the  hillsides  near  Bethlehem.  "  The  glory  of  the 
Lord  shone  round  about  them.'"  This  glory  is  the  light 
in  which  the  Lord  manifests  himself  in  theophany.  It 
is  a  theophany  to  attend  the  birth  of  the  Messiah,  as  we 
have  already  had  a  theophany  at  his  conception  in  the 
womb  of  the  Virgin.  Such  theophanies  are  frequently 
mentioned  in  the  story  of  the  Exodus.""  Out  of  the 
midst  of  the   heavenly  light  an   angel  of  the   Lord  ap- 


Briefean  die  Thess.  und  an  die  Korini/ier,  s.  168)  the  epistles  to  the  Corinthians 
teach  an  early  stage  of  the  doctrine  of  the  pre- existence  of  Jesus  in  the  second 
Adam  from  heaven,  1  Cor.  xv.  45-47  ;  the  head  of  humanity,  i  Cor.  xi.  3  ;  and  es- 
pecially in  the  self-impoverishment  of  the  rich  Messiah,  2  Cor.  viii.  9.  This  more 
primitive  form  of  the  doctrine  of  the  pre-existence  of  the  Messiah  is  still  in  ad- 
vance of  the  doctrine  of  this  annunciation.  This  annunciation  of  a  theophanic 
birth  is  really  a  simpler  conception  and  one  more  in  accordance  with  the  represen- 
tations of  the  Old  Testament,  than  the  sending  of  the  Son  of  God  when  born  of 
a  woman,  of  Rom.  viii.  3  ;  Gal.  iv.  4.  It  is  true  that  none  of  these  passages 
teach  a  virgin  conception  and  birth ;  but  they  teach  or  imply  more  than  the 
virgin  birth,  namely,  the  pre-existence  of  the  Messiah  before  his  entrance  into  the 
world.  All  these  will  come  into  consideration  in  their  proper  place  in  this 
work. 

»  Luke  ii.  9. 

'»  Exod.  xvi.  10;  xxiv.  16-17  ;  Lev.  ix.  23  ;  Num.  xiv.  10;  xvi.  19. 


52  THE  MESSIAH 

peared  and  stood  by  them.     He  made  the  annunciation 
of  the  birth  of  the  Messiah. 

Be  not  afraid, 

For  behold,  I  bring  you  good  tidings  of  great  joy 

Which  shall  be  to  all  the  people  : 

For  a  Saviour '  is  born  unto  you  to-day, 

Who  is  Messiah,  Lord,'^  in  the  city  of  David :  ^ 

And  this  is  the  sign  unto  you  ; 

Ye  shall  find  a  babe  wrapped  in  swaddling  clothes, 

And  lying  in  a  manger.     (Luke  ii.  10-12.) 

This  song  of  the  angel  is  immediately  followed  by  a 
refrain  in  two  lines  sung  by  a  heavenly  choir,  ''  a  multi- 
tude of  the  heavenly  host." 

Glory  to  God  in  the  highest, 

And  en  earth,  peace  among  men  in  whom  he  is  well 
pleased.^    (Luke  ii.  14.) 

This  song  of  the  angel  begins,  as  the  other  songs, 
with  calming  the  fears  of  the  agitated  shepherds.  The 
message  is  for  them  as  representatives  of  Bethlehem,  the 
ancient  shepherd  city  whence  David  had  gone  forth  to 
be  the  shepherd  of  Israel.  But  the  glad  tidings  were 
for  all  the  people ;  and  it  was  their  high  calling  to  take 
up  the  angelic  message  and  proclaim  it  as  the  first  mes- 
sengers, to  Bethlehem,  Jerusalem,  and  the  cities  of 
Judah,  that  the  Messiah  had  come.  The  Messiah  now 
born    in   Bethlehem,  lying   as   a   babe    in  the  manger, 


^  Ga)Trjp=]}>^)'0  cf.  Vlt^^n''  above. 

2  xpt<^Tbg  Kvpiog  cf .  Psalter  of  Solomon,  xvii.  4,  see  p.  34  ;  XP'-'^'^^^  Baailka, 
Luke  xxiii.  2  ;  Kvpiov  kol  xP^^tov,  Acts  ii.  36. 

3  The  order  of  the  Greek  and  the  structure  of  the  lines  of  the  poem  force  to 
this  rendering.     The  R.  V.  disregards  both  of  these  guides. 

4  Ev6oKia=\))^  acceptance  with  God.    Jesus  at  his  baptism  was  the  Son  of 

God  in  whom  He  was  well-pleased  evMKT/aa,  Matt.  iii.  17  l  Luke  iii.  22. 


OF  THE  FORERUNNERS  53 

wrapped  in  swaddling  clothes,  was   Lord   and   Saviour. 
The  Messiah  was  Lord,  in  accordance  with  the  Psalter: 

Utterance  of  Yahweh  to  my  Lord  :  Sit  enthroned  at  my  right 

hand 
Till  I  make  thine  enemies  a  stool  for  thy  feet: 
The  rod  of  thy  strength  Yahweh  sendeth  out  of  Zion  : 
Rule  in  the  midst  of  thine  enemies.    (Ps.  ex.  i,  2.) 

The  Messiah  was  born  in  the  city  of  David,  but  not  in 
the  palace  of  David.  He  was  born  of  the  royal  line,  but 
of  a  house  that  had  been  dethroned,  and  that  had  now 
so  long  lived  in  obscurity  that  the  heir  attracted  little,  if 
any,  attention.  But  the  promises  of  God  are  sure,  even 
if  long  delayed  as  to  their  realization.  This  babe  is  the 
son  and  heir  of  David,  and  a  heavenly  proclamation  and 
chorus  of  angels  assure  them  that  he  is  the  Lord,  the 
long  expected  Messiah.  He  is  to  be  a  Saviour.  This 
is  an  attribute  of  the  Messiah  throughout.  He  was 
usually  looked  for  as  a  national  Saviour,  to  subdue  all 
enemies,  and  reign  on  the  throne  of  David  as  King  and 
Lord.  The  deeper  meaning  of  Saviour  these  shepherds 
could  hardly  understand  as  yet.  The  chorus  is  a  proc- 
lamation of  peace  to  the  world.  It  was  one  of  the  chief 
features  of  the  Messiah's  work,  to  establish  peace,  ac- 
cording to  the  Prophets. 

And  I  will  cut  off  the  chariot  from  Ephraim, 

And  the  horse  from  Jerusalem, 

And  the  battle-bow  will  be  cut  off; 

And  he  will  speak  peace  to  the  nations  : 

And  his  rule  will  be  from  sea  to  sea, 

And  from  the  river  unto  the  ends  of  the  earth.  (Zech.  ix.  10.) 

Isaiah  names  the  Messianic  King  **  Prince  of  Peace."  ' 

'  Is.  ix.  6. 


54:  THE   MESSIAH 

But  probably  it  Is  the  prediction  of   Micah  which  is 
chiefly  in  mind  here. 

And  thou  Bethlehem  Ephrathah, 

Little  to  be  among  the  thousands  of  Judah, 

Out  of  thee  will  come  forth  for  me 

One  who  is  to  become  ruler  in  Israel, 

Whose  goings  forth  are  from  of  old,  from  ancient  days. 

And  he  will  stand  and  act  as  shepherd  in  the  strength  of  Yahweh, 

In  the  majesty  of  the  name  of  Yahweh  his  God  , 

And  they  will  abide  ;  for  now  he  will  become  great 

Unto  the  ends  of  the  earth. 

And  this  one  will  be  Peace.     (Micah  v.  2,  4.) 

The  Messiah  is  the  Saviour,  and  his  mission  is  one  of 
peace.  But  there  can  be  no  peace  to  the  wicked.  Peace 
is  for  those  who  recognize  Jesus  as  the  Messiah,  accept 
his  salvation,  and  gladly  submit  in  love  to  his  heavenly 
dominion.  All  who  enter  the  kingdom  of  the  Messiah, 
and  love  and  serve  him  as  King,  Saviour,  and  Lord,  are 
well  pleasing  to  God,  and  enjoy  the  beatitude  of  heav- 
enly peace. 

THE   SONGS   OF  THE    MOTHERS. 

§11.    Tke  Vi7'gin  Mary  is  to  be  the  mother  of  the  Lord, 
Messiah,  and  is  to  be  pronounced  blessed  by  all  nations. 
God  remembers  the  mercy  promised  to  the  seed  of  the 
patriarchs. 

The  spirit  of  prophecy  entered  into  the  mothers  of  the 
Messianic  babes,  and  prophecy  in  the  form  of  sacred 
song  burst  from  their  lips.  The  first  to  sing  the  songs 
of  the  new  covenant  was  the  mother  of  the  herald. 

The  Song-  of  Elizabeth. 
The  Virgin   Mary,  in  response  to  the  angelic  message, 
departed  from  Nazareth  of  Galilee  and  went  to  visit  her 
kinswoman  Elizabeth  in  the  hill  country  of  Judah.    The 


OF  THE  FORERUNNERS  55 

meeting  of  the  mothers  was  enveloped  in  a  halo  of  sanc- 
tity and  glory  by  the  presence  and  power  of  the  Holy 
Spirit,  who  took  possession  of  both  of  them,  filled  their 
hearts  with  joy,  and  gave  them  utterance  in  sacred  song. 
Elizabeth  lifted  up  her  voice  with  a  loud  cry,  and  said  : 

Blessed  art  thou  among  women, 

And  blessed  is  the  fruit  of  thy  womb. 

And  whence  is  this  to  me, 

That  the  mother  of  my  Lord  '  should  come  to  me? 

For  behold,  when  the  voice  of  thy  salutation 

Came  into  mine  ears. 

The  babe  leaped  for  joy  in  my  womb. 

And  blessed  is  she  who  believed 

That  there  will  be  a  fulfillment 

To  those  things  spoken  to  her  from  the  Lord.^  (Luke  i.  42-45.) 

Elizabeth,  under  the  influence  of  the  Divine  Spirit, 
here  sees  the  Virgin  already  the  mother  of  the  Messiah, 
and  on  that  account  the  mother  of  the  lord  and  king 
of  her  babe  and  of  herself.  The  mother  of  the  Messiah 
now  in  her  presence  is  a  pledge  of  his  advent  and  all  the 
joy  and  blessedness  involved  therein.  The  faith  of  the 
Virgin  is  praised,  assurance  is  given  her  that  the  word  of 
the  angel  will  be  fulfilled,  and,  in  view  of  that  fulfillment, 
she  is  recognized  as  the  most  blessed  among  women. 

The  Song  of  the  Virgin. 

Under  the  influence  of  the  Divine  Spirit  the  Virgin 
at  once  responds  to  the  song  of  Elizabeth." 

1  This  as  the  Kvpioq  above  is  in  the  sense  of  the  ^JIX  Ps.  ex.  i. 

'  The  lines  of  this  piece  of  poetry  are  more  obscure  than  usual  in  the  Greek. 
A  re-translation  into  the  original  removes  the  difficulties  for  the  most  part  and 
makes  the  poetry  evident. 

3  This  song  has  ever  been  used  in  the  Clirisiian  Church.  It  is  called  in  the 
Latin  Church  the  Magnificat,  in  accordance  with  tlie  custom  to  name  pieces  after 
the  word  that  begins  them.  Magnificat  was  the  first  word  of  the  piece  in  the 
ancient  Latin  version  of  it. 


56  THE  MESSIAH 

This  song  of  the  Virgin  is  full  of  the  spirit  and  lan- 
guage of  the  song  of  Hannah/  the  mother  of  Samuel. 
It  must  have  been  a  favorite  hymn  with  Mary.  Doubt- 
less the  similarity  of  situation  and  circumstance  recalled 
its  language  to  her  mind  and  heart."^ 

My  soul  magnifieth  the  Lord, 

And  my  spirit  doth  rejoice  in  God  my  Saviour. 

For  he  looked  upon  the  low  estate  of  his  handmaiden  : 

For  behold  from  henceforth  all  generations  shall  call  me  blessed. 

For  the  Almighty  doth  great  things  for  me  ; 

And  Holy  is  his  name. 

And  his  mercy  is  unto  generations  of  generations 

On  them  that  fear  him. 

He  doth  work  strength  with  his  arm  ; 

He  doth  scatter  the  proud  in  the  imagination  of  their  heart. 

He  doth  put  down  princes  from  thrones, 

And  doth  exalt  the  lowly. 

The  hungry  he  doth  fill  with  good  things, 

And  the  rich  he  doth  send  empty  away. 

He  doth  help  Israel  his  servant, 

That  he  might  remember  mercy. 

As  he  spake  unto  our  fathers, 

Toward  Abraham  and  his  seed  forever.    (Luke  i.  46-55.) 

Mary  conceives  of  redemption  after  the  more  ethical 
manner  of  the  song  of  Hannah  and  the  more  personal 
relations  of  the  Psalmists. 

•THE    SONGS   OF   THE   FATHERS. 

§  12.  God  remembers  his  holy  covenant,  visits  and  ivorks 
redejnption,  and  raises  up  a  Jiorn  of  salvation  in  the  house 
of  David.  John  is  the  prophet  to  prepare  the  zvay  of 
the  Lord,  who  will  come  as  a  day-spring  to  guide  in  the 


'  Sam.  ii.  i-io. 

2  See  Briggs'  Messianic  Prophecy,  pp.  124,  125,  for  a  translation  of  the  song  of 
Hannah, 


OF  THE  FORERUNNERS  57 

zvay  of  peace,     jfesjis  will  be  for  the  rise  and  fall  of  many, 
a  sign  to  be  spoken  against. 

The  priest  Zacharias  had  remained  dumb  from  the  time 
of  the  annunciation  in  the  temple  until  the  birth  of  his 
son.  On  the  day  of  the  circumcision  of  the  child  who  was 
to  herald  the  Advent,  and  in  connection  with  giving  the 
name  of  the  boy,  ""  his  mouth  was  opened  immediately, 
and  his  tongue  loosed,  and  he  spake,  blessing  God."  ' 

TJie  Song  of  Zaeharias. 

The  Holy  Spirit  entered  into  Zacharias  and  filled  him 
with  the  spirit  of  prophecy.^ 

I. 

Blessed  be  the  Lord,  the  God  of  Israel, 

For  he  doth  visit,  and  work  redemption  for  his  people, 

And  raise  up  a  horn  of  salvation  for  us,  in  the  house  of  his  serv- 
ant David. 

As  he  spake  by  the  mouth  of  the  holy  ones,  his  prophets,  of  old  f 

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

To  show  mercy  toward  our  fathers,  and  to  remember  his  holy 
covenant ; 

The  oath  which  he  sware,  unto  Abraham  our  father, 


1  Luke  i  64. 

2  He  gave  utterance  to  a  hymn  which  has  been  ever  used  in  the  Christian 
Church  as  the  Benedictus.  This  hymn  is  difficult  to  arrange  in  its  lines  and 
strophes  because  of  the  changes  that  have  been  made  in  translation,  and  authori- 
ties are  somewhat  divided.  It  seems  to  me  that  the  original  was  a  poem  of  the 
pentameter  movement.  The  lines  are  longer  than  those  in  the  songs  of  the  angels 
and  the  songs  of  the  mothers,  and  are  like  the  pentameter  pieces  of  the  Old  Tes- 
tament, each  line  having  a  c.Tsuia,  so  that  the  second  half  of  the  line  is  comple- 
mentary to  the  first  half.  Some  divide  this  into  five  stropes,  e.  g.,  vers.  68, 
69 ;  70-72  ;  73-75  ;  76,  77  ;  78,  79.  See  Holzmann,  Die  Synoptiker,  s.  36. 
But  it  seems  better  to  divifle  it  into  two  strophes. 

*  The  line  is  not  clear  in  the  Greek.  There  must  have  been  an  Aramaic 
original. 


58  THE  MESSIAH 

To  grant  unto  us  to  be  without  fear,  being  delivered  out  of  the 

hand  of  our  enemies, 
To  serve  him  in  hoHness  and  righteousness  before  him  all  our 

days.^ 

II. 

And  thou,  child,  shaltbe  called  the  prophet  of  the  Most  High  ; 

For  thou  shalt  go  before  the  face  of  the  Lord,  to  make  ready  his 
ways ; 

To  give  knowledge  of  salvation  unto  his  people,  in  the  remis- 
sion of  their  sins, 

Because  of  the  tender  mercy  of  our  God,  whereby  the  day-spring 
from  on  high  hath  visited  us. 

To  shine  upon  them  that  sit  in  darkness,  and  in  the  shadow  of 
death  ; 

To  guide  our  feet  into  the  way  of  peace.     (Luke  i.  68-79.) 

The  first  strophe  blesses  God  for  the  fulfilment  of  the 
promise  to  David,  and  looks  for  the  fulfilment  of  the 
Abrahamic  covenant ;  and  the  second  strophe  predicts 
the  ministry  of  his  son  John  as  the  herald  of  the  Messiah. 
Zacharias  weaves  together  the  predictions  of  a  number 
of  the  psalms  and  prophets. 

In  the  first  strophe  ""  Zacharias  begins  with  a  line  from 
the  doxologies  of  the  Psalter.  He  then,  thinking  of  the 
covenant  with  David,  uses  the  language  of  the  Psalmist : 

There  will  I  cause  a  horn  to  sprout  for  David, 
I  have  prepared  a  lamp  for  mine  anointed 
His  enemies  will  I  clothe  with  shame ; 
But  upon  him  his  crown  will  be  brilliant. 

(Ps.  cxxxii.  17,  18) 


1  The  arrang-ement  of  lines  in  this  strophe  differs  somewhat  from  that  given  in 
the  Revised  Version.  The  Revised  Version  breaks  up  several  pentameters  into 
two  lines  each.  The  chief  difference  is  that  the  Revised  Version  gives  three  lines 
for  lines  5  and  6  of  this  strophe.  It  attaches  the  adverb  "  without  fear  "  to  the 
verb  "serve."  But  the  Greek  text  of  Westcott  and  Hort,  which  I  foUow,  gives 
this  adverb  in  the  midst  of  the  previous  line.  This  gives  a  better  poetical  move- 
ment, and  makes  the  caesuras  evident  in  both  lines. 

2  Pss.  Ixxii.  18;  cvi.  48. 


OF  THE  FOKEUUNNERS  59 

The  visitation  is  in  answer  to  the  prayer: 

O  God,  Sabaoth  turn  now,  look  from  heaven, 
See  and  visit  this  vine  ; 

And  protect  that  which  thy  right  hand  planted, 
And  be  over  the  branch  thou  hast  strengthened  for  thyself. 

(Ps.  Ixxx.  14,  15.) 

He  then  sees  the  fulfilment  of  the  Abrahamic  cove- 
nant, which  pervades  the  Old  Testament  like  a  golden 
thread  upon  which  many  promises  and  predictions  are 
hung.  The  promise  was  made  to  Abraham  before  he 
migrated  to  the  promised  land.  It  was  the  charter  of 
his  inheritance. 

And  I  will  make  thee  a  great  nation. 
And  I  will  bless  thee  and  make  thy  name  great ; 
Therefore  be  thou  a  blessing, 
And  I  will  bless  those  blessing  thee  ; 
And  those  making  light  of  thee  shall  I  curse  : 
And  all  the  clans  of  the  earth  will  bless  themselves  with  thee. 

(Gen.  xii.  1-3.) 

This  promise  was  taken  up  into  a  covenant,  and  sealed 
with  the  sign  of  circumcision,'  and  finally  confirmed  by 
a  divine  oath. 

The  second  strophe  is  a  prediction  of  the  work  of  his 
child  as  a  herald  of  the  Messiah.  Several  passages  of  the 
Old  Testament  give  him  the  basis  for  his  hopes.  As  the 
prophet  of  the  Most  High,  going  before  the  face  of  the 
Lord,  and  preparing  his  way,  he  is  to  fulfil  the  predic- 
tions of  Isaiah  and  Malachi  : 

Hark!  one   proclaiming,  in   the   wilderness,  Clear  the   way  of 

Yahweh, 
Level  in  the  desert  a  highway  for  our  God. 


Gen.  xvii.;  xxii.  15-18. 


gQ  THE  MESSIAH 

Let  every  valley  be  lifted  up,  and  every  mountain  and  hill  be  de- 
pressed, 

And  the  crooked  place  become  straight,  and  the  rugged  place  a 
plain, 

And  the  glory  of  Yahweh  will  be  revealed,  and  all  flesh  will  see 
it  together.     (Is.  xl.  3-5.) ' 

The  day-spring  has  been  referred  by  some  to  the 
branch '  of  Old  Testament  prophecy,  because  branch  is 
rendered  in  the  LXX.  Version  by  the  same  Greek  word 
that  is  given  in  our  text  and  translated  here  "  day- 
spring."  But  the  original  of  our  song  was  in  the  Ara- 
maic language,  and  the  subsequent  context  favors  the 
more  natural  reference  to  the  springing  up  of  the  light 
of  the  sun."  The  last  two  lines,  referring  to  the  Messiah 
as  the  great  light,  are  based  upon  Isaiah  : 

The  people  that  walk  in  darkness  do  see  a  great  light ; 
Those  dwelling  in  a  land  of  dense  darkness,  light  doth  shine 
upon  them.     (Isa.  ix.  2.) 

In  the  context  of  Isaiah  the  great  light  comes  from 
the  person  of  the  Messiah— the  Prince  of  Peace— and  so, 
in  the  song  of  Zacharias,  the  shining  of  the  light  guides 
into  the  way  of  peace. 

The  Song  of  Simeon. 

In  accordance  w^th  the  Mosaic  law,  Jesus,  as  the  first- 
born son,  was  presented  before  God  in  the  temple  at 
Jerusalem.'  An  aged  father  in  Israel  is  awaiting  the 
advent  of  the  Messiah,  having  the  v/itness  of  the  Divine 
Spirit  that  he  will  see  him  before  departing  this  life. 
The  aged  Simeon,  representing  the  best  type  of  Old 
Testament  piety,  standing  on  the  heights  of  Messianic 

1  Comp.  Mai.  iii.  i-iv.  5,  ^  2  jer.  xxiii.  5  ;  xxxiii.  15  ;  Zech.  iii.  8. 

^  As  in  Mai.  iv.  2  ;  comp.  Is.  Ix.  i. 

*  Ex.  xiii.  12  ;  xxii.  29  ;  Num.  xviii.   15,  16. 


OF  THE  FORERUNNERS  61 

expectation,  receives  the  child  Jesus  into  his  arms,  in  the 
court  of  the  temple,  and,  under  the  inspiration  of  proph- 
ecy, sings  a  song  of  praise  and  a  song  of  sorrow/ 

I. 

Now  lettest  thou  thy  servant  depart,  O  Lord, 

According  to  thy  word,  in  peace  ; 

For  mine  eyes  have  seen  thy  salvation, 

Which  thou  hast  prepared  before  the  face  of  all  peoples  ; 

A  light  for  revelation  to  the  Gentiles, 

And  the  glory  of  thy  people  Israel. 

II. 

Behold  this  one  is  set  for  the  falling, 

And  the  rising  of  many  in  Israel ; 

And  for  a  sign  which  is  spoken  against ; 

Yea,  and  a  sword  shall  pierce  through  thine  own  soul ; 

That  thoughts  out  of  many  hearts  may  be  revealed. 

(Luke  ii.  29-35.) 

The  Messianic  salvation  is  the  theme  of  the  first 
strophe.  This  is  seen  in  its  double  aspect,  a  light  for 
revelation  to  the  nations  of  the  world,  and  the  glory  of 
Israel.  Simeon  doubtless  had  in  mind  the  prophecies 
of  the  second  Isaiah. 

I,  Yahweh,  have  called  thee  in  righteousness, 
In  order  to  hold  thine  hand  and  to  keep  thee, 
And  to  give  thee  for  a  covenant  of  the  people,  for  a  light  of  the 
nations,     (xlii.  6.) 

It  is  too  light  a  thing  that  thou  shouldest  be  my  servant 

To  raise  up  the  tribes  of  Jacob, 

And  to  restore  the  preserved  of  Israel ; 

I  will  therefore  give  thee  for  a  light  to  the  nations, 

To  become  my  salvation  unto  the  end  of  the  earth,     (xlix.  6.) 


'  The  first  part  of  his  song  is  the  Nunc  Dimittis,  so  called  from  the  first  words 
of  the  Latin  translation.  This  has  ever  been  used  in  the  liturgical  service  of  the 
Christian  Church.  The  second  part  of  the  song  is  usually  given  as  prose  in  the 
versions  : 


g2  THE  MESSIAH 

I  will  greatly  rejoice  in  Yahweh, 

Let  my  soul  be  joyful  in  my  God  ; 

For  he  hath  clothed  me  with  the  garments  of  salvation, 

He  hath  covered  me  with  the  robe  of  righteousness, 

As  a  bridegroom  putteth  on  a  priest's  turban, 

And  as  a  bride  adorned  herself  with  her  jewels. 

For  as  the  earth  bringeth  forth  her  increase, 

And  as  a  garden  causeth  that  which  is  planted  in  it  to  spring 

forth, 
So  will  Yahweh  cause  righteousness  to  spring  forth. 
And  praise  before  all  nations.     (Ixi.  lo,  ii.) 

The  second  strophe  unfolds  the  salvation  of  the  Mes- 
siah in  the  testing  that  it  makes,  and  in  the  sorrow  that 
will  be  involved,  especially  to  the  mother.  Here  Simeon 
catches  a  glimpse  of  the  suffering  Messiah  as  the  one 
who  takes  away  the  sin  of  the  world.  It  was  indeed  only 
natural  that  the  predictions  of  the  second  Isaiah  as  to 
the  salvation  of  the  Messianic  servant,  which  were  at  the 
bases  of  his  song,  should  lead  the  mind  up  to  the  suffer- 
ing Messiah  who  was  the  centre  of  them  all.  The  sword 
that  pierces  the  Virgin's  soul  was  the  agony  that  she 
was  to  experience  in  the  passion  of  our  Lord  when  she 
saw  him 

Despised,  and  forsaken  of  men  ; 

A  man  of  sorrows,  and  acquainted  with  grief ; 

And  as  one  before  whom  there  is  a  hiding  of  the  face, 

Despised,  and  we  regarded  him  not ! 

But  he  was  one  pierced  because  of  our  transgressions. 
Crushed  because  of  our  iniquities  ; 
The  chastisement  for  our  peace  was  upon  him  ; 
And  by  his  stripes  there  is  healing  for  us. 

And  among  his  contemporaries  who  was  considering, 

That  he  was  cut  off  from  the  land  of  the  living. 

Because  of  the  transgression  of  my  people  he  had  the  blow? 


OF  THE  FORERUNNERS  ^3 

With  the  wicked  his  grave  was  assigned, 

And  with  the  rich  in  his  martyr  death  ; 

Although  he  had  done  no  violence, 

And  there  was  no  deceit  in  his  mouth.     (Is.  liii.  3,  5,  8-9.) 

It  seems  also  that  Simeon  had  in  mind  the  test  stone 
of  the  first  Isaiah.' 

Thus  a  strain  of  sorrow  mingles  with  the  thanksgiving 
of  the  departing  saint  who  represents  so  well  the  depart- 
ing dispensation  of  the  old  covenant.  It  is  said  that 
Anna  also  praised  God  and  spoke  of  the  child  Jesus  to 
all  who  were  looking  for  redemption  in  Jerusalem.' 

THE    HERALD    OF   THE    MESSIAH. 

§  13.  John  the  Baptist  heralded  the  advent  of  God  and 
his  kingdom.  He  tanght  that  Jesus  was  mightier  tJian 
himself ;  that  he  ivoiild  baptize  with  the  Holy  Spirit  and 
with  fire,  and  zvoiild  ivield  the  fan  of  judgment  on  his 
threshing  floor.  Jesus  was  the  lamb  of  God  that  taketh 
away  the  sin  of  the  world. 

Some  thirty  years  after  the  events  underlying  these 
songs,  John  the  Baptist  appeared  in  the  wilderness  of 
Judea  declaring  that  the  kingdom  of  God  was  at  hand, 
that  he  was  the  herald  of  the  Messiah,  and  instituting 
the  baptism  of  repentance  unto  the  remission  of  sins. 
The  four  evangelists  agree  in  giving  an  account  of  this 
introductory  ministry  of  the  Baptist.  It  belongs  to  the 
earliest  Christian  tradition  and  the  earliest  Gospels. 
Their  reports  are  essentially  the  same  as  to  the  main 
features,  but  each  of  them  has  material  not  contained  in 
the  others.  The  new  institution  of  the  baptism  of  re- 
pentance is  common  to  them  all.  The  preacher  called 
the  people  to  repentance  as  the  true  preparation   for 

I  Is.  xxviii.  16.  '  Luke  ii.38. 


04  THE  MESSIAH 

their  God ;  he  baptized  them  with  water  as  a  public 
solemn  testimony  and  seal  of  this  repentance,  and  he  set 
before  them  the  remission  of  sins  as  the  aim  of  the  re- 
pentance and  the  baptism.  John  the  Baptist  conceives 
of  the  advent  as  an  advent  in  judgment,  for  which  re- 
pentance and  remission  are  the  necessary  preparations. 
Hence  it  is  that  the  Baptist  appears  as  the  herald  of  the 
divine  advent  predicted  in  Malachi  and  in  the  great 
prophet  of  the  exile. 

Behold  I  send  my  messenger  before  thy  face,  who  shall  pre- 
pare thy  way.  The  voice  of  one  crying  in  the  wilderness,  make 
ye  ready  the  way  of  the  Lord,  make  his  paths  straight.  Every 
valley  shall  be  filled,  and  every  mountain  and  hill  shall  be  brought 
low  ;  and  the  crooked  shall  become  straight,  and  the  rough  ways 
smooth  :  and  all  flesh  shall  see  the  salivation  of  God.' 

These  translations  differ  from  the  original  text  in  sev- 
eral important  particulars,^  but  not  so  as  in  any  way  to 
dull  the  points  of  the  citations.  The  advent  is  the  ad- 
vent of  Yahweh  ;  it  is  an  advent  in  the  glory  of  redemp- 
tion and  of  judgment.  It  is  an  advent  of  judgment  for 
the  wicked,  and  of  redemption  for  the  righteous  people. 
God  is  to  lead  them  into  the  holy  land,  and  before  him 
all  nature  is  transformed.     This  advent  is  heralded  by  a 


1  These  passag;es  are  a  mosaic  from  the  three  evangelists,  Matth.  iii.  3  ;  Lk.  i. 
2,  3  ;  Lk.  iii.  4,  5  ;  John  i.  23.  The  first  sentence  is  given  only  by  Mark,  who 
cites  it  from  Isaiah.  The  evangelist,  however,  mistakes  his  reference,  for  it  is 
from  Malachi  iii.  i.  The  citation  is  free,  for  it  differs  from  the  LXX.  as  well  as 
the  Hebrew.  It  was  made  probably  from  an  oral  Aramaic  targum.  The  second 
sentence  is  given  by  the  three  synoptists.  It  is  nearer  to  the  LXX.  than  the 
Hebrew.  John's  Gospel  condenses  this  sentence.  The  last  sentence  is  given  only 
by  Luke.  It  also  is  closer  to  the  LXX,  than  to  the  Hebrew.  The  two  extracts 
were  probably  from  an  Aramaic  original.  The  movement  of  the  Hebrew  poetry 
of  the  original  was  destroyed  by  these  translations,  and  the  R.  V.  is  incorrect  in 
its  arrangement  of  the  lines  which  do  not  correspond  with  the  rhythm  of  Isaiah 
xl.  3-5.     See  Briggs'  Messianic  P7'ophecy\  pp  375,  473. 

^  See  Toy,  Quotations  in  the  New  Testament ^  p.  16. 


OF  THE  FORERUNNERS  g5 

Special  messenger,  whose  office  is  to  prepare  the  way,  to 
proclaim  the  approach  of  the  great  king.  John  the 
Baptist  was  this  herald,  and  it  is  a  divine  advent  that 
he  has  in  view,  an  advent  chiefly  in  judgment,  but  a 
judgment  that  implies  redemption  to  the  people  of 
God. 

In  accordance  with  this  conception  of  his  mission,  the 
few  discourses  of  the  Baptist  that  have  been  preserved 
in  the  three  synoptic  evangelists  are  words  of  warning. 
They  assume  the  poetic  form,  as  was  usual  with  the 
prophets  of  the  Old  Testament  : 

Ye  offspring  of  vipers,  who  warned  you 

To  flee  from  the  wrath  to  come  ? 

Bring  forth  therefore  fruits  worthy  of  repentance  ; 

And  think  not  to  say  within  yourselves, 

We  have  Abraham  to  our  father : 

For  I  say  unto  you,  that  God  is  able 

Of  these  stones  to  raise  up  children  unto  Abraham. 

And  even  now  is  the  axe  laid  unto  the  root  of  the  trees : 

Every  tree  therefore  that  bringeth  not  forth  good  fruit 

Is  hewn  down,  and  cast  into  the  fire.' 

This  passage  of  Matthew  and  Luke  had  a  common 
source  in  the  original  Aramaic  Gospel  of  Matthew.  It 
has  all  the  features  of  a  trimeter  poem.  Matthew  ap- 
plies it  to  the  Pharisees  and  Sadducees,  to  whom,  in- 
deed, it  seems  most  appropriate.  But  Luke  gives  it  a 
more  general  reference  to  the  multitudes.  This  is  all 
the  more  striking  in  view  of  his  specification  of  publi- 
cans and  soldiers  in  the  warnings  of  the  Baptist  pre- 
served by  him  alone.  It  seems  most  probable  that 
the  original  source   contained  only  the  sayings  of  the 


*  Matth.  iii.  7-10  is  identical  with  Luke  iii.  7-9  with  the  exception  of  Kaprrbv 
a^inv  for  KapTTobg  a^iovr  and  (^o^tjtf  for  np^r/ode  ver.  8,  and  that  Luke  inserts 
nal  in  ver.  9.     Matthew's  text  is  preferable. 


QQ  THE  MESSIAH 

Baptist   without  the  explanatory  remarks.     The   addi- 
tional sentences  given  by  Luke  are  : 

He  that  hath  two  coats, 

Let  him  impart  to  him  that  hath  none  ; 

And  he  that  hath  food, 

Let  him  do  likewise.     (Luke  iii.  ii.) 

To  the  publicans  he  said  : 

Extort  no  more  than  that  which  is  appointed  you. 

(Luke  iii.  13.) 
To  the  soldiers  he  said  : 

Extort  from  no  man  by  violence,  neither  accuse  any  one  wrong- 
fully ; 
And  be  content  with  your  wages.     (Luke  iii.  14.) 

These  sayings  were  probably  derived  from  another 
source  than  the  Aramaic  Matthew.  Luke  represents  in 
his  introduction  that  he  used  many  sources.^  These 
are  specimens  given  by  the  Baptist  of  the  fruits  of 
repentance  such  as  were  required  in  preparation  for 
the  advent  of  God  in  judgment.  He  sees  that  the  axe  is 
already  lying  at  the  root  of  the  dead  trees,  and  is  about 
to  cut  them  down.  The  fire  is  ready  to  consume  them. 
The  true  children  of  Abraham,  the  heirs  of  the  promises 
of  God,  will  abide  ;  God  will  provide  for  that.  Even 
the  stones  of  the  wilderness  are  more  likely  to  produce 
living  children  of  Abraham  than  such  fruitless  trees  and 
venomous  serpents  as  the  Pharisees  and  their  disciples. 
The  day  of  wrath,  the  Day  of  Yahweh,  predicted  by  the 
prophets  of  the  Old  Testament,  is  at  hand  ;  and  those 
who  do  not  prepare  themselves  for  it  by  true  repentance 
have  every  reason  to  dread  it,  and  flee  away  from  it. 

Matthew,""  in  accordance  with  his  custom,  adds  anoth- 
er discourse   of  the   Baptist  to  the  previous  one  with- 

1  Luke  i.  1-4.  ^  Matt.  iii.  11,  12. 


OF  THE  FORERUNNERS  07 

out  comment  or  mark  of  separation.  Luke'  gives  it  on 
another  occasion  in  response  to  the  people,  who  inquired 
whether  John  was  the  Messiah.  Mark  "gives  it  in  an 
abridged  form,  as  the  theme  of  his  preaching.  John" 
also  gives  it  in  a  shortened  form,  in  response  to  an 
inquiry  of  the  Pharisees  whether  he  was  Elijah,  the 
Messiah,  or  the  expected  prophet.  A  careful  study  of 
these  four  parallel  passages  makes  it  probable  that  the 
original  Aramaic  discourse  would  be  as  follows: 

I  indeed  baptize  you  with  water  ; 

But  he  that  is  mightier  than  I  cometh  after  me, 

Whose  shoes  I  am  unworthy  to  untie  : 

He  will  baptize  you  with  fire. 

Whose  fan  is  in  his  hand, 

Thoroughly  to  cleanse  his  threshing-floor; 

And  to  gather  the  wheat  into  his  garner ; 

But  the  chaff  he  will  burn  up  with  unquenchable  fire.-* 

In  this  discourse  the  Baptist  looks  again  at  the  judg- 
ment of  fire.     The  chaff  will  be  consumed  here,  as  the 


1  Luke  iii.  i6,  17.  2  Mark  i.  7,  8.  3  John  i.  26,  27. 

*  The  first  four  lines  are  common  to  the  four  evangelists.  Disregarding  the 
differences  in  order  of  words  in  the  sentences,  Matthew  alone  gives  "unto  re- 
pentance." Matthew  and  John  use  the  preposition  "in  "  before  "  water."  Mark 
alone  uses  the  aorist  "baptized."  Luke's  text  is  to  be  preferred  in  the  first 
line.  In  the  second  line,  Matthew  and  John  use  the  participle  "  coming,"  Mark 
and  Luke  the  present  "cometh."  All  use  "after  me"  but  Luke.  In  the  third 
line,  the  text  of  Luke  is  best.  John  uses  a  final  clause  for  the  infinitive  of  Mark 
and  Luke.  Mark  inserts  "stoop  down,"  and  Matthew  substitutes  "to  bear." 
"  Latchet "  is  given  by  all  but  Matthew  :  it  is  an  amplification  for  greater  distinct- 
ness. John  uses  "  worthy  "  for  "  sufficient"  of  the  three  others.  Mark  and  John 
do  not  give  "  and  with  fire  "  of  Matthew  and  Luke.  "  Fire  "  is  best  suited  to 
the  context.  "  Holy  Spirit  "  was  probably  an  explanation  of  the  fire,  in  two  of 
the  evangelists  substituted  for  it,  in  the  other  two  inserted  before  it.  This  was 
due  to  reflection  upon  these  words  in  connection  with  the  descent  of  the  Spirit 
on  the  day  of  Pentecost.  The  last  four  lines  are  given  by  Matthew  and  Luke. 
The  only  differences  are  in  the  use  of  infinitives  of  Luke  for  futures  of  Matthew. 
Wc  prefer  to  follow  Luke.  This  difference,  as  well  as  differences  in  order  of 
words,  is  due  to  a  different  translation  of  the  Aramaic  original. 


68 


THE  MESSIAH 


dead  wood  was  to  be  consumed  in  the  previous  passage. 
As  the  true  children  of  Abraham  were  to  abide  there,  so 
the  wheat  is  to  be  gathered  into  the  garner  here.  The 
fan  of  the  threshing-floor  takes  the  place  of  the  axe  of 
the  woodman,  in  the  figure  of  the  act  of  judgment. 

The  last  four  lines  harmonize  with  the  previous  dis- 
course ;  but  the  first  four  lines  bring  into  view  the  con- 
ception of  two  baptisms :  the  one  with  water,  the  other 
with  fire.  The  Baptist  connects  the  baptism  with  fire 
and  the  judgment  of  fire  without  discrimination  in  time, 
just  as  the  Old  Testament  prophets  were  accustomed  to 
do.^  In  this  particular  he  seems  not  to  have  advanced 
beyond  them.  The  judgment  of  fire,  with  its  redemp- 
tion of  the  people  of  God,  is  the  theme  of  his  preaching. 
Repentance  and  baptism  with  w^ater  are  its  preparations. 
The  advent  of  God  is  connected,  in  the  mind  of  the 
Baptist,  with  the  advent  of  the  Messiah.  The  Messiah 
comes  to  bestow  this  baptism  of  fire,  and  to  exercise 
judgment.  The  Baptist  seems  to  have  in  mind  the  ad- 
vent of  the  Son  of  Man  in  the  cloud  with  the  Ancient 
of  Days  and  the  fiery  stream  of  the  apocalypse  of 
Daniel."  The  evangelists  after  the  day  of  Pentecost  see 
in  the  fire  the  fiery  tongues  of  the  Holy  Spirit  as  well  as 
the  fiery  flame  of  the  lake  of  fire  of  the  judgment  day. 

The  Gospel  of  John  tells  of  a  closer  recognition  of 
Jesus  by  the  Baptist : 

And  John  bare  witness,  saying,  I  have  beheld  the  Spirit  de- 
scending as  a  dove  out  of  heaven  ;  and  it  abode  upon  him.  And 
I  knew  him  not :  but  he  that  sent  me  to  baptize  with  water,  he 
said  unto  me,  Upon  whomsoever  thou  shalt  see  the  Spirit  de- 
scendino-,  and  abiding  upon  him,  the  same  is  he  that  baptizeth 
with  the  Holy  Spirit.     And  I  have  seen,  and  have  borne  witness 


1  Cf.  Joel  iii.;  Ezek.  xxxix.    Briggs'  Messianic  Prophecy,  p,  488. 

2  Dan.  vii.  9-12. 


OF  THE  FORERUNNERS  69 

that  this  is  the  Son  of  God.  [And  so  the  Baptist  transfers  his 
own  disciples  to  Jesus  with  the  words]  :  Behold,  the  Lamb  of 
God,  which  taketh  away  the  sin  of  the  world  !  (John  i.  29-34.) 

The  two  sides  of  the  work  of  the  Advent  were  dis- 
tinctly foretold  by  the  Baptist ;  namely,  the  judgment 
and  the  redemption.  He  reiterates  the  ancient  proph- 
ecies with  reference  to  the  judgment.'  But  in  the  doc- 
trine of  redemption  he  advances  in  the  line  of  the  an- 
nunciations, and  of  his  father  Zachariah,  and  of  Simeon, 
to  a  still  more  vivid  conception  of  the  Messiah  as  the 
victim,  the  sin-bearing  and  suffering  Lamb  of  the  great 
prophet  of  the  exile,^  Here  the  Baptist  combines 
the  judging  Son  of  Man  with  the  rejected  prophetic 
servant.  These  two  Messianic  ideas,  kept  apart  in  the 
Old  Testament,  converge  in  his  representation.  His 
language  is  brief,  enigmatic,  and  gives  no  explanation  of 
the  remarkable  combination  in  his  mind.  This  concep- 
tion of  the  Baptist  is  given  only  by  the  Gospel  of  John, 
preserved  in  the  memory  of  the  apostle  who  had  heard 
it  from  the  lips  of  the  Baptist  himself. 

These  enigmatic  words  had  pointed  him  to  Jesus  as 
in  some  way  both  the  Messianic  servant  and  the  Son  of 
Man,  the  mediator  of.  the  Day  of  the  Lord,  of  the  divine 
judgment,  and  of  the  redemption  of  the  world. 

John  the  Baptist  gives  to  his  disciples  a  final  testi- 
mony : 

Ye  yourselves  bear  me  witness,  that  I  said,  1  am  not  the  Mes- 
siah, but  that  I  am  sent  before  him.  He  that  hath  the  bride  is 
the  bridegroom  ;  but  the  friend  of  the  bridegroom,  who  standeth 
and  heareth  him,  rejoiceth  greatly  because  of  the  bridegroom's 
voice;  this  my  joy  therefore  is  made  full.  He  must  increase, 
but  I  must  decrease.     (John  iii.  28-30.) 


»  Isa,  xli.  3-1 1 ;  Mai.  iii.  "  Isa.  liii. 


CHAPTER  III. 

THE   MESSIAH   OF   MARK. 

The  Gospels  give  glimpses  of  the  life  and  teaching  of 
Jesus  from  four  different  points  of  view.  Mark  is  the 
simplest  and  the  earliest  in  composition.  Almost  all 
that  is  given  in  Mark  reappears  in  Matthew  and  Luke ; 
both  of  these  Gospels  using  the  earlier  Mark.  Matthew 
is  distinguished  by  long  discourses  of  Jesus  upon  several 
great  themes.  We  find  very  much  the  same  matter  in 
other  connections  in  Luke;  but  only  a  limited  portion 
of  it  in  Mark.  It  is  evident  that  the  Gospel  of  Matthew 
has  grouped  the  words  of  Jesus  about  several  themes. 
As  it  depended  chiefly  upon  Mark  for  the  historical  ma- 
terial, it  also  depended  on  the  Logia  of  Matthew  for 
these  discourses.  The  Logia  of  Matthew  is  the  collec- 
tion chiefly  of  the  sayings  of  Jesus  made  by  the  apostle 
Matthew  in  the  Aramaic  language,  according  to  the  testi- 
mony of  Papias.^  This  Logia  was  lost  at  an  early  date, 
but  the  most  if  not  all  of  its  contents  are  in  the  Gospels 
of  Matthew  and  Luke.  Luke  gives  them  more  in  the 
circumstances  of  their  utterance.  The  Gospel  of  Mat- 
thew arranged  them  in  a  topical  order  without  regard  to 
these  circumstances.  These  discourses  of  Jesus  from 
the  Logia  of  Matthew  are  rich  and  pregnant  with  Mes- 


*  See  p.  41. 

(70) 


OF   MARK  71 

sianic  material.  The  Gospel  of  Matthew  gives  other  say- 
ings of  Jesus  and  reports  other  acts  of  Jesus,  which  were 
taken  probably  from  other  sources,  written  or  oral.  The 
Gospel  of  Luke  uses  the  historical  material  of  Mark, 
gives  the  sayings  from  the  Logia  of  Matthew  their  orig- 
inal setting,  but  it  also  gives  original  matter  not  found 
in  the  other  evangelists.  It  is  probable  that  this  mate- 
rial was  chiefly  derived  from  a  third  written  source.  It 
is  evident  that  Luke  seeks  historic  connection  for  the 
life  and  words  of  Jesus.  He  arranges  in  an  orderly  chron- 
ological and  geographical  method,  distinguishing  the 
ministry  in  Galilee,  in  Samaria,  in  Perea,  and  in  Jeru- 
salem. 

The  Gospel  of  John  is  different  from  the  other  three, 
in  that  the  material  is  chiefly  new.  It  gives  us  more  the 
esoteric  teaching  of  Jesus  and  events  of  a  more  private 
and  personal  character,  all  bearing  the  marks  of  deep 
and  thorough  reflection  upon  the  person  and  life  of 
Jesus. 

In  the  study  of  the  gospels  there  is  a  constant  ad- 
vance in  conception,  in  the  order,  Mark,  Matthew,  Luke, 
John.  But  the  advance  from  Luke  to  John  is  much 
greater  than  that  between  the  three  other  evangelists, 
so  much  so  that  the  three  are  grouped  by  scholars  as 
the  synoptics  over  against  John,  which  stands  apart  by 
itself. 

The  different  methods  of  composition  of  the  evangel- 
ists, their  difference  in  conception,  and  their  difference 
in  the  order  and  grouping  of  material,  are  not  favorable 
to  a  systematic  study  of  tlic  Messianic  idea  of  Jesus. 
There  are  several  methods  that  might  be  pursued  in 
dealing  with  it. 

(j).  We  might  inquire  how  far  the  Jesus  of  the  Gospels 
was  the  Messiah  of  the  Old  Testament,  and  then  study 


72 


THE   MESSIAH 


his  predictions  on  the  basis  of  that  inquiry.  The  diffi- 
culty in  this  method  is  that  his  predictions  relate  to  his 
own  sufferings,  death,  and  resurrection  which  are  included 
in  the  evidences  of  the  Messiahship. 

(2).  We  might  group  the  whole  question  of  the  Messi- 
anic predictions  of  Jesus  and  the  Messianic  fulfilment 
of  Jesus  about  the  Messianic  ideals  of  the  Old  Testa- 
ment. This  is  a  tempting  method,  but  in  its  use  there 
are  several  disadvantages.  The  chief  of  these  is  that  the 
Messianic  idea  of  Jesus  w^ould  be  dominated  by  the  re- 
sults of  the  synthesis  of  the  Old  Testament.  The  Messi- 
anic idea  of  Jesus  is  so  original,  extensive,  and  profound, 
that  it  should  be  studied  by  itself  and  shaped  by  its  own 
internal  principles. 

(3).  We  might  first  study  the  Messianic  idea  of  Jesus, 
as  it  is  given  in  the  Gospels,  and  then  in  this  light  in- 
quire how  far  the  Messiah  of  the  Gospels  is  the  Messiah 
of  the  Old  Testament.  We  shall  construct  our  material 
in  accordance  with  this  method.  But  this  method  might 
be  used  in  several  ways.  The  material  given  in  the  dis- 
courses of  Jesus  in  the  form  of  prediction  is  greater  than 
we  find  in  any  prophet  of  the  Old  Testament.  It  is  so 
great  in  amount  and  so  various  in  form  that  it  is  neces- 
sary to  divide  it  into  several  chapters. 

(a).  We  would  prefer  some  chronological  scheme. 
But  such  a  chronological  scheme  is  sufficiently  difificult 
in  the  study  of  the  life  of  the  Messiah.  It  is  still  more 
difficult  when  we  have  to  put  his  discourses  in  their  his- 
torical relations.  Any  attempt  to  do  this  burdens  us 
with  numberless  questions  of  historical  criticism  where 
it  is  impossible  at  present  to  attain  definite  results  in 
some  of  the  most  important  passages.  Many  attempts 
have  been  made  to  trace  a  development  in  the  Messianic 
consciousness  of  Jesus  and   in  his  doctrine  of  the  king- 


OF   MAKK  73 

dom  of  God,  but  none  of  these  have  found  favor.  It 
seems  impracticable  in  the  present  stage  of  the  criticism 
of  the  Gospels  to  give  an  accurate  and  comprehensive 
statement  of  such  a  development.  It  is  sufficiently  diffi- 
cult if  the  study  is  limited  to  the  synoptics.  It  is  at 
present  impossible  if  the  Gospel  of  John  is  included  in 
the  study.*  The  Gospel  of  Luke  seems  to  have  tried 
the  chronological  method  and  to  have  succeeded  only  in 
part.     We  are  not  likely  to  be  more  successful. 

{d).  An  effort  might  be  made  to  group  the  Messianic 
material  about  several  great  themes,  such  as  the  King- 
dom of  God,  the  Rejected  Messiah,  the  Messianic  Judg- 
ment, and  the  Messiah  from  Heaven.  But  this  method 
has  its  difficulties.  These  topics  cannot  be  so  distinctly 
separated  without  injury  to  the  unity  of  many  of  the 
themes.  A  considerable  amount  of  repetition  is  una- 
voidable under  the  several  heads.  Omissions  and  reser- 
vations constantly  occur.  This  indeed  is  the  method 
pursued  in  the  Gospel  of  Matthew  in  his  use  of  the  say- 
ings of  Jesus.  But  even  Matthew  did  not  consistently 
use  it.  The  other  evangelists  used  other  methods.  How 
then  can  we  reduce  them  all  to  Matthew's  method  ? 

(c).  The  simplest  and  easiest  method  seems  on  the 
whole  to  be  the  best,  at  least  for  the  purpose  of  this 
volume.  We  shall  follow  the  method  of  the  Gospels 
themselves  and  give  the  Messiah  of  each  by  itself.  The 
Messianic  idea  of  the  Gospel  of  Mark  will  be  first  studied 
in  Chapter  III.  This  is  for  the  most  part  the  earliest 
Christian  tradition,  and  it  is  found  likewise  in  the  paral- 
lel passages  of  Matthew  and  Luke.  These  parallel  pas- 
sages have  been  derived  by  our  Matthew  and  Luke  from 
the  original   Mark,  and  have  been  edited  in  their  larger 


»  Wendt,  LeJire  Jesu^  ii.  s.  318,  319. 


74  THE  MESSIAH 

gospels,  sometimes  in  new  relations  and  with  variations 
due  to  explication,  or  to  abridgment,  or  to  subsequent 
reflection  in  the  light  of  other  circumstances  and  events. 
In  some  cases  a  Messianic  reference  is  found  in  one  of 
the  parallels  that  is  absent  from  Mark.  In  such  a  case 
the  Messianic  reference  is  probably  due  to  later  reflec- 
tion, or  other  sources  of  information.  Inasmuch  as  our 
purpose  at  present  is  to  consider  the  Messianic  idea,  we 
propose  to  use  such  parallels  under  the  head  of  that 
gospel  in  which  the  Messianic  reference  appears.  The 
Apocalypse  of  Jesus  stands  out  so  prominently  by  itself 
in  Mark  and  its  parallels  in  Matthew  and  Luke,  and  is 
so  important  in  its  exposition,  that  we  shall  treat  it  in 
Chapter  IV.  The  Messianic  idea  of  Jesus  presented  in 
the  Gospel  of  Matthew,  so  far  as  it  is  not  included  in 
Mark,  will  next  be  considered  in  Chapter  V.  This  ma- 
terial, not  given  by  Mark,  but  added  by  Matthew  to  the 
common  tradition  in  Mark,  was  derived  for  the  most 
part  from  the  Aramaic  Logia  of  Matthew,  and  appears 
with  historical  setting  in  the  Gospel  of  Luke.  This  ma- 
terial has  variations  in  language  due  in  part  to  different 
translations  of  the  same  Aramaic  original,  and  in  part  to 
different  conceptions  of  the  meaning  and  use  of  the  ma- 
terial in  these  evangelists  and  to  editorial  modification 
of  various  kinds.  It  will  be  convenient  to  use  in  this 
same  chapter  the  Messianic  material  peculiar  to  Mat- 
thew, for  it  is  not  certain  how  much  of  it  was  derived 
from  the  Logia  and  how  much  of  it  from  other  sources. 
The  sixth  chapter  will  be  given  to  the  Messianic  mate- 
rial peculiar  to  the  Gospel  of  Luke  and  derived  by  him 
from  other  sources.  A  seventh  chapter  will  conclude 
with  the  Messiah  of  the  Gospel  of  John.  The  mate- 
rial in  the  Gospels  which  may  be  regarded  as  giving  the 
Messianic  ideas  of  the  authors  of  the  Gospels,  rather  than 


OF  MARK  ^^5 

those  of  Jesus,  will  be  considered  in  the  eighth  chapter, 
where  the  question  will  be  determined  whether  and  how 
far  the  Jesus  of  the  Gospels  fulfilled  the  Messianic  ideals 
of  the  Old  Testament. 

THE   SON   OF   GOD. 

§  14.  JcsHS  was  recognized  at  his  baptism  as  the  beloved 
and  accepted  son  of  God,  the  Messiah,  by  a  theophany  of 
the  voice  of  God,  and  by  the  descent  of  the  Holy  Spirit 
from  heaven  in  the  form  of  a  dove  to  abide  zvith  him. 

The  Gospel  of  Mark  begins  the  life  of  Jesus  with  the 
story  of  his  baptism  by  John  the  Baptist,  his  forerunner 
and  herald.  This  fundamental  event  is  described  in  the 
four  ev^angelists,  each  one  giving  additional  information, 
rising  from  the  simpler  story  of  Mark  to  the  fuller  story 
of  John.  We  give  them  in  parallelism  for  comparison 
(see  p.  'j^^. 

The  baptism  of  Jesus  with  the  Holy  Spirit  was  in  ac- 
cordance with  the  prophet  Isaiah,  who  predicts  that  the 
Divine  Spirit  will  rest  upon  the  Messianic  king.'  The 
great  prophecy  of  the  exile  also  predicts  that  the  Mes- 
sianic servant  will  be  anointed  by  the  Spirit  for  his 
preaching.'  But  the  coming  of  the  Spirit  upon  Jesus 
was  something  more  than  these  predictions.  It  was  a 
coming  of  the  Spirit  in  theophany,  in  the  form  of  a  dove. 
This  is  unique  in  the  history  of  divine  revelation.  The 
dove,  as  a  symbol  of  peace,  was  an  appropriate  form  for 
the  Spirit  in  the  consecration  of  a  prophet  whose  mes- 
sage was  a  gospel  of  peace,  and  of  a  king  whose  reign 
was  to  result  in  everlasting  peace. 

Besides  this  consecration  by  the  theophany  of  the 
dove,  there  was  also  a  heavenly  recognition  by  the  the- 

*  Is.  xi.  2.  2Is.  Ixi.  I. 


76 


THE   MESSIAH 


ophany  of  a  voice.  This  voice  was  the  voice  of  God 
claiming  Jesus  as  his  son,  his  beloved  son,  the  son  with 
whom  he  was  well  pleased.  This  theophanic  recogni- 
tion is  beyond  anything  predicted  in  the  Old  Testament. 
Nowhere  is  it  said  that  the  Messiah  would  be  claimed 
by  a  divine  voice.  It  is  commonly  supposed  that  the 
Son  of  God  is  here  to  be  understood  in  the  theological 
sense  of  the  second  person  of  the  Trinity,  but  this  is  ex- 

A.  Mark  i.  9-17. 

And  it  came  to  pass  in  those  days,  that  Jesus  came  from 
Nazareth  of  Galilee,  and  was  baptized  of  John  in  the  Jordan. 
And  straightway  coming  up  out  of  the  water,  he  saw  the  heavens 
rent  asunder,  and  the  Spirit  as  a  dove  descending  upon  him  : 
and  a  voice  came  out  of  the  heavens,  Thou  art  my  beloved 
Son,  in  thee  I  am  well  pleased. 

B.  Luke  iii.  21-22. 

Now  it  came  to  pass,  when  all  the  people  were  baptized,  that, 
Jesus  also  having  been  baptized,  and  praying,  the  heaven  was 
opened,  and  the  Holy  Spirit  descended  in  a  bodily  form,  as  a 
dove,  upon  him,  and  a  voice  came  out  of  heaven.  Thou  art  my 
beloved  Son ;  in  thee  I  am  well  pleased. 

C.     Matth.  iii.  13-17. 

Then  cometh  Jesus  from  Galilee  to  the  Jordan  unto  John,  to 
be  baptized  of  him.  But  John  would  have  hindered  him,  saying, 
I  have  need  to  be  baptized  of  thee,  and  comest  thou  to  me  } 
But  Jesus  answering  said  unto  him,  Suffer  //  now :  for  thus  it 
becometh  us  to  fulfil  all  righteousness.  Then  he  sufTereth 
him.  And  Jesus,  when  he  was  baptized,  went  up  straightway 
from  the  water :  and  lo,  the  heavens  were  opened  unto  him,  and 
he  saw  the  Spirit  of  God  descending  as  a  dove,  and  coming  upon 
him  ;  and  lo,  a  voice  out  of  the  heavens,  saying,  This  is  my  be- 
loved Son,  in  whom  I  am  well  pleased. 

D.    John  i.  32-34. 

And  John  bare  witness,  saying,  I  have  beheld  the  Spirit  de- 
scending as  a  dove  out  of  heaven  ;  and  it  abode  upon  him.  And 
I  knew  him  not :  but  he  that  sent  me  to  baptize  in  water,  he 
said  unto  me,  Upon  whomsoever  thou  shalt  see  the  Spirit  de- 
scending, and  abiding  upon  him,  the  same  is  he  that  baptizeth  in 
the  Holv  Spirit.  And  I  have  seen,  and  have  borne  witness  that 
this  is  the  Son  of  God. 


OF   MARK  77 

trcincly  improbable.  It  is  more  probable  that  the  Son 
of  God  is  here  used  in  the  well-known  Messianic  sense, 
of  the  seed  of  David,  and  that  the  theophanic  voice 
attests  the  Messiahship  of  Jesus,  rather  than  his  divinity. 
It  is  improbable  that  the  divinity  of  Jesus  was  made 
known  b}'  a  divine  voice  at  the  beginning  of  his  ministry, 
to  remain  unknown  during  the  greater  part  of  his  minis- 
try, and  only  gradually  to  be  manifested  toward  the  close 
of  his  life.  It  is  true  that  we  have  the  voice,  the  dove, 
and  the  son  distinguished  in  this  theophany,  but  this 
does  not  imply  the  divinity  of  the  three.  The  divinity 
of  the  Son  may  be  proven  elsewhere  ;  it  is  not  evident 
here.  The  Divine  Spirit  now  appears  for  the  first  time 
in  the  development  of  divine  revelation  in  a  distinct 
theophanic  individuality.  In  the  Old  Testament  and  in 
the  revelations  to  the  Forerunners  the  Divine  Spirit  was 
an  energy  of  God,  a  mode  of  divine  manifestation.  Here 
the  Divine  Spirit  is  theophanic  ;  it  has  a  distinct  embod- 
iment in  the  form  of  a  dove.  This  heavenly  recognition 
of  Jesus  by  the  theophany  sets  him  at  once  in  a  unique 
position  as  the  Son  of  God,  the  significance  of  which 
will  be  disclosed  in  the  development  of  the  Messianic 
idea  of  Jesus  and  his  apostles.  We  notice,  however,  that 
the  relation  here  emphasized  is  an  ethical  relation  and 
not  a  theocratic  one.  This  then  becomes  the  character- 
istic feature  of  the  Messianic  idea  of  Jesus.  It  is  essen- 
tially ethical  throughout.  As  Wendt  well  says  :  "  Ac- 
cording to  the  conception  of  the  Jews  the  Messianic 
king  was  also  '  Son  of  God  ';  according  to  the  conception 
of  Jesus  the  'Son  of  God'  was  as  such  the  Messianic 
king."  ' 

Matthew  answers  a  later  objection  to  the  baptism  of 


1  Lehre  Jesu,  ii.  s.  436. 


YS  THE  MESSIAH 

the  Messiah  by  John,  when  he  tells  us  of  the  hesitancy  of 
John  to  baptize  Jesus  on  account  of  his  recognition  of 
him  as  the  Messiah.  The  Gospel  of  John  tells  us  that 
the  theophany  of  the  Spirit  was  the  sign,  given  John 
the  Baptist  by  God,  which  would  assure  him  that  Jesus 
was  indeed  the  Son  of  God.  The  reason  for  the  bap- 
tism, as  given  by  Matthew,  was  that  the  Messiah  might 
"  fulfil  all  righteousness ";  that  is,  the  highest  of  the 
divine  requirements  in  preparation  for  the  kingdom. 
The  King  would  lead  his  people  through  the  preparatory 
waters  of  baptism.  Standing  thus  at  the  highest  point 
of  the  righteousness  of  preparation,  Jesus  receives  the 
recognition  of  the  heavenly  Father,  and  the  baptism  of 
the  Divine  Spirit,  which  endow  him,  as  the  Messiah, 
with  the  authority  to  baptize  his  disciples  with  the  Holy 
Spirit. 

According  to  the  Gospel  of  the  Infancy,  the  immacu- 
late conception  of  Jesus  and  his  birth  at  Bethlehem 
were  both  accompanied  by  theophanies.^  We  would 
expect  a  theophany  to  inaugurate  his  public  ministry 
also. 

THE   KINGDOM   AT   HAKD. 

§  1 5.  Jesus  declared  that  the  time  was  fulfilled,  and  that 
the  kingdojn  of  God  was  at  hand. 

Jesus  began  his  public  ministry  by  declaring  the  glad 
tidings  already  heralded  by  the  Baptist. 

The  time  is  fulfilled,  and  the  kingdom  of  God  is  at  hand :  repent 
ye,  and  believe  in  the  gospel.     (Mark  i.  15.) 

The  report  of  Mark  is  fuller  than  Matthew '  for  it  as- 
sociates faith  with  repentance  and  the  fulfilment  of  the 
time  with  the  kingdom.      Matthew  here,  and  elsewhere 

1  See  pp.  49,  51.  2  iv.  17. 


OF  MARK  Y9 

in  his  report  of  the  discourses  of  Jesus,  uses  the  term 
kingdom  of  heaven.  From  this  we  might  infer  that 
Jesus  was  in  the  habit  of  using  both  of  these  terms, 
kingdom  of  God  and  kingdom  of  heaven,  as  synonyms. 
The  kingdom  of  heaven  means,  in  the  usage  of  Matthew, 
the  kingdom  that  is  heavenly  in  origin  and  in  its  seat  of 
dominion.  It  is  synonymous  with  the  kingdom  of  God 
whose  origin  and  dominion  are  in  God.  Heaven  is  the 
seat  of  the  throne,  and  God  is  enthroned  over  this  king- 
dom. It  is  probable,  however,  that  Matthew  is  responsi- 
ble for  the  variation,  and  that  he  either  unconsciously  or 
designedly  substituted  the  one  for  the  other,  because  of 
his  own  preference,  or  because  he  thought  that  the  king- 
dom of  heaven  was  a  more  suitable  term  for  his  purpose 
in  setting  forth  Jesus  as  the  Messiah.' 

We  are  not  surprised  that  the  terms  kingdom  of  the 
Messiah  or  kingdom  of  David  are  absent,  for  the  king- 
dom of  God  is  a  larger  and  more  comprehensive  term 
than  the  others.  It  was  fitting  that  Jesus  should  declare 
the  kingdom  of  God  rather  than  the  kingdom  of  the 
Messiah,  since  in  the  usage  of  Old  Testament  prophecy 
the  kingdom  of  the  Son  of  God  is  the  kingdom  of  God. 
Jesus  declares  that  the  kingdom  of  God  is  at  hand.  In 
this  term,  at  hand,  he  takes  up  the  preaching  of  the  Old 
Testament  prophets  whose  constant  refrain  is  the  near- 
ness of  the  day  of  Yahweh.'     This  term,  in  itself,  would 


'  It  is  claimed  by  Schurer,  Gesch.jild.  Volkes,  II.  s.  454  ;  Wendt,  LeJire  Jesu, 
ii.  s.  299,  et  al ,  that  the  phrase  "  kingdom  of  heaven  "  in  Matthew's  usage  was  a 
substitution  by  Matthew  of  "  heaven  "  for  "God  "  after  the  Jewish  fashion  in  those 
times,  in  accordance  with  the  general  reluctance  to  use  divine  names.  Bey- 
schlag,  Xeu.  7^est.  Thcologie,  I.  s.  41,  rightly  holds  that  it  is  the  heavenly  origin 
of  the  kingdom  that  is  thcjught  of  in  accordance  with  Dan.  ii.  44,  vii.  13,  14,  but 
Beyschlag  is  probably  wrong  in  ascribing  the  phrase  to  the  words  of  Jesus  in  the 
Logia.  It  seems  improbable  that  the  other  gospel?  and  the  epistles  would  uni- 
formly use  kingdom  of  God,  if  the  original  words  of  Jesus  in  the  Logia  were 
kingdom  of  heaven.  "^  Briggs'  Messianic  Prophecy,  p.  53. 


80 


THE  MESSIAH 


not  Imply  any  immediateness  in  the  advent  of  the  king- 
dom, measured  in  chronological  numbers.  But  the  par- 
allel expression  given  by  Mark  is  more  significant,  for 
when  Jesus  said,  the  time  is  fulfilled,  he  means  that  the 
time  prior  to  the  advent  of  the  kingdom  has  been  filled 
out  and  is  about  to  reach  its  end.  The  theme  of  the 
discourse  is  therefore  the  immediate  advent  of  the  king- 
dom. In  view  of  this  advent  the  people  of  Israel  are  to 
repent  and  have  faith  in  the  gospel,  the  message  of  the 
kingdom.' 


THE   AUTHORITY   OF   THE   SON   OF   MAN. 

§  1 6.  Jesus  had  unique  authority  as  the  Son  of  Man^ 
in  his  words  and  deeds,  over  inan,  nature,  and  demons. 

The  Gospel  of  Mark  calls  attention  to  the  authority  of 
Jesus  in  connection  with  his  first  preaching. 


Mark  i.  22. 

And  they  were  as 
tonished  at  his 
teaching  :  for  he  was 
teaching  them  '^  as 
having  authority, 
and  not  as  the 
scribes. 


Luke  iv.  31-32. 

And  he  came  down 
to  Capernaum,  a  city 
of  GaHlee,  and  he 
was  teaching  them 
on  the  Sabbath  day : 
and  they  were  aston- 
ished at  his  teach- 
ing ;  for  his  word 
was  with   authority. 


Matth.    vii.    28-29. 

And  it  came  to 
pass,  when  Jesus 
ended  these  words, 
the  multitudes  were 
astonished  at  his 
teaching  :  for  he  was 
teaching  them  as 
having  authority, 
and  not  as  their 
scribes. 


Mark  i.  23-27. 

And  straightway  there  was  in 
their  synagogue  a  man  with  an 
unclean  spirit ;  and  he  cried 
out,  saying,  What  have  we  to 


Luke  iv.  33-36. 

And  in  the  synagogue  there 
was  a  man  that  had  a  spirit  of 
an  unclean  demon,  and  he  cried 
out  with   a  loud    voice,    Ah ! 


1  Wendt,  Lehre  Jesu,  ii,  s.  307. 

2  riv  didcicKcjv.  The  three  narratives  use  the  same  expression.  It  is  correctly 
given  in  the  Revised  Version  of  Luke,  but  neglected  in  the  Revised  Version  of 
Mark  and  Matthew. 


OF  MARK: 


81 


do  with  tliee,  thou  Jesus  of 
Nazareth  ?  Art  thou  come  to 
destroy  us  ?  I  know  thee  who 
thou  art,  the  Holy  One  of  God. 
And  Jesus  rebuked  him,  saying, 
Hold  thy  peace  and  come  out 
of  him.  And  the  unclean  spirit, 
tearing  him  and  crying  with  a 
loud  voice,  came  out  of  him. 
And  they  were  all  amazed,  in- 
somuch that  they  questioned 
among  themselves,  saying  : 
What  is  this  .''  a  new  teaching  ! 
With  authority  he  command- 
eth  even  the  unclean  spirits, 
and  they  obey  him. 


what  have  we  to  do  with  thee, 
thou  Jesus  of  Nazareth  ?  Art 
thou  come  to  destroy  us?  I 
knou'  thee  who  thou  art,  the 
Holy  One  of  God.  And  Jesus 
rebuked  him,  saying,  Hold  thy 
peace,  and  come  out  of  him. 
And  when  the  demon  had 
thrown  him  down  in  the  midst, 
he  came  out  of  him,  having 
done  him  no  hurt.  And  amaze- 
ment came  upon  all,  and  they 
spake  together,  one  with  ano- 
ther, saying.  What  is  this  word  ? 
For  with  authority  and  power 
he  commandeth  the  unclean 
spirits,  and  they  come  out. 


The  people  were  at  the  outset  impressed  by  the  teach- 
ing of  Jesus.  He  taught  with  authority.  He  did  not 
appeal  to  ancient  authorities  as  was  the  custom  of  the 
rabbis  in  his  time/  but  he  spake  on  his  own  authority. 
Mark  and  Luke  call  attention  to  it  in  connection  with 
the  discourse  at  Capernaum  ;  Matthew  after  his  collec- 
tion of  the  teachings  of  Jesus  in  the  Sermon  on  the 
Mount. 

With  the  same  authority  Jesus  wrought  his  miracles, 
in  this  respect  difTering  from  Moses  and  Elijah,  who  ap- 
pealed to  God  or  used  means  appointed  by  God.  The 
authority  of  Jesus  was  especially  manifested  in  his  cast- 
ing out  of  demons  as  at  Capernaum,  and  at  a  later  date 
in  raising  the  dead.  He  needed  not  to  call  to  God  for 
help,  or  to  use  appointed  instruments.  His  word  of 
command  was  sufficient.  The  demons  came  forth  from 
their  wretched  victims  at  the  word  of  one  whom  they 
knew  to  be  the  Holy  One  of  God. 

Jesus  still  further  manifested  his  authority  in  granting 
absolution  from  sin,  which  no  prophet  had  ever  done 


1  Matt.  V.  21  seq. 


82 


THE  MESSIAH 


before  him.  This  wonderful  exhibition  of  authority  is 
described  by  Mark  in  connection  with  another  discourse 
at  Capernaum. 


Mark  ii.  1-12. 

And  when  he  en- 
tered again  into  Ca- 
pernaum after  some 
days,  it  was  noised 
that  he  was  in  the 
house.  And  many 
were  gathered  toge- 
ther, so  that  there 
was  no  longer  room 
for  them,  no,  not  even 
about  the  door :  and 
he  spake  the  word 
unto  them.  And  they 
come,  bringing  unto 
him  a  man  sick  of 
the  palsy,  borne  of 
four.  And  when 
they  could  not  come 
nigh  unto  him  for 
the  crowd,  they  un- 
covered the  roof 
where  he  was :  and 
when  they  had 
broken  it  up,  they 
let  down  the  bed 
whereon  the  sick 
of    the    palsy   lay. 

And  Jesus  seeing 
their  faith  saith  unto 
the  sick  of  the  palsy. 
Son,  thy  sins  are  for- 
given. But  there 
were  certain  of  the 
scribes  sitting  there, 
and  reasoning  in 
their  hearts.  Why 
doth  this  man  thus 
speak?  heblasphem- 
eth  :  who  can  forgive 
sins  but  one,  even 
God  }  And  straight- 


LUKE  v.  17-26. 

And    it    came    to 
pass  on  one  of  those 
days,    that    he    was 
teaching;  and  there 
were    Pharisees  and 
doctors  of    the   law 
sitting  by,  who  were 
come   out   of    every 
village  of  Galilee  and 
Judaea    and    Jerusa- 
lem :  and  the  power 
of  the  Lord  was  with 
him   to  heal.      And 
behold,    men    bring 
on  a  bed  a  man  that 
was  palsied:  and  they 
sought  to  bring  him 
in,   and   to   lay  him 
before    him.      And 
not  finding  by  what 
7£'rty  they  might  bnng 
him    in    because    of 
the   multitude,  they 
went    up    to     the 
housetop  and  let  him 
down    through     the 
tiles  with  his  couch 
into  the  midst  before 
Jesus.      And   seeing 
their  faith,  he  said, 
Man,    thy    sins    are 
forgiven  thee.     And 
the   scribes  and  the 
Pharisees   began    to 
reason,  saying.  Who 
is  this  that  speaketh 
blasphemies .''     Who 
can  forgive  sins,  but 
God     alone. ^      But 
Jesus  perceiving 
their  reasonings,  an- 
swered and  said  unto 


Matthew  ix.  1-8. 

And  he  entered 
into  a  boat,  and 
crossed  over,  and 
came  into  his  own 
city.  And  behold, 
they  brought  to  him 
a  man  sick  of  the 
palsy,  lying  on  a  bed: 


and  Jesus  seeing 
their  faith  said  unto 
the  sick  of  the  palsy. 
Son,  be  of  good 
cheer  ;  thy  sins  are 
forgiven.  And  be- 
hold, certain  of  the 
scribes  said  within 
themselves,This  man 
blasphemeth.  And 
Jesus  knowing  their 
thoughts,  said. 
Wherefore  think  ye 
evil  in  your  hearts? 


OF   MARK 


83 


wav  [esus,  perceiving 
in  his  spirit  that  they 
so  reasoned  within 
themselv^es,  s  a  i  t  h 
unio  them,  Why  rea- 
son ye  these  thinjc^s 
in  your  hearts? 
Whether  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?  But  that  ye 
may  know  that  the 
Son  of  Man  hath  au- 
thority on  earth  to 
forgive  sins  (he  saith 
to  the  sick  of  the 
palsy),  I  say  unto 
thee.  Arise,  take  up 
thy  bed,  and  go  unto 
thy  house.  And  he 
arose,  and  straight- 
way took  up  the  bed, 
and  went  forth  be- 
fore them  all ;  inso- 
much that  they  were 
all  amazed,  and  glo- 
rified God,  saying. 
We  never  saw  it  on 
this  fashion. 


them,  What  reason 
ye  in  your  hearts  ? 
Whether  is  easier,  to 
say,  Thy  sins  are  for- 
given thee :  or  to 
say.  Arise  and  walk  ? 
But  that  ye  may 
know  that  the  Son 
of  Man  hath  author- 
ity on  earth  to  for- 
give sins  (he  said 
unto  him  that  was 
palsied),  I  say  unto 
thee,  Arise,  and  take 
up  thy  couch,  and 
go  unto  thy  house. 
And  immediately  he 
rose  up  before  them, 
and  took  up  that 
whereon  he  lay,  and  j 
departed  to  his' 
house,  glorifying 
God.  And  amaze- 
ment took  hold  on 
all,  and  they  -glori- 
fied God  ;  and  they 
were  filled  with  fear, 
saying.  We  have 
seen  strange  things 
to-day. 


For  whether  is 
easier,  to  say.  Thy 
sins  are  forgiven  ;  or 
to  say.  Arise,  and 
walk  ?  But  that  ye 
may  know  that  the 
Son  of  Man  hath  au- 
thority on  earth  to 
forgive  sins  (then 
saith  he  to  the  sick 
of  the  palsy),  Arise, 
and  take  up  thy  bed, 
and  go  unto  thy 
house.  And  he 
arose,  and  departed 
to  his  house.  But 
when  the  multitudes 
saw  it,  they  were 
afraid,  and  glorified 
God,  who  had  given 
such  authority  unto 
men. 


This  assumption  of  the  divine  prerogative  of  forgive- 
ness of  sins  was  blasphemous  in  the  eyes  of  the  Phari- 
sees. They  could  not  deny  the  miracle,  but  they  could 
refuse  the  miracle  worker  as  a  blasphemer  working  his 
miracles  through  evil  supernatural  influences.  The 
authority  to  forgive  sins,  as  here  claimed  and  exercised 
by  Jesus,  must  have  struck  the  common  people  unpleas- 
antly. It  was  an  authority  which  no  one  but  God 
could  exercise.  Even  the  Messianic  prediction  of  the 
Old  Testament  did  not  ascribe  to  the  Messiah  such 
authority.      The  Messianic  King  judges   and  punishes 


84  THE  MESSIAH 

the  wicked/  but  nowhere  does  he  forgive  sins.  The 
Messianic  prophet  is  a  sin-bearer,  a  trespass-offering,' 
the  means  of  forgiveness ;  but  the  authority  of  forgive- 
ness is  ever  retained  by  God.  The  Son  of  Man  of 
Daniel  comes  on  the  clouds  of  heaven  to  receive  the 
kingdom  from  the  Ancient  of  Days,  but  he  has  no 
earthly  ministry.^  The  Son  of  Man  of  the  Similitudes 
of  Enoch  has  a  heavenly  pre-existence,  but  there  is 
nothing  to  suggest  a  previous  earthly  life/  But  Jesus 
here  claims  for  the  Son  of  Man  an  earthly  ministry,  and 
in  that  ministry  the  authority  to  forgive  sins.  Here  for 
the  first  time,  according  to  Mark,  Jesus  names  himself 
the  Son  of  Man.  There  can  be  little  doubt  that  he  used 
the  name  as  a  Messianic  title,  and  that  that  title  is  based 
on  its  use  in  the  Apocalypse  of  Daniel  and  probably 
also  in  the  Apocalypse  of  Enoch.  Jesus  uses  the  term 
as  his  own  familiar  Messianic  title,  partly  because  it 
did  not  necessarily  imply  a  Messianic  meaning,  and 
therefore  was  less  likely  to  arouse  prematurely  opposi- 
tion against  his  ministry,^  but  chiefly  because  it  was  the 
term  most  suited  to  his  earthly  ministry.  He  used  it 
with  a  new  meaning,  but  that  meaning  easily  attached 
itself  to  the  Apocalyptic  meaning  which  Jesus  also  uses 
later  on  in  his  ministry.  Jesus  indeed  carries  out  the 
idea  of  the  pre-existent  Son  of  Man  implied  in  Daniel ; 
but  instead  of  teaching  a  heavenly  pre-existence  as  in  the 
Apocalypse  of  Enoch,  he  shows  in  his  life  and  teachings 
a  pre-existence  in  an  earthly  life,  prior  to  his  advent  on 
the  clouds  of  heaven.  The  advent  on  the  clouds  he 
subsequently  referred  to  a  second  advent — the  pre-exist- 
ent Son  of  Man  he  unfolds  in  his  own  life  on  earth. 


1  Is.  xi.  3,  4.  ^  Is.  liii.  ^  Dan.  vii.  13.  ♦  See  p.  27 

6  ^'■An  incogttito^^''  Bruce,  Katgdom  of  God,  p.  177.     See  also  Wendt,  Lehre 
jfesu^  ii.  s.  450 ;  Adeney,  Theology  0/  the  New  Testament ^  p.  32. 


OF  MARK  85 

Such  authority  to  forgive  sins  either  makes  Jesus  a 
blasphemer,  as  the  Pharisees  claimed,  or  else  he  was  a 
Messiah  of  even  greater  authority  than  any  presented 
in  the  Messianic  ideals  of  the  Old  Testament.  The 
Messianic  Son  of  Man  has  an  earthly  ministry  prior 
to  his  advent  on  the  clouds,  and  an  earthly  ministry 
transcending  all  Messianic  ideals  of  the  Old  Testa- 
ment. 

Jesus  himself  knew  that  it  was  as  easy  to  forgive  sins 
as  to  heal  the  paralytic,  and  that  the  authority  to  do  the 
one  involved  the  authority  to  do  the  other.  It  was  not 
so  much  the  healing  as  the  authority  with  which  it  was 
accomplished.  This  witnessed  to  an  authority  which 
might  even  forgive  sins  also.  It  was  the  authority  given 
in  Daniel  and  Enoch  to  the  enthroned  Messiah,  exer- 
cised in  miracle-working,  in  teaching,  and  in  forgiveness 
of  sins  by  the  Son  of  Man  on  earth,  in  the  form  of  a 
meek  and  gentle  prophet. 

The  synoptists  agree  in  another  saying  of  Jesus  re- 
specting the  authority  of  the  Son  of  Man  in  connection 
with  the  narrative  of  the  disciples  plucking  grain  on 
the  Sabbath.'  "  TJie  Son  of  Man  is  Lord  of  the  Sab- 
bat h^ 

The  Son  of  Man  is  Lord  of  the  Sabbath  because  he 
has  authority  over  the  Sabbath.  This  authority  is,  from 
the  context  of  Mark,  an  authority  to  determine  how  the 
law  of  the  Sabbath  is  to  be  interpreted  in  particular 
cases,  and  how  it  must  yield  to  the  higher  law  of  the 
welfare  of  man.  The  authority  of  the  Son  of  Man  is 
thus  exalted  above  the  authority  of  the  doctors  of  the 
law  and  of  the  traditional  teaching  of  the  rabbinical 
schools,  because  he  was   the  Son  of   Man   with   divine 


1  Mark  ii.  23-28  ;  Matthew  xii.  1-8  ;  Luke  vi,  1-3. 


86 


THE  MESSIAH 


authority  over  the  institutions  and  laws  of  the  people  of 
God/ 

It  was  just  this  authority  of  Jesus  in  word  and  deed 
that  troubled  the  Pharisees  and  stirred  them  up  against 
him.  In  his  last  days  in  Jerusalem  they  demanded  of 
him  his  warrant. 


Mark  xi.  27-33. 

And  they  come 
again  to  Jerusalem  ; 
and  as  hevvas  walking 
in  the  temple,  there 
come  to  him  the  chief 
priests,  and  the 
scribes,  and  the  el- 
ders ;  and  they  said 
unto  him,  By  what 
authority  doest  thou 
these  things?  or  who 
gave  thee  this  au- 
thority to  do  these 
things  ?  And  Jesus 
said  unto  them,  I 
will  ask  of  you  one 
question,  and  answer 
me,  and  I  will  tell 
you  by  what  author- 
ity 1  do  these  things. 
The  baptism  of  John, 
was  it  from  heaven, 
from    men  ? 


or 


an- 


Matt.  xxi.  23-27. 

And  when  he  was 
come  into  the  tem- 
ple, the  chief  priests 
and  the  elders  of  the 
people  came  unto 
him  as  he  was  teach- 
ing, and  said,  By 
what  authority  doest 
thou  these  things  ? 
and  who  gave  thee 
this  authority  ?  And 
Jesus  answered  and 
said  unto  them,  I 
also  will  ask  you 
one  question,  which 
if  ye  tell  me,  I  like- 
wise will  tell  you  by 
what  authority  I  do 
these  things.  The 
baptism  of  John, 
whence  was  it  ?  from 
heaven  or  from  men  ? 
And   they   reasoned 


Luke  xx.  1-8. 

And  it  came  to 
pass,  on  one  of  the 
days,  as  he  was  teach- 
ing the  people  in  the 
temple,  and  preach- 
ing the  gospel,  there 
came  upon  him  the 
chief  priests  and  the 
scribes  with  the  el- 
ders ; and  they  spake, 
sayingunto  him,  Tell 
us  :  By  what  author- 
ity doest  thou  these 
things?  or  who  is  he 
that  gave  thee  this 
authority  ?  And  he 
answered  and  said 
unto  them,  I  also  will 
ask  you  a  question ; 
and  tell  me :  The 
baptism  of  John,  was 
it  from  heaven  or 
from     men  ?      And 


^  It  is  urged  by  Baldensperger  {Das  Selbslbewusstsein  Jesu^  s.  179  seq.^  that 
these  passages  in  which  Jesus  claims  to  be  the  Son  of  Man  and  asserts  his  author- 
ity as  such,  must  be  later  than  the  confession  of  Peter.  He  thinks  that  Jesus 
would  not  have  distinctly  claimed  to  be  the  Messiah  so  long  before  the  apostles 
recognized  him  as  such.  Accordingly,  Baldensperger  thinks  the  evangelists  have 
put  these  incidents  too  early  in  the  life  of  Jesus.  There  is  no  other  evidence  of 
such  displacement  than  the  theory  which  Baldensperger  proposes.  The  title  Son 
of  Man  was  a  Messianic  title  ;  but  it  was  not  so  clearly  such  as  the  Son  of  God, 
the  Messiah ;  and  it  was  difficult  for  any  one  to  associate  the  Son  of  Man  of 
Daniel  with  an  earthly  life.  Therefore  Jesus  used  this  Messianic  term  in  the 
training  of  the  twelve,  to  lead  them  up  to  the  ultimate  combination  of  the  Son  of 
Man  with  the  Son  of  God,  the  Messiah.  Until  they  made  that  combination  they 
could  hardly  make  the  confession  he  desired  from  them. 


OF  MARK 


87 


swer  me.     And  they  j  with  themselves,  say- 1  they   reasoned  with 
reasoned  with  them- ,  inn^,   If  we  shall  say,    themselves,     saying, 

From     hea\  en  ;     he  i  If  we  shall  say,  From 


selves,  saying,  If  we 
shall  say.  From 
heaven  ;  he  will  say. 
Why  then  did  ye  not 
believe  him  ?  But 
should  we  say,  From 
men  —  they  feared 
the  people ;  for  all 
verily  held  John  to 
be  a  prophet.  And 
they  answered  Jesus 
and  say.  We  know 
not.  And  Jesus  saith 
unto  them,  Neith2r 
tell  I  you  by  what 
authority  I  do  these 
things. 


will  say  unto  us. 
Why  then  did  ye 
not  believe  him  ? 
But  if  we  shall  say, 
From  men  ;  we  fear 
the  multitude ;  for 
all  hold  John  as  a 
prophet.  And  they 
answered  Jesus,  and 
said.  We  know  not. 
He  also  said  unto 
them.  Neither  tell  I 
you  by  what  author- 
ity I  do  these  things. 


heaven  ;  he  will  say, 
Why  did  ye  not  be- 
lieve him?  But  if 
we  shall  say.  From 
men  ;  all  the  people 
will  stone  us :  for 
they  are  persuaded 
that  John  was  a  pro- 
phet. And  they  an- 
swered, that  they 
knew  not  w^hence 
//  was.  And  Jesus 
said  unto  them, 
Neither  tell  I  you  by 
what  authority  I  do 
these  things. 

The  insincerity  of  the  question  of  the  Pharisees  was 
developed  by  a  counter  question.  Such  insincerity  re- 
ceives no  answer.  Jesus'  authority  might  be  questioned 
by  the  insincere  and  the  enemies  of  the  truth,  but  it 
needed  no  other  warrant  than  its  own  exercise  in  words 
of  blessing  and  deeds  of  mercy.  Such  warrant  Jesus  had 
given  every  day  of  his  ministry.  Such  authority  had 
its  own  credentials  wrapped  up  in  itself.  It  had  been 
observed  early  in  His  ministry.  It  was  a  constant  fea- 
ture of  his  ministry.  Any  sincere  inquirer  would  re- 
ceive ample  illustrations  of  it.  Any  sincere  doubter 
would  be  overcome  by  invincible  evidence.  But  for  the 
insincere  and  the  hostile  no  evidence  is  so  convincing  as 
to  convict  them  of  their  insincerity,  hostility,  and  incon- 
sistency. This  Jesus  does,  and  the  very  authority  they 
question  is  discovered  in  the  case  and  grace  with  which 
he  overcomes  them. 

THE    PARABLES   OF   THE    KINGDOM. 
§  1 7.    T/ie  kingdom  is  good  seed  sown  in  the  field  of  the 
world  by  the  preaching  of  the  Gospel.    It  grows  in  a  secret. 


88 


THE  MESSIAH 


gradual,  and  orderly  manner  from  planting  to  harvest. 
It  has  the  smallest  beginnings,  but  an  abundant  harvest. 

Mark  gives  three  parables  of  the  kingdom — those  of 
the  sower,  the  seed  growing  secretly,  and  the  grain  of 
mustard  seed  ;  the  middle  one  being  peculiar  to  his  gos- 
pel/ Luke  gives  the  sower  alone  in  this  connection,'^ 
but  the  grain  of  mustard  seed  in  another  connection.' 
Matthew  gives  the  two  in  a  larger  group  of  nine,  seven 
of  which  we  shall  consider  in  Chapter  V/ 

The  parable  of  the  sower  is  essentially  the  same  in  the 
three  evangelists,  only  the  details  differ  in  their  reports. 
This  parable  was  interpreted  to  them  by  Jesus,  and  his 
interpretation  of  this  parable  is  a  model  for  the  interpre- 
tation of  others. 


Mark  iv.  14-20. 

The  sower  soweth 
the  word.  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.  And  these 
in  like  manner  are 
they  that  are  sown 
upon  the  rocky 
places,  who,  when 
they  have  heard  the 
word,  straightway 
receive  it  with  joy  : 
and  they  have  no  root 
in  themseh'es,  but 
endure  for  a  while  : 


Matt.  xiii.  19-23. 

When  any  one 
heareth  the  word  of 
the  kingdom,  and  un- 
derstandeth  it 
not,  theji  cometh 
the  evil  one,  and 
snatcheth  aw^ay  that 
which  hath  been 
sown  in  his  heart. 
Tills  is  he  that  was 
sown  by  the  wayside. 
And  he  that  was 
sown  upon  the  rocky 
places,  this  is  he  that 
he.ireth  the  word, 
and  straightway  with 
joy  receiveth  it; 
yet  hath  he  not  root 
in  himself,  but  en- 
dureth  for  a  while  ; 
and  when  tribulation 


Luke  viii.  11-15. 

Now  the  parable 
is  this  :  The  seed  is 
the  word  of  God. 
And  those  by  the 
wayside  are  they  that 
have  heard  ;  then 
cometh  the  devil, 
and  taketh  away  the 
word  from  their 
heart,  that  they  may 
not  believe  and  be 
saved.  And  those 
on  the  rock  are 
they  who,  when  they 
have  heard,  receive 
the  word  with  joy ; 
and  these  have  no 
root,  who  for  a  while 
believe,  and  in  time 
of  temptation  fall 
away.      And     that 


1  iv.  1-32.  "^  viii.  4-1S.  3  xiii.  18-19. 

*  xiii.  1-52.     See  A.  B.  Bruce,  ParalcUc  Teaching  of  Christy  for  an  admirable 
study  of  this  group  of  parables. 


OF  MARK 


89 


then,  when  tribula- 
tion or  persecution 
ariseth  because  of 
the  word,  strait^ht- 
way  they  stumble. 
And  others  are  they 
that  are  sown  among 
the  thorns ;  these 
are  they  that  have 
heard  the  word,  and 
the  cares  of  the  age 
and  the  deceitful- 
ness  of  riches,  and 
the  lust  of  other 
things  entering  in, 
choke  the  word,  and 
it  becometh  unfruit- 
ful. And  these  are 
they  that  were  sown 
upon  the  good 
ground ;  such  as 
hear  the  word,  and 
accept  it,  and  bear 
fruit  thirtyfold,  and 
sixtyfoid,  and  a  hun- 
dredfold. 


or  persecution  aris- 
eth because  of  the 
word,  straightway  he 
stumbleth.  And  he 
that  was  sown  among 
the  thorns,  this  is  he 
that  heareth  the 
word  ;  and  the  care 
of  the  age,  and  the 
deceitfulness  of 
riches,  choke  the 
word,  and  he  becom- 
eth unfruitful.  And 
he  that  was  sown 
upon  the  good 
ground,  this  is  he 
that  heareth  the 
word,  and  under- 
standeth  it ;  who 
verily  beareth  fruit, 
and  bringeth  forth, 
some  a  hundredfold, 
some  sixty,  some 
thirty. 


v.hich  fell  among 
the  thorns,  these  are 
they  that  have  heard, 
and  as  they  go  on 
their  way  they  are 
choked  with  cares 
and  riches  and  pleas- 
ures of  this  life,  and 
bring  no  fruit  to  per- 
fection. And  that 
in  the  good  ground, 
the^e  are  such  as  in 
an  honest  and  good 
heart,  having  heard 
the  word,  hold  it  fast, 
and  bring  forth  fruit 
with  patience. 


The  kingdom  of  God  is  here  conceived  as  a  grain  field. 
The  seed  is  the  word  of  the  kingdom.  The  field  con- 
sists of  the  hearers  of  the  Gospel,  men  differing  as  a  field 
differs  to  the  sower.  These  different  classes  deal  with 
the  word  in  various  manners.  The  superficial,  the  ob- 
durate, the  preoccupied — these  are  the  three  classes 
with  whom  the  word  of  the  kingdom  is  not  fruitful. 
There  is,  however,  a  class  of  men  who  are  attentive,  re- 
ceive the  word,  and  are  exceedingly  fruitful. 

This  parable  teaches  that  the  kingdom  is  to  be  estab- 
lished by  means  of  preaching  the  Gospel,  and  that  it 
is  composed  of  men  of  various  kinds,  who  receive  it, 
although  only  one  kind  of  men  really  gain  the  benefits 
of  it.  These  benefits  arc  benefits  of  character,  and  not 
of   carnal   possession    and   temporal   advantages.      The 


90  THE  MESSIAH 

kingdom  is  a  spiritual  kingdom,  which  grows  from  seed 
to  fruit  ;  a  kingdom  of  grace  and  not  a  kingdom  of  mere 
sovereignty  ;  a  kingdom  of  truth  and  not  a  kingdom  of 
physical  force. 

Mark  gives  us  a  parable  which  is  a  suitable  companion 
to  that  of  the  Sower  : 

And  he  said,  So  is  the  kingdom  of  God,  as  if  a  man  should 
cast  seed  upon  the  earth ;  and  should  sleep  and  rise  night  and 
day,  and  the  seed  should  spring  up  and  grow,  he  knoweth  not 
how.  The  earth  beareth  fruit  of  herself ;  first  the  blade,  then 
the  ear,  then  the  full  corn  in  the  ear.  But  when  the  fruit  is 
ripe,  straightway  he  putteth  forth  the  sickle,  because  the  harvest 
is  come.     (Mark  iv.  26-29.) 

The  parable  takes  up  the  fruitful  seed  of  the  previous 
parable  and  sets  forth  its  gradual,  silent,  and  sure  growth. 
There  are  successive  stages — sowing,  the  blade,  the  ear, 
the  full  grain  in  the  ear,  the  harvest.  This  is  the  growth 
of  the  fruitful  members  of  the  kingdom  ;  and  the  growth 
of  the  kingdom  itself  as  made  of  such  members.  This 
parable  teaches  us  to  distinguish  several  stages  in  the 
growth  and  development  of  the  kingdom.  At  its  origin 
it  is  planted.  Some  considerable  time  elapses  before 
the  blade  becomes  visible.  Then  it  has  to  grow  until  it 
reaches  its  maturity.  Growth  gradual,  secret,  and  cer- 
tain is  the  law  of  the  kingdom  of  God.  It  is  not  a  king- 
dom of  armies,  but  of  truth  ;  its  victories  are  not  by  vio- 
lence, but  by  persuasion.  It  advances  by  growth  in  the 
apprehension  and  practice  of  the  truth  of  God.  Patient 
waiting  is  needed  in  that  long  interval  between  the  Sow- 
ing and  the  Reaping. 

Matthew  and  Mark  attach  to  this  group  of  parables 
the  parable  of  the  Grain  of  Mustard  Seed,  which  is  given 
by  Luke  in  another  connection.  It  may  be  appropriately 
considered  here. 


OF  MARK 


91 


Mark  iv.  30-32. 

And  he  said,  How 
shall  we  liken  the 
kinc^dom  of  God  ?  or 
in  what  parable  shall 
we  set  it  forth  ?  It 
is  like  a  grain  of 
mustard  seed,  which, 
when  it  is  so  w  n 
upon  the  earth, 
though  it  be  less 
than  all  the  seeds 
that  are  upon  the 
earth,  yet  when  it  is 
sown,  groweth  up, 
and  becometh  great- 
er than  all  the  herbs, 
and  putteth  out 
great  branches ;  so 
that  the  birds  of  the 
heaven  can  lodge 
under  the  shadow 
thereof. 


Matt.  xiii.  31,  32. 

Another  parable 
set  he  before  them, 
saying,  The  k  i  n  g- 
dom  of  heaven  is 
like  unto  a  grain  of 
mustard  seed,  which 
a  man  took,  and 
sowed  in  his  field  : 
which  indeed  is  less 
than  all  seeds  ;  but 
when  it  is  grown,  it 
is  greater  than  the 
herbs,  and  becometh 
a  tree,  so  that  the 
birds  of  the  heaven 
come  and  lodge  in 
the  branches  thereof. 


Luke  xiii.  18,  19. 

He  said  therefore, 
Unto  what  is  the 
kingdom  of  God 
like  ?  and  whereunto 
shall  I  liken  it  ?  It 
is  like  unto  a  grain 
of  mustard  seed, 
which  a  man  took, 
and  cast  into  his  own 
garden  :  and  it  grew, 
and  became  a  tree  ; 
and  the  birds  of  the 
heaven  lodged  in  the 
branches  thereof. 


The  parable  of  the  Sower  brought  out  the  darker  side 
of  the  fortunes  of  the  kingdom.  This  parable  confines 
itself  to  the  brighter  side.  It  contrasts  the  smallness  of 
the  kingdom  in  its  origin  with  the  greatness  of  its  frui- 
tion. It  takes  up  the  doctrine  of  the  growth  of  the 
kingdom  set  forth  in  the  parable  of  the  growing  seed. 
The  good  seed  here  is  not  a  grain  seed,  but  a  mustard 
seed,  exceedingly  small.  The  seed  does  not  here  repre- 
sent the  members  of  the  kingdom,  but  the  kingdom 
itself.  The  parable  reminds  us  of  the  cedar  twig  of 
Ezekiel  and  its  marvelous  growth,'  and  of  the  spreading 
vine  of  Asaph. ^ 

The  contrast  between  the  origin  of  the  kingdom  and 
its  fruition  is  very  striking.  In  its  origin  it  is  a  very 
small  seed.     Its  planting  and  its  early  development  will 


>  Ezek.  xvii.  22-24. 


'  Ps.  Ixxx. 


92  THE  MESSIAH 

not  attract  attention.     But  when  it  is  rapidly  reaching 
its  maturity  then  it  will  attract  the  attention  of  all. 

JESUS   RECOGNIZED   AS   MESSIAH. 

§  1 8.  Jesus  IV as  recognized  as  the  Messiah,  the  Son  of 
God,  on  several  occasions  by  demons  and  at  last  by  his  own 
apostles. 

The  Gospel  of  Mark  gives  an  account  of  a  recognition 
of  the  Messiahship  of  Jesus  by  a  demon  in  connection 
with  his  first  miracle  of  casting  out  demons  in  Caper- 
naum. 

What  have  we  to  do  v/ith  thee,  thou  Jesus  of  Nazareth  ?  Art 
thou  come  to  destroy  us  ?  I  know  thee  who  thou  art,  the  Holy 
One  of  God.     (Mark  i.  24.)  ^ 

Jesus  is  here  declared  to  be  "  the  holy  one  of  God," 
holy  not  so  much  in  contrast  with  the  unclean  spirit,  but 
in  the  sense  that  he  was  the  one  consecrated  by  God  as 
the  Messiah,  he  was  anointed  with  the  Holy  Spirit  of 
God. 

At  a  later  period  Mark  reports  : 

And  the  unclean  spirits,  whensoever  they  beheld  him,  fell  down 
before  him,  and  cried,  saying,  Thou  art  the  Son  of  God.  (Mark 
iii.  II.) 

The  Son  of  God  is  here  the  epithet  of  Jesus  as  the 
Messiah,  in  accordance  with  Messianic  usage. 

At  another  time,  in  the  country  of  the  Gerasenes,  we 
have  a  similar  recognition  by  demons. 


Mark  v.  6,  7. 

And  when  he  saw 
Jesus  from  afar,  he 
ran  and  v^orshipped 


Matth.  viii.  29. 

And  behold,  they 
cried  out,  saying. 
What  have  we  to  do 


Luke  viii.  28. 

And  when  he  saw 
Jesus,  he  cried  out, 
and  fell  down  before 


^  The  report  of  Luke  iv.  34  is  the  same. 


OF   MARK 


93 


him  ;  and  crying  out 
with  a  loud  voice,  he 
saith,  What  have  I 
to  do  with  thee,  Je- 
sus, thou  Son  of  the 
Most  High  God?  I 
adjure  thee  by  God, 
torment  me  not. 


with  thee,  thou  Son 
of  God  ?  Art  thou 
come  hither  to  tor- 
ment us  before  the 
time  ? 


him,  and  v.-ith  a  loud 
voice  said.  What 
have  I  to  do  with 
thee,  Jesus,  thou  Son 
of  the  Most  High 
God ?  I  beseech 
thee,  torment  me 
not. 


Here  Jesus  is  recognized  by  the  demons  as  *'  the  Son 
of  the  Most  High  God,"  according  to  Mark  and  Luke, 
and  as  "the  Son  of  God,"  according  to  Matthew.  The 
thought  of  God  as  ''  the  Most  High  "  was  possibly  sug- 
gested by  the  demons'  fear  of  the  depths  of  the  abyss. 

In  the  meanwhile  the  people  were  disputing  among 
themselves,  who  Jesus  might  be,  and  even  Herod  was 
disturbed.  The  people  doubted  whether  he  was  Elijah, 
the  herald  of  the  prophecy  of  Malachi,  or  a  prophet  like 
one  of  the  prophets  of  the  Old  Testament.  Herod's 
guilty  conscience  led  him  to  fear  in  Jesus  the  risen  John 
the  Baptist.'  In  all  these  conjectures  they  were  erring, 
for  they  did  not  understand  that  John  the  Baptist  was 
the  second  Elijah,  the  herald  of  Jesus  the  Messiah.  The 
faith  of  the  apostles  was  tested  by  a  direct  question  of 
Jesus  in  the  region  of  Caesarea  Philippi. 


Mark  viii.  27-30. 


Matt.  xvi.  13-16,  20. 
Now    when 


And  Jesus  went;  Now  when  Jesus 
forth,  and  his  disci- j  came  into  the  parts 
pies,  into  the  villages  of  Caesarea  Philippi, 
of    Cassarea    Philip-    he   asked    his  disci 


pi :  and  in  the  way 
he  asked  his  disci- 
ples, saying  unto 
them,  VVho  do  men 


Luke  ix.  18-21. 


And  it  came  to 
pass,  as  he  was  pray- 
ing alone,  the  disci- 
ples were  with  him  : 
pies,  saying.  Who  do  ]  and  he  asked  them, 
men  say  that  the  Son  saying,  Who  do  the 
of  Man-  is?  And  multitudes  say  that  I 
they  said.  Some  ^ay  \  am  ?     And  they  an- 


saythatlam?   And  i  John    the     Baptist ;;  swering    said,   John 


'  Mark  vi.  T4-16 ;  Matth.  xiv.  i,  2  ;   Luke  ix.  7-9. 

'^  Matthew's  "  Son  of  Man  "  seems  inappropriate  here.  The  text  of  Mark  and 
Luke  is  to  be  preferred.  It  is  not  likely  that  Jesus  would  have  asserted  that  he 
was  the  Messianic  Son  of  Man  when  he  was  asking  his  disciples  what  they  thought 
of  him. 


94 


THE  MESSIAH 


they  told  him,  say- 
ing, John  the  Bap- 
tist: and  others,  Eli- 
jah ;  but  others,  One 
of  the  prophets.  And 
he  asked  them.  But 
who  say  ye  that  I 
am?  Peter  answer- 
eth  and  saith  unto 
him,  Thou  art  the 
Messiah.  And  he 
charged  them  that 
they  should  tell  no 
man  of  him. 


some  Elijah :  an  d 
others,  Jeremiah,  or 
one  of  the  prophets. 
He  saith  unto  them. 
But  who  say  ye  that 
I  am  ?  And  Simon 
Peter  answered  and 
said,  Thou  art  the 
Messiah,  the  Son  of 
the  living  God.  .  .  . 
Then  charged  he 
the  disciples  that 
they  should  tell  no 
man  that  he  was  the 
Messiah. 


the  Baptist;  but 
others  say,  Elijah ; 
and  others,  that  one 
of  the  old  prophets 
is  risen  again.  And 
he  said  unto  them, 
But  who  say  ye  that 
I  am  ?  And  Peter 
answering  said.  The 
Messiah  of  God.  But 
he  charged  them, 
and  commanded 
f^em  to  tell  this  to 
no  man. 


The  people  were  confounding  Jesus  with  the  prophetic 
herald  of  Malachi  and  of  the  great  prophet  of  the  exile/ 
but  the  apostles  had  now  learned  that  Jesus  himself  was 
the  Messiah,  and  they  express  their  faith  in  him  through 
their  spokesman  Peter. 

The  term,  the  Christ,  is  equivalent  to  the  Messiah.' 
Mark  reports  this  simple  word,  ''the  Messiah";  Luke, 
"  the  Messiah  of  God  ";  Matthew,  "  the  Messiah,  the  son 
of  the  living  God."  It  is  clear  that  Jesus  here  accepted 
the  recognition  of  himself  as  the  Messiah  by  his  apostles, 
and  that  he  claimed  to  be  the  Son  of  God,  the  Messianic 
king  of  the  Old  Testament. 

THE   RESURRECTION  AND   THE   SECOND   ADVENT.     . 

§  19.  y^esns  zvill  be  rejected  by  the  rulers,  and  put  to 
death.  He  zvill  rise  again  after  three  days.  His  disci- 
ples must  follow  him  in  self  denial  and  cross-bearing.  He 
will  come  in  his  kingdom  in  the  lifetime  of  some  of  his 
hearers.  He  will  also  come  in  the  glory  of  his  Father  to 
reward  every  one  according  to  his  works. 

After  the  profession  of  faith  on  the  part  of  Peter  and 


^  Is.  xl.  3 ;  Mai.  iii.  1 ;  iv.  5. 


XfnGT6Q=n'^\^^'0.      See  pp.  34,  52. 


OF  MARK 


95 


the  other  apostles,  Jesus   taught  them    very    distinctly 
that  he  must  die  and  rise  again. 


Mark  viii.  31. 

And  he  began  to 
teach  them,  that  the 
Son  of  Man  must 
suffer  many  things, 
and  be  rejected  by 
the  elders,  and  the 
chief  priests,  and  the 
scribes,  and  be 
killed,  and  after 
three  days  rise  again. 


Matthew  xvi.  21. 

From  that  time 
began  Jesus  to  show 
unto  his  disciples, 
how  that  he  must  go 
unto  Jerusalem,  and 
suffer  many  things 
of  the  elders  and 
chief  priests  and 
scribes,and  be  killed, 
and  the  third  day  be 
raised  up. 


Luke  ix.  22. 

The  Son  of  Man 
must  suffer  many 
things,  and  be  re- 
jected of  the  elders 
and  chief  priests  and 
scribes, and  be  killed, 
and  the  third  day  be 
raised  up. 


Jesus  now  for  the  first  time,  according  to  Mark,  tells 
his  apostles  of  his  impending  passion.  He  is  a  suffering 
Messiah.  He  has  not  come  to  reign,  but  first  to  suffer 
and  die  and  rise  again  in  order  to  come  a  second  time  to 
set  up  his  kingdom  and  reign  over  it.  He  is  to  be  per- 
secuted by  the  rulers  at  Jerusalem  and  to  be  put  to 
death.  But  he  will  rise  again  on  the  third  day  after  a 
brief  abode  in  the  grave.  This  conception  of  the  suffer- 
ing Messiah  is  based  on  the  predictions  of  the  suffering 
prophet  of  the  great  prophet  of  the  exile. ^  Jesus  saw 
therein  the  way  of  the  cross  to  the  throne.  He  com- 
bines with  the  faithful  prophet  of  the  second  Isaiah,  the 
Son  of  Man  of  Daniel.  As  in  a  previous  passage  he  had 
set  forth  the  authority  of  the  Son  of  Man  to  forgive  sins 
on  earth  during  an  earthly  ministry,  he  here  advances  to 
the  conception  that  the  Son  of  Man  must  suffer  and  die 
and  rise  again.  He  is  to  rise  again  to  be  the  Son  of 
Man  on  the  clouds,  of  Daniel.  His  earthly  life  is  a  life 
prior  to  that  advent.  The  three  days  here  are  doubtless 
a  symbolic  number  to  represent  a  short  time,  and  are  not 


»  Is.  liii. 


96  THE  MESSIAH 

a  precise  and  definite  prediction  of  the  time  spent  by 
Jesus  in  the  abode  of  the  dead.  Furthermore  the  resur- 
rection is  here  not  so  much  the  manifestation  to  his 
apostles,  as  the  resurrection  in  all  its  fulness  to  be  the 
Son  of  Man  on  the  clouds/ 

This  prediction  of  the  death  and  resurrection  was  a 
great  disappointment  to  the  apostles.  They  saw  the 
near  future,  and  that  obscured  the  remote  future.  They 
caught  at  Jesus*  prediction  of  his  sufferings  and  death  ; 
they  seem  not  to  hav^e  understood  the  prediction  of  his 
resurrection.  And  yet  that  resurrection  was  to  be  the 
great  Messianic  testing  to  that  generation  and  to  all 
generations.  It  is  not  strange  that  Peter  stumbled  at 
these  words  of  Jesus,  and  presumed  to  rebel  against 
such  an  outcome  of  his  Messianic  hopes. 

The  spokesman  of  the  apostles  did  not  apprehend  the 
rashness  of  his  interference.  He  did  not  know  that  he 
was  tempting  Jesus  to  abandon  his  Messianic  calling  and 
cease  to  be  the  Messiah  of  prophecy  in  order  to  become 
the  Messiah  of  the  vain  hopes  and  fanciful  conceits  of 
the  zealots  of  his  time.  The  Messiah  rebukes  his  hasty 
disciple  with  stern  words  which  set  him  ri^ht.  Peter 
had  forsaken  his  true  position  as  a  disciple  to  become  a 
stumbling-block  in  the  way  of  his  Master.  He  had  as- 
sumed the  attitude  of  Satan,  the  great  adversary  of 
Jesus  and  his  kingdom. 

The  Messiah  soon  after  gives  his  disciples  in  general 
a  lesson  based  upon  his  prediction.  Not  only  is  the  Son 
of  Man  to  undertake  a  work  of  suffering  and  humiliation 
unto  death,  but  his  disciples  must  follow  him  in  the 
same  path. 


1  Wendt,  Lehre  ^esu,  ii.  s.  545. 


OF   MARK 


97 


Mark  \  iii.  34— ix.  i. 

And  he  called 
unto  him  the  multi- 
tude with  his  disci- 
ples, and  said  unto 
them,  If  any  man 
would  come  after 
me,  let  him  deny 
himself,  and  take  up 
his  cross,  ar'd  follow 
me.  For  whosoever 
would  save  his  3elf  ^ 
shall  lose  it ;  and 
whosoever  shall  lose 
his  self  for  my  sake 
and  the  gospel's, 
shall  save  it.  For 
what  doth  it  profit  a 
man,  to  gain  the 
whole  world,  and 
forfeit  his  self  ?  For 
what  should  a  man 
give  in  exchange  for 
his  self  ?  For  who- 
soever shall  be 
ashamed  of  me  and 
of  my  words  in  this 
adulterous  and  sin- 
ful generation,  the 
Son  of  Man  also 
shall  be  ashamed  of 
him,  when  he  com- 


Matt.  xvi.  24-28.   I     Luke  ix.  23-27. 


Then  said  Jesus 
unto  his  disciples. 
If  any  man  would 
come  after  me,  let 
him  deny  himself, 
and  take  up  his  cross, 
and  follow  me.  For 
whosoever  would 
save  his  self  shall 
lose  it :  and  whoso- 
ever shall  lose  his 
self  for  my  sake  shall 
find  it.  For  what 
shall  a  man  be  prof- 
ited, if  he  shall  gain 
the  whole  world,  and 
forfeit  himself.-^  or 
what  shall  a  man 
give  in  exchange  for 
himself?  For  the 
Son  of  Man  shall 
come  in  the  glory 
of  his  Father  with 
his  angels;  and  then 
shall  he  render  unto 
every  man  accord- 
ing to  his  deeds. 
Verily,  I  say  unto 
you,  There  be  some 
of  them  that  stand 
here,  which  shall  in 


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.  For  who- 
soever would  save 
his  self '  shall  lose 
it;  but  whosoever 
shall  lose  his  self  for 
my  sake,  the  same 
shall  save  it.  For 
what  is  a  man  profit- 
ed if  he  gain  the 
whole  world,  and 
lose  or  forfeit  h  i  s 
own  self  ?  For  who- 
soever shall  be 
ashamed  of  me  and 
of  my  words,  of  him 
shall  the  Son  of  Man 
be  ashamed,  when 
he  Cometh  in  his 
own  glory,  and  the 
gloy  of  the  Father 
and  of  the  holy 
angels.  But  I  tell 
you  of  a  truth.  There 
be  some  of  them 
that     stand     here, 


1  The  interpretation  of  this  passage  depends  in  a  measure  upon  the  meaning 
of  the  Greek  -^vxri  here.  The  Greek  term  V^'A  V  like  C'2J  of  the  Old  Testa- 
ment has  a  variety  of  meanings  The  versions  diiTer  in  their  rendering  here. 
Some  take  the  meaning  Hfe,  others  the  meaning  soul.  Whichever  of  these  mean- 
ings is  accepted  should  be  uniformly  used.  But  neither  of  these  renderings 
seems  to  be  correct.  The  contrast  is  not  between  body  and  soul.  Jesus  is  not 
thinking  of  the  loss  of  the  soul  as  distinguished  from  the  death  of  the  body,  as  if 
he  would  save  the  soul  at  the  risk  of  the  body.  The  contrast  is  not  between  life 
and  death,  as  if  Jesus  meant  to  teach  the  paradox  iliat  the  sacrifice  of  life  is  the 
only  way  to  gain  life,  which  would  then  be  explained  by  the  contrast  between  life 
in  this  world  and  life  in  the  vorld  to  come.  It  seems  better  to  use  the  meaning 
self  which  is  common  to  V^M'/  in  the  New  Testament  and  t;»2J  in  the  Old 
Testament- 


98 


THE   MESSIAH 


no  wise  taste  of 
death,  till  they  see 
the  Son  of  Man 
coming  in  his  king- 
dom. 


which  shall  in  no 
wise  taste  of  death, 
till  they  see  the 
kingdom  of  God. 


eth  in  the  glory  of 
his  Father  with  the 
holy  angels.  And 
he  said  unto  them, 
Verily,  I  say  unto 
you.  There  be  some 
here  of  them  that 
stand  by,  which  shall 
in  no  wise  taste  of 
death,  till  they  see 
the  kingdom  of  God 
come  with  power. 


The  contrast  is  between  the  man  himself  and  the 
world  about  him.  His  aim  should  not  be  circumscribed 
by  this  world ;  he  should  fix  his  attention  upon  himself 
as  outlasting  all  temporal  things.  It  is  the  man  himself 
who  is  to  account  to  the  Son  of  Man  in  the  day  of  judg- 
ment, and  it  is  of  supreme  importance  that  he  should 
attach  himself  to  the  Son  of  Man  as  soon  as  possible  ere 
that  day.  He  must  be  one  with  the  Son  of  Man  and 
follow  him  in  his  humiliation  unto  death  in  order  to 
share  with  him  in  the  glory  of  his  kingdom.  Self- 
denial,  cross-bearing,  following  the  Son  of  Man,  are  in- 
dispensable for  discipleship.  They  must  so  deny  them,- 
selves  that  they  follow  their  Master  in  humiliation  and 
shame  even  to  the  malefactor's  death.  The  life  of  self- 
denial  and  cross-bearing  on  the  part  of  the  disciple,  in 
imitation  of  the  Son  of  Man,  will  ultimately  gain  its 
reward.  The  Son  of  Man  will  go  on  to  a  malefactor's 
death,  and  they  must  follow  him,  if  need  be,  to  the 
gallows.  But  he  will  not  abide  in  a  malefactor's  tomb. 
He  will  rise  and  come  again  as  the  Son  of  Man  of 
prophecy  to  set  up  his  kingdom  and  reward  the  faithful. 
Hence  it  is  that  the  prediction  of  the  resurrection  of  the 
Son  of  Man  now  passes  over  into  a  prediction  of  a 
second  Advent  of  the  Son  of  Man. 

The  terms  used  by  the  evangelists   referring  to   the 


OF   MARK  99 

Advent  arc  somewhat  different,  and  on  this  account  give 
great  difficulty  in  their  interpretation  and  reconciliation. 
The  three  agree  in  telling  us  of  the  coming  of  the  Son 
of  Man  in  the  glory  of  his  Father  with  the  holy  angels 
to  reward  the  faithful  and  shame  the  unfaithful,  every 
man  according  to  his  works.  This  evidently  is  the  Ad- 
vent in  glory  and  judgment  at  the  close  of  the  dis- 
pensation, and  gives  no  difficulty,  for  it  is  the  final 
scene  of  Old  Testament  prophecy.  It  is  the  Son 
of  Man  on  the  clouds  of  Daniel.  The  difficulty 
arises  in  connection  with  the  closing  words,  that  some 
of  his  hearers  who  were  standing  by  him  on  that 
occasion  would  not  taste  of  death  until  they  saw 
"the  kingdom  of  God,"  according  to  Luke;  ''the 
kingdom  of  God  coming  vath  power,"  according  to 
Mark;  and  "the  Son  of  Man  coming  in  his  kingdom," 
according  to  Matthew^  In  these  words  it  is  definitely 
taught  that  within  the  lifetime  of  some  of  his  hearers 
the  kingdom  of  God  would  come,  the  Son  of  Man  would 
come  in  it,  and  they  would  see  its  power.  Is  this 
coming  in  the  kingdom  the  same  as  the  coming  in  the 
glory  of  the  Father  of  the  previous  context,  or  is  it  a 
different  coming  ?  There  is  nothing  in  the  text  or  con- 
text to  distinguish  them.  And  yet  they  might  be  dif- 
ferent events  if  evidence  w^ere  produced  from  other  pre- 
dictions of  Jesus.  Indeed  there  is  nothing  in  the  con- 
text to  show  what  is  the  relation  between  the  resurrec- 
tion of  the  Son  of  Man  and  these  advents,  whether  these 
are  all  one  and  the  same  event  or  two  different  events, 
or  three  stages  in  the  Messianic  work  of  Jesus.  If  there 
is  the  mingling  in  the  same  picture  of  different  events 
far  apart  in  time,  Jesus  is  simply  following  the  method 
of  the  predictions  of  the  Old  Testament.  We  are 
guided  to  separate  the  advent  to  establish  the  kingdom 


100  THE  MESSIAH 

from  the  Advent  in  glory  to  reward  the  faithful  disciples, 
by  the  parables  of  the  kingdom  already  considered. 
These  teach  us  that  the  kingdom  was  to  be  established 
in  the  world  as  good  seed  and  to  grow  in  several  stages 
from  a  small  beginning  until  it  attained  a  great  and  glo- 
rious fruition.  Accordingly  the  advent  of  the  Son  of 
Man  in  his  kingdom  during  the  lifetime  of  his  hearers 
may  refer  to  the  setting  up  of  his  kingdom  in  the  world, 
an  advent  to  be  carefully  distinguished  from  his  Advent 
in  glory  and  in  judgment,  which  cannot  take  place  until 
the  kingdom  is  ripe  for  judgment  and  glory.  The  pre- 
diction of  the  resurrection  of  the  Son  of  Man  is  a  third 
event,  distinct  from  the  other  two,  as  will  appear  in  the 
prophecies  that  follow.  We  accordingly  have  here  three 
distinct  Messianic  events  predicted  by  Jesus — (i)  the 
resurrection  of  the  Son  of  Man  ;  (2)  his  advent  to  set  up 
his  kingdom  in  the  lifetime  of  his  hearers ;  and  (3)  his 
Advent  in  glory  for  judgment. 

THE   TRANSFIGURATION. 

§  20.  jfesus  manifests  his  glory  in  the  Christ  op  hany  of 
the  Transfiguration  zvhich  is  connected  with  the  theophanic 
voice  claiming  him  as  the  beloved  and  accepted  Son  of  God, 
aiid  is  associated  zvitJi  the  witness  of  Moses  and  Elijah, 

In  the  midst  of  the  earthly  life  of  Jesus,  a  theophany 
marks  the  second  stage  of  his  Messianic  career.  This 
event  is  reported  by  the  synoptists,  and  is  also  men- 
tioned in  the  epistle  of  Peter.^ 

And  after  six  days  Jesus  taketh  with  him  Peter,  and  James, 
and  John,  and  bringeth  them  up  into  a  high  mountain  apart  by 
themselves  :  and  he  was  transfigured  before  them  :  and  his  gar- 
ments becamie  ghstering,  exceeding  white ;  so  as  no  fuller  on 
earth  can  whiten  them.    And  there  appeared  unto  them  Elijah 


J  Mark  ix.  2-8  ;  Matt.  xvii.  1-8  ;  Luke  ix.  28-36  ;  i  Peter  i.  16-18. 


OF   MARK  101 

with  Moses :  and  they  were  talking  with  Jesus.  And  Peter  an- 
svvereth  and  saith  to  Jesus,  Rabbi,  it  is  good  for  us  to  be  here  : 
and  let  us  make  three  tabernacles;  one  for  thee,  and  one  for 
Moses,  and  one  for  Elijah.  For  he  knew  not  what  to  answer; 
for  they  became  sore  afraid.  And  there  came  a  cloud  over- 
shadowing them  :  and  there  came  a  voice  out  of  the  cloud,  This 
is  my  beloved  Son  :  hear  ye  him.  And  suddenly  looking  round 
about,  they  saw  no  one  any  more,  save  Jesus  only  with  themselves. 

(Mark  ix.  2-8.) 

There  are  three  things  that  demand  our  attention  in 
this  central  event,  (i)  The  Theophany  is  essentially  the 
same  as  that  at  the  Baptism.  The  voice  of  God  claims 
Jesus  as  the  Son  of  God,  beloved  and  well-pleasing  to 
Him.  This  puts  the  seal  of  divine  approval  upon  the 
first  part  of  the  ministry  of  Jesus  as  the  Messianic  Son 
of  God,  and  expresses  confidence  in  its  future.  (2)  The 
place  of  the  Theophany  of  the  dove  at  the  Baptism  is 
taken  by  the  manifestation  of  Moses  and  Elijah.  These 
two  representatives  of  the  old  dispensation  come  forth 
from  their  abode  in  the  world  of  the  departed  to  bear 
witness  to  Jesus.  Luke  tells  us  that  they  spake  of  the 
departure  which  Jesus  was  about  to  make  in  Jerusalem. 
Their  witness  to  his  Messiahship  and  their  testimony  as 
to  his  work,  strengthened  Jesus  for  the  passion  which  he 
was  henceforth  to  face.  (3)  But  the  most  important  thing 
v/as  the  transfiguration  of  Jesus  himself.  Here  for  the 
first  time  the  immanent  glory  of  the  Messiah  shines 
forth  in  Christophany.  This  sign  he  grants  his  three 
favored  apostles,  and  this  comfort  he  takes  to  himself 
ere  he  sets  his  face  towards  the  cross. 

THE   KINCiDOM    OF   THE    CHILDLIKE. 

§  21.  The  kingdom  is  open  to  the  eJiildlike  and  the  peni- 
tent but  difficult  of  access  by  the  rich.  Those  zvJio  have  giv- 
en up  all  for  the  Messiah  will  be  reivarded  a  hundredfold. 

There  are  several  discourses  that  set  forth  a  kingdom 


102 


THE   MESSIAH 


into  which  there  is  immediate  access  by  those  who  have 
the  proper  quahfications. 


Matt,  xviii.  1-5. 

In  that  hour  came 
the  disciples  unto 
Jesus,  saying,  Who 
then  is  greatest  in 
the  kingdom  of 
heaven  ?  And  he 
called  to  him  a  little 
child,  and  set  him 
in  the  midst  of  them, 
and  said,  Verily  I 
say  unto  you,  ex- 
cept ye  turn,  and 
become  as  little  chil- 
dren, ye  shall  in  no 
wise  enter  into  the 
kingdom  of  heaven. 
Whosoever  there- 
fore  shall  humble 
himself  as  this  little 
child,  the  same  is  the 
greatest  in  the  king- 
dom of  heaven.  And 
whoso  shall  receive 
one  such  little  child 
in  my  name  receiv- 
eth  me. 


Mark  ix.  33-37. 

And  they  came  to 
Capernaum  :  and 
when  he  was  in  the 
house  he  asked  them. 
What  were  ye  rea- 
soning in  the  wa}^? 
But  they  held  their 
peace  :  for  they  had 
disputed  one  with 
another  in  the  way. 
who  2i'as  the  great- 
est. And  he  sat 
down,  and  called  the 
twelve  ;  and  he  saith 
unto  them.  If  any 
man  would  be  first, 
he  shall  be  last  of 
all,  and  minister  of 
all.  And  he  took  a 
little  child,  and  set 
him  in  the  midst  of 
them:  and  taking 
him  in  his  arms,  he 
said  unto  them. 
Whosoever  shall  re- 
ceive one  of  such 
little  children  in  my 
name,  receiveth  me  : 
and  whosoever  re- 
ceiveth me,  receiv- 
eth not  me,  but  him 
that  sent  me. 


Luke  ix.  46-48. 

And  there  arose  a 
reasoning  among 
them  which  of  them 
was  the  greatest. 
But  when  Jesus  saw 
the  reasoning  o  f 
their  heart,  he  took 
a  little  child,  and  set 
him  by  his  side, 
and  said  unto  them, 
Whosoever  shall  re- 
ceive this  little 
child  in  my  name 
receiveth  me :  and 
whosoever  shall  re- 
ceive me  receiveth 
him  that  sent  me  : 
for  he  that  is  least 
among  you  all,  the 
same  is  great. 


The  parallels  in  Mark  and  Luke  make  no  mention  of 
the  kingdom,  but  in  other  respects  are  essentially  the 
same  as  Matthew.  This  discourse  was  held  in  Caper- 
naum, the  scene  of  so  much  of  the  activity  of  Jesus. 

The  kingdom  of  the  Messiah  was  the  great  object  of 
their  anxieties  and  hopes.  The  question  of  rank  in  the 
kingdom  was  one  that  would  naturally  arise  in  the  minds 


OF  MARK 


103 


of  the  apostles,  for  they  could  not  get  beyond  the  con- 
ception of  a  kingdom  of  power  and  rank  in  the  land  of 
Palestine.  Jesus  gives  them  a  lesson  that  was  most 
striking  in  its  contrasts.  The  little  child  is  the  model 
of  the  great  in  the  kingdom  of  the  Messiah,  and  child- 
likeness  the  measure  of  excellence.  Men  must  put  aside 
all  questions  of  rank  and  power  in  order  to  enter  the 
kingdom  and  share  its  blessings.  They  must  turn 
about  and  become  transformed  into  little  children  ere 
they  can  enter  into  the  kingdom  of  the  Messiah,  and 
then  after  they  have  entered  it,  their  growth  must  still 
be  in  the  direction  of  childlikeness  in  order  to  the  attain- 
ment  of  higher  degrees  of  excellence  and  rank  in  the 
kingdom. 

The  apostles  could  not  understand  this  strange  doc- 
trine. Jesus  soon  afterwards  repeats  it  with  slight  dif- 
ferences : 


Mark  x.  13-15. 

And  they  were 
bringing  unto  him 
little  children,  that 
he  should  touch 
them  :  and  the  dis- 
ciples rebuked  them. 
But  when  Jesus  saw 
it  he  was  mov^ed  with 
indignation,  and  said 
unto  them.  Suffer 
the  little  children  to 
come  unto  me  ;  for- 
bid them  not ;  for 
to  such  belon^eth 
the  kingdom  of  God. 
Verily  I  say  unto 
you,  whosoever  shall 
not  receive  the  king- 
dom of  God  as  a  lit- 
tle child,  he  shall  in 
no  wise  enter  therein. 


Matt.  xix.  13,  14.        Luke  xviii.  15-17 


Then  were  there 
brought  unto  him 
little  children,  that 
he  should  lay  his 
hands  on  them,  and 
pray  :  and  the  disci- 
ples rebuked  them. 
But  Jesus  said,  Suf- 
fer the  little  chil- 
dren, and  forbid 
them  not,  to  come 
unto  me  :  for  to  such 
belongeth  the  king- 
dom of  heaven. 


And 


brinjLring    unto 


thev  were 
him 
also  their  babes, 
that  he  should  touch 
them  :  but  when  the 
disciples  saw  it,  they 
rebuked  them.  But 
Jesus  called  them 
unto  him,  saying, 
Suffer  the  little  chil- 
dren to  come  unto 
me,  and  forbid  them 
not :  for  to  such  be- 
longeth the  king- 
dom of  God.  Ver- 
ily 1  say  unto  you, 
VVhosoever  shall  not 
receive  the  kingdom 
of  God  as  a  little 
child,  he  shall  in  no 
wise  enter  therein. 


1Q4.  THE   MESSIAH 

Jesus  here  teaches  his  disciples  that  the  kingdom  be- 
longs to  little  children.  They  have  a  title  to  it,  not  in- 
deed by  birthright,  but  because  of  the  appropriateness 
of  their  childlike  natures  for  the  life  of  the  kingdom. 
In  the  previous  discourse  only  the  childlike  could  enter 
the  kingdom.  Here  they  are  conceived  as  already  in  it 
and  as  entitled  to  its  prixileges.  Accordingly  all  who 
would  enter  the  kingdom  must  be  childlike. 

In  the  previous  discourse  men  were  to  be  transformed 
into  children  in  order  to  enter  the  kingdom.  Here  the 
kingdom  is  represented  as  coming  to  them,  as  being 
offered  to  them,  and  they  are  privileged  to  receive  it  in 
a  childlike  spirit.  This  doctrine  of  the  kingdom  is  in 
accordance  with  the  lessons  of  the  parables  of  the  king- 
dom. The  good  seed  are  the  attentive,  receptive  hear- 
ers. Such  are  the  childlike.  These  are  the  true  mem- 
bers of  the  kingdom,  the  heirs  of  its  rights  and  privi- 
leges. Its  growth  is  in  the  development  of  such  child- 
like characters. 

This  doctrine  is  enforced  by  the  experiment  with  the 
rich  young  ruler,  who  is  taught  that  something  more 
than  scrupulous  obedience  to  the  moral  law  is  required. 
The  high  standard  of  Christlike  perfection  is  held  up  to 
him.  A  counsel  of  Christian  perfection  is  given  by  Jesus. 
This  man  is  called  to  sacrifice  his  property  and  wealth, 
to  make  himself  poor,  and  to  follow  Jesus  in  his  life  of 
poverty  and  self-sacrifice  for  the  good  of  men.  The  rich 
young  man  cannot  rise  to  this  call  of  Jesus,  which  might 
have  made  him  another  apostle.  He  is  hindered  by  his 
riches  from  learning  the  lesson  of  Jesus.  He  thus 
affords  a  striking  contrast  between  the  rich  and  strong 
of  the  world  and  the  childlike  poor  of  the  kingdom. 
This  is  given  by  the  three  synoptists  in  essentially  the 
same  report,  with  the  single  exception  that  Matthew  in- 


OF    MARK 


105 


serts  a  word  of  Jesus,  verse  28,  which  is  given  by  Luke 
in  a  later  and  better  historical  connection.' 


Mark  x.  23-31.       Matth.   xix.  23-27, 

29,  30. 


And  Jesus  looked 
round  about,  and 
saith  unto  his  disci- 
ples. How  hardly 
shall  they  that  hav^e 
riches  enter  into  the 
kingdom  of  God! 
And  the  disciples 
were  amazed  at  his 
words.  But  Jesus 
answereth  again, 
and  saith  unto  them, 
Children,  how  hard 
is  it  for  them  that 
trust  in  riches  to 
enter  into  the  king- 
dom of  God  !  It  is 
easier  for  a  camel  to 
go  through  a  nee- 
dle's eye,  than  for  a 
rich  man  to  enter 
into  the  kingdom  of 
God.  And  they 
were  astonished  ex- 
ceedingly, saying 
unto  him,  Then  who 
can  be  saved  ?  Jesus 
looking  upon  them 
saith.  With  men  it 
is  impossible,  but 
not  with  God :  for 
all  things  are  possi- 
ble with  God.  Peter 
began  to  say  unto 
him,  Lo,  we  have 
left  all,  and  have  fol- 
lowed thee.  Jesus 
said.  Verily  I  say 
unto  you,  There  is 
no   man    that    hath 


And  Jesus  said 
unto  his  disciples, 
Verily  I  say  unto 
you.  It  is  hard  for  a 
rich  man  to  enter 
into  the  kingdom  of 
heaven.  And  again, 
I  say  unto  you,  It  is 
easier  for  a  camel  to 
go  through  a  nee- 
dle's eye,  than  for  a 
rich  man  to  enter 
into  the  kingdom  of 
God.  And  when  the 
disciples  heard  it, 
they  were  astonished 
exceedingly,  saying, 
Who  then  can  be 
saved  .•*  And  Jesus 
looking  upon  ///<?;// 
said  to  them, 
With  men  this  is 
impossible ;  but  with 
God  all  things  are 
possible.  Then  an- 
swered Peter  and 
said  unto  him,  Lo, 
we  have  left  all,  and 
followed  thee ;  what 
then  shall  we  have.'' 
And  Jesus  said  unto 
them  : 

And  every  one  that 
hath   left  houses,  or 
brethren,  or  sisters,  i 
or  father,  or  mother,  ' 
or  children,  or  lands, 
for  my  name's  sake,  , 
shall  receive  a  hun-  I 


Luke  xviii.  24-30. 

And  Jesus  seeing 
him  said,  How 
hardly  shall  they 
that  have  riches 
enter  into  the  king- 
dom of  God  !  For  it 
is  easier  for  a  camel 
to  enter  in  through 
a  needle's  eye,  than 
for  a  rich  man  to 
enter  into  the  king- 
dom of  God.  And 
they  that  heard  it 
siaid.  Then  who  can 
be  saved  ?  But  he 
said.  The  things 
which  are  impossi- 
ble with  men  are 
possible  v\  ith  God. 
And  Peter  said,  Lo, 
we  have  left  our  own, 
and  followed  thee. 
And  he  said  unto 
them.  Verily  I  say 
unto  you.  There  is  no 
man  that  hath  left 
house,  or  wife,  or 
brethren,  or  parents, 
or  children,  for  the 
kingdom  of  God's 
sake,  who  shall  not 
receive  manifold 
more   in   this   time, 


•  Luke  xxii.  30. 


106 


THE  MESSIAH 


left  house,  or  breth- 
ren, or  sisters,  or 
mother,  or  father,  or 
children,  or  lands, 
for  my  sake,  and  for 
the  gospel's  sake, 
but  he  shall  receive 
a  hundredfold  now 
in  this  time,  houses, 
and  brethren,  and 
sisters,  and  mothers, 
and  children,  and 
lands,  with  persecu- 
tions ;  and  in  the 
world  to  come  eter- 
nal life.  But  many 
tJiat  are  first  shall 
be  last ;  and  the  last 
first. 


dredfold,  and  shall 
inherit  eternal  life. 
But  many  shall  be 
last  that  are  first ; 
and  first  that  are 
last. 


and  in  the  world  to 
come  eternal  life. 


The  doctrine  of  this  passage  is  sufficiently  clear.  The 
contrast  is  here  between  the  rich  and  the  poor,  as  in  pre- 
vious discourses  it  had  been  between  men  and  children. 
The  Master  does  not  contrast  the  rich  and  poor  as  such, 
but  the  rich  as  seeking  and  trusting  in  riches,  with  the  poor 
as  giving  up  riches  in  houses  and  lands,  in  relations  and 
friends,  for  the  sake  of  the  Messiah.  Such  rich  men  can 
no  more  enter  the  kingdom  of  the  Messiah  than  a  camel 
can  pass  through  the  needle's  eye.  It  is  impossible. 
And  yet  the  kingdom  of  the  Messiah  has  an  entrance 
through  which  men  can  pass.  As  in  the  previous  dis- 
course men  must  become  children,  so  in  this  discourse 
the  rich  must  become  poor  by  divesting  themselves  of 
their  riches.  Only  in  this  way  can  they  enter  through 
the  needle's  eye  of  the  kingdom.  Our  Saviour  does  not 
mean  to  teach  that  all  men  must  become  poor  in  order 
to  enter  his  kingdom  in  any  mechanical  or  external  sense 
any  more  than  he  meant  in  the  previous  discourse  that 
men  must  be  transformed  in  their  bodies  into  boys.  But 
men   must   become   childlike   in  their  dispositions  and 


OF   MARK 


lor 


characters.  Men  must  give  up  their  trust  in  riches  and 
use  them  as  the  riches  of  God  for  tlie  sake  of  the  king- 
dom of  God.  They  must  become  poor  in  their  disposi- 
tions and  characters,  poor  in  spirit.  Thus  the  kingdom 
of  heaven  is  a  kingdom  of  the  childhke  and  the  poor, 
and  in  this  respect  entirely  different  from  the  kingdom 
of  the  world,  where  manly  strength,  and  power,  and 
riches  have  the  highest  places  of  rank  and  glory. 


THE   SON   OF   MAN   IS   A   RANSOM. 

§  22.  The  Son  of  Man  will  be  betrayed,  crtielly  abused 
and  delivered  by  the  riders  of  the  Jews  to  the  Gentiles  to 
be  crucified.  He  will  rise  again  after  three  days.  The 
apostles  must  follozv  the  Master  in  sufferings,  and  will  be 
rewarded  in  the  kingdom  ;  but  the  highest  places  zvill  be 
assigned  by  the  Father.      The  Son  of  Man  is  a  ransom. 

Jesus  gave  his  disciples  a  second  prediction  of  his 
death  and  resurrection. 


Mark  ix.  30-32. 

And  they  went 
forth  from  thence, 
and  passed  through 
Galilee;  and  he 
would  not  that  any 
man  should  know  it. 
For  he  taught  his 
disciples,  and  said 
unto  them,  The 
Son  of  Man  is  deliv- 
ered up  into  the 
hands  of  men,  and 
they  shall  kill  him  ; 
and  when  he  is 
killed,  after  three 
days  he  shall  rise 
again.  B. it  they  un- 
derstood not  the 
sayinf^,  and  were 
afraid  to  ask  him. 


Matt.  xvii.  22,  23. 

And  while  they 
abode  in  Galilee, 
Jesus  said  unto 
them.  The  Son  of 
Man  shall  be  deliv- 
ered up  into  the 
hands  of  men  ;  and 
they  shall  kill  him, 
and  the  third  day  he 
shall  be  raised  up. 
And  they  were  ex- 
ceeding sorry. 


Luke  ix.  43-45. 

But  while  all  were 
marvelling  at  all  the 
things  which  he  did, 
he  said  unto  his  dis- 
ciples, Let  these 
words  sink  into  your 
ears  ;  for  the  Son  of 
Man  shall  be  deliv- 
ered up  into  the 
hands  of  men.  But 
they  understood  not 
this  saying,  and  it 
was  concealed  from 
them,  that  they 
should  not  perceive 
it :  and  they  were 
afraid  to  ask  h  i  m 
about  this  saying. 


108 


THE   MESSIAH 


In  this  discourse  Jesus  renews  the  prediction  of  the 
death  of  the  Son  of  Man  and  his  resurrection  after  three 
days,  and  adds  that  he  would  be  betrayed.  This  troubles 
his  disciples,  for  they  cannot  understand  it. 

The  third  prediction  of  his  death  and  resurrection  re- 
ported by  Mark  was  in  connection  with  his  last  journey 
to  Jerusalem  with  the  apostles.  It  seems  to  have  been 
occasioned  by  the  request  of  the  mother  of  James  and 
John,  that  her  sons  might  occupy  the  two  highest  places 
in  the  kingdom,  nearest  the  Master.  This  request 
showed  on  the  one  side  great  faith  in  the  Messiahship 
of  Jesus  and  in  the  advent  of  his  kingdom  ;  but  on  the 
other  side  a  great  ignorance  of  the  doctrine  of  the  king- 
dom he  had  been  teaching  them.  A  kingdom  of  service 
and  grace  must  precede  the  kingdom  of  reward  and 
glory.  The  incident  gives  occasion  for  once  more  teach- 
ing the  disciples  that  their  Master  must  soon  be  put  to 
death,  and  that  they  must  share  in  his  sufferings.  It  is 
true  that  the  evangelists  give  the  prediction  before  the 
request.  But  it  is  probable  that  this  is  a  logical  rather 
than  a  chronological  order. 


Mark  x.  32-34. 

And  they  were  in 
the  way,  going  up  to 
Jerusalem;  and 
Jesus  was  going 
before  them :  and 
they  were  amazed  ; 
and  they  that  fol- 
lowed were  afraid. 
And  he  took  again 
the  twelve,  and 
began  to  tell  them 
the  thmgs  that  were 
to  happen  unto  him, 
saying.  Behold,  we 
go  up  to  Jerusalem  ; 


Matt.  xx.  17-19. 

And  as  Jesus  was 
going  up  to  Jerusa- 
lem, he  took  the 
twelve  disciples 
apart,  and  in  t  h  e 
way  he  said  unto 
them,  Behold,  w  e 
go  up  to  Jerusalem  ; 
and  the  Son  of  Man 
shall  be  delivered 
unto  the  chief  priests 
and  scribes ;  and 
they  shall  condemn 
him  to  death,  and 
shall    deliver    h  i  m 


Luke  xviii.  31-34. 

And  he  took  unto 
him  the  twelve,  and 
said  unto  them,  Be- 
hold, we  go  up  to 
Jerusalem,  and  all 
the  things  that  are 
written  by  the  pro- 
phets shall  be  ac- 
complished unto  the 
Son  of  Man.  For 
he  shall  be  delivered 
up  unto  the  Gentiles, 
and  shall  be  mocked, 
and  shamefully  en- 
treated, and    spit 


OF   MARK 

unto  the  Gentiles  to 
mock,  and  to 
scourge,  and  to  cru- 
cify :  and  the  third 
day  he  shall  be  raised 
up. 


109 

upon  :  and  they  shall 
scourge  and  kill  him: 
and  the  third  day  he 
shall  rise  again. 
And  they  under- 
stood  none  of  these 
things  ;  and  this  say- 
ing was  hid  from 
them,  and  they  per- 
ceived not  the  things 
that  were  said. 


and  the  Son  of  Man 
shall  be  delivered 
unto  the  chief  priests 
and  the  scribes;  and 
they  shall  condemn 
him  to  death,  and 
shall  deliver  h  i  m 
unto  the  (jentiles  : 
and  they  shall  mock 
him,  and  shall  spit 
upon  him,  and  shall 
scourge  him,  and 
shall  kill  him  ;  and 
after  three  days  he 
shall  rise  again. 

This  prediction  differs  from  the  previous  two  in  its 
detailed  statement  of  the  sufferings  of  the  Son  of  Man. 
Jesus  is  first  to  be  delivered  to  the  chief  priests  and 
scribes.  These  in  council  assembled  are  to  condemn 
him  to  death.  They  are  then  to  deliver  him  into  the 
hands  of  the  Gentiles.  He  is  to  be  mocked,  spit  upon, 
scourged,  and  finally  crucified.  Thus  Jesus  clearly  told 
his  disciples  that  he  was  to  die  as  a  malefactor,  an  out- 
cast from  the  nation.  His  sufferings  were  to  be  the 
greatest  conceivable.  His  death  was  to  be  a  shameful 
one.  This  hard  fact,  this  stern  event,  confronts  them. 
The  only  relief  is  the  promise  of  the  resurrection  on  the 
third  day.  This  emphasis  upon  the  sufferings  of  the 
Son  of  Man  is  a  fitting  prelude  to  the  prediction  of  the 
sufferings  of  the  apostles. 


Mark  x.  35-45. 

And  there  came  near  unto 
him  James  and  John,  the  sons 
of  Zebedee,  saying  unto  him. 
Master,  we  would  that  thou 
shouldest  do  for  us  whatsoever 
we  shall  ask  of  thee.  And  he 
said  unto  them.  What  would  ye 
that  I  should  do  for  you  ?    And 


Matth.  XX.  20-28. 

Then  came  to  him  the 
mother  of  the  sons  of  Zebedee 
with  her  sons,  worshipping///;;/, 
and  asking  a  certain  thing  of 
him.  And  he  said  unto  her, 
What  wouldest  thou  ?  She 
saith  unto  him,  Command 
that   these    my   two   sons  may 


110 


THE  MESSIAH 


they  said  unto  him,  Grant  unto 
us  that  we  may  sit,  one  on  thy 
right  hand,  and  one  on  thy  left 
hand,  in  thy  glory.  But  Jesus 
said  unto  them.  Ye  know  not 
what  ye  ask.  Are  ye  able  to 
drink  the  cup  that  I  drink?  or 
to  be  baptized  with  the  baptism 
that  I  am  baptized  with  ?  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  bap- 
tized :  but  to  sit  on  my  right 
hand  or  on  my  left  hand,  is  not 
mine  to  give  :  but  /'/  is  for  them 
for  whom  it  hath  been  pre- 
pared. And  when  the  ten  heard 
it,  they  began  to  be  moved  with 
indignation  concerning  James 
and  John.  And  Jesus  called 
them  to  him,  and  saith  unto 
them.  Ye  know  that  they  who 
are  accounted  to  rule  over  the 
Gentiles  lord  it  over  them  ;  and 
their  great  ones  exercise  autho- 
rity over  them.  But  it  is  not  so 
among  you :  but  whosoever 
would  become  great  among 
you,  shall  be  your  minister: 
and  whosoever  would  be  first 
among  you,  shall  be  servant  of 
all.  For  the  Son  of  Man  also 
came  not  to  be  ministered  unto, 
but  to  minister,  and  to  give  his 
self  a  ransom  for  many. 

The  report  of  Mark  is  fullest  here.  Luke  does  not 
mention  this  incident.  Jesus  sets  forth  his  sufferings  as 
a  bitter  cup  and  a  baptism  of  suffering.  The  apostles 
will  have  to  share  in  them.  Jesus  came  at  this  time  to 
minister  and  not  to  reign.  They,  like  their  master,  are 
first  to  minister ;  those  who  become  great  must  excel  in 
service.  The  Son  of  Man  came  to  give  his  life,  or  rather  his 
self,  a  ransom  for  many.    And  the  disciples  are  to  follow 


sit,  one  on  thy  right  hand, 
and  one  on  thy  left  hand,  in 
thy  kingdom.  But  Jesus  an- 
swered and  said.  Ye  know  not 
what  ye  ask.  Are  ye  able  to 
drink  the  cup  that  I  am  about 
to  drink  }  They  say  unto  him, 
We  are  able.  He  saith  unto 
them,  My  cup  indeed  ye  shall 
drink  :  but  to  sit  on  my  right 
hand,  and  on  my  left  hand,  is 
not  mine  to  give,  but  //  is  for 
them  for  whom  it  hath  been 
prepared  of  my  Father.  And 
when  the  ten  heard  it,  they 
were  moved  with  indignation 
concerning  the  two  brethren. 
But  Jesus  called  them  unto 
him,  and  said.  Ye  know  that  the 
rulers  of  the  Gentiles  lord  it 
over  them,  and  their  great  ones 
exercise  authority  over  them. 
Not  so  shall  it  be  among  you : 
but  whosoever  w^ould  become 
great  among  you  shall  be  your 
minister ;  and  whosoever  would 
be  first  among  you  shall  be 
your  servant :  even  as  the  Son 
of  Man  came  not  to  be  minis- 
tered unto,  but  to  minister,  and 
to  give  his  self  a  ransom  for 
many. 


OF   xMARK  li\ 

his  example.  It  is  v/ell  for  thcni  tliat  they  learn  their 
duty  of  service.  They  will  not  go  unrewarded.  They 
will  receive  the  rank  due  to  sufferings  and  service.  But 
the  highest  places  in  the  kingdom  are  so  high  that  they 
are  beyond  the  gift  of  the  Son  of  Man  himself.  They 
are  the  award  of  the  Father  who  gives  the  Son  of  Man 
his  reward,  and  associates  the  most  deserving  with  him. 
In  this  passage  Jesus  teachej  his  disciples  the  redemp- 
tive meaning  of  his  self-sacrifice.  His  life,  which  he 
gives  up  in  death,  or  rather  his  self,  his  entire  person 
and  service  which  he  gives  in  ministry,  is  a  ransom  for 
many.  Ransom  '  may  be  interpreted  of  the  redemp- 
tive covering  price  of  the  Old  Testament  usage  which 
purchases  freedom  from  bondage.  So  Wendt  thinks  of 
the  bondage  to  death  ^  and  Beyschlag  of  the  bondage  to 
sin,  from  which  the  Son  of  Man  delivers  the  disciples  by 
his  self-sacrificing  death. ^  Although  Jesus  uses  the  term 
Son  of  Man,  he  is  thinking  of  the  prophetic  servant  of 
the  second  Isaiah  here  as  in  the  previous  passages.  The 
term  itself  was  probably  derived  from  the  second  Isaiah  : 

I  have  given  Egypt  as  thy  ransom, 

Cush  and  Seba  in  thy  stead. 

Since  thou  art  precious  in  mine  eyes  ; 

Thou  art  honoured,  and  I  love  thee  ; 

And  I  will  give  mankind  in  thy  stead, 

And  peoples  instead  of  thy  life.     (Is.  xliii.  3,  4). 

Egyptj  Cush,  and  Seba  are  heathen  ransom  prices  for 
Israel.  They  are  given  to  the  conqueror  of  Babylon  to 
induce  him  to  restore  Israel  to  his  land.  Israel  is  re- 
deemed from  bondage  by  this  ransom  price.* 

As  these  nations  are  the  ransom  price  there,  so  Jesus, 
the  Son  of  Man,  is  the  ransom  price  here.     This  concep- 

'  AvTfxii'.  1  LeJire  JesUy  s.  516. 

*  Neutest.  Theologie^  s.  149.  *  Briggs'  Messianic  Prophecy,  p.  350. 


112  THE  MESSIAH 

tion  of  the  Son  of  Man  as  the  ransom  price  is  based  on 
another  passage  of  the  same  prophet. 

The  servant  of  Yahweh  interposed  as  a  mediator  for 
his  people  ;  he  himself  made  the  trespass-offering.  He 
justified  many.'  So  the  son  of  Man  here  interposes  as  a 
ministering  servant  between  his  disciples  and  their  ene- 
mies. He  takes  upon  himself  the  sin,  the  evil,  and  the 
death  which  were  threatening  them.  He  paid  the  ran- 
som price  by  offering  himself  as  victim  instead  of  them. 
Jesus  does  not  intimate  to  whom  the  price  was  paid,  nor 
from  what  the  ransom  was  made.  He  makes  a  compre- 
hensive statement  which  we  should  beware  of  limiting.^ 
He  not  only  gives  his  life  up  in  death,  but  he  gives  him- 
self in  his  entire  ministry  prior  to  death  and  subsequent 
to  death.  He  is  to  be  the  ransom,  not  only  on  the 
cross,  but  during  his  life  of  interposition,  which  leads  to 
the  cross,  and  in  his  mediatorial  life,  which  was  subse- 
quent to  the  cross.  He  interposes  and  gives  himself  as 
the  ransom,  in  that  he  is  and  continues  to  be  the  Son  of 
Man,  the  mediating,  interposing  servant  of  God,  until  his 
entire  redemptive  work  has  been  accomplished.  The 
ransom  price  was  not  paid  to  God,  who  claimed  no  such 
ransom.  The  Son  of  God  was  on  a  mission  from  God. 
It  was  not  paid  to  the  devil,  because  the  devil  was  not 
entitled  to  it  and  his  authority  was  never  recognized  by 
Jesus.  It  was  paid  to  sin  and  evil  as  their  ransom  price, 
in  order  to  deliver  his  disciples  from  the  penalty  of  sin 
and  evil,  which  threatened  them  from  the  whole  order 
of  nature  and  the  whole  constitution  of  human  affairs. 

THE   MESSIAH    CLAIMS    HIS   OWN. 
§  23.   Jesiis  enters  Jerusalem  as  the  king  of  peace.     He  is 
recogiiized  by  the  multitudes,  but  is  rejected  by  the  Pharisees, 


»  Is.  liii.  s  Adeney,  Theology  of  the  New  Testament^  p.  66. 


OF  MARK  113 

As  the  time  for  his  passion  draws  nigh,  Jesus  departs 
from  his  previous  custom  and  makes  a  public  entry  into 
Jerusalem  and  claims  recognition  as  the  Messiah. 

A.     Mark  xi.  7-10. 

And  they  bring  the  colt  unto  Jesus,  and  cast  on  him  their  gar- 
ments ;  and  he  sat  upon  him.  And  man}'  spread  their  garments 
upon  the  way  ;  and  others  branches,  which  they  had  cut  from  the 
fields.  And  they  that  went  before,  and  they  that  followed,  cried, 
Hosanna  ;  Blessed  /s  he  that  cometh  in  the  name  of  the  Lord  : 
Blessed  /s  tlie  kim^dom  that  cometh,  tke  kingdom  of  our  father 
David  :  Hosanna  in  the  highest. 

B.  Matthew  xxi.  7-11,  15,  16 
And  brought  the  ass,  and  the  colt,  and  put  on  them  their  gar- 
ments ;  and  he  sat  thereon.  And  the  most  part  of  the  multitude 
spread  their  "garments  in  the  way;  and  others  cut  branches  from 
the  trees,  and  spread  them  in  the  way.  And  the  multitudes  that 
went  before  him,  and  that  followed,  cried,  saying,  Hosanna  to  the 
Son  of  David  :  Blessed  z's  he  that  cometh  in  the  name  of  the  Lord  ; 
Hosanna  in  the  highest.  And  when  he  w^as  come  into  Jerusalem, 
all  the  city  was  stirred,  saying.  Who  is  this?    And  the  multitudes 

said.  This  is  the  prophet,  Jesus,  from  Nazareth  of  Galilee 

But  when  the  chief  priests  and  the  scribes  saw  the  wonderful  things 
that  he  did.  and  the  children  that  were  crjnng  in  the  temple  and 
saying,  Hosanna  to  the  Son  of  David  ;  they  were  moved  with 
indignation,  and  said  unto  him.,  Hearest  thou  what  these  are 
saying  ?  And  Jesus  saith  unto  them,  Yea  :  did  3'e  never  read.  Out 
of  the  mouth  of  babes  and  sucklings  thou  hast  perfected  praise  } 

C.     Ll'KE  xix.  35-40. 

And  they  brought  him  to  Jesus  :  and  they  threw  their  gar- 
ments upon  the  colt,  and  set  Jesus  thereon.  And  as  he  went, 
they  spread  their  garments  in  the  way.  And  as  he  was  now  draw- 
ing nigh,  ev^en  at  the  descent  of  the  Mount  of  Olives,  the  whole 
multitude  of  the  disciples  began  to  rejoice  and  praise  God  with  a 
loud  voice  for  all  the  mighty  works  which  they  had  seen  ;  saying. 
Blessed  is  the  King  that  cometh  in  the  name  of  the  Lord  :  peace 
in  heaven,  and  glory  in  the  highest.  And  some  of  the  Pharisees 
from  the  multitude  said  unto  him,  Master,  rebuke  thy  disciples. 
And  he  answered  and  said,  I  tell  you  that,  if  these  shall  hold 
their  peace,  the  stones  will  cry  out. 

D,    John  xii.  12.  13. 

On  the  morrow  a  great  multitude  that  had  come  to  the  feast, 
when  they  heard  that  Jesus  was  coming  to  Jerusalem,  took  the 
branches  of  the  palm-trees,  and  went  forth  to  meet  him,  and  cried 
out,  Hosanna  :  Blessed  /.v  he  that  cometh  in  the  name  of  the 
Lord,  even  the  King  of  Israel. 


114:  THE  MESSIAH 

This  public  entry  Into  Jerusalem  and  the  temple  is  so 
different  from  his  ordinary  methods  that  it  marks  a 
crisis  in  the  life  of  Jesus.  He  allows  his  Messianic  dig- 
nity to  shine  forth  upon  the  nation,  and  for  a  few 
moments,  possibly  for  a  few  hours,  is  recognized  by  the 
people  as  the  Messiah.  The  multitude  heap  up  Messi- 
anic terms  in  their  acclamations.  "  The  kingdom  that 
Cometh,  that  of  our  father  David  "  is  the  acclaim  reported 
by  Mark.  It  seemed  as  if  the  kingdom  of  David  of  the 
prophets  was  now  to  be  inaugurated.  '*  The  son  of 
David  "  is  the  word  preserved  by  Matthew  ;  "  The  king 
of  Israel,"  by  John.  These  are  titles  of  the  Messianic 
king  whom  they  see  in  Jesus.  Luke  reports  the  words, 
*'  The  king  that  cometh  in  the  name  of  the  Lord." 
They  see  in  Jesus  the  king  predicted  in  the  prophecies 
of  the  Old  Testament.  This  public  recognition  of  the 
Messiah  by  the  multitudes  is  displeasing  to  the  Phari- 
sees, who  would  have  Jesus  command  their  silence.  But 
Jesus  does  not  refuse  the  recognition  he  has  for  once 
courted.  He  replies  that  the  multitude  could  not  do 
otherwise.  His  Messianic  dignity  was  so  transparent 
that  even  the  stones  would  cry  out  if  the  multitude  were 
silent. 

THE   REJECTED   CORNER-STONE. 

§  24.  T/ie  riders  of  Israel  have  rejected  the  prophets  and 
they  are  about  to  reject  the  Messiah,  the  corner-stone  of 
the  kingdom.  The  kingdom  will  be  taken  from  them  and 
given  to  a  faithful  nation. 

During  his  last  week  in  Jerusalem  Jesus  contends 
with  the  Pharisees  who  are  seeking  to  entrap  him  and 
put  him  to  death.  Mark  reports  a  parable  which  Jesus 
gives  them,  in  which  he  sets  forth  that  his  rejection  is 
but  the  culmination  of  their  rejection  of  all  the  prophets. 


OF  MARK 


115 


And  on  this  basis  he  claims  to  be  the  corner  stone,  of 
the  prophecy  of  the  Old  Testament. 


Mark  xii.  i-ii. 

A   man    planted  a 
vineyard,   and  set   a 
hedge  about  it,  and 
digged  a  pit  for  the 
winepress,  and  built 
a   tower,  and    let    it 
out  to  husbandmen, 
and  went   into   ano- 
ther  country.     And 
at  the  season  he  sent 
to  the   husbandmen 
a    servant,    that    he 
might   receive   from 
the    husbandmen   of 
the  fruits  of  the  vine- 
yard. And  they  took 
him,  and  beat   him, 
and   sent    him  away 
empty.      And   again 
he   sent   unto   them 
another  servant ;  and 
him    they   wounded 
in  the   head,   and 
handled  shamefully,  j 
And  he  sent  another; 
and  him  they  killed  : 
and     many     others ; 
beating   some,   a  n  d  | 
killing     some.       He  I 
had   yet   one,  a  be- 
loved son  :    he  sent 
him  last  unto  them, 
saying.    They    will 
reverence  my   son. 
But  those  husband- 
men   said    among 
themselves.   This    is 
the   heir;    come,   let 
us  kill   him,  and   the 
inheritance   shall  be 
ours.    And  they  took 
him,  and  killed  him, 
and   cast   him  forth 


Matt.  xxi.  33-42. 

There  was  a  man 
that    was    a    house- 
holder, which  plant- 
ed  a   vineyard,   and 
set  a  hedge  about  it, 
and  digged  a  wine- 
press in  it,  and  built 
a   tower,   and   let  it 
!  out  to  husbandmen, 
!  and    went   into  ano- 
ther country.      And 
j  when    the  season  of 
I  the  fruits  drew  near, 
I  he  sent  his  servants 
to  the  husbandmen, 
I  to  receive  his  fruits. 
And    the     husband- 
men   took    his    ser- 
vants, and  beat  one, 
and    killed    another, 
and  stoned  another. 
Again  he  sent  other 
servants   more  than 
the   first:   and   they 
did    unto    them     in 
like    manner.     But 
afterward    he    sent 
unto  them    his    son, 
saying.    They    will 
reverence     my    son. 
But     the     husband- 
men, when  they  saw 
the  son,  said  among 
themselves,    This    is 
the    heir ;   come,  let 
us  kill  him,  and  take 
his  inheritance.  And 
they  took   him,  and 
cast  him  forth  out  of 
the    vineyard,    and 
killed    him.      When 
therefore  the  lord  of 
the    vineyard     shall 


Luke  xx.  9-17. 

A  man  planted  a 
vineyard,  and  let  it 
out  to  husbandmen, 
and   went  into  ano- 
ther   country    for    a 
long  time.     And   at 
the   season   he  sent 
unto    the    husband- 
men a  servant,  that 
they  should  give  him 
of  the   fruit   of   the 
vineyard :     but     the 
husbandmen     beat 
him,   and   sent    him 
away  empty.     And 
he  sent  yet  another 
servant :    and    h  i  m 
also   they  beat,  and 
handled  him  shame- 
fully, and   sent  him 
away   empty.     And 
he  sent  yet  a  third : 
and   him   also    they 
wounded,    and    cast 
him  forth.     And  the 
lord  of  the  vineyard 
said,    What    shall    I 
do.^     I  will  send  my 
beloved  son  •  it  may 
be   they   will    rever- 
ence him.    But  when 
the  husbandmen  saw 
him,    they   reasoned 
one     with     another, 
saying.    This    is   the 
heir  :  let  us  kill  him, 
that  the  inheritance 
may   be  ours.     And 
they  cast  him  forth 
out  of  the  vineyard 
and    killed    him 
What  therefore  wil. 
the  lord  of  the  vine- 


116 


THE  MESSIAH 


out  of  the  vineyard. 
What  therefore  will 
the  lord  of  the  vine- 
yard do?  he  will 
come  and  destroy 
the  husbandmen, 
and  will  give  the 
vineyard  unto 
others.  Have  ye 
not  read  even  this 
scripture ; 

The  stone  which  the 

builders  rejected, 
The  same  was  made 

the   head    of    the 

corner : 
This   was   from    the 

Lord, 
And  it  is  marv^ellous 

in  our  eyes  ? 


yard  do  unto  them  ? 
He  will  come  and 
destroy  these  hus- 
bandmen, and  will 
give  the  vineyard 
unto  others.  And 
when  they  heard  it, 
they  said,  God  for- 
bid. But  he  looked 
upon  them,  and  said. 
What  then  is  this 
that  is  written, 

The  stone  which  the 
builders  rejected. 

The  same  was  made 
the  head  of  the 
corner  ? 


come,  what  will  he 
do  unto  those  hus- 
bandmen ?  They 
say  unto  him.  He 
will  miserably  de- 
stroy those  miser- 
able men,  and  will 
let  out  the  vineyard 
unto  other  husband- 
men, which  shall 
render  him  the  fruits 
in  their  seasons. 
Jesus  saith  unto 
them,  Did  ye  never 
read  in  the  Scrip- 
tures, 

The  stone  which  the 

builders  rejected, 
The  same  was  made 

the    head    of    the 

corner : 
This   was   from    the 

Lord, 
And  it  is  marvellous 
I      in  our  eyes  ? 

In  the  parable  of  the  wicked  husbandmen  Jesus  takes 
up  the  figure  of  the  vineyard  which  is  familiar  in  the 
usage  of  the  Old  Testament '  as  a  representation  of  the 
kingdom  of  God.  God  made  Israel  his  kingdom  and 
gave  it  in  charge  of  rulers  who  were  in  covenant  to  yield 
the  fruits  to  their  Lord.  They  were  unfaithful  to  their 
covenant.  The  servants,  sent  from  time  to  time  remind- 
ing them  of  their  obligations  and  demanding  fruits,  are 
the  prophets  calling  to  repentance.  These  they  perse- 
cute and  slay.  At  last  the  Son,  the  Messianic  prophet, 
is  sent  with  the  same  prophetic  call,  and  he  is  slain. 
This  is  the  last  hour  of  waiting  on  the  part  of  God.  The 
climax  of  guilt  has  been  reached.  The  doom  of  the 
rulers  of  Israel  has  come.     The  vineyard,  the  kingdom 


>  Isa.  V. 


OF   MARK  ];^Y 

of  God,  will  be  taken  from  them,  and  will  be  given  to  a 
nation  who  will  \icld  the  fruits  of  repentance  and  good 
works.  This  parable  is  the  basis  upon  which  Jesus  puts 
forth  his  claim  to  be  the  corner-stone  of  the  kingdom  in 
the  representations  of  the  prophecy  of  the  Old  Testa- 
ment.'  They  are  about  to  reject  the  precious  corner- 
stone of  God.  But  their  rejection  will  not  avail.  That 
stone  will  become  the  head  of  the  corner.  Here  the  re- 
jection of  the  Messiah  is  represented  as  the  casting  away 
of  the  corner-stone,  and  the  resurrection  as  the  lifting 
of  the  corner-stone  to  its  place  in  the  building.  In  this 
parable  Jesus  shows  the  relation  of  the  kingdom  of  the 
Messiah  to  the  kingdom  of  God  in  the  Old  Testament. 
The  kingdom  of  the  Messiah  is  a  continuation  of  the 
kingdom  of  God  under  the  Old  Testament.  Then  God 
had  ruled  through  kings  and  priests.  These  had  proved 
unfaithful  to  him.  The  rule  of  God  was  still  carried  on 
through  the  priests  and  scribes  who  had  control  of  the 
religion  of  Israel.  I'hese  were  unfaithful  as  their  pred- 
ecessors had  been.  They  had  rejected  the  warnings  of 
the  prophets ;  they  now  reject  the  Messiah  himself. 
This  rejection  of  the  Messiah  brings  the  kingdom  of 
God  under  the  Old  Testament  to  an  end.  It  is  to  die 
with  its  Messiah.  But  a  new  kingdom  is  to  rise  up  in 
its  place  with  the  resurrection  of  the  Messiah.  He  is  to 
be  the  corner-stone  of  the  new  kingdom  of  God,  in 
which  Israel,  as  a  nation,  and  the  rulers,  as  descendants 
of  the  ancient  authorities  appointed  of  God,  will  have  no 
place  ;  but  a  new  and  spiritual  Israel  with  new  and  spir- 
itual rulers,  will  occupy  the  vineyard  and  constitute  the 
kingdom  under  the  sway  of  the  Messiah. 


'  Isa.  xxviii.  14-18 ;    Ps.  cxviii,  22,  23.     See  Brigg^s'  Messianic  Prophecy,  p. 
208. 


118 


THE  MESSIAH 


THE   LORD    OF   DAVID. 

§  25.  Jesus  is  the  Messianic  king,  the  son  of  David  and 
his  Lord. 

Jesus  in  his  contest  with  the  Pharisees  and  rulers,  in 
the  last  week  of  his  ministry,  presses  upon  them  his 
claims  to  be  the  Messiah.  The  Synoptists  unite  in  an 
account  of  the  words  of  Jesus  claiming  to  be  the  Mes- 
siah of  Psalm  ex. 


Matt.  xxii.  41-45. 

Now  while  the 
Pharisees  were  gath- 
ered together,  Jesus 
asked  them  a  ques- 
tion, saying.  What 
think  ye  of  the 
Messiah?  Whose  Fon 
is  he?  They  say 
unto  him,  The  son 
of  David.  He  saith 
unto  them,  How  then 
doth  David  in  the 
Spirit  call  him  Lord, 
saying.  The  Lord 
said  unto  my  Lord, 
Sit  thou  on  my  right 
hand,  till  I  put  thine 
enemies  underneath 
thy  feet?  If  David 
then  calleth  him 
Lord,  how  is  he  his 
son  ? 

Jesus  here  cites  a  Messianic  passage  from  Ps.  ex.'  in 
which  the  poet  describes  the  conquering  king  after  the 
order  of  Melchizedek.  If  David  be  the  author  of  this 
psalm,  as  the  Pharisees  supposed,"  this  conquering  king 


Makk  xii.  35-37. 

And  Jesus  an- 
swered and  said,  as 
he  taught  in  the 
temple,  How  say  the 
scribes  that  the 
Messiah  is  the  son  of 
David?  David  him- 
self 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. 
David  himself  call 
eth  him  Lord ;  and 
whence  is  he  his 
son? 


Luke  xx.  41-44. 

And  he  said  unto 
them.  How  say  they 
that  the  Messiah  is 
David's  son?  For 
David  himself  saith 
in  the  book  of 
Psalms,  The  Lord 
said  unto  my  Lord, 
Sit  thou  on  my  right 
hand,  till  I  make 
thine  enemies  the 
footstool  of  thy  feet. 
David  therefore  call- 
eth him  Lord,  and 
how  is  he  his  son  ? 


^  See  Brigps'  Messiayiic  Prophecy,  p.  132. 

2  It  does  not  follow  from  this  that  Jesus  held  to  the  Davidic  authorship  of  the 
psalm.  He  was  arguing  from  the  position  of  his  opponents,  not  from  his  own  ; 
he  was  pressing  them  with  an  apparent  inconsistency  in  their  position  which  they 
could  not  explain  or  remove.  He  was  not  called  upon  to  state  his  own  views 
of  the  authorship  of  this  psalm. 


OF   MAKK  lig 

is  his  son  and  at  the  same  time  his  lord.  This  seems  to 
be  contrary  to  nature.  It  raises  the  question  whether 
the  Messiah  may  not  be  something  more  than  the  son 
and  heir  of  David.  He  must  be  not  only  a  greater 
monarch,  but  greater  in  office  and  in  dignity  than  David 
in  order  to  fulfil  the  ideal.  This  was  indicated  in  the 
psalm  so  far  as  the  Messiah  was  a  king  after  the  order 
of  Melchizedek.  That  was  something  more  than  the 
dynasty  of  David  ;  for  it  involved  the  priestly  as  well  as 
the  royal  office,  and  it  suggested  the  thought  that  as 
Melchisedek  was  higher  in  office  than  Abraham,  so  the 
Messiah  was  to  be  higher  in  office  than  David, — his  lord 
as  well  as  his  son.  The  priests  and  scribes  were  not 
prepared  to  explain  this  mystery.  They  could  not 
answer  the  inquiry  of  Jesus.  Their  inability  to  answer 
this  question  ought  to  have  opened  their  minds  to  see 
and  to  admit  that  the  Messiah  when  he  came  would  be 
something  different  from  what  they  expected,  and  that 
they  ought  not  to  stumble  at  Messianic  attributes  that 
seemed  to  them  strange  and  difficult  to  understand. 
Jesus  was  himself  this  priest-king  and  lord  of  the  psalm- 
ist, but  he  was  also  something  more,  namely,  the  suffer- 
ing prophet,  and  the  rejected  corner-stone.  The  recon- 
ciliation of  all  these  apparent  inconsistencies  could  not 
be  made  to  them  by  Jesus  at  that  time,  but  only  by  the 
progress  of  events  when  history  would  be  the  true  inter- 
preter of  prophecy.  These  Pharisees  were  silenced  by 
the  words  of  Jesus.  They  would  have  acted  wisely  if 
they  had  awaited  in  silence  the  unfolding  of  the  life  of 
Jesus,  which  would  gradually  have  unveiled  his  Messiah- 
ship  and  set  forth  his  reconciliation  of  the  varying  feat- 
ures of  Old  Testament  prophecy  in  the  higher  harmo- 
nies of  its  historic  fulfilment. 


120  THE  MESSIAH 

ERE  ANOTHER  COMMUNION-MEAL. 

§  26.  Jesus  instituted  the  Lord's  Supper  as  the  sacrifi- 
cial meal  of  the  new  covenant^  and  promised  that  the  king- 
dom of  God  zuonld  come  ere  another  communion-meal. 

Jesus  in  his  earlier  ministry  preached  the  speedy  ad- 
vent of  the  kingdom.  He  again  took  up  this  subject 
when  he  instituted  the  Lord's  supper. 

There  are  two  im.portant  sayings  of  Jesus  on  this 
occasion  which  are  pregnant  with  Messianic  meaning. 
The  first  of  these  is  the  saying  of  Jesus  when  he  gave 
the  cup  to  his  disciples : 

This  is  my  blood  of  the  covenant  which  is  shed  for  many.^ 

(Mark  xiv.  22-25.) 

It  is  clear  that  Jesus  represents  here  that  his  blood, 
which  was  about  to  be  shed  on  the  cross,  was  blood 
shed  for  his  disciples  for  the  purpose  of  establishing  a  new 
covenant  relation.  Jesus  was  doubtless  thinking  of  the 
new  covenant  of  Jeremiah^  and  Ezekiel,"*  and  especially 
of  the  second  Isaiah,  where  the  new  covenant  is  connect- 


1  See  also  Matt.  xxvi.  26-29  \  Luke  xxii.  18-20 ;  i  Cor.  xi.  23-26.  This 
simple  saying  of  Jesus,  as  reported  in  Mark,  is  explained  in  Matthew  by 
the  addition  "  unto  remission  of  sins."  That  was  one  of  the  aims  of  the 
shedding  of  the  blood  of  the  Messiah.  This  is  a  correct  statement,  as  is  clear 
from  other  passages  of  the  New  Testament,  but  it  is  not  probable  that  Jesus 
uttered  these  words,  for  ^latthew  alone  gives  them.  Luke  and  Paul  add  ''  new" 
to  covenant.  This  also  is  explanatory,  to  bring  out  clearly  the  antithesis  between 
the  old  covenant  sacrifice  at  Horeb  and  the  new  covenant  sacriuce  at  Calvary. 
But  this  antithesis  is  really  implied  in  the  simple  statement  that  the  blood  was 
blood  of  the  covenant.  Luke  and  Paul  use  the  explanatory  "  this  cup  "  for 
"this"  of  Matthew  and  Mark,  and  change  "my  blood  of  the  covenant"  into 
"  covenant  in  my  blood  "  which  do  not  change  the  meaning.  See  Julicher,  Zur 
Geschichte  dei-  Abcndmahls/eier  in  der  aHesten  Kirche,  in  the  Theologi^che 
Alhandlu7tgen  Weizsacker £;ewid}}iet^iS~j-2,  s.  237  j'^^p'.,  and  Spitta,  Ui-chi-isten- 
tJnnn^  I.,  s.  318  seq. 

2  Jeremiah  xxxi.  31-37.  ^  Ezekiel  xxxiv.  25-31 ;  xxxvii.  26-2S. 


OF   MARK  121 

ed  with  the  servant  of  Yahwch.'  It  is  this  connection 
of  the  new  covenant  with  the  suffering  and  dying  servant 
which  leads  to  the  thought  of  the  covenant  sacrifice. 
This  covenant  sacrifice  is  an  antithesis  to  the  covenant 
sacrifice  of  Horeb."  The  blood  of  the  covenant  was  in 
the  old  covenant  sprinkled  upon  those  who  entered  into 
covenant  relations.  Here  the  blood  was  shed  for  many, 
but  it  was  to  be  drunk  in  a  cup  under  the  form  of  wine. 
Participation  by  drinking  is  more  expressive  than  par- 
ticipation by  sprinkling.  The  flesh  of  the  victim  was 
eaten  in  the  sacrifice  of  the  old  covenant ;  the  flesh  of 
Jesus  was  eaten  in  the  form  of  bread  in  the  new  cove- 
nant. Here  Jesus  plainly  teaches  that  his  impending 
death  is  the  death  of  a  sacrificial  victim  ;  that  it  is  to  be 
of  the  nature  of  a  peace-offering,  and  especially  a  sacri- 
fice instituting  the  new  covenant,  which  w^as  to  take  the 
place  of  the  initial  sacrifice  of  the  old  covenant  with  all 
that  was  involved  therein.  In  accordance  with  the  pre- 
dictions of  the  prophets,  the  suffering  servant  was  to 
introduce  a  new  dispensation  based  on  a  covenant  sacri- 
fice, which  was  to  take  the  place  of  the  old  dispensation 
with  all  its  institutions  of  law  and  prophecy  which  were 
based  upon  the  covenant  sacrifice  at  Horeb.  ^ 

The  report  of  Mark  and  Matthew  would  give  us  noth- 
ing more  than  the  institution  of  a  covenant  in  which 
those  who  partook  of  the  victim  would  represent  all 
their  successors.  But  Luke  gives  the  additional  words, 
'*  This  do  in  remembrance  of  me,"  w  hich  seem  to  imply 


'  Isaiah  xlii.  6;  liv.  10-17  ;  Iv.  3  ;  lix.  21  ;  Ixi.  8,  9.  See  Brig;gs'  Messianic 
Prophecy^  pp.  496,  497. 

2  Exodus  xxiv.  1-12. 

^  This  sacrifice  is  specifically  a  covenant  sacrifice  which  belonp:s  to  the  class  of 
peace  offerings.  It  is  incorrect  to  think  of  a  sin-offering  here,  which  is  of  an  en- 
tirely different  class,  and  where  the  blood  is  never  applied  to  persons,  but  always 
to  altars.     See  Wendt,  Lclirc  Jesu,  s.  586. 


129:  THE  MESSIAH 

a  command  to  repeat  the  celebration  as  a  memorial  meal 
and  also  the  substitution  of  a  Christian  Passover  for  a 
Jewish  Passover/  Paul  not  only  gives  this  sentence  of 
Jesus,  but  also  adds  another  more  explicit,  "  This  do,  as 
oft  as  ye  drink  tt,  in  remembrance  of  me."  Jesus,  ac- 
cording to  Paul,  looked  forward  to  constant  and  oft- 
repeated  observances  of  the  Lord's  supper  as  a  Christian 
Passover.  If  it  was  to  be  oft  repeated,  it  implied  some- 
thing more  than  the  covenant  sacrifice  of  Horeb.  That 
sacrifice  was  the  only  covenant  sacrifice  for  the  Old 
Testament  dispensation  and  needed  no  renewal.  It 
was  partaken  of  by  the  people  for  themselves  and  all 
their  successors.  But  it  was  also  at  the  foundation 
of  all  the  sacrificial  system  of  the  old  covenant  legis- 
lation and  history.  The  oft  repeated  participation  in 
the  Lord's  supper,  however,  carried  with  it  the  concep- 
tion of  a  continuous  sacrifice.  The  death  of  the  victim 
was  but  once,  but  the  provision  of  flesh  and  blood  eaten 
and  drunk,  in  which  the  entire  meaning  of  the  covenant 
sacrifice  is  always  found,  implied  a  continual  provision 
of  the  sacrificial  victim. 

Paul  adds  an  explanatory  word  of  his  own  : 

For  as  often  as  ye  eat  this  bread,  and  drink  the  cup,  ye  pro- 
claim the  Lord's  death  till  he  come,     (i  Cor.  xi.  26.) 

According  to  this  teaching  the  Lord's  supper  is  to  be 
celebrated  until  the  Advent  of  the  Lord,  until  the  close 
of  the  dispensation.  This  implies  that  Jesus  remains 
the  sacrificial  victim  throughout  the  entire  period  be- 
tween his  death  and  his  second  Advent — ever  present  on 
the  altar-table  of  his  Church.  This  is  an  elaboration  of 
the  conception  of  the  covenant  sacrifice  of  Jesus  by  the 


1  Ex.  xii.  14.     See  Spitta,  /.  c,  s.  232. 


OF  MARK  123 

apostle  Paul,  and  is  not  contained  in  the  words  of  insti- 
tution.' 

It  may  be  doubted  how  far  these  supplementary  words 
of  Jesus  given  by  Luke  and  Paul,  and  the  interpretation 
of  them  by  Paul,  have  been  influenced  by  the  second 
saying  of  Jesus  reported  by  the  synoptists. 

I   will  no  more'  drink   of  the '^  fruit    of  the   vine,  until  that 


1  JuHcher,  /.  r.,  s.  238  seq .^  and  Spitta,  /.  r.,  s.  238  seq.^  are  doubtless  correct 
in  their  opinion  that  the  earHest  Christian  tradition  represented  by  Mark  and 
Matthew,  knew  nothing  of  an  institution  of  the  Lord's  supper  by  Jesus  on  the 
night  of  his  betrayal,  as  a  sacrament  to  be  observed  continuously  in  the  future. 
But  they  admit  that  Paul  and  Luke  are  sustained  by  the  earliest  Christian  usage 
in  representing  it  as  a  permanent  institution.  Jiilicher  explains  this  change  from 
the  facts  that  the  apostles  and  earliest  disciples  when  they  met  at  their  Christian 
meals  were  reminded  of  their  last  meal  with  their  Lord,  and  that  Jesus  seems  to 
have  manifested  himself  to  them  after  his  resurrection  at  such  meals.  Spitta 
maintains  that  Jesus  did  not  eat  the  passover  with  his  disciples,  but  that  he  was 
crucified  on  Passover  day,  and  that  therefore  his  disciples  could  not  eat  the  pass- 
over  until  the  next  month,  and  he  suggests  that  Jesus  appeared  to  them  at  that 
secondary  passover  meal  and  thereby  associated  himself  with  the  passover  in 
their  minds.  If  we  are  to  go  so  far  with  Julicher  and  Spitta,  it  is  easier  to  sup- 
pose that  the  risen  Lord  in  connection  with  these  manifestations  commanded  the 
perpetual  observance  of  the  holy  supper  just  as  he  gave  the  apostles  their  commis- 
sion to  preach  and  baptize,  and  explained  the  mystery  of  his  life  and  death  (Luke 
xxiv.  25-49).  Paul  and  Luke  would  then  combine  the  words  of  Jesus  on  two 
different  occasions,  just  as  Paul  did  in  his  discourse  in  the  book  of  Acts  (xxvi. 
15-18).  All  such  explanations,  however,  are  conjectural.  It  must  be  recognized 
that  the  covenant  sacrifice  of  the  New  Testament  of  Mark  and  Matthew  would 
not  of  itself  need  repeated  eating  and  drinking  any  more  than  the  covenant  sac- 
rifice of  the  Old  Testament,  which  was  partaken  of,  once  for  all.  on  the  day  of 
its  institution  (Ex.  xxiv.  6-11).  The  combination  of  the  annual  passover  meal 
with  the  initial  meal  of  the  covenant,  such  as  we  find  in  Paul  and  Luke  (cf.  i  Cor. 
V.  7,  8,  with  xi.  "ZT^seq.)  would  make  an  annual  celebration  appropriate.  Put  it 
is  necessary  to  go  further  and  connect  these  with  the  love-feasts  of  the  early 
Christians,  and  see  in  them  the  continuation  of  the  sacrificial  meals  of  the  ordi- 
nary peace  offerings  of  the  Jews  and  Gentiles  alike.  This  combination  is  given 
in  the  antithesis  between  the  communion-meals  of  Christians  and  the  communion- 
meals  of  idols  (i  Cor.  x.  14-22),  and  in  the  joint  celebration  of  the  Lord's  supper 
and  the  love-feast  in  the  apostolic  church.  Thus  the  Lord's  supper  is  also  the 
fulfilment  of  the  thank-offerings  and  free-will  offerings  of  the  Old  Testament. 

'•'Matthew  and  Luke  substitute  "henceforth,"  which  may  be  only  a  diflerent 
translation  of  the  same  Aramaic  original. 

^  Matthew  is  more  specific  by  substituting  "  this  "  for  "the." 


124  THE  MESSIAH 

day  when  I   drink   it   new   in   the   kingdom   of  God.'      (Mark 
xiv.  25.) 

This  is  a  prediction  of  a  return  of  Jesus  subsequent 
to  his  death.  The  return  and  the  drinking  of  the  cup  are 
to  be  in  the  kingdom  of  God.  Most  interpreters  think 
of  the  kingdom  here  as  the  kingdom  of  glory  of  the  sec- 
ond Advent/  or  of  the  heavenly  reunion  with  the  Messiah. 

This  would  be  favored  by  the  fact  that  Paul  may  have 
made  his  reference  to  the  second  Advent  on  the  basis  of 
these  words.  But  it  does  not  appear  that  Paul  had  these 
words  in  mind.  He  is  rather  expounding  the  words  "  as 
oft  as  ye  drink  it  "  in  order  to  teach  an  oft-repeated  ob- 
servance of  the  supper  until  the  second  Advent.  The 
evangelists,  however,  emphasize  the  drinking  from  the 
cup.  There  are  two  drinkings  in  antithesis,  the  one  at 
present  at  the  institution  of  the  supper,  the  other  in  the 
kingdom  of  God.  They  teach  not  the  absence  of  the  Lord 
during  an  indefinite  number  of  feasts  or  an  indefinite 
number  of  Lord's  suppers  until  the  Advent  in  glory ;  but 
a  speedy  advent  of  the  kingdom,  such  as  we  have  seen 
in  previous  predictions.  At  first  the  kingdom  was  pro- 
claimed as  at  hand,  then  as  planted  in  the  ministry  of 
our  Lord  as  good  seed  springing  up  and  growing  secretly, 
then  as  coming  in  the  lifetime  of  some  of  his  hearers, 
then  as  open  to  the  childlike  and  the  poor  in  spirit.  All 
this  reaches  its  culmination  in  the  prediction  that  ere 
another  communion-meal  came,  before  there  was  another 
opportunity  to  partake  of  the  wine  cup,  the  kingdom 
of  God  would  be  set  up.  The  next  feast  would  be 
celebrated  by  Jesus  and  his  apostles  w'ithin  the  Messianic 
kingdom,  in  a  communion  feast  which  would  be  no  more 


1  Matthew  adds  "  with  you  "  and  substitutes  "  in  my  Father's  kingdom."  Luke 
condenses  the  clause  into  "until  the  kingdom  of  God  shall  come." 
'■^  Weiss,  Marcusevanreliurji,  s.  452;  Wendt,  Lehre  Jesu^  ii.,  s.  170. 


OF  MARK  125 

predictive  of  his  covenant  sacrifice,  but  would  be  based 
upon  it  as  an  historical  event,  the  turning-point  of  a  new 
age  of  the  world. 

THE   REJECTED    SHEPHERD. 

§  27.  Jesus  as  the  Messianic  shepherd  was  rejected  and 
his  flock  ivas  scattered. 

The  doctrine  of  the  rejected  Messiah  reaches  its  cul- 
mination in  the  words  of  Jesus  on  the  way  to  Gethsemane. 

And  Jesus  saith  unto  them,  All  ye  shall  be  offended  :  for  it  is 
written,  I  will  smite  the  shepherd,  and  the  sheep  shall  be  scat- 
tered abroad.  Howbeit,  after  I  am  raised  up,  I  will  go  before  you 
into  Galilee.'     (Mark  xiv.  27-28.) 

The  crisis  of  the  Messiah  is  now  at  hand.  The  pre- 
dictions of  his  sufferings  and  death  have  now  reached 
their  climax  as  the  events  are  about  to  fulfil  them. 

Here  Jesus  definitely  represents  himself  as  the  Mes- 
sianic shepherd  of  the  prophecy  of  Zechariah,'  and  warns 
his  disciples  of  his  impending  death.  He  tells  them  that 
they  will  be  scattered  abroad.  But  he  comforts  them 
with  the  promise  that  he  will  not  only  rise  again,  but 
that  he  will  meet  them  in  Galilee. 

The  apostles  ought  now  to  be  prepared  for  the  sad 
events  that  await  them,  by  the  interpretation  given  to 
them  by  Jesus  of  the  neglected  prophet,  of  the  rejected 
corner-stone,  and  of  the  rejected  shepherd,*  as  well  as  by 
his  own  thrice  repeated  prediction  that  his  death  would 
be  followed  by  a  speedy  resurrection  and  the  establish- 
ment of  his  kingdom.* 

'  Matthew  xxvi.  31-32  is  essentially  the  same.  The  differences  are  that  Mat- 
thew adds  for  explanation  to  "offended"  '*  in  me  this  nij;:ht,"  and  to  "sheep," 
•'  of  the  flock."  and  uses  &i  for  the  stronger  li'/la.  In  aU  these  respects  Mark  is 
nearer  the  Aramaic  original. 

3  Zechariah  xiii.  7.  ^  See  pp.  112,  114.  *  See  pp.  95  seq.,  107  seq. 


126 


THE  MESSIAH 


THE   REJECTED    MESSIAH. 

§  28.  The  Messiah  takes  the  oath  before  the  Sanhedrin 
that  he  is  the  Messiah  and  predicts  his  Advent  on  his 
throne.     He  is  mocked  and  crucified  as  the  Messiah, 

The  arrest  of  Jesus  and  his  trial  give  occasion  for 
solemn  inquiry  before  the  Sanhedrin,  the  highest  tribu- 
nal of  the  nation,  where  he  was  called  upon  to  take  the 
oath  by  the  high  priest,  whether  he  was  the  Messiah  or 
not. 


Mark  xiv.  61-64. 

Again  the  high 
priest  asked  him,  and 
saith  unto  him,  Art 
thou  the  Messiah, the 
Son  of  the  Blessed  ? 
And  Jesus  said,  I 
am  :  and  ye  shall  see 
the  Son  of  Man  sit- 
ting at  the  right 
hand  of  power,  and 
coming  with  the 
clouds  of  heaven . 
And  the  high  priest 
rent  his  clothes,  and 
saith,  What  further 
need  have  we  of  wit- 
nesses ?  Ye  have 
heard  the  blasphe- 
my :  what  think  ye  ? 
And  they  all  con- 
demned him  to  be 
worthy  of  death. 


Matt.  xxvi.   63-66. 

And  the  high 
priest  said  unto  him, 
I  adjure  thee  by  the 
living  God,  that  thou 
tell  us  whether  thou 
be  the  Messiah,  the 
Son  of  God.  Jesus 
saith  unto  him,  Thou 
hast  said :  neverthe- 
less 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.  Then  the 
high  priest  rent  his 
garments,  saying.  He 
hath  spoken  blas- 
phemy :  what  f  u  r  - 
ther  need  have  we 
of  witnesses  ?  b  e  - 
hold,  now  ye  have 
heard  the  blasphe- 
my :  what  think  ye  .'' 
They  answered  and 
said.  He  is  worthy  of 
death. 


Luke  xxii.  66-71. 

And  as  soon  as  it 
was  day,  the  assem- 
bly of  the  elders  of 
the  people  was  gath- 
ered together,  both 
chief  priests  and 
scribes  ;  and  they  led 
him  away  into  their 
council,  saying.  If 
thou  art  the  Messiah, 
tell  us.  But  he  said 
unto  them,  If  I  tell 
you,  ye  will  not  be- 
lieve :  and  if  I  ask 
yoii,  ye  will  not  an- 
swer. But  from 
henceforth  shall  the 
Son  of  Man  be  seated 
at  the  right  hand  of 
the  power  of  God. 
And  they  all  said, 
Art  thou  then  the 
Son  of  God?  And 
he  said  unto  them. 
Ye  say  it,  for  I  am. 
And  they  said,  What 
further  need  have 
we  of  witness  ?  for 
we  ourselves  have 
heard  from  his  own 
mouth. 


OF  MARK  127 

The  official  claim  of  Jesus  to  be  the  Messiah  was  re- 
jected by  the  Sanhedrin  as  blasphemous  and  he  was 
condemned  to  death  for  making  the  claim.  Jesus  not 
only  makes  the  claim  to  be  the  Messiah,  but  he  pre- 
dicts that  the  Sanhedrin  will  see  the  enthronement  of 
the  Son  of  Man.  He  has  not  come  at  present  with 
power,  authority,  and  dominion.  He  has  not  been  en- 
throned. His  throne  is  not  an  earthly  throne,  but  a 
heavenly  throne.  His  second  Advent  will  be  from 
heaven  upon  the  clouds  as  his  chariot  of  power  and 
victory. 

His  claim  to  be  at  once  the  Messianic  king  and  the 
Messianic  Son  of  Man,  thus  becomes  the  ground  for  his 
persecution  and  death.  Jesus  is  mocked  by  Pilate,  Herod, 
and  their  soldiery  as  the  Messiah.'  Pilate  presents  him 
to  the  Pharisees  and  the  people  as  their  Messiah, 
crowned  with  thorns,  with  a  reed  sceptre  and  with  royal 
attire,  and  they  reject  him  and  demand  his  crucifixion.' 
Jesus  is  then  crucified  with  the  title  on  his  cross,  "  The 
Kitig  of  the  Jeivs^  ^  He  is  mocked  by  Pharisees  and 
people,  and  even  one  of  the  crucified  robbers,  as  the 
false  Messiah.* 

There  can  be  no  doubt,  therefore,  that  Jesus  claimed 
to  be  the  Messianic  king,  and  that  he  was  rejected  as  a 
false  Messiah  by  the  Jews  and  crucified  as  such  by  the 
Romans  at  the  solicitation  of  the  Jews. 


'  Mark  xv.  16-19  \  Matth.  xxvii.  27-30 ;  Luke  xxiii.  11 ;  John  xix.  2,  3. 

'  Mark  xv.  6-15;  Matth.  xxvii.  15-26;  Luke  xxiii.  13-25;  John  xviii.  39,40, 
xix.  4-16. 

^  Mark  xv.  26.  This  is  Jesus,  the  King  0/  the  Jews,  Matth.  xxvii.  37.  This 
is  the  King  0/  the  Jews,  Luke  xxiii.  38.  Jesus  0/  Nazareth^  the  King  0/  the 
Jews,  John  xix.  19-22. 

*  Mark  XV.  31,  33  ;  Matth.  xxvii.  41-43;  Luke  xxiii.  35-37. 


128 


THE  MESSIAH 


THE   MESSIAH'S   DEATH   AND    RESURRECTION. 

§  29.    The  tJicophanies  that  accompany  the  crucifixion  of 
Jesus  and  his  own  resurrection  in  fulfilment  of  his  pre- 
dictions show  him  to  be  the  everliving  Messianic  Son  of 
God. 

The  crucifixion  of  Jesus  was   accompanied  with  the- 
ophanic  signs. 


Mark  xv.  33-39. 

And  when  the 
sixth  hour  was  come, 
there  was  darkness 
over  the  whole  land 
until  the  ninth  hour. 
And  at  the  ninth 
hour  Jesus  cried  with 
a  loud  voice,  Eloz, 
Eloi,  lama  sabach- 
thj7ii?  which  is,  be- 
ing interpreted.  My 
God,  my  God,  why 
hast  thou  forsaken 
me?  And  some  of 
them  that  stood  by, 
when  they  heard  it, 
said,  Behold,  he  call- 
eth  Elijah.  And  one 
ran,  and  filling  a 
sponge  full  of  vine- 
gar, put  it  on  a  reed, 
and  gave  him  to 
drink,  saying,  Let  be; 
let  us  see  whether 
Elijah  cometh  to 
take  him  down.  And 
Jesus  uttered  a  loud 
voice,  and  gave  up 
the  ghost.  And  the 
veil  of  the  temple 
was  rent  in  twain 
from  the  top  to  the 
bottom. 


Matt,  xxvii.  45-54- 

Now  from  the  sixth 
hour  there  was  dark- 
ness over  all  the  land 
until  the  ninth  hour. 
And  about  the  ninth 
hour  Jesus  cried  with 
a  loud  voice,  saying, 
Eli,  Eli,  lama  sabach- 
tha7ii?  that  is.  My 
God,  my  God,  why 
hast  thou  forsaken 
me.^  And  some  of 
them  that  stood 
there,  when  they 
heard  it,  said,  This 
man  calleth  Elijah. 
And  straightway  one 
of  them  ran,  and  took 
a  sponge,  and  filled  it 
with  vinegar,  and  put 
it  on  a  reed,  and  gave 
him  to  drink.  And 
the  rest  said,  Let  be; 
let  us  see  whether 
Elijah  cometh  to 
save  him.  And  Jesus 
cried  again  with  a 
loud  voice,  and  yield- 
ed up  his  spirit.  And 
behold,the  veil  of  the 
temple  was  rent  in 
twain  from  the  top 
to  the  bottom ;  and 
the  earth  did  quake; 


Luke  xxiii.  44-47. 

And  it  was  now 
about  the  sixth 
hour,  and  a  darkness 
came  over  the  whole 
land  until  the  ninth 
hour,  the  sun's  light 
failing:  and  the  veil 
of  the  temple  was 
rent  in  the  midst. 
And  when  Jesus  had 
cried  with  a  loud 
voice,  he  said,  Fath- 
er, into  thy  hands  I 
commend  my  spirit: 
and  having  said  this, 
he  gave  up  the  ghost. 


OF   MARK 


129 


And  when  the  cen- 
turion, which  stood 
by  overai^ainet  him, 
saw  that  he  so  gave 
up  the  ghost,  he  said, 
Truly  this  man  was 
the  Son  of  God. 


and  the  rocks  were  j  And  when  the  cen- 
rent ;  and  the  tombs  turion  saw  what  was 
were  opened;  and  [done,  he  glorified 
many  bodies  of  the  '  God,  saying,  Cer- 
'  saints  that  had  fallen  tainly  this  was  a 
asleep  were  raised ;  r'^hteous  man. 
and  coming  forth 
out  of  the  tombs 
after  his  resurrection 
they  entered  into  the 
holy  city  and  ap- 
peared unto  many. 
Now  the  centurion 
and  they  that  were 
with  him  watching 
Jesus,  when  they  saw 
the  earth  quake,  and 
the  things  that  were 
done,  feared  exceed- 
ingly, saying,  Truly 
this  was  the  Son  of 
God. 


The  three  evangelists  unite  in  reporting  the  darkness 
and  the  earthquake.  The  darkness  at  midday,  from 
noon  until  three  o'clock  in  the  afternoon,  or  total  eclipse 
of  the  sun,  was  followed  by  an  earthquake,  that  rent  the 
rocks  and  tombs  and  the  veil  of  the  temple.  Such  trans- 
formations of  nature  are  the  usual  accompaniment  of 
theophanies.  They  are  predicted  in  the  Old  Testament 
as  accompaniments  of  the  divine  advent.  They  indicate 
the  presence  and  power  of  God  in  nature.  The  presence 
and  power  of  God  were  nowhere  more  to  be  expected 
than  at  the  crucifixion  of  the  Messiah.  The  rending  of 
the  veil  of  the  temple  was  a  sign  that  the  temple  at 
Jesusalem  was  rejected  by  God.  His  people  had  re- 
jected their  Messiah.  God  had  likewise  rejected  them 
and  theirs. 

The  three  evangelists  also  agree  in  the  following  ac- 
count of  the  resurrection  of  Jesus: 


130 


THE   MESSIAH 


Mark  xvi.  i-8. 

And  when  the  Sab- 
bath was  past,  Mary 
Magdalene,  and  Ma- 
ry the  niot he  r  of 
James,  and  Salome, 
bought  spices,  that 
thev  might  come  and 
anoint  him.  And 
very  early  on  the 
first  day  of  the  week, 
they  come  to  the 
tomb  when  the  sun 
was  risen.  And  they 
were  saying  among 
themselves,  Who 
shall  roll  us  away 
the  stone  from  the 
door  of  the  tomb  ? 
and  looking  up,  they 
see  that  the  stone 
is  rolled  back  :  for 
it  was  exceeding 
great.  And  entering 
into  the  tomb,  they 
saw  a  young  man 
sitting  on  the  right 
side,  arrayed  in  a 
white  robe  ;  and  they 
wereamazed.  Andhe 
saith  unto  them,  Be 
not  amazed  :  ye  seek 
Jesus,  the  Nazarene, 
which  hath  been  cru- 
cified :  he  is  risen ; 
he  is  not  here :  be- 
hold, the  place  where 
they  laid  him  !  But 
go,  tell  his  disciples 
and  Peter,  He  goeth 
before  you  into  Gal- 
ilee :  there  shall  ye 
see  him,  as  he  said 
unto  you.  And  they 
went  out,  and  fled 
from  the  tomb ;  for 
trembling  and  aston- 
ishment had  come 
upon  them. 


Matt,  xxviii.  i-8. 

Now  late  on  the 
sabbath  day,  as  it  be- 
gan to  dawn  toward 
the  first  day  of  the 
week,  came  Mary 
Magdalene  and  the 
other  Mary  to  see  the 
sepulchre.  And  be- 
hold, there  was  a 
great  earthquake ; 
for  an  angel  of  the 
Lord  descended  from 
heaven,  and  came 
and  rolled  away 
the  stone,  and  sat 
upon  it.  His  ap- 
pearance was  as 
lightning,  and  his 
raiment  white  as 
snow :  and  for  fear 
of  him  the  watch- 
ers did  quake,  and 
became  as  dead  men. 
And  the  angel  an- 
swered and  said  unto 
the  women.  Fear  not 
ye :  for  I  know  that 
ye  seek  Jesus,  which 
hath  been  crucified. 
He  is  not  here ;  for 
he  is  risen,  even  as 
he  said.  Come,  see 
the  place  where  the 
Lord  lay.  And  go 
quickly,  and  tell  his 
disciples.  He  is  risen 
from  the  dead  ;  and 
lo,  he  goeth  before 
you  into  Galilee ; 
there  shall  ye  see 
him  :  lo,  I  have  told 
you.  And  they  de- 
parted quickly  from 
the  tomb  with  fear 
and  great  joy,  and 
ran  to  bring  his  dis- 
ciples word. 


Luke  xxiv.  1-9. 

And  on  the  sabbath 
they  rested  accord- 
ing to  the  command- 
ment. But  on  the 
first  day  of  the  week, 
at  early  dawn,  they 
came  unto  the  tomb, 
bringing  the  spices 
which  they  had  pre- 
pared. And  they 
found  the  stone 
rolled  away  from  the 
tomb.  And  they  en- 
tered in,  and  found 
not  the  body  of  the 
Lord  Jesus.  And  it 
came  to  pass,  while 
they  were  perplexed 
thereabout,  behold, 
two  men  stood  by 
them  in  dazzling  ap- 
parel :  and  as  they 
were  affrighted,  and 
bowed  down  their 
faces  to  the  earth, 
they  said  unto  them, 
Why  seek  ye  the  liv- 
ing among  the  dead  ? 
He  IS  not  here,  but  is 
risen:  remember  how 
he  spake  unto  you 
when  he  w^as  yet  in 
Galilee,  saying  that 
the  Son  of  Man  must 
be  delivered  up  into 
the  hands  of  sinful 
men,  and  be  cruci- 
fied, and  the  third 
day  rise  again.  And 
they  remembered  his 
words,  and  returned 
from  the  tomb,  and 
told  all  these  things 
to  the  eleven,  and  to 
all    the   rest. 


OF  MARK  131 

Mark  and  Luke  tell  us  that  the  women  found  the 
stone  door  rolled  away  from  the  entrance  of  the  tomb 
of  Jesus. 

Matthew  tells  us  that  this  was  accomplished  by  a  great 
earthquake  and  the  descent  of  an  angel  from  heaven, 
filling  the  watch  with  terror.  The  three  agree  in  a  re- 
port that  an  angel  announced  to  the  women  the  resurrec- 
tion of  Jesus.  Matthew  and  Mark  state  that  he  showed 
them  that  the  tomb  was  vacant,  and  told  them  to  report 
to  the  disciples  that  they  were  to  meet  Jesus  in  Galilee. 
With  this  brief  witness  to  the  resurrection  the  Gospel  of 
Mark  comes  to  an  end.' 


'  The  remaining^  verses  of  the  sixteenth  chapter  are  a  later  addition  to  the  orig- 
inal Gospel,  as  critics  agree.  They  are  separated  in  the  Revised  Version  by  a 
space  with  a  note  stating  that  they  are  not  found  in  the  two  oldest  MSS.  We 
shall  compare  them  in  a  subsequent  chapter  in  their  parallelism  with  Matthew 
and  Luke. 


CHAPTER  IV. 

THE  APOCALYPSE   OF   JESUS. 

The  discourse  of  Jesus,  given  by  the  Synoptists  in 
Matt,  xxiv.,  Mark  xiii.,  and  Luke  xxi.,  is  an  Apocalypse. 
It  is  intermediate  between  the  Apocalypse  of  Daniel 
and  the  Apocalypse  of  John.  As  it  depends  upon  the 
former  and  advances  upon  the  Messianic  idea  contained 
therein,  so  it  is  the  prelude  to  the  latter  and  the  key  to 
its  interpretation. 

The  discourse  is  enlarged  in  Matt.  xxiv.  by  the  inser- 
tion of  two  sections  :  vers.  26-28,  37-41,  that  belong  to 
another  discourse  given  in  a  different  connection  in 
Luke,'  and  by  the  use  of  two  parables,  vers.  43-51,  that 
are  given  by  Luke '^  at  an  earlier  date.  Furthermore, 
Matthew  adds  chap,  xxv.,  which  contains  two  parables 
and  a  judgment  scene  v/hich  have  no  exact  parallels  in 
the  other  evangelists,  although  there  are  similar  para- 
bles in  Luke.^ 

These  sections  have  all  been  added  by  Matthew  in 
accordance  with  his  custom  to  group  the  words  of  Jesus 
spoken  at  different  times  and  under  various  circum- 
stances, about  a  central  theme.  That  which  remains 
after  the  elimination  of  these  sections  is,  with  few  excep- 
tions, essentially  the  same  in  the  three  Synoptists,  and 
is  a  discourse  complete  in  itself,  a  real  apocalypse. 

1  xvii.  22-37.  ^  ^"-  39*46.  '  xii.  35,  36,  xix.  11-27. 

(133) 


UF   THE   APOCALYPSE   OF   JESUS  X33 

This  apocalypse  resembles  in  many  respects  the  Jew- 
ish pseudepigraphical  apocalypses.  This  resemblance 
and  the  method  of  Matthew  raise  the  question  whether 
the  critical  knife  should  not  go  deeper  and  eliminate  also 
the  lesser  sections  that  are  peculiar  to  Mark  and  Luke, 
and  even  dissect  the  material  that  is  common  to  the 
three  evangelists.  Accordingly,  Colani '  proposed  the 
theory  that  the  apocalypse  of  Jesus  contained  a  Jewish- 
Christian  apocalypse  which  was  used  by  Mark  in  con- 
nection with  genuine  words  of  Jesus,  and  probably  was 
the  same  as  the  oracle  mentioned  by  Eusebius,  ^  which 
warned  Christians  to  leave  the  doomed  city  of  Jerusa- 
lem. This  opinion  was  adopted  by  Weizsacker,^  with 
the  modifications  that  it  was  a  Jewish  apocalypse  and 
that  it  had  been  taken  from  a  lost  section  of  the  apoca- 
lypse of  Enoch,  in  accordance  with  the  citation  in  Bar- 
nabas.* Pfleiderer  ^  and  Keim  ^  held  that  it  was  a  Jew- 
ish-Christian apocalypse.  Weiffenbach  ^  gave  the  whole 
subject  a  more  elaborate  treatment,  and  by  a  very  care- 
ful analysis  distinguished  three  parts  of  this  original 
Jewish- Christian  apocalypse  :  (i)  Mark  xiii.  7-8,  ^=Matt. 
xxiv.  6-8  =  Luke  xxi.  9-1 1,  giving  the  dnyr^  wdivcov; 
(2)  Mark  xiii.  i4-20=Matt.  xxiv.  15-22,  giving  the 
Q)l(l^t-\  (3)  Mark  xiii.  24-27=Matt.  xxiv.  2Q-3i=Luke 
xxi.  25-27,  giving  the  izaoo'jaia.  Wendt  ^  and  Vis- 
cher^  have  also  given  their  adhesion  to  the  theory. 


'  yesus  Christ  et  les  croyances  messiajiiques  de  sen  temp,  2  ed.,  1864, 

3  Hist.  Eccl.  iii  5,  3, 

'  Untersuchuitgen,  1864,  s.  121-26. 

*  Barnabas,  c.  iv. 

6  Jahrb.  /.  d.  Theologie,  xiii.,  1868,  S.  134,  149. 

«  yesu  V.  Naz.,  iii.,  s.  200-206. 

^  Wiederkunftsgedanke  yesu,  1873. 

8  Lehre  yesu,  ib86,  s.  16:. 

*  Die  Offenbarung  yohannis,  1886.    See  also  The  Presbyterian  Review,  1888, 
p.  112. 


134  THE  MESSIAH 

It  is  true  that  these  three  sections  which  have  been 
separated  by  Weiffenbach  are  apocalyptic  in  character. 
They  resemble  in  many  respects  the  Jewish  pseudepi- 
graphical  apocalypses.  But  this  is  because  they  all 
depend  on  the  apocalypse  of  Daniel,  and  use  the  lan- 
guage of  the  judgment  scenes  of  the  Old  Testament 
Prophets.  There  is  no  sufficient  reason  why  Jesus  him- 
self should  not  have  used  the  Old  Testament  in  the 
same  manner.  We  ought  to  expect  that  Jesus  in  his 
predictions  would  bridge  the  time  between  the  apoca- 
lypse of  Daniel  and  the  apocalypse  of  John,  and  give  an 
intermediate  stage  in  the  development  of  the  apocalyp- 
tic prophecy,  if,  as  we  believe,  these  apocalypses  give  us 
genuine  prediction.  Weiffenbach's  elimination  of  this 
older  apocalypse  from  the  discourse  of  Jesus  enabled 
him  to  propose  the  theory  that  Jesus'  prediction  of  his 
second  Advent  was  only  another  phase  of  his  prediction 
of  his  resurrection,  and  that  anything  in  the  gospels  that 
teaches  a  different  doctrine  does  not  belong  to  Jesus, 
but  to  the  misconceptions  of  his  disciples. 

The  apocalypse  of  Jesus  has  been  much  discussed  in 
recent  years.  J.  S.  Russell,'  an  English  scholar,  in 
1878  proposed  the  theory  that  our  Lord's  predictions  as 
to  his  Parousia  were  fulfilled  in  connection  with  the 
destruction  of  Jerusalem.  Israel  P.  Warren,^  an 
American  divine,  maintained  that  the  Parousia  is  not  an 
event,  but  a  dispensation,  embracing  the  spiritual  pres- 
ence of  Jesus  during  the  entire  period  from  the  estab- 
lishment of  the  kingdom  at  Pentecost  until  the  transfor- 
mation of  nature  at  the  end  of  the  world.  Professor 
Willibald  Beyschlag,  of  Halle,  thinks  that  our  Lord 
embraces  in  his  conception  of  his  advent  the  reunion 


»  The  Parousia^  2d  ed.,  1887.  »  The  Parousia ^  2d  ed.,  1884. 


OF   THE   APOCALYPSE  OF  JESUS  J35 

with  his  disciples  begun  at  the  resurrection,  renewed  at 
Pentecost,  and  maintained  in  spiritual  presence  during 
the  entire  period  of  the  world,  yes,  even  to  eternity.' 

These  recent  theories  have  greatly  enlarged  and  im- 
proved the  discussion,  for  they  have  been  based  upon  a 
comprehensive  study  of  New  Testament  prophecy. 
They  have  all  been  defective  in  their  apprehension  of 
the  fundamental  importance  of  the  Old  Testament  proph- 
ecy. The  theory  of  Weiffenbach  and  his  associates 
removes  the  apocalyptic  features  from  the  discourse  of 
Jesus  and  attaches  them  to  a  Jewish-Christian  apoca- 
lypse. The  theories  of  Russell,  Warren,  and  Beyschlag 
agree  in  making  them  symbolical,  the  drapery  or  the 
scenery  of  the  prediction. 

§  30.  Jerusalem  is  to  be  destroyed  after  a  siege  and 
trodden  under  foot  of  the  Gentiles.  The  temple  is  to  be 
destroyed  and  there  will  be  a  short  time  of  extraordinary 
distress.  The  signs  of  these  events  are  armies  laying  siege 
and  a  desecration  of  the  temple.  False  Messiahs  arid 
prophets  luill  arise,  and  there  will  be  wars,  rumors  of 
wars,  insurrections,  famines,  pestilences,  earthquakes,  ter- 
rors, and  great  signs  from  heaven  ;  the  beginjmigs  of  the 
birth-throes  of  the  End  of  the  Age.  There  will  be  signs 
of  the  Advent  of  the  Son  of  Man  in  the  darkening  of  the 
sun,  moon,  and  stars;  the  shaking  of  earth,  heaven,  arid  sea; 
distress  of  nations,  perplexity,  and  fear.  All  these  will 
transpire  in  the  generation  of  Jesus  attd  show  that  the  E?id 
is  near.  There  will  be  a  Gospel  Age  for  the  preaching  of 
the  gospel  to  the  nations.  This  zuill  be  accompanied  by 
persecutio7is  and  false  prophets  and  apostacy.  Patience 
and  perseverance  will  be  required  until  the  E?id.  TJiere 
will  be  a  Gentile  Age  during  zvhich  Jerusalem  zvill  be  held 


>  Das  Leben  Jesu^  i.,  s.  357-64. 


136 


THE  MESSIAH 


in  subjection.  The  Son  of  Man  zvill come  on  the  clouds  with 
the  holy  angels  and  the  t^nnipet  blast  for  the  redemptio7i  of 
the  electa  wJio  zvill  be  gatJiered  by  angels  from  all  parts. 
It  will  be  for  the  completion  of  the  age  and  the  establish- 
ment of  the  kingdom  of  glory.  The  time  of  t  lie  Advent  is 
not  known  eveji  to  the  Son,  but  to  the  Father  only.  It  may 
be  early  or  late.  It  is  near  and  impending,  snre  to  come, 
but  uncertain  as  to  time,  requiring  all  to  zvatch  and  pray. 


(i)   The  Prelude. 
Mark  xiii.  i,  2.      1    Matt.  xxiv.  i,  2. 


And  as  he  went 
forth  out  of  the  tem- 
ple, one  of  his  disci- 
ples saith  unto  him, 
Master,  behold,  what 
manner  of  stones 
and  what  manner  of 
buildings!  And 
Jesus  said  unto  him, 
Seest  thou  these 
great  buildings? 
there  shall  not  be 
left  here  one  stone 
upon  another,  which 
shall  not  be  thrown 
down. 


And  Jesus  went 
out  from  the  temple, 
and  was  going  on 
his  way  ;  and  his  dis- 
ciples came  to  him 
to  show  him  the 
buildings  of  the  tem- 
ple. But  he  an- 
swered and  said  unto 
them.  See  ye  not 
all  these  things? 
v^erily  I  say  unto  you. 
There  shall  not  be 
left  here  one  stone 
upon  another,  that 
shall  not  be  thrown 
down. 


Luke  xxi.  5,  6. 

And  as  some  spake 
of  the  temple,  how  it 
was  adorned  with 
goodly  stones  and 
offerings,  he  said,  As 
for  these  things 
which  ye  behold,  the 
days  will  come,  in 
which  there  shall  not 
be  left  here  one  stone 
upon  another,  that 
shall  not  be  thrown 
down. 


The  Synoptists  agree  closely  in  the  prelude  which 
gives  the  circumstances  under  which  the  Apocalypse 
was  uttered.  The  temple  which  the  disciples  so  greatly 
admired  for  its  magnificence  and  beauty,  w^as  to  be  de- 
stroyed so  utterly  that  there  would  not  be  left  one  stone 
upon  another.  This  prediction  of  the  destruction  of  the 
temple  is  similar  to  the  prediction  with  reference  to  the 
city  of  Jerusalem — "  The  days  shall  come  upon  thee, 
when  thine  enemies  shall  cast  up  a  bank  about  thee,  and 
compass  thee   round,  and  keep  thee  in  on  every  side, 


OF  THE  APOCALYPSE  OF  JESUS 


137 


and  shall  dash  thee  to  the  ground,  and  thy  children 
within  thee  ;  and  they  shall  not  leave  in  thee  one  stone 
upon  another^  ^  The  destruction  of  the  temple  here  is  to 
be  as  the  destruction  of  the  city  there — total. 


Mark  xiii.  3,  4. 

And  as  he  sat  on 
the  mount  of  Olives 
over  against  the  tem- 
ple, Peter  and  James 
and  John  and  An- 
drew asked  him  pri- 
vately, Tell  us,  when 
shall  these  things  be? 
and  what  shall  be  the 
sign  when  these 
things  are  all  about 
to  be  accomplished  ? 


(2)  The  Inquiry. 

Matt.  xxiv.  3. 

And  as  he  sat  on 
the  mount  of  Olives, 
the  disciples  came 
unto  him  privately, 
saying.  Tell  us,  when 
shall  these  things 
be  ?  and  what  shall 
be  the  sign  of  thy 
coming,  and  of  the 
End  of  the  Age  ? 


Luke  xxi.  7. 

And  they  asked 
him,  saying.  Master, 
when  therefore  shall 
these  things  be  ?  and 
what  s/iall beiht  sign 
when  these  things 
are  about  to  come 
to  pass  ? 


The  disciples  have  been  deeply  impressed  by  the  pre- 
diction with  respect  to  the  destruction  of  the  temple. 
They  take  advantage  of  their  being  apart  on  the  Mount 
of  Olives  to  inquire  more  deeply  into  this  matter.  Ac- 
cording to  Mark,  the  question  seems  to  have  been  asked 
by  four  apostles  only.  We  have  first  to  inquire  as  to 
the  scope  and  matter  of  their  question.  According  to 
Mark,  it  is  simply  as  to  "  these  tilings  "  which  the  con- 
text refers  to  the  destruction  of  the  temple.  The  same 
is  true  of  Luke,  save  that  the  phrase,  **  There  shall  not 
be  left  here  one  stone  upon  another,"  used  with  refer- 
ence to  the  temple,  would  remind  them  of  the  same  pre- 
diction made  a  few  days  before  in  the  vicinity  overlook- 
ing Jerusalem,  with  reference  to  the  city ;  and  the  sub- 
sequent context  of  Luke  evidently  includes  the  destruc- 


>  Luke  xix.  43,  44. 


;[38  THE   MESSIAH 

tion  of  the  city  in  the  answer  to  the  questions.  It  is, 
therefore,  probable  that  it  was  included  in  the  inquiry, 
in  the  minds  of  the  apostles  as  well  as  of  Jesus.  Further- 
more, as  Weiss  ^  says  :  "  The  zoJjza  refers  primarily  to 
the  destruction  of  the  temple,  but  the  plural  would  not 
have  been  used  if  it  had  not  been  regarded  as  including 
a  series  of  decisive  events  whose  final  accomplishment 
was  comprehended  in  the  rravra."  When  now  we  look 
to  Matthew  we  find  that  he  represents  the  inquiry  as 
more  specific — "  thy  coming'''  and  "  the  End  of  the  Age'' 
He  gives  us  two  technical  terms  of  New  Testament 
prophecy,  the  Tiapooaia  and  the  auvTSAela  zou  alcbvoc;. 
It  is  necessary  for  us  to  determine  their  meaning,  and 
also  to  learn  how  these  events  come  to  be  included  in 
the  question  according  to  Matthew.  These  questions 
are  entwined  to  some  extent.  It  seems  that,  in  the 
mind  of  che  Evangelist  Matthew,  Jesus  has  been  lead- 
ing his  apostles  through  the  events  and  discourses  of 
the  week  in  Jerusalem  to  the  climax  of  this  discourse. 
He  had  already  predicted  that  the  nation,  with  its  holy 
city  and  temple,  would  be  destroyed  by  armies,  that  all 
the  woes  for  the  rejected  prophets  and  the  Messiah  would 
come  upon  that  generation,  and  that  the  Messiah  would 
come  again  and  be  greeted  with  hosannas.  It  also  seems 
likely  that  it  was  in  the  mind  of  the  evangelist  that  Jesus 
would  now  give  his  chosen  apostles  an  esoteric  key  to 
the  mysteries  of  his  Messianic  future,  as  the  culmination 
of  all  his  discourses  on  the  subject,  and  from  this  point  of 
view  Matthew  does  not  hesitate  to  combine  other  dis- 
courses of  Jesus  with  this  main  one,  and  to  gather  a 
group  of  parables  about  the  central  theme. 

The  Tzaoouata   is   the    technical    term   for  the    second 


^  Marcusevangeltum,  s.  411,  412. 


OF  THE  APOCALYrSE  OF  JESUS  139 

Advent  of  Jesus  himself.'     I'v^zUzla  to^j  auouoz  is  "  com- 
pletion of  the  age."     We  might  think  of  the  age  of  the 
Old  Testament  dispensation   coming  to  completion  in 
the  age  of  the  Messiah.'     This  would  be  proper  from  the 
point  of  view  of  the  Old  Testament  itself,  and  possibly 
of  the  apostles  also.     It   is  usually  rendered   "  comple- 
tion of  the  age  of  the  world  "  or  "  End  of  the  world." 
But  this  involves  the  theory  that  Jesus  is  here  predict- 
ing events  at  the  end  of  the  world.     This  may  be  so,  but 
it  is  hardly  proper  to  put  this  theory  into  the  translation 
of  a  phrase  which  does  not   in   itself  have  so  definite  a 
meaning.     It    seems    clear   from    the    context    and    the 
parallelism  of  the  question  that  the  disciples  and  Jesus 
understood  in  this  phrase  the  age  that  would  be  com- 
pleted   by   the   Parousia,  so    that    everything   depends 
upon  our  interpretation  of  the  latter.     The  additional 
feature  of  Matthew  is  an  inquiry  as  to  the  second  Advent 
of  the  Messiah.     With  regard  to  the  matter  of  the  in- 
quiry, there  are  two  events  which  differ  in  form,  if  not 
in   substance.     The  one   is  common  to  the  three  evan- 
gelists, and  relates  to  the  destruction  of  the  temple  ;  the 
other  is  peculiar  to  Matthew,  and  relates  to  the  second 
Advent  of  the  Messiah. 

There   are  two  distinct  questions  as  to  these  events 
given  by  the  three  evangelists:  (i)  ''WJien  shall  these 


»  I  do  not  see  that  it  makes  any  very  important  difference  whether  we  trans- 
late it  "  coming,"  as  in  the  text  of  the  R.  V.,  or  "presence,"  as  in  the  margin  of 
the  R.  v.,  and  I  think  that  the  polemic  of  Dr.  Warren  {Parousia,  p.  25)  against 
the  former,  and  the  term  "  second  advent,"  is  without  justification  ;  for  it  still 
remains  to  determine  what  is  the  nature  of  that  "  coming  "  or  "  presence  "  or 
"advent"  which  is  here  predicted.  Even  a  "  presence  "  must  have  its  point  of 
beginning,  and  that  is  the  real  question,  after  all.  It  is  not  denied  that  the 
advent  is  followed  by  a  long-continued  presence  of  the  Messiah  with  his  people, 
and  even  if  we  lay  the  stress  on  the  presence,  we  must  distinguish  between  it  and 
the  earthly  life  of  Jesus,  and  use  the  term  second  presence. 

a  Russell,  Parousta,  p.  59, 


uo 


THE  MESSIAH 


things  be  ?  "  '  (2)  W/iat  shall  be  the  sign  ?  '  The  sign 
of  what  ?  Mark  gives  "  when  these  things  are  all  about 
to  be  accomplished  ";  Luke,  "  when  these  things  diVQ  about 
to  come  to  pass."  This  is  most  naturally  to  be  inter- 
preted of  the  same  things  as  the  previous  question — 
namely,  the  destruction  of  the  temple,  with  the  other 
events  that  clustered  about  it  in  the  mind  of  Jesus  and 
his  apostles.  Matthew  specifies  the  second  Advent. 
This  raises  the  question  whether  Matthew  regarded  the 
second  Advent  and  the  judgment  of  Jerusalem  as  the 
same,^  or  whether  he  designs  to  lay  stress  upon  the 
second  Advent  as  an  altogether  different  event.  This 
question  will  be  determined  as  we  proceed.  It  is  suf- 
ficient here  to  remark  that  the  prediction  of  Jesus  in 
the  prelude  favors  the  form  of  the  question  in  Mark  and 
Luke  ;  but  the  answer  of  Jesus  to  the  question  in  the  sub- 
sequent context  favors  the  form  of  the  question  given 
by  Matthew. 

There  are  tv/o  questions  which  determine  the  answers 
of  Jesus  and  the  analysis  of  the  discourse  ;  (i)  the  timey 
(2)  the  signs. 

(3)   The  Negative  Answer  as  to  the  Time. 
Mark  xiii.  5-8.  Matt.  xxiv.  4-8.     '      Luke  xxi.  8-1 1. 


And  JesuB  began 
to  say  unto  them, 
Take  heed  that  no 
man  lead  you  astray. 
Many  shall  come  in 
my  name,  saying,  I 
am  he ;  and  shall 
lead  many  astray. 
[And  when  ye  shall 
hear  of  wars  and  ru- 
mors of  wars,  be  not 


And  Jesus  an- 
swered and  said  unto 
them.  Take  heed 
that  no  man  lead  you 
astray.  For  many 
shall  come  in  my 
name,  saying,  I  am  the 
Messiah;  and  shall 
lead  many  astray. 
[And  ye  shall  hear 
of  wars  and  rumors 


And  he  said,  Take 
heed  that  ye  be  not 
led  astray  :  for  many 
shall  come  in  my 
name,  sa3'ing,  I  am 
he  ;  and  The  time  is 
at  hand  :  go  ye  not 
after  them.  [And 
when  ye  shall  hear 
of  wars  and  tumults, 
be  not  terrified  :  for 


'  ixore  ravra  ecrai. 


Tt  TO  Cl]fJ.eiOV. 


9  Russell,  Parousia,  p.  82, 


OF   THE  APOCALYPSE   OF  JESUS 


141 


troubled:  these 
thi}igs  must  needs 
come  to  pass ;  but 
the  End  is  not  yet. 
For  nation  shall  rise 
against  nation,  and 
kingdom  against 
kingdom;  there  shall 
be  earthquakes  in  di- 
vers places  ;  there 
shall  be  famines  : 
these  things  are  the 
beginning  of  travail.] 


of  wars  :  see  that  ye 
be  not  troubled  ;  for 
these  thz'no^s  must 
needs  come  to  pass  ; 
but  the  End  is  not 
yet.  For  nation  shall 
rise  against  nation, 
and  kingdom  against 
kingdom  :  and  there 
shall  be  famines  and 
earthquakes  in  di- 
vers places.  But  all 
these  things  are  the 
beginning  of  travail. j 


these  things  must 
needs  come  to  pass 
first ;  but  the  End 
is  not  immediately. 
Then  said  he  unto 
them,  Nation  shall 
rise  against  nation, 
and  kingdom  against 
kingdom  :  and  there 
shall  be  great  earth- 
quakes, and  in  divers 
places  famines  and 
pestilences;  and 
there  shall  be  ter- 
rors and  great  signs 
from  heaven. J 


Jesus  answers  the  first  question  as  to  the  twzc  when, 
and,  first  of  all,  negatively,  {a)  They  are  in  peril  of 
being  led  astray  by  false  Messiahs.  Men  will  come 
claiming  to  be  the  Messiah,  and  they  will  have  follow- 
ers. These  will  come  with  the  words,  '^  I  am  the  Mes- 
siah "  (Matthew)  and  ^'  the  time  is  at  hand  "  (Luke).  In 
this  respect  they  will  repeat  the  message  of  Jesus  and 
John  the  Baptist.  This  will  happen  in  the  interval 
prior  to  the  time  of  the  apostles*  question.  It  is  clear,  then, 
that  Jesus  has  here  chiefly  in  mind  his  T:apo'jaia,  and 
not  the  destruction  of  the  city  and  temple.  He  warns 
his  disciples  that  they  be  not  deceived  by  false  Messiahs 
who  will  come,  and  may  mislead  them  to  think  that  the 
Parousia  of  Jesus  is  in  them.' 

{b)  There  will  be  wars  (Mark,  Matthew,  Luke)  and 
rumors  of  wars  (Mark  and  Matthew)  and  tumults  (Luke). 
It  is  necessary  that  these  should  occur  in  the  interval. 


>  Weiss  {Marciisevangelium^  s.  '413)  thinks  that  it  is  incredible  that  Jesus 
should  have  beg^un  his  answer  to  the  question  of  the  disciples  in  this  way,  and 
draws  the  inference  tliat  the  entire  introduction,  with  the  exception  of  vers.  6,  8, 
9,  did  not  belong  to  the  Apocalypse  itself,  which  was  originally  a  discourse  to  the 
apostles. 


142  THE  MESSIAH 

They  will  precede  the  End  :  "  The  End  is  not  yet  "  ^  (Mat- 
thew and  Mark);  "The  End  is  not  immediately"^ 
(Luke).  The  End  is  the  equivalent  of  the  End  or 
completion  of  the  age.  This  term  used  by  the  three 
evangelists  shows  that  Matthew's  specification  of  this 
event  in  the  question  was  involved  in  the  more  general 
terms  used  by  the  other  evangelists.  The  time  of  the 
second  advent  of  Jesus  is  therefore  subsequent  to  these 
false  Messiahs  and  wars.  It  cannot  take  place  until  these 
events  have  happened  ;  it  is  not  immediate  (Luke) ;  it  is 
not  yet  (Mark  and  Matthew). 

{c)  There  will  be  not  only  wars  widespread  and  gen- 
eral, but  also  earthquakes  and  famines.  These  are  rep- 
resented as  "  the  beginning  of  travail,"  o-f>yT^  wdcucou 
(Mark  and  Matthew).  The  time  or  age  is  conceived  as 
a  woman  in  the  pangs  of  child-birth,  who  is  to  bring 
forth  the  end.  These  distresses  are  the  beginnings  of 
the  birth  throes  ;  others  are  to  follow  before  the  birth 
of  the  last  hour,  in  which  the  Messiah  will  come. 

(d)  In  addition  to  the  distresses  already  referred  to, 
Luke  mentions  pestilences,  terrors,  and  great  signs  from 
heaven.  By  great  signs  from  heaven  he  probably  means 
commotions  in  the  heavenly  bodies,  comets,  eclipses, 
and  the  like. 

All  these  things  must  come  to  pass,  and  after  they 
have  transpired  it  will  appear  that  the  End,  the  comple- 
tion of  the  age,  the  Advent  of  the  Messiah  are  not  imme- 
diate, are  not  yet.  There  are  other  birth  throes  to  fol- 
low. Thus  we  have  a  definite  answer  to  the  question  as 
to  the  time  of  the  Advent  from  the  negative  side. 
Jesus  tells  them  when  it  is  not  to  be.^ 


^  oviru  (koTiv)  TO  re7iog.  '  ovk  evOkuQ  to  tD.o^. 

3  It  is  urged  by  Weiffenbach  that  ^,  r,  d^  enclosed  in  parentheses  above,  con- 
stitute the  first  section  of  the  Jewish  Christian  Apocalypse.     The  disturbances 


OF  THE  APOCALYPSE  OF  JESUS 


143 


(4)   TJie  Positive  A  nsivcr  as  to  the  Time. 


Mark  xiii.  9-13. 

But  take  ye  heed 
to  yourselves:  for 
they  shall  deliver 
you  up  to  councils ; 
and  in  synagogues 
shall  ye  be  beaten  ; 
and  before  governors 
and  kings  shall  ye 
stand  for  my  sake, 
for  a  testimony  unto 
them.  And  the  gos- 
pel must  first  be 
preached     unto     all 


Matt.  xxiv.  9-14.' 

Then  shall  they 
deliver  you  up  unto 
tribulation,  and  shall 
kill  you  :  and  ye  shall 
be  hated  of  all  the  na- 
tions for  my  name's 
sake.  And  then  shall 
many  s:umble,  and 
shall  deliver  up  one 
another,  and  shall 
hate  one  another. 
And  many  false 
prophets  shall  arise. 


Luke  xxi.  12-19. 

But  before  all  these 
things,  they  shall  lay 
their  hands  on  you, 
and  shall  persecute 
you,  delivering  you 
up  to  the  synagogues 
and  prisons,  bring- 
ing you  before  kings 
and  governors  for 
my  name's  sake.  It 
shall  turn  unto  you 
for  a  testimony.  Set- 
tle   it    therefore    in 


here  described  are  such  as  we  would  expect  to  find  in  such  a  writing,  but  they  are 
also  such  as  we  might  expect  to  find  in  an  apocalypse  of  Jesus,  and  they  are  not 
at  all  discordant  with  a,  but  rather  harmonious  with  the  coming  of  the  false 
Messiahs.  All  these  are  woes,  birth  throes.  That  this  idea  is  found  in  Jewish 
pseudepigrapha  amounts  to  nothing.  It  was  derived  by  them  from  the  Old  Tes- 
tament, the  common  source  of  the  Christian  apocalypses  as  well  as  the  Jewish, 
the  canonical  and  uncanonical  as  well,  and  there  is  no  sufficient  reason  why  Jesus 
should  not  have  used  it.  (Comp.  Isa.  xiii.  8,  xxvi.  i8  ;  Jer.  xiii.  21,  xxii.  23; 
Hos.  xiii.  13  ;  Mic.  iv.  9,  10.) 

*  Matthew  here  differs  from  Mark  and  Luke,  because  he  has  already  used  Mark 
xiii.  11-13  in  connection  with  the  sending  forth  of  the  twelve  (x.  17-22).  The 
passage  very  much  resembles  this  section  of  the  Apocalypse  in  Mark.  It  is  given 
here  for  comparison. 

"  But  beware  of  men  :  for  they  will  deliver  you  up  to  councils,  and  in  their 
synagogues  they  will  scourge  you  ;  yea  and  before  governors  and  kings  shall 
ye  be  brought  for  my  sake,  for  a  testimony  to  them  and  to  the  Gentiles.  But 
when  they  deliver  you  up,  be  not  anxious  how  or  what  ye  shall  speak  :  for  it  shall 
be  given  you  in  that  hour  what  ye  shall  speak.  For  it  is  not  ye  that  speak,  but 
the  Spirit  of  your  Father  that  speaketh  in  you.  And  brother  shall  deliver  up 
brother  to  death,  and  the  father  his  child  :  and  children  shall  rise  up  against 
parents,  and  cause  them  to  be  put  to  death.  And  ye  shall  be  hated  of  all  men 
for  my  name's  sake  :  but  he  that  endureth  to  the  End,  the  same  shall  be  saved." 

It  would  appear  that  the  author  of  Matthew  has  confounded  this  extract  with  a 
sentence  of  Jesus  spoken  on  another  occasion  in  Luke  xii.  11,  12.  This  is  replaced 
by  brief  or  general  statements  of  a  more  comprehensive  character  relating  to 
the  preaching  of  tlie  gospel  to  the  nations.  Weiss  thinks  that  this  was  an  inde- 
pendent prediction  of  the  apostles'  work  that  is  not  in  its  correct  place  in  any  of 
the  evangelists,  but  belonged  to  the  close  of  the  life  of  Jesus.  {Marcusevatig., 
s.  416.) 


144 


THE  MESSIAH 


the  nations.  And 
when  they  lead  you 
to  judgment,  and  de- 
liver you  up,  be  not 
anxious  beforehand 
what  ye  shall  speak  ; 
but  whatsoever  shall 
be  given  you  in  that 
hour,  that  speak  ye  : 
for  it  is  not  ye  that 
speak,  but  the  Holy 
Spirit,  And  brother 
shall  deliver  up 
brother  to  death, 
and  the  father  his 
child :  and  children 
shall  rise  up  against 
parents,  and  cause 
them  to  be  put  to 
death.  And  ye  shall 
be  hated  of  all  men 
for  my  name's  sake  : 
but  he  that  endureth 
to  the  End,  the  same 
shall  be  saved. 


and  shall  lead  many 
astray.  And  b  e  - 
cause  iniquity  shall 
be  multiplied,  the 
love  of  the  many 
shall  wax  cold.  But 
he  that  endureth  to 
the  End,  the  same 
shall  be  saved.  And 
this  gospel  of  the 
kingdom  shall  be 
preached  in  the 
whole  world  for  a 
testimony  unto  all 
the  nations;  and 
then  shall  the  End 
come. 


your  hearts,  not  to 
meditate  beforehand 
how  to  answer:  for  1 
will  giv^e  you  a  mouth 
and  wisdom,  which 
all  your  adversaries 
shall  not  be  able  to 
withstand  or  to  gain- 
say. But  ye  shall  be 
delivered  up  even  by 
parents,  and  breth- 
ren, and  kinsfolk, 
and  friends;  and 
soDie  of  you  shall 
they  cause  to  be  put 
to  death.  And  ye 
shall  be  hated  of  all 
men  for  my  name's 
sake.  And  not  a  hair 
of  your  head  shall 
perish.  In  your  pa- 
tience ye  shall  win 
your  souls. 


The  evangelists  differ  somewhat  in  their  statements  as 
to  time.  Mark  begins  with  the  positive  statement :  "  And 
the  gospel  must  first  be  preached  unto  all  the  nations," 
and  closes  with  :  "■  He  that  endureth  to  the  End,  the 
same  shall  be  saved."  Matthew  brings  both  of  these 
statements  to  the  close  of  the  section,  and  changes  their 
order — ^'  But  he  that  endureth  to  the  End,  the  same 
shall  be  saved.  And  this  gospel  of  the  kingdom  shall 
be  preached  in  the  whole  world  for  a  testimony  unto  all 
the  nations ;  and  then  shall  the  End  come."  These  are 
positive  statements  that  the  End,  the  completion  of  the 
age,  the  second  Advent,  will  come  after  the  accomplish- 
ment of  the  preaching  of  the  gospel  to  the  world.  The 
End  {to  xkloz)  is  the  time  when  the  endurance  of  the 
preachers  will  be  completed,  when  their  ministry  will 
have   been    accomplished.      The   gospel    must    first  be 


OF  TU£  APOCALYPSE  OF  JESUS  145 

preached  to  all  the  nations  is  the  statement  of  Mark. 
After  this  preaching  of  the  gospel  has  been  accomplished 
*'  then  shall  the  End  come  "  is  the  statement  of  Matthew. 

Luke's  language  is  different  in  form,  but  the  same  in 
substance.  He  represents  Jesus  as  saying,  "Before  all 
these  things."  This  cannot  refer  to  the  immediate  con- 
text, but  goes  back  upon  the  original  question,  and 
afifirms  that  before  all  these  things  relating  to  the  Advent 
of  the  Messiah,  the  preaching  of  the  gospel  to  the  world 
must  take  place.  It  is  similar,  therefore,  to  Mark.  The 
teaching  of  this  section  is  that  the  age  prior  to  the 
second  Advent  is  an  age  of  the  preaching  of  the  gospel. 
The  circumstances  of  this  preaching  are  given  with  con- 
siderable detail. 

(a)  There  is  the  commission  to  preach  the  gospel  *'unto 
all  the  nations  "  (Mark);  ''to  all  the  nations";  "  in  the 
whole  world  "  (Matthew).  These  terms  are  general,  if  not 
universal.  There  is  nothing  in  the  text  or  context  to  limit 
them  even  to  the  Roman  Empire.'  It  is  not  necessary 
to  suppose  that  they  are  so  universal  as  to  include  every 
nation  without  exception,  or  the  entire  extent  of  the 
habitable  globe,  without  the  omission  of  any  part  what- 
ever. But  the  language  is  as  general  and  universal  as 
possible.  The  gospel  was  to  be  preached  to  the  nations 
and  to  the  whole  habitable  globe,  that  the  nations  and 
the  world  might  be  saved  and  not  be  condemned  in  the 
judgment  of  the  world.  This  is  the  scope  of  the  preach- 
ing of  the  gospel.  Until  this  has  been  accomplished, 
the  second  Advent  cannot  come.  So  soon  as  this  has 
been  accomplished  the  second  Advent  will  come.'' 

*  So  Russell  would  have  it,  relying-  upon  Col.  i.  6,  23  (in  1.  c,  p.  70  seg.). 

^  Weiffenbach  thinks  that  this  verse  was  inserted  from  another  connection,  and 
finds  a  discrepancy  between  the  thought  of  a  speedy  advent  and  an  age  of  the 
world-wide  preaching  of  the  gospel  (in  1.  c,  s.  138  seg.).  This  discrepancy  is 
evident  if  we  fail  to  make  the  proper  discriminations. 


146  THE  MESSIAH 

(J?)  This  preaching  of  the  gospel  is  ''  for  a  testimony," 
e^V  [JLciftTupcov — not  that  all  the  nations  will  be  saved,  or 
that  all  the  world  and  every  person  will  embrace  the  gos- 
pel, but  that  the  gospel  may  be  offered  to  the  world,  and 
so  be  the  test  of  the  world  in  the  judgment  of  the  world. 

{c)  The  promise  is  made  of  the  presence  and  power 
of  the  Holy  Spirit  to  direct  them  in  their  testimony. 
They  are  not  to  be  anxious  in  preparation  of  what  they 
are  to  say,  but  to  trust  in  the  Holy  Spirit  and  utter 
what  he  speaks  through  them.  This  is  a  promise  of  the 
immanent  presence  and  power  of  the  Holy  Spirit, 
made  to  the  apostles  during  their  ministry  of  preaching 
the  gospel  to  the  world. 

{d)  The  apostles  will  preach  in  synagogues,  before  the 
Sanhedrin,  and  before  governors  and  kings,  and  will 
suffer  persecution  (Mark  and  Luke). 

{e)  Relatives  and  friends  will  turn  against  them  (Mark 
and  Luke). 

(/)  False  prophets  will  arise  to  counteract  their  influ- 
ence (Matthew). 

{g)  Lukewarmness  and  apostasy  will  be  found  among 
the  disciples  (Matthew). 

{h)  They  will  be  hated  by  all  men  (Mark,  Matthew, 
and  Luke). 

(i)  They  w^ill  require  endurance  and  patience  (Mark, 
Matthew,  and  Luke). 

Many  of  these  circumstances  were  peculiar  to  the 
work  of  the  apostles.  The  most  of  them  represent  very 
well  the  condition  of  the  preachers  during  the  martyr 
age.  But  there  are  several  features  that  have  always 
accompanied  the  preaching  of  the  gospel,  even  until  the 
present  time.  And  we  can  hardly  say  that  the  preach- 
ing of  the  gospel  to  the  whole  world  has  yet  been  ac- 
complished. 


OF  THE  APOCALYPSE  OF  JESUS  I47 

Jesus  in  this  section  teaches  that  the  r.aoouaia  is  to  be 
preceded  by  a  gospel  age,  and  that  the  whole  time  pre- 
vious to  it  is  occupied  by  the  preaching  of  his  gospcL 
Inasmuch  as  this  preaching  is  to  be  accompanied  by  the 
presence  and  power  of  the  Holy  Spirit,  it  is  evident  that 
the  Tzano'jaia  of  this  discourse  is  something"  different 
from  the  gift  of  the  Holy  Spirit,  and  that  it  is  an  advent 
that  brings  to  an  end  a  period  which  has  been  charac- 
terized by  the  presence  and  power  of  the  Holy  Spirit  in 
the  preaching  of  the  gospel. 

Jesus  thus  far  has  answered  the  question  as  to  the 
time.  He  answered  it  negatively,  that  there  would  be 
false  Messiahs,  wars,  earthquakes,  famines,  pestilences, 
terrors,  and  signs  from  heaven,  the  first  of  the  birth 
throes  of  the  End,  but  that  the  End  was  not  imme- 
diate, was  not  yet.  He  then  answered  the  question  posi- 
tively, and  said  that  the  End  would  come  after  the  gos- 
pel had  been  preached  to  all  nations,  to  the  habitable 
globe. 

It  is  noteworthy  that  in  these  answers  Jesus  makes 
no  reference  whatever  to  the  destruction  of  the  temple, 
— the  chief  thing  apparently  in  the  form  of  the  ques- 
tion according  to  Mark  and  Luke  ;  but  he  refers  entirely 
to  the  End,  the  completion  of  the  age,  in  the  form  of 
the  question  given  by  Matthew. 

(5)   The  SigJi  of  the  Destruction  of  Jerusalem  and  the 

Temple. 
Matt.   xxiv.    15-22. 


Mark    xiii.    14-20. ' 

But  when  ye  see 
the  abomination  of 
desolation    standing 


When  therefore  ye 
see  the  abomination 
of  desolation,  which 


Luke  xxi.  20-24. 

But  when  ye  see 
Jerusalem  com- 
passed  with  armies, 


»  This  section,  as  gnven  by  Mark  and  Matthew,  is  regarded  by  Weiffenbach  as 
the  second  section  of  the  original  Jewish-Christian  apocalypse  which  has  been 
used  by  the  Evangelist  Mark  and  taken  from  him  by  Matthew. 


148 


THE  MESSIAH 


where  it  ought  not 
(let  him  that  readeth 
understand),  then  let 
them  that  are  in 
Judaea  flee  unto  the 
mountains:  and  let 
him  that  is  on  the 
housetop  not  go 
down,  nor  enter  in, 
to  take  anything  out 
of  his  house :  and 
let  him  that  is  in  the 
field  not  return  back 
to  take  his  cloke. 
But  woe  unto  them 
that  are  with  child 
and  to  them  that 
give  suck  in  those 
days  !  And  pray  ye 
that  it  be  not  in  the 
winter.  For  those 
days  shall  be  tribu- 
lation, such  as  there 
hath  not  been  the 
like  from  the  begin- 
ning of  the  creation 
which  God  created 
until  now,  and  never 
shall  be.  And  ex- 
cept the  Lord  had 
shortened  the  days, 
no  flesh  would  have 
been  saved  :  but  for 
the  elect's  sake, 
whom  he  chose,  he 
shortened  the  days. 


was  spoken  of 
through  Daniel  the 
prophet,  standing  in 
the  holy  place  (let 
him  that  readeth  un- 
derstand), then  let 
them  that  are  in 
Judaea  flee  unto  the 
mountains:  let  him 
that  is  on  the  house- 
top not  go  down  to 
take  out  the  things 
that  are  in  his  house  : 
and  let  him  that  is  in 
the  field  not  return 
back  to  take  h  i  s 
cloke.  But  woe  unto 
them  that  are  with 
child  and  to  them 
that  give  suck  in 
those  days !  And 
pray  ye  that  your 
flight  be  not  in  the 
winter,  neither  on 
a  sabbath  :  for  then 
shall  be  great  tribu- 
lation, such  as  hath 
not  been  from  the 
beginning  of  the 
world  until  now,  no, 
nor  ever  shall  be. 
And  except  those 
days  had  been  short- 
ened, no  flesh  would 
have  been  saved :  but 
for  the  elect's  sake 
those  days  shall  be 
shortened. 


then  know  that  her 
desolation  is  at  hand. 
Then  let  them  that 
are  in  Judaea  flee 
unto  the  mountains ; 
and  let  them  that  are 
in  the  midst  of  her 
depart  out ;  and  let 
not  them  that  are  in 
the  country  enter 
therein.  For  these 
are  days  of  v  e  n  - 
geance,  that  all 
things  which  are 
written  may  be  ful- 
filled. Woe  unto 
them  that  are  with 
child  and  to  them 
that  give  suck  in 
those  days  !  for  there 
shall  be  great  dis- 
tress upon  the  land, 
and  wrath  unto  this 
people.  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,  until 
the  times  of  the  Gen- 
tiles be  fulfilled. 


Our  Saviour  now  directs  the  attention  of  his  apostles 
to  the  signs. 

According  to  Mark  and  Matthew,  he  refers  to  the 
**  abomination  of  desolation."'      Mark  gives  **  standing 


1  TO  \i6k7ivyiia  rrjg  kpTj/iiuaeug.      This    is   represented    by    Matthew    as    the 
DptJ^  ppt^  of  Daniel  xii.  ii,  cf.  ix.  27,  xi.  31. 


OF  THE  APOCALYPSE  OF  JESUS  149 

where  it  ought  not."  '  Matthew  is  more  expHcit,  **  stand- 
ing in  the  holy  place."  "^  Here  Jesus  gives  the  sign  pre- 
dicted by  Daniel  as  the  sign  heralding  the  destruction  of 
the  temple.  The  holy  place  is  the  holy  place  of  the  temple 
which  was  to  be  desecrated  by  this  abomination  of  deso- 
lation standing  there  where  it  ought  not  to  be.  Daniel  rep- 
resents the  desolator  as  a  gigantic  vulture,  a  bird  of  prey 
who  comes  down  with  his  foul  and  abominable  wings  to  de- 
file and  destroy  the  sacred  places;  andpredictstheremoval 
of  the  continual  burnt-offering  and  the  setting  up  of  the 
abomination  that  maketh  desolate  in  its  place.  Jesus 
uses  this  prediction  of  Daniel,  and  points  to  its  fulfilment 
as  a  sign  of  warning,  giving  little  time  for  escape  from 
ruin.  Accordingly,  the  view  of  Weiss  ^  that  the  abom- 
ination of  desolation  is  the  Roman  army,  and  that  the 
holy  place  is  the  holy  land,  though  it  brings  Matthew  and 
Mark  into  closer  connection  with  Luke,  is  to  be  rejected 
as  not  in  accordance  with  the  specific  reference  to  Daniel 
and  the  most  natural  interpretation  of  the  passage. 
Pfleiderer*  rightly  insists  that  the  passages  in  Daniel  and 
1  Maccabees  i.  54  force  to  the  conclusion  that  it  was  a 
desecration  of  the  temple  while  it  was  still  in  existence. 
The  days  are  days  of  extraordinary  affliction,^  so  un- 
precedented, and  so  unique  for  future  time  that,  in  order 
to  the  salvation  of  the  elect,  God  shortened  them.  This 
shortening  of  the  days  in  connection  with  the  abomina- 
tion of  desolation  of  Daniel,  reminds  us  of  the  statement 
of  Daniel:  ''And  he  will  confirm  the  covenant  with 
many  for  one  week ;  and  in  the  middle  of  the  week  he 
will  cause  peace  offering  and  vegetable  offering  to  cease; 
and  upon  the  wing  of  abomination  will  be  a  desolator."' 


'  uKov  ov  del.  2  f^aTf^)^  ^i,  tuttu  ay  I  (p. 

^  Marcusevangclium^  s.  421.  ■•  JaJir.f.  d.  7'.,  1868,  s.  137 

*  d?ilrpig  fieyd'/Ji.  "  ix.  27. 


150  THE  MESSIAH 

"  And  from  the  time  that  the  continual  burnt  offering 
shall  be  taken  away,  and  the  abomination  that  maketh 
desolate  set  up,  there  will  be  1,290  days.  Blessed  is  he 
that  w^aiteth,  and  cometh  to  the  1,335  days."  ^  There  is 
a  week  at  the  end  of  the  Old  Testament  dispensation,  in 
the  middle  of  which  the  affliction  culminates,  the  holy 
place  is  desecrated,  and  the  holy  city  and  its  institutions 
destroyed.^ 

Luke  is  so  different  here  that  it  looks  like  part  of  ano- 
ther discourse,  save  that  the  movement  of  thought  is 
essentially  the  same  as  in  the  discourse  given  in  Mark 
and  Matthew.  We  have  already  noticed  that  the  ques- 
tion of  the  disciples  seems  to  have  the  temple  chiefly  in 
view.  Accordingly,  Matthew  and  Mark  give  words  of 
Jesus  that  have  to  do  with  a  sign  in  the  temple.  But 
Luke  gives  a  sign  that  has  to  do  with  the  city — "■  When 
ye  see  Jerusalem  compassed  wdth  armies,  then  know  that 
her  desolation  is  at  hand."  This  preparation  to  lay  siege 
to  Jerusalem  is  a  sign  already  referred  to  :  "  Thine  ene- 
mies will  cast  up  a  bank  about  thee,  and  compass  thee 
round,  and  keep  thee  in  on  every  side."" 

Accordingly,  Jesus  predicts  the  destruction  of  the 
city,  and  \varns  Christians  to  flee  from  it  and  not  enter 
it.  All  that  has  been  written  will  be  fulfilled  upon  her, 
in  Luke,  takes  the  place  of  the  prediction  of  Daniel,  in 
Mark  and  Matthew.  The  land  and  people  are  to  suffer 
great  distress,  the  people  are  to  be  put  to  the  sword  and 
carried  away  into  captivity,  and  Jerusalem  will  be  trod- 
den down  by  the  nations. 

In  place  of  the  shortened  time  of  Matthew  and  Mark, 
Luke  mentions  the  times  of  the  Gentiles.  The  latter  is 
much  more  comprehensive  than  the  former.  It  is  no 
shortened  time,  but  a  time   during  which   the   Gentiles 

1  xii.  II,  12.        "  Briggs'  Messianic  Prophecy ^  pp.  424  scq.        3  Luke  xix.  43. 


OF  THE  APOCALYPSE  OF  JESUS  151 

keep  Jerusalem  in  subjection.  It  corresponds  with  the 
times  of  the  gospel  of  the  previous  context,  for  the  times 
of  the  Gentiles  are  the  times  of  their  supremacy  until 
the  judgment  upon  the  Gentiles.  The  destruction  of 
Jerusalem  and  the  Jewish  nation  was  a  judgment  upon 
the  Jews  inflicted  by  the  Gentiles.  The  Gentiles  were 
now  to  have  their  time  until  their  judgment  came.  The 
discourse  in  Luke  is  here  much  wider  in  its  sweep  and 
longer  in  its  outlook  than  in  the  parallel  passages  of 
Matthew  and  Mark.  Luke  has  essentially  the  same 
thing,  but  he  presents  it  from  the  point  of  view  of  the 
Gentiles ;  while  Mark  and  Matthew  give  it  from  the 
Jewish-Christian  point  of  view.  The  latter  give  us  a 
short  time,  a  broken  week  of  tribulation,  which  carries  on 
the  thought  of  the  beginningof  the  birth  throes  in  section 
(3).  The  former  gives  us  a  time  of  the  Gentiles  which  cor- 
responds wath  the  preaching  of  the  gospel  to  the  Gentiles 
in  section  (4).  Taking  the  two  representations  together, 
we  are  taught  that  the  time  of  the  beginning  of  the  birth 
throes  will  be  followed  by  a  short  time  of  tribulation  and 
the  destruction  of  the  city  and  temple  ;  and  that  there  is 
also  a  period  of  the  preaching  of  the  gospel  to  the  Gen- 
tiles and  of  the  supremacy  of  the  Gentiles,  that  will 
extend  until  the  time  of  the  Gentiles  has  reached  its 
end,  and  the  time  for  the  Parousia    has  come.' 

(6)   The  Sign  of  the  Second  Advents 


Matt.  xxiv.  29-31. 

But    immediately, 
after  the  tribulation 


Luke  xxi.  25-27. 

And  there  shall  be 
signs   in   sun   and 


Mark  xiii.  24-27. 

But  in  those  days, 
after     that    tribula- 

»  The  section  that  follows  in  Mark  (xiii.  21-23)  and  Matthew  (xxiv.  23-28)  does 
not  belong  to  the  apocalypse.  It  is  {^iven  by  Luke  (xvii.  22-37)  in  Cdnneclion  with 
another  discourse  respecting  the  Advent,  where  it  is  more  appropriate.  (Weiss, 
Marcuseva7igeltu7n,  s.  424. ) 

2  This  section  is  the  third  section  of  the  original  Jewish  apocalypse,  according 
to  the  theory  of  Weiffenbach. 


152 

tion,  the  sun  shall  be 
darkened,  and  the 
moon  shall  not  give 
her  light,  and  the 
stars  shall  be  falling 
from  heaven,  and  the 
powers  that  are  in 
the  heavens  shall  be 
shaken.  And  then 
shall  they  see  the 
Son  of  Man  coming 
in  clouds  with  great 
power  and  glory. 
And  then  shall  he 
send  forth  the 
angels,   and    shall 


THE  MESSIAH 

of  those  days,  the 
sun  shall  be  dark- 
ened, and  the  moon 
shall  not  give  her 
light,  and  the  stars 
shall   fall   from 


moon  and  stars  ;  and 
upon  the  earth  dis- 
tress of  nations,  in 
perplexity  for  the 
roaring  of  the  sea 
and  the  billows ;  men 
heaven,  and  the  fainting  for  fear,  and 
powers  of  the  heav-  j  for     expectation    of 

the  things  which  are 


ens  shall  be  shaken  : 
and  then  shall  ap- 
pear the  sign  of  the 
Son  of  Man  in  heav- 
en :  and  then  shall 
all  the  tribes  of  the 
earth  mourn,  and 
they   shall    see    the 


gather  together  his  j  Son  of  Man  coming 
elect  from  the  four '  on  the  clouds  of 
winds,  from  the  ut-  i  heaven  with  power 
termost  part  of  the  ",  and  great  glory.  And 
earth   to   the    utter-    he   shall   send  forth 


coming  on  the  world: 
for  the  powers  of 
the  heavens  shall  be 
shaken  And  then 
shall  they  see  the 
Son  of  Man  coming 
in  a  cloud  with 
power  and  great 
glory. 


most  part  of  heaven. 


his  angels  with  a 
great  sound  of  a 
trumpet,  and  they 
shall  gather  together 
his  elect  from  the 
four  winds,  from  one 
end  of  heaven  to  the 
other. 

We  now  have  a  second  answer  to  the  question  as  to 
the  sign.  As  the  previous  section  answers  the  question 
so  far  as  to  give  the  sign  of  the  destruction  of  the  tem- 
ple and  Jerusalem,  this  section  gives  the  signs  of  the 
Advent  of  the  Messiah.  These  signs  are  the  usual  ones 
of  Old  Testament  prophecy. 

(i)  The  sun  shall  be  darkened  ;  (2)  the  moon  shall  not 
give  her  light  ;  (3)  the  stars  shall  fall  from  heaven  ; 
(4)  the  powers  of  the  heavens  shall  be  shaken  (Matthew, 
Mark,  Luke);  (5)  upon  the  earth  distress  of  nations; 
(6)  roaring  of  the  sea  and  the  billows  ;  (7)  men  fainting  for 
fearand  expectation  of  what  is  coming  (Luke) ;  (8)thesign 
of  the  Son  of  Man  in  heaven;  (9)  all  the  tribes  of  the 
earth  mourning  (Matthew). 


OF  THE  APOCALYPSE  OF  JESUS  153 

Joel  uses  i,  2,  3,  and  4  with  reference  to  the  judgment 
of  the  nations  in  the  vale  of  Jehoshaphat,^  and  with  refer- 
ence to  the  day  of  Yahweh,  which  he  represents  as  near.' 
Another  prophet  ^  declares  that  the  day  of  Yahweh  is 
near,  with  special  mention  of  the  judgment  of  Babylon, 
and  uses  signs  i,  2,  3,  4,  and  7,  and  adds,  10  :  "The 
earth  will  be  shaken  out  of  her  place."  A  prophet  of  the 
exile*  refers  to  the  judgment  of  the  earth,  and  uses  i,  2, 
and  10.  Another  prophecy'  uses  similar  language  with 
reference  to  the  judgment  of  the  nations  : 

And  all  the  host  of  heaven  will  consume  away. 
And  the  heavens  will  be  rolled  together  as  a  scroll  : 
And  all  their  host  will  fade  away. 
As  the  leaf  fadeth  from  off  the  vine, 
And  as  a  fading  leaf  from  the  fig-tree.^ 

Thus  these  are  the  familiar  theophanic  signs  that 
accompany  the  Day  of  Yahweh  and  the  Advent  of  Yah- 
weh, which  the  prophets  ever  represent  as  near. 

Matthew  differs  from  the  other  evangelists  in  giving 
the  sigfi  of  the  Son  of  Man  in  heaven,  and  the  mourning 
of  all  the  tribes  of  the  earth.  There  is  here  a  reference 
to  the  prediction  in  Zechariah  ^  which  represents  Israel 
as  bitterly  wailing  because  of  their  rejected  Messiah. 
Herein  Jesus  shows  that  he  himself  is  that  rejected 
Shepherd.  The  Evangelist  Matthew  probably  refers  to 
some  special  sign  of  the  second  Advent  in  the  clouds 
that  would  bring  the  nations  to  mourning  over  the  great 
sin  of  the  rejection  of  the  Messiah.  The  original  pas- 
sage has  in  view  only  the  house  of  David  and  inhabit- 
ants of  Jerusalem.  It  is  possible  that  the  "  tribes  of  the 
earth  "  also  refers  to  Israel  alone,"  but  it  is  probable  that 


'  Hi.  15,  16.  2  ii.  i^  TO.  3  i<;a   xiii.  6  seq.  *  Isa.  xxiv.  18  seq. 

•  Isa.  xxxiv.  "  Briy;j;s'  Messianic  Prophecy ,  pp.  311,  313. 

'  xii.  10-14.  *•  Russell,  in  /.  c,  p.  77. 


154  THE  MESSIAH 

with  the  broader  conception  of  the  gospel  the  tribes  are 
those  of  the  earth  who  have  become  equally  guilty  with 
Israel  in  the  rejection  of  their  common  Messiah.  The 
context  has  to  do  with  the  nations,  and  not  with  Israel 
alone. 

Having  considered  the  signs  of  the  Advent  and  found 
them,  to  be  the  usual  theophanic  signs,  we  are  now  pre- 
pared to  look  at  the  Advent  itself.  It  is  here  given  in 
the  style  of  Daniel  :  "  The  Son  of  Man  coming  on  the 
clouds  of  heaven  with  great  power  and  glory."  The 
three  evangelists  agree  essentially  in  these  words.  Jesus 
here  distinctly  makes  himself  the  "  Son  of  Man  "  of 
Daniel,  and  proclaims  that  he  will  come  in  the  same 
manner,  enthroned  upon  the  clouds.  This  advent  is 
here  conceived,  as  in  Daniel,  as  an  advent  not  for  Israel 
alone,  but  also  for  the  nations.  The  angels  are  sent 
forth  to  gather  the  elect  from  all  parts  of  the  earth 
(Mark  and  Matthew).  The  redemption  of  the  elect  is 
in  the  mind  of  Jesus  here.  He  passes  over  the  con- 
demnation of  the  nations,  which  is  the  prominent  fea- 
ture in  Daniel. 

Many  scholars  regard  these  signs  and  the  advent  in 
the  clouds  as  purely  symbolical,  and  of  the  nature  of 
drapery  or  scenery  to  set  forth  more  distinctly  and 
graphically  an  advent  which  is  essentially  not  visible 
and  physical,  but  spiritual.  Russell  says  :  '*  The  moral 
grandeur  of  the  events  which  such  symbols  represent 
may  be  most  fitly  set  forth  by  convulsions  and  cata- 
clysms in  the  natural  world."  ^  Warren  says  :  "  It  was 
in  terms  thus  hallowed  by  association  with  the  founding 
of  their  ov/n  divine  monarchy,  and  farniliarized  to  the 
Jews  as  the  technical  phraseology  denoting  the  accession 

>  In  /.  c,  p.  8i. 


OF  THE  x\POCALYPSE  OF  JESUS  ^55 

of  kings  to  their  thrones — tJic  court  language  of  inaugu- 
ratio7i,  so  to  speak,  that  Christ  described  his  coming  to 
men  in  his  kingdom."  '  Beyschlag  recognizes  that  Jesus 
had  in  mind  the  renov^ation  of  heaven  and  earth,  but 
he  also  insists  that  Jesus  thought  also  of  the  spiritual 
renovation  of  humanity,^  and  that  the  cosmical  features 
are  the  dress  of  the  spiritual  substance,  and  that  both 
the  spiritual  and  the  cosmical  find  their  fulfilment  in 
their  order,  although  they  were  not  discriminated  in  the 
mind  of  Jesus. 

This  combination  of  the  cosmical  and  the  spiritual  in 
the  representation  of  Beyschlag  is  tempting  in  some  re- 
spects, but  not  satisfying.  These  cosmical  disturbances 
belong  not  only  to  the  theophanies  and  the  Christopha- 
nies  of  prophecy,  but  also  to  the  theophanies  and  Chris- 
tophanies  of  history  in  both  the  Old  Testament  and  the 
New.  They  represent  the  response  of  the  creature  to 
the  presence  of  the  Creator.  They  cannot  be  symboli- 
cal in  the  prophecy  without  destroying  their  force  in 
the  history.  These  signs  are  theophanic  signs,  and  they 
show  that  a  Christophany  or  Advent  of  the  Messiah  is 
impending. 

We  are  now  prepared  to  consider  the  question  of  time. 
Lukegivesusnothingonthissubject.  Marksays:  ''Inthose 
days,  after  that  tribulation."  Matthew  is  more  definite  : 
**  But  immediately  after  the  tribulation  of  those  days." 
The  statement  is  that  immediately  after  that  shortened 
time  of  tribulation  the  signs  heralding  the  advent  appear. 
What  meaning  are  we  to  ascribe  to  e'jSico^}  It  is  cer- 
tainly no  stronger  than  the  ;n"l"ip  of  Old  Testament  proph- 
ecy used  in  connection  with  similar  advents  to  judg- 
ment.    It  represents  that  to  the  mind  of  the  prophet 


J  Parousia,  p.  127.  «  Leben  Jesu,  ii.  s.  312  seg. 


156 


THE  MESSIAH 


Jesus,  as  to  the  prophets  that  preceded  him,  the  Advent 
was  near.  It  was  near  in  the  prophetic  sense — that  is, 
the  event  was  certain,  but  the  time  uncertain. 

It  is  noteworthy  that  Mark  and  Matthew  have  now 
given  us  in  their  orderthe  birth  throes,  the  tribulation  and 
X\\G.Parousia  with  its  signs,which  iseuOiw^  to  the  tribulation. 
These  are  the  three  sections  of  the  original  Jewish-Chris- 
tian Apocalypse,  according  to  Weiffenbach.  It  is  also 
manifest  that  the  period  of  the  preaching  of  the  gospel 
to  the  nations  of  the  three  Synoptists,  and  the  times  of 
the  Gentiles,  of  Luke,  are  not  in  the  same  order  of  events 
as  these.  If  they  are  to  be  brought  into  chronological 
relation  with  the  other  series,  it  would  seem  that  while 
the  preaching  of  the  gospel  may  be  to  some  extent  par- 
allel with  the  tribulation,  it  cannot  belimited  by  that  short- 
ened time,  but  must  extend  beyond  it  and  be  parallel 
with  the  times  of  the  Gentiles,  which  were  certainly 
subsequent  to  the  destruction  of  the  holy  city,  and 
therefore  intervene  between  the  tribulation  and  the  Fa- 
rousta,  and  must  be  covered  by  the  expression  ebOico^  of 
Matthew.  To  take  the  s'jOico::  strictly,  or  in  any  other 
way  than  the  apocalyptic  sense  of  the  Old  Testament 
advent  scenes,  is  to  introduce  a  glaring  inconsistency 
between  the  two  representations.' 

(7)  T/ie  Relation  of  the  Signs  to  the  Advent, 
Mark  xiii.  28-32.    (  Matt.  xxiv.  32-36.    f     Luke  xxi.  28-33. 


Now  from  the  fig 
tree  learn  her  para- 
ble:  when  her 
branch  is  now  be- 
come tender,  and 
putteth  forth  i  t  s 
leaves,  ye  know  that 


Now  from  the  fig 
tree  learn  her  para- 
ble: when  her  branch 
is  now  become  ten- 
der, and  putteth 
forth  its  leaves,  ye 
know  that  the  sum- 


But  when  these 
things  begin  to  come 
to  pass,  look  up,  and 
lift  up  your  heads  ; 
because  your  r  e  - 
demption  draweth 
nigh.    And  he  spake 


1  Briggs'  Messianic  Piofhecy,  pp.  52  s'-q. 


OF   THE    APOCALYrSE   OF   JESUS 


157 


the  summer  is  nigh  ; 
even  so  ye  also,  when 
ye  see  these  things 
commg  to  pass,  know 
ye  that  he  is  nigh, 
ei'rn  at  the  doors. 
[Verily  I  say  unto 
you,  This  generation 
shall  not  pass  away, 
until  all  these  things 
b  e  accomplished. 
Heaven  and  earth 
shall  pass  away ;  but 
my  words  shall  not 
pass  away.]  '  But  of 
that  day  or  that  hour 
knoweth  no  one,  not 
even  the  angels  in 
heaven,  neither  the 
Son,  but  the  Father. 


mer  is  nigh  ;  even 
so  ye  also,  when  ye 
see  all  these  things, 
know  ye  that  he  is 
nigh,  ti'c?i  at  the 
doors.  [Verily  I  say 
unto  you,  This  gen- 
eration shall  not  pass 
away,  till  all  these 
things  be  accom- 
plished. Heaven  and 
earth  shall  pass 
away,  but  my  words 
shall  not  pass  away.] 
But  of  that  day  and 
hour  knoweth  no 
one,  not  even  the 
angels  of  heaven, 
neither  the  Son,  but 
the  Father  only. 


to  them  a  para- 
ble :  Behold  the  fig 
tree,  and  all  the 
trees  :  when  t  h  ey 
now  shoot  forth,  ye 
see  it  and  know  of 
your  own  selves  that 
the  summer  is  now 
nigh.  Even  so  ye 
also,  when  ye  see 
these  things  coming 
to  pass,  know  ye  that 
the  kingdom  of  God 
is  nigh.  [Verily  I 
say  unto  you,  This 
\  generation  shall  not 
pass  away,  till  all 
things  be  accom- 
plished. Heaven 
and  earth  shall  pass 
away  :  but  my  words 
shall  not  pass  avvay.j 


Having  given  the  signs  of  the  destruction  of  Jerusdem 
and  the  temple,  and  then  of  the  Advent,  in  their  order, 
Jesus  now  answers  the  question  in  the  form  of  showing 
the  inter-relation  of  the  two  questions  as  to  the  time  and 
the  signs,  or  of  the  relation  of  the  signs  to  the  End  in 
the  matter  of  time.  He  uses  the  symbol  of  the  fig  tree 
(IMatthew,  IMark)  and  trees  in  general  (Luke).  The  put- 
ting forth  of  leaves  shows  that  summer  is  nigh.  As  the 
leaves  of  the  tree  are  to  the  summer,  so  are  the  signs  to 
the  Advent  of  the  Messiah. 

1.  '*  When  ye  see  these  things  coming  to  pass,  know 
ye  that  he  is  nigh,  even  at  the  doors"  (Mark). 

2.  "  When  ye  see  all  these  things,  know  ye  that  he  is 
nigh,  even  at  the  doors  "  (Matthew). 

3.  ''  But  when  these  things  begin  to  come  to  pass, 
look  up  and  lift  up  your  heads,  because  your  redemption 


^  The  parts  of  this  section  enclosed  in  brackets  tr^  regarded  by  Weiffenbach 
a::  the  close  of  the  original  Jewish-Christian  Apocalypse. 


158  THE   MESSIAH 

draweth    nigh Even   so,  ye  also,  when  ye   see 

these  things  coming  to  pass,  know  ye  that  the  kingdom 
of  God  is  nigh  "  (Luke). 

Luke  is  much  fuller  and  more  definite  here  than  Mark 
or  Matthew.  There  are  two  questions  :  (i)  the  reference 
of  "  these  things "  of  Mark  and  Luke,  and  "  all  these 
things "  of  Matthew.  The  context  and  the  parable 
make  it  clear  that  they  are  the  signs  of  the  Advent,  which 
are  like  the  putting  forth  of  leaves  by  the  trees.  "  When 
these  things  begin  to  come  to  pass  "  (Luke) — that  is,  in 
their  order  from  the  beginning ;  or  *'  when  ye  see  these 
things  coming  to  pass"  (Mark) — that  is,  during  their 
progress  ;  or  *'  when  ye  see  all  these  things,"  when  they 
have  transpired  (Matthew) — that  is,  all  these  signs  from 
beginning  to  end  ;  then  it  may  be  known  that  the  great 
event  is  "  nigh  "  (Mark,  Matthew,  Luke),  ''  at  the  doors  " 
(Mark,  Matthew).  (2)  This  great  event  is  left  indef- 
inite in  the  statement  of  Matthew  and  Mark,  so  that 
interpreters  differ  whether  it  is  the  Messiah  himself,  or  the 
Parousia,  or  "  the  completion  of  the  age,"  depending  upon 
the  question  whether  we  are  to  look  to  the  Son  of  Man 
of  the  immediate  context,  which  is  most  natural,  or  go 
back  to  the  original  question  in  Matthew.  Luke  states 
definitely  what  it  is.  He  gives  two  clauses  of  explana- 
tion, which  enclose  the  symbol  of  the  trees.  The  former 
represents  that  redemption  draweth  nigh,  the  latter 
that  it  is  the  kingdom  of  God  that  is  nigh.  These  are 
parallel  expressions,  and  must  refer  to  the  same  event. 
The  redemption  of  the  disciples  is  that  which  they  are 
to  expect  at  the  end  of  their  labors  in  preaching  the 
gospel.  They  are  exhorted,  having  this  end  in  view  : 
"  In  your  patience  ye  shall  win  your  souls  "  ; '  "  But  he 

^  Luke  xxi.  19. 


OF  THE  APOCALYPSE  OF  JESUS  159 

that  cndurcth  to  the  End,  the  same  shall  be  saved."  '  It 
is  tlie  salvation  at  the  completion  of  the  age,  and  not  the 
salvation  of  believers  by  faith  ;  for  it  could  not  be  said 
of  that  "  it  draweth  nigh,"  inasmuch  as  it  v/as  already  in 
their  possession.  Accordingly  the  kingdom  of  God  is 
not  the  kingdom  that  cometh  without  observation, 
and  that  was  already  among  them,^  or  the  kingdom 
in  any  of  its  stages  of  growth  ;  but  it  was  the  king- 
dom of  glory,  the  fruition  of  the  kingdom  at  the 
completion  of  the  age.  The  expressions  given  in  Luke, 
redemption  and  kingdom  of  God,  are  really  equivalent  to 
Matthew's  Parousia  and  completion  of  the  age,  and  the 
Son  of  Man  coming  in  the  clouds,  which  is  essen- 
tially common  to  the  three  evangelists.  Accordingly 
the  statement  is,  that  all  these  closing  events  are  near 
and  at  the  doors  when  the  signs  appear. 

The  next  sentence,  which  is  common  to  the  three 
evangelists,  is  of  great  difficulty  in  its  context — "This 
generation  shall  not  pass  away  until  all  (these)  things  be 
accomplished."  The  question  again  arises  as  to  the 
reference  of  "  all  these  things."  Shall  we  give  to  them  the 
same  reference  as  to  the  same  expression  in  the  previous 
verse — namely,  to  the  signs ;  or  shall  we  refer  them  to 
the  Parousia  as  well  as  the  signs  ?  It  is  not  easy  to 
decide  from  the  context.  It  seems  to  me  that  the  former 
interpretation  is  the  most  natural  one,  and  that  ''  all 
these  things  "  should  have  the  same  reference  in  both 
verses,  if  they  are  regarded  as  parts  of  the  same  section. 
This  is  strengthened  by  the  fact  that  the  terms  ""  that 
day,  or  that  hour  "  of  Mark  and  Matthew  clearly  refer 
to  the  day  of  the  Advent  and  the  closing  events  of  the 
previous  context ;  and    it  would   seem  that  we  have  a 

*  Matt.  xxiv.  13.  9  Luke  xvii.  20,  21, 


IgO  THE  MESSIAH 

parallel  statement  to  that  of  the  previous  verses,  so  that 
the  two  things,  the  signs  and  the  Advent,  are  distin- 
guished here  as  there.  We  have  thus  an  advance  in  the 
three  parallel  statements,  (i)  It  is  said  with  reference 
to  the  signs :  {a)  The  tree  '^  putteth  forth  its  leaves  "; 
{b)  ^'  When  ye  see  these  things  coming  to  oass  ";  {c)  "  This 
generation  shall  not  pass  away  until  all  t'lAese  things  be 
accomplished."  (2)  And  with  reference  to  the  Advent : 
(a)  "  Summer  is  nigh  ";  (d)  "  he  (your  redemption,  the 
kingdom  of  God)  is  nigh  (at  the  doors)";  {c)  ''but  of 
that  day  or  that  hour  knoweth  no  one,  not  even  the 
angels  in  heaven,  neither  the  Son,  but  the  Father." 

The  signs  would  all  transpire  in  t/iat  generation  ;  but 
the  event  itself,  although  near  and  at  the  doors  of  that 
generation,  could  not  be  determined  as  to  the  day  or 
the  hour,  even  by  the  Messiah  himself.  With  regard  to 
that,  he  could  only  say  what  all  prophets  before  him  had 
said.  It  is  near,  svOico^,  il"lp- 

The  most  natural  interpretation  of  ysi^sd  is  genera- 
tion, the  duration  of  human  life,  the  lifetime  of  those 
then  living,  which  would  not  extend  beyond  the  first 
Christian  century.  Dr.  Edward  Robinson  '  urges  that 
it  is  here  used  for  one  hundred  years,  and  thinks 
that  the  tim.e  should  then  be  extended  to  the  war  of 
Hadrian.  He  bases  his  interpretation  on  his  exegesis 
of  Gen.  XV.  13.  Accordingly,  he  sees  the  Advent  of  Jesus 
in  his  kingdom  in  the  establishment  of  Christianity  on 
the  ruins  of  Judaism.^ 

Dorner,  in  an  early  writing  on  this  discourse  of  Jesus, 


»  Bibliotheca  Sacra,  1843,  iii.,  pp.  540  seq. 

2  "Jesus  first  points  out  what  was  to  happen  after  his  departure,  the  trials  and 
dangers  to  which  his  followers  would  be  exposed.  Then  comes  the  '  abomina- 
tion of  desolation  ';  Jerusalem  is  '  compassed  by  armies,'  and  is  '  trodden  down 
of  the  Gentiles';  all  this  referring  to  its  desolation  by  Titus  m  AD.  70.     Imme- 


OF  THE  APOCALYPSE  OF  JESUS  IQl 

reminds  US  that  Jesus  used  an  Aramaic  word,'  and  thinks 
of  a  len^^tlieiied  period  or  age."  But  we  have  no  suf- 
ficient reason  for  departing  from  the  ordinary  meaning 
of  the  Greek  terms. 

The  closing  statement  of  this  section  is  very  import- 
ant. It  hmits  the  knowledge  of  the  time  of  the  Advent 
to  God  the  Father.  It  expressly  excludes  the  knowl- 
edge of  it  from  the  Messiah.  He  could  not  give  his  dis- 
ciples the  knowledge  of  the  day  or  the  hour;  he  did  not 
know  it  himself.  This  reacts  upon  the  interpretation  of 
the  previous  context.  He  who  knew  not  the  day  or  the 
hour  could  hardl}^  say  that  it  would  be  in  his  own  gen- 
eration, for  that  would  be  a  knowledge  of  the  day  and 
hour  within  quite  narrow  limits.^  It  would  amount  to 
saying.  It  will  be  in  this  generation,  before  all  of  you 
have  passed  away  ;  but  I  cannot  give  you  the  precise  day 
or  hour.  It  seems  to  me  that  such  an  interpretation 
greatly  weakens  the  words  of  Jesus.  He  certainly  did 
not  mean  to  say:  I  know  not  the  day  or  hour,  but  I  do 
know  the  time  in  other  respects.  I  can  give  you  the 
week,  month,  year,  and  I  choose  to  give  you  the  genera- 
tion or  the  time  within  thirty  or  forty  years.  On  the 
other  hand,  the  statement  is  very  strong.  It  amounts 
to  this:  He  did  not  know  the  day  or  hour  at  all.  He 
makes  no  restrictions  to  himself.  He  could  not  say, 
therefore,  that  it  would  be  in  one  of  the  days  and  hours 
of  the  lifetime  of  some  of  his  hearers.  There  seems  to 
be  such  an  inconsistency  here,   if  we  think  that  Jesus 


diately  afterward  the  Lord  would  come  and  establish  more  fully  his  spiritual 
kingdom,  by  crushing  in  terrible  destruction  the  last  remnants  of  the  power  and 
name  of  Judaism,  and  this  within  the  general  limits  of  a  generation  of  a  hundred 
years  from  the  time  when  he  was  speaking."     {Bid.  Sac,  1843,  p.  532.) 

'in 

2  Of-at.  C/ir.  Eschat.,  p.  81. 

3  Beyschlag,  Leben  Jesu^  i  ,  s.  353. 


IQ2  THE  MESSIAH 

represented  that  he  knew  not  the  day  and  hour,  and  yet 
said  that  it  would  be  within  thirty  or  forty  years,  that 
Weiffenbach,^  and  those  who  hold  to  the  same  theory, 
feel  justified  in  ascribing  the  former  statement  of  Mark 
to  Jesus,  and  the  latter  to  the  Jewish-Christian  apoca- 
lypse, these  two  pieces  having  different  events  in  view. 
There  can  be  no  doubt  that  the  former  statement  accords 
with  the  representation  of  Mark  and  Matthew,  that  after 
the  beginning  of  birth  throes  and  the  tribulation,  the 
Parousia  was  svOico^,  and  if  we  had  only  these  passages 
to  deal  with,  it  would  remove  all  difficulty  ;  for  the  things 
happening  in  that  generation  would  be  the  beginning  of 
birth  throe  J  and  the  tribulation,  and  the  Parousia 
would  then  be  at  the  doors  in  the  apocalyptic  sense 
here  as  in  the  evOico::  there.  On  the  other  hand, 
it  seems  impossible  to  limit  the  gospel  age  and  the 
times  of  theGentiles  to  that  generation.  And  the  parable, 
and  the  closing  words  as  to  the  ignorance  of  the  time 
on  the  part  of  the  Messiah,  seem  to  accord  quite  well 
with  this  larger  conception.  Accordingly,  we  cannot 
yield  to  Russell,"  v/ho  presses  the  theory  that  the  second 
Advent  must  have  occurred  in  connection  with  the  de- 
struction of  Jerusalem,  or  else  Jesus  made  a  false  pre- 
diction. We  are  compelled  by  the  context  to  make  cer- 
tain discriminations.  There  cannot  be  glaring  incon- 
sistencies in  such  close  juxtaposition  as  we  have  here. 
The  authors  of  the  gospels  would  have  seen  them,  and 
would  not  have  left  them  unguarded.  The  indefinite 
terms  need  qualification  from  the  larger  context  and  the 
general  teaching  of  Jesus.  We  must  first  distinguish 
between  the  events  and  their  signs,  and  then  consider 
that,  in  the  combination  of  the  signs  and  the  time,  Jesus 


J  In  /.  c,  s.  152.  "  In  /.  c.,pp.  544  se^. 


OF   THE  APOCALYPSE  OF  JESUS 


1G3 


is  summing  up  and  giving  his  final  answer  to  the  ques- 
tion of  his  disciples.  The  events  have  been  discriminated 
as  two:  (i)  the  destruction  of  Jerusalem  and  the  temple 
with  its  signs,  and  (2)  the  Paroiisia  with  its  signs.  The 
parable  suits  both  events  in  their  relation  to  the  signs. 
As  the  leaves  of  the  tree  indicate  the  approach  of  sum- 
mer, these  signs  herald,  each  scries  of  them,  the  nearness 
of  the  great  event  which  they  precede.  The  last  half  of 
the  section  now  returns  to  the  answer  as  to  the  time. 
There  was,  first,  the  negative  answer  that  it  was  not  im- 
mediateafterthebeginning  of  birth  throes,  and  that  it  was 
immediate  after  the  tribulation.  Now,  it  is  just  these  two 
things  that  are  connected  with  the  signs,  and  it  is  likely 
that  these  things  were  in  the  mind  of  Jesus  in  these  words; 
whereas  the  time  of  the  preaching  of  the  gospel  and  the 
times  of  the  Gentiles  that  follow  the  tribulation  were  in 
the  mind  of  Jesus  as  the  basis  of  his  statement  as  to  the 
Parousia  itself,  that  ''  of  that  day  or  that  hour  knoweth 
no  one,  not  even  the  angels  of  heaven,  neither  the  Son, 
but  the  Father." 


(8)  Exhortation  to   Watch. 


Mark  xiii.  33-37. 

Take  ye  heed, 
watch  and  pray  :  for 
ye  know  not  when 
the  time  is.  //  is  as 
wJioi  a  man,  sojourn- 
ing in  another  coun- 
try, having  left  his 
house,  and  given  au- 
thority to  his  ser- 
vants, to  each  one 
his  work,  command- 
ed also  the  porter  to 
watch.  Watch  there- 
fore :  for  ye  know 
not  when  the  lord  of 


Matt.  xxiv.  42. 

Watch  therefore  : 
for  ye  know  not  on 
what  day  your  Lord 
Cometh. 


Luke  xxi.  34-36. 

But  take  heed  to 
yourselves,  lest  haply 
your  hearts  be  over- 
charged with  surfeit- 
ing, and  drunken- 
ness, and  cares  of 
this  life,  and  that  day 
come  on  you  sud- 
denly as  a  snare  :  for 
so  shall  it  come  upon 
all  them  tiiat  dwell 
on  the  face  of  all  the 
earth.  But  watch  ye 
at  every  season, 
making    supplica- 


164:  THE  MESSIAH 

the  house  cometh,  whether  at    tion,   that   ye    may  prevail    to 
even,    or    at    midnight,    or    at    escape  all  these  things  that  shall 
cockcrowing,  or  in   the    morn-   come  to  pass,  and  to  stand  be- 
ing;   lest  coming   suddenly  he    fore  the  Son  of  Man. 
find  you  sleeping.      And  what  I 
I  say  unto   you   I  say  unto   all,  j 
Watch.  ^  I 

Matthew  gives  us  a  brief  closing  statement  based  upon 
the  previous  verse — "  Ye  know  not  on  what  day  your 
Lord  cometh."  He  knows  not,  he  cannot  tell  you,  you 
cannot  know ;  therefore  watch.  He  then  adds  several 
parables'  which  are  given  by  Luke'  more  fully  in  an- 
other connection.  Matthew  then  gives  a  chapter  of  para- 
bles and  a  concluding  discourse.  They  seem  not  to 
have  been  a  part  of  the  apocalypse  of  Jesus,  but  to  in- 
troduce other,  though  kindred  matters. 

Luke  gives  us  a  general  exhortation  to  watchfulness, 
with  a  warning  that  the  "  day  "  will  come  suddenly  as  a 
snare.  They  are,  therefore,  to  watch  '*  at  every  season," 
and  not  only  to  watch,  but  to  pray  that  they  may  escape 
the  signs,  ^'  all  these  things  that  shall  come  to  pass,"  and 
come  to  the  Advent,  and  ''  stand  before  the  Son  of  Man." 
This  is  appropriate  to  the  discourse,  but  seems  to  have 
been  an  independent  discourse  originally  given  under 
other  circumstances. 

Mark  gives  a  closing  exhortation  which  has  essen- 
tially the  material  of  Luke  and  Matthew.  The  exhor- 
tation :  "  Take  ye  heed,  watch  and  pray :  for  ye  know 
not  when  the  time  is,"  includes  the  watching  of  Mat- 


^  Matthew  now  inserts  vers.  38-41,  which  are  given  by  Luke  (xvii.  26-37)  more 
fully  in  another  connection  where  they  belong.  They  are  appropriate  here  for 
giving  a  fuller  statement  of  the  words  of  Jesus  on  this  theme,  but  they  do  not 
belong  to  the  apocalypse  itself.  Weiss  thinks  that  the  closing  parable  of  Mark 
is  a  brief  form  of  the  parable  of  the  talents  in  Matt,  xxv.,  mixed  with  the  parable 
of  Luke  xii.  36-38  ;  but  Weiffenbach  correctly  thinks  that  it  was  the  orig- 
inal close  of  the  apocalypse  of  Jesus. 

2  xxiv.  43-51.  '  xii.  39-48. 


OF   THE   APOCALYPSE  OF  JESUS  lg5 

thew  and  the  watching  and  praying  of  Luke.  The  little 
parable  of  Mark  '  enforces  it.  We  there  have  a  warning : 
"  Watch  therefore :  for  ye  know  not  when  the  lord  of 
the  house  cometh,  whether  at  even,  or  at  midnight,  or 
at  cockcrowing,  or  in  the  morning."  Here  the  night  is 
divided  into  four  watches,  from  the  earliest  at  even  to 
the  break  of  day.  The  time  of  the  Advent  is  so  un- 
certain that  it  may  take  place  at  any  hour  of  the 
night ;  it  may  be  early  or  it  may  be  late.  The  night 
prior  to  the  Advent  may  be  a  very  short  one,  a 
moderate  one,  a  long  one,  or  the  Advent  may  be 
postponed  till  the  very  last  moment.  These  are  forci- 
ble words,  and  exceedingly  appropriate  to  the  statement 
that  no  one  knows  the  advent  day  but  God  the  Father. 
They  certainly  do  not  mean  to  imply  that  Jesus  knew 
the  night,  but  not  the  watch  of  the  night ;  they  cor- 
respond with  the  previous  statement  that  he  knew  not 
the  day  or  the  hour,  and  they  imply  that  the  time  was 
as  uncertain  in  the  length  of  the  interval  to  the  Advent 
as  the  uncertainty  whether  a  master  will  come  in  the 
first  hours  of  the  night,  or  at  any  time  during  its  inter- 
val, or  not  till  its  closing  moments.  This  reacts  upon 
all  the  previous  statements  as  to  time,  and  shows  that 
the  e'jdico::  must  be  flexible  enough  to  comprehend  all  this 
enormous  uncertainty.  And  if  our  Lord  has  delayed  his 
Advent  until  the  closing  hours  of  a  long  night  of  history, 
and  has  not  come  in  its  early  hours,  as  his  disciples  hoped, 
this  is  not  against  the  warning  of  the  Lord  that  they 
should  watch  or  that  his  Advent  is  ebOico:; ;  for  he  warned 
them  of  the  uncertainty,  and  we  are  to  do  as  all  who 
have  gone  before  us — remain  in  the  like  uncertainty  and 
WATCH. 

»  xiii.  34-36. 


CHAPTER  V. 

THE   MESSIAH   OF   MATTHEW. 

We  have  considered  in  the  previous  chapters  the  Mes- 
siah of  the  Gospel  of  Matthew  so  far  as  the  report  is  in 
accord  with  Mark.  We  have  now  to  consider  the  Mes- 
sianic idea  of  the  Gospel  of  Matthew  so  far  as  it  depends 
upon  other  sources  than  Mark.  The  chief  of  these 
sources  is  the  Aramaic  Logia  of  Matthew.  Luke  gives 
us  a  large  proportion  of  this  material.  These  two  evan- 
gelists differ,  in  that  Matthew  prefers  topical  arrange- 
ment, whereas  Luke  prefers  a  geographical  and  chrono- 
logical order.  It  is  best  therefore  to  follow  Luke's 
order,  while  we  use  Matthew's  words  as  the  basis  of  our 
study. 

JESUS   SUPERIOR  TO   TEMPTATION. 

§31.  Jcsiis  was  tempted  by  the  devil  to  assume  his  Mes- 
sianic aiitJiority  and  domiiiion  at  once  ;  but  he  declines  to 
do  anything  more  than  to  serve  God  as  a  pious  man. 

The  synoptists  report  that  the  official  anointing  of  the 
Messiah  was  followed  by  a  conflict  with  the  devil.  This 
conflict  Jesus  undertakes  under  the  influence  of  the 
divine  Spirit,  who  abode  with  him.  The  temptation  in 
the  wilderness  is  conceived  as  the  counterpart  of  the 
temptation  of  our  first  parents  in  the  garden  of  Eden. 
This  is  true  not  by  mere  coincidence  or  from  a  literary 
(166) 


OF  MATTHEW 


167 


point  of  view,  but  by  design,  by  necessity  and  in  fact. 
If  the  Messiah  was  to  accomplish  the  Messianic  predic- 
tions of  the  Old  Testament  he  could  not  neglect  the  fun- 
damental one  of  the  protevangelium.'  As  the  son  and 
heir  of  Adam,  the  woman's  seed,  he  must  conquer  the 
serpent  and  overcome  all  the  forces  of  evil.  The  three 
synoptists  unite  in  making  this  the  first  act  of  the  Mes- 
siah after  his  baptism.  But  Mark  merely  mentions  it  as 
an  event  without  bringing  out  its  Messianic  significance. 
Accordingly  we  have  reserved  it  for  treatment  here  in 
connection  with  the  Messianic  idea  of  Matthew. 


Matt.  iv.   i-ii. 

Then  was  Jesus  led 
up  of  the  Spirit  into 
the  wilderness  to  be 
tempted  of  the  devil. 
And  when  he  had 
fasted  forty  days  and 
forty  n  ights,  he  after- 
ward hungered.  And 
the  tempter  came 
and  said  unto  him, 
If  thou  art  the  Son 
of  God,  command 
that  these  stones  be- 
come bread.  But  he 
answered  and  said, 
It  is  written,  Man 
shall  not  live  by 
bread  alone,  but  by 
every  word  that  pro- 
ceedeth  out  of  the 
mouth  of  God.  Then 
the  devil  taketh  him 
into  the  holy  city ; 
and  he  set  him  on 
the  pinnacle  of  the 
temple,  and  saith 
unto  liim,  If  thou  art 
the  Son  of  God,  cast 
thy  self  down  :  for  it 


Mark  i.   12,  13. 

And  straightway 
the  Spirit  driveth 
him  forth  into  the 
wilderness.  And  he 
was  in  the  wilder- 
ness forty  days 
tempted  of  Satan; 
and  he  was  with  the 
wild  beasts  ;  and  the 
angels  ministered 
unto  him. 


Luke  iv.  1-13. 

And  Jesus,  full  of 
the  Holy  Spirit,  re- 
turned from  the  Jor- 
dan, and  was  led  in 
the  Spirit  in  the  wil- 
derness during  forty 
days,  being  tempted 
of  the  devil.  And  he 
did  eat  nothing  in 
those  days:  and 
when  they  were  com- 
pleted, he  hungered. 
And  the  devil  said 
unto  him,  If  thou  art 
the  Son  of  God,  com- 
mand this  stone  that 
it  become  bread. 
And  Jesus  answered 
unto  him,  it  is  writ- 
ten, Man  shall  not 
live  by  bread  alone. 
And  he  led  him  up, 
and  shewed  him  all 
the  kingdoms  of  the 
world  in  a  moment 
of  time.  And  the 
devil  said  unto  him, 
To  thee  will  I  give 
all     this     authority, 


See  Briggs'  Messianic  Prophecy^  P-  7'. 


168 


THE   MESSIAH 


is  written,  He  shall  give  his 
angels  charge  concerning  thee  : 
and  on  their  hands  they  shall 
bear  thee  up,  lest  haply  thou 
dash  thy  foot  against  a  stone. 
Jesus  said  unto  him,  Again  it  is 
written,  Thou  shalt  not  tempt 
the  Lord  thy  God.  Again,  the 
devil  taketh  him  unto  an  ex- 
ceeding high  mountain,  and 
shovveth  him  all  the  kingdoms 
of  the  world,  and  the  glory  of 
them  ;  and  he  said  unto  him, 
All  these  things  will  I  give  thee, 
if  thou  wilt  fall  down  and  wor- 
ship me.  Then  saith  jesus  unto 
him.  Get  thee  hence,  Satan  :  for 
it  is  written.  Thou  shalt  wor- 
ship the  Lord  thy  God,  and  him 
only  shalt  thou  serve.  Then 
the  devil  leaveth  him  ;  and  be- 
hold, angels  came  and  minister- 
ed unto  him. 


and  the  glory  of  them  :  for  it 
hath  been  delivered  unto  me ; 
and  to  whomsoever  I  will  I 
give  it.  If  thou  therefore  wilt 
worship  before  me,  it  shall  all 
be  thine.  And  Jesus  answered 
and  said  unto  him,  It  is  writ- 
ten. Thou  shalt  worship  the 
Lord  thy  God,  and  him  only 
shalt  thou  serve.  And  he  led 
him  to  Jerusalem,  and  set  him 
on  the  pinnacle  of  the  temple, 
and  said  unto  him,  If  thou  art 
the  Son  of  God,  cast  thyself 
down  from  hence  :  for  it  is  writ- 
ten, He  shall  give  his  an- 
gels charge  concerning  thee,  to 
guard  thee  :  and,  On  their  hands 
they  shall  bear  thee  up,  lest 
haply  thou  dash  thy  foot  against 
a  stone.  And  Jesus  answering 
said  unto  him,  It  is  said,  Thou 
shalt  not  tempt  the  Lord  thy 
God.  And  when  the  devil  had 
completed  every  temptation,  he 
departed  from  him  for  a  sea- 
son. 


This  temptation  is  not  only  the  counterpart  of  the 
temptation  of  our  first  parents  in  the  garden  of  Eden  ;  but 
it  presents  many  contrasts  with  the  temptation  of  Israel 
in  the  wilderness.  The  temptations  of  the  devil  all  aim 
to  induce  Jesus  to  claim  his  Messianic  dominion  and  ex- 
ercise his  Messianic  authority  at  once.  The  devil  assumes 
that  Jesus  is  the  Messiah  and  argues  from  it.  Jesus 
seems,  on  this  occasion,  to  ignore  his  Messiahship  alto- 
gether. He  declines  to  act  as  the  prophet  of  Deuteron- 
omy,^ or  the  Son  of  Man  of  Daniel,"  or  as  the  Messianic 
king  of  Isaiah.^  He  acts  as  the  pious  man  of  the  Law 
and  the  Psalter.  He  thus  asserts,  not  indeed  in  words, 
but  still  more   forcibly  in   deeds,  a  more   fundamental 


*  Deut.  xviii.  i8-2c. 


'  Dan.  vii.  13,  14, 


«  Isa.  xi. 


OF  MATTHEW  -[Qg 

Messiahship  than  any  reccgnized  by  the  devil,  namely, 
that  he  was  the  second  Adam,  the  ide-al  man,  the  seed 
of  the  woman,  the  conqueror  of  the  serpent. 

Why  should  he  fast  in  the  wilderness,  is  the  sugges- 
tion of  the  devil,  when  he  had  authority  to  transform 
stones  into  bread.  Even  if  he  would  be  the  Messianic 
prophet  rather  than  the  Messianic  king,  Moses  gave  the 
people  of  Israel,  in  the  wilderness,  marma  from  heaven, 
why  should  not  the  Messianic  prophet,  in  the  wilderness, 
provide  himself  with  nourishment.  Jesus  declines  the 
temptation.  He  thinks  of  the  teaching  of  Moses  rather 
than  of  his  example.  The  Messiah's  lime  for  miracle- 
working  has  not  come.  He  declines  the  nourishment  of 
miraculous  bread  and  prefers  the  spiritual  nourishment 
afforded  to  every  man  by  the  word  of  God.  He  came 
into  the  wilderness,  not  to  work  miracles,  but  to  prepare 
for  his  work  on  earth.  He  came  there  not  to  feast,  but 
to  fast ;  not  to  nourish  his  body,  but  to  invigorate  his 
spirit  by  communion  with  God. 

If  Jesus  will  not  exercise  his  Messianic  authority  in 
miracle-working,  suggests  the  devil,  why  not  show  his 
confidence  in  God  by  assuming  that  God  will  fulfil  His 
promises;  and  so  cast  himself  upon  Him  for  support? 
As  the  Son  of  Man  well-pleasing  to  God,  he  was  assured 
of  the  support  of  angels.  An  ancient  psalmist  had  sung 
that  the  pious  man  who  is  in  communion  with  God  will 
be  delivered  from  all  evil : 

For  he  will  give  his  angels  charge  over  thee. 
To  keep  thee  in  all  thy  ways ; 
Upon  their  palms  they  will  bear  thee  up. 
Lest  thou  dash  thy  foot  against  a  stone.' 

Why  not  put  this  promise  to  the  test,  descend  from 


>  Ps.  xci.     Brings'  Messianic  Prophecy^  p.  460. 


170  THE  MESSIAH 

the  pinnacle  of  the  temple  as  if  from  the  clouds  of 
heaven,  and  so  display  his  glory  as  the  Son  of  Man,  and 
receive  the  homage  of  the  people  as  the  Son  of  Man 
from  heaven.  Thus  he  would  throw  upon  God  the  re- 
sponsibility of  his  Messianic  manifestation.  Jesus,  know- 
ing that  the  Pharisees  and  the  people  expected  just  such 
a  Son  of  Man  from  heaven  in  accordance  with  the  predic- 
tion of  Daniel/  declines  to  transfer  his  own  Messianic 
responsibility,  given  him  by  God,  back  again  to  God. 
He  refuses  to  tempt  God.  He  has  entire  confidence  in 
God.  He  is  assured  that  he  is  the  Messianic  Son  of 
Man,  why  then  should  he  put  it  to  the  test  ?  The  time 
has  not  yet  come  for  him  to  come  on  the  clouds.  He 
has  other  work  to  do  prior  to  that  time.^ 

If  now  Jesus  declines  to  use  his  Messianic  authority 
as  the  Messianic  Prophet  and  the  Messianic  Son  of  Man, 
why  not  as  the  Messianic  King  receive  the  kingdom  of 
the  world  from  the  prince  of  the  world  ?  This  is  the 
third  and  last  temptation.  The  devil  will  renounce  his 
dominion,  give  it  all  over  to  the  Messiah,  if  he  will  do 
obeisance  to  him.  Why  battle  for  a  throne  when  it  may 
be  received  as  a  gift  ?  This  generous  offer  of  the  devil 
was  at  once  declined.  Jesus  will  be  a  pious  man,  and  in 
accordance  with  the  divine  law  will  worship  and  serve 
God  alone.  He  came  to  be  well-pleasing  to  God  in  his 
life  and  character  as  a  holy  man.  He  has  not  come  at 
present  to  reign,  but  to  serve.  He  will  live  as  a  man 
well-pleasing  to  God  and  undergo  all  the  hardships  of 
human  life.  This  decision  meant  conflict  with  the  devil 
throughout  his  life.  The  devil  offered  him  dominion 
and    peace  at   the   price   of    recognition.      Jesus  chose 


^  Dan.  vii.     See  Briggs'  Messianic  Pi-ophecy\  p.  420. 

2  Luke   inverts  the  order  of  the  second  and  third  temptations.     The  order 
matters  little,  but  Matthew's  seems  to  be  preferable. 


OF   MATTHEW  171 

battle    and     suffering,    and    undertook    the    Messianic 
war. 

THE    RIGHTEOUSNESS   OF   THE   KINGDOM. 

§  32.  The  heirs  of  the  kingdom  are  the  poor  in  spirit, 
the  persecuted,  those  ivJiose  righteousness  exceeds  that  of 
the  Pharisees,  those  zvho  do  the  least  commands,  and  the 
godlike. 

Early  in  his  ministry  Jesus  delivered  a  discourse,  which 
is  usually  called  the  Sermon  on  the  Mount,  in  which  he 
set  forth  some  of  the  features  of  the  kingdom.  The 
main  stock  of  the  discourse  is  found  in  Luke.  Matthew, 
in  accordance  with  his  custom,  gathers  about  it  say- 
ings of  Jesus  which  are  scattered  in  other  passages  in 
Luke. 

This  discourse  begins  with  the  Beatitudes.  Luke 
seems  to  give  the  original  form  in  which  Jesus  delivered 
them.  Matthew  adds  other  Beatitudes,  and  puts  them 
all  in  the  third  person,  with  explanatory  and  generaliz- 
ing; additions.'  We  shall  follow  Luke  in  our  efforts  to 
find  the  original  words  of  Jesus. 

The  Four  Beatitudes. 

Blessed  are  ye  poor  ;  ^  for  yours  ^  is  the  kingdom  of  God.* 
Blessed  are  ye  that  hunger  ^  ;  ^  for  ye  ^  shall  be  filled. 
Blessed  are  ye  that  weep  ;  ^  for  ye  ^  shall  laugh. 


1  See  Wendt,  Lehre  Jesu,  i.  535  seg. 
Matthew  adds  roj  Trvtviian.    This  is  explanatory,  and  doubtless  a  true  ex- 
planation.    It  is  not  probable  that  it  was  original. 

3  Matthew  changes  to  the  third  person  the  original  direct  address  in  order  to 
generalize  and  make  all  the  Beatitudes  harmonious  in  form. 

*  Matthew,  as  usual,  changes  kingdom  of  God  into  kingdom  of  heaven. 

6  Luke  inserts  "now"  in  several  places.  It  is  not  given  by  Matthew.  It 
merely  intensifies  the  simple  antithesis  of  the  original.  See  Wendt,  Lehre 
yesu,  i.,  s.  56. 

"Matthew  adds  "and  thirst  after  righteousness."  This  is  explanatory  and 
not  original.     It  destroys  the  measure  of  the  line. 


172  THE  MESSIAH 

Blessed  are  3'^e  ^  when  men  shall  hate  you, 

And  when  they  shall  separate  you  from  their  company,^  and  re- 
proach you, 
And  cast  out  your  name  as  evil.^ 
Rejoice  in  that  day  and  leap  for  joy  :* 
For  behold,  your  reward  is  great  in  heaven  : 
For  in  the  same  manner  did  their  fathers  unto  the  prophets.^ 

(Luke  vi.  20-23.) 

The  Four  Woes. 

Woe  unto  you  rich  !  for  ye  have  received  your  consolation.^ 
Woe  unto  you  that  are  full  ! "  for  ye  shall  hunger. 
Woe,  ye  that  laugh  ! ''  for  ye  shall  mourn  and  weep. 
Woe,  when  all  men  shall  speak  well  of  you. 
For  in  the  same  manner  did  their  fathers  to  the  false  prophets. 

(Luke  vi.  24-26.) 

Matthew  adds  five  other  Beatitudes.  These  were 
either  from  other  discourses  in  the  Logia  or  from  other 
sources  than  the  Logia.  Their  gnomic  form  favors 
their  original  place  in  the  Logia : 

Blessed  are  the  meek  :  for  they  shall  inherit  the  land.^ 
Blessed  are  the  merciful :  for  they  shall  obtain  mercy.^ 
Blessed  are  the  pure  in  heart :  for  they  shall  see  God.^ 


1  Here  Matthew  retains  the  original  second  person  and  agrees  with  Luke. 

2  Matthew  omits  "  hate  you  "  of  previous  line,  and  "  separate  you  from  their 
company"  of  this  Hne. 

3  Matthew  substhutes"  say  all  manner  of  evil  against  you,"  and  prefixes  "per- 
secute you."  It  also  adds  an  explanatory  "  falsely,  for  my  sake."  Luke  also 
explains  here  "  for  the  Son  of  Man's  sake." 

4  Matthew  substitutes  "be  exceeding  glad,"  which  is  less  graphic. 

6  The  two  are,  apart  from  slight  variations,  the  same  in  these  two  lines,  save 
that  Matthew  substitutes  the  more  specific  "  persecuted  "  for  the  "did  unto"  of 
Luke. 

6  These  antithetical  woes  are  not  given  in  Matthew.  They  seem  to  be  original 
from  the  natural  antithesis  of  the  four  Woes  to  the  four  Beatitudes. 

^  See  note  (")  on  page  171. 

8  Ps.  xxxvii.  II.  It  is  probable  that  there  is  here,  as  in  the  psalm,  a  reference 
to  the  land  of  blessing,  the  holy  land,  rather  than  to  the  earth. 

9  Comp.  Ps.  xxiv.  4  ;  Ixxiii.  i. 


OF   MATTHEW 


173 


Blessed  are  the  peacemakers  :  for  they  shall  be  called  sons  of  God. 
Blessed  arc  the  persecuted  :  for  theirs  is  the  kingdom  of  God.' 

(Matt.  V.  5,  7-IO.) 

In  this  discourse  Jesus  is  giving  the  character  of  those 
who  will  be  members  of  the  kingdom  and  enjoy  its  re- 
wards. The  rewards  are  suited  to  the  characters.  Both 
alike  are  spiritual  and  not  carnal  or  temporal.  Luke 
gives  us  the  frame  which  Matthew  fills  up  with  material 
from  other  sources,  and  with  qualifying  words.  The 
poor,  the  hungry,  the  weeping,  and  the  hated  disciples 
of  Jesus,  those  who  like  their  Master  are  in  this  condi- 
tion because  they  have  followed  in  the  footsteps  of  the 
ancient  prophets,  will  eventually  rejoice  when  they  re- 
ceive their  reward  in  the  kingdom  of  God.  It  is  reserved 
in  heaven  for  them.  They  are  not  to  expect  it  apart 
from  the  kingdom  of  God  or  from  other  than  a  heavenly 
source.  Matthew  adds  to  these  four  beatitudes  other  five 
which  give  qualifications  of  a  more  positive  kind.  The 
meek,  the  merciful,  thepure  in  heart,  the  peacemakers  and 
the  persecuted  imply  qualifications,  which,  with  the  prom- 
ises that  accompany  them,  look  more  decidedly  toward 
a  kingdom,  future  to  the  disciples,  to  be  entered  after 
the  attainment  of  meritorious  character  and  a  judgment 
of  approval.  The  persecuted  have  a  right  to  the  king- 
dom. It  is  theirs  because  they  suffer  for  it  as  a  part  of 
the  kingdom  of  grace,  and  they  will  eventually  enter  into 
the  kingdom  of  glory. 

The  peacemakers  will  be  recognized  as  children  of 
God  in  their  work  on  earth,  but  more  effectually  by  the 
Messiah  at  the  gate  of  the  kingdom  of  glory.  The  pure 
in  heart  will  see  God  in  the  beatific  vision  of  the  reason, 


»  Matthew  explains  as  usual  '*  for  righteousness'  sake,"  and  uses  "  kingdom  of 
heaven  "  for  the  original  "  kingd(^m  of  God." 


1Y4  THE  MESSIAH 

in  this  life,  but  face  to  face  only  in  the  kingdom  of  glory. 
The  merciful  will  obtain  mercy  in  the  beginnings  of  their 
redemption  in  the  kingdom  of  grace,  but  finally  in  the 
judgment  when  the  doors  of  the  kingdom  of  glory  are 
opened.  The  meek  cannot  inherit  the  land,  the  land 
of  promise,  the  holy  land,  the  fruition  of  the  land  of 
Canaan,  until  the  inheritance  is  bestowed  in  the  king- 
dom of  glory.  Thus  these  beatitudes,  in  part  may  be 
referred  to  the  kingdom  of  grace  and  its  privileges ;  but 
they  cannot  be  fully  realized  until  the  advent  of  the 
kingdom  of  glory. 

These  nine  beatitudes  are  the  beatitudes  of  the  king- 
dom, and  set  forth  the  character  of  its  citizens.  It  is 
evident  therefore  that  Jesus  had  in  view  a  very  different 
kind  of  kingdom  from  that  of  temporal  dominion  and 
civil  administration.  And  he  had  no  thought  of  realiz- 
ing such  a  kingdom  in  a  very  short  time. 

Besides  the  five  additional  beatitudes,  Matthew  gives, 
in  a  long  discourse,  other  features  of  these  citizens  of  the 
kingdom. 

Whosoever  therefore  shall  break  one  of  these  least  command- 
ments, 

And  shall  teach  men  so, 

He  shall  be  called  least  in  the  kinp^dom  of  God  :  ^ 

But  whosoever  shall  do  and  teach  them, 

He  shall  be  called  great  in  the  kingdom  of  God.' 

For  I  say  unto  you. 

That  except  your  righteousness  shall  exceed  that  of  the  scribes 
and  Pharisees, 

Ye  shall  in  no  wise  enter  into  the  kingdom  of  God.^ 

(Matth.  v.  19,  20.) 

The  kingdom  of  God  as  here  conceived  is   a   king- 


*  As  usual,  Matthew  substitutes  "  kingdom  of  heaven "  for  an  original  "king- 
dom of  God." 


OF  MATTHEW  I75 

dom  that  is  inherited  by  those  who  have  a  righteousness 
that  exceeds  that  of  the  legal  requirements  of  the  Phari- 
see. Jesus  explains  this  righteousness  in  expounding 
three  of  the  ten  commandments.  He  shows  that  Phari- 
saic obedience  to  the  external  requirements  in  conduct 
must  be  exceeded  by  conformity  in  speech  and  also  in 
heart;  that  something  more  than  justice  is  required; 
even  the  heathen  are  equal  to  that.  The  law  of  the 
kingdom  requires  self-sacrifice,  love,  mercy,  and  indeed, 
likeness  to  God.  Such  a  righteousness  cannot  be  gained 
in  a  moment.  Greater  devotion  to  the  will  of  God  and 
personal  service  are  necessary.  Jesus  has  not  come  to 
destroy  the  law  and  the  prophets,  but  to  fulfil  them  in  a 
righteousness  which  is  the  higher,  holier,  and  more  god- 
like life  of  himself  and  his  disciples.  The  preparation 
for  the  kingdom  required  by  the  Pharisees  was  exact 
conformity  to  legal  righteousness.  This  is  insufificient. 
The  disciples  of  Jesus  must  be  conformed  to  the  personal 
righteousness  of  God.  They  must  be  godlike  in  order 
to  be  thought  worthy  of  entrance  into  the  kingdom 
of  God.  Those  who  do  not  exceed  the  Pharisees  in 
righteousness  will  gain  no  entrance  into  it. 

The  righteousness  which  is  to  inherit  the  kingdom  is 
not  to  be  like  that  of  the  Pharisees,  ostentatious  in  the 
presence  of  men,  but  likeness  to  God,  and  therefore  before 
the  eyes  of  God,  having  God  only  in  view.  Prayer, 
fasting,  almsgiving,  and  all  the  exercises  of  practical  re- 
ligion are  to  be  done  in  the  eyes  of  God.  Such  right- 
eousness will  be  rewarded  in  the  kingdom  of  God.'  The 
true  disciple  obeys  the  words  of  the  Master,  and  in  this 
way  erects  his  building  on  the  sure  foundation  of  a  rock 
that  will  abide  the  storms  of  judgment.' 

'  Matt.  vi.  1-18.  "  Matt.  vii.  24-27. 


176  ,  THE  MESSIAH 

In  this  discourse  Jesus  had  in  view  a  kingdom  into 
which  there  is  no  entrance  except  after  an  act  of  judg- 
ment, and  into  which  only  the  truly  righteous  and  god- 
like can  enter.  This  kingdom  therefore  is  not  the  king- 
dom of  grace  which  extends  until  the  day  of  judgment, 
but  the  kingdom  of  glory  which  follows  the  day  of  judg- 
ment. 

THE    MESSIAH'S   CREDENTIALS. 
§  33.  His  miracles  of  mercy  and  Ins  preaching  to  the 
poor  were  evidences  that  Jesus  was  the  Messianic  servant 
of  God. 

Jesus  began  his  official  life  as  the  Messiah  by  miracles. 
His  miracles  accompanied  his  preaching  and  had  the 
same  character.  They  were  both  with  wonderful  au- 
thority, but  they  lacked  the  marvellous  display  of  divine 
power  which  is  so  characteristic  of  the  miracles  of  the 
Old  Testament.  They  were  not  therefore  such  striking 
evidences  of  the  Messiahship  of  Jesus  as  were  expected. 
It  would  seem  that  even  John  the  Baptist  was  somewhat 
disappointed.  He  did  not  falter  in  his  faith  in  Jesus  as 
a  prophet  of  God,  but  he  seems  to  have  been  in  doubt 
whether  Jesus  was  the  expected  Messiah  or  another 
herald  of  the  Messiah  like  himself.  Accordingly  he 
sends  to  Jesus  for  information  on  this  point.  The  reply 
of  Jesus  and  his  discourse  on  the  occasion  give  us  the 
best  interpretation  of  the  evidential  character  of  his 
preaching  and  miracle-working. 


Matt.  xi.  2-14. 

Now  when  John  heard  in  the 
prison  the  works  of  the  Messiah, 
he  sent  by  his  disciples,  and  said 
unto  him,  Art  thou  he  that 
Cometh,  or  look  we  for  another  ? 
And  Jesus  answered  and  said 


Luke  vii.  18-28. 

And  the  disciples  of  John  told 
him  of  all  these  things.  And 
John  calling  unto  him  two  of 
his  disciples  sent  them  to  the 
Lord,  saying-.  Art  thou  he  that 
Cometh,  or  look  we  for  another  ? 


OF   MATTHEW 


177 


And  when  the  men  were  come 
unto  him,  they  said,  John  the 
Baptist  hath  sent  us  unto  thee, 
sayini^.  Art  thou  he  that  Com- 
eth, or  look  we  for  another  ?  In 
that  hour  he  cured  many  of  dis- 
eases and  plagues  and  evil  spir- 
its; and  on  many  that  were  blind 
he  bestowed  sight.  And  he  an- 
swered and  said  unto  them,  Go 
your  way,  and  tell  John  what 
things  ye  have  seen  and  heard  ; 
the  blind  receive  their  sight, 
the  lame  walk,  the  lepers  are 
cleansed,  and  the  deaf  hear,  the 
dead  are  raised  up,  the  poor  have 
good  tidings  preached  to  them. 
And  blessed  is  he,  whosoever 
shall  find  none  occasion  of 
stumbling  in  me.  And  when 
the  messengers  of  John  were 
departed,  he  began  to  say  unto 
the  multitudes  concerning  John, 
What  w^ent  ye  out  into  the  wil- 
derness to  behold  ?  a  reed  shak- 
en with  the  wind .''  But  what 
went  ye  out  to  see  .'*  a  man 
clothed  in  soft  raiment?  Be- 
hold, they  which  are  gorgeously 
apparelled,  and  live  delicately, 
are  in  kings'  courts.  But  what 
went  ye  out  to  see  ?  a  prophet  ? 
i  Yea,  I  say  unto  you',  and  much 
!  more  than  a  prophet.  This  is 
j  he  of  whom  it  is  written,  Be- 
I  hold,  I  send  my  messenger  be- 
i  fore  thy  face,  who  shall  prepare 
thy  way  before  thee.  I  say  unto 
1  you.  Among  them  that  are  born 
I  of  women  there  is  none  greater 
than  John :  yet  he  that  is  but 
little  in  the  kingdom  of  God  is 
greater  than  he. 

The  evidences  of  his  Messiahship  given  by  Jesus  to 
the  messengers  of  the  Baptist  are  not  marvels  of  miracle- 
working,  displaying  power;  but  miracles  of  mercy — the 
healing  of  the  sick,  the  lame,  the  blind,  the  lepers,  the 


unto  them.  Go  your  way  and 
tell  John  the  things  which  ye  do 
hear  and  sec  :  the  blind  receive 
their  sight,  and  the  lame  walk, 
the  lepers  are  cleansed,  and  the 
deaf  hear,  and  the  dead  are 
raised  up,  and  the  poor  have 
good  tidings  preached  to  them. 
And  blessed  is  he  whosoever 
shall  find  none  occasion  of 
stumbling  in  me.  And  as  these 
went  their  way,  Jesus  began  to 
say  unto  the  multitudes  con- 
cerning John,  What  went  ye  out 
into  the  wilderness  to  behold  ? 
a  reed  shaken  with  the  wind  .'* 
But  what  went  ye  out  for  to  see.'' 
a  man  clothed  in  soft  raiment  ? 
Behold,  they  that  wear  soft  rai- 
ment are  in  kings'  houses.  But 
wherefore  went  ye  out  }  to  see  a 
prophet }  Yea,  I  say  unto  you, 
and  much  more  than  a  prophet. 
This  is  he,  of  whom  it  is  writ- 
ten. Behold,  I  send  my  mes- 
senger before  thy  ^ace,  who  shall 
prepare  thy  way  before  thee. 
Verily  I  say  unto  you,  Among 
them  that  are  born  of  women, 
there  hath  not  arisen  a  greater 
than  John  the  Baptist :  yet  he 
that  is  but  little  in  the  king- 
dom of  heaven  is  greater  than 
he.  And  from  the  days  of  John 
the  Baptist  until  now  the  king- 
dom of  heaven  suffereth  vio- 
lence, and  men  of  violence  take 
it  by  force.  For  all  the  proph- 
ets and  the  law  prophesied  un- 
til John.  And  if  ye  are  willing 
to  receive  //  this  is  Elijah, 
which  is  to  come. 


178  THE  MESSIAH 

deaf,  and  the  raising  of  the  dead.  A  few  such  miracles 
of  mercy  are  found  in  the  Old  Testament,  but  they  are 
occasional  and  not  characteristic  of  the  Old  Testament. 
Miracles  of  mercy  are  characteristic  of  the  preaching  of 
Jesus,  and  it  is  this  characteristic  that  is  the  evidence  of 
his  Messiahship.  For  Jesus  equally  with  Moses  recog- 
nized that  false  prophets  might  work  miracles,  and  warns 
his  disciples  not  to  be  deceived.  Miracles  of  power  may 
excite  the  wonder  and  the  credence  of  marvel-loving 
men.  But  miracles  of  mercy  are  the  true  credentials  of 
the  Messiah,  for  they  express  the  redemptive  love  of  his 
nature.  Associated  with  the  miracles  of  mercy  is  preach- 
ing to  the  poor.  Preaching  is  a  work  of  prophets  as  a 
class.  But  preaching  to  the  poor  is  a  special  work  of 
the  Messiah.  In  this  passage  Jesus  doubtless  has  in 
mind  and  refers  John  to  the  gentle  preacher  of  the  great 
prophecy  of  the  exile.' 

The  inquiry  of  John  affords  Jesus  an  opportunity  to 
give  his  testimony  respecting  John.  Jesus  declares  that 
the  Baptist  was  the  herald  predicted  in  the  prophecies 
of  Malachi  and  of  the  great  prophet  of  the  exile. ^  John 
was  the  greatest  who  had  appeared  in  the  old  dispensa- 
tion, a  second  Elijah,  the  herald  of  the  Messiah.  But 
the  least  in  the  kingdom  of  the  Messiah  will  be  greater 
than  John,  because  he  is  in  the  kingdom  of  the  Messiah, 
which  is  the  culmination  of  the  kingdom  of  God  of  the 
Old  Covenant.  John  is  the  last  of  the  entire  dispensa- 
tion of  the  prophets,  but  they  all  prepared  for  the  Ad- 
vent of  the  Messiah.  The  kingdom  of  God  suffered 
violence  during  the  time  beginning  with  the  Baptist. 
Bold,  zealous  men  think  that  they  can  bring  the  king- 
dom by  violence,  by  rebellion  and  deeds  of  arms.     It  is 


1  Isaiah  xlii.,  Ixi.     See  Briggs'  Messiattic  Prophecy^  pp.  343,  369. 

"^  Isaiah  xl.  i-ii ;  Mai.  iii.     See  Biiggs'  Messianic  Prophecy^  pp.  375,  473. 


OF  MATTHEW 


170 


at  hand,  but  it  cannot  be  established  in  this  way.  The 
Messianic  prophet  is  laying  its  foundations  in  peace,  in 
quietness,  in  righteousness  by  his  prophetic  ministry, 
and  by  transformations  of  the  life  and  character  of  men. 
These  words  to  the  messengers  of  the  Baptist  show 
that  Jesus  regarded  himself  as  the  Messianic  servant  of 
the  great  prophet  of  the  exile. 

THE   KINGDOM    WHICH    HAD   COME    UPON   THEM. 

§  34.  The  kingdom  of  God  had  come  tipon  the  Jews  in 
the  ivar  of  the  Son  of  Man  against  the  kingdom  of  Satan. 
In  the  Messianic  age  all  other  sins  may  be  forgiven.  But 
the  blasphemy  of  the  Spirit  of  God  is  an  everlasting  sin 
710 1  to  be  forgiven  in  either  age. 


Matt.  xii.  22-32. 

Then  was  brought 
unto  him  one  pos- 
sessed with  a  demon, 
bhnd  and  dumb: 
and  he  healed  him, 
insomuch  that  the 
dumb  man  spake  and 
saw.  And  all  the 
multitudes  were 
amazed,  and  said,  Is 
this  the  son  of 
David  ?  But  when 
the  Pharisees  heard 
it,  they  said,  This 
man  doth  not  cast 
out  demons,  but  by 
Beelzebub  the  prince 
of  the  demons.  And 
knowing  their 
thoughts  he  said 
unto  them,  Every 
kingdom  divided 
against  itself  is 
brought  to  desola- 
tion ;  and  every  city 
or  house  divided 
against    itself    shall 


Mark  iii.  22-30. 

And  the  scribes 
which  came  down 
fromi  Jerusalem  said, 
He  hath  Beelzebub, 
and,  By  the  prince  of 
the  demons  casteth 
he  out  the  demons. 
And  he  called  ihem 
unto  him,  and  said 
unto  them  in  par- 
ables. How  can  Satan 
cast  out  Satan  }  And 
if  a  kingdom  be  divi- 
ded against  itself, 
that  kingdom  cannot 
stand.  And  if  a 
house  be  divided 
against  itself,  that 
house  will  not  be 
able  to  stand.  And 
if  Satan  hath  risen 
up  against  himself, 
and  is  divided,  he 
cannot  stand,  but 
hath  an  end.  But 
no  one  can  enter  into 
the    house    of    the 


Luke  xi.   14-23. 

And  he  was  casti  ng 
out  a  demon  which 
7vas  dumb.  And  it 
came  to  pass,  when 
the  demon  was  gone 
out,  the  dumb  man 
spake ;  and  the  mul- 
titudes marvelled. 
But  some  of  them 
said,  By  Beelzebub 
the  prince  of  the  de- 
mons c-isteth  he  out 
demons.  And  others, 
tempting /^/w, sought 
of  him  a  sign  from 
heaven.  But  he, 
knowing  their 
thoughts,  said  unto 
them,  Every  king- 
dom divided  against 
itself  is  brought  to 
desolation ;  and  a 
house  divided 
against  a  house  fail- 
eth.  And  if  Satan 
also  is  divided 
against  himself,  how 


180 


THE  MESSIAH 


not  stand :  and  if 
Satan  casteth  out 
Satan,  he  is  divided 
against  himself; 
how  then  shall  his 
kingdom  stand? 
And  if  I  by  Beelze- 
bub cast  out  demons, 
by  whom  do  your 
sons  cast  them  out  ? 
therefore  shall  they 
be  your  judges.  But 
if  I  by  the  Spirit  of 
God  cast  out  demons, 
then  is  the  kingdom 
of  God  come  upon 
you.  Or  how  can 
one  enter  into  the 
house  of  the  strong 
ma7i,  and  spoil  his 
goods,  except  he  first 
bind  the  strong  man? 
and  then  he  will 
spoil  his  house.  He 
that  is  not  with  me 
is  against  me ;  and 
he  that  gathereth 
not  with  me  scatter- 
eth.  Therefore  I  say 
unto  you,  Every  sin 
and  blasphemy  shall 
be  forgiven  unto 
men  ;  but  the  blas- 
phemy against  the 
Spirit  shall  not  be 
forgiven.  And  who- 
soever shall  speak  a 
word  against  the  Son 
of  man,  it  shall  be 
forgiven  him ;  but 
whosoever  shall 
speak  against  the 
Holy  Spirit,  it  shall 
not  be  forgiven  him, 
neither  in  this  world, 
nor  in  that  which 
is  to  come. 


strong  7nan,  and 
spoil  his  goods,  ex- 
cept he  first  bind  the 
strong  mati ;  and 
then  he  will  spoil  his 
house.  Verily  I  say 
unto  you,  All  their 
sins  shall  be  forgiven 
unto  the  sons  of 
men,  and  their  blas- 
phemies wherewith 
soever  they  shall 
blaspheme:  but  who- 
soever shall  blas- 
pheme against  the 
Holy  Spirit  hath 
never  forgiveness, 
but  is  guilty  of  an 
eternal  sin  :  because 
they  said,  He  hath 
an  unclean  spirit. 


shall  his  kingdom 
stand }  because  ye 
say  that  I  cast  out  de- 
mons by  Beelzebub. 
And  if  I  by  Beelze- 
bub cast  out  demons, 
by  whom  do  your 
sons  cast  them  out .'' 
therefore  shall  they 
be  your  judges.  But 
if  I  by  the  finger  of 
God  cast  outdemons, 
then  is  the  kingdom 
of  God  come  upon 
you.  When  the 
strong  man  fully 
armed  guardeth  his 
own  court,  his  goods 
are  in  peace :  but 
when  a  stronger  than 
he  shall  come  upon 
him,  and  overcome 
him,  he  taketh  from 
him  his  whole  ar- 
mour wherein  he 
trusted,  and  divideth 
his  spoils.  He  that 
is  not  with  me  is 
against  me  ;  and  he 
that  gathereth  not 
with  me   scattereth. 


The  kingdom  of  Satan  and  the  kingdom  of  God  are  at 


OF  MATTHEW  181 

war.  Satan  will  not  war  against  himself  and  divide  his 
own  kingdom  into  warring  factions.  If  war  is  carried 
on  against  the  kingdom  of  Satan  that  war  must  be  waged 
by  the  kingdom  of  God.  The  casting  out  of  demons  is 
an  attack  upon  the  kingdom  of  Satan.  He  who  makes 
the  attack  represents  the  kingdom  of  God.  His  warfare 
is  an  evidence  that  the  kingdom  of  God  has  come  in 
him.  The  kingdom  of  God  was  therefore  present  with 
the  Messiah  in  his  war  with  Satan. 

The  Pharisees  might  be  excused  and  forgiven  for  not 
recognizing  Jesus  as  the  Messiah  and  for  speaking 
against  him.  But  to  attribute  to  the  devil,  what  was 
really  an  attack  on  the  devil  by  the  power  of  the  divine 
Spirit,  was  a  more  serious  matter.  It  was  a  denial  of  the 
work  of  the  Spirit,  a  blasphemy  against  God.  Such  a 
sin  was  unpardonable.  It  would  not  be  forgiven  either 
in  this  age  of  the  world  or  in  the  age  that  was  to  come 
— it  would  have  no  forgiveness  forever — for  it  was  an 
everlasting  sin,  a  sin  going  on  forever.  The  antithesis 
between  the  two  ages  is  a  Messianic  antithesis  between 
the  age  prior  to  the  Messianic  reign  and  the  age  of  his 
reign.  In  neither  of  these  ages  could  the  blasphemy 
against  the  divine  Spirit  be  forgiven.  Whether  other 
sins  might  be  forgiven  in  the  coming  age  which  are  not 
forgiven  in  this,  whether  there  is  only  one  sin  that  is  an 
everlasting  sin,  and  so  the  only  one  unpardonable  in  the 
Messianic  age,  we  are  not  told  ;  but  the  antithesis  be- 
tween the  one  sin  and  all  others  is  very  suggestive  of  such 
possibilities. 

THE   KINGDOM   NIGH. 

§  35.  TJie  twelve  were  commissioned  to  p?'eaeh  that  the 
kingdom  of  heaven  zvas  nigh.  The  Messiah  zvas  to  come  ere 
they  could  complete  the  cities  of  Israel  in  their  ministry. 

The  Synoptists  agree  in  a  report  of  the  commission  of 


182 


THE  MESSIAH 


the  twelve.  Mark  does  not  attach  it  to  the  doctrine  of 
the  kingdom,  and  accordingly  we  have  reserved  it  from 
his  Messianic  idea  to  treat  it  here.  Matthew  mingles 
with  the  commission  of  the  twelve,  sayings  of  Jesus  given 
by  Luke  in  the  commission  of  the  seventy  and  also  on 
other  occasions.  We  shall  endeavor  to  separate  them, 
giving  first  the  parallel  reports  of  Mark  and  Luke,  and 
then  the  report  of  Matthew  so  far  as  it  can  be  deter- 
mined in  the  parallelism  of  the  poetry  of  the  Aramaic 
Logia. 

The  twelve  are  commissioned  to  preach  the  same  doc- 
trine as  that  of  the  Baptist  and  Jesus. 


Mark  vi.  'j-Za. 

And  he  called  unto 
him  the  twelve,  and 
began  to  send  them 
forth  by  two  and  two; 
and  he  gave  them 
authority  over  the 
unclean  spirits ;  and 
he  charged  them — 


Matt.  x.  i,  5. 

And  he  called  unto 
him  his  twelve  disci- 
ples, and  gave  them 
authority  over  un- 
clean spirits,  to  cast 
them  out,  and  to  heal 
all  manner  of  disease 
and  all  manner  of 
sickness. 

These  twelve  Jesus 
sent  forth,  and 
charged  them,  say- 
ing. 


Luke  ix.  1-3^. 

And  he  called  the 
twelve  together,  and 
gave  them  power 
and  authority  overall 
demons,  and  to  cure 
diseases.  And  he  sent 
them  forth  to  preach 
the  kingdom  of  God, 
and  to  heal  the  sick. 
And  he  said  unto 
them. 


The  words  of  Jesus  commissioning  the  twelve  are 
given  in  Luke,  in  a  fragmentary  form,  from  the  Logia, 
and  in  Mark  from  his  own  independent  source.  The 
report  of  Matthew  is  fuller,  and  is  really  a  series  of  sen- 
tences of  the  Wisdom  of  Jesus.  We  shall  follow  Mat- 
thew in  the  main  ;  but  shall  use  the  other  gospels  in 
order  to  aid  in  the  reconstruction  of  the  original  sen- 
tences of  the  Wisdom  of  Jesus.' 


1  It  is  evident  that  if  we  desire  to  know  the  original  words  of  Jesus,  the  only 
way  is  to  study  the  three  reports  of  them,  and  from  the  three  discern  the  original 
which  underlies  them  all.     The  only  way  possible  is  the  path  of  criticism. 


OF  MATTHEW  ^83 

G()  not  into  [any]  way  of  the  Gentiles.     (Matt.  x.  5-8.) 

And  enter  not  into  [any]  city  of  the  Samaritans: 

But  go  rather  to  the  sheep, 

The  lost  of  the  house  of  Israel. 

And  as  ye  go,  preach,  saying, 

The  kingdom  of  God  is  at  hand. 

Heal  the  sick,  raise  the  dead. 

Cleanse  the  lepers,  cast  out  demons  : 

Freely  ye  received,  freely  give.' 

Take  nothing  for  your  journey'^     (Luke  ix.  3<5.) 

Save  a  staff  only.'^     (Mark  vi.  8^.) 

Get  you  no  gold  nor  silver,      (Matt.  x.  9.) 

Nor  brass  in  your  girdles. 

No  wallet  for  your  journey,     (Matt.  x.  10a.) 

Neither  have  two  coats  ;^     (Luke  ix.  3</.) 

But  be  shod  with  sandals  :^     (Mark  vi   ga.) 

For  the  laborer  is  worthy  of  his  food.     (Matt.  x.  10^.) 

And  into  whatsoever  city  ye  enter,^     (Matt.  x.  11.) 

Search  out  who  in  it  is  worthy ; 

And  there  abide  till  ye  go  forth. 

And  whosoever  shall  not  receive  you,     (Matt.  x.  14.) 

Nor  hear  your  words. 


'  These  nine  lines  are  given  only  in  Matthew.  Here  as  elsewhere  he  uses 
"  kingdom  of  heaven"  for  an  original  "kingdom  of  God." 

■'  This  line  is  from  Luke.  It  has  been  omitted  by  Matthew.  In  Mark  it  is  in 
a  clause  with  'iva  which  is  clearly  not  so  original  as  the  imperative. 

3  This  clause  is  doubtless  original.  Matthew,  verse  10,  gives  a  reverse  state- 
ment that  they  were  not  to  take  a  staff.  Mf/(U-  pn,S(h)v,  is  appended  to  plurals, 
and  is  obscure.  In  Luke,  verse  3.  the  staff  is  prohibited,  and  begins  the  list  of 
prohibited  objects,  Lirjre  pdlidov.  The  statement  of  Mark  comes  from  the  orig- 
inal Mark  ;  those  of  Matthew  and  Luke  from  the  Logia,  but  in  an  incorrect  form, 
because  the  words  of  Mark  give  a  true  line  of  poetry  appropriate  in  this  place — the 
words  in  Matthew  and  Luke  mar  the  line  of  poetry  to  which  they  are  at- 
tached . 

*  Mark  has,  verse  gb,  /ly  evdvaaadai,  Matthew  only,  ^;/df  (6vo  xiT(^vag),  verse 

TO*. 

*  Matthew,  verse  10c,  has  only  fxriSk  vTrodr^fiara  ;  it  is  absent  altogether  from 
Luke. 

«  Matthew,  verse  iia,  adds  village,  which  is  an  enlargement  by  explanation  ; 
it  did  not  belong  to  the  original.  The  house  of  Mark  and  Luke  is  due  to  an  ab- 
breviation of  the  two  lines  of  Matthew. 


l^^  THE  MESSIAH 

As  ye  go  forth  out  of  that  city  ^ 

Shake  off  the  dust  of  your  feet, 

For  a  testimony  against  them.     (Luke  ix.  ^d.) 

But  when  they  persecute  you  in  this  city,   (Matt.  x.  23.) 

Flee  unto  the  next : 

For  verily  I  say  unto  you, 

Ye  shall  not  have  gone  through  the  cities  of  Israel, 

Till  the  Son  of  Man  be  come. 

These  words  of  Jesus  give  the  commission  of  the 
twelve  for  their  first  missionary  journey  in  Palestine. 
The  only  one  of  these  sayings  which  is  not  altogether 
harmonious,  is  Matthew  x.  23.  These  words  are  so 
well  suited  to  the  words  with  which  Matthew  begins  the 
commission,  Hmitingtheir  ministry  to  Israel,  that  it  seems 
Hkely  that  they  were  spoken  at  this  time  rather  than  in 
connection  with  the  words  which  immediately  precede 
them  in  Matthew,  but  which  are  given  elsewhere  in  Luke. 
Moreover,  they  disclose  an  early  stage  in  the  teaching 
of  Jesus  respecting  the  second  Advent. 

A  study  of  this  commission  of  the  twelve  makes  it  clear 
that  the  theme  of  their  preaching  was  the  same  as  that 
of  the  Master  itself.  The  kingdom  of  God  was  at  hand. 
This  was  to  be  proclaimed  everywhere  among  the  Jews. 
The  nation  of  Israel  was  called  to  repent  and  to  prepare 
for  the  kingdom  by  repentance.  The  preachers  were 
endowed  with  miraculous  energy  to  do  the  same  mira- 
cles as  Jesus  himself  did.  They  were  assured  that  they 
must  limit  their  labors  to  Israel,  for  the  time  would  be 
insufificient  to  herald  the  glad  tidings  even  to  all  Israel. 
The  Messiah  would  come  before  they  could  complete 
the  list  of  the  cities  of  Israel  in  their  ministry.  This 
coming  of  the  Son  of  Man   is  a  coming,  future  to  the 


1  Matthew  prefixes  house  to  city\  but  this  is  only  an  explanatory  addition  to  the 
original  city  as  given  in  Luke,  verse  5^,  and  eKdOev,  Mark,  verse  iic 


OF   MATTHEW  185 

first  coming.  It  is  probably  to  be  conceived  as  his  com- 
ing to  establish  the  kingdom  of  God,  and  not  as  his 
coming  to  judgment.  To  his  hearers,  at  the  time  when 
it  was  spoken,  it  had  an  indefinite  meaning  which  could 
only  be  cleared  up  through  subsequent  teachings  of 
Jesus  or  by  the  events  themselves.  These  two  comings 
had  not  yet  been  distinguished.  Two  things  are,  how- 
ever, clearly  taught — (i)  the  speedy  coming  of  the  Son  of 
Man,  and  (2)  the  nearness  of  tne  kingdom ;  however 
these  events  might  be  related  to  one  another. 

The  words  of  Jesus  which  Matthew  has  inserted  here, 
according  to  his  custom,  about  the  main  stock  of  the 
commission  of  the  twelve,  are  scattered  in  Luke  and  be- 
long to  several  different  occasions,  as  the  parallels  show. 

(i)  Matt.  X.  12,  13  —  Luke  X.  5,  6. 
''     X.  15  =       ''     X.  12. 

"     X.  16         =       "     X.     3. 
*'     X.  40         =       "     X.  16. 

"     X.  41,42. 

These  saying  are  given  their  historical  setting  in  the 
commission  of  the  Seventy  in  Luke.  They  may  be  bet- 
ter understood  in  that  connection.  They  are  reserved 
for  treatment  there,  although  they  were  taken  from  the 
Logia.' 

(2)  Matt.  X.  17-22  =  Markxiii. 9-13  =  Luke xxi.  12-17. 
These  were  taken  from  the  Apocalypse  of  Jesus  and 
have  already  been  considered.' 

(3)  Matt.  X.  24,  25  =  Luke  vi.  40. 

"     X.  26-33  —  Luke  xii.     2-9. 
"     X.  34-36  =       "     xii.    51-53- 
"     X.  37,  38  =       "     xiv.  26,  27. 

»  See  p.  238.  '  See  p.  143. 


186  THE   MESSIAH 

These  sayings  belong  to  several  occasions  in  connec- 
tion with  the  Perean  ministry,  and  may  be  appropri- 
ately considered  later/ 

(4)  Matt.  X.  39  =  Luke  xvii.  33. 

This  sentence  belongs  to  the  lesser  Apocalypse  of 
Jesus  as  given  in  Luke,  where  it  will  be  considered." 

THE  SIGN  OF  THE  PROPHET  JONAH. 

§  36.  The  story  of  JonaJi  is  the  symbol  of  the  Son  of 
Mail.  His  preacJiing^  like  that  of  Jonah,  calls  for  repent- 
ance, and  if  rejected  zvill  receive  severer  condemnation. 
He  is  to  remain  t  J  tree  days  in  the  grave. 

The  time  w^hen  Jesus  began  to  predict  his  death  and  re- 
surrection is  not  altogether  certain.  The  transfiguration 
is  the  great  event  opening  the  second  stage  of  his 
career.  Luke  reports  in  connection  with  that  event  that 
Moses  and  Elijah,  who  appeared  in  the  Glory,  spake  of 
his  decease,  which  he  was  to  accomplish  at  Jerusalem.^ 
But  a  week  before,  the  confession  of  the  apostles  is  fol- 
lowed by  a  prediction  of  his  death  and  resurrection.* 
This  confession  is  due  to  a  crisis  which  follows  the  miracle 
of  the  loaves  and  fishes,  the  death  of  John  the  Baptist, 
and  the  return  of  the  apostles.  It  is  in  connection  with 
this  crisis  that  we  meet  with  the  demand  for  a  sign  and 
the  prediction  of  his  death,  in  the  gospel  of  John.  The 
gospel  of  Mark  gives  at  the  same  time  a  Pharisaic 
demand  for  a  sign  which  appears  in  the  parallels  of  Mat- 
thew and  Luke,  in  different  connections.  Mark  does 
not  report  the  sign  that  was  predicted,  and  therefore  we 
have  reserved  the  matter  for  consideration  here.  But  a 
careful  study  of  the  whole  subject  makes  it  probable  that 
this  prediction  of  his  death  and  resurrection  is  really  based 

^  See  p.  196.  2[3egp  246,  six.  31.     See  p.  100.  *  See  p.  94. 


OF  MATTHEW 


18' 


upon  a  demand  for  a  sign,  and  is  presented  for  the  first 
time,  in  the  order  of  the  Synoptists,  in  the  sign  of  Jonah. 

Mark  viii.  10-13.    !     Matt.  xii.  38-42. 


And  straightway 
he  entered  into  the 
boat  with  his  disci- 
ples, and  came  into 
the  parts  of  Dalma- 
nutha.  And  the 
Pharisees  came 
forth,  and  began  to 
question  with  him, 
seeking  of  him  a 
sign  from  heaven, 
tempting  him.  And 
he  sighed  deeply  in 
his  spirit,  and  saith, 
Why  doth  this  gen- 
eration seek  a  sign  ? 
verily  I  say  unto 
you,  There  shall  no 
sign  be  given  unto 
this  generation. 
And  he  left  them, 
and  again  entering 
into  //le  boat  de- 
parted to  the  other 
side. 


Then  certain  of 
the  scribes  and  Phari- 
sees answered  him, 
saying.  Master,  we 
would  see  a  sign 
from  thee.  But  he 
answered  and  said 
unto  them,  An  evil 
and  adulterous  gen- 
eration seeketh  after 
a  sign ;  and  there 
shall  no  sign  be 
given  to  it  but  the 
sign  of  Jonah  the 
prophet :  for  as  Jo- 
nah 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.  The 
men  of  Nineveh 
shall  stand  up  in 
the  judgm(^.nt  with 
this  generation,  and 
shall  condemn  it : 
for  they  repented  at 
the  preaching  of  Jo- 
nah ;  and  behold,  a 
greater  than  Jonah 
IS  here.  The  queen 
of  the  south  shall 
rise  up  in  the  judg- 
ment with  this  gen- 
eration, and  shall 
condemn  it :  for  she 
came  from  the  ends 
of  the  earth  to  hear 
the  wisdom  of  Solo- 
mon ;  and  behold,  a 
greater  than  Solo- 
mon is  here. 


Luke  xi.  29-32. 

And  when  the  mul- 
titudes were  gath- 
ering together  unto 
him,  he  began  to  say, 
This  generation  is 
an  evil  generation  : 
it  seeketh  after  a 
sign;  and  there  shall 
no  sign  be  given  to 
it  but  the  sign  of 
Jonah.  For  even  as 
Jonah  became  a  sign 
unto  the  Ninevites, 
so  shall  also  the  Son 
of  Man  be  to  this 
generation.  The 
queen  of  the  south 
shall  rise  up  in  the 
judgment  with  the 
men  of  this  genera- 
tion, and  shall  con- 
demn them  :  for  she 
came  from  the  ends 
of  the  earth  to  hear 
the  wisdom  of  Solo- 
mon ;  and  behold, 
a  greater  than  Solo- 
mon is  here.  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. 


;[g3  THE   MESSIAH 

The  Pharisees  were  not  convinced  by  the  miracles  of 
mercy  which  Jesus  wrought,  or  the  gospel  to  the  poor 
that  Jesus  preached.  They  demanded  a  Messianic  sign. 
There  was  some  propriety  in  this  request  when  the  Mes- 
sianic idea  was  conceived  in  the  lines  of  the  king  and 
the  kingdom,  or  of  the  Son  of  Man  of  the  Apocalypse 
of  Daniel.  But  Jesus  was  at  present  fulfilling  rather  the 
ideal  of  the  Messianic  servant,  which,  to  the  Jews  of  the 
time,  was  in  the  background  and  not  understood.  He 
was  indeed  the  Son  of  Man,  but  engaged  in  a  work 
prior  to  the  advent  in  the  clouds.  Jesus  refuses  to  give 
them  a  sign  at  present.  But  at  the  same  time  he  refers 
them  to  the  future,  when  a  sign  would  be  given.  The 
story  of  Jonah  is  the  symbol  of  the  sign,  both  in  his 
abode  in  the  belly  of  the  fish  and  in  his  preaching,  only 
the  order  of  the  story  is  reversed.  The  preacher  is  now 
in  their  presence,  he  is  calling  them  to  repentance.  Nine- 
veh repented  at  the  preaching  of  Jonah.  The  queen  of 
the  south  came  to  learn  from  the  wisdom  of  Solomon. 
Jesus  is  a  greater  preacher  and  offers  them  surpassing 
wisdom.  Those  who  do  not  repent  will  be  more  severely 
condemned  in  the  judgment. 

But  Jonah  is  especially  the  symbol  of  the  sign  of  the 
Son  of  Man  in  his  abiding  in  the  belly  of  the  fish.  The 
Son  of  Man  is  also  to  spend  three  days  in  the  grave. 
It  is  not  said  here  that  he  will  be  put  to  death,  but  it  is 
implied  that  he  will  die.  It  is  not  said  that  he  will  rise 
again  ;  but  the  limit  of  three  days  implies  it.  This 
brief  form  of  the  prediction  is  an  evidence  that  it  is  prior 
to  all  others  relating  to  his  death.  It  not  only  gives  a 
sign,  but  interprets  it  in  part  by  predicting  the  abode  in 
the  grave  and  the  serious  consequences  of  rejecting  the 
gospel.  Thus  Jesus  points  to  his  death  and  resurrec- 
tion as  the  sign  of  the  Son  of  Man,  the  sign  which  is  to 


OF   MATTHEW 


180 


give  to  men  the  divine  testimony  of  his  Messiahship. 
But  that  sign  could  not  be  given  until  the  event  itself. 
It  could  only  be  given  in  the  form  of  prediction  prior  to 
the  event.' 

THE   ROCK   PETER. 

§  37.  Peter  is  the  rock  upon  whicJi  the  Church  will  be 
built.  He  will  have  the  keys  of  the  kingdom,  and  his  dis- 
cipline ivill  be  ratified  in  heaven.  Jesus  will  be  present  in 
the  assembly  of  Jiis  disciples  during  their  exercise  of  dis- 
cipli?ie. 

The  four  evangelists  unite  in  giving  the  confession  of 
Peter  in  the  region  of  Caesarea  Philippi  and  his  recogni- 
tion of  Jesus  as  the  Messiah  ;  ^  but  Matthew  alone  gives 
the  prediction  respecting  Peter  as  the  rock."     This  pre- 


>  The  story  of  Jonah  as  here  used  by  Jesus  is  not  thereby  accredited  as  history. 
Jesus  uses  fiction  of  his  own  composition  in  his  beautiful  parables.  Why  should 
he  not  use,  for  purposes  of  illustration,  fiction  from  the  Old  Testament  likewise  ? 
Paul  uses  the  story  of  Jannes  and  Jambres  (2  Tim.  iii.  8),  and  Jude  (verse  9)  the 
story  of  the  contest  of  Michael  with  the  devil  over  the  body  of  Moses,  both  from 
legends  of  Jewish  Haggada.  If  the  modern  critical  theory  of  Jonah  be  correct, 
that  the  story  of  Jonah  was  designedly  written  as  historic  fiction  to  set  forth  in  a 
symbol  the  resurrection  of  Israel  in  order  to  renew  his  prophetic  calling  to  minister 
salvation  to  the  Gentiles,  then  the  use  which  Jesus  makes  of  it  is  not  only  appro- 
priate in  itself,  but  closely  allied  to  its  original  meaning. 

2  See  p.  94. 

s  This  passage  was  originally  in  Aramaic  and  in  the  measures  of  poetry,  the 
parallelism  of  which  appears  in  the  Greek  ;  but  the  present  mode  of  expression 
in  the  Greek  shows  a  later  stage  of  reflection  than  the  discourses  of  the  Logia. 
If  this  passage  had  been  in  the  Logia,  it  would  not  have  been  omitted  by  Luke  ; 
for  though  of  the  school  of  Paul,  it  is  not  probable  that  Luke  would  have  omitted 
a  passage  so  highly  honorable  to  Peter  and  so  important  for  Peter's  p<isition  and 
authority  in  the  Church,  all  the  more  that  Luke  ascribes  to  Peter  a  prominence 
in  the  founding  of  the  Church  which  seems  to  be  a  fulfilment  of  the  prediction 
of  this  passage.  Matthew  must  have  derived  this  saying  of  Jesus  from  a  tradi- 
tional source,  which  had  moulded  the  words  of  Jesus  into  a  cast  of  language 
suited  to  a  later  stage  of  the  history  of  the  apostolic  church.  The  history  of  the 
earlier  chapters  of  the  book  of  Acts  seems  to  be  behind  the  present  form  of  this 
word  of  Jesus. 


190  THE  MESSIAH 

diction  has  been  the  theme  of  much  discussion,  espe- 
cially in  the  controversy  between  the  Roman  Catholics 
and  the  Protestants.  But  a  scientific  exegesis  finds  a 
meaning  which  is  above  the  strife  of  sects,  and  which 
gives  an  important  development  of  the  Messianic  idea. 

And  Jesus  answered  and  said  unto  him, 

Blessed  art  thou,  Simon  bar-Jonah  : 

For  flesh  and  blood  hath  not  revealed  it  unto  thee, 

But  my  Father  which  is  in  heaven. 

And  I  also  say  unto  thee,  that  thou  art  Peter, 

And  upon  this  rock  I  will  build  my  church  ; 

And  the  gates  of  Hades  shall  not  prevail  against  it. 

I  will  give  unto  thee  the  keys  of  the  kingdom  of  God.^ 

And  whatsoever  thou  shalt  bind  on  earth, 

Shall  be  bound  in  heaven  : 

And  whatsoever  thou  shalt  loose  on  earth, 

Shall  be  loosed  in  heaven.  (Matt.  xvi.  17-19.) 

It  is  clear  that  Peter  is  the  rock  upon  which  the  Church 
is  built,  as  the  Roman  Catholics  and  the  best  modern 
Protestant  interpreters,  following  the  ancient  church, 
teach. ^  The  efforts  of  the  older  Protestant  interpreters 
to  overcome  this  by  making  the  confession  of  Peter,  or 
the  person  to  whom  he  confesses,  the  Messiah,  the  rock 
of  the  Church,  are  shattered  on  the  plain  statements  of 
the  text.  There  are  two  parallel  figures  of  speech.  In 
the  one  the  Church  ^  is  compared  to  a  great  building 


1  The  original  was  doubtless  kingdom  of  God.     See  p.  79. 

2  See  Weiss,  Matlhausevatigeliuni,  s.  393 ;  Holtzmann,  Die  Synoptzker^  s. 
193.  As  Weiss  says,  the  Aramaic  original  used  X2^3  in  the  place  rendered 
in  the  Greek  TTETpog,  as  well  as  in  that  rendered  Tze  rpa.  The  gospel  of  John 
briefly  refers  to  this  meaning  when  Jesus  said,  "Thou  art  Simon,  the  son  of 
John  :  thou  shalt  be  called  Cephas,  [which  is  by  interpretation,  Peter]  "  (John  i. 
42).  There  is  a  word-play  which  in  Aramaic  was  made  by  the  use  of  the  one 
word,  but  which  had  to  be  given  in  the  Greek  idiom  by  two  words. 

^  It  is  probable  that  in  the  original  Aramaic  words  of  this  saying,  kingdom  was 
used,  and  that  kKK'/j,aia  was  unconsciously  substituted  for  it  in  the  tradition,  in 


OF  MATTHEW  |92 

erected  on  a  rock  ;  in  the  other  the  kingdom  rs  a  city 
with  gates  of  which  Peter  has  the  keys.  The  figure  of 
a  church  built  on  a  rock  is  similar  to  the  kingdom  of 
God  in  the  Old  Testament,  which  is  built  on  the  rock 
Yahvveh,  whose  corner-stone  is  laid  in  Zion,'  and  whose 
corner-stone  and  cap-stone  are  the  Messiah.*  We  should 
doubtless  expect  that  God  or  the  Messiah  would  be  the 
rock  of  the  kingdom  (church)  here,  as  He  is  elsewhere  in 
the  New  Testament,  the  foundation  ;  ^  but  Christ  is  here 
the  builder,  and  therefore  cannot  be  at  the  same  time 
the  rock  of  the  kingdom  (the  church).  The  prediction 
that  Peter  will  be  the  rock  does  not  contradict  the  more 
important  doctrine  that  God  and  his  Messiah  are  the 
rock  of  the  Church.  But  there  is  a  propriety  in  the  pre- 
diction that  Peter  will  be  the  rock,  for  here,  as  else- 
where, the  kingdom  (the  church)  is  made  up  of  persons, 
and  not  of  doctrines  and  laws.*     Peter  is  the  rock  upon 


accordance  with  the  usage  of  the  early  Christians  as  reflected  in  the  Epistles. 
They  interpreted  the  kingdom  of  grace  of  the  gospels  as  the  Church,  and  for 
the  most  part  limited  the  use  of  the  kingdom  of  God  to  the  kingdom  of  glory  of 
the  secimd  Advent.  Jesus  uses  kingdom  for  both  of  these  stages  of  his  king- 
dom. The  only  exception  to  his  usage  in  the  gospels  is  here.  In  the  corre- 
sponding passage,  also  peculiar  to  Matthew  and  also  from  a  traditional  source, 
Matthew  xviii.  15-20,  h{K?//(jia  is  used.  But  in  that  passage  church  is  used  for  a 
congregation,  as  we  shall  see — here,  however,  for  the  whole  body  of  Christians. 
The  Aramaic  N^Hp  is  used  in  theTargums  for  Israel  as  a  whole,  and  this  usage 

is  justified  by  the  use  of  pHp  in  the  Old  Testament.  There  is  no  reason  to 
doubt  that  Jesus  was  familiar  with  the  expression.  But  why  did  he  avoid  it  in 
every  passage  but  this  ?  Is  it  probable  that  he  would  use  it  here  alone  ?  The 
answer  to  this  question  does  not  in  any  way  modify  our  interpretation  of  the 
kingdom.     The  question  is  simply  whether  this  use  of  the  term  sS~Ip,  i^KK/r]aia, 

Church,  began  with  Jesus  or  with  his  apostles.  There  can  be  no  dotibt  that 
kingdom  and  Church  are  identified  in  this  passage.  See  Weiss,  Matthaus- 
evangelium^  s.  394. 

'  Isaiah  xxviii.  16.     See  Briggs'  Messianic  Prophecy^  p.  208  seg. 

2  Zechariah  iii.  g. 

^  I  Cor.  iii.  10,  II. 

*■  I  Peter  ii.  4  seq.\  Eph.  ii.  19-22  ;  i  Cor.  iii.  12-15. 


192  THE  MESSIAH 

which  all  the  other  members  of  the  kingdom  rest,  "be- 
cause he  was  the  first  to  enter  the  kingdom,  by  first  con- 
fessing the  Messiah  and  by  first  speaking  at  Pentecost 
the  word  of  the  Holy  Spirit,  constituting  the  Church. 
All  others  are  his  successors,  built  upon  him,  upon  his 
teaching  and  his  example.  So  afterwards  he  and  other 
apostles  are  the  pillars  of  the  Church,'  and  the  twelve 
foundations  of  the  temple  and  city  of  God.^  But  Peter 
is  also  the  porter  of  the  city  of  God.  Elsewhere 
the  Messiah  himself  keeps  the  gate  and  has  the  keys."* 
Here  he  gives  them  to  Peter.  In  other  places  they 
are  given  to  the  apostles  and  to  an  assembly  of  Chris- 
tians.* They  are  here  given  to  Peter  first  because  he 
was  first,  the  spokesman  of  the  apostolic  body  and  of 
the  kingdom  (church)  in  its  recognition  of  the  Messiah. 
He  has  the  keys  to  admit  into  the  kingdom  and  to  ex- 
clude from  the  kingdom.  This  government  is  not  an 
arbitrary  government  of  Peter,  but  it  is  a  government 
that  is  ratified  in  heaven  and  is  therefore  in  accordance 
with  instruction  from  heaven,  for  Peter  acts  as  the 
representative  and  mouthpiece  of  the  Messiah  him- 
self. The  connection  of  the  kingdom  with  Peter  is 
of  great  importance  in  the  development  of  the  Messianic 
idea. 

The  kingdom  and  the  Church  are  synonymous  expres- 
sions. The  figures  of  speech  employed  in  their  explica- 
tion give  two  other  parallel  and  synonymous  expressions 
which  recur  in  the  epistles,  namely,  the  temple  of  God 
and  the  city  of  God.  These  four  phases  of  the  same 
thing,  these  synonymous  conceptions  of  the  kingdom  of 


1  Gal.  ii.  9. 

3  Eph.  ii.  20  ;  Rev.  xxi.  14. 

'  Rev.  iii,  7. 

*  Matt,  xviii.  15-20 ;  xxviii.  19,  20 ;  Mark  xvi.  15. 


OF  MATTHEW  I93 

Got],  arc  all  to  come  into  existence  in  connection  with 
the  ministry  of  Peter.  The  doctrine  that  the  kingdom 
was  near  and  that  it  would  be  established  during  the 
ministry  of  the  disciples  is  now  made  more  definite  by 
the  prediction  that  it  would  be  established  during  the 
ministry  of  Peter.  Peter  was  to  be  the  foremost  in 
establishing  it.  It  was  to  be  built  on  him  and  he  was  to 
open  its  gates  to  those  who  followed  him.  The  kingdom 
of  God  was  thus  to  be  a  considerable  time  prior  to  the 
death  of  Peter,  for  Peter  was  to  be  the  chief  agent  among 
the  apostles  in  establishing  it. 

The  authority  of  the  keys,  giv^en  into  the  hands  of 
Peter  in  the  passage  just  considered,  was  in  another  pass- 
age given  to  the  church. 

And  if  thy  brother  sin  against  thee, 

Go,  shew  him  his  fault  between  thee  and  him  alone  : 

If  he  hear  thee,  thou  hast  gained  thy  brother. 

But  if  he  hear  thee  not.  take  with  thee  one  or  two  more, 

That  at  the  mouth  of  two  witnesses  or  three  every  word  may  be 

established. 
And  if  he  refuse  to  hear  them,  tell  it  unto  the  church  ; 
And  if  he  refuse  to  hear  the  church  also, 
Let  him  be  unto  thee  as  the  Gentile  and  the  publican. 
Verily  I  say  unto  you, 
What  things  soever  ye  shall  bind  on  earth 
Shall  be  bound  in  heaven  : 
And  what  things  soever  ye  shall  loose  on  earth 
Shall  be  loosed  in  heaven. 
Again  I  say  unto  you, 
That  if  two  of  you  shall  agree  on  earth 
As  touching  anything  that  they  shall  ask, 
It  shall  be  done  for  them  of  my  Father  which  is  in  heaven. 
For  where  two  or  three  are  gathered  together  in  my  name. 
There  am  I  in  the  midst  of  them.     (Matthew  xviii.  15-20.) 

The  church,  as  here  used,  is  the  assembly  of  brethren, 


194  THE  MESSIAH 

the  congregation  of  disciples/  The  one,  the  two  or 
three,  the  brotherhood  represent  the  three  steps  for  the 
recovery  of  the  sinner.  This  is  doubtless  the  earliest 
law  of  discipline  for  the  Church.  It  directs  the  three 
stages  of  process — (i)    the  private,  the    fraternal  visit; 

(2)  the  fraternal  admonition  in  the  presence  of  witnesses  ; 

(3)  the  appeal  to  the  congregation.  The  decision  is 
made  by  the  voice  of  the  congregation,  which  is  really 
the  voice  of  the  Messiah  who  is  with  them  in  spiritual 
invisible  presence.  They  act  in  his  authority  as  Peter 
did  and  their  discipline  will  be  ratified  in  heaven  as  his 
was. 

There  is,  however,  a  difference  in  conception  between 
the  discipline  of  Peter  and  that  of  the  congregation. 
The  discipline  of  Peter  is  a  discipline  at  the  gates  of  the 
kingdom  to  admit  or  exclude  those  who  would  enter  the 
Church.  He  is  the  porter  to  keep  the  door  and  decide 
finally  who  may  enter  the  Church.  The  discipline  of 
the  congregation  is  an  internal  discipline  of  those  already 
within  the  church,  and  has  to  do  with  the  recovery  of 
sinning  Christians  or  the  exclusion  of  the  unworthy  from 
the  kingdom. 


1  ''EKK}^.7]Gia  is  used  twice  in  this  passage,  which  like  the  previous  one  bears 
traces  of  the  gnomic  style  of  the  sayings  of  Jesus  and  yet  was  probably  not  de- 
rived from  the  Logia,  at  least  in  its  present  form,  'E/f«:?://cr/a  here  alone  in  the 
gospels  is  used  apparently  of  a  local  congregation,  as  frequently  in  the  epistles, 
and  yet  there  is  nothing  to  suggest  a  plurality  of  congregations  such  as  we  find 
in  the  epistles.  The  congregation  is  here  conceived  of  as  one  assembly.  There 
is  nothing  to  suggest  official  members  of  the  congregation.  The  congregation 
seem  to  act  as  a  whole.  All  this  favors  the  primitive  origin  of  this  saying. 
'EKK?.7]aia  is  a  familiar  word  in  the  LXX.  It  is  there  used  56  limes  for  the  He- 
brew pnp,  which  is  thus  translated  everywhere  in  the  Old  Testament  apart  from 
the  Pentateuch,  and  in  Deuteronomy  with  the  exception  of  v.  22.  The  other 
Pentateuchal  examples  are  rendered  cvvayuyi].  As  Hatch  says:  "It  is  rea- 
sonable to  infer  a  close  similarity  of  meaning  between  avvayuyrj  and  f/c/cAjyff/a  ** 
{Essays  on  Biblical  Greek,  p.  21). 


OF  MATTHEW  ;|95 

It  is  not  certain  whether  the  last  of  these  sayings  of 
Jesus  is  in  its  original  place.  It  is  in  some  respects  more 
important  than  those  which  precede  it.  It  promises  a  real 
but  spiritual  presence  of  the  Messiah  with  his  assembled 
disciples  even  when  they  were  no  more  than  two  or  three 
in  number.  This  promise  of  the  presence  of  the  Mes- 
siah is  the  guarantee  of  the  granting  of  their  petitions. 
But  they  must  agree  in  their  asking.  No  promise  of 
ratification  is  given  to  a  disagreeing  or  a  divided 
congregation. 

The  doctrine  of  the  kingdom  receives  an  important 
advance  in  this  discourse.  As  the  previous  passage  has 
shown  that  the  Church  and  the  kingdom  are  synony- 
mous terms,  and  there  the  Church  was  compared  to  a 
city  with  gates,  and  a  building  erected  on  a  rock,  so  here 
the  Church  is  a  congregation  assembled  together  in  the 
name  of  Jesus,  in  the  midst  of  which  he  himself  is  ever 
present  to  preside  and  to  direct  its  discipline  and  govern- 
ment. The  promise  of  the  presence  of  Jesus  is  here  so 
comprehensive  that  it  is  impossible  to  think  of  a  bodily 
or  visible  presence.  He  promises  his  spiritual  presence, 
real  though  unseen,  powerful  though  insensible.  This 
doctrine  of  the  spiritual  presence  of  the  Messiah  with 
the  congregation  of  his  Church  or  kingdom  is  to  be 
carefully  distinguished  from  his  advent  to  establish  his 
kingdom  on  the  one  side,  and  his  Advent  to  judge  the 
kingdom  on  the  other. 

THE   DISCIPLE   LIKE  THE   MASTER. 

§  38.   Jesus  came  to  cast  fire  and  sword  upon  the  earth. 
There  li'ill  be  divisions  among  the  most  intimate  relatives. 
Jesus  has  a  baptism  of  suffering  to  under gOy  and  the  disci- 
ples ivill  be  treated  as  their  Master.      When  called  they 
should  separate  themselves  from   all  other   ties^  abstain 


196  THE  MESSIAH 

from  marriage^  hate  all  relatives  ivJio  interpose  between 
them  and  the  Messiah,  bear  his  cross  and  follow  him  in  a 
homeless  life,  to  a  shameful  death.  They  have  nothing  to 
fear;  God  values  them  so  highly  that  they  will  be  carefully 
guarded.  Whosoever  confesses  Jesus  before  men  will  be 
confessed  before  the  Father  in  Jieaven.  Those  who  de?iy 
the  Messiah  will  be  denied  before  the  Father  in  heaven. 
He  is  to  be  feared  who  may  destroy  soul  and  body  in 
Gehenna. 

Matthew,  as  we  have  seen,  inserts  some  sentences  of 
Jesus  in  the  commission  of  the  twelve  which  are  given 
by  Luke  very  properly  in  connection  with  the  Perean 
ministry.^  There  are  two  sets  of  these.  We  shall  try  to 
give  the  original  sentences  from  a  comparative  study  of 
the  two  evangelists.  Luke  begins  with  the  historical 
introduction, 

In  the  meantime,  when  the  many  thousands  of  the  multitude 
were  gathered  together,  insomuch  that  they  trode  one  upon 
another,  he  began  to  say  unto  his  disciples  first  of  all, 

Beware  ye  of  the  leaven  of  the  Pharisees,^     (Luke  xii.  i.) 

A  disciple  is  not  above  his  master,     (Matth.  x.  24-26.) 

Nor  a  servant  above  his  lord. 

It  is  enough  for  the  disciple  that  he  be  as  his  master. 

And  the  servant  as  his  lord. 

If  they  have  called  the  master  of  the  house  Beelzebub, 

How  much  more  them  of  his  household  ! 

Fear  them  not  therefore  :  ^ 

For  there  is  nothing  covered,''  that  shall  not  be  revealed; 

And  hid,  that  shall  not  be  known. 


1  See  p.  186. 

2  "  Which  is  hypocrisy,"  is  an  explanatory  addition  of  Luke, 

3  These  lines  of  Matthew  are  prefixed  to  the  same  lines  as  those  which  follow 
in  Luke,  and  they  seem  appropriate  in  this  setting, 

*  Matthew's  K£KaAv[i^£vov  —  Luke's  avyKEKaTivfifiivov. 


OF   MATTHEW  197 

Wherefore '  whatsoever  ye  have  said  in  the  darkness      (Luke 

xii.  3  ) 
Shall  be  heard  in  the  light ; 
And  what  in  the  ear  in  the  inner  chambers 
Shall  be  proclaimed  upon  the  housetops.'^ 
And  I  say  unto  you  my  friends,^     (Luke  xii.  4.a,  b.) 
Be  not  afraid  of  them  which  kill  the  body, 
But  are  not  able  to  kill  the  soul  :■*     (Matt.  x.  iZb.) 
But  I  will  warn  you  whom  ye  shall  fear:     (Luke  xii.  5^.) 
Fear  him,  who  after  he  hath  killed,  is  able 
To  destroy  both  soul  and  body  in  Gehenna.^     (Matt.  x.  28<^.) 
Are  not  two  sparrows  sold  for  a  penny     (Matt.  x.  29-31.) 
And  not  one  of  them  shall  fall  on  the  ground 
Without  your  Father: 
But  the  very  hairs  of  your  head, 
All  are  numbered, 
Fear  not  therefore ; 

Ye  are  of  more  value  than  many  sparrows.^ 
And  I  say  unto  you,''     (Luke  xii.  8^-.) 
Every  one  who  shall  confess  me  before  men.     (Matt.  x.  32,  33.) 


'  Matthew's  3  Aeyw  vfuv  is  a  modification  of  Luke's  u.v&  ^v  oaa  eiTrare  to  suit 
the  use  of  the  saying  in  the  commission. 

^  The  l/.n/.f/Gnre  of  Luke  is  unnecessary  and  it  makes  the  line  too  long.  The 
antithesis  of  inner  chambers  to  housetops  is  in  its  favor.  Ear  is  common  to 
Matthew  and  Luke.  Matthew  inserts  uKovere  for  the  reason  g^ven  above. 
The  change  of  nrjpi'xftf/GeTat  into  KTjp'v^aTe  had  the  same  motive. 

'  This  Une  is  piven  only  in  Luke. 

*  This  of  Matthew  is  simpler  than  Luke  "  after  that  have  no  more  that  they 
can  do,"  which  seems  more  comprehensive  and  a  later  enlargement  of  the 
thought. 

'  The  original  lies  back  of  both  Matthew  and  Luke,  each  having  made  modifi- 
cations ;  Luke's  rov  ix'^'^'''^  i^ovaiav  being  a  different  translation  of  the  original 
from  Matthew's  rov  (hwduevov,  which  latter  is  g^ven  above.  Matthew  omits 
Hera  rb  d-OKrelvai,  because  of  his  retaining  of  "  soul  and  body  "  in  the  next  line. 
The  antithesis  of  soul  and  body  is  important  as  it  appears  above.  Luke  gener- 
alizes when  he  substitutes  "cast  into  Gehenna." 

«  Matthew  is  to  be  preferred  throughout  to  Luke  xii.  6,  7.  Luke  has  abbrevi- 
ated and  generalized,  and  injured  the  measurement  of  the  lines. 

'  This  line  introducing  another  saying  is  given  only  by  Luke,  Because  of  its 
omission  Matthew  uses  the  particle  vv^. 


198  THE  MESSIAH 

Him  will  I  confess  before  my  Father.' 
But  whosoever  shall  deny  me  before  men, 
Him  will  1  also  deny  before  my  Father. 

The  disciples  are  warned  to  beware  of  the  leaven  of 
the  Pharisees,  which  is  defined  by  Luke  as  hypocrisy, 
and  to  keep  in  view  the  final  clearing  up  of  all  things. 
They  are  to  have  no  fear  of  men,  but  to  fear  God  alone, 
who  pronounces  the  final  doom  of  the  judgment  day, 
and  who  will  deal  with  men  with  the  greatest  interest 
and  paternal  care.  The  most  important  thing  to  do  is 
to  confess  the  Messiah.  Upon  this  everything  depends. 
Those  who  confess  him  before  men  will  be  confessed  by 
him  before  the  Father.  But  those  who  deny  him  be- 
fore men  will  be  denied  by  him  before  the  Messiah's 
Father.  In  other  words,  the  life  of  the  disciple  and  his 
preaching  of  the  gospel  are  to  be  conducted  in  view  of 
the  presence  of  God,  before  whom  he  will  ultimately 
stand  for  judgment.  That  judgm.ent  is  either  a  con- 
fession and  recognition,  or  a  denial  and  rejection  which 
results  in  the  destruction  of  soul  and  body  in  Gehenna. 

On  a  later  occasion  the  following  sentences  were 
spoken  by  Jesus : 

I  came  to  cast  fire  upon  the  earth  ;     (Luke  xii.  49,  50.) 

And  what  do  I  desire,  if  it  is  already  kindled  ? 

But  I  have  a  baptism  to  be  baptized  with ; 

And  how  am  1  straitened  till  it  be  accomplished  ! 

Think  not  that  I  came     (Matthew  x.  34.) 

To  cast  peace  upon  the  earth  ;  - 


1  The  "angels  of  God"  of  Luke,  instead  of  "  Father  who  is  in  heaven"  in 
Matthew,  seems  to  be  a  later  and  less  simple  conception,  not  so  natural  in  the 
discourse  of  Jesus.  It  is  also  probable  that  "who  is  in  heaven  "  is  an  am- 
plification of  Matthew.  The  verses  which  follow  in  Luke  xii.  10  =  Matthew 
xii.  31,  32  ;  and  Luke  xii.  11,  12  =  Matthew  x.  19,  20  seem  to  belong  elsewhere 
(see  pp.  t8c,  144).  They  seem  not  quite  in  harmony  with  the  sayings  given  above. 

^  Matt.,  ver.  34a,  is  closer  to  Luke  xii.  49,  and  is  simpler  and  more  graphic 
than  Luke  xii.  51a. 


OF   MATTHEW 


199 


Not  to  cast  peace,  but  a  sword.' 

For  there  shall  be  from  henceforth  divided,     (Luke  xii.  52,  53.) 

Five  in  one  house  ; 

Three  against  two,  and  two  against  three ; 

Father  against  son,  and  son  against  father;^ 

Mother  against  daughter,  and  daughter  against  her  mother; 

Mother-in-law  against  her  daughter-in-law,  and  daughter-in-law 

against  her  mother-in-law,^ 
And  a  man's  foes  shall  be  they  of  his  own  household.^     (Matt. 

X.  36.) 

The  results  of  the  first  advent  of  Jesus  are  not  peace 
and  the  kingdom  of  glory,  but  strife,  warfare,  and  suffer- 
ing. The  Messiah  is  hastening  on  to  the  climax  of  his 
sufferings,  and  these  will  be  followed  by  the  sufferings 
of  his  disciples.  Families  will  be  divided  and  intimate 
relationships  broken  up. 

We  may  appropriately  consider  here  another  lesson 
of  discipleship  spoken  on  a  different  and  probably  a  later 
occasion. 

If  any  man  cometh  to  me 

And  hateth  not  his  own  father,  and  his  mother,^ 
And  his  wife,  and  his  son  and  his  daughter,^ 
And  his  brothers  and  his  sisters, 


1  Both  Matt.,  ver.  34^5,  and  Luke,  ver.  sid,  have  changed  the  original  to  make 
it  clearer.  The  sword  of  Matthew  is  doubtless  original.  Luke  changed  it  to 
suit  the  subsequent  context. 

3  Matt.,  vers.  35,  36,  is  greatly  abbreviated.  Luke,  ver.  53,  inserts  the  verb 
for  explication. 

'.These  hnes  vary  in  length  because  of  the  English  words.  In  Hebrew  or  Ara- 
maic they  would  be  tetrameters  or  four  separate  words  each. 

*  This  line  is  given  only  by  Matthew. 

*  Matt.  X.  37-3)  softens  the  "  /i^tet/i  "  of  the  original  into  a  comparative  ''  love." 
This  is  of  the  nature  of  interpretation,  fie  also  softens  "  cannot  be  my  dis- 
ciple "  into  "  is  not  worthy  of  me." 

*  It  is  probable  that  "  son  or  daugiiter  "  of  Matthew  is  nearer  the  original  than 
the  compressed  "children  "  of  Luke.  It  is  most  probable  that  the  original  words 
were  as  given  above. 


200  THE   MESSIAH 

Yea.  and  his  own  self  also/ 

He  cannot  be  my  disciple. 

Whosoever  doth  not  bear  his  own  cross, 

And  come  after  me, 

Cannot  be  my  disciple.-     (Luke  xiv.  26,  27.) 

The  disciples  of  Jesus  are  required  to  follow  him  with 
the  renunciation  of  every  other  tie  that  will  hinder  the 
claims  of  discipleship.  Even  the  most  sacred  claims  of 
father  and  mother,  wife  and  children,  which  no  one  ex- 
alts higher  than  Jesus,  must  not  restrain  the  disciple. 
He  is  not  only  to  love  the  Messiah  above  his  parents, 
but  he  is  so  to  love  him  as  to  hate  whatever  relatives 
obstruct  this  love.  The  disciple  is  to  hazard  his  life  for 
the  Master,  and  to  hate  himself  in  order  to  love  the 
Master  supremely.  Only  by  entire  self-renunciation  and 
cross-bearing  can  he  attain  the  prize  of  his  own  higher  self. 

There  are  two  other  sayings  of  Jesus  which  were  prob- 
ably taken  from  the  Logia  relating  to  this  subject,  the 
one  reported  by  Matthew,  the  other  by  Luke.  Their 
historical  occasion  is  doubtful.  Luke  reports  the  one 
saying  just  before  the  sending  forth  of  the  seventy.  He 
attaches  it  to  the  words  reported  also  by  Matthew  which 
are  cognate.  It  is  improbable  that  Matthew  would  have 
omitted  it,  if  it  was  connected  in  the  original.  These 
sayings  are  loosely  attached. 


Matthew  viii.  19,  20. 
A  certain  man  said  unto  him, 


Luke  ix.  57,  58. 
And  there  came  a  scribe,  and 


I  will  follow  thee  whithersoever  1  said  unto  him,  Master,  I  will  fol- 
thou  goest.  And  Jesus  said  j  low  thee  whithersoever  thou  go- 
unto  him  :  'est.     And  Jesus  saith  unto  him  : 


^  i^'f-'XV  's  seZ/here  and  not  /i/e,  see  p.  97. 

2  The  cross-bearing  of  the  disciple  is  involved  in  the  cross-bearing  of  Jesus. 
Matt.,  ver.  39,  adds  a  word  suggested  by  ver.  38  from  an  earlier  connection, 
Mark  viii.  34,  35  =  Matt.  xvi.  24,  25  =  Luke  ix.  23,  24.     See  p.  98. 


OF  MATTHEW  201 

The  foxes  have  holes, 

And  the  birds  of  the  heaven  nests ; 

But  the  Son  of  Man  hath  not  where  to  lay  his  head.' 

No  greater  contrast  is  conceivable  than  that  between 
the  Son  of  Man  enthroned  in  the  clouds,  of  Daniel,  and 
the  homeless  Son  of  Man,  of  the  Logia.  This  was  a  pre- 
existence  on  earth  not  thought  of  in  the  Apocalypses 
of  Daniel  and  of  Enoch.  Such  a  homeless  life  does  the 
prophet  Jesus  hold  out  to  the  man  who  would  follow  him 
in  his  mission  in  Palestine. 


Matthew  viii.  21,  22. 

And  another  of  the  disciples 
said  unto  him,  Lord,  sufTer  me 
first  to  go  and  bury  my  father. 
But  Jesus  saith  unto  him, 


Luke  ix.  59,  60. 

And  he  said  unto  another, 
Follow  me.  But  he  said.  Lord, 
sufTer  me  first  to  go  and  bury 
my  father.  But  he  said  unto 
him, 


Leave  the  dead  to  bury  their  own  dead  ; 

But  go  thou  and  publish  abroad  the  kingdom  of  God,"^ 

The  proclamation  of  the  kingdom  of  God  was  so  im- 
portant that  even  the  most  sacred  duty  of  burial  of  the 
dead  must  not  impede  it. 

Luke  now  gives  a  third  incident : 

And  another  also  said,  I  will  follow  thee.  Lord ;  but  first  suffer 
me  to  bid  farewell  to  them  that  are  at  my  house.  But  Jesus  said 
unto  him. 

No  man,  having  put  his  hand  to  the  plough, 

And  looking  back. 

Is  fit  for  the  kingdom  of  God.     (Luke  ix.  61,  62). 

The  service  of  the  kingdom  demands  a  faithful  disci- 
ple who  will   go   straight   forward  without   regrets  and 


*  Matthew  and  Luke  are  exactly  the  same  in  these  three  lines. 

^  Matthew  transposes  ihe  hues  and  reduces  the  last  to  the  simple  "  Follow 
me,"  which  was  suggested  by  the  previous  context.  It  destroys  the  measure  of 
the  line  as  preserved  by  Luke. 


202  THE  MESSIAH 

without  leave-takings,  in  spite  of  every  difficulty,  in  the 
work  of  the  kingdom. 

Matthew  appends  a  saying  of  Jesus,  doubtless  from 
the  Logia,  to  a  discourse  of  Jesus  respecting  divorce. 
This  was  probably  not  its  original  place  ;  as  it  is  not  in 
the  gospel  of  Mark,  or  in  the  corresponding  passage  of 
Luke. 

All  men  cannot  receive  this  saying,  but  they  to  whom  it  is  given. 
For  there  are  eunuchs,  which  were  so  born  from  their  mother's 

womb : 
And  there  are  eunuchs,  which  were  made  eunuchs  by  men  : 
And  there  are  eunuchs,  which  made  themselves  eunuchs  for  the 

sake  of  the  kingdom  of  God, 
He  that  is  able  to  receive  it,  let  him  receive  it. 

(Matthew  xix.  ii,  12.) 

This  passage  clearly  teaches  that  there  are  some  men 
who  are  to  abstain  from  marriage  for  the  sake  of  the 
kingdom  of  God  ;  that  is,  in  order  that  they  may  do  the 
work  of  the  kingdom  w^ithout  hindrances  from  the  state 
of  matrimony  with  its  wife  and  children.  It  is  not  a 
universal  precept ;  but  it  is  a  counsel  of  perfection  to 
those  who  are  able  to  receive  it  and  to  do  it.  It  is  of  the 
same  nature  as  the  advice  given  above,  that  the  disciple 
must  give  up  all  earthly  ties  of  family,  or  property,  or 
self-indulgence,  in  order  to  consecrate  himself  absolutely 
and  entirely  to  the  work  of  the  kingdom.^ 

THE   KINGDOM   THE   SUPREME   QUEST. 

§  39.    TJie  kingdom  is  the  supreme  object  of  the  disciples 

pursuit.     It  is  the  great  pleasure  of  God  to  give  it  to  them. 

They  are  to  strive  to  enter  its  gates,  for  it  is  guarded  by 

an  act  of  judgment.     Many  will  be  excluded  who  have 

enjoyed  great  privileges  ;  but  utultitudes  from  all  parts  of 

'  See  p.  1C4. 


OF  MATTHEW 


203 


tJic  cartJi  will  sit  doivn  with  the  patriarchs  and  prophets 
in  the  kingdom  of  God.  The  kingdom  is  one  of  the  objects 
of  prayer. 

Matthew  in  his  report  of  the  Sermon  on  the  Mount 
has  given  portions  of  two  discourses  which  are  in  a  more 
appropriate  connection  in  the  gospel  of  Luke.  The 
first  of  these  is  as  follows  : 

Be  not  therefore  anxious,  saying/     (Matt.  vi.  31,  32.) 

What  shall  we  eat  ?  or,  What  shall  we  drink  ?  or,  Wherewithal 

shall  we  be  clothed  ?'- 

For  after  all  these  things  do  the  nations'^  seek. 

And  your  Father  knoweth  that  ye  have  need-«  of  these  things. 

(Luke  xii.  30(^-32.) 
But  seek  ye  first  his  kingdom,^ 

And  these  things'^  shall  be  added  unto  you. 

Fear  not,  little  flock,^ 

For  it  is  your  Father's  good  pleasure  to  give  you  the  kingdom. 

There  is  a  great  contrast  between  the  things  of  this 
life  about  which  we  are  not  to  be  anxious,  and  the  king-- 

o 

dom  about  which  we  are  to  be  so  anxious  that  we  are 
to  make  it  our  supreme  quest.  The  kingdom  has  as  its 
parallel  in  Matthew  righteousness.  This  righteousness  is 
the  righteousness  of  God,  the  righteousness  of  the  king- 
dom. The  kingdom  to  be  thus  sought  is  not  the  king- 
dom of  grace  as  it   exists  in  this  world,  which   is  not 


'  Luke  xii.  29  transposes  this  line  with  the  following;,  and  modifies  it. 

^  Luke  xii.  29  prefi.xes  "  seek  not  ye,"  and  therefore  changes  the  first  person  of 
Matthew  to  the  second  person.  He  also  omits  the  reference  to  clothing;.  That 
makes  the  line  long  in  English,  but  in  Aramaic  it  would  not  be  too  long. 

3  Luke  adds  "of  the  world  "  to  the  nations. 

*  Luke  xii.  30  preserves  the  original  line  which  has  been  enlarged  by  Matthew, 
who  adds  "  heavenly  "  to  Father,  and  "  all  "  to  these  things. 

''  Matthew  adds  "righteousness,"  in  accordance  with  the  leading  idea  of  the 
Sermon  on  the  Mount.     Luke  weakens  TTpfjTov  to  tt/Jjv. 

•  Matthew  adds  TzuvTa. 

'  This  saying  is  given  by  Luke  alone. 


204 


THE   MESSIAH 


guarded  by  an  act  of  judgment,  and  which  requires 
simply  faith  and  repentance  for  entrance.  It  is  the 
kingdom  of  glory  that  Jesus  has  in  view.  This  kingdom 
may  well  excite  anxiety  on  the  part  of  man  for  its  attain- 
ment. Accordingly  Luke  gives  a  word  of  encourage- 
ment on  the  part  of  Jesus.  The  seeking  disciples  are 
assured  that  God  is  willing  to  bestow  it  upon  them  even 
though  they  be  a  little  flock. 

This  encouragement  is  followed  by  several  parables 
exhorting  to  watchfulness,  some  of  which  are  given  by 
Matthew  in  another  connection.  They  seem  appro- 
priate in  their  connection  in  Luke.  But  as  it  is  proba- 
ble that  both  of  the  evangelists  use  them  apart  from 
their  historical  connection,  we  shall  use  them  under 
another  head. 

The  second  of  these  passages  exhorts  to  earnest  striv- 
ing to  enter  into  the  kingdom. 


Luke  xiii.  23-30. 

And  one  said  unto  him,  Lord, 
are  they  few  that  be  saved  ? 
And  he  said  unto  them,  Strive 
to  enter  in  by  the  narrow  door: 
for  many,  I  say  unto  you.  shall 
seek  to  enter  in,  and  shall  not 
be  able.  When  once  the  master 
of  the  house  is  risen  up,  and 
hath  shut  to  the  door,  and  ye 
begin  to  stand  without,  and  to 
knock  at  the  door,  saying,  Lord, 
open  to  us  ;  and  he  shall  an- 
swer and  say  to  you,  I  know 
you  not  whence  ye  are ;  then 
shall  ye  begin  to  say.  We  did 
eat  and  drink  in  thy  presence, 
and  thou  didst  teach  in  our 
streets ;  and  he  shall  say,  I  tell 
you,  I  know  not  whence  ye  are  ; 
depart  from  me,  all  ye  worker? 
of  iniquity.     There  shall  be  the 


Matt.  vii.  13-14,  21-23. 

Enter  ye  in  by  the  narrow 
gate :  for  wide  is  the  gate,  and 
broad  is  the  way,  that  leadeth 
to  destruction,  and  many  be 
they  that  enter  m  thereby.  For 
narrow  is  the  gate,  and  strait- 
ened the  way,  that  leadeth  unto 
life,  and  few  be  they  that  find 
it. 

Not  every  one  that  saith  unto 
me.  Lord.  Lord,  shall  enter  into 
the  kingdom  of  heaven  ;  but  he 
that  doeth  the  will  of  my  Father 
which  is  in  heaven.  Many  will 
say  to  me  in  that  day,  Lord, 
Lord,  did  we  not  prophesy  by 
thy  name,  and  by  thy  name  cast 
out  demons,  and  by  thy  name  do 
many  mighty  works.-*  And  then 
will  I  profess  unto  them,  I  nevQr 


OF  MATTHEW  205 

weeping  and  gnashing  of  teeth,  '  knew  you  :  depart  from  me,  ye 

when  ye  sliall  see  Abraham,  and    that  work  iniquity 

Isaac,  and   Jacob,  and   all   the 

prophets,    in   the    kingdom    of 

God,  and  yourselves  cast  forth 

without.     And  they  shall  come 

from    the    east   and    west,    and 

from  the  north  and  south,  and 

shall  sit  down  in  the  kingdom 

of  God.     And  behold,  there  are 

last    which   shall   be   first,  and 

there  are  first  which  shall  be  last. 

The  narrow  door  of  Luke  is  the  door  of  the  kingdom 
of  glory  at  the  advent  of  the  Messiah.  But  the  mean- 
ing of  the  narrow  gate  of  Matthew  is  not  plain.  Meyer, 
Bengel,  Schaff,  Vincent,  and  others,  take  it  as  the  gate 
at  the  beginning  of  the  Christian  life,  the  gate  of  regen- 
eration, or  repentance  ;  but  De  Wette,  Tholuck,  Stier, 
and  others,  think  of  the  gate  at  the  end  of  the  way.  If 
it  is  parallel  with  Luke  it  is  certainly  the  latter.' 

Holtzmann  and  others  think  that  the  way  is  not  before 
the  gate  or  behind  the  gate,  but  between  the  posts 
of  the  gate.  The  parallels  favor  this  interpretation. 
There  would  then  be  a  broad  way  leading  to  Apoleia, 
and  many  entering  Apoleia  by  means  of  it ;  and  a 
narrow  gateway  leading  unto  life  and  few  finding  it. 
The  way  to  Apoleia  would  be  the  way  to  the  Middle 
State  of  the  lost ;  the  gate  to  life  would  be  the  gate  into 
the  kingdom  of  glory,  which  few  find  because  they  know 
not  the  righteousness  which  is  required  to  sustain  the 
judgment  at  the  gate. 


1  The  e'lg  tj/v  rtTw?.fmv  of  Matthew  seems  to  refer  to  a  place  and  not  a 
condition.  It  is  the  Apoleia  of  the  Hellenistic  Apocrypha  and  Pseudepigrapha 
(see  p  27)  and  the  Abaddcn  of  the  Old  Testament,  the  place  of  ruin  in  the 
state  immediately  after  death.  If  that  be  so,  then  tlie  way  of  Matthew  would 
seem  to  be  a  way  through  which  the  multitudes  go  when  entering  the  Middle 
State,  whereas  the  door  of  Luke,  which  conceives  ot  a  Messianic  judgment  clos- 
ing the  door,  is  the  door  into  the  ultimate  state. 


206  THE  MESSIAH 

This  discourse  teaches  us  the  difficulty  of  access  to 
the  kingdom  of  God  and  the  necessity  of  striving  in 
order  to  enter  it.  The  kingdom  is  here  conceived  as  a 
kingdom  whose  entrance  is  guarded  by  the  Lord,  and  an 
act  of  judgment  decides  the  entrance.  It'  is  therefore 
the  kingdom  of  glory.  The  title  to  entrance  is  not  con- 
ditioned upon  earthly  knowledge  of  Jesus,  is  not  limited 
to  those  who  met  him  in  Palestine,  is  not  determined 
by  professions  or  by  public  ministry  or  miracle-working ; 
but  entirely  by  good  works  in  a  good  life.  Many  will 
be  excluded  who  offer  claims  of  birth,  or  of  knowledge, 
or  of  service.  All  workers  of  iniquity  will  be  cast  forth, 
no  matter  how  great  their  privileges  have  been.  The 
patriarchs  and  prophets  will  be  there,  and  many  from  all 
parts  of  the  earth,  for  it  is  a  universal  kingdom  for  which 
we  pray:  "77/;/  Kingdom  coined    (Matt.  vi.  lo.) 

THE  JUDGMENT   OF  THE   KINGDOM. 

§  40.  77/^  kingdom  of  God  is  the  most  precious  treas- 
ure, worth  all  tilings  else.  In  its  groivth  it  is  entangled 
with  evil  men  and  evil  influences.  These  cannot  be  sepa- 
rated from  it  until  the  judgment  at  the  End  of  the  Age, 
when  the  angels  will  gather  out  the  wicked  from  the  king- 
dom and  cast  them  into  the  furnace  of  fire.  Then  ivill 
the  righteous  shine  forth  in  the  kingdom  of  glory. 

Matthew  gives  a  group  of  Parables  of  the  Kingdom 
which  he  appends  to  the  Parable  of  the  Sower  which  we 
have  already  studied  in  the  Gospel  of  Mark.^ 

Another  parable  set  he  before  them,  saying,  The  kingdom  of 
heaven  is  Hkened  unto  a  man  that  sowed  good  seed  in  his  field  ; 
but  while  men  slept,  his  enemy  came  and  sowed  tares  also  among 
the  wheat,  and  went  away.     But  when  the  blade  sprang  up,  and 

1  See  p.  88. 


OF  xMATTIIEW 


207 


brought  forth  fruit,  then  appeared  the  tares  also.  And  the  serv- 
ants of  the  householder  came  and  said  unto  him,  Sir,  didst  thou 
not  sow  good  seed  in  thy  field  ?  whence  then  hath  it  tares  ?  And 
he  said  unto  them.  An  enemy  hath  done  this.  And  the  servants 
say  unto  him,  Wilt  thou  then  that  we  go  and  gather  them  up.^ 
But  he  saith.  Nay;  lest  haply  while  ye  gather  up  the  tares,  ye 
root  up  the  wheat  with  them.  Let  both  grow  together  until  the 
harvest  :  and  in  the  time  of  the  harvest  I  will  say  to  the  reapers, 
Gather  up  first  the  tares,  and  bind  them  in  bundles  to  burn  them  : 
but  gather  the  wheat  into  my  barn.     (Matt.  xiii.  24-30.) 

This  parable  describes  several  difficulties  in  the  growth 
of  the  kingdom  of  God.  In  the  parable  of  the  sower, 
the  evil  one  [Satan,  the  Devil]  overcame  the  good  in  the 
hearts  of  the  superficial  hearers.  But  in  this  parable  the 
enemy  takes  a  more  aggressive  part.  He  sows  tares  or 
bad  seed  in  the  midst  of  the  wheat.  These  tares  are  not 
noticed  when  planted,  for  the  enemy  has  worked  in  se- 
cret. They  do  not  disclose  themselves  when  first  they 
appear  above  the  ground.  It  is  not  until  the  third  stage 
when  the  ear  begins  to  form  into  fruit,  that  the  differ- 
ence appears.  It  is  now  too  late  to  remove  the  tares. 
The  separation  must  wait  until  the  harvest.  This  para- 
ble teaches  that  it  is  impossible  to  prevent  evil  men  from 
entering  into  the  kingdom  of  grace  and  mingling  w^ith 
its  true  members.  The  difference  between  counterfeit 
Christians  and  real  Christians  will  appear  only  in  the 
kind  of  fruit  they  produce.  The  kingdom  in  its  external 
form,  as  it  appears  to  men,  will  be  mixed.  This  doctrine 
seems  to  contradict  the  doctrine  of  the  kingdom  that  we 
have  learned  from  other  discourses.  But  the  contradic- 
tion is  only  apparent.  The  kingdom  of  those  sections  is 
the  kingdom  of  God  in  its  purity  and  integrity  in  the 
eyes  of  God.  Into  that  kingdom  none  but  the  childlike 
and  the  godlike  can  enter.  That  is  the  kingdom  of 
glory.    But  the  kingdom  of  our  parables  is  the  kingdom 


208  '  THE   MESSIAH 

as  it  appears  in  the  field  of  the  world,  where  the  gospci 
is  preached,  and  where  the  good  and  the  bad  mingle. 
Into  this  kingdom  not  only  the  true  members  enter,  but 
there  are  several  other  classes,  including  not  only  the 
three  unfruitful  classes  of  the  parable  of  the  sower,  but 
also  the  class  producing  evil  fruit  of  the  parable  of  the 
tares.  All  these  are  counterfeit  Christians  and  not  world- 
lings. The  harvest  alone  will  separate  them  completely. 
Jesus  accordingly  explains  this  parable : 

And  he  answered  and  said,  He  that  soweth  the  good  seed  is 
the  Son  of  Man ;  and  the  field  is  the  world  ;  and  the  good  seed, 
these  are  the  sons  of  the  kinojdom  ;  and  the  tares  are  the  sons  of 
the  evil  07ie  ;  and  the  enemy  that  sowed  them  :s  the  devil :  and 
the  harvest  is  the  End  of  the  Age  ;  and  the  reapers  are  angels. 
As  therefore  the  tares  are  gathered  up  and  burned  with  fire  ;  so 
shall  it  be  in  the  End  of  the  Age.  The  Son  of  Man  shall  send 
forth  his  angels,  and  they  shall  gather  out  of  his  kingdom  all 
things  that  cause  stumbling,  and  them  that  do  iniquity,  and  shall 
cast  them  into  the  furnace  of  fire :  there  shall  be  the  weeping 
and  gnashing  of  teeth.  Then  shall  the  righteous  shine  forth  as 
the  sun  in  the  kingdom  of  their  Father.  He  that  hath  ears,  let 
him  hear.     (Matt.  xiii.  37-43.) 

The  parable  of  the  tares  lays  stress  upon  the  con- 
summation of  the  kingdom,  the  xoiac:: ;  as  the  parable 
of  the  sower  laid  stress  upon  its  origin,  and  the  parable 
of  the  growing  seed  upon  its  gradual  growth.'  The 
Son  of  Man  and  the  Evil  One  are  contrasted,  the 
one  the  sower  of  the  good  seed,  the  other  of  the  evil 
seed.  The  good  seed  are  the  sons  of  the  kingdom,  those 
who  really  belong  to  it,  have  a  right  in  it,  and  are  des- 
tined to  possess  it.  The  evil  seed  are  the  sons  of  the 
Evil  One,  who  have  intruded  into  the  kingdom,  have  no 
rights   in   it,  and  are  destined  to   be  excluded   from  it. 

1  See  p.  90. 


OF   MATTIIKW  209 

But  during  the  entire  course  of  the  development  of  the 
kingdom  they  cannot  be  excluded.  The  separation 
comes  first  at  the  harvest  at  the  End  of  the  Age.  Then 
the  Son  of  Man  will  employ  his  angels  in  the  judgment 
and  the  kingdom  will  be  purified.  The  evil  will  be  cast 
into  the  furnace  of  fire,  the  Gehenna  of  weeping  and 
wailing.  The  righteous,  no  longer  hindered  by  the 
presence  of  the  wicked  and  conflict  with  them,  will  shine 
as  the  sun  in  the  kingdom. 

This  parable  teaches  us  to  distinguish  (i)  the  kingdom 
as  established,  (2)  the  kingdom  in  its  growth  and  struggles 
with  evil,  or  the  kingdom  of  grace,  and  (3)  the  kingdom 
of  glory.  In  the  growing  kingdom  we  distinguish  between 
the  real  kingdom  composed  only  of  the  children  of  the 
kingdom,  and  the  apparent  kingdom  in  which  several 
classes  are  mingled. 

Matthew  associates  with  these  parables  five  others 
that  have  their  propriety  here. 

The  kingdom  of  heaven  is  like  unto  leaven,  which  a  woman 
took  and  hid  in  three  measures  of  meal,  till  it  was  all  leavened. 
(Matt.  xiii.  33.) 

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. 

Again,  the  kingdom  of  heaven  is  like  unto  a  man  that  is  a 
merchant  seeking  goodly  pearls :  and  having  found  one  pearl  of 
great  price,  he  went  and  sold  all  that  he  had,  and  bought  it. 

Again,  the  kingdom  of  heaven  is  like  unto  a  net,  that  was  cast 
into  the  sea,  and  gathered  of  every  kind  :  which,  when  it  was 
filled,  they  drew  up  on  the  beach  ;  and  they  sat  down,  and  gath- 
ered the  good  into  vessels,  but  the  bad  they  cast  away.  So 
shall  it  be  in  the  End  of  the  Age  :  the  anf^els  shall  come  forth, 
and  sever  the  wicked  from  among  the  righteous,  and  shall  cast 
them  into  the  furnace  of  fire:  there  shall  be  the  weeping  and 
gnashing  of  teeth. 

Have  ye  understood  all  these  things.'*     They  say  unto  him, 


210  THE  MESSIAH 

Yea.  And  he  said  unto  them,  Therefore  every  scribe  who  hath 
been  made  a  disciple  to  the  tcingdom  of  heaven  is  like  unto  a 
man  that  is  a  householder,  who  bringeth  forth  out  of  his  treasure 
things  new  and  old.     (Matt.  xiii.  44-52.) 

Two  of  these  parables  set  forth  the  preciousness  of 
the  kingdom  as  the  supreme  object  of  human  pursuit. 
They  take  up  the  thought  of  the  wonderful  virtue  wrapt 
up  in  the  mustard  seed  and  in  the  leaven,  in  order  to  make 
the  kingdom  the  most  valuable  possession  that  man  can 
have.  A  treasure  worth  all  other  possessions,  a  pearl  price- 
less and  alone  above  the  sum  of  all  other  values — such  is 
the  worth  of  the  kingdom  of  God  and  as  such  men  are  to 
seek  it.  These  parables  recall  the  exhortation,  "  Seek  ye 
first  his  kingdom."  *  We  return  by  these  parables  to  the 
origin  of  the  kingdom  as  set  forth  in  the  parable  of  the 
sower.'  There  it  was  good  seed  planted,  to  grow  in 
grace  unto  glory  as  its  final  aim.  Here  it  is  a  priceless 
treasure  sought  by  man  as  the  supreme  and  final  object 
of  his  ambition.  There  it  was  the  kingdom  of  grace, 
here  it  is  the  kingdom  of  glory.  It  is  the  Father's  good 
pleasure  to  give  it ;  men  will  not  seek  in  vain.  They 
must  learn  the  word  and  through  it  become  godlike. 

The  third  parable  returns  to  the  theme  of  the  parable 
of  the  tares,  the  fruition  of  the  kingdom.  There  the 
End  of  the  Age  was  a  harvest  field  and  the  angels  were 
reapers.  Here  it  is  a  drag-net  full  of  fishes  and  the 
angels  are  fishermen.  There  the  harvest  field  was  cov- 
ered with  bundles  of  grain  and  tares.  Here  the  net  is 
full  of  fishes  good  and  bad.  The  separation  in  both  is 
made  by  the  angels,  who  alone  can  make  the  discrimi- 
nation under  the  eyes  of  the  judge.  The  fish  cannot  be 
distinguished  whether  they  are  good  or  bad  till  they 

1  See  p.  203.  »  See  p.  88. 


OF   MATTHEW  OH 

are  landed  on  the  shore,  as  the  wheat  and  tares  could 
not  be  separated  till  they  were  ripe.  In  the  parable  of 
the  tares  the  stress  is  laid  upon  the  blessedness  of  the 
righteous,  but  in  this  parable  of  the  drag-net  only  the 
fate  of  the  wicked  is  brought  into  view. 

Matthew  concludes  this  series  with  the  parable  of  the 
householder,  which  returns  to  the  doctrine  of  the  devel- 
opment of  the  kingdom.  The  sons  of  the  kingdom  were 
fruitful  grain  ;  here  they  are  in  possession  of  varied  treas- 
ures. The  hidden  treasure  has  been  taken  possession 
of,  the  choice  pearl  has  been  won.  The  disciple  of  the 
kingdom  has  untold  wealth,  and  he  bringeth  from  his 
treasure  things  new  and  old  as  he  may  need  them  in  the 
work  of  the  kingdom. 

Taking  these  nine  parables  together,  great  light  is  cast 
upon  the  doctrine  of  the  kingdom.  The  kingdom  that 
was  nigh  was  the  kingdom  in  its  modest,  secret,  and  in- 
significant origin,  composed  of  a  few  men  who  had  re- 
ceived the  word  and  taken  it  into  their  hearts  and  lives, 
who  had  become  poor  and  childlike.  Such  was  the 
kingdom  in  its  origin.  When  it  comes  into  manifesta- 
tion in  the  world  as  a  kingdom  of  grace  it  will  be  min- 
gled with  forces  of  evil,  and  the  good  and  bad  will  re- 
main in  its  visible  forms  until  the  End  of  the  Age,  when 
the  kingdom  of  glory  appears. 

THE   OBSTRUCTIONS   TO   THE   KINGDOM. 

§  41.  T/ic  Pharisees  will  7iot  enter  the  kingdom  them- 
selves, nor  suffer  those  who  are  entering  to  enter.  All  the 
gtiilt  of  the  historic  rejection  of  the  prophets  will  come 
upon  the  generation  of  Jesus.  The  temple  zvill  be  left 
desolate,  but  eventually  Jesus  will  be  welcomed  as  the  Mes- 
siah. 


212 


THE  MESSIAH 


Matthew  gives  a  collection  of  seven  woes  pronounced 
by  Jesus  upon  the  Pharisees,  the  most  of  which  are 
given  by  Luke  on  an  earlier  occasion.  There  is  also  a 
prologue  and  an  epilogue  made  up  of  sayings  gathered 
from  different  places : 


Prologue.  ' 


Matt,  xxiii.    1-3. 

4= Luke  xi.  45-46. 
"         "        5-7  =  Mark  xii.  38-40  ;  Luke  xi.  43;  xx. 
45-47. 


Woes. 


"    a- 

12.     Farei 

letic  words  of  evangelist. 

att 

.  xxiii. 

13= 

=  Luke  xi.  52. 

<< 

<< 

14. 

Not  in  best  MSS.,  omitted 
by  R.  v.,  assimilated  from 
Mark  xii.  40 ;  Luke  xx.  47. 

<< 

15. 

<< 

16-22. 

<< 

23-24= 

Luke  xi.  42. 

<( 

25-26= 

37-41. 

<< 

27-28= 

"        44. 

<< 

29-33= 

47-48. 

Epilogue. 


2. 

3.    " 

4.     " 

5.    " 

6.      " 

7.      " 

Matt,  xxiii. 

34-36= Luke  xi.  49-51. 
37-39=      "  xiii.  31-35- 


The  Messianic  material  is  limited  to  the  Epilogue  and 
the  first  Woe,  which  in  Luke  is  interposed  between  the 
two  parts  of  the  Epilogue  of  Matthew.  We  follow  the 
order  of  Luke. 


Luke  xi.  49-51. 

Therefore  also  said  the  "Wis- 
dom of  God,  I  will  send  unto 
them  prophets  and  apostles ; 
and  some  of  them  they  shall 
kill  and  persecute ;  that  the 
blood  of  all  the  prophets,  which 
was  shed  from  the  foundation 
of  the  world,  may  be  required 
of  this  generation  ;  from  the 
blood  of  Abel  unto  the  blood  of 


Matt,  xxiii.  34-36. 

Therefore,  behold,  I  send 
unto  you  prophets,  and  wise 
men,  and  scribes  :  some  of  them 
shall  ye  kill  and  crucify  ;  and 
some  of  them  shall  ye  scourge 
in  your  synagogues,  and  perse- 
cute from  city  to  city :  that  upon 
you  may  come  all  the  righteous 
blood  shed  on  the  earth,  from 
the  blood  of  Abel  the  righteous 


OF   MATTUEW 


213 


Zachariah,  who  perished  be- 
tween the  altar  and  the  sanc- 
tuary. Yea,  I  say  unto  you, 
it  shall  be  required  of  this  gen- 
eration. 


Luke  xi.  52. 

Woe  unto  you  lawyers  !  for 
ye  took  away  the  key  of  knowl- 
edge :  ye  entered  not  in  your- 
selves, and  them  that  were  en- 
tering in  ye  hindered. 


unto  the  blood  of  Zachariah 
son  of  Barachiah,  whom  ye  slew 
between  the  sanctuary  and  the 
altar.  Verily  I  say  unto  you, 
All  these  things  shall  come  up- 
on this  generation. 

Matt,  xxiii.  13. 

But  woe  unto  you,  scribes 
and  Pharisees,  hypocrites  !  be- 
cause ye  shut  the  kingdom  of 
heaven  against  men  :  for  ye  en- 
ter not  in  yourselves,  neither 
suffer  ye  them  that  are  entering 
in  to  enter. 


The  first  part  of  the  Epilogue  of  Matthew,  which  is 
really  in  Luke  a  part  of  the  woe  upon  the  Pharisee  law- 
yers, is  connected  by  Luke  with  a  feast  at  which  Jesus  was 
invited,  and  where  the  Pharisees  sought  to  entrap  him. 
He  charges  them  with  a  guilt  greater  than  that  of 
their  fathers,  who  rejected  and  slew  the  prophets.  This 
rejection  of  the  prophets  is  enforced  by  a  citation  which 
Jesus  makes  from  a  lost  writing  entitled  "  The  Wisdom  of 
God,"  which  was  probably  another  example  of  the  Wisdom 
Literature  of  the  Pseudepigrapha.  This  rejection  was 
a  blood-red  record  of  guilt  from  Abel  to  Zechariah.  All 
has  come  down  as  an  inheritance  of  woe  to  the  genera- 
tion that  has  rejected  the  Baptist  and  is  about  to  reject 
the  Messiah  and  put  him  to  death.  But  the  full  meas- 
ure of  iniquity  has  been  reached.  It  will  all  be  required 
of  this  generation  in  the  judgment  that  is  impending 
over  them.  The  general  character  of  this  warning  of 
impending  judgment  favors  its  earlier  date. 

The  first  woe  of  Matthew,  which  is  the  last  woe  of 
Luke,  represents  the  Pharisees  as  interposing  themselves 
between  the  entrance  to  the  kingdom,  and  those  who 
have  accepted  the  Messiah's  invitation  and  are  entering 


214 


THE  MESSIAH 


it.  Luke  represents  them  as  lawyers.  They  themselves 
will  not  enter,  and  they  will  not  permit  others  to  enter. 
The  kingdom  is  here  again  conceived  as  present,  with 
gates  open  to  those  who  accept  the  invitation  of  the 
gospel. 

The  second  part  of  the  Epilogue  of  Matthew  is  given 
at  a  later  date  in  Luke,  who  connects  it  with  a  warn- 
ing against  Herod  given  by  the  Pharisees  while  he  was 
on  his  way  to  Jerusalem. 


Luke  xiii.  31-35. 

In  that  very  hour  there  came 
certain  Pharisees,  saying  to 
him,  Get  thee  out,  and  go 
hence :  for  Herod  would  fain 
kill  thee.  And  he  said  unto 
them.  Go  and  say  to  that  fox, 
Behold,  I  cast  out  demons  and 
perform  cures  to-day  and  to- 
morrow, and  the  third  day  I 
am  perfected.  Howbeit  I  must 
go  on  my  way  to-day  and  to- 
morrow and  the  day  following  : 
for  it  cannot  be  that  a  prophet 
perish  out  of  Jerusalem.  O 
Jerusalem,  Jerusalem,  that  kill- 
eth  the  prophets,  and  stoneth 
them  that  are  sent  unto  her  ! 
how  often  would  I  have  gath- 
ered thy  children  together,  even 
as  a  hen  gathereth  her  own 
brood  under  her  wings,  and  ye 
would  not !  Behold,  your  house 
is  left  unto  you  desolate :  and  I 
say  unto  you.  Ye  shall  not  see 
me,  until  ye  shall  say.  Blessed 
is  he  that  cometh  in  the  name 
of  the  Lord. 


Matt,  xxiii.  37-39. 


O  Jerusalem,  Jerusalem,  that 
killeth  the  prophets,  and  ston- 
eth them  that  are  sent  unto 
her !  how  often  would  I  have 
gathered  thy  children  together, 
even  as  a  hen  gathereth  her 
chickens  under  her  wings,  and 
ye  would  not  !  Behold,  your 
house  is  left  unto  you  desolate. 
For  I  say  unto  you.  Ye  shall 
not  see  me  henceforth,  till  ye 
shall  say.  Blessed  is  he  that 
cometh  in  the  name  of  the 
Lord. 


Jesus  in  enigmatic  language  predicts  that  he  has  three 
days  to  work,  and  on  the  third  day  he  will  be  perfected, 
and  his  work  will  be  accomplished.  It  cannot  be  that 
he  thinks  of  three  actual  days  of  labor  to  be  followed  by 


OF  MATTHEW  9^5 

his  departure,  but  of  a  brief  period  which  was  to  close 
with  his  passion  in  Jerusalem.'  He  had  nothing  to  fear 
from  Herod  in  Galilee  either  as  to  time  or  place  ;  for  his 
time  was  not  yet  complete,  and  he  was  not  in  the  place 
where  he  was  to  die.  This  thought  occasions  the  lament 
over  Jerusalem.  The  Messiah  would  gladly  have  taken 
the  children  of  his  people  under  the  wings  of  his  protec- 
tion, but  they  refused  to  come  to  him.  The  time  is 
well-nigh  elapsed.  Their  doom  is  sure.  Their  home, 
their  temple,  the  symbol  and  pledge  of  the  divine  pro- 
tection, is  to  be  destroyed  ;  and  they  will  no  more  see 
Jesus  until  he  comes  with  such  evidence  of  glory  and 
power  that  they  will  pronounce  him  blessed.  It  is  evi- 
dent that  this  passage,  even  in  Luke,  cannot  refer  to  his 
subsequent  entry  into  Jerusalem  ;  for  the  context  has  in 
mind  the  death  of  Jesus  and  the  desolation  of  the  tem- 
ple ;  and  this  advent  must  be  subsequent  to  these  events. 
It  is  the  Messiah's  Advent  in  judgment  and  in  glory, 
which  we  have  seen  in  so  many  passages.' 

THE    HEAD    OF   THE   CORNER. 

§  42.  The  Pharisees  reject  the  Messiah,  the  corjier-stone 
of  the  kingdom,  and  refuse  the  invitation  to  the  marriage 
feast.  The  kingdom  ivill  be  takeji  from  them  and  giveji 
to  others.  Pnblieans  and  sinners  accept  the  Messiah's  in- 
vitation, enter  the  kingdom,  and  are  welcomed  and  honored 
guests.  The  corner-stone  will  destroy  all  who  come  in  col- 
lision with  it,  and  zvill  7narvellously  become  the  head  of 
the  corner. 

Matthew  gives  two  parables  of  Jesus  and  attaches  them 
to  his  ministry  in   Jerusalem,  in   the   closing  week.     It 


*  Three  days  was  the  time  of  the  abode  in  the  grave.     See  p.  95. 
'  See  pp.  99,  127,  153. 


216  THE  MESSIAH 

matters  little  whether  they  were  uttered  at  this  time  or 
not.  They  have  no  parallel  in  the  Synoptists,  and  may 
have  been  derived  from  another  source  than  the  Logia. 
The  first  of  these  is  the  parable  of  the  marriage  feast ;  the 
second,  the  parable  of  the  two  sons.  It  is  sufficient  to 
refer  to  the  Messianic  elements  in  these  parables. 

In  the  parable  of  the  marriage  feast/  those  who  have 
been  invited  to  the  marriage  of  the  king's  son,  reject  and 
slay  the  messengers.  The  king  sends  his  armies,  de- 
stroys the  murderers  and  burns  their  city.  This  parable 
sets  forth  the  guilt  of  the  Pharisees  and  their  predeces- 
sors in  rejecting  and  slaying  the  prophets,  and  predicts 
their  ruin  in  the  burning  of  Jerusalem.  But  the  mar- 
riage will  not  lack  guests.  The  servants,  the  disciples  of 
Jesus,  go  out  into  the  highways  and  hedges,  to  the  poor, 
the  suffering,  the  outcast,  the  publicans  and  sinners ; 
and  bring  them  in,  and  the  wedding  is  filled  with  guests. 
The  wedding  will  not  lack  decorum  and  dignity  even 
with  these  guests.  They  are  provided  with  appropriate 
garments,  and  only  the  churl  will  refuse  to  put  them 
on.  There  are  some  among  these  who  will  share  the 
fate  of  the  Pharisees ;  but  the  larger  proportion  of  them 
will  not  only  come  to  the  feast,  but  will  be  so  provided 
for  that  they  will  be  the  most  suitable  guests.  This 
parable  clearly  teaches  the  rejection  of  the  Pharisees  and 
the  ruin  of  Jerusalem,  but  also  the  preaching  of  the 
gospel  and  the  gathering  in  of  a  multitude  who  will 
abide  the  judgment. 

The  parable  of  the  two  sons  presents  the  other  side 
of  the  case."^  The  Pharisees  promise  to  enter  the  king- 
dom, but  enter  it  not.  They  profess  to  prepare  for  the 
kingdom  by  legal  righteousness,  and  to  be  eager  for  the 

1  xxii.  1-14.  2  xxi.  28-32. 


OF   MATTHEW  217 

coming  of  the  kingdom  and  for  entrance  into  it.  But 
when  the  kingdom  comes  and  the  Messiah  invites  them, 
they  decHne  his  invitation.  The  publicans  and  sinners, 
on  the  other  hand,  refuse  to  enter  the  kingdom,  but 
subsequently  repent  and  enter.  They  refuse  the  invita- 
tion because  they  refuse  to  prepare  themselves  for  the 
kingdom  by  righteousness ;  they  persist  in  evil  lives, 
they  give  no  promise  of  repentance.  But  when  the 
Messiah's  invitation  comes  to  them,  they  repent  and 
precede  the  Pharisees  into  the  kingdom.  This  teaches 
that  the  kingdom  is  present,  and  that  its  gates  are  open 
to  those  who  will  accept  the  invitation  of  the  gospel  of 
the  kingdom. 

Between  these  two  parables  Matthew  inserts  the  para- 
ble of  the  wicked  husbandmen  which  we  have  already 
seen  and  studied  in  the  gospel  of  Mark.'  It  is  probable 
that  this  parable  was  in  both  sources,  all  the  more  that 
Matthew  and  Luke  give  additional  material  to  that  of 
Mark.  It  is  doubtful  whether  this  material  com.es  from 
the  Logia.  At  all  events  it  is  in  the  poetic  form  which  is 
usual  in  the  Logia.     Matthew  gives  it  more  completely  : 

Did  ye  never  read  in  the  Scriptures,^ 

The  stone  which  the  builders  rejected, 

The  same  was  made  the  head  of  the  corner : 

This  was  from  the  Lord, 

And  it  is  marvellous  in  our  eyes.-* 

Therefore  say  I  unto  you,'* 

The  kingdom  of  God  shall  be  taken  away  from  you, 

And  shall  be  given  to  a  nation  bringing  forth  the  fruits  thereof. 

Every  one  thaf*  falleth  on  that  stone  will  be  broken  to  pieces  : 

But  on  whomsoever  it  shall  fall,  it  will  scatter  him  as  dust. 

(Matthew  xxi.  42-44 ;  Luke  xx.  17,  18.) 

>  See  p.  116.  2  Luke  substitutes  "  What  then  is  this  that  is  written." 

^  Luke  omits  hnes  4-S. 

*  Matthew  gives  "  And  he  that  falleth  on  this  stone."     But  these  two  lines  are 
bracketed  by  Westcott  and  Hort. 


218  THE  MESSIAH 

Jesus,  the  corner-stone  of  the  kingdom,  is  to  be  reject- 
ed by  the  rulers  of  Israel ;  but  the  kingdom  will  be  taken 
from  them  and  given  to  other  rulers,  who  will  be  fruit- 
ful in  good  works.  The  corner-stone  will  then  be  made 
the  head  of  the  corner.  But,  as  a  living  stone,  it  will 
fall  on  the  enemies  and  scatter  them  as  dust ;  or  it  will 
break  in  pieces  all  who  stumble  and  fall  on  it.  All  the 
enemies  of  the  kingdom  of  God  will  eventually  be 
destroyed. 

WATCHING. 

§  43.  The  Soil  of  Man  may  delay  his  coming.  It  may 
not  be  for  a  long  time.  Great  patience  and  zvatchfulness 
tviil  be  required.  When  he  comes  he  will  reward  the 
fait  Jif III. 

Matthew  appends  to  the  great  apocalypse  of  Jesus  ^ 
several  parables  and  a  judgment  scene,  some  of  which 
we  have  already  considered  in  another  connection.^ 
Some  of  these  parables  are  given  by  Luke  at  an  earlier 
period  and  in  better  connections.  But  the  topical  ar- 
rangement of  Matthew  is  more  suited  to  our  present 
purpose. 

It  is  doubtful  whether  Luke  xii.  35-38  is  another  form 
of  the  parable  of  the  virgins  in  Matthew  xxv.  1-13. 
Critics  differ  in  their  opinion.  Whatever  the  case  may 
be,  there  are  so  many  differences  that  it  seems  best  not 
to  place  them  in  parallelism,  but  to  let  the  richer  para- 
ble of  Matthew  follow  the  simpler  parable  of  Luke. 
There  can  be  no  doubt,  however,  that  Matthew  xxiv.  45- 
51  is  parallel  with  Luke  xii.  41-46,  and  that  the  order  of 
topics  in  Luke  is  preferable.     Luke's  parable  is  as  follows  : 

»  See  Chap.  IV.  «  See  p.  164. 


OF  MATTHEW  219 

Let  your  loins  be  girded  about,  and  your  lamps  burning;  and 
be  ye  yourselves  like  unto  men  looking  for  their  lord,  when  he 
shall  return  from  the  marriage  feast ;  that,  when  he  cometh  and 
knocketh,  they  may  straightway  open  unto  him.  Blessed  are 
those  servants  whom  the  lord  when  he  cometh  shall  find  watch- 
ing: verily  I  say  unto  you,  that  he  shall  gird  himself,  and  make 
them  sit  down  to  meat,  and  shall  come  and  serve  them.  And  if 
he  shall  come  in  the  second  watch,  and  if  in  the  third,  and  find 
thon  so,  blcsced  are  those  servants.     (Luke  xii.  35-38.) 

This  parable  teaches  the  duty  of  waiting  and  watch- 
infT  for  the  Advent,  without  any  hint  as  to  the  time.  It 
also  sets  forth  the  great  rewards  that  will  be  given  to 
those  servants  who  are  ready  when  the  Lord  returns. 
Matthew's  parable  is  much  fuller. 

Then  shall  the  kingdom  of  heaven  be  likened  unto  ten  virgins, 
which  took  their  lamps,  and  went  forth  to  meet  the  bridegroom. 
And  five  of  them  were  foolish,  and  five  were  wise.  For  the  fool- 
ish, when  they  took  their  lamps,  took  no  oil  with  them  :  but  the 
wise  took  oil  in  their  vessels  with  their  lamps.  Now  while  the 
bridegroom  tarried,  they  all  slumbered  and  slept.  But  at  mid- 
night there  is  a  cry,  Behold,  the  bridegroom  !  Come  ye  forth  to 
meet  him.  Then  all  those  virgins  arose,  and  trimmed  their 
lamps.  And  the  foolish  said  unto  the  wise,  Give  us  of  your  oil ; 
for  our  lamps  are  going  out.  But  the  wise  answered,  saying, 
Peradventure  there  will  not  be  enough  for  us  and  you  :  go  ye 
rather  to  them  that  sell,  and  buy  for  yourselves.  And  while  they 
went  away  to  buy,  the  bridegroom  came  ;  and  they  that  were 
ready  went  in  with  him  to  the  marriage  feast  :  and  the  door  was 
shut.  Afterward  come  also  the  other  virgins,  saying,  Lord,  Lord, 
open  to  us.  But  he  answered  and  said.  Verily  I  say  unto  you,  I 
know  you  not.  Watch  therefore,  for  ye  know  not  the  day  nor 
the  hour.     (Matthew  xxv.  1-13) 

This  parable  has  the  same  essential  idea  as  the  one 
just  considered,  but  it  distinguishes  two  classes  of  vir- 
gins, the  one  waiting  and  watching,  ready  for  the  bride- 
groom, the  other  unready.     The  element  of  time  is  in- 


220  THE  MESSIAH 

troduced  into  this  parable.  The  advent  tarries,  is  de- 
layed, it  is  not  till  midnight.  The  parable  concludes 
with  the  rewards  of  the  wise  virgins,  but  lays  great  stress 
upon  the  exclusion  of  the  foolish  virgins  from  the  mar- 
riage feast.  It  enforces  the  exhortation  to  watchfulness  ; 
for  the  day  and  the  hour  of  the  Advent  of  the  Messiah 
are  altogether  unknown. 

These  two  parables  are  exceedingly  appropriate  to 
emphasize  the  duty  of  being  watchful  and  ready  to  meet 
the  Messiah  on  his  return.  They  serve  to  introduce  the 
stronger  lessons  of  the  parable  that  follows : 

But  know  this,  that  if  the  master  of  the  house  had  known  in 
what  watch '  the  thief  was  coming,  he  would  have  watched,  and 
would  not  have  suffered  '^  his  house  to  be  broken  through. 
Therefore  ^  be  ye  also  ready ;  for  in  an  hour  that  ye  think  not 
the  Son  of  Man  cometh.     (Matt.  xxiv.  43,  44.) 

The  teaching  of  these  parables  and  their  introduction, 
is  that  the  kingdom  of  God  is  to  be  the  supreme  object 
of  pursuit.  The  hearts  of  men  are  to  be  fixed  upon  it, 
and  they  are  to  seek  it.  Their  lamps  are  to  be  burning 
and  their  loins  girded  as  men  waiting  for  the  marriage 
procession  of  the  bridegroom,  and  as  the  householder 
expecting  the  thief.  The  Lord  will  come  unexpectedly 
and  reward  the  faithful  servant.  The  Advent  is  sure, 
but  the  time  of  it  uncertain.  He  may  not  come  in  the 
first  watch,  and  his  servants  may  think  he  delays  his  com- 
ing. He  may  not  come  in  the  second  watch.  He  may 
wait  until  the  third  watch  and  so  try  the  faith  of  his 
servants,  and  test  the  unfaithful.  Blessed  are  they  who 
are  faithful  till  the  Advent  of  the  Messiah. 


1  Luke  xii.  39  has  "  hour  "  for  "  watch  "  of  Matthew. 

2  Luke  xii.  39  has  "left  "  for  "suffered  "  of  Matthew. 
"  Therefore  "  is  omitted  by  Luke  xii.  40. 


OF   xMATTHEVV  221 

THE   ROVAL  JUDGMENT. 

§  44.  The  McssiaJi  may  be  long  absc7it.  During  his 
absence  his  serva?its  have  sacred  trusts,  a?id  will  be  dealt 
zuith  on  his  return  in  accordance  ivith  their  fidelity  to 
their  trusts  and  their  mercy  to  the  sufferings  ivith  ivhom 
the  Messiah  identifies  himself.  The  Messiah  comes  on  his 
throne  of  glory  wit  It  attending  angels.  All  nations  are 
assembled  for  judgment  and  are  separated  into  two  great 
classes.  On  the  right  hand  are  the  blessed.  These  have 
been  faithful  and  merciful.  They  inherit  the  kingdom 
and  everlasting  life.  On  the  left  haiid  are  the  accursed. 
They  have  been  mifaithful  and  unmercifid.  They  are 
doomed  to  outer  darkness,  the  everlasting  fire  of  Gehenna 
a?id  torment.  But  there  are  degrees  of  guilt.  The  careless 
and  u?it /linking  are  beaten  with  few  stripes,  the  wilful 
transgressor  with  many  stripes.  The  unmerciful  receive 
710  mercy. 

Matthew  gives  the  final  scene  of  the  royal  judgment 
in  connection  with  the  Apocalypse  of  Jesus,  and  com- 
bines them  by  parables  teaching  the  lessons  of  watchful- 
ness and  the  principles  of  the  judgment. 

We  have  already  considered  some  of  these  as  appro- 
priate to  the  previous  topics,  but  others  now  come  into 
view.  We  shall  first  consider  the  parable  of  the  waiting 
servants,  which  makes  the  transition.' 

And  Peter  said,  Lord,  speakest  thou  this  parable  unto  us,  or 
even  unto  all  ?  "^  And  the  Lord  said.  Who  then  is  the  faithful 
and  wise  steward,-^  whom   his  lord  hath  sct^   over  his  house- 


'  Matt.  xxiv.  45-51 ;  Luke  xii.  41-46. 
'^  Luke,  only,  has  this  historical  occasion  of  the  parable. 
^  It  is  probable  that  "  steward  "  was  the  original  reading  rather  than  "servant" 
of  Matthew. 
*  The  aorist  of  Matthew  seems  more  original  than  the  future  of  Luke. 


222  THE  MESSIAH 

hold,  to  give  them  their  portion  ^  of  food  in  due  season  ?  Blessed 
is  that  servant  whom  his  lord  when  he  cometh  shall  find  so  doing. 
Verily^  I  say  unto  you,  that  he  will  set  him  over  all  that  he  hath. 
But  if  that  servant  ^  shall  say  in  his  heart,  my  lord  tarrieth  ;  ■*  and 
shall  begin  to  beat  the  men  servants  and  the  maid  servants,^  and 
shall  eat  and  drink,  with  the  drunken  ;  ^  the  lord  of  that  servant 
shall  come  in  a  day  when  he  expecteth  not,  and  in  an  hour  when 
he  knoweth  not,  and  shall  cut  him  asunder,  and  appoint  his  por- 
tion with  the  unfaithful.''     (Luke  xii.  41-46.) 

Luke's  version  is  fuller  and  richer  and  more  original 
than  Matthew's.  Little  is  said  of  the  wise  and  faith- 
ful steward.  He  is  approved  and  exalted  to  a  high 
rank  in  the  household.  The  parable  deals  with  the 
foolish  and  unfaithful  steward.  He  prefers  evil  con- 
duct to  the  good  pleasure  of  his  lord.  He  presumes 
upon  his  long  absence.  He  becomes  an  unmerciful 
tyrant  to  his  fellow  servants.  At  the  sudden  and  unex- 
pected advent  he  is  doomed,  is  cut  asunder,  and  is 
given  his  portion  with  the  unfaithful. 

Luke  appends  to  this  parable  a  saying  of  Jesus  which 
seems  appropriate  here,  but  which  may  have  been  ut- 
tered on  another  occasion,  as  Wendt  supposes.®    It  mat- 


*  o'lKsreia  of  I\Iatthew  and  depaTzeia  of  Luke  may  be  due  to  difference  in  trans- 
lation of  the  original  Aramaic  word  of  Jesus,  as  also  rpocpr/  of  Matthew  and 
GLTOfierpiov  of  Luke. 

2  The  a^ui)v  of  Matthew  is  to  be  preferred  to  the  a?.7j6(og  of  Luke. 

3  Matthew  inserts  "  evil "  before   "  servant,"  which  is  merely  explanatory. 

*  Luke  inserts  "  his  coming"  after  "  delayeth  "  for  explanation. 
^  Matthew  condenses  into  "  his  fellow  servants." 

^  Matthew's  phrase  is  better  here  than  the  three  infinitives  of  Luke. 

'  Matthew  gives  "  hypocrites"  instead  of  "  unfaithful,"  which  is  not  so  suited 
to  the  context  and  involves  a  covert  appHcation  to  the  Pharisees.  The  addition 
of  " there  shall  be  the  weeping  and  gnashing  of  teeth"  is  not  original,  but  an 
explanation  of  the  portion  of  the  unfaithful. 

8  Le/ire  Jesii,  i.,  s.  148.  Wendt  attaches  it  to  Luke  xvi.  ic-12  in  his  reconstruc- 
tion of  the  Logia. 


OF  MATTHEW  223 

ters  little  for  our  purpose.     We  shall  use  it  here  where 
Luke  uses  it  for  lack  of  a  better  place  : 

And  that  servant,  who  knew  his  lord's  will,  and  made  not  ready, 
nor  did  according  to  his  will,  shall  be  beaten  with  many  stripes  ; 
but  he  that  knew  not,  and  did  things  worthy  of  stripes,  shall 
be  beaten  with  few  stripes.  And  to  whomsoever  much  is 
given,  of  him  shall  much  be  required :  and  to  whom  they 
commit  much,  of  him  will  they  ask  the  more.  (Luke  xii, 
47.  48.) 

In  Luke  it  is  conceived  that  there  may  be  two  classes 
of  unfaithful  stewards — one  who  did  not  know  his  lord's 
will  and  another  who  did  know.  They  both  sin  in  the 
same  way  and  do  things  worthy  of  stripes.  The  wilful 
transgressor  receives  many  stripes,  the  ignorant  trans- 
gressor few  stripes.  Of  each  one  is  exacted  punishment 
in  accordance  with  the  trust  committed  to  him.  The 
significance  of  the  passage  lies  in  this.  The  parable  has 
in  view  the  Messianic  judgment  at  the  End  of  the  Age. 
This  difference  of  punishment,  involved  between  many 
stripes  and  few,  is  not  a  difference  of  punishment  in  the 
Middle  State  after  death :  it  is  a  difference  of  degree  of 
punishment  in  the  Day  of  judgment,  and  in  the  age  that 
follows  that  judgment  in  the  Final  State.  How  are  we 
to  conceive  these  few  stripes  as  compared  with  the 
many?  In  Gehenna,  are  the  stripes  few  in  character,  or 
of  less  degree  of  punishment,  everlasting  in  duration 
but  less  intensive  in  degree  of  suffering;  or  less  in  the 
number  of  the  blows,  so  that  the  punishment  of  the  less 
guilty  comes  to  an  end  before  the  punishment  of  the 
more  guilty?  This  opens  up  a  field  for  speculation 
where  we  can  only  say  that  all  everlasting  duration  is 
subject  to  such  limitations  as  God  in  his  sovereign  re- 
served right  may  deem  best  to  put  upon  it. 


224  THE  MESSIAH 

The  parable  of  the  talents  ^  enlarges  upon  the  rewards 
and  punishments  of  the  servants.  It  represents  that  the 
lord  is  absent  a  long  time.  During  his  absence  the  ser- 
vants are  engaged  with  their  talents,  each  according  to 
his  several  ability,  having  difference  of  trusts.  There 
are  the  same  three  classes  as  in  the  parable  of  the 
pounds,  in  Luke.""  There  the  trusts  are  the  same  ;  here 
the  trusts  are  different.  There  the  grades  of  service  in 
the  use  of  the  same  trust  were  different.  Here  the  differ- 
ence in  grade  is  in  the  ability,  and  in  the  amount  of  the 
trusts,  but  the  proportion  is  the  same  and  the  reward 
seems  to  be  the  same.  The  unfaithful  servant  is  very 
much  alike  in  both  parables.  He  is  deprived  of  his  trust 
and  is  punished. 

The  parable  of  the  talents  represents  that  he  is  cast 
hito  the  outer  darkness  and  the  weeping  and  gnashing 
of  teeth  in  Gehenna.  This  parable  is  an  appropriate 
introduction  to  the  judgment  scene  that  closes  the  chap- 
ter. But  before  considering  this,  it  will  be  best  to  bring 
into  view  two  other  parables  of  Matthew  setting  forth 
the  principles  of  the  royal  judgment.  These  are  the 
parable  of  the  debtors  ^  and  the  parable  of  the  laborers 
in  the  vineyard.*  It  is  doubtful  whether  they  are  given 
in  their  proper  historical  connection  by  Matthew.  We 
follow  his  example  and  use  them  where  they  are  appro- 
priate to  the  topic  in  hand. 

The  first  of  these  parables  represents  the  king  reckon- 
ing Vv'ith  his  servants.  There  are  several  scenes.  The 
first  represents  the  mercy  of  the  king  to  his  unprofitable 
servant.  Thus  the  king  deals  with  the  penitent  when 
he  admits  them  into  his  kingdom  of  grace.  He  assigns 
a  term  of  grace  and  service.     The  next  scene  shows  the 


^  Matt.  XXV,  14-30.  2  Luke  xix.  11-27.     See  p.  249. 

'  Matt,  xviii.   21-35.  *  Matt,  xx,  1-16. 


OF  MATTHEW  225 

miserable  man  unmerciful  to  his  creditors.  The  third 
scene  gives  the  complaint  of  his  fellow  servants.  The 
last  scene  gives  the  judgment  of  the  unmerciful  man  by 
the  just  monarch.  We  are  taught  that  the  king  is  mer- 
ciful in  his  judgment,  but  only  to  those  who  have 
learned  from  him  the  law  of  mercy.  The  law  of  mercy 
requires  forgiveness  to  an  indefinite  extent,  even  beyond 
the  fiftieth  time.  It  is  the  same  doctrine  as  that  taught 
in  one  of  the  petitions  of  the  Lord's  prayer  and  in  the 
Beatitude  of  the  merciful.  The  term  of  grace  is  to  be 
used  in  becoming  godlike. 

The  second  of  these  parables  sets  forth  the  doctrine 
that  the  householder  gives  every  one  beyond  his  deserts, 
and  that  no  one  should  complain  at  the  extent  of  his 
kindness  to  others  even  if  it  exceed  his  apparent  kind- 
ness to  him.  It  seems  unjust  to  give  one  servant  as 
much  for  short  service  as  another  for  much  longer  ser- 
vice ;  but  when  the  whole  service  is  a  matter  not  of  debt 
but  of  favour,  the  measurement  is  not  by  the  scales  of 
justice,  but  by  the  breadths  of  mercy.  And  it  is  in 
accordance  with  the  nature  of  mercy  that  it  should 
expand  to  greater  breadths  when  it  has  to  do  with 
greater  need.  The  same  doctrine  is  taught  in  the  para- 
ble of  the  prodigal.' 

These  four  parables  are  the  most  suitable  introduction 
to  the  judgment  scene. 

But  when  the  Son  of  Man  shall  come  in  his  glory,  and  all  the 
angels  with  him,  then  shall  he  sit  on  the  throne  of  his  glory: 
and  before  him  shall  be  gathered  all  the  nations :  and  he  shall 
separate  them  one  from  another,  as  the  shepherd  separateth  the 
sheep  from  the  goats :  and  he  shall  set  the  sheep  on  his  right 
hand,  but  the  goats  on  the  left.    Then  shall  the  King  say  unto 

>  Luke  XV.  11-32. 


226  THE  MESSIAH 

them  on  his  right  hand,  Come,  ye  blessed  of  my  Father,  inherit 
the  kingdom  prepared  for  you  from  the  foundation  of  the  world : 
for  I  was  an  hungered,  and  ye  gave  me  meat :  I  was  thirsty,  and 
ye  gave  me  drink  :  I  was  a  stranger,  and  ye  took  me  in  ;  naked, 
and  ye  clothed  me :  I  was  sick,  and  ye  visited  me :  I  was  in 
prison,  and  ye  came  unto  me.  Then  shall  the  righteous  answer 
him,  saying,  Lord,  when  saw  we  thee  an  hungered,  and  fed  thee  ? 
or  athirst,  and  gave  thee  drink  ?  And  when  saw  w^e  thee  a 
stranger,  and  took  thee  in  ?  or  naked,  and  clothed  thee  ?  And 
when  saw  we  thee  sick,  or  in  prison,  and  came  unto  thee  ?  And 
the  King  shall  answer  and  say  unto  them,  Verily  I  say  unto  you, 
Inasmuch  as  ye  did  it  unto  one  of  these  my  brethren,  evcii  these 
least,  ye  did  it  unto  me.  Then  shall  he  say  also  unto  them  on 
the  left  hand.  Depart  from  me,  ye  cursed,  into  the  eternal  fire 
which  is  prepared  for  the  devil  and  his  angels :  for  I  was  an  hun- 
gered, and  ye  gave  me  no  meat :  I  was  thirsty,  and  ye  gave  me 
no  drink :  I  was  a  stranger,  and  ye  took  me  not  in ;  naked,  and 
ye  clothed  me  not ;  sick,  and  in  prison,  and  ye  visited  me  not. 
Then  shall  they  also  answer,  saying.  Lord,  when  saw  we  thee  an 
hungered,  or  athirst,  or  a  stranger,  or  naked,  or  sick,  or  in  prison, 
and  did  not  minister  unto  thee .''  Then  shall  he  answer  them, 
saying.  Verily  I  say  unto  you.  Inasmuch  as  ye  did  it  not  unto 
one  of  these  least,  ye  did  it  not  unto  me.  And  these  shall  go 
away  into  eternal  punishment :  but  the  righteous  into  eternal 
life.     (Matthew  xxv.  31-46.) 

This  is  the  royal  judgment  scene.  The  Messiah  is 
enthroned  on  his  glorious  throne  with  the  angels  minis- 
tering about  him.  First,  he  rewards  his  sheep.  They 
receive  their  inheritance  in  the  kingdom  of  glory  and 
enter  into  everlasting  life.  Then  he  condemns  the  goats 
and  assigns  tliem  to  everlasting  punishment,  in  the  ever- 
lasting fires  of  Gehenna.  The  rule  of  judgment  is  the 
same  that  we  have  found  in  the  parable  of  the  debtors. 
The  merciful  are  rewarded  with  the  inheritance  of  the 
kingdom,  but  the  unmerciful  are  cast  into  Gehenna. 
The  judgment  is  in  accordance  with  works. 


OF  MATTHEW 


227 


TIIK    REWARDS   OK   THE    KINGDOM. 

f^  45.  The  reivards  of  the  kingdoDi  will  he  in  proportion 
to  service.  The  greatest  rewards  zl  ill  be  seats  at  the  table 
of  the  Messiah  and  entJiroJiement  with  him. 

Matthew  and  Luke  report  a  sentence  of  Jesus  promis- 
ing rewards  to  his  faithful  disciples.  Luke  gives  it  its 
historical  place  in  the  midst  of  the  discourses  at  the  last 
Passover  : 

And  there  arose  also  a  contention  among  them,  which  of  them 
is  accounted  to  be  greatest.  And  he  said  unto  them,  The  kings 
of  the  Gentiles  have  lordship  over  them  ;  and  they  that  have 
authority  over  them  are  called  Benefactors.  But  ye  s/ialt  not  be 
so  :  but  he  that  is  the  greater  among  you,  let  him  become  as  the 
younger ;  and  he  that  is  chief,  as  he  that  doth  serve.  For 
whether  is  greater,  he  that  sitteth  at  meat,  or  he  that  serv^eth  } 
is  not  he  that  sitteth  at  meat }  but  I  am  in  the  midst  of  you  as 
he  that  serveth,     (Luke  xxii.  24-27.) 

This  is  introductory  to  the  word  that  is  common  to 
the  two  evangelists. 


Luke  xxii.  28-30. 

But  ye  are  they  that  have 
continued  with  me  in  my  trials; 
and  I  appoint  unto  you  a  king- 
dom, even  as  my  Father  ap- 
pointed unto  me,  that  ye  may 
cat  and  drink  at  my  table  in  my 
kingdom  :  and  ye  shall  sit  on 
thrones  judging  the  twelve 
tribes  of  Israel. 


Matt.  xix.  28. 

And  Jesus  said  unto  them, 
Verily  I  say  unto  you  that  ye 
who  have  followed  me,  in  the 
regeneration  when  the  Son  of 
Man  shall  sit  on  the  throne  of 
his  glory,  ye  also  shall  sit  upon 
twelve  thrones,  judging  the 
twelve  tribes  of  Israel. 


Jesus  here  teaches  his  disciples  that  rewards  in  the 
kingdom  will  be  proportionate  to  the  magnitude  of  ser- 
vice. These  rewards  will  be  surely  gained.  Luke  reports 
the  reward  of  eating  and  drinking  at  the  table  of  the 
Messiah.  This  was  appropriate  to  the  occasion  of  the 
Lord's  Supper.     They  would  have  the  privilege  of  the 


228 


THE  MESSIAH 


royal  table  in  the  kingdom.  This  reward  was  omitted 
by  Matthew  as  not  appropriate  to  the  context  of  the 
passage  in  w^iich  he  used  this  word  of  Jesus.  Both  evan- 
gelists report  the  second  reward,  enthronement.  Luke's 
report  gives  no  statement  of  the  time  except  as  the  time 
of  reward  after  a  period  of  service  in  the  kingdom,  and 
accordingly  he  gives  "  appoint  unto  you  a  kingdom." 
But  Matthew  gives  two  very  important  statements  as  to 
the  time  when  the  apostles  would  attain  these  rewards. 
It  would  be  when  the  Son  of  Man  should  sit  on  the  throne 
of  his  glory.  It  was  not,  therefore,  to  be  at  the  founda- 
tion of  the  kingdom  of  grace  in  this  world,  or  at  any 
time  during  their  ministry  in  the  kingdom  of  grace  in 
its  period  of  development  and  persecution.  It  was  to 
be  at  the  time  of  the  culmination  of  the  kingdom  of 
grace  in  the  kingdom  of  glory.  This  general  statement 
is  introduced  by  the  term  ^  regeneration,  which  is  a  second 
indication  as  to  time.  The  regeneration  here  is  a  general 
regeneration  which  concerns  not  merely  the  individual, 
but  the  whole  body  of  the  redeemed.  It  is  that  regenera- 
tion of  the  world  that  introduces  the  kingdom  of  glory. 
It  is  the  period  of  transition  to  the  new  age  of  the  world 
in  which  the  Messiah  will  reign  on  his  throne  of  glory 
over  all  things.  This  passage  enlarges  the  scope  of  the 
doctrine  of  the  kingdom,  as  it  opens  our  eyes  to  see  be- 
yond the  judgment  into  the  glory  of  the  kingdom  that 
follows  the  judgment,  in  which  the  apostles  share  with 
their  Lord  in  a  glorious  reign. 

THE   GREAT  COMMISSION. 

§  46.  Jesus  rose  from  the  dead  and  manifested  himself 
unto  his  disciples,  giving  them  the  commission  to  preach 
the  gospel  to  the  world  and  to  baptize  believers,  a7id  prom- 

1  iv  rfi  Tra?Avy£VE(j!a. 


OF  MATTHEW 


229 


isitig  them  his  presence  ivith  ihcui  nutil  the  End  of  the 
Age. 

The  gospel  of  Matthew  reports  two  manifestations  of 
Jesus  after  his  resurrection,  (i)  He  appears  to  the  two 
Marys  in  the  morning  at  the  tomb.  They  recognize  him 
and  worship  him.  He  commands  them  to  tell  the  brethren 
to  meet  him  in  Galilee.'  (2)  The  eleven  disciples  meet  the 
risen  Lord  at  the  aforesaid  place  on  a  mountain  in 
Galilee  and  he  there  gave  them  their  commission.' 
There  is  great  difficulty  in  dealing  with  this  commission, 
for  it  is  apparently  assigned  by  the  supplement  to  Mark' 
and  by  Luke*  to  Jerusalem.  On  the  whole  it  is  best  to 
deal  with  Matthew  and  Mark  together,  and  with  Luke 
in  a  separate  section. 


Matt,  xxviii.  16-20. 

But  the  eleven  disciples  went 
into  Galilee,  unto  the  mountain 
where  Jesus  had  appointed 
them.  And  when  they  saw  him, 
they  worshipped  hiui :  but  some 
doubted.  And  Jesus  came  to 
them  and  spake  unto  them,  say- 
ing, All  authority  hath  been 
given  unto  me  in  heaven  and 
on  earth.  Go  ye  therefore,  and 
make  disciples  of  all  the  na- 
tions, baptizing  them  into  the 
name  of  the  Father  and  of  the 
Son  and  of  the  Holy  Spirit : 
teaching  them  to  observe  all 
things  whatsoever  I  commanded 
you  :  and  lo,  I  am  with  you 
alway,  even  unto  the  End  of 
the  Age. 


Mark  xvi.  15-18. 

And  he  said  unto  them.  Go 
ye  into  all  the  world,  and  preach 
the  gospel  to  the  whole  crea- 
tion. He  that  believeth  and  is 
baptized  shall  be  saved  ;  but  he 
that  disbelieveth  shall  be  con- 
demned. And  these  signs  shall 
foUowthem  that  believe:  in  my 
name  shall  they  cast  out  de- 
mons ;  they  shall  speak  with  new 
tongues  ;  they  shall  take  up  ser- 
pents, and  if  they  drink  any 
deadly  thing,  it  shall  in  no  wise 
hurt  them  ;  they  shall  lay  hands 
on  the  sick,  and  they  shall  re- 
cover. 


The  commission  given  by  Mark  does   not  belong  to 


'  Matthew  xxviii.  i-io  —  Mark  xvi.  1-8. 
«  Mark  xvi.  14-18. 


2  Matthew  xxviii.  16-20. 
♦  Luke  xxiv.  36-49. 


230  THE  MESSIAH 

the  original  Mark,  but  is  a  later  appendix  to  the  gospel. 
However,  it  is  a  report  that  comes  from  an  early  date. 
It  is  simpler  than  the  report  of  Matthew.  It  gives  the 
command  to  preach  the  gospel  to  the  whole  world,  the 
whole  creation.  This  takes  a  most  complete  view  of  the 
universality  of  the  gospel  message.  It  is  true  that  the 
apostles  did  not  understand  the  extent  of  their  commis- 
sion until  a  long  time  afterwards  ;  but  this  does  not 
show  that  the  commission  itself,  as  given  by  Jesus,  was 
limited  to  their  understanding  of  it,  still  less  to  the  land 
of  Palestine  as  Russel  argues.^  The  preaching  of  the 
gospel  divides  the  hearers  into  two  classes,  the  believing 
and  the  disbelieving.  The  former  will  be  saved,  the  lat- 
ter will  be  condemned  ;  for  the  gospel  has  judgment  in 
itself.  We  are  not  to  suppose  that  the  condemnation 
here  refers  to  the  final  condemnation  of  the  day  of  judg- 
ment, as  the  "  damned  "  of  the  A.  V.  might  seem  to 
suggest  ;  any  more  than  that  the  salvation,  spoken  of 
here,  is  postponed  till  doomsday  ;  but  the  antithesis  is 
between  a  salvation  which  is  received  by  believing  and 
being  baptized — that  is,  the  salvation  which  is  enjoyed 
in  the  kingdom  of  grace  ;  and  a  condemnation  which 
comes  whenever  and  wherever  the  gospel  is  rejected, 
namely,  a  condemnation  which  abides  in  this  life  upon 
all  w4io  do  not  believe,  are  not  baptized,  and  do  not  by 
faith  and  baptism  become  incorporated  into  the  kingdom 
of  grace.  The  commission  in  Mark  lays  stress  upon  the 
miracle-working  that  would  attend  the  ministry  of  the 
apostles. 

The  report  of  Matthew  enlarges  the  commission, 
(i)  They  are  to  make  disciples  of  all  nations.  This  im- 
plies   their   organization    into   a    body  of    disciples,   a 

J  Parousia^  p.  121. 


OF  MATTHEW  231 

kingdom,  or  Church.  (2)  They  are  to  baptize  them  into 
the  name  of  the  Father,  the  Son,  and  the  Holy  Spirit. 
This  baptism  into  the  name  of  the  Son,  the  Messiah,  as 
well  as  into  the  name  of  God  the  Father  and  of  the 
Spirit  of  God,  impHes  the  organization  of  a  separate 
body  of  the  baptized  as  the  kingdom  of  the  Messiah. 
(3)  They  are  to  teach  all  the  commands  of  the  Messiah. 
The  new  kingdom  is  to  be  an  organized  body,  and  is 
therefore  to  have  its  rules  and  laws. 

In  place  of  the  promise  of  miracle-working  given  by 
Mark,  a  more  important  promise  is  given  by  Matthew  ; 
namely,  the  abiding  presence  of  the  Messiah  himself, 
with  tlie  apostles,  in  the  exercise  of  their  ministry.  We 
have  already  studied  this  abiding  presence  as  promised 
by  Jesus  to  those  who  assemble  in  his  name  and  agree  in 
supplication.'  This  presence  of  Jesus  is  the  spiritual,  dy- 
namic presence  of  the  Messiah.  It  is  to  be  distinguished 
from  the  presence  for  the  forty  days  subsequent  to  the 
resurrection  enjoyed  by  the  apostles,  as  well  as  from  the 
presence  to  establish  the  kingdom  in  the  world,  and  also 
from  the  presence  at  the  Advent  for  judgment  at  the 
End  of  the  Age.  This  latter  is  not  explicitly  referred 
to  in  the  commission,  but  it  is  implied  in  the  term  ''  End 
of  the  Age,"  which  is  elsewhere  connected  with  the  Ad- 
vent to  judgment.''  The  spiritual  presence  of  the  Mes- 
siah is  to  abide  with  the  apostles  in  their  ministry  until 
the  Age  has  been  completed  and  the  Advent  for  judg- 
ment has  arrived.  This  commission  was  given  to  the 
eleven  apostles,  but  it  was  given  them  for  a  world-wide 
ministry  and  a  world-long  ministry.  The  commission 
does  not  in  itself  contemplate  a  ministry  other  than 
apostolic.     It  could  not  do  so  without  transcending  the 

>  See  p.  195.  "  See  p.  138. 


232  THE   MESSIAH 

Sphere  of  prophecy  and  entering  into  the  field  of  history, 
If  in  the  development  of  the  world-wide  and  world-long 
ministry  it  would  appear  that  the  apostles  must  have 
successors  to  carry  on  their  ministry  and  complete  it,  the 
Messiah,  whose  presence  was  promised  to  them,  would 
provide  for  whatever  emergency  might  arise.    . 


CHAPTER  VI. 


THE    MESSIAH    OF   LUKE. 


We  have  already  considered  in  the  previous  chapters 
the  laiger  portion  of  the  material  that  we  would  treat 
under  this  head,  if  we  had  to  discuss  the  Messiah  of 
Luke  alone.  We  have  found  that  Luke  has  used  the 
Messianic  material  of  Mark  as  his  principal  source.  This 
material  is  not  original  with  Luke,  it  does  not  belong  to 
him.  He  merely  used  it  and  edited  it  for  the  purposes 
6(  his  narrative.  All  of  this  material  was  therefore  con- 
sidered in  Chapters  HL  and  IV.  under  the  Messiah  of 
Mark.  We  have  also  seen  that  Luke  used  the  Messianic 
idea  of  the  Aramaic  Logia  of  Matthew.  He  used  the 
material  and  put  it  in  a  different  form  from  that  in 
which  it  appears  in  Matthew.  He  used  it  for  the  pur- 
pose of  his  narrative.  But  the  material  was  not  original 
to  Luke.  It  was  Matthew's.  Accordingly  we  have 
treated  it  in  Chapter  V.  in  the  Messiah  of  Matthew. 
We  have  left,  therefore,  only  that  portion  of  the  Mes- 
sianic idea  of  Luke  which  he  derived  from  other  sources 
than  Mark  and  the  Aramaic  Matthew.  This  is  not 
great  in  amount,  but  it  is  of  considerable  importance. 

THE    SOX   OF   GOD. 

§  47.  Jesus  in  boyhood  was  conscious  of  his  Messianic 
calling  as  the  Son  of  God,  and  he  made  it  his  a"'  ^--^^^^i, 
his  Father  s  will.    As  he  grew  in  years,  he  gre 


234  THE  MESSIAH 

prcJiension   of  his  Messianic  calling  and  in  devotion  to 
it. 

The  story  of  the  boyhood  of  Jesus  reported  by  Luke 
alone,  is  of  great  importance  for  the  development  of  the 
Messianic  consciousness  of  Jesus. 

A.nd  the  child  grew,  and  waxed  strong,  filled  with  wisdom  : 
and  the  grace  of  God  was  upon  him.  And  his  parents  went 
every  year  to  Jerusalem  at  the  feast  of  the  passover.  And  when 
he  was  twelve  years  old,  they  went  up  after  the  custom  of  the 
feast ;  and  when  they  had  fulfilled  the  days,  as  they  were  return- 
ing, the  boy  Jesus  tarried  behind  in  Jerusalem ;  and  his  parents 
knew  it  not ;  but  supposing  him  to  be  in  the  company,  they  went 
a  day's  journey  ;  and  they  sought  for  him  among  their  kinsfolk 
and  acquaintance  :  and  when  they  found  him  not,  they  returned 
to  Jerusalem,  seeking  for  him.  And  it  came  to  pass,  after  three 
days  they  found  him  in  the  temple,  sitting  in  the  midst  of  the 
doctors,  both  hearing  them,  and  asking  them  questions  :  and  all 
that  heard  him  were  amazed  at  his  understanding  and  his  an- 
swers. And  when  they  saw  him,  they  were  astonished  :  and  his 
mother  said  unto  him.  Son,  why  hast  thou  thus  dealt  with  usr*? 
behold,  thy  father  and  I  sought  thee  sorrowing.  And  he  said 
unto  them.  How  is  it  that  ye  sought  me?  knew  ye  not  that  I 
must  be  about  my  Father's  business  }  And  they  understood  not 
the  saying  which  he  spake  unto  them.  And  he  went  down  with 
them,  and  came  to  Nazareth  ;  and  he  was  subject  unto  them  :  and 
his  mother  kept  all  these  sayings  in  her  heart.  And  Jesus  ad- 
vanced in  wisdom  and  stature,  and  in  favor  with  God  and  men. 
(Luke  ii.  40-52.) 

There  is  some  difference  of  opinion  as  to  the  render- 
ing and   interpretation   of   the  words  of   Jesus  in  this 
story.     The  A.  V.  renders  ''about  my  Father  s  busitiess!' 
which  then  is  to  be  interpreted  as  follows.     Jesus  claims 
that  he  is  the  son  of  God,  and  that   he  must  be  about 
'  "'ork  of  his  Father.     This  cannot  mean  that  he  was 
God  in  the  sense  that  every  true  Christian  is 
aod ;  because  that  doctrine  was  revealed  for 


OF   LUKE 


235 


the  first  time  by  Jesus  himself  subsequent  to  tliis  event, 
and  it  is  based  on  the  doctrine  of  his  Messiahship.  It 
could  hardly  mean  that  he  was  the  son  of  God  in  the 
theological  sense  as  the  second  person  of  the  Trinity; 
for  that  doctrine  was  not  yet  revealed,  and  there  is 
nothing  in  the  context  to  suggest  it.  It  means  that 
Jesus  was  the  Son  of  God  as  the  Messiah,  for  the  term 
Son  of  God  is  a  well-known  name  of  the  Messiah  alter- 
nating with  the  son  of  David.'  Jesus  here  at  twelve 
years  of  age  makes  it  known  to  his  parents  that  he  is 
assured  of  his  Messianic  calling.  They  knew  it,  accord- 
ing to  the  stories  of  the  infancy  of  Jesus  reported  by 
Luke,  through  the  testimonies  they  had  received.'^  At 
the  legal  age  for  his  appearance  in  the  temple  according 
to  the  traditional  Jewish  custom,  he  likewise  was  con- 
scious of  his  Messiahship.  As  the  Messiah  he  had  the 
Father's  work  to  do,  and  what  should  his  parents  find 
him  doing  but  that  work.  It  was  for  the  present  learn- 
ing from  the  teachers  of  Israel  what  they  had  to  give 
him. 

The  R.  v.,  however,  renders  "  in  my  Father  s  housed 
This  rendering  does  not  change  the  interpretation  so  far 
as  his  Messiahship  is  concerned.  In  either  case  he  is 
the  Messianic  Son  of  God.  But  it  modifies  the  interpre- 
tation as  to  the  work.  According  to  this  translation  he 
points  to  the  place  of  his  activity  rather  than  to  his 
work.  What  place  was  so  appropriate  to  the  Messiah 
as  the  temple  of  God,  where  the  ministry  of  Israel  cen- 
tred ?  This  rendering  is  not  suited  to  the  context  or 
the  circumstances.  For  Jesus  asks  his  parents  why  they 
sought  him,  and  not  why  they  did  not  seek  him  there. 
It  was  not  a  question  of  place,  but  a  question  of  seeking 

'  See  pp.  46,  76.  s  See  pp.  45,  seq. 


236  THE  MESSIAH 

him  at  all,  when  they  ought  to  have  had  confidence  in 
him  that  he  was  about  his  Father's  work,  wherever  he 
might  be.  Furthermore,  the  temple  was  the  centre  of 
the  priestly  ministry.  It  was  also  the  centre  of  the  Rab- 
binical education.  But  it  was  not  on  that  account  the 
place  where  a  prophet  or  the  Messiah  would  necessarily 
carry  on  his  ministry.  In  fact  the  ministry  of  the  proph- 
ets was  usually  apart  from  the  temple.  The  subse- 
quent ministry  of  John  the  forerunner  was  in  the  wil- 
derness of  Judaea  and  in  the  valley  of  the  Jordan.  The 
ministry  of  Jesus  was,  according  to  Luke,  chiefly  in  Gali- 
lee and  Perea.  Why  then  such  a  stress  on  the  temple 
here,  so  different  from  the  method  of  Jesus  elsewhere  in 
Luke?  The  work  of  the  Father  in  heaven,  the  business 
the  Messiah  had  to  do  for  the  Father  :  that  was  the  ideal 
that  was  now  pressing  upon  the  mind  of  the  boy  Jesus 
and  making  him  such  a  wonderful  pupil  of  the  doctors 
of  the  law. 


THE    REJECTED   PROPHET. 

§  48.  Jesus  declares  himself  to  be  the  prophet  of  the 
great  prophecy  of  the  exile  and  is  rejected  by  his  townsmen 
of  Nazareth. 

Jesus  early  in  his  ministry  delivers  a  discourse  in  the 

synagogue  at  Nazareth,  which  is  preserved  only  in  the 

gospel  of  Luke.     In  this  he  definitely  claims  to  be  the 

gentle  preacher  described  in  the  great  prophecy  of  the 
exile.' 

And  he  came  to  Nazareth,  where  he  had  been  brought  up : 
and  he  entered,  as  his  custom  was,  into  the  synagogue  on  the 

^  Isa.  bci. 


OF  LUKE  237 

Sabbath  day,  and  stood  up  to  read.  And  there  was  dehvcred 
unto  him  the  book  of  the  prophet  Isaiah.  And  he  opened  the 
book,  and  found  the  place  where  it  was  written,  The  Spirit  of 
the  Lord  is  upon  me,  because  he  anointed  me  to  preach  good 
tidinfjs  to  the  poor:  he  hath  sent  me  to  proclaim  release  to  the 
captives,  and  recovering  of  sight  to  the  blind,  to  set  at  liberty 
them  that  are  bruised,  to  proclaim  the  acceptable  year  of  the 
Lord.'  And  he  closed  the  book,  and  gave  it  back  to  the  attendant, 
and  sat  down  :  and  the  eyes  of  all  in  the  synagogue  were  fas- 
tened on  him.  And  he  began  to  say  unto  them,  To-day  hath  this 
scripture  been  fulfilled  in  your  ears.  And  all  bare  him  witness, 
and  wondered  at  the  words  of  grace  which  proceeded  out  of  his 
mouth.     (Luke  iv.  16-22.) 

This  passage  from  the  great  prophet  of  the  exile" 
graphically  describes  the  work  of  Jesus,  He  had  been 
anointed  at  his  baptism  for  his  public  ministry  when  the 
divine  Spirit  came  upon  him  in  the  form  of  a  dove  to 
abide  with  him.'  His  ministry  was  the  preaching  of  the 
gospel  of  the  kingdom  to  the  poor,  and  the  doing  mira- 
cles of  mercy.  Thus  Jesus  describes  his  own  ministry, 
and  these  he  gave  as  his  credentials  to  the  messenger  of 
John  the  Baptist."  The  acceptable  year  of  the  Lord 
which  he  proclaimed,  w^as  the  year  of  the  Advent,  the 
establishment  of  the  kingdom  of  God  by  the  Messiah. 
Rightly,  therefore,  Jesus  tells  the  men  of  Nazareth, 
"  To-day  hath  this  Scripture  been  fulfilled  in  your  ears'^ 


*  Isa.  Ixi.  1-2.  See  Brings'  Messianic  Prof  /lecy,  p.  370  seq.  The  text  has  im- 
portant variations  from  the  LXX.  as  well  as  from  the  Hebrew,  due  doubtless  to 
an  Aramaic  Targum  used  by  Jesur  in  the  synagogue.  The  people  could  not 
understand  the  original  Hebrew.  The  passage  was  ilrst  read  in  Hebrew  and 
then  translated  into  Aramaic.  There  was  a  common  traditional  rendering 
which  was  followed  and  which  is  translated  into  Greek  here. 

3  Isa.  Ixi.  1-3. 
«  See  p.  75. 

*  See  p.  176. 


238  THE  MESSIAH 

THE   GUILT   OF   REJECTING  THE   GOSPEL. 

§  49.  The  severity  luere  commissioned  to  preach  the  near- 
ness of  the  kiiigdom.  It  will  be  more  tolerable  for  Sodorn 
and  the  ancient  cities  tha?t  for  those  who  reject  the  gospel. 
The  Holy  Spirit  will  gnide  the  disciples  in  their  ministry, 
and  they  will  be  successful  notwithstanding  persecution. 
Even  Satan  will  fall  as  lightning  from  heaven.  All 
things  have  been  given  by  the  FatJier  into  the  hands  of  the 
Messiah  who  will  reveal  the  FatJier  to  babes.  The  Mes- 
siah zvill  acknowledge  in  the  judgment  all  who  confess 
him,  and  will  deny  those  who  reject  him. 

The  commission  of  the  seventy  and  their  return,  with 
its  mingled  success  and  failure,  give  occasion  for  the 
discourse  of  Jesus  in  which  he  sets  forth  the  ministry  of 
the  gospel  and  the  great  guilt  of  rejecting  it. 

The  report  of  the  mission  of  the  seventy  is  given  only 
by  Luke.  But  Matthew  gives  so  much  of  it  in  connec- 
tion with  the  mission  of  the  Twelve  and  in  the  subse- 
quent discourses  that  it  is  necessary  to  compare  the  two 
reports  and,  so  far  as  possible,  ascertain  the  original  say- 
ings of  Jesus. 

Now  after  these  things  the  Lord  appointed  seventy  others,  and 
sent  them  two  and  two  before  his  face  into  every  city  and  place, 
whither  he  himself  was  about  to  come.     And  he  said  unto  them, 

(Luke  X.  1.) 

The  harvest  is  plenteous,     (Luke  x.  2,  3.) 
But  the  laborers  are  few  : 
Pray  ye  therefore  the  Lord  of  the  harvest. 
That  he  send  forth  laborers  into  his  harvest.^ 
Go  your  ways  :  behold,  I  send  you  forth  "^ 


1  These  four  lines  are  given  by  Luke  here.    Matt.  ix.  37,  38,  gives  them  as  a 
prelude  to  the  call  of  the  Twelve. 

2  Matt.  X.  16^,  abbreviates  by  leaving  ofi  t'Trdyere  of  Luke  :  it  is  graphic  and 
doubUess  original. 


OF  LUKE 


239 


As  lambs  in  the  midst  of  wolves  : ' 

Be  ye  therefore  wise  as  serpents,     (Matt.  x.  i6  c,  d.) 

And  harmless  as  doves.* 

Carry  no  purse,  no  wallet,  no  shoes  ;     (Luke  x.  4.) 

And  salute  no  man  on  the  way.-* 

And  into  whatsoever  house  ye  shall  enter, 

(Luke  X.  5,  6.) 
First  say,  Peace  to  this  house.** 
And  if  a  son  of  peace  be  there, '^ 
Your  peace  shall  rest  upon  him  -.^ 
But  if  it  be  not  worthy,     (Matt.  x.  13  .c,  d.) 
Your  peace  shall  turn  to  you  again.' 
And  in  that  same  house  remain,     (Luke  x.  7-1 1.) 
Eating  and  drinking  such  things  as  they  give  : 
For  the  labourer  is  worthy  of  his  hire. 
Go  not  from  house  to  house.** 
And  into  whatsoever  city  ye  enter. 
And  they  receive  you, 
Eat  such  things  as  are  set  before  you  : 
And  heal  the  sick  that  are  therein, 
And  say  unto  them. 

The  kingdom  of  God  is  come  nigh  unto  you. 
But  into  whatsoever  city  ye  shall  enter, 
And  they  receive  you  not, 
Go  out  into  the  streets  thereof  and  say. 
Even  the  dust  which  cleaveth  on  us  from  your  city. 


Un  Luke,  verse  3d,  "lambs"  is  preferable  to  the  "sheep"  of  Matt.,  verse 
i6a. 

2  These  two  lines  only  in  Matthew. 

3  These  two  lines  in  Luke.     But  see  Matt.  x.  g,  10,  p.  183. 

*  These  two  lines  of  Luke  have  been  contracted  in  Matt,,  verse  12. 

5  This  orientalism  of  Luke  has  been  weakened  into  ;/  o'lKia  a^ia  in  Matthew 
13a,  possibly  in  antithesis  to  verse  i3r. 

*  Matthew,  verse  i'/,  gives  eWtiTu  for  t-ava-ai/aeTai  of  Luke. 

^  Luke,  verse  6c,  is  evidently  a  contraction  of  two  hues  in  antithesis  to  the  pre- 
vious couplet.  We  use  Matthew's  couplet  for  lack  of  a  better,  save  tha*  for 
consistency  we  use  the  avaKa/^xpei  of  Luke  in  preference  to  the  iTTiarpacpi/ru  of 
Matthew. 

*  These  four  Unes  are  given  only  by  Luke. 


240  'THE  MESSIAH 

That  which  cleaveth  to  our  feet  we  do  wipe  off  against 

you  : ' 

Howbeit  know  this, 

That  the  kingdom  of  God  is  come  nigh. 

Verily  I  say  unto  you,-     (iMatt.  x.  1 5.) 

It  will  be  more  tolerable  in  that  day 

For  the  land  of  Sodom  and  Gomorrah  than  for  that  city.^ 

Woe  unto  thee,  Chorazin  !  "*     (Luke  x.  13.) 

Woe  unto  thee,  Bethsaida ! 

For  if  in  Tyre  and  Sidon  had  been  done, 

The  mighty  works  which  were  done  in  you, 

Long  ago  would  they  have  repented, 

Sitting  in  sackcloth  and  ashes. 

Howbeit  I  say  unto  you,-''     (Matt.  xi.  22a.) 

It  will  be  more  tolerable  in  the  judgment,*^ 

(Luke  X.  14,  15.) 
For  Tyre  and  Sidon  than  for  you.^ 

And  thou,  Capernaum, 

Shalt  thou  be  exalted  unto  heaven  ? 

Thou  shalt  be  brought  down  unto  Hades.® 


1  The  best  MSS.  followed  by  the  R.  V.  give  elg  rovg  rror^ar  before  the  verb. 
It  is  impossible  to  attach  this  to  the  previous  line.  It  makes  it  too  long.  It  is 
needed  with  the  verb  to  make  up  the  couplet.  I  render  it  as  I  think  it  stood 
originally  in  the  Aramaic.  The  translation  into  Greek  has  here,  and  not  unfre- 
quently  elsewhere,  obscured  the  poetry  and  made  a  single  sentence  out  of  the 
two  of  the  original  poetry, 

^  Matthew's  complete  line,  verse  15^',  is  preferable  to  the  shortened  phrase  of 
Luke,  verse  12a. 

3  The  fuller  "  land  of  Sodom  and  Gomorrah  "  of  Matthew  is  preferable  to  the 
shortened  "  Sodom"  of  Luke,  verse  i2(5.  The  arrangement  of  words  differs  in 
the  evangelists.  I  arrange  them  as  the  parallelism  of  the  poetry  would  probably 
be  in  the  original.  It  is  doubtful  whether  "  that  day  "  of  Luke,  referring  to  the 
day  of  the  kingdom,  is  to  be  preferred  to  "  day  of  judgment  "  of  Matthew. 

*  Matthew  gives  an  explanatory  statement  here. 

"  Then  began  he  to  upbraid  the  cities  wherein  most  of  his  mighty  works  were 
done  because  they  repented  not."     (xi.  20.) 

s  Matthew  g^ves  a  complete  line;  Luke,  verse  14a,  only  Tr?.yv. 

*  It  is  probable  that  "judgment"  of  Luke,  verse  i4<5,  is  to  be  preferred  to 
*'  day  of  judgment"  of  Matthew.     See  above  note  (^). 

''  There  is  a  remarkable  closeness  in  agreement  between  the  evangelists  in  these 
nine  lines. 

s  Matthew,  verse  23,  is  the  same  in  these  three  lines. 


OF  LUKE  241 

For  if  in  Sodom  liad  been  done,     (Matt.  xi.  lyi,  24.) 

The  mighty  works  which  were  done  in  thee, 

It  would  have  remained  until  this  day. 

Howbcit  I  say  unto  you, 

It  will  be  more  tolerable  in  the  judgment,' 

For  the  land  of  Sodom  than  for  thee.^ 

He  that  receiveth  you  receiv^eth  me,'*     (Matt.  x.  40^.) 

And  he  that  rejecteth  you  rejecteth  me  ;     (Luke  x.  i6(^.) 

And  he  that  receiveth  me  receiveth  him  that  sent  me, 

(Matt.  X.  \ob) 
And  he  that  rejecteth  me  rejecteth  him  that  sent  me.'* 

(Luke  X.  idc.) 
He  that  receiveth  a  prophet  in  the  name  of  a  prophet 
Shall  receive  a  prophet's  reward  ;  (Matt.  x.  41,  42.) 

And  he  that  receiveth  a  righteous  man  in  the  name  of  a 

righteous  man 
Shall  receive  a  righteous  man's  reward. 
And  whosoever  shall  give  to  drink  unto  one  of  these 

little  ones 
A  cup  of  cold  water  only,  in  the  name  of  a  disciple, 
Verily  I  say  unto  you, 
He  shall  in  no  wise  lose  his  reward. ^ 

It  is  uncertain  v/hether  the  sentences  peculiar  to 
Matthew  have  not  been  added  because  of  the  simi- 
larity of  topic  from  a  different  occasion.  But  if  this  be 
so  we  have  no  means  of  determining  the  occasion  when 
they  were  delivered.  The  evangelist  gives  them  an  ap- 
propriate topical  place  and  we  may  consider  them  here. 

This  section  of  the  discourse  pronounces  woes  upon 
Chorazin,  Bethsaida,  and  Capernaum,  the  favoured  cities 
of  Palestine,  for  their  rejection  of  the  Messiah,  and  de- 


'  Luke  has  not  this  line,  but  consistency  requires  that  "  judgement "  should  be 
here  for  the  "  day  of  judgement  "  which  Matthew  uses  throughout. 

^  These  six  lines  are  g[iven  only  by  Matthew. 

3  The  "receiveth  "  of  Matthew  is  more  suited  to  the  context  than  the  "  heareth" 
of  Luke,  verse  i6a. 

*  Luke,  verse  16^,  r,  has  lines  2  and  4  :  Matthew  x.  40,  lines  i  and  3. 

^  These  eight  lines  are  given  only  by  Matthew. 


242  THE   MESSIAH 

clares  that  it  will  be  more  tolerable  for  Tyre,  Sidon,  and 
Sodom  in  the  judgment  day  than  for  them.  There  are 
degrees  of  guilt  and  of  condemnation  even  in  the  final 
Messianic  judgment.  The  worst  guilt  is  the  guilt  of 
rejecting  the  gospel. 

The  Sev^enty  go  forth  with  this  commission,  knowing 
that  they  bear  with  them  the  presence  of  the  Messiah 
and  the  power  of  God.  Those  who  reject  them  reject 
the  Messiah  and  also  reject  the  God  of  Israel. 

Luke  alone  gives  an  account  of  the  return  of  the  Sev- 
enty and  their  joy  in  their  victory  over  the  demons. 
This  rejoices  the  heart  of  Jesus,  and  he  sees  before  him 
his  great  enemy  Satan,  the  prince  of  the  demons,  no 
longer  in  his  authority  over  the  host  of  evil,  but  falling 
like  a  thunderbolt  from  heaven. 

And  the  seventy  returned  with  joy,  saying,  Lord,  even  the 
demons  are  subject  unto  us  in  thy  name.  And  he  said  unto  them, 
I  beheld  Satan  fallen  as  lightning  from  heaven.  Behold,  I  have 
given  you  authority  to  tread  upon  serpents  and  scorpions,  and 
over  all  the  power  of  the  enemy :  and  nothing  shall  in  any  wise 
hurt  you.  Howbeit  in  this  rejoice  not,  that  the  spirits  are  sub- 
ject unto  you  ;  but  rejoice  that  your  names  are  written  in  heaven. 

(Luke  X.  17-20.) 

Jesus  here  thinks  of  Satan  as  having  access  to  heaven  ;  * 
but  that  privilege  is  about  to  be  taken  from  him.  He 
is  to  be  defeated  and  cast  down  from  heaven.  The  suc- 
cess of  his  ministers  rejoices  the  Messiah.  Luke  and 
Matthew  give  essentially  the  same  additional  sayings  of 
Jesus  in  this  connection.^ 

In  that  same  hour  Jesus  said,^ 
I  thank  thee,  O  Father, 
'■  So  Job  i.-ii.  2  Matthew  xi.  25-27  ;  Luke  x.  21,  22. 

'  Luke  inserts,  according  to  his  conception  of  the  Holy  Spirit  abiding  with 
Jesus,  "  he  rejoiced  in  the  Holy  Spirit  and  "  before  "  said  "  Matthew  prefixes 
"answered."  Matthew  uses  "season"  for  the  more  graphic  "hour"  of  the 
original  as  given  in  Luke. 


OF  LIKE  24:3 

Lord  of  heaven  and  earth, 

That  tliou  didst  hide  these  things   from  the  wise  and 

understanding, 
And  didst  reveal  them  unto  babes : 
Yea,  Father, 

For  so  it  was  well  pleasing  in  thy  sight. 
All  things  have  been  delivered  unto  me  of  my  Father: 
And  no  one  knovveth  the  Son,'  save  the  Father; 
Neither  doth  any  know  the  Father,  save  the  Son, 
And  he  to  whomsoever  the  Son  willeth  to  reveal  him. 

In  this  passage  the  Messiah  tells  his  disciples  that  the 
Father  had  given  all  things  into  his  hands.  The  Father 
can  only  be  known  through  the  revelation  made  of  him 
by  the  Son.  The  Son  is  the  revealer  of  the  Father. 
The  wise  and  understanding,  the  scribes  and  Pharisees, 
do  not  understand  this.  But  the  babes,  who  desire  to 
learn,  receive  the  revelation  of  the  Father  through  the 
Son. 

Jesus  is  here  thinking  of  his  sonship  as  the  Messianic 
king  ;  but  he  advances  in  his  consciousness  of  sonship 
far  beyond  anything  given  in  the  Old  Testament  proph- 
ecy as  to  the  Son  of  God,  the  king.  He  conceives  of  an 
intimacy  with  God  which  is  unique,  and  which  has  to  do 
not  only  with  the  dominion  of  the  king  and  the  revela- 
tion by  the  prophet,  but  also  with  a  personal  acquaint- 
ance with  God  in  this  relation  of  sonship,  which  is  the 
synthesis  of  prophecy  and  royalty  in  a  more  fundamental 
personal  relation.^ 

The  day  ^Dng  waited  for  by  the  prophets  and  kings  of 
the   Old  Testament   has    come.     The   Messiah  has  ap- 


'  The  reading  of  Matthew  is  simpler  and  to  be  preferred.  Luke's  r'lc,  eariv 
6  vtof  ;  rig  eariv  6  Trari/p — limits  and  explains  the  meaning  of  Jesus  here. 

=•  Wendt,  Le/tre  Jesu^  ii.,  s.  429;  'Qe.ys>c\)\ai^,  Neutesta/nentliche  Theologie^ 
i.,  s.  75. 


2^4  THE  MESSIAH 

peared,  to  be  rejected  by  the  sages  of  Israel,  but  to  be 
received  by  the  babes. 

And  turning  to  the  disciples,  he  said  privately, 
Blessed  are  the  eyes  which  see  the  things  that  ye  see : 
For  I  say  unto  you,  that  many  prophets  and  kings  desired, 
To  see  the  things  which  ye  see,  and  saw  them  not ; 
And  to  hear  the  things  which  ye  hear,  and  heard  them  not.' 

(Luke  X.  23,  24) 

Luke  has  used  this  saying  here  because  it  was  appro- 
priate to  his  topic,  and  we  may  do  the  same.  It  is  a 
brief  but  strong  statement  of  the  exceeding  great  privi- 
leges  of  the  Messianic  age  and  of  the  presence  of  the 
Messiah.  The  humblest  hearers  of  the  Messiah  were  to 
be  envied  by  prophets  and  kings  of  the  old  dispensation. 

THE   INVISIBLE   KINGDOM. 

§  50.  The  kingdom  came  witJiout  being  observed.  It 
was  already  among  the  people  of  Israel  in  the  times  of 
Jesus,  in  the  Messiah  and  his  disciples. 

The  gospel  of  Luke  gives  a  discourse  of  Jesus  that 
emphasizes  the  inner  spiritual  nature  of  the  kingdom 
with  more  plainness  than  any  we  have  found  in  Mark  or 
Matthew,  and  distinguishes  a  kingdom  as  actually  pres- 
ent during  the  ministry  of  the  Lord  himself. 

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  :  neither  shall  they  say,  Lo,  here ! 
or  There  !  for  lo,  the  kingdom  of  God  is  in  the  midst  of  you. 

(Luke  xvii.  20,  21.) 

This  passage  teaches  the  Pharisees  that  the  kingdom 


J  Matt,  xiii,  16-17  gives  essentially  these  words  on  another  occasion  in  con- 
nection with  the  parable  of  the  sower. 


OF  LUKE  245 

of  God  comes  without  those  external,  visible,  and  extra- 
ordinary signs  which  they  were  expecting  and  craving. 
It  was  not  a  kingdom  to  be  seen  or  to  be  detected  by 
the  closest  external  watching  and  scrutiny.  In  its  origin 
and  in  its  progress  it  would  be  invisible.  The  invisibil- 
ity of  the  kingdom  is  brought  out  in  the  contrast  of  the 
words  "  in  the  midst  of  you."  It  is  thought  by  many 
that  this  teaches  that  the  kingdom  of  God  is  "  within 
you  ";  that  is,  in  vour  hearts,  in  the  secret  recesses  of 
your  spiritual  nature.  This  is  in  accord  with  the  teach- 
ing of  Jesus  as  to  the  spiritual  nature  of  his  kingdom  in 
the  parables  of  the  kingdom.  But  it  does  not  seem  ap- 
propriate to  the  context.  Jesus  would  hardly  say  to  his 
Pharisaic  questioners  and  tempters,  "  The  kingdom  of 
God  is  within  you."  Pfleiderer  and  Weiffenbach,  who 
accept  that  explanation,  think  that  he  was  speaking  to 
his  disciples  and  not  to  the  Pharisees ;  but  there  is  no 
evidence  of  a  change  of  address.  It  is  better  therefore 
to  follow  the  margin  of  the  R.  V.  and  think  of  the  king- 
dom of  God  as  *'  in  the  midst  of  you  ";  that  is,  in  the  un- 
recognized Messianic  king  and  in  his  believing  disciples 
who  have  entered  the  kingdom  by  their  childlike  faith 
in  him.'  The  kingdom  was  already  among  them  in  the 
land  of  Israel ;  in  an  unorganized  condition,  it  is  true, 
because  the  Messiah  had  not  yet  ascended  his  throne, 
and  his  apostles  had  not  yet  been  installed  in  their 
offices;  but  the  essential  elements  of  the  kingdom  were 
there  in  its  Messianic  king  and  in  the  foundations,  the 
apostles,  upon  which  it  was  soon  to  be  built. 


'  See  Vincent,  Word  Stuc'i'es,  I.,  p.  401,  who  cites  with  approval  Trench  after 
Meyer,  "  The  whole  lanp^uageof  the  kingdom  of  heaven  beinp:  within  men.  rather 
than  men  being  within  the  kingdom,  is  modern."  Also  Weiss,  Bib.  Theologie 
N.  T.,  s.  49  ;  "Wendt,  Lehte  Jesu,  ii.  295  ;  Beyschlag,  Neutest.  Theologie^  i., 
s.  48  ;  Adeney,  Theology  0/  New  Test.^  p.  23. 


246 


THE  MESSIAH 


THE   LESSER  APOCALYPSE   OF  JESUS. 

§  51.  The  Advent  of  the  Messiah  for  judgment  will  be 
like  a  flash  of  lightnings  as  unexpected  as  the  deluge  and 
the  destruction  of  Sodom,  when  there  will  be  a  separation  of 
the  closest  relatives. 

The  gospel  of  Matthew '  combines  material  which  is 
separated  by  Luke  and  assigned  to  two  different  occa- 
sions. It  is  evident  that  Luke  is  correct,  for  the  separa- 
tion makes  the  discourses  much  more  intelligible,  and 
the  one  becomes  a  preparation  for  the  other.  Mark 
gives  only  a  little  bit  of  the  first  discourse  of  Luke  and 
agrees  with  Matthew  in  combining  it  with  the  second. 
The  separation  enables  us  to  distinguish  two  apoca- 
lypses of  Jesus,  the  lesser  and  the  greater.  In  both 
of  these  Jesus  builds  on  the  discourses  already  consid- 
ered and  on  the  Apocalypses  of  the  Old  Testament. 


{d)  Mark  xiii.  21-23. 


Matt.  xxiv.  23-25. 


And  then  if  any  man  shall  1  Then  if  any  man  shall  say 
say  unto  you,  Lo,  here  is  the  unto  you,  Lo,  here  is  the  Mes- 
Messiah  ;  or  Lo,  there  ;  beHeve  siah,  or  Here;  beheve  it  not. 
//  not :  for  there  shall  arise  For  there  shall  arise  false  Mes- 
false  Messiahs  and  false  proph-  !  siahs,  and  false  prophets,  and 
ets,  and  shall  shew  signs  and  shall  shew  great  signs  and  won- 
wonders,  that  they  may  lead  ders ;  so  as  to  lead  astray,  if 
astray,  if  possible,  the  elect.  I  possible,  even  the  elect.  Be- 
But  take  ye  heed  :  behold,  I  j  hold,  I  have  told  you  befoie- 
have  told  you  all  things  before-  hand, 
hand.''  1 


{b)  Luke  xvii.  22-25. 

And  he  said  unto  the  disci- 
ples, The  days  will  come,  when 
ye  shall  desire  to  see  one  of  the 


Matt.  xxiv.  26,  27. 

If    therefore   they  shall  say 

unto  you.  Behold,  he  is  in  the 

wilderness ;  go  not  forth  :  Be- 


'  xxiv. 

^  It  would  appear  that  a  is  only  a  variation  of  b.  Mark  has  attached  it  to  the 
Apocalypse  of  Jesus.  Luke  derived  his  version  from  the  Logia  of  Matthew.  Our 
Matthew  then  using  both  sources  combines  the  two  versions  and  uses  them  both. 


OF   LUKE 


247 


days  of  the  Son  of  Man,  and  ye 
shall  not  see  it.  And  they  shall 
say  to  you,  Lo,  there !  Lo, 
here  !  go  not  away,  nor  follow 
after  tJuin  :  for  as  the  lightning, 
when  it  lighteneth  out  of  the 
one  part  under  the  heaven, 
shineth  unto  the  other  part 
under  heaven  ;  so  shall  the 
Son  of  Man  be  in  his  day. 
But  first  must  he  suffer  many 
things  and  be  rejected  of  this 
generation. 

Luke  xvii.  26-37. 

And  as  it  came  to  pass  '.n  thf 
days  of  Noah,  even  so  shall  it 
be  also  in  the  days  of  the  Son 
of  Man.  They  ale,  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.  Likewise  even  as  it 
came  to  pass  in  the  days  of  Lot ; 
they  ate,  they  drank,  they 
bought,  they  sold,  they  planted, 
they  builded  ;  but  in  the  day 
that  Lot  went  out  from  Sodom 
it  rained  fire  and  brimstone 
from  heaven,  and  destroyed 
them  all  :  after  the  same  man- 
ner shall  it  be  in  the  day  that 
the  Son  of  Man  is  revealed. 

In  that  day,  he  who  shall  be 
on  the  housetop,  and  his  goods 
in  the  house,  let  him  not  go 
down  to  take  them  away  :  and 
let  him  that  is  in  the  field  like- 
wise not  return  back.  Remem- 
ber Lot's  wife.  Whosoever 
shall  seek  to  gain  his  life  shall 
>ose  it:  but  whosoever  shall 
lose  his  life  shall  preserve  it. 
I  say  unto  you,  In  that  night 
there  shall  be  two  men  on  one 
bed  ;  the  one  shall  be  taken, 
and   the   other    shall    be    left. 


hold,  he  is  in  the  inner  cham- 
bers ;  believe  //  not.  For  as 
the  lightning  cometh  forth 
from  the  east,  and  is  seen  even 
unto  the  west  ;  so  shall  be  the 
coming  of  the  Son  of  Man. 


Matt.  xxiv.  37-39. 

And  as  wet-e  the  days  of 
Noah,  so  shall  be  the  coming 
of  the  Son  of  Man.  For  as  in 
those  days  which  were  before 
the  flood  they  were  eating  and 
drinking,  marrymg  and  giving 
in  marriage,  until  the  day  that 
Noah  entered  into  the  ark,  and 
they  knew  not  until  the  flood 
came,  and  took  them  all  away ; 
so  shall  be  the  coming  of  the 
Son  of  Man. 


Matt.  xxiv.  40,  41. 

Then  shall  two  men  be  in  the 

field  ;  one  i>  taken,  and  one  is 
left :  two  women  j/m//^<?  grind- 


248  THE  MESSIAH 


There  shall  be  two  women 
grinding  together;  the  one 
shall  be  taken,  and  the  other 
shall  be  left. 

And  they  answering  say  unto 
him,  Where,  Lord  ?  And  he 
said  unto  them.  Where  the 
body  is,  thither  will  the  vul- 
tures also  be  gathered  tosfether. 


ing  at  the  mill ;   one  is  taken 
and  one  is  left. 


Matt.  xxiv.  28. 

Wheresoever  the  carcass  is, 
there  will  the  vultures  be  gath- 
ered too:ether. 


The  introduction  to  the  discourse,  given  by  Luke 
only,  is  an  appropriate  one.  It  would  be  omitted  from 
necessity  in  the  combination  of  this  apocalypse  with  the 
other  in  Matthew  and  Mark.  The  Son  of  Man  is  soon 
to  leave  his  disciples  and  remain  absent  from  them  for  a 
season.  In  the  time  of  his  absence  and  his  expected 
return  there  will  be  grave  peril  from  false  Messiahs. 
These  will,  as  the  false  prophets  predicted  in  Deuteron- 
omy,^ work  miracles,  so  as  to  deceive  even  the  elect. 
They  will  appear  in  the  wilderness  as  Moses  and  Elias, 
with  the  claim  that  they  will,  in  the  same  manner,  lead 
Israel  to  the  conquest  of  the  land.  They  will  appear  in 
a  secret  place  in  the  house  as  a  sort  of  sanctum  sancto- 
rum. The  Messiah  is  not  to  appear  in  any  such  fashion. 
His  first  advent  was  in  secret,  and  the  kingdom  came 
vv^ithout  observation  ;  but  the  second  Advent  is  to  be  of 
an  entirely  different  character.  It  is  to  be  with  obser- 
vation, so  that  all  may  see  it.  It  will  be  like  a  flash  of 
lightning,  lighting  up  the  whole  face  of  the  heaven. 
In  view  of  such  an  advent  as  this  the  disciples  need 
never  be  deceived. 

The  first  advent  is  to  end  with  the  sufferings  and  re- 
jection of  the  Messiah  by  the  generation  to  which  he 
came.  The  second  Advent  is  to  be  an  advent  in  judg- 
ment like  the  deluge  and  the  destruction  of  Sodom  ;  in 
which  there  will  be  a  selection  of  the  elect  and  a  separa- 

»  Deut.  xiii.  1-5. 


OF   LUKE  249 

tion  of  the  most  Intimate  relatives.     And  this  will  be  in 
the  most  open  and  visible  manner,  in  a  blaze  of  light- 


THE   SHINING  FORTH   OF  THE   KINGDOM. 

§  52.  The  kingdom  is  not  immediately  to  shine  forth. 
The  king  is  to  go  into  a  far  country  to  take  the  kingdom 
to  himself  and  to  return.  Then  he  zuill  reward  the  faith- 
ful in  accordance  with  the  measure  of  their  fidelity,  and 
destroy  the  unfaithful. 

Luke  gives  the  historical  occasion  for  the  prophecy 
respecting  the  departure  and  return  of  Jesus.  He  illus- 
trates it  by  a  parable.  The  parable  of  the  Pounds'  re- 
sembles the  parable  of  the  Talents  given  by  Matthew,^ 
in  many  respects,  so  that  some  critics  think  they  are  two 
versions  of  the  same  parable.  But  there  are  also  strik- 
ing differences,  which  seem  to  require  that  they  should 
receive  different  treatment. 

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.  He  said 
therefore,  A  certain  nobleman  went  into  a  far  country,  to  receive 
for  himself  a  kingdom,  and  to  return.  And  he  called  ten  ser- 
vants of  his,  and  gave  them  ten  pounds,  and  said  unto  them. 
Trade  ye //ivv  w/M  till  I  come.  But  his  citizens  hated  him,  and 
sent  an  ambassage  after  him,  saying.  We  will  not  that  this  man 
reign  over  us.  And  it  came  to  pass,  when  he  was  come  back 
again,  having  received  the  kingdom,  that  he  commanded  these 
servants,  unto  whom  he  had  given  the  money,  to  be  called  to 
him,  that  he  might  know  \vhat  they  had  gained  by  trading.  And 
the  first  came  before  him,  saying,  Lord,  thy  pound  hath  made 
ten  pounds  more.  And  he  said  unto  him,  Well  done,  thou  good 
servant:  because  thou  wast  found  faithful  in  a  very  little,  have 


*  xix.  11-27.  '  XXV.,  see  p.  224, 


250  THE  MESSIAH 

thou  authority  over  ten  cities.  And  the  second  came,  saying, 
Thy  pound,  Lord,  hath  made  five  pounds.  And  he  said  unto 
him  also,  Be  thou  also  over  five  cities.  And  another  came,  say- 
ing. Lord,  behold,  here  is  thy  pound,  which  I  kept  laid  up  in  a 
napkin  :  for  I  feared  thee,  because  thou  art  an  austere  man  :  thou 
takest  up  that  thou  layedst  not  down,  and  reapest  that  thou  didst 
not  sow.  He  saith  unto  him.  Out  of  thine  own  mouth  will  I 
judge  thee,  thou  wicked  servant.  Thou  knewest  that  I  am  an 
austere  man,  taking  up  that  I  laid  not  down,  and  reaping  that  I 
did  not  sow  ;  then  wherefore  gavest  thou  not  my  money  into  the 
bank,  and  I  at  my  coming  should  have  required  it  with  interest  } 
And  he  said  unto  them  that  stood  by.  Take  away  from  him  the 
pound,  and  give  it  unto  him  that  hath  the  ten  pounds.  And 
they  said  unto  him.  Lord,  he  hath  ten  pounds.  I  say  unto  you, 
that  unto  every  one  that  hath  shall  be  given  ;  but  from  him  that 
hath  not,  even  that  which  he  hath  shall  be  taken  away  from 
him.  Howbeit  these  mine  enemies,  which  would  not  that  I 
should  reign  over  them,  bring  hither,  and  slay  them  before  me. 
(Luke  xix.  11-27.) 

In  this  parable  Jesus  corrects  his  disciples  who  had 
the  opinion,  based  on  several  of  his  discourses,  that  the 
kingdom  of  God  was  immediately  to  shine  forth.  The 
manifestation,  or  shining  forth  of  the  kingdom  of  glory, 
was  not  at  hand,  as  they  supposed.  The  kingdom  that 
was  at  hand,  that  was  among  them,  was  a  kingdom  of 
grace,  a  kingdom  without  external  marks  of  observa- 
tion. This  distinction  the  disciples  had  not  yet  learned. 
The  kingdom  of  glory  was  the  culmination  and  resultant 
of  the  kingdom  of  grace,  as  was  taught  in  the  parables 
of  the  kingdom.  Jesus  here  points  to  the  distant  future 
for  the  realization  of  the  kingdom  of  glory.  The  king 
is  not  yet  enthroned.  He  is  to  go  into  a  far  country  to 
take  to  himself  the  kingdom.  There  he  is  to  be  en- 
throned. This  far  country,  as  the  subsequent  events 
show,  is  heaven,  the  presence  of  the  Father,  who  is  to 
enthrone  the  Messiah  at  his  right  hand.     But  the  Mes- 


OF  LUKE  251 

siah  is  to  return  for  judgment.  During  his  absence  his 
servants,  in  his  kingdom  of  grace,  have  their  respective 
trusts.  They  will  be  judged  at  his  advent  in  accordance 
with  their  fidelity  to  these  trusts.  There  are  two  classes 
of  subjects  that  are  brought  out  by  the  tests  of  the  judg- 
ment, the  faithful  and  the  unfaithful.  There  are  also 
two  classes  of  the  faithful  who  receive  their  rewards  in 
proportion  to  their  fidelity  and  gains.  The  one  unfaith- 
ful and  rebellious  man  represents  the  rebellious  citizens 
who  are  deprived  of  all  their  trusts  and  slain. 

THE   WOES   OF  JERUSALEM. 

§  53-  yeriisalcm  will  be  besieged  and  utterly  destroyedy 
because  she  did  not  knoiv  the  time  of  her  visitation  by 
the  Messiah.  Then  ivill  woes  come  upon  women  a?td  chil- 
dren so  dreadful  that  they  will  long  for  convulsions  of 
nature  to  destroy  them. 

Luke  gives  us  a  brief  saying  of  Jesus  which  was 
spoken  in  connection  with  his  Messianic  entry  into  Jeru- 
salem, when  with  deep  sorrow  of  heart  he  utters  this 
touching  prediction: 

And  when  he  drew  nigh,  he  saw  the  city  and  wept  over  it,  say- 
ing, If  thou  hadst  known  in  this  day,  even  thou,  the  things 
which  belong  unto  peace  !  but  now  they  are  hid  from  thine  eyes. 
For  the  days  shall  come  upon  thee,  when  thine  enemies  shall 
cast  up  a  bank  about  thee,  and  compass  thee  round,  and  keep 
thee  in  on  every  side,  and  shall  dash  thee  to  the  ground,  and  thy 
children  within  thee ;  and  they  shall  not  leave  in  thee  one  stone 
upon  another;  because  thou  knewest  not  the  time  of  thy  visita- 
tion.    (Luke  xix.  41-44.) 

Looking  down  upon  the  temple  and  the  city  in  all  its 
beauty  and  magnificence  from  the  ridge  of  Olivet,  before 
descending  into  the  valley  of  the  Kedron,  Jesus  saw,  in 


252  THE  MESSIAH 

prophetic  vision,  the  city  besieged  by  the  Romans,  its 
inhabitants  shut  in  on  every  side,  the  city  captured,  the 
people  slain,  and  the  city  so  utterly  destroyed  that  not 
one  stone  was  left  in  its  place.  The  people  had  not 
recognized  their  great  opportunity.  The  Messiah  visited 
them  to  redeem  them,  and  they  rejected  him  and  were 
about  to  put  him  to  death.  The  crucifixion  of  the 
rejected  Messiah  involved,  in  a  few  brief  years,  the  utter 
ruin  of  Jerusalem. 

A  similar  lament  was  made  on  the  way  to  the  cruci- 
fixion. 

And  there  followed  him  a  great  multitude  of  the  people,  and 
of  women  who  bewailed  and  lamented  him.  But  Jesus  turning 
unto  them  said,  Daughters  of  Jerusalem,  weep  not  for  me,  but 
weep  for  yourselves,  and  for  your  children.  For  behold,  the 
days  are  coming,  in  which  they  shall  say.  Blessed  are  the  barren, 
and  the  wombs  that  never  bare,  and  the  breasts  that  never  gave 
suck.  Then  shall  they  begin  to  say  to  the  mountains,  Fall  on 
us ;  and  to  the  hills.  Cover  us.  For  if  they  do  these  things  in 
the  green  tree,  what  shall  be  done  in  the  dry  ?     (Luke  xxiii.  27- 

31.) 

The  lamentations  of  the  women  of  Jerusalem  over  the 
sorrow  of  the  Messiah  are  heralds  of  still  greater  lamen- 
tations of  these  women  over  their  children,  their  city 
and  themselves.  All  these  passages  set  forth  the  im- 
pending woes  of  Jerusalem,  when  the  penalties  of  the 
rejection  of  the  Messiah  would  come  upon  the  genera- 
tion that  rejected  him,  so  far  as  this  world  and  this  life 
are  concerned. 

THE   RISEN   MESSIAH. 

§  54.  T/ie  Christophanies  of  the  resurrection  and  ascen- 
sion fulfil  the  predictions  of  Jesus  and  prove  him  to  be  the 
ever-living  Messiah. 

Once  during  his  life,  on  the  Mount  of  Transfiguration, 


OF  LUKE  253 

Jesus  let  the  light  of  his  glory  shine  forth  in  Chris- 
tophany  to  three  chosen  disciples.  In  his  resurrection 
Christophanies  were  multiplied.  Several  of  these  are 
reported  by  Luke. 

(i)  Jesus  manifested  himself  to  two  disciples  at  Em- 
maus.'  They  did  not  recognize  him  until  he  manifested 
himself  to  them  in  the  breaking  of  bread.  Then  he  van- 
ished from  their  sight. 

(2)  Jesus  also  manifested  himself  to  Peter/  but  no 
details  are  given  with  reference  to  this  event. 

(3)  Jesus  appeared  in  the  evening  to  the  assembled 
disciples,  including  ten  apostles,  the  two  from  Emmaus 
and  others  with  them.'  From  the  parallel  passages  it 
would  appear  that  Jesus  suddenly  manifested  himself 
and  then  suddenly  vanished  without  regard  to  the  ob- 
structions of  doors  and  walls.  It  is  also  stated  that  he 
showed  them  his  flesh  and  bones,  the  wounds  in  his 
hands  and  feet,  and  that  he  ate  fish  with  them,  showing 
that  it  was  the  same  Jesus  with  the  same  body  that  was 
crucified  and  buried. 

(4)  Jesus  manifested  himself  to  his  disciples  over 
against  Bethany.  Here,  having  blessed  them,  he  was 
parted  from  them  and  carried  up  into  heaven.*  The 
Appendix  to  Mark  tells  us  that  he  was  received  up  into 
heaven  and  sat  down  on  the  right*  hand  of  God."  Luke 
in  the  Book  of  Acts'  reports  that  ''  He  was  taken  up 
and  a  cloud  received  him  out  of  their  sight."  These 
four  manifestations  of  the  risen  Messiah  are  only  speci- 
mens of  many  more  such  manifestations.    There  are  ten 


'  Luke  xxiv.  13-35  ==  Mark  xvi.  12,  13. 

"  Luke  xxiv.  34  =  i  Cor.  xv.  5. 

'  Luke  xxiv.  33-43  =  Mark  xvi.  14-18  =John  xx.  19-24. 

*  Luke  xxiv.  50-53. 
^  Mark  xvi.  19,  20. 

•  Acts  i.  9. 


254  THE  MESSIAH 

manifestations  recorded  in  the  gospels  and  epistles.  But 
we  have  no  reason  to  suppose  that  these  exhaust  the 
number.  For,  as  Luke  tells  us,  he  "  shewed  himself 
alive  after  his  passion  by  many  proofs,  appearing  unto 
them  by  the  space  of  forty  days,  and  speaking  the  things 
concerning  the  kingdom  of  God."  ^  These  manifesta- 
tions are  all  Christophanies  or  shinings  forth  of  Messi- 
anic glory.  In  them  the  Messiah  gave  the  sign  and  evi- 
dence of  his  Messiahship,  a  more  wonderful  sign  than 
the  descent  from  heaven  in  a  cloud,  or  descent  from  the 
cross  that  the  Pharisees  and  people  demanded  of  him. 
To  this  sign  he  had  referred  them  in  the  symbol  of 
Jonah,^  and  in  his  predictions  of  his  death  and  resurrec- 
tion.' The  rising  from  the  grave  and  from  Hades,  the 
living  for  forty  days  in  the  world,  manifesting  himself 
to  his  disciples  so  that  they  might  testify  of  his  resurrec- 
tion, and  then  ascending  to  heaven  on  the  clouds — these 
were  Christophanies  which  transcended  all  the  predic- 
tions of  the  Old  Testament  prophets,  and  even  the  pre- 
dictions of  Jesus  himself. 

THE   POWER  FROM   ON   HIGH. 

§  55.  Jesiis  explained  to  his  disciples  that  his  life,  death, 
resurrection,  and  ascensiojt  were  in  fulfilment  of  the  Mes- 
sianic ideals  of  the  Old  Testament.  He  referred  to  the 
advent  of  the  divine  Spirit  as  the  time  for  the  inaugura- 
tion of  the  kingdom  in  the  world ;  but  warned  them  that 
the  times  of  the  kingdom  are  exclusively  in  the  authority 
of  the  Father, 

Jesus  before  departing  from  his  disciples  gave  them  a 
commission  to  preach  the  gospel  to  all  nations.    This  is 

*  Acts  i.  3.  =»  See  p.  186.  ^  See  p.  94. 


OF  LUKE  255 

more  general  than  that  given  in  Matthew,  and  it  is  set 
in  the  midst  of  an  exposition  of  the  predictions  of  the 
Old  Testament.  It  gives  a  final  prediction  of  the 
power  that  was  to  come  upon  them  in  the  advent  of  the 
Spirit. 

And  he  said  unto  them,  These  are  my  words  which  I  spake 
unto  you,  while  I  was  yet  with  you,  how  that  all  things  must 
needs  be  fulfilled,  which  are  written  in  the  law  of  Moses,  and  the 
prophets,  and  the  psalms,  concerning  me.  Then  opened  he  their 
mind,  that  they  might  understand  the  scriptures;  and  he  said 
unto  them,  Thus  it  is  written,  that  the  Messiah  should  suffer, 
and  rise  again  from  the  dead  the  third  day ;  and  that  repentance 
and  remission  of  sins  should  be  preached  in  his  name  unto  all 
the  nations,  beginning  from  Jerusalem.  Ye  are  witnesses  of  these 
things.  And  behold,  I  send  forth  the  promise  of  my  Father  upon 
you  :  but  tarry  ye  in  the  city,  until  ye  be  clothed  with  power  from 
on  high.     (Luke  xxiv.  44-49.) 

The  interpretation  of  the  prophecies  of  the  Old  Tes- 
tament by  the  life  of  Jesus  we  shall  consider  later  on. 
We  confine  ourselves  here  to  the  commission  and  the 
prediction.  The  commission  is  to  all  nations,  but  it  is 
added  that  the  ministry  must  begin  at  Jerusalem.  Jeru- 
salem is  the  beginning,  but  it  is  only  the  beginning  of  a 
world-wide  ministry.  The  gospel  call  is  summed  up  in 
the  two  words,  repentance  and  remission  of  sins.  The 
preaching  has  as  its  parallel,  witnessing,  namely,  to  the 
Messiah  and  his  instruction.  Luke  adds  a  very  import- 
ant statement,  which  sheds  light  upon  the  commission 
and  also  upon  other  predictions  of  Jesus.  The  apostles 
were  not  to  begin  their  ministry  at  once,  but  they  were 
to  wait  until  they  had  been  clothed  with  power  from  on 
high,  to  enable  them  to  minister.  This  power  is  the 
promise  of  the  heavenly  Father  unto  them,  and  they  are 
to  wait  in  Jerusalem  for  its  bestowal.  This  advent  of 
power  from  on  high,  to  enable  them  to  exercise  their 


256  THE  MESSIAH 

ministry,  is  therefore  connected  with  a  spiritual  advent 
of  Jesus  himself,  who  had  promised  to  be  with  them  in 
the  exercise  of  their  ministry  from  the  beginning  of  it 
until  the  end  of  the  gospel  age.' 

In  accordance  with  the  promises  of  Jesus,  the  apostles 
anticipate  that  the  kingdom  will  be  established  in  a  very 
short  time.  After  the  resurrection  of  Jesus  and  immedi- 
ately before  his  ascension, 

They  therefore,  when  they  were  come  together,  asked  him,  say- 
ing, Lord,  dost  thou  at  this  time  restore  the  kingdom  to  Israel  ? 
And  he  said  unto  them,  It  is  not  for  you  to  know  times  and 
seasons,  which  the  Father  hath  set  within  his  own  authority. 
But  ye  shall  receive  power,  when  the  Holy  Spirit  is  come  upon 
you  :  and  ye  shall  be  my  witnesses  both  in  Jerusalem,  and  in  all 
Judaea  and  Samaria,  and  unto  the  uttermost  part  of  the  earth. 
(Acts  i.  6-8.) 

The  apostles  did  not  yet  understand  the  doctrine  of 
the  kingdom  or  the  time  of  its  establishment.  They 
could  not  understand  these  things  until  they  received 
the  endowment  of  the  Holy  Spirit,  who  alone  could  in- 
terpret the  predictions  by  the  events.  For  this  they 
were  to  wait  in  Jerusalem,  and  then,  when  they  had 
been  endowed  with  the  Spirit,  they  would  understand 
the  doctrine  of  the  Messiah  and  his  kingdom  ;  at  least 
so  far  as  to  begin  their  apostolic  ministry.  Thus  the 
establishment  of  the  kingdom  of  God  is  finally  referred 
by  Jesus  definitely  to  the  Pentecostal  gift  of  the  Holy 
Spirit. 

» See  p.  229. 


CHAPTER  VII. 

THE   MESSIAH   OF  JOHN. 

The  Gospel  of  John  gives  us  a  Messianic  ideal  that  is 
beyond  the  conceptions  of  the  synoptic  evangelists,  and 
which  may  be  summed  up  under  the  title,  the  Messiah 
from  Jieavcn.  We  have  already  studied  those  few  Mes- 
sianic passages  of  John  which  are  parallel  with  the 
synoptists.  But  the  great  body  of  the  Gospel  of  John 
stands  apart  by  itself  as  unique.'  The  conception  of  the 
Messiah  from  heaven  is  more  speculative  and  theological 
than  any  of  the  conceptions  given  in  the  synoptists. 
There  is  little  preparation  for  it  in  them  or  in  the  proph- 
ecy of  the  Old  Testament.  There  are  indeed  more  par- 
allels with  it  in  the  pseudepigrapha. 

THE   MESSIAH   IN   GLORY. 

§  56.  Jesiis  accepts  the  recognition  of  his  MessiaJisJiip  by 
his  disciples,  but  declines  to  exercise  his  royal  authority 
during  his  earthly  ministry.  He  predicts  a  second  Advent 
when  he  will  be  seen  surrounded  by  angels  and  enthrojied 
in  glory. 

Jesus  was  recognized  as  the  Messianic  king  by  his 


*  This  chapter  abstains  from  using  the  Prologue  of  the  Gospel  of  John  and 
also  several  other  portions  which  clearly  give  the  Messianic  idea  of  John  rather 
than  of  Jesus.  These  passages  will  be  considered  in  the  volume,  The  Messiah  0/ 
the  Apostles^  now  in  press  and  soon  to  be  published. 

(257) 


258  THE  MESSIAH 

disciples,  according  to  the  synoptists,  on  many  occasions 
during  the  progress  of  his  ministry.  The  transfiguration, 
however,  is  the  occasion  on  which  that  recognition  first 
becomes  clear  and  definite.  The  Gospel  of  John  repre- 
sents the  earlier  groups  of  the  apostles  as  hearing  the 
testimony  of  the  Baptist,  and  following  that  testimony 
in  the  recognition  of  Jesus  as  the  Messiah.  Jesus  accepts 
their  testimony  and  their  recognition.  From  the  begin- 
ning, therefore,  in  the  most  intimate  circle  of  the  apos- 
tles, according  to  John,  there  was  the  understanding  be- 
tween the  Master  and  his  disciples  that  he  was  the  Mes- 
sianic king. 

One  of  the  two  that  heard  John  speak,  and  followed  him,  was 
Andrew,  Simon  Peter's  brother.  He  findeth  first  his  own  brother 
Simon,  and  saith  unto  him,  We  have  found  the  Messiah  (which 
is,  being  interpreted,  Christ).  He  brought  him  unto  Jesus.  Jesus 
looked  upon  him,  and  said.  Thou  art  Simon  the  son  of  John : 
thou  shalt  be  called  Cephas  (which  is,  by  interpretation,  Peter). 
On  the  morrow  he  was  minded  to  go  forth  into  Galilee,  and  he 
findeth  Philip:  and  Jesus  saith  unto  him.  Follow  me.  Now 
Philip  was  from  Bethsaida,  of  the  city  of  Andrew  and  Peter. 
Philip  findeth  Nathanael,  and  saith  unto  him,  We  have  found 
him,  of  whom  Moses  in  the  law,  and  the  prophets,  did  write, 
Jesus  of  Nazareth,  the  son  of  Joseph.  And  Nathanael  said  unto 
him,  Can  any  good  thing  come  out  of  Nazareth  .'*  Philip  saith 
unto  him,  Come  and  see.  Jesus  saw  Nathanael  coming  to  him, 
and  saith  of  him,  Behold,  an  Israelite  indeed,  in  whom  is  no 
guile !  Nathanael  saith  unto  him,  Whence  knowest  thou  me  } 
Jesus  answered  and  said  unto  him,  Before  Philip  called  thee, 
when  thou  wast  under  the  fig  tree,  I  saw  thee.  Nathanael  an- 
swered him,  Rabbi,  thou  art  the  Son  of  God  ;  thou  art  King  of 
Israel.  Jesus  answered  and  said  unto  him,  Because  I  said  unto 
thee,  I  saw  thee  underneath  the  fig  tree,  believest  thou.?  thou 
shalt  see  greater  things  than  these.  And  he  saith  unto  him. 
Verily,  verily,  I  say  unto  you.  Ye  shall  see  the  heaven  opened, 
and  the  angels  of  God  ascending  and  descending  upon  the  Son 
of  Man.     (John  i.  40-51.) 


OF  JOHN 


259 


In  tlic  last  verse  Jesus  gives  a  prediction  to  Nathanael. 
He  accepts  his  recognition  that  he  is  the  Messianic  king, 
the  Son  of  God,  of  the  Davidic  promise.  But  he  points 
him  to  the  future  for  the  enthronement.  The  Messiah 
has  come,  not  as  an  enthroned  king,  but  as  a  king  whose 
enthronement  is  in  prospect.  As  David  was  anointed 
and  solemnly  set  apart  to  a  kingdom  whose  throne  he 
was  to  obtain  only  after  a  period  full  of  uncertainties, 
perils,  and  sufferings,  so  was  it  to  be  with  his  son  the 
Messiah.  The  enthronement,  however,  is  not  conceived 
after  the  manner  of  the  kingdoms  of  the  world,  or  even 
after  the  model  of  the  kingdom  of  David,  of  the  history 
and  prophecy  of  the  Old  Testament.  The  ministers  of 
the  Messiah's  throne  are  the  angels  w^ho  ascend  and 
descend  from  heaven  to  wait  upon  him.  Thus,  at  the 
outset,  in  the  first  of  his  predictions,  according  to  John, 
the  Messiah's  throne  is  a  heavenly  throne  encompassed 
by  ministering  angels. 

THE   SIGN   OF  THE   NEW   TEMPLE. 

§  57-  Jesus  predicts  that  the  temple  will  be  destroyed 
and  that  he  will  raise  it  up  on  the  third  day. 

Jesus,  according  to  the  Gospel  of  John,  begins  his 
public  ministry  in  Jerusalem  at  the  passover  feast  by  a 
sublime  act  of  cleansing  the  temple  from  the  traders  who 
were  defiling  its  courts.  This  event  is  given  also  by  the 
synoptists,  but  is  placed  by  them  at  the  last  passover  of 
Jesus.  They  know  of  only  this  one  passover  feast  of 
Jesus  during  his  ministry,  and  it  is  thought  by  Weiss, 
Beyschlag  and  others,  that  they,  therefore,  all  depending 
on  the  original  Mark,  give  it  there  ;  but  that  it  really 
belongs  where  John  has  placed  it,  at  the  beginning  of 
the  ministry.     And  yet  it  is  so  appropriate  to  the  course 


260  THE  MESSIAH 

of  events  in  its  place  in  the  synoptists  that  many  critics 
suppose  that  John  has  given  it  in  the  wrong  place.  It 
is  improbable  that  Jesus  would  have  repeated  the  act. 
But  we  may  leave  this  question  undecided,  for  the  evan- 
gelist John  alone  gives  the  prophetic  words  which  con- 
cern us  here.  The  importance  of  this  act  of  Jesus, 
whenever  precisely  it  occurred,  is  clear  from  the  fact 
that  these  prophetic  words  were  cited  against  him  in  ^ 
perverted  form  by  false  witnesses  at  his  trial  before  the 
Sanhedrin.  The  simplicity  of  the  sign,  the  lack  of  ex- 
planation at  the  time,  and  the  fact  that  neither  his  disci- 
ples nor  the  Pharisees  could  possibly  have  understood 
its  meaning  at  its  utterance,  favor  the  opinion  that  this 
is  the  first  of  the  signs  that  set  forth  the  death  and 
resurrection  of  Jesus. 

The  Jews  therefore  answered  and  said  unto  him,  What  sign 
shewest  thou  unto  us,  seeing  that  thou  doest  these  things  ? 
Jesus  answered  and  said  unto  them.  Destroy  this  temple,  and  in 
three  days  I  will  raise  it  up.  The  Jews  therefore  said,  Forty  and 
six  years  was  this  temple  in  building,  and  wilt  thou  raise  it  up  in 
three  days?  But  he  spake  of  the  temple  of  his  body.  When 
therefore  he  was  raised  from  the  dead,  his  disciples  remembered 
that  he  spake  this  ;  and  they  believ^ed  the  scripture,  and  the  word 
which  Jesus  had  said.     (John  ii.  18-22.) 

In  this  grand  scene  in  which  Jesus  displays  the  wrath 
of  the  Messiah  against  the  spoilers  of  the  temple,  the 
disciples  aptly  see  the  zealous  servant  of  the  Psalter.^ 
The  Jews  demand  of  him  a  sign  of  his  Messianic  author- 
ity. What  they  want  is  some  sign  from  heaven.  But 
he  declines  to  give  them  such  a  sign  at  present.  He 
points  them  forward  to  his  resurrection  as  the  true  Mes- 
sianic sign.  He  veils  it  in  a  symbol  which  they  could 
not  understand  until  the  event  itself  had  transpired.  He 

1  Psalm  Ixix.  9.    See  Briggs,  Mess.  Proph.^  p.  330  seq. 


OF  JOHN  261 

represents  himself  as  the  temple  of  God,  and  challenges 
them  to  destroy  the  temple,  predicting  that  in  three 
days  he  will  raise  it  up.  The  people  thought  that  he 
referred  to  the  temple  buildings  of  Jerusalem,  and  it  was 
not  until  his  resurrection  that  the  apostles  understood 
that  he  spake  of  himself.  In  this  symbol  of  the  temple 
we  have  veiled  one  of  the  most  important  phases  of  the 
Messianic  idea  of  the  Old  Testament.'  Jesus  was  the 
true  temple  of  God,  of  which  the  temple  at  Jerusalem 
was  a  shadow.  The  true  temple  would  be  rejected  by 
those  who  glorified  the  shadow.  But  it  would  be  raised 
up  again  with  the  resurrection  of  Jesus  and  ever  after 
remain  the  temple  of  God. 

THE   KINGDOM   OF   THE    HEAVEN-BORN. 

§  58.  The  kingdom  of  God  is  not  to  be  seen  or  entered 
except  by  those  who  have  been  born  from  heaven  by  the 
divine  Spirit  and  by  baptism  with  water. 

In  his  discourse  with  Nicodemus  Jesus  gave  a  pro- 
found utterance  with  reference  to  the  doctrine  of  the 
kingdom  of  God. 

Jesus  answered  and  said  unto  him,  Verily,  verily,  I  say  unto 
thee,  Except  a  man  be  born  from  above,  he  cannot  see  the  king- 
dom of  God.  Nicodemus  saith  unto  him,  How  can  a  man  be 
born  when  he  is  old?  Can  he  enter  a  second  time  into  his 
mother's  womb,  and  be  born  ?  Jesus  answered.  Verily,  verily,  I 
say  unto  thee,  Except  a  man  be  born  of  water  and  the  Spirit,  he 
cannot  enter  into  the  kingdom  of  God.     (John  iii.  3-5.) 

In  our  study  of  the  Messianic  idea  of  the  synoptists, 
we  have  seen  that  the  kingdom  of  God  is,  in  its  initia- 
tion, an  invisible  kingdom,  and  that  it  only  gradually 
comes  into  manifestation.'     We  have  seen  that  in  the 


'  See  Briggs,  Afess.  Preph.^  p.  479  seq.  *  See  p.  244. 


262  THE  MESSIAH 

visible  kingdom,  as  it  appears  in  this  world,  there  are 
tares  mingled  with  the  wheat,  and  bad  fish  mixed  in  the 
same  net  with  the  good ;  and  that  the  separation  cannot 
take  place  until  the  judgment  divides  the  kingdom  of 
grace  from  the  kingdom  of  glory/  We  have  also  seen 
that  into  the  invisible  kingdom,  the  spiritual  kingdom, 
only  those  who  become  poor  and  childlike  can  enter.^ 

The  words  of  Jesus  to  Nicodemus  set  forth  this  doc- 
trine with  still  greater  profundity.  The  kingdom  of 
God  here  is  a  present  kingdom.  It  is  therefore  the 
kingdom  of  grace  that  Jesus  has  in  mind.  But  this 
kingdom  of  grace  is  invisible  to  the  eye  of  man.  It 
cannot  be  entered  by  any  human  instrumentality.  A 
birth  is  necessary  because  it  is  the  entrance  upon  a  new, 
a  higher,  a  spiritual,  a  heavenly,  an  eternal  life.  Such  a 
life  comes  from  heaven  and  from  God.  It  is  imparted 
by  the  divine  Spirit.  Born  of  God  through  the  quick- 
ening of  the  Spirit  of  God,  the  eye  is  opened  to  see  the 
kingdom  and  the  ability  is  given  to  enter  its  gates.  The 
regeneration  here  would  then  be  only  a  parallel  expres- 
sion to  becoming  poor  and  childlike,  in  the  synoptists. 

The  difficulty  in  this  passage  is  in  the  word  "  born  of 
water!^  It  is  disputed  whether  this  refers  to  the  water 
of  baptism,  or  whether  water  is  anything  more  than  the 
Old  Testament  symbol  of  the  pouring  out  of  the  divine 
Spirit.^  The  oldest  and  most  natural  interpretation  is 
to  refer  the  water  to  the  water  of  baptism.  John  the 
Baptist  had  made  this  institution  the  means  of  prepara- 
tion for  the  kingdom  of  God.  Jesus  himself  and  his 
apostles  had  all  been  baptized  with  water.  Jesus  in  the 
apostolic  commission  gives  baptism  and  faith  as  require- 
ments for  salvation.* 


1  See  p.  206.  '^  See  p.  loi. 

3  See  Briggs,  Mess.  Proph.y  p.  488  ;  Weiss,  Bib.  T/ieo.,  s.  681.      «  See  p.  229. 


OF  JOHN 


2G3 


As  faith  and  baptism  go  together  in  the  preaching  of 
the  gospel  of  the  kingdom,  we  would  expect  that,  from 
the  divine  side  of  the  initiation  into  the  kingdom,  the 
work  of  the  Holy  Spirit  and  baptism  would  be  associated.' 

The  regeneration  of  this  passage  is  a  double  one,  by- 
water  and  by  Spirit."  Both  are  necessary  in  order  to 
enter  the  kingdom  of  God,  just  as  faith  and  baptism  are 
necessary  to  salvation  in  accordance  with  the  great  com- 
mission. Water  alone  does  not  regenerate  or  admit  to 
the  kingdom.  Such  a  baptism  may  admit  to  the  visible 
kingdom  as  an  external  organization,  but  no  more.  Bad 
fish  may  pass  through  the  waters  of  baptism  as  well  as 
good  fish.  Tares  may  enjoy  the  watering  of  the  minis- 
try as  well  as  the  wheat.  If  there  be  such  an  identifica- 
tion of  baptism  by  water  with  baptism  by  the  Spirit, 
that  the  water  conveys  magical  grace  and  works  ex  opere 
opcratOy  then  it  may  be  held  that  the  admission  into  the 
kingdom  of  the  Church  is  made  when  the  ceremony  of 
baptism  by  water  is  celebrated,  and  that  the  regenera- 
tion by  the  Spirit  then  takes  place.  But  such  an  identi- 
fication is  certainly  not  taught  in  our  passage. 

The  teaching  of  Jesus  here  admits  of  a  doctrine  of 


1  It  is  true  that  this  interpretation  finds  the  doctrine  of  baptismal  regeneration 
in  this  passage,  a  doctrine  which  has  become  unpopular  in  British  and  American 
theology  since  the  rise  of  Methodism  in  the  i8th  century.  On  the  other  hand 
baptismal  regeneration  is  a  doctrine  common  to  all  the  great  Churches  of  the 
Reformation  as  well  as  to  the  ancient  Churches  of  Rome  and  of  Greece.  It  was 
held  by  the  Puritan  divines  of  the  17th  century  no  less  than  by  the  Anglicans. 
The  great  Awakening  called  Methodism  with  its  emphasis  upon  regeneration  in 
connection  with  religious  Revivals  and  Awakenings,  brought  baptismal  regener- 
ation into  discredit  with  a  large  section  of  Protestants  in  Great  liritain  and 
America.  (See  Bnggs'  American  Prcsbyterianisyn^  p.  260,  and  Whither^ 
p.  124  seq).  The  doctrine  of  baptismal  regeneration  may  be  held  in  a  variety 
of  forms.  Our  purj^ose  is  not  irenic  or  polemic,  but  simply  and  alone  to  learn 
the  lesson  Jesus  teaches  and  to  state  that  form  in  which  the  Master  taught  it. 

2  Holtrmann,  Ilandcommentar^  iv.,  s.  52.  Wendt  {Leltre  Jesu^  ii.,  s.  402) 
thinks  that  the  reference  to  Baptism  is  an  addition  of  the  evangelist. 


264  THE   xMESSIAH 

baptismal  regeneration  without  such  an  identification. 
The  birth  from  heaven  by  the  Spirit  is  necessary  in 
order  to  enter  the  kingdom,  and  no  one  can  enter  the 
kingdom  without  that.  If  there  can  be  baptism  by 
water  without  baptism  by  the  Spirit,  then  the  entrance 
into  the  kingdom  cannot  take  place  through  baptism  by 
water  alone.  Baptism  by  the  Spirit  is  essential.  But 
on  the  other  hand  baptism  by  the  Spirit  is  insufficient. 
Baptism  by  water  is  required  by  Jesus  in  order  to  enter 
the  kingdom  of  God.  If  the  two  baptisms  may  be 
separated  in  time  and  place,  then  the  two  baptisms  are 
required  at  these  different  times  and  places.  Jesus  does 
not  tell  us  here  whether  they  may  be  separated  or  not. 
That  we  must  learn  from  other  teachings  of  Holy  Scrip- 
ture or  from  Christian  experience.  Theological  difficul- 
ties arise  here  which  are  not  contemplated  in  the  pas- 
sage and  are  not  solved  by  these  words  of  Jesus.  There 
are  many  theological  speculations  possible  on  the  basis 
of  his  words,  and  there  is  a  peril  of  falling  into  error  on 
the  right  and  on  the  left.  But  the  peril  from  these  spec- 
ulations should  not  deter  us  from  following  Jesus  in  his 
teaching  that  regeneration  by  baptism  is  necessary,  as 
well  as  regeneration  by  the  divine  Spirit.  We  have 
seen  that  it  has  been  necessary  to  distinguish  between 
the  invisible  and  essential  kingdom  into  which  only  the 
true  disciple  and  real  Christian  can  enter,  and  the  visible 
and  larger  kingdom  which  is  mixed  in  this  world.  Re- 
generation by  water  admits  to  the  external  organization 
of  the  visible  kingdom.  Regeneration  by  the  Spirit 
admits  to  the  spiritual  kingdom  itself.  It  certainly  is 
not  in  the  mind  of  Jesus  here  that  any  one  should  be  a 
member  of  the  inner  kingdom  who  shall  not  be  a  mem- 
ber of  the  outer  kingdom  likewise.^     The  members  of 


*  Vincent,  Word  Studies,  ii.,  pp.  91,  92. 


OF  JOHN  265 

the  inner  kingdom  from  the  very  nature  of  the  case 
become  members  of  the  outer  kingdom.  Hence  regener- 
ation by  water  ought  not  to  be  omitted  by  them,  how- 
ever unimportant  it  may  be  in  comparison  with  regen- 
eration by  the  Spirit.  For  baptism  by  water  is  neces- 
sary for  their  entrance  into  the  kingdom  of  God  in  this 
world.  This  sacrament  is  the  one  appointed  by  Jesus 
for  that  purpose.  It  is  in  his  mind  here.  There  is  no 
other  lawful  mode  of  entrance  into  the  organization  of 
the  kingdom  as  it  exists  in  this  world.' 

It  is  not  to  be  doubted  that  Nicodemus  was  a  godly 
man  of  the  Old  Testament  type  when  Jesus  gave  him 
this  lesson.  He  stood  on  the  highest  plain  of  prepara- 
tion for  the  Messiah's  kingdom  :  but  he  no  less  than 
others  needed  the  regeneration  both  of  water  and  of 
Spirit,  in  order  to  enter  the  kingdom  of  the  Messiah. 
It  was  not  the  question  of  salvation  in  its  elementary 
sense  that  was  raised,  but  the  question  of  the  Messianic 
kingdom.  Though  Nicodemus  were  the  best  of  the  Old 
Testament  saints  and  might  enter  into  salvation  in  the 
Old  Testament  way,  he  could  not  enter  into  the  Mes- 


1  The  introduction  of  larger  questions  raises  theological  difficulties.  The  ques- 
tion of  the  redemption  of  little  children,  of  the  heathen,  and  of  others,  who  for 
various  reasons  have  not  been  baptized,  must  be  candidly  considered  on  the  basis 
of  these  words  of  Jesus.  So  far  as  these  classes  are  concerned,  we  should  bear  in 
mind  that  Jesus  is  speaking  of  his  kingdom  of  grace  in  this  world  as  an  organ- 
ization of  redemption.  He  is  not  dealing  with  the  heathen  who  have  had  no  op- 
portunity for  entrance  into  this  kingdom  ;  or  with  little  children  who  have  died  too 
soon  to  be  baptized  ;  or  with  those  who  for  various  reasons,  partly  innocent  and 
partly  guilty,  have  been  induced  to  discredit  the  use  of  baptism  for  children  or 
for  adults.  According  to  the  teaching  of  Jesus  here,  all  such  have  not  availed 
themselves  of  the  regeneration  by  water  and  so  have  not  entered  into  the  organ- 
ization of  his  kingdom.  But  this  by  no  means  implies  that  they  are  beyond  the 
pale  of  salvation.  We  should  not  forget  that  the  Old  Testament  prophets  were 
saved  in  the  kingdom  of  God  of  the  Old  Testament  without  the  regeneration 
here  spoken  of  by  our  Lord.  They  had  neither  the  baptism  by  the  Holy  Spirit 
which  was  not  given  by  Jesus  until  Pentecost,  nor  the  baptism  by  water  which 
was  a  sacrament  of  the  New  Testament  (cf.  Acts  xix.  1-7). 


266  THE   MESSIAH 

sianic   kingdom    and    enjoy  the    Messianic   redemption 
without  regeneration  by  water  and  Spirit.* 

THE   EXALTED   MESSIAH. 

§  59.  The  Son  of  Man  descended  from  heaven  to  do  the 
will  of  the  Father  in  this  world.  He  will  be  lifted  up 
that  lie  may  attract  all  to  him  and  that  they  may  believe 
in  him.     The  world  zvill  be  judged  and  its  prince  cast  out. 

At  the  climax  of  his  dialogue  with  Nicodemus,  Jesus 
said : 


1  So  it  is  not  a  just  inference  from  these  words  of  Jesus  that  all  are  excluded 
from  the  grace  of  God  who  do  not  have  this  birth  from  water.  They  are  ex- 
cluded from  the  Messianic  kingdom  of  grace  as  set  up  in  this  world.  But  the 
salvation  of  men  in  its  elementary  form  is  carried  on  by  the  grace  of  God  outside 
the  kingdom  of  the  Church.  Doubtless  all  men  who  enter  into  the  discipline  of 
redemption  outside  the  Church,  in  wider  circles  than  those  of  the  kingdom  of  the 
Messiah  set  up  in  this  world,  eventually  enter  into  the  kingdom  of  the  Messiah 
in  order  that  their  redemption  may  be  perfected  and  that  they  may  abide  the 
Messianic  judgment  at  the  close  of  the  gospel  age.  But  all  these  are  left  to  the 
rich  grace  of  God  and  the  mercy  of  the  Redeemer,  which  work  even  outside  the 
kingdom  of  grace  in  constant  efforts  to  bring  men  into  it,  and  whose  activities 
are  not  confined  to  the  brief  period  of  human  life  in  this  world,  but  continue  in 
the  Middle  State  between  the  hour  of  death  and  the  day  of  judgment.  Those 
who  have  begun  a  life  of  salvation  in  this  world  in  its  pre-christian  sense,  as  en- 
joyed by  the  antediluvians,  or  the  families  of  the  patriarchs,  or  the  devout  hea- 
then, or  the  children  of  Israel  at  the  different  stages  of  their  religious  growth 
prior  to  the  advent  of  the  Messiah,  and  by  those  in  our  times  who  are  in  similar 
stages  of  advancement,  but  who  have  not  yet  been  brought  to  the  Messiah—  all 
therefore  outside  the  kingdom  of  the  baptized,  will  doubtless  be  brought  to  the 
feet  of  the  Messiah  in  the  Middle  State  and  be  there  received  into  his  kingdom. 
The  great  majority  of  mankind  pass  centuries  and  some  hve  millenniums  in  the 
Middle  State  prior  to  the  judgment  of  the  day  of  doom.  There  they  will  have 
the  opportunities  denied  them  in  this  life.  But  all  these  deductions  from  the 
words  of  Jesus  are  speculative.  The  author  has  stated  his  own  opinion  in  order 
to  overcome  difficulties  in  the  minds  of  some  of  his  readers,  but  especially  in 
order  to  eliminate  the  teachings  of  Jesus  himself  from  the  many  theological  spec- 
ulations which  have  been  founded  thereon.  The  doctrine  of  regeneration  as  a 
dogma  of  modern  Evangelicalism  has  been  extended  so  as  to  embrace  all  who 
have  entered  the  gateway  of  redemption,  including  all  infants  dying  in  infancy 
and  unbaptized.  This  is  a  doctrine  which  has  truth  in  it,  but  it  is  not  the  doc- 
trine taught  by  Jesus  in  his  discourse  with  Nicodemus. 


OF  JOHN  2fi7 

If  I  told  you  earthly  things,  and  ye  believe  not,  how  shall  ye 
believe,  if  I  tell  you  heavenly  things  ?  And  no  man  hath  ascended 
into  heaven,  but  he  that  descended  out  of  heaven,  €7>en  the  Son 
of  Man.  And  as  Moses  lifted  up  the  serpent  in  the  wilderness, 
even  so  must  the  Son  of  Man  be  lifted  up:  that  whosoever  be- 
lieveth  may  in  him  have  eternal  life.     (lii.  12-15.) 

Jesus  here  teaches  that  he  descended  from  a  life  of 
pre-existence  in  heaven  with  the  Father  into  the  world. 
But  he  is  not  to  remain  in  the  world.  He  is  to  be  lifted 
up,  or  exalted.'  This  exaltation  is  in  order  that  he  may 
become  an  object  of  faith  to  men  and  that  they  may  there- 
by find  in  him  a  Saviour.  The  manner  of  this  lifting  up  is 
described  here  by  the  simile  of  the  lifting  up  of  the 
brazen  serpent  in  the  wilderness.  It  is  usually  supposed 
that  this  refers  to  the  elevation  of  Jesus  on  the  cross, 
and  that  it  is  faith  in  the  Messiah  hanging  on  the  cross 
that  is  here  taught.  This  is  a  mistaken  interpretation, 
for  there  is  nothing  in  the  context  to  indicate  any  refer- 
ence whatever  to  the  crucifixion.  The  only  thing  in  the 
story  of  the  brazen  serpent  to  suggest  the  crucifixion,  is 
the  pole  upon  which  the  serpent  was  lifted  ;  but  it  is  note- 
worthy that  this  pole  is  not  mentioned  at  all  here  in  the 
words  of  Jesus,  showing  that  he  was  not  thinking  of  the 
pole  of  the  cross.  The  reference  to  the  brazen  serpent 
brings  into  prominence  two  things  :  (i)  the  elevation  or 
exaltation  of  the  Messiah  as  Saviour,  and  (2)  the  faith 
of  those  who  would  be  saved.  The  exaltation  that  Jesus 
had  in  mind  was  rather  his  exaltation  as  the  Messianic 
servant  in  accordance  with  the  prediction  of  the  great 
prophet  of  the  exile. 

Behold,  my  servant  will  prosper, 

He  will  be  lifted  up  and  be  exalted  and  be  very  high.*^ 
(Is.  lii.  13-15-) 


vxl>u67/vat.  2  See  Briggs,  Afess.  Pro/A.,  p.  357  s£^. 


268  THE  MESSIAH 

The  exaltation  of  the  servant  implied  his  previous 
humiliation,  but  the  humiliation  was  not  the  exaltation. 
By  the  current  interpretation  of  these  words  of  Jesus, 
the  humiliation  of  Jesus  on  the  cross  is  substituted  for 
his  exaltation  after  the  endurance  of  the  cross  and  the 
shame.' 

Jesus  was  thinking  in  the  previous  context  of  his 
descent  from  heaven  and  accordingly  here  of  his  exalta- 
tion thither  after  the  accomplishment  of  his  earthly 
work,  in  accordance  with  the  constant  representations 
of  the  Gospel  of  John.  As  the  exalted  and  living  Mes- 
siah, he  is  the  Saviour,  who  having  accomplished  his 
earthly  work  in  the  redemption  of  men,  undertakes  his 
heavenly  work  of  mediation,  and  imparts  life  and  right- 
eousness to  all  who  believe  in  him.'^ 

This  thought  of  the  exaltation  of  the  Messiah  appears 
again  in  the  words  of  Jesus  at  a  later  period  : 

He  said  therefore  again  unto  them,  I  go  away,  and  ye  shall 
seek  me,  and  shall  die  in  your  sin  :  whither  I  go,  ye  cannot  come. 
The  Jews  therefore  said,  Will  he  kill  himself,  that  he  saith, 
Whither  I  go,  ye  cannot  come?  And  he  said  unto  them.  Ye  are 
from  beneath  ;  I  am  from  above  :  ye  are  of  this  world  ;  I  am  not 
of  this  world.  I  said  therefore  unto  you,  that  ye  shall  die  in 
your  sins  :  for  except  ye  believe  that  I  am  he,  ye  shall  die  in  your 
sins.  They  said  therefore  unto  him.  Who  art  thou  ?  Jesus  said 
unto  them.  Even  that  which  I  have  also  spoken  unto  you  from 
the  beginning.  I  have  many  things  to  speak  and  to  judge  con- 
cerning you :  howbeit  he  that  sent  me  is  true ;  and  the  things 


1  It  is  true  that  faith  in  the  crucified  Saviour  is  saving  faith  according  to  Chris- 
tian doctrine  ;  but  it  is  not  faith  in  the  Messiah  hanging  dead  on  the  cross  that 
redeems  us,  it  is  faith  in  the  hving  Christ  who  was  once  crucified,  but  who  is  now 
enthroned  ;  the  Lamb  that  was  slain,  but  now  liveth  forevermore  ;  the  Messiah 
who  once  descended  the  path  of  humihation  as  servant  to  the  cross  and  to  the 
abode  of  the  dead,  but  who  was  exalted  by  his  resurrection,  ascension,  and  en- 
thronement at  God's  right  hand. 

2  See  Beyschlag,  Xeutest.  Theolo^ie,  i.,  s.  271  ;  Wendt,  Lehre  Jesu,  s.  596. 


OF  JOHN  269 

which  I  heard  from  him,  these  speak  I  unto  the  world.  They 
perceived  not  that  he  spake  to  them  of  the  Father.  Jesus  there- 
fore said,  When  ye  have  Hfted  up  the  Son  of  Man,  then  shall  ye 
know  that  I  am  he  and  that  I  do  nothing  of  myself,  but  as 
the  Father  taught  me,  I  speak  these  things.  (John  viii. 
21-28.) 

This  passage  also  teaches  the  descent  of  the  Messiah 
from  heaven  and  his  departure  again  from  this  world. 
This  departure,  the  Jews  who  heard  him  understood  to 
be  by  his  death.  Jesus  also  teaches  the  same,  and  in 
this  respect  this  passage  is  in  advance  of  the  one  we 
have  just  considered.  But  the  death  is  here  only  con- 
ceived as  the  transition  to  that  which  is  beyond  death. 
His  death  is  really  an  exaltation,  because  it  brings  on  the 
exaltation  that  follows,  in  the  resurrection,  ascension, 
enthronement,  and  the  Messianic  judgment.  His  hear- 
ers, the  Jews,  will  have  a  hand  in  this  exaltation.  They 
will  put  him  to  death  ;  but  when  they  think  they  are 
degrading  him  and  humiliating  him  to  the  last  degree, 
they  are  really  bringing  on  that  crisis  which  results  in 
his  enthronement.  As  in  the  previous  passage  the  ex- 
altation of  the  Messiah  was  in  order  that  he  might  be 
the  Saviour  of  all  who  believed  on  him,  so  in  this  pas- 
sage the  exaltation  is  in  order  that  it  may  convince  the 
Jews  of  his  Messiahship. 

There  is  a  third  passage  in  which  this  prediction  of 
his  exaltation  is  still  further  advanced  : 

Jesus  answered  and  said.  This  voice  hath  not  come  for  my 
sake,  but  for  your  sakes.  Now  is  the  judgment  of  this  world  : 
now  shall  the  prince  of  this  world  be  cast  out.  And  I,  if  I  be 
lifted  up  from  the  earth,  will  draw  all  men  unto  myself.  But 
this  he  said,  signifying  by  what  manner  of  death  he  should  die. 
The  multitude  therefore  answered  him,  We  have  heard  out  of 
the  law  that  the  Messiah  abideth  forever :  and  how  sayest  thou. 
The  Son  of  Man   must  be  lifted  up?  who  is  this  Son  of   Man  .^ 


270  THE  MESSIAH 

Jesus  therefore  said  unto  them,  Yet  a  little  while  is  the  light 
among  you.  Walk  while  ye  have  the  light,  that  darkness  over- 
take you  not :  and  he  that  walketh  in  the  darkness  knoweth  not 
whither  he  goeth.  While  ye  have  the  light,  believe  on  the  light, 
that  ye  may  become  sons  of  light.     (John  xii.  30-36.) 

Jesus,  contemplating  his  glory  as  announced  from 
heaven  by  the  theophanic  voice,  also  sees  the  judgment 
that  is  connected  therewith.  This  is  a  judgment  of  the 
world  and  of  Satan  the  prince  of  the  world.  Jesus  sees 
Satan  cast  out,  as,  in  his  discourse  in  Luke,  he  had  seen 
him  hurled  like  a  thunderbolt  from  heaven.'  This  is 
the  one  side  of  his  Messianic  glory,  his  victory  over  the 
world  and  the  devil.  But  the  other  side  is  still  more 
important.  The  Messiah  will  become  an  attracting 
power,  drawing  men  unto  himself.  This  attraction  is  to 
be  exerted  after  he  has  been  lifted  up.  The  lifting  up 
is  usually  explained  as  his  lifting  up  on  the  cross.  This 
interpretation  is  apparently  justified  by  the  comment  of 
the  evangelist,  that  he  thus  indicated  the  manner  of  his 
death  ;  and  it  is  urged  that  the  attracting  power  is  that 
of  the  cross.  But  this  superficial  interpretation  is  not 
the  real  one.  The  apostle  by  ''  manner  of  death  "  does 
not  mean  merely  the  way  in  which  he  would  die,  but  he 
thus  briefly  states  what  was  the  theme  of  Jesus,  his  death 
and  departure  thereby  to  heaven.  The  context  lays 
stress  upon  the  glorification  of  the  Messiah  and  not  upon 
his  humiliation.  The  lifting  up  is  here,  as  in  the  two 
previous  passages,  to  the  heavenly  throne.''  From  his 
throne  in  heaven  the  Messiah  will  send  forth  waves  of 
centripetal  force  which  will  draw  all  men  to  Himself  as 
the  centre  of  all  dominion,  all  redemption,  and  all  judg- 
ment. 


^  See  p.  242. 

^  See  Stevens,  yohannine  Theology,  p,  181. 


OF  JOHN 


271 


There  is  a  progress  in  these  three  predictions  of  the 
exaltation  of  the  Messiah.  In  all  three  the  final  end  of 
the  exaltation  is  his  heavenly  throne.  In  the  first  there 
is  no  hint  of  the  mode  of  the  departure  ;  in  the  second, 
death  is  suggested  ;  and  in  the  third,  crucifixion  is  hinted. 
The  object  of  the  exaltation  in  the  first  passage  is  to  be 
the  Saviour  of  all  who  believe  ;  in  the  second,  to  prove 
his  Messiahship  to  those  who  would  not  believe  in  him 
otherwise  ;  in  the  third,  to  draw  all  men  to  himself,  and 
to  judge  and  cast  out  the  devil. 

UNIVERSAL  WORSHIP. 

§  60.  Jesiis  teaches  the  Samaritans  that  he  is  the  Mes- 
sianic prophet,  and  that  the  honr  has  come  in  which  wor- 
ship at  local  sanctuaries  zvill  give  place  to  a  universal  spir- 
itual worship  of  the  Father. 

Jesus,  in  his  discourse  with  the  woman  of  Samaria, 
does  not,  it  is  true,  bring  out  his  heavenly  origin  and 
destiny,  but  he  teaches  the  kindred  thought  that  wor- 
ship in  his  dispensation  is  to  be  heavenly  and  universal 
over  against  the  earthly,  local  and  national  worship  of 
the  old  dispensation. 

The  woman  saith  unto  him,  Sir,  I  perceive  that  thou  art  a 
prophet.  Our  fathers  worshipped  in  this  mountain  ;  and  ye  say, 
that  in  Jerusalem  is  the  place  where  men  ought  to  worship. 
Jesus  saith  unto  her,  Woman,  believe  me,  the  hour  cometh,  when 
neither  in  this  mountain,  nor  in  Jerusalem,  shall  ye  worship  the 
Father.  Ye  worship  that  which  ye  know  not :  we  worship  that 
which  we  know  :  for  the  salvation  '  is  from  the  Jews.  But  the 
hour  cometh,  and  now  is,  when  the  true  worshippers  shall  wor- 


»  jj  auTTjpia,  the  salvation,  the  Messianic  salvation  predicted  in  the  Old  Tes- 
tament. 


272  THE  MESSIAH 

ship  the  Father  in  spirit  and  trutk:  for  such  doth  the  Father 
seek  to  be  his  worshippers.  God  is  Spirit :  and  they  that  wor- 
ship him  must  worship  in  spirit  and  truth.  The  woman  saith 
unto  him,  I  know  that  Messiah  cometh  (who  is  called  Christ) : 
when  he  is  come,  he  will  declare  unto  us  all  things.  Jesus  saith 
unto  her,  I  that  speak  unto  thee  am  he.  And  upon  this  came 
his  disciples ;  and  they  marvelled  that  he  was  speaking  with  a 
woman  ;  yet  no  man  said,  What  seekest  thou  }  or,  Why  speakest 
thou  with  her  }  So  the  woman  left  her  waterpot,  and  went  away 
into  the  city,  and  saith  to  the  men,  Come,  see  a  man,  who  told 
me  all  things  that  ever  I  did  :  can  this  be  the  Messiah  .^  (John 
iv.  19-29.) 

The  term  Messiah  is  here  used  by  the  Samaritan 
woman  and  also  by  Jesus.  But  it  is  evident  that  the 
conception  of  the  Messianic  prophet  is  in  their  minds 
and  not  that  of  the  king.  The  Samaritans  built  their 
hopes  of  a  Messiah  upon  the  prediction  of  the  prophet 
greater  than  Moses.'  Accordingly  they  expected  that 
this  Messianic  prophet  would  teach  them  all  things. 
Jesus  is  the  prophet  and  teacher.  And  he  predicts  that 
the  Samaritans  will  have  a  share  in  the  worship  of  the 
new  dispensation.  The  local  worship  of  Jerusalem,  as 
well  as  that  of  Gerizim,  will  pass  away,  and  a  universal 
worship  will  take  their  place,  in  which  Jew  and  Samari- 
tan and  all  nations  will  alike  share.  This  prediction  was 
in  the  line  of  the  teaching  that  the  prophet  greater  than 
Moses  was  expected  to  give.  At  the  same  time  even 
here  Jesus  advances  the  prediction  of  the  great  prophet 
of  the  exile.  The  '*  house  of  prayer  for  all  nations  "  "^ 
has  expanded  in  his  mind  to  a  universal  worship  in  spirit 
and  truth. 


1  Deut.  xviii.  18-22  ;  Briggs,  Mess.  Proph.^  p.  xio  seq. 
^  Isa.  Ivi.  7 ;  Briggs,  Mess.  Proph.,  p.  391. 


OF  JOHN  273 

THE    father's   own    SON. 

§  6i.  Jesus  declares  that  he  is  the  Father  s  own  son, 
making  himself  equal  ivith  God.  He  has  authority  over 
life  aiid  judgment.  All  who  believe  in  him  pass  from 
death  into  everlasting  life.  Sojue  will  soon  hear  his  quick- 
ening voiee  a  )id  rise  from  the  dead.  All  will  rise  from 
the  dead  ivhen  the  Son  of  Alan  summons  them  to  the  uni- 
versal judg}}ient. 

But  Jesus  answered  them,  My  Father  vvorketh  even  until  now, 
and  I  work.  For  this  cause  therefore  the  Jews  sought  the  more 
to  kill  him,  because  he  not  only  brake  the  sabbath,  but  also 
called  God  his  own  Father,  making  himself  equal  with  God. 
Jesus  therefore  answered  and  said  unto  them.  Verily,  verily,  I  say 
unto  you,  The  Son  can  do  nothing  of  himself,  but  what  he  seeth 
the  Father  doing:  for  what  things  soever  he  doeth,  these  the 
Son  also  doeth  in  like  manner.  For  the  Father  loveth  the  Son, 
and  sheweth  him  all  things  that  himself  doeth :  and  greater 
works  than  these  will  he  shew  him,  that  ye  may  marvel.  For  as 
the  Father  raiseth  the  dead  and  quickeneth  them,  even  so  the 
Son  also  quickeneth  whom  he  will.  For  neither  doth  the  Father 
judge  any  man,  but  he  hath  given  all  judgment  unto  the  Son  ; 
that  all  may  honour  the  Son,  even  as  they  honour  the  Father. 
He  that  honoureth  not  the  Son  honoureth  not  the  Father  which 
sent  him.  Verily,  verily,  I  say  unto  you,  He  that  heareth  my 
word,  and  believeth  him  that  sent  me,  hath  eternal  life,  and 
Cometh  not  into  judgment,  but  hath  passed  out  of  death  into 
life.  Verily,  verily,  I  say  unto  you,  The  hour  cometh,  and  now 
is,  when  the  dead  shall  hear  the  voice  of  the  Son  of  God  ;  and 
they  that  hear  shall  live.  For  as  the  Father  hath  life  in  himself, 
even  so  gave  he  to  the  Son  also  to  have  life  in  himself :  and  he 
gave  him  authority  to  execute  judgment,  because  he  is  a  son  of 
man.  Marvel  not  at  this  :  for  the  hour  cometh,  in  which  all  that 
are  in  the  tombs  shall  hear  his  voice,  and  shall  come  forth  ;  they 
that  have  done  good,  unto  the  resurrection  of  life  ;  and  they 
that  have  done  ill,  unto  the  resurrection  of  jutlgment.  (John 
V.  17-29.) 

The    expression    "  his    own    Father,"    implying    that 


274  THE  MESSIAH 

Jesus  was  the  Father's  "own  son"  or  that  he  was 
"  equal  with  God,"  was  in  the  eyes  of  the  Pharisees  blas- 
phemy and  guilt  worthy  of  death.'  No  mere  man  could 
use  such  an  expression,  or  make  such  a  claim  of  rela- 
tionship to  God.  It  was  something  more  than  saying 
that  he  was  the  Messiah,  the  son  of  David,  and  so  the 
son  of  God.  To  say  that  he  was  the  Messiah  was  not 
making  himself  equal  with  God ;  for  the  Messianic  king 
of  the  Old  Testament  has  no  such  prerogatives.  Jesus 
was  now  saying  that  there  was  God  the  Father  and  God 
the  Son,  and  that  he  as  God  the  Son  was  equal  with 
God  the  Father.  It  is  the  representation  of  the  evan- 
gelist that  Jesus  claims  to  be  the  Son  of  God  in  the 
theological  sense,  that  he  is  divine,  and  that  the  Phari- 
sees regarded  him  as  blasphemous  on  that  account. 
Only  such  a  divine  person   could  have  the  attributes 


J  Apart  from  the  Prologue,  the  Gospel  of  John  uses  Father,  of  God  as  the 
Father  of  the  Messianic  Son  from  heaven  ;  and  only  in  a  sing^le  passage,  of  God 
as  the  Father  of  men.  In  this  latter  passage,  xx,  17,  Jesus  says  to  the  woman, 
"  I  ascend  unto  my  Father  and  your  Father."  Westcott,  Epistles  of  John ^  p.  31, 
claims  iv.  21,  23  ;  v.  45  ;  vi.  45,  46,  65  ;  x.  29,  32 ;  xii.  26 ;  xiv.  6.  8 ;  xv.  16  ; 
xvi.  23,  26,  27,  for  the  Fatherhood  of  men.  But  there  is  nothing  in  the  context 
of  any  of  these  passages  to  constrain  us  to  think  of  the  Fatherhood  of  men.  In 
several  of  them  the  reference  to  the  Son,  in  the  context,  suggests  the  prevailing 
usage.  In  others,  while  it  is  possible  to  think  of  the  Fatherhood  of  men, 
that  mere  possibility  cannot  resist  the  overwhelming  usage  of  this  gospel. 
b  TTarfip  is  used  79  times  of  God ;  6  Tcarrjp  /uov,  25  times  ;  Trdrsp,  9  times  ; 
6  TTaTTjp  GOV,  viii.  19  ;  6  ^{jv  Ttarijp,  vi,  57  ;  Trarrjp  Idwc,  v.  18.  In  the  synoptic 
gospels,  God's  Fatherhood  of  men  seems  to  come  from  the  Logia  chiefly  if  not 
entirely.  In  Mark  it  is  found  only  in  xi.  25,  26,  where  the  use  of  6  h  toIq  ovpavol^ 
suggests  the  derivation  of  this  passage  from  Matthew.  It  is  found  in  Luke, 
apart  from  passages  parallel  with  Matthew,  only  xii.  32,  which  is  also  probably 
from  the  Logia.  But  God's  Fatherhood  of  the  Messiah  is  in  all  the  gospels : 
Mark  viii.  38  =  Matth.  xvi.  27  =  Luke  ix.  26;  Mark  xvi.  36  ;  xxvi.  39  =  Luke  xxii. 
42  ;  Matth.  xi.  25-27  =  Luke  x.  21-22  ;  besides  in  Luke  iii.  8,  xxii.  29 ;  xxix.  49, 
and  in  Matthew  with  6  ovpavLoq  xv.  13.  xviii.  35  ;  with  6  iv  (roZf)  oi'pavo'ig  7  times 
and  without  7  times.  It  is  evident  that  the  use  of  "  heavenly  "  and  *'  who  (is)  in 
heaven  "  comes  from  Matthew  and  not  from  Jesus  himself  ;  just  as  Matthew 
uses  kingdom  of  heaven  for  the  original  kingdom  of  God.     See  p.  79. 


OF  JOHN 


275 


that  Jesus  now  ascribes  to  himself.  He  has  within  him 
the  energy  of  God.  He  worketh  as  the  Father  worketh. 
He  doeth  whatsoever  the  Father  docth,  for  the  Father 
hath  shown  him  all  things.  The  Son  quickeneth  whom 
he  will.  He  giveth  life  to  men  at  his  discretion.  The 
Father  hath  given  all  judgment  unto  the  Son,  the  Son  is 
to  be  honored  as  the  Father.*  This  preliminary  state- 
ment as  to  the  attributes  of  Jesus  as  the  Son  of  God  is 
in  order  to  the  prediction  that  follows. 

This  prediction  is  in  the  line  of  life,  resurrection,  and 
judgment.  It  moves  in  three  sections.  The  first  section 
predicts  the  impartation  of  everlasting  life  to  all  who 
hear  the  word  of  the  Messiah  and  believe  in  God.  All 
such  have  passed  out  of  death  into  life.  They  will  no 
more  die.  They  will  not  come  into  judgment.  This  is 
a  spiritual  resurrection  imparted  by  the  word  of  the 
Messiah  to  all  believers  during  their  physical  life  in  this 
world.  This  spiritual  resurrection  is  a  parallel  to  the 
spiritual  regeneration  of  the  discourse  with  Nicodemus." 

The  second  section  predicts  that  an  hour  is  coming  and 
now  is,  when  the  dead  will  hear  the  quickening  voice  of 
the  Son  of  God  and  live.  The  hour  coming  points  to 
the  future  and  therefore  indicates  a  different  resurrection 
from  the  spiritual  resurrection  of  the  previous  section, 
which  was  already  enjoyed  by  all  who  heard  the  Messi- 
ah's word  and   believed.      The    additional   word  "and 


>  Some,  as  Beyschlag  and  Adeney,  claim  that  Jesus  meant  to  deny  equality 
with  God  and  to  assert  his  subordination  to  God,  when  he  said  :  "  The  Son  can 
do  nothing  of  himself,  but  what  he  seeth  the  Father  doing";  but  this  is  rather 
an  explanation  of  his  sonship  and  of  his  equality  with  God.  As  Holtzmann 
says,  the  subordination  is  only  m  order  to  an  assertion  of  equality.  He  does 
nothing  but  what  he  seeth  the  Father  doing,  not  simply  because  he  is  subordi- 
nate to  the  Father,  but  because  he  is  in  unity  with  the  Father.  ''The  Father 
loveth  the  Son  and  sheweth  him  all  things  that  himself  doeth,"  and  so  out  of  this 
relation  of  love  and  unity  all  that  the  Father  doeth  the  Son  doeth  likewise. 

'  See  p.  261. 


276  THE  MESSIAH 

now  is  "  does  not  so  qualify  the  previous  sentence  as  to 
indicate  that  the  coming  hour  is  already  a  present  hour, 
and  so  the  spiritual  resurrection,  which  is  enjoyed  in  the 
hour  that  now  is,  will  be  enjoyed  also  in  the  coming 
hour.  That  would  be  rather  an  insipid  repetition  of  the 
previous  section,  which  was  indeed  so  plain  that  it  needed 
no  explication.  The  "  now  is  "  implies  the  speedy  coming 
of  that  hour, — indicates  that  it  is  at  hand.  The  voice 
of  the  Son  of  God  here  is  something  other  than  his  word 
of  the  previous  section  ;  it  is  a  voice  that  is  heard, 
whereas  the  word  is  not  only  heard  but  excites  faith. 
The  voice  here  is  the  same  as  the  voice  in  the  next  sec- 
tion ;  it  is  the  voice  of  command,  the  authoritative  voice 
calling  the  dead  into  life.  Accordingly  the  dead  here 
are  not  the  spiritually  dead,  but  those  who  are  physically 
dead.  Those  who  hear  will  live,  that  is  a  limited  num- 
ber as  compared  with  the  "  all  that  are  in  the  tombs  "  of 
the  next  section.  This  then  is  a  prediction  of  a  speedy 
resurrection  from  the  dead,  in  the  near  future,  of  a  limited 
number  of  persons  who  are  to  be  favored  with  hearing 
the  quickening  voice  of  the  Messiah.  The  meaning  of 
this  prediction  could  not  be  clear  at  that  time.  But  it 
was  a  prediction  of  a  resurrection  from  the  dead  of  cer- 
tain ones  hearing  the  Messiah's  voice  before  the  univer- 
sal resurrection  of  the  last  section.' 

The  third  section  predicts  a  universal  resurrection  of 
the  dead  at  the  ultimate  judgment,  in  which  some  will 
rise  to  life  and  others  to  condemnation.  The  hour  of 
that  resurrection  is  coming.  It  cannot  be  said  of  it  that 
it  "  now  is,"  or  that  it  is  at  hand. 

We  have  thus  a  prediction  of  three  resurrections,  the 


^  It  was  doubtless  the  resurrection  from  Hades  at  the  resurrection  of  the  Mes- 
siah.   See  Matth.  xxvii.  52-53. 


OF  JOHN 


277 


first  spiritual,  the  last  universal ; '  the  intermediate  one, 
distinct  from  the  first  and  last,  and  impending,  being 
connected  with  the  resurrection  of  the  Messiah  himself. 


THE   BREAD   FROM    HEAVEN. 

§  62.  Jesus  came  doivn  from  the  Father  as  the  true 
bread  from  heaven.  He  will  give  his  flesh  and  blood  for 
the  life  of  the  world.  He  ivill  then  ascend  luhere  he  luas 
before. 

The  Gospel  of  John  gives  us  in  Capernaum  the  same 
demand  for  a  sign  as  we  have  met  before  in  Jerusalem.^ 
The  time  was  immediately  after  the  miracle  of  the 
Loaves  and  Fishes,  and  it  is  replied  to  by  a  discourse 
based  upon  that  event. 

They  said  therefore  unto  him,  What  then  doest  thou  for  a 
sign,  that  we  may  see,  and  beHeve  thee  ?  What  workest  thou? 
Our  fathers  ate  the  manna  in  the  wilderness  ;  as  it  is  written, 
He  gave  them  bread  out  of  heaven  to  eat.     (John  vi.  30,  31.) 

The  people  were  not  satisfied  with  the  miracle  of  the 
Loaves  and  Fishes.  That  was  a  sign  indeed,  but  it  was 
not  a  sign  equal  to  the  miracles  of  Moses.  They  saw  in 
the  miracles  of  Jesus  no  such  great  sign  as  the  Messiah 
ought  to  present  for  their  acceptance  of  him.  They  had 
been  warned  by  Moses  against  the  miracles  of  false 
prophets.'  Why  should  they  believe  that  Jesus  was  the 
Messiah  unless  he  gave  them  evidence  by  signs  equal  to 
those  of  Moses?  Jesus  takes  the  story  of  the  giving  of 
the  manna  here,  as  he  took  the  symbol  of  the  temple,  in 
Jerusalem,  to  set  before  them  a  sign,  which  they  could 


'  This  is  the  first  prediction  of  a  universal  resurrection  in  the  canonical  Scrip- 
tures.    We  have  seen  it,  however,  in  the  Book  of  Enoch.     See  p.  28. 
="  See  p.  186.  s  Deut.  xiii.  1-5. 


278  THE  MESSIAH 

not  have  at  present,  but  which   they  would  see  in  the 
near  future.* 

Jesus  said  unto  them,  I  am  the  bread  of  life  :  he  that  cometh 
to  me  shall  not  hunger,  and  he  that  believeth  on  me  shall  never 
thirst.  But  I  said  unto  you,  that  ye  have  seen  me,  and  yet  believe 
not.  All  that  which  the  Father  giveth  me  shall  come  unto  me  ; 
and  him  that  cometh  to  me  I  will  in  no  wise  cast  out.  For  I  am 
come  down  from  heaven,  not  to  do  mine  own  will,  but  the  will  of 
him  that  sent  me.  And  this  is  the  will  of  him  that  sent  me,  that 
of  all  that  which  he  hath  given  me  I  should  lose  nothing,  but 
should  raise  it  up  at  the  last  day.  For  this  is  the  will  of  my 
Father,  that  every  one  that  beholdeth  the  Son,  and  believeth  on 
him,  should  have  eternal  life  ;  and  I  will  raise  him  up  at  the  last 
day.  The  Jews  therefore  murmured  concernmg  him,  because  he 
said,  I  am  the  bread  which  came  down  out  of  heaven.  And  they 
said.  Is  not  this  Jesus,  the  son  of  Joseph,  whose  father  and 
mother  we  know  ?  how  doth  he  now  say,  I  am  come  down  out 
of  heaven  ?  Jesus  answered  and  said  unto  them.  Murmur  not 
among  yourselves.  No  man  can  come  to  me,  except  the  Father 
which  sent  me  draw  him  :  and  I  will  raise  him  up  in  the  last  day. 
It  is  written  in  the  prophets,  And  they  shall  all  be  taught  of 
God,  Every  one  that  hath  heard  from  the  Father,  and  hath 
learned,  cometh  unto  me.  Not  that  any  man  hath  seen  the 
Father,  save  he  which  is  from  God,  he  hath  seen  the  Father. 
Verily,  verily,  I  say  unto  you.  He  that  believeth  hath  eternal  life. 
I  am  the  bread  of  life.  Your  fathers  did  eat  the  manna  in  the 
wilderness,  and  they  died.  This  is  the  bread  which  cometh  down 
out  of  heaven,  that  a  man  may  eat  thereof,  and  not  die.  I  am 
the  living  bread  which  came  down  out  of  heaven :  if  any  man 
eat  of  this  bread,  he  shall  live  forever :  yea  and  the  bread  which 
I  will  give  is  my  flesh,  for  the  life  of  the  world.  The  Jews  there- 
fore strove  one  with  another,  saying.  How  can  this  man  give  us 
his  flesh  to  eat?  Jesus  therefore  said  unto  them.  Verily,  verily, 
I  say  unto  you.  Except  ye  eat  the  flesh  of  the  Son  of  Man  and 
drink  his  blood,  ye  have  not  life  in  yourselves.  He  that  eat- 
eth  my  flesh  and  drinketh  my  blood  hath  eternal  life ;  and  I  will 
raise  him  up  at  the  last  day.     For  my  flesh  is  meat  indeed,  and 

» See  p.  259. 


OF  JOHN  279 

my  blood  is  drink  indeed.  He  that  eateth  my  flesh  and  drinketh 
my  blood  abideth  in  me,  and  I  in  him.  As  the  living  Father 
sent  me,  and  I  live  because  of  the  Father ;  so  he  that  eateth  me, 
he  also  shall  live  because  of  me.  This  is  the  bread  which  came 
down  out  of  heaven :  not  as  the  fathers  did  eat,  and  died  :  he 
that  eateth  this  bread  shall  live  forever.  These  things  said 
he  in  the  synagogue,  as  he  taught  in  Capernaum.  Many  there- 
fore of  his  disciples,  when  they  heard  this,  said,  This  is  a  hard 
saying;  who  can  hear  it .'^  But  Jesus  knowing  in  himself  that 
his  disciples  murmured  at  this,  said  unto  them,  Doth  this  cause 
you  to  stumble  .''  What  then  if  ye  should  behold  the  Son  of 
Man  ascending  where  he  was  before  ?  It  is  the  spirit  that  quick- 
eneth  ;  the  flesh  profiteth  nothing :  the  words  that  I  have  spoken 
unto  you  are  spirit,  and  are  life.     (John  vi.  35-63.) 

In  the  previous  discourse  Jesus  said  that  his  voice  had 
the  power  to  quicken  and  raise  from  the  dead.  Here  he 
presents  himself  at  first  under  the  form  of  bread  and 
afterwards  under  the  form  of  flesh  and  blood.  He  im- 
parts life  to  all  who  feed  upon  him.  His  word  is  spirit 
and  is  life,  because  it  emanates  from  him  who  is  the 
source  of  spirit  and  life.  There  is  no  other  spiritual  life 
than  that  which  is  imparted  by  the  Messiah  from 
heaven.  The  life  that  he  imparts  is  everlasting  life,  and 
it  involves  the  resurrection  unto  life  of  the  day  of  judg- 
ment. The  nourishment  that  he  imparts  is  everlasting 
nourishment  ;  for  it  removes  the  pangs  of  hunger  once 
for  all  and  forever,  and  leaves  only  an  appetite  which  it 
everlastingly  feeds.  The  Messiah  came  from  heaven  to 
the  earth,  but  he  is  not  to  remain  on  the  earth.  He  is 
going  to  ascend  to  heaven  where  he  was  before.'     His 


'  'EQy%c\\\diZ(Neutestament.  Theologie^  i.  s.  348)  claims  that  this  passage  does 
not  teach  the  pre-existence  of  the  Messiah  in  any  other  sense  than  in  the  line  of 
the  development  we  have  met  in  the  Apocalypses  of  Daniel  and  Enoch  (see  pp. 
26  seq. ),  "  the  everlasting  archetypal  man  of  God  "  (s.  249),  who  "  returns  to  the 
heart  of  God  "  (s.  255).  But  this  does  not  afford  a  proper  antithesis.  The  Son 
of  Man  ascends  where  he  was  before.     If  he  was  before  merely  the  archetypal 


280  THE   MESSIAH 

earthly  mission  is  bounded  by  this  coming  and  this 
going.  It  is  a  mission  from  his  heavenly  life ;  it  is  an 
episode  in  his  heavenly  ministry,  a  work  which  he  under- 
took to  complete  in  a  brief  period  of  earthly  life. 

We  notice  here  the  same  brief  and  veiled  reference  to 
the  death  of  the  Messiah  that  we  have  seen  in  the  pas- 
sages already  considered.'  The  representation  of  the 
Messiah  as  the  heavenly  bread  passes  over  into  the 
symbol  that  he  is  the  victim  slain  for  sacrifice.  His  flesh 
is  the  meat  that  gives  life.  To  this  Jesus  adds  a  state- 
ment which  must  have  shocked  his  Jewish  hearers  to  the 
utmost,  namely :  that  his  blood  would  be  the  drink  of 
life.  It  was  forbidden  to  the  Jews  to  eat  or  drink  the 
blood  even  of  a  sacrificial  victim,^  and  yet  Jesus  does 
not  hesitate  to  tell  the  Jews  that  they  must  drink  his 
blood.  It  was  simply  impossible  at  that  time  for  them 
to  understand  him,  and  he  certainly  did  not  mean  that 
they  should  understand  him.  How  could  they  reconcile 
themselves  to  such  a  flagrant  violation  of  the  Levitical 
law?  He  gave  them  a  sign  that  would  be  convincing  in 
the  future  when  they  saw  it.  It  is  clear,  however,  that 
he  predicts  his  death  as  a  sacrificial  victim.  His  hearers 
might  have  recalled  the  trespass  offering  of  the  prophet- 
ic servant  of  the  second  Isaiah,^  and  his  apostles  might 
have  remembered  the  words  of  John  the  Baptist:  "'Be- 
hold, the  Lamb  of  God,  tvhich  takcth  away  the  sin  of  the 
world.''  * 


man  in  the  plan  of  God  does  he  return  to  where  he  was  before,  if  after  being  a 
real  man  he  ascends  to  the  heart  of  God  ?  It  is  not  merely  a  difference  between 
being  "  a  second  God  alongside  of  God  the  Father,"  and  "  being  in  the  heart  of 
God."  It  is  evident  that  Beyschlag  uses  "  heart  of  God  "  in  two  different  senses, 
the  one  real,  the  other  ideal.  The  antithesis  demands  that  the  pre-existence  and 
post-existence  should  be  either  both  real  or  buih  ideal. 

'  See  pp.  i86,  277.  2  Lev.  xvii.  10-12. 

8  Isa.  liii.  10,  *  John  i.  29.     See  p.  69. 


OF  JOHN  281 

These  were  predictions  that  the  Messiah  would  be  a 
sacrificial  victim.  This  eating  and  drinking  can  only  be 
referred  to  the  sacrament  of  the  Lord's  supper,  in  which 
as  here  bread  and  flesh  and  blood  are  all  combined. 
The  sacrament  of  the  body  and  blood  of  the  Messiah  is 
here  involved  just  as  baptism  with  water  is  implied  in 
the  discourse  with  Nicodemus.' 


RIVERS   OF   LIVING   WATER. 

§  63.  The  Messiah  in  a  little  while  ivill  go  to  the  Father 
who  sent  him.  He  will  i:::part  the  Spirit  to  those  ivJio  be- 
lieve on  hint,  and  they  will  become  fountains  of  livi?ig 
water. 

At  the  feast  of  Tabernacles,  Jesus  came  into  conflict 
with  the  Pharisees,  who  used  every  eflbrt  to  prevent  the 
people  from  believing  that  he  was  the  Messiah.  In  the 
midst  of  this  conflict  Jesus  uttered  several  sayings  which 
are  pregnant  with  Messianic  meaning : 

(i)  Yet  a  little  while  am  I  with  you,  and  I  go  unto  him  that  sent 
me.  Ye  shall  seek  me,  and  shall  not  find  me  :  and  where  I  am, 
ye  cannot  come.     (vii.  33,  34.) 

The  Jews  thought  that  it  was  Jesus'  purpose  to  go 
into  other  parts  of  the  world  and  teach  the  Hellenists. 
They  did  not  understand  that  he  meant  that  he  was 
soon  to  leave  the  earth  and  go  to  the  Father  in  heaven. 
That  this  was  his  meaning  is  clear  from  the  discourses 
already  considered  as  well  as  from  those  that  follow. 

(2)  If  any  man  thirst,  let  him  come  unto  me,  and  drink.  He  that 


'  See  p.  262.  The  many  objections  to  this  interpretation  (See  Stevens,  yohan- 
nine  T/teo/oj^y,  p.  60)  are  due  to  a  neglect  of  the  predictive  element  in  this  dis- 
course and  a  failure  to  see  that  Jesus  is  giving  a  symbol  of  the  Messianic  sign  : 
his  death  and  resurrection. 


282  THE  MESSIAH 

believeth  on  me,  as  the  scripture  hath  said,  out  of  his  belly  shall 
flow  rivers  of  living  water,     (vii.  37,  38.) 

The  evangelist  explains  this  enigmatical  sentence. 
The  Messiah  referred  to  the  Spirit  that  was  to  be  given 
after  he  was  glorified,  that  is,  after  he  had  ascended  to 
heaven.  This  is  the  gift  of  the  Spirit  at  Pentecost  now 
first  predicted  in  the  Gospel  of  John.' 

When  the  Spirit  came,  the  believing  disciples  would 
become  fountains  of  life  to  others.  As  the  word  of 
Jesus  had  imparted  life  to  them,  so  the  word  of  the 
Gospel  in  their  hearts  would  issue  forth  under  the  power 
of  the  Holy  Spirit  in  rivers  of  life,  to  quicken  all  who 
believed  the  word  of  the  Messiah  in  their  preaching  of 
his  Gospel. 

THE   LIGHT   OF  THE   WORLD. 

§  64.  Jesus  is  the  light  of  the  world.  He  ivas  prior  to 
Abraham  ivith  the  Father.  He  came  into  the  world  to  give 
the  light  of  life  to  all  his  followers.  His  word  will  decide 
in  the  last  day. 

The  debate  with  the  Pharisees  continues  from  the 
seventh  chapter  through  the  eighth  chapter.  We  have 
the  same  kind  of  pregnant  sentences  as  those  already 
considered.  We  shall  consider  only  those  that  are  Mes- 
sianic. 

I  am  the  light  of  the  world  :  he  that  foUoweth  me  shall  not 
walk  in  the  darkness,  but  shall  have  the  light  of  life.  (viii.  12.) 

As  the  Messiah  was  the  bread  of  life  and  the  water  of 
life,  so  also  he  is  the  light  of  life.  His  word  quickens, 
nourishes,  and  enlightens  all  who  believe  in  him,  all  who 
follow  him. 


»  We  have  seen  similar  predictions  in  the  synoptists.     See  pp.  67,  254, 


OF  JOHN  283 

There  are  several  sayings  which  reiterate  what  has 
already  been  said  with  regard  to  the  power  of  the  words 
of  Jesus. 

If  ye  abide  in  my  word,  ye  are  truly  my  disciples  ;  and  ye  shall 
know  the  truth,  and  the  truth  shall  make  you  free.     (31,  32.) 

If  therefore  the  Son  shall  make  you  free,  ye  shall  be  free  in- 
deed.    (36.) 

If  God  were  your  Father,  ye  would  love  me :  for  I  came  forth 
and  am  come  from  God  ;  for  neither  have  I  come  of  myself,  but 
he  sent  me.     (42.) 

If  a  man  keep  my  word,  he  shall  never  see  death.     (51.) 


The   conflict   culminates    in    these  striking  words   of 

Jesus : 

Before  Abraham  was  born,  I  am.     (58.) 

These  words  seem  to  the  Jews  nothing  but  blasphemy. 
This  is  a  more  striking  statement  of  that  which  had 
already  been  taught  by  Jesus  in  more  general  terms,  in 
the  doctrine  of  the  bread  from  heaven  and  of  the  Fa- 
ther's own  Son.  Jesus  was  with  the  Father  in  heaven 
before  Abraham  was  born,  as  the  Father's  own  Son,  and 
he  had  only  recently  come  into  the  world.  The  pre- 
existence  of  Jesus  as  the  Son  of  God  is  here  more  de- 
cidedly and  strongly  stated  than  in  any  previous  passage. 
This  cannot  be  resolved  into  an  ideal  pre-existence  such 
as  we  have  seen  in  the  Book  of  Enoch/  but  is  a  real  pre- 
existence  of  Jesus  himself  prior  to  the  birth  of  Abraham.' 


'  See  p.  27. 

'  Wendt  denies  that  this  passagfe  teaches  any  more  than  an  ideal  pre-existence 
of  Jesus.  He  argues  that  his  existence  before  the  time  of  Abraham  must  be 
thought  of  in  the  same  way  as  his  existence  at  the  time  of  Abraham.  Abraham 
rejoiced  to  see  the  day  of  the  Messiah,  that  is  in  the  vision  of  faith  in  the  Messi- 
anic promises  wrapped  up  in  the  birth  of  Isaac  ;  not  in  real  existence,  but  in 
ideal  existence.  So  the  Messiah  himself  was  pre-existent  in  tlie  thought,  decree, 
and  promise  of  God  not  only  when  Abraham  saw  his  day,  but  long  prior  to  Abra- 
ham. {Lehre  Jesu,  ii..  s.  468  seq.^  This  plausible  argument  is  not  valid,  for 
Abraham  did  not  rejoice  because  he  saw  the  ideal  of  the  Messianic  redemption 


284:  THE  MESSIAH 

The  doctrine  of  judgment  by  the  words  of  the  Mes- 
siah is  also  taught  in  the  closing  section  of  a  later  dis- 
course, reminding  us  of  the  condemnation  by  the  Gospel, 
in  the  Great  Commission.' 

And  Jesus  cried  and  said,  He  that  believeth  on  me,  believeth 
not  on  me,  but  on  him  that  sent  me.  And  he  that  beholdeth  me 
beholdeth  him  that  sent  me.  I  am  come  a  light  into  the  world, 
that  whosoever  believeth  on  me  may  not  abide  in  the  darkness. 
And  if  any  man  hear  my  sayings,  and  keep  them  not,  I  judge 
him  not :  for  I  came  not  to  judge  the  world,  but  to  save  the 
world.  He  that  rejecteth  me,  and  receiveth  not  my  sayings, 
hath  one  that  judgeth  him  :  the  word  that  I  spake,  the  same 
shall  judge  him  in  the  last  day.     (John  xii.  44-48.) 

Jesus  came  into  the  world  to  save  the  world,  not  to 
judge  it.  He  returns  to  heaven  to  the  Father,  after 
completing  his  work  of  salvation  in  the  world,  in  order 
to  continue  his  work  of  salvation  from  his  heavenly 
throne.  The  judgment  is  attached  to  the  word  of  the 
Gospel.  But  it  will  not  take  effect  until  the  last  day, 
the  Day  of  judgment.^ 

THE   GOOD   SHEPHERD. 
§  65.  Jesiis  is  the  good  shepherd,  who  will  lay  down  his 
life  for  the  sheep  and  take  it  again.     The  high  priest  pre- 
dicts that  Jesns  must  die  for  the  nation. 

There  are  two  passages  which  may  be  best  considered 


latent  in  the  mind  of  God,  or  veiled  in  his  promises,  but  because  in  the  prophetic 
vision  he  saw  that  ideal  in  the  reality  of  history.  The  real  existence  in  history 
of  the  Messiah  was  what  gave  joy  to  Abraham  though  he  foresaw  it  centuries 
before  wrapped  up  in  the  ideal.  It  was  a  real  pre-existence  before  Abraham, 
which  is  the  natural  antithesis.  It  is  a  claim  of  a  divine  attribute,  as  Holtzmann 
states.  {Handcom7ne7itar  zuni  Neuen  Testament,  iv.,  s.  121.)  The  ideal  pre- 
existence  of  the  Messiah  was  a  familiar  idea  to  Judaism.  If  Jesus  had  asserted 
that,  he  would  not  have  shocked  his  hearers.  He  said  that  of  himself  which 
excited  their  indignation  to  the  utmost  against  him  as  a  blasphemer.  They 
instinctively  took  up  stones  to  cast  at  him.  See  also  Stevens,  Johannine  Theol- 
ogy^ p.  I2X.  1  See  p.  228.  See  p.  273. 


OF  JOHN  285 

under  this  head.  The  first  of  these  is  the  discourse  re- 
corded in  John,  in  which  Jesus  presents  himself  as  the 
Good  Shepherd. 

I  am  the  good  shepherd :  the  good  shepherd  layeth  down  his 
life  for  the  sheep.  He  that  is  a  hireling,  and  not  a  shepherd, 
whose  own  the  sheep  are  not,  beholdeth  the  wolf  coming,  and 
leaveth  the  sheep,  and  fleeth,  and  the  wolf  snatcheth  them,  and 
scattereth  the)n:  he  fiecth  because  he  is  a  hireling,  and  careth 
not  for  the  sheep.  I  am  the  good  shepherd  ;  and  I  know  mine 
own,  and  mine  own  know  me,  even  as  the  Father  knoweth  me, 
and  I  know  the  Father;  and  I  lay  down  my  life  for  the  sheep. 
And  other  sheep  I  have,  which  are  not  of  this  fold  :  them  also  I 
must  bring,  and  they  shall  hear  my  voice  ;  and  they  shall  become 
one  flock,  one  shepherd.  Therefore  doth  the  Father  love  me, 
because  I  lay  down  my  life,  that  I  may  take  it  again.  No  one 
taketh  it  away  from  me,  but  I  lay  it  down  of  myself.  I  have 
power  to  lay  it  down,  and  I  have  power  to  take  it  again.  This 
commandment  received  I  from  my  Father.     (John  x.  11-18.) 

This  prediction  of  the  death  and  resurrection  of  Jesus 
seems  to  have  been  on  the  occasion  of  his  rejection  by 
the  synagogue  in  connection  with  the  miracle  of  the 
man  born  blind.  Jesus  represents  himself  as  the  good 
Shepherd,  who  cares  for  the  sheep  and  protects  them 
even  at  the  cost  of  his  own  life.  He  is  to  lay  down  his 
life  for  the  flock.  But  his  death  will  be  an  unique  one, 
for  he  has  authority  from  the  Father  to  take  his  life 
again  after  he  has  laid  it  down.  The  doctrine  of  death 
and  resurrection  is  here  taught  as  in  the  previous  pas- 
sages ;  only  the  thought  is  brought  out  that  the  Mes- 
siah's death  is  a  death  for  the  sake  of  his  sheep,  and  his 
living  again  is  also  on  their  behalf,  in  order  to  unite  with 
his  present  flock  other  sheep  so  as  to  make  one  flock 
under  one  shepherd. 

Jesus  here  conceives  of  all  the  redeemed  from  all  na- 
tions united  with  the  little  flock  he  himself  has  gathered 


286  THE  MESSIAH 

out  of  Israel  into  one  great  flock.  As  there  is  but  one 
shepherd,  there  can  be  but  one  flock.  The  flock  may- 
be divided  and  scattered  by  wicked  men — Jesus  does  not 
think  of  that  episode  here — but  the  flock  always  remains 
one  to  the  Shepherd,  and  eventually  its  divisions  will 
disappear  and  the  scattered  sheep  be  gathered  together. 

The  ideal  of  the  Messiah  here  frowns  upon  a  divided 
and  distracted  Christianity.  Any  division  in  the  flock 
is  sinful,  any  schism  involves  wrong  and  guilt.  The  sin 
and  the  guilt  doubtless  in  most  cases  rest  upon  the 
under-shepherds  rather  than  on  the  sheep,  or  are  the 
result  of  the  ambition,  jealousy,  contention,  and  tyranny 
of  the  bell-wethers  of  the  flock  ;  but  the  wrong  of  di- 
vision should  be  undone  as  soon  as  possible.  The  sheep 
take  upon  themselves  the  guilt,  if  they  perpetuate  the 
divisions  and  schism  after  the  guilty  shepherds  have  been 
removed  and  the  occasions  of  separation  cease  to  exist. 
The  impulses  for  unity  streaming  upon  us  from  the  ideal 
of  the  one  flock  of  Jesus,  and  attracting  us  to  the  one 
shepherd  enthroned  in  glory,  ought  to  overcome  all  the 
weaker  and  merely  human  and  temporary  tendencies  to 
division. 

The  same  doctrine  of  the  vicarious  death  of  the  Mes- 
siah is  brought  out  in  a  more  definite  form  in  a  predic- 
tion of  the  high  priest  Caiaphas,  which  is  reported  only 
in  the  Gospel  of  John. 

The  chief  priests  therefore  and  the  Pharisees  gathered  a  san- 
hedrin,  and  said,  What  do  we  ?  for  this  man  doeth  many  signs. 
If  we  let  him  thus  alone,  all  men  will  believe  on  him  :  and  the 
Romans  will  come  and  take  away  both  our  place  and  our  nation. 
But  a  certain  one  of  them,  Caiaphas,  being  high  priest  that  year, 
said  unto  them.  Ye  know  nothing  at  all,  nor  do  ye  take  account 
that  it  is  expedient  for  you  that  one  man  should  die  for  the  peo- 
ple, and  that  the  whole  nation  perish  not.  Now  this  he  said  not 
of  himself :  but  being  high  priest  that  year,  he  prophesied  that 


OF  JOHN  287 

Jesus  should  die  for  the  nation  ;  and  not  for  the  nation  only,  but 
that  he  might  also  gather  together  into  one  the  children  of  God 
that  are  scattered  abroad.  So  from  that  day  forth  they  took 
counsel  that  they  might  put  him  to  death.     (John  xi.  47-53.) 


THE    SEED   AND   THE    FRUIT. 

§  66.  Jesus  taught  his  disciples  that  the  hour  had  come 
for  the  Messiah  to  die.  He  would  be  buried  as  seed  and 
then  rise  again  and  bear  the  fruit  of  glory.  His  disciples 
were  to  follow  hi?n  in  deatJiand  resurrection.  Tlie  conse- 
cration of  the  Messiah  to  his  work  is  recognized  by  a  the- 
ophanic  voice  declaring  hi)n  to  be  the  Son  of  God  and  the 
heir  of  glory. 

The  Gospel  of  John  gives  no  account  of  the  transfig- 
uration, but  reports  a  theophany  in  the  temple,  in  the 
last  week  of  the  ministry  of  Jesus,  that  is  not  reported 
by  the  synoptists. 

Some  Greeks  are  anxious  to  see  Jesus.  This  brings 
before  the  mind  of  the  Messiah  the  glory  and  fruitful- 
ness  of  his  mission,  and  he  says : 

The  hour  is  come,  that  the  Son  of  Man  should  be  glorified. 
Verily,  verily,  I  say  unto  you,  Except  a  grain  of  wheat  fall  into 
the  earth  and  die,  it  abideth  by  itself  alone  ;  but  if  it  die,  it  bear- 
eth  much  fruit.  He  that  loveth  his  life  loseth  it;  and  he  that 
hateth  his  life  in  this  world  shall  keep  it  unto  life  eternal.  If 
any  man  serve  me,  let  him  follow  me ;  and  where  I  am,  there 
shall  also  my  servant  be  :  if  any  man  serve  me,  him  will  the 
Father  honor.  Now  is  my  soul  troubled  ;  and  what  shall  I  say  .'* 
Father,  save  me  from  this  hour.  But  for  this  cause  came  I  unto 
this  hour.  Father,  glorify  thy  name.  There  came  therefore  a 
voice  out  of  heaven,  saying,  I  have  both  glorified  it,  and  will 
glorify  It  again,     (xii.  23-28.) 

The  Messiah  compares  himself  to  a  grain  of  wheat. 
As    this    grain    is    sown  in  order  to  die  and  then   be 


288  '^'HE  MESSIAH 

quickened  and  become  fruitful,  so  the  Messiah  is  to  be 
sown  in  the  ground.  He  is  to  die  and  be  buried  in 
the  earth.  He  is  then  to  spring  up  in  resurrection 
and  have  an  abundant  harvest  of  redeemed  men.  The 
fruit  of  his  ministry,  the  glory  of  his  reward,  can  come 
only  after  his  death  and  his  burial.  The  disciples  are  to 
follow  him  in  this  death  and  resurrection,  and  only 
thereby  will  they  attain  to  his  presence  and  glory.  The 
Messiah  now  reaches  the  height  of  his  earthly  recogni- 
tion by  God  in  theophany.  He  afterwards  descends 
rapidly  into  the  valley  of  humiliation  and  rejection.  His 
human  nature  shrinks  from  the  hour  of  death.  But  he 
has  made  that  hour  his  goal,  and  goes  forward  bravely 
towards  it,  assured  by  the  theophanic  voice  that  it  leads 
to  the  highest  degree  of  glory. 

THE   PARACLETE. 

§  6j.  Jesus  is  shortly  to  go  aivay  to  the  Father  to  be  glo- 
rified zvith  the  glory  he  had  before  the  creation  of  the 
world.  He  will  prepare  abodes  i7i  the  heavenly  temple  for 
his  disciples.  He  will  come  to  take  them  to  himself.  He 
will  shortly  come  again  in  the  Paraclete,  to  dwell  zvith 
them  for  ever.  The  Holy  Spirit  will  convict  the  world 
of  the  sin  of  unbelief  and  guide  the  disciples  into  all  the 
trntJi.  They  zvill  be  persecuted  unto  death,  but  the  pres- 
ence of  the  Messiah  and  his  Spirit  will  give  them  joy. 

As  the  synoptists  gave  the  greater  Apocalypse  of 
Jesus  on  the  Mount  of  Olives  shortly  before  the  passion, 
so  the  Gospel  of  John  gives  a  still  longer  discourse  on 
the  evening  of  the  passion.  But  these  discourses  are  so 
different  in  form  and  character  that  they  have  little  in 
common.  They  both  point  to  times  of  persecution  and 
distress  subsequent  to   the  death  of  the   Messiah,  and 


OF  JOHN  289 

present  Messianic  ideals  of  the  Advent  of  the  Messiah, 
of  the  salvation  of  the  disciples,  and  of  the  future  glory 
of  the  Messiah  in  which  the  disciples  will  share ;  but  in 
other  respects  they  move  in  different  lines  of  the  Mes- 
sianic idea.  This  discourse  w  ith  its  interrupting  ques- 
tions begins  after  the  departure  of  Judas.  It  is  esoteric 
to  the  eleven  faithful  apostles.  We  shall  consider  it  in 
sections,  limiting  ourselves  to  the  Messianic  mate- 
rial. 

(i)  When  therefore  he  was  gone  out,  Jesus  saith,  Now  is  the 
Son  of  Man  glorified,  and  God  is  glorified  in  him  ;  and  God  shall 
glorify  him  in  himself,  and  straightway  shall  he  glorify  him. 
Little  children,  yet  a  little  while  I  am  with  you.  Ye  shall  seek 
me  :  and  as  I  said  unto  the  Jews,  Whither  I  go,  ye  cannot  come  ; 
so  now  I  say  unto  you.  A  new  commandment  I  give  unto  you, 
that  ye  love  one  another ;  even  as  I  have  loved  you,  that  ye  also 
love  one  another.  By  this  shall  all  men  know  that  ye  are  my 
disciples,  if  ye  have  love  one  to  another.  Simon  Peter  saith 
unto  him.  Lord,  whither  goest  thou?  Jesus  answered,  Whither 
I  go,  thou  canst  not  follow  me  now ;  but  thou  shalt  follow  after- 
wards. Peter  saith  unto  him,  Lord,  why  cannot  I  follow  thee 
even  now  ?  I  will  lay  down  my  life  for  thee.  Jesus  answereth, 
Wilt  thou  lay  down  thy  life  for  me .''  Verily,  verily,  I  say  unto 
thee,  The  cock  shall  not  crow,  till  thou  hast  denied  me  thrice. 
(John  xiii.  31-38.) 

Jesus  looks  forward  to  his  impending  glorification.  A 
little  while  only  will  the  Son  of  Man  remain  with  his 
apostles.  He  is  about  to  depart  to  the  Father;  thither 
they  cannot  follow  him  at  present,  but  they  will  follow 
him  afterwards.  He  is  about  to  die  and  to  be  glorified. 
They  will  also  die  after  a  period  of  service  and  follow 
him  into  the  presence  of  the  Father  in  heaven.  He 
leaves  behind  him  his  law  of  love,  as  the  supreme  law 
for  his  disciples  and  the  badge  of  discipleship.  This 
law  is  a  new  law,  in  that  it  is  a  law  which  shines  upon 


290  THE  MESSIAH 

them  from  the  person  of  the  Messiah  himself.     His  love 
to  them  is  the  law  of  their  love  to  one  another. 

(2)  Let  not  your  heart  be  troubled  :  believe  in  God,  believe  also 
in  me.  In  my  Father's  house  are  many  abiding  places  ;  if  it  were 
not  so,  I  would  hav^e  told  you  ;  for  I  go  to  prepare  a  place  for 
you.  And  if  I  go  and  prepare  a  place  for  you,  I  come  again,  and 
will  receive  you  unto  myself;  that  where  I  am,  there  ye  may  be 
also.  And  whither  I  go,  ye  know  the  way.  Thomas  saith  unto 
him.  Lord,  we  know  not  whither  thou  goest ;  how  know  we  the 
way  ?  Jesus  saith  unto  him,  I  am  the  way,  and  the  truth,  and  the 
life  :  no  one  cometh  unto  the  Father,  but  by  me.  If  ye  had 
known  me,  ye  would  have  known  my  Father  also  :  from  hence- 
forth ye  know  him,  and  have  seen  him.  Philip  saith  unto  him, 
Lord,  shew  us  the  Father,  and  it  sufficeth  us.  Jesus  saith  unto 
him.  Have  I  been  so  long  time  with  you,  and  dost  thou  not  know 
me,  Philip  ?  he  that  hath  seen  me  hath  seen  the  Father ;  how 
sayest  thou.  Shew  us  the  Father  }  Believest  thou  not  that  I  am 
in  the  Father,  and  the  Father  in  me  ?  The  words  that  I  say 
unto  you  I  speak  not  from  myself  :  but  the  Father  abiding  in  me 
doeth  his  works.  Believe  me  that  I  am  in  the  Father,  and  the 
Father  in  me :  or  else  believe  me  for  the  very  works'  sake. 
Verily,  verily,  I  say  unto  you.  He  that  believeth  on  me,  the 
works  that  I  do  shall  he  do  also  ;  and  greater  works  than  these 
shall  he  do  ;  because  I  go  unto  the  Father.  And  whatsoever  ye 
shall  ask  in  my  name,  that  will  I  do,  that  the  Father  may  be 
glorified  in  the  Son,  If  ye  shall  ask  any  thing  in  my  name,  that 
will  I  do.  If  ye  love  me,  ye  will  keep  my  commandments. 
(John  xiv,  1-15.) 

The  separation  of  the  apostles  from  their  Master  for  a 
little  season  of  service  should  not  trouble  them.  For  he 
goes  to  the  Father's  house,  the  temple  in  heaven  to  be 
glorified.  There  he  will  be  in  his  own  home  and  seat  of 
dominion,  and  there  he  will  prepare  places  for  them. 
When  the  time  comes  for  them  to  follow  him  by  death 
and  to  depart  out  of  this  earthly  life,  they  will  not  de- 
scend to  Sheol  as  did  the  ancient  worthies  under  the 
Old  Testament ;  they  will  not  even  go  to  the  Paradise, 


OF  JOHN 


291 


the  Abraham's  bosom  of  the  Middle  State;  they  will 
ascend  to  heaven,  they  will  come  into  this  heavenly 
temple  :  they  will  not  only  find  places  prepared  for  them 
therein,  but  Jesus  himself  will  come  to  them  to  take 
them  to  himself.  The  majority  of  interpreters  rightly 
see  in  this  promise  an  advent  of  the  Messiah  to  the 
faithful  disciple  at  death.  This  then  is  the  promise  of 
a  spiritual,  a  dynamic  advent  of  the  Messiah  such  as  the 
dynamic,  spiritual  advent  promised  in  the  passages  of 
the  synoptists  relating  to  congregational  discipline  and 
to  the  ministry  of  the  apostles.' 

The  Messiah  is  himself  the  only  way  unto  the  Father. 
Faith  in  him  is  not  to  lose  its  ef^cacy  during  his  absence 
in  heaven.  It  will  rather  gain  in  power,  because  the 
Messiah,  enthroned  with  the  Father  in  heaven,  will 
endow  the  apostles,  in  their  ministry  on  earth,  with  the 
authority  of  miracle-working,  and  will  respond  to  all 
their  petitions,  and  so  they  will  excel  even  the  Messiah 
in  their  wondrous  works.  Love  to  the  Messiah  will  be 
fruitful  within  them  in  obedience  and  in  loving  ministry. 

(3)  And  I  will  pray  the  Father,  and  he  shall  give  you  another 
Paraclete,  that  he  may  be  with  you  for  ever,  even  the  Spirit  of 
truth  :  whom  the  world  cannot  receive  ;  for  it  beholdeth  him 
not,  neither  knoweth  him  :  ye  know  him;  for  he  abideth  with 
you,  and  shall  be  in  you.  I  will  not  leave  you  desolate  :  I  come 
unto  you.  Yet  a  little  while,  and  the  world  beholdeth  me  no 
more  ;  but  ye  behold  me  :  because  I  live,  ye  shall  live  also.  In 
that  day  ye  shall  know  that  I  am  in  my  Father,  and  ye  in  me, 
and  I  in  you.  He  that  hath  my  commandments,  and  keepeth 
them,  he  it  is  that  loveth  me  :  and  he  that  loveth  me  shall  be 
loved  of  my  Father,  and  I  will  love  him,  and  will  manifest  myself 
unto  him.  Judas  [not  Iscariot]  saith  unto  him,  Lord,  what  is 
come  to  pass  that  thou  wilt  manifest  thyself  unto  us,  and  not 
unto  the  world  ?    Jesus  answered  and  said  unto  him,  If  a  man 


»  See  pp.  195,  231. 


292  THE  MESSIAH 

love  me,  he  will  keep  my  word  :  and  my  Father  will  love  him 
and  we  will  come  unto  him,  and  make  our  abode  with  him.  He 
that  loveth  me  not,  keepeth  not  my  words  :  and  the  word  which 
ye  hear  is  not  mine,  but  the  Father's,  who  sent  me. 

These  things  have  I  spoken  unto  you,  while  yet  abiding  with 
you.  But  the  Paraclete,  even  the  Holy  Spirit,  whom  the  Father 
will  send  in  my  name,  he  shall  teach  you  all  things,  and  bring  to 
your  remembrance  all  that  I  said  unto  you.  Peace  I  leave  with 
you  ;  my  peace  I  give  unto  you  :  not  as  the  world  giveth,  give  I 
unto  you.  Let  not  j^our  heart  be  troubled,  neither  let  it  be  fear- 
ful. Ye  heard  how  I  said  to  you,  I  go  away,  and  I  come  unto 
you.  If  ye  loved  me,  ye  would  have  rejoiced,  because  1  go  unto 
the  Father  :  for  the  Father  is  greater  than  I.  And  now  I  have 
told  you  before  it  come  to  pass,  that,  when  it  is  come  to  pass,  ye 
may  believe.  I  will  no  more  speak  much  with  you,  for  the  prince 
of  the  world  cometh  :  and  he  hath  nothing  in  me  ;  but  that  the 
world  may  know  that  I  love  the  Father,  and  as  the  Father  gave 
me  commandment,  even  so  I  do.     Arise,  let  us  go  hence. 

(John  xiv.  16-31.) 

There  will  be  compensation  for  the  absence  of  the 
Messiah.  The  apostles  will  have  another  Paraclete^  the 
Spirit  of  Truth,  the  Holy  Spirit,  who  will  come  and 
abide  with  them  forever.  He  will  teach  them  all  things. 
He  will  bring  to  their  remembrance  all  the  instructions 
of  Jesus  and  explain  them.  This  promise  of  the  advent 
and  guidance  of  the  Holy  Spirit  is  in  accordance  with 
the  promises  already  considered.^  The  Paraclete  here 
is  not  simply  a  Comforter,  as  the  English  Versions  render 
it.  The  Paraclete  is  rather  an  advocate,  a  counsellor-at- 
law,  a  surrogate  who  espouses  the  cause  of  a  client,  rep- 
resents him  in  his  suit,  is  his  adviser  and  his  advocate.^ 
Such  is  the  Holy  Spirit  whom  Jesus  promises  to  send  to 
his  disciples.     He  is  another  Paraclete^  like  Jesus  him- 


1  See  pp.  231,  254,  281. 

2  See  Vincent,  Word  Studies,  ii.,  p.  243,  and  Hatch,  Essays  in  Biblical  Greek^ 
p.  82. 


OF  JOHN  293 

self,  who  is  here  conceived  as  also  a  Paraclete}  The 
Holy  Spirit  thus  continues  the  work  of  Jesus.  He  is 
the  surrogate  of  the  Messiah.  He  carries  on  the  work 
of  Messianic  redemption  in  the  world  as  the  ever-abiding 
counsellor  of  the  apostles  and  of  their  successors  in  the 
ministry. 

Jesus  is  to  go  away  to  the  Father.  He  will  be  absent 
from  his  disciples  and  remain  in  heaven,  so  far  as  his 
visible  presence  is  concerned  ;  but  he  will  grant  his  spir- 
itual presence  in  a  dynamic  advent.  He  will  manifest 
himself  to  those  who  love  him  and  keep  his  command- 
ments, and  w^ill  let  them  know  him  as  present.  It  is 
evident  that  Jesus  is  speaking  in  such  general  and  com- 
prehensive terms,  that  he  means  something  more  than 
his  advent  in  the  Christophanies  of  the  Apostolic  age. 
He  means  that  he  will  come  in  spiritual  presence  to  the 
spirits  of  his  disciples.  He  will  grant  them  the  contact 
of  his  spirit  with  their  spirits.  This  contact  will  be  ex- 
perienced by  the  spirits  of  the  faithful,  who  will  thus  be 
assured  of  the  real  presence  of  their  Messiah.'' 

Jesus  promises  still  more :  not  only  that  the  Spirit  and 
the  Son  will  come  together,  but  that  the  Father  and  the 
Son  will  come  with  the  Spirit  to  the  faithful  disciples,  and 
w^ill  take  up  their  abode  with  the  loving  and  the  obe- 
dient. The  heavenly  Father  will  come  with  the  Son 
and  the  Spirit.  The  three  will  come  and  dwell  in  the 
man.  This  is  the  promise  of  the  spiritual  and  dynamic 
advent  and  presence  of  the  Father,  the  Son,  and  the 
Spirit,  to  faithful  and  loving  disciples.  We  have  con- 
sidered the  spiritual  presence  of  the  Messiah  in  another 
connection,  in  the  assembly  of  disciples  and  in  the  min- 


»  See  also  i  John  ii.  i. 

'■'  See  Stevens,  Johannine  Theology^  p.  334. 


294 


THE  MESSIAH 


istry  of  the  apostles.'  Here  it  is  granted  to  the  indi- 
vidual in  his  life  of  holiness,  and  it  is  accompanied  with 
the  spiritual  presence  of  the  Father  and  of  the  Spirit, — a 
doctrine  vastly  more  profound  and  comprehensive. 

(4.)  I  am  the  true  vine,  and  my  Father  is  the  husbandman. 
Every  branch  in  me  that  beareth  not  fruit,  he  taketh  it  away :  and 
every  branch  that  beareth  fruit,  he  cleanseth  it,  that  it  may  bear 
more  fruit.     Already  ye  are  clean  because  of  the  word  which  I 
have  spoken   unto  you.     Abide  in  me,  and   I  in  you.     As  the 
branch  cannot  bear  fruit  of  itself,  except  it  abide  in  the  vine  ;  so 
neither  can  y^,  except  ye.  abide  in  me.     I  am  the  vine,  ye  are 
the  branches  :  He  that  abideth  in  me,  and  I  in  him,  the  same 
beareth  much  fruit :  for  apart  from  me  ye  can  do  nothing.     If  a 
man  abide  not  in  me,  he  is  cast  forth  as  a  branch,  and  is  with- 
ered ;  and  they  gather  them,  and  cast  them  into  the  fire,  and 
they  are  burned.      If  ye  abide  in  me,  and  my  words  abide  in 
you,   ask  whatsoever  ye  will,   and  it  shall   be  done  unto  you. 
Herein  is  my  Father  glorified,  that  ye  bear  much  fruit ;  and  so 
shall  ye  be  my  disciples.  Even  as  the  Father  hath  loved  me,  I  also 
have  loved  you  :  abide  ye   in  my  love.     If  ye   keep  my  com- 
mandments, ye  shall  abide  in  my  love  ;  even  as  I  have  kept  my 
Father's  commandments,  and  abide  in   his  love.     These  things 
have  I  spoken  unto  you,  that  my  joy  may  be  in  you,  and  that 
your  joy  may  be  made  full.     This  is  my  commandment,  that  ye 
love  one  another,  even  as  I  have  loved  you.     Greater  love  hath 
no  man  than  this,  that  a  man  lay  down  his  life  for  his  friends.    Ye 
are  my  friends,  if  ye  do  the  things  which  I  command  you.     No 
longer  do  I  call  you  servants ;  for  the  servant  knoweth  not  what 
his  lord  doeth  :  but  I  have  called  you  friends  ;  for  all  things  that 
I  heard  from  my  Father  1  have  made  known  unto  you.     Ye  did 
not  choose  me,  but  I  chose  you,  and  appointed  you,  that  ye 
should  go  and  bear  fruit,  and  that  your  fruit  should  abide  :  that 
whatsoever  ye  shall  ask  of  the  Father  in  my  name,  he  may  give 
it  you.     These  things  I  command  you,  that  ye  may  love  one 
another.     (John  xv.  1-17.) 

The  allegory  of  the  Vine  sets  forth  the  nature  of  the 
»  See  pp.  195,  231. 


OF  JOHN  295 

spiritual  presence  of  the  Messiah  with  his  disciples. 
Though  he  is  in  heaven  enthroned  in  glory  and  they  are 
upon  the  earth,  there  is  vital  organic  union  between 
them.  He  is  the  vine  stock  in  heaven,  they  are  the 
branches  on  earth  ;  but  the  life  of  the  vine  descends 
from  the  heavenly  stock,  and  pervades  all  the  earthly 
branches  with  its  divine  energy.  His  disciples  are  or- 
ganized into  one  living  body,  of  which  the  Messiah  in 
heaven  is  the  life-giving  source.  Only  in  virtue  of  this 
abiding,  vital  union  will  they  be  able  to  live  as  disciples 
and  be  fruitful  in  good  works.  The  bond  of  union  is 
life,  the  life  of  the  Messiah,  a  dynamic,  spiritual,  all-per- 
vading presence,  immanent  in  all  disciples,  permanent  in 
all  the  faithful,  dominant  in  all  the  living,  and  exhibit- 
ing itself  to  the  world  in  a  love  which  is  fruitful  in  good 
works.  The  love  of  Jesus  to  his  disciples  is  their  law  of 
life.  He  made  them  his  friends,  laid  down  his  life  for 
them,  communicated  to  them  the  instruction  given  him 
by  the  Father,  and  appointed  them  to  a  fruitful  ministry, 
by  which  they  are  to  glorify  the  Father. 

(5 )  If  the  world  hateth  you,  ye  know  that  it  hath  hated  me  before 
//  hated  you.  If  ye  were  of  the  world,  the  world  would  love  its 
own  :  but  because  ye  are  not  of  the  world,  but  I  chose  you  out 
of  the  world,  therefore  the  world  hateth  you.  Remember  the 
word  that  I  said  unto  you,  A  servant  is  not  greater  than  his  lord.' 
If  they  persecuted  me,  they  will  also  persecute  you  ;  if  they  kept 
my  word,  they  will  keep  yours  also.  But  all  these  things  wi'l 
they  do  unto  you  for  my  name's  sake,  because  they  know  not 
him  that  sent  me.  If  I  had  not  come  and  spoken  unto  them., 
they  had  not  had  sin  :  but  now  they  have  no  excuse  for  their  sin. 
He  that  hateth  me  hateth  my  Father  also.  If  I  had  not  done 
among  them  the  works  which  none  other  did,  the>  had  not  had 
sin  :  but  now  have  they  both  seen  and  hated  both  me  and  my 
Father.     But  this  cotneth  to  pass,  that  the  word  may  be  fulfilled 

»  See  p.  196. 


296  THE   MESSIAH 

that  is  written  in  their  law,  They  hated  me  without  a  cause.^ 
But  when  the  Paraclete  is  come,  whom  I  will  send  unto  you  from 
the  Father,  even  the  Spirit  of  truth,  which  proceedeth  from  the 
Father,  he  shall  bear  witness  of  me:  and  ye  also  bear  witness, 
because  ye  have  been  with  me  from  the  beginning. 

These  things  hav^e  I  spoken  unto  you,  that  ye  should  not  be 
made  to  stumble.  They  shall  put  you  out  of  the  synagogues  : 
yea,  the  hour  cometh.  that  whosoever  killeth  j^ou  shall  think 
that  he  oflfereth  service  unto  God.  And  these  things  will  they 
do,  because  they  have  not  known  the  Father,  nor  me.  But  these 
things  have  I  spoken  unto  you,  that  when  their  hour  is  come,  ye 
may  remember  them,  how  that  I  told  you.  And  these  things  I 
said  not  unto  you  from  the  beginning,  because  I  was  with  you. 

(John  XV.  i8-xvi.  4.) 

The  apostles  are  to  be  hated  by  the  world  as  their 
master  was  hated,  and  persecuted  as  their  master  was 
persecuted.  They  will  be  expelled  from  synagogues,  and 
it  will  be  regarded  as  a  service  to  God  if  they  are  put  to 
death.  This  warning  of  persecution  we  have  already 
considered  in  connection  with  several  discourses  in  the 
Synoptics."^  But  the  disciples  will  have  the  Paraclete  to 
guide  them  in  their  ministry.  The  Spirit  of  Truth  will 
witness  to  them  of  the  Messiah  and  explain  the  life, 
death,  and  resurrection  of  Jesus  as  they  could  not  be 
explained  before  the  events  themselves  transpired.  The 
apostles  who  have  been  with  the  Messiah  throughout  his 
ministry  will  bear  witness  to  the  world  respecting  those 
events  which  they  have  witnessed.  Jesus  warns  them 
of  persecutions,  and  advises  them  of  their  guidance  by 
the  Spirit  in  order  to  prepare  them  for  the  events  that 
were  now  impending. 

(6)  But  now  I  go  unto  him  that  sent  me  ;  and  none  of  you  asketh 
me.  Whither  goest  thou  ?  But  because  I  have  spoken  these 
things  unto  you,  sorrow  hath  filled  your  heart.     Nevertheless  I 

1  Ps.  Ixix.  4.  '  See  pp.  97,  143.  '99. 


OF  JOHN  297 

tell  you  tne  truth  ;  It  is  expedient  for  you  that  I  go  away  :  for  if 
I  go  not  away,  the  Paraclete  will  not  come  unto  you  ;  but  if  I  go, 
I  will  send  him  unto  you.  And  he,  when  he  is  come,  will  con- 
vict the  world  in  respect  of  sin,  and  of  righteousness,  and  of 
judgment  :  of  sin,  because  they  believe  not  on  me  ;  of  righteous- 
ness, because  I  go  to  the  Father,  and  ye  behold  me  no  more  ;  of 
judgment,  because  the  prince  of  this  world  hath  been  judged.  I 
have  yet  many  things  to  say  unto  you,  but  ye  cannot  bear  them  now. 
Howbeit  when  he,  the  Spirit  of  truth,  is  come,  he  shall  guide  you 
into  all  the  truth  :  for  he  shall  not  speak  from  himself  ;  but  what 
things  soever  he  shall  hear,  tJiese  shall  he  speak  :  and  he  shall 
declare  unto  you  the  things  that  are  to  come.  He  shall  glorify 
me  :  for  he  shall  take  of  mine,  and  shall  declare  //  unto  you.  All 
things  whatsoever  the  Father  hath  are  mine  :  therefore  said  I, 
that  he  taketh  of  m.ine,  and  shall  declare  //  unto  you. 

(John  xvi.  5-15.) 

The  departure  of  the  Messiah  to  the  Father  is  best  for 
the  disciples.  It  was  necessary  that  he  should  go  to  the 
Father  in  order  that  he  might  send  the  Paraclete.  They 
could  not  have  the  Paraclete,  they  could  not  understand 
the  significance  of  the  life  of  the  Messiah,  that  life  itself 
would  be  fruitless,  until  the  ascension  and  enthronement 
of  the  Messiah  had  completed  the  work  of  redemption 
for  which  he  had  left  his  heavenly  abode.  After  the 
redemption  had  been  accomplished,  and  the  guilt  of  men 
for  rejecting  the  Messiah  had  been  incurred,  then  the 
Holy  Spirit  would  be  able  to  work  with  omnipotent 
energy  for  the  redemption  of  the  world.  The  work  of 
the  Spirit  will  be  two-fold.  On  the  one  side  he  will 
work  conviction  of  sin  and  of  righteousness  and  judg- 
ment. The  sin  of  rejecting  the  Messiah  will  be  made 
plain  when  the  Messianic  sign  of  the  resurrection  hath 
convinced  men  that  Jesus  is  the  Messiah.  The  right- 
eousness of  the  Messiah  will  be  displayed  after  Jesus 
hath  ascended  into  heaven  acceptable  to  the  heavenly 
Father.     The  Messianic  judgment    will  be  manifest  in 


298  THE   MESSIAH 

the  judgment  and  overthrow  of  Satan  in  connection 
with  the  enthronement  of  Jesus.  On  the  other  side  the 
divine  Spirit  will  guide  the  disciples  into  all  the  truth. 
This  was  impossible  until  the  truth  had  been  accom- 
plished in  the  facts  of  history  by  the  death  resurrection, 
and  ascension  of  Jesus.  But  afterwards  the  Spirit  would 
be  able  to  guide  the  disciples  into  all  the  truth.  He 
would  be  able  to  explain  these  events  and  the  truth  in- 
volved in  them.  He  would  declare  unto  them  those 
things  about  the  Messiah  which  could  not  be  declared 
while  he  remained  present  with  them  in  his  earthly  life. 
His  death,  resurrection,  and  ascension  first  gave  his 
earthly  life  its  meaning. 

(7).  A  little  while,  and  ye  behold  me  no  more :  and  again  a 
little  while,  and  ye  shall  see  me.  So7ne  of  his  disciples  therefore 
said  one  to  another.  What  is  this  that  he  saith  unto  us,  A  little 
while,  and  ye  behold  me  not ;  and  again  a  little  while,  and  ye 
shall  see  me:  and,  Because  I  go  to  the  Father.^  They  said 
therefore.  What  is  this  that  he  saith,  A  little  while  ?  We  know 
not  what  he  saith.  Jesus  perceived  that  they  were  desirous  to 
ask  him.  and  he  said  unto  them.  Do  ye  inquire  among  yourselves 
concerning  this,  that  I  said,  A  little  while,  and  ye  behold  me  not, 
and  again  a  little  while,  and  ye  shall  see  me  ?  Verily,  verily,  I 
say  unto  you,  that  ye  shall  weep  and  lament,  but  the  world  shall 
rejoice:  ye  shall  be  sorrowful,  but  your  sorrow  shall  be  turned 
into  joy.  A  woman  when  she  is  in  travail  hath  sorrow,  because 
her  hour  is  come :  but  when  she  is  delivered  of  the  child,  she 
remembereth  no  more  the  anguish,  for  the  joy  that  a  man  is  born 
into  the  world.  And  ye  therefore  now  have  sorrow  :  but  I  will 
see  you  again,  and  your  heart  shall  rejoice,  and  your  joy  no  one 
taketh  away  from  you.  And  in  that  day  ye  shall  ask  me  nothing. 
Verily,  verily,  I  say  unto  you.  If  ye  shall  ask  anything  of  the 
Father,  he  will  give  it  you  in  my  name.  Hitherto  have  ye  asked 
nothing  in  my  name  :  ask,  and  ye  shall  receive,  that  your  joy 
may  be  made  full.     (John  xvi.  16-24.) 

Jesus  now  goes  back  to  the  prediction  of  his  own  return 


OF  JOHN 


299 


to  his  disciples.  The  little  while  of  the  two  clauses 
must  have  some  sort  of  proportion.  The  little  while  of 
the  return  cannot  therefore  refer  to  the  .econd  Advent 
in  the  clouds,  because  that  would  be  entirely  out  of  pro- 
portion to  the  few  hours  remaining  before  the  departure 
of  Jesus.  Moreover,  the  Gospel  of  John  docs  not  in 
this  discourse  refer  at  all  to  the  second  Advent  on  the 
clouds.'  Some  refer  the  return  here  to  the  resurrection  ; 
but  this  is  impossible  because  the  going  away  is  not  the 
departure  of  death,  but  the  departure  to  the  Father, 
which  did  not  take  place  until  the  ascension.  The  de- 
parture of  this  gospel  is  throughout  the  departure  to  the 
Father.  There  is  no  sufificient  reason  to  think  of  a  dif- 
ferent usage  here.  The  little  zvhile  before  the  return 
seems  to  be  the  brief  interval  after  the  ascension  until 
the  spiritual  advent  to  the  apostles  on  the  day  of  Pente- 
cost." It  is  the  spiritual,  dynamic  return  to  which  Jesus 
refers  throughout  this  discourse,  a  return  from  heaven 
in  connection  w^ith  the  gift  of  the  Holy  Spirit,  a  spir- 
itual, a  dynamic  presence  with  the  disciples  during  their 
earthly  ministry  and  in  their  personal  sanctification. 
This  presence  will  give  them  joy.  There  will  be  a  little 
season  of  sorrow  for  them  and  joy  for  the  world  ;  but 
their  sorrow  is  like  the  pangs  of  a  woman  in  childbirth, 
that  will  be  forgotten  when  the  child  is  born.  In  a  very 
short  time  their  sorrow  will  be  turned  into  joy,  when 
they  see  the  birth  of  the  Messianic  age  and  enjoy  the 
powerful  presence  of  the  Messiah,  ruling  them  from  his 
heavenly  throne  and  directing  them  by  his  Holy  Spirit 
from  his  presence  chamber  in  their  Reason. 

(S).  These  thinc:s  have  I  spoken  unto  you  in  parables;  the  hour 
Cometh,  when  1  shall  no  more  speak  unto  you  in  parables,  but 

>  But  see  p.  259.  »  See  p.  254. 


300  THE  MESSIAH 

shall  tell  you  plainly  of  the  Father.  In  that  day  ye  shall  ask  in 
my  name:  and  I  say  not  unto  you  that  I  will  pray  the  Father  for 
you  ;  for  the  Father  himself  loveth  you,  because  ye  have  loved 
me,  and  have  believed  that  I  came  forth  from  the  Father.  I 
came  out  from  the  Father,  and  am  come  into  the  world  :  again, 
I  leave  the  world,  and  go  unto  the  Father.  His  disciples  say, 
Lo,  now  speakest  thou  plainly,  and  speakest  no  parable.  Now 
know  we  that  thou  knowest  all  things,  and  needest  not  that  any 
man  should  ask  thee  :  by  this  we  believe  that  thou  camest  forth 
from  God.  Jesus  answered  them,  Do  ye  now  believe  .''  Behold, 
the  hour  cometh,  yea,  is  come,  that  ye  shall  be  scattered,  every 
man  to  his  own,  and  shall  leave  me  alone  :  and  yet  I  am  not 
alone,  because  the  Father  is  with  me.  These  things  have  I 
spoken  unto  you,  that  in  me  ye  may  have  peace.  In  the  world 
ye  have  tribulation  :  but  be  of  good  cheer  ;  I  have  overcome  the 
world,     (xvi.  25-33.) 

During  the  times,  in  his  instruction  of  his  apostles, 
which  have  now  come  to  an  end,  Jesus  had  been  obliged 
to  speak  unto  them  in  parables,  which  were  obscure  to 
them,  from  the  very  necessities  of  the  case  ;  but  all  these 
obscurities  will  soon  be  removed  by  the  coming  events. 
As  the  Messiah  came  forth  from  the  Father  into  the 
world,  so  now  he  leaves  the  world  and  goes  unto  the 
Father.  The  apostles  will  be  troubled  and  they  will  be 
scattered  abroad,  but  they  should  be  courageous.  The 
Messiah  has  overcome  the  world.  Victory  is  wrapt  up 
in  his  departure,  and  his  disciples  will  soon  enjoy  the 
victory  with  him. 

(9  )  These  things  spake  Jesus ;  and  lifting  up  his  eyes  to  heaven, 
he  said,  Father,  the  hour  is  come  ;  glorify  thy  Son,  that  the  Son 
may  glorify  thee :  even  as  thou  gavest  him  authority  over  all 
flesh,  that  whatsoever  thou  hast  given  him.  to  them  he  should 
give  eternal  life.  And  this  is  the  life  eternal,  that  they  should 
know  thee  the  only  true  God,  and  him  whom  thou  didst  send. 
eve7i  Jesus  Christ.  I  glorified  thee  on  the  earth,  having  accom- 
Dlished  the  work  which  thou  hast  given  me  to  do.     And  now.  O 


OF  JOHN  30  [ 

Father,  glorify  thou  me  with  thine  own  self  with  the  glory  which 
I  had  with  thee  before  the  world  was.  I  manifested  thy  name 
unto  the  men  whom  thou  gavest  me  out  of  the  world  :  thine  they 
were,  and  thou  gavest  them  to  me  ;  and  they  have  kept  thy  word. 
Now  they  know  that  all  things  whatsoever  thou  hast  given  me 
are  from  thee:  for  the  words  which  thou  gavest  me  I  have  given 
unto  them  ,  and  they  received  thcui,  and  knew  of  a  truth  that  I 
came  forth  from  thee,  and  they  believed  that  thou  didst  send  me. 
I  pray  for  them  :  I  pray  not  for  the  world,  but  for  those  whom 
thou  hast  given  me  ;  for  they  are  thine  :  and  all  things  that  are 
mine  are  thine,  and  thine  are  mine :  and  I  am  glorified  in  them. 
And  I  am  no  more  in  the  world,  and  these  are  in  the  world,  and 
I  come  to  thee.  Holy  Father,  keep  them  in  thy  name  which 
thou  hast  given  me.  that  they  may  be  one,  even  as  we  are.  While 
I  was  vvith  them,  I  kept  them  in  thy  name  which  thou  hast  given 
me :  and  I  guarded  them,  and  not  one  of  them  perished,  but  the 
son  of  perdition  :  that  the  scripture  might  be  fulfilled.  But  now 
I  come  to  thee  ;  and  these  things  I  speak  in  the  world,  that  they 
may  have  my  joy  made  full  in  themselves.  I  have  given  them 
thy  word  ;  and  the  world  hated  them,  because  they  are  not  of  the 
world,  even  as  I  am  not  of  the  world.  I  pray  not  that  thou 
shouldest  take  them  from  the  world,  out  that  thou  shouldest  keep 
them  from  the  evil.  They  are  not  of  the  world,  even  as  I  am 
not  of  the  world.     (John  xvii.  1-16.) 

The  discourse  having  reached  its  climax  in  the  pro- 
fession of  faith  of  the  apostles,  Jesus  makes  an  interces- 
sory prayer  to  the  Father  for  them.  This  we  may  divide 
into  two  sections.  The  first  section  is  a  petition  for  the 
glory  that  the  Messiah  had  earned  by  the  completion  of 
the  ministry  on  earth  given  him  by  the  Father.  He 
prays  that  he  may  return  to  the  glory  that  he  had  pre- 
viously enjoyed  with  the  Father  before  the  existence  of 
the  world.  This  involves  a  pre-existence  farther  back 
than  any  previously  stated,  and  more  glorious  than  in 
any  of  the  earlier  representations.  The  pre-existence  of 
the  Messiah  prior  to  Abraham  was  taught  in  an  earlier 


302  'THE  MESSIAH 

chapter  of  John/  but  here  the  pre-existence  is  prior  to 
all  creatures  in  the  world  and  to  the  world  itself.  It  is 
also  a  pre-existence  in  glory,  and  a  glory  so  great  that 
the  meritorious  service  of  the  Messiah  is  simply  rewarded 
with  a  return  to  it.^ 

Jesus  then  prays  for  his  disciples  that  they  may  be 
kept  safe  from  the  evil  of  the  world,  in  which  they  are 
to  remain  and  suffer  in  their  ministry  of  the  gospel. 
He  prays  for  their  unity,  that  they  may  be  kept  in  a 
unity  which  has  as  its  norm  the  unity  of  the  Father  and 
the  Son.  The  Messiah  sees  that  they  will  be  exposed 
to  division  as  they  will  be  exposed  to  the  evil  of  the 
world.  Internal  discord  and  external  evil  are  the  two 
great  perils  of  Christianity.  The  ideal  unity  must  be 
kept  in  mind  as  well  as  the  ideal  holiness.  Those  who 
are  breaking  the  unity  of  the  disciples  or  preventing 
their  unity  in  anyway,  are  engaged  in  the  work  of  the 
Evil  one,  no  less  than  if  they  were  tempting  the  disci- 
ples to  sin,  or  were  persecuting  them  w^ith  external  evils. 
The  true  disciple  runs  ever  along  the  lines  of  the  prayer 
of  Jesus  and  aims  straight  at  the  Master's  ideals. 

(lo)  Sanctify  them  in  the  truth  :  thy  word  is  truth.  As  thou  didst 


1  See  p.  283. 

2  Wendt,  Lehre  Jesti^  ii.,  s,  464  seq.^  argues  that  "  the  glory  which  the  Mes- 
siah had  with  the  Father  before  the  creation  of  the  world,"  was  the  glory  that 
was  treasured  up  for  him  there  as  the  reward  for  his  Messianic  ministry  and  that 
it  does  not  imply  the  real  pre-existence  of  the  Messiah.  He  appeals  to  the  treas- 
ure laid  up  in  heaven  for  the  disciples  (Matthew  vi.  20  ;  Mark  x.  21)  and  to  the 
kingdom  prepared  before  the  foundation  of  the  world  (Matthew  xxv,  3^).  But 
it  is  not  said  of  the  disciples  that  they  really  have  those  treasures  or  that  king- 
dom, still  less  that  they  had  them.  And  if  Jesus,  as  the  reward  of  his  ministry, 
desired  nothing  more  than  he  had  before  the  foundation  of  the  world, — that 
the  Father  would  glorify  him  with  the  glory  that  he  had  before, — then  these 
treasures  of  glory  would  still  remain  treasures  in  store  for  him  and  no  more.  The 
antithesis  is  between  glory  once  in  possession,  now  not  in  possession,  soon  to 
be  possessed  again.  Such  a  glory  implies  a  real  pre-existence  before  the  earthly 
life  as  much  as  a  real  post-existence  after  the  earthly  life. 


OF  JOHN 


30<3 


send  me  inlo  the  world,  even  so  sent  I  them  into  the  world.    And 

for  their  sakes  I  sanctify  myself,  that  they  themselves  also  may 

be  sanctified  in  truth.     Neither  for  these  only  do  I  pray,  but  for 

them  also   that  believe  on   me  through  their  word  ;  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.     And  the  glory  which  thou  hast  given  me 

I   have  given  unto  them  ;  that  they  may  be  one,  even  as  we  are 

one  ;  I  in  them,  and  thou  in  me,  that  they  may  be  perfected  into 

one  ;  that  the  world   may  know  that  thou  didst   send   me,  and 

lovedst  them,  even  as  thou  lovedst  me.    Father,  that  which  thou 

hast  given   me,  I  will  that,  where  I  am,  they  also  may  be  with 

me ;  that  they  may  behold  my  glory,  which  thou  hast  given  me : 

for  thou  lovedst   me  before  the  foundation   of  the  world.      O 

righteous  Father,  the  world  knew  thee  not,  but  I  knew  thee; 

and  these  knew  that  thou  didst  send  me  ;  and  I  made  known 

unto  them  thy  name,  and  will  make  it  known ;  that  the  love 

wherewith  thou  lovedst  me  may  be  in  them,  and  I  in  them. 

(John  xvii.  17-26,) 

The  second  part  of  this  intercessory  prayer  of  Jesus  is 
a  prayer  for  the  sanctification  and  glorification  of  the 
disciples.  The  prayer  is  not  limited  to  the  apostles,  but 
it  comprehends  all  who  would  believe  in  the  Messiah 
through  their  ministry.  It  is  comprehensive  beyond 
anything  we  have  yet  seen  in  the  words  of  Jesus.  It 
looks  longer  into  the  reaches  of  time.  It  sees  a  ministry 
of  successors  of  the  apostles.  It  sees  them  all  united  in 
one  organism  in  that  mystic  union  which  is  after  the 
norm  of  the  union  of  the  Father  and  the  Son.  The 
Messiah  prays  that  they  may  also  share  his  glory,  that 
they  may  all  be  with  him  in  heaven  and  that  they  all 
may  be  united  in  love. 

It  is  a  surprising  feature  in  this  discourse  that  nothing 
in  it  refers  to  the  second  Advent  of  the  Messiah  at  the 
End  of  the  Age.     The  Messiah  from  heaven  jrrants  the 


304  THE  MESSIAH 

disciples  the  presence  of  his  Holy  Spirit  and  his  own 
spiritual  dynamic  presence  during  their  ministry  in  this 
world,  and  then  when  they  have  completed  their  ministry 
and  follow  him  in  death,  he  will  come  and  take  them  to 
the  heavenly  temple  to  share  his  glory  with  the  Father. 

The  Advent  taught  in  this  discourse  is  the  advent  of 
the  Paraclete  at  Pentecost.  This  takes  the  same  domi- 
nant place  here  that  the  Advent  of  the  Son  of  Man  in 
the  clouds  takes  in  the  Apocalypse  of  Jesus. ^  The  only 
Advent  of  Jesus  known  to  this  discourse  is  a  spiritual 
dynamic  advent,  which  it  unfolds  and  emphasizes  far 
beyond  anything  in  the  synoptic  gospels. 

Nothing  could  be  more  unlike  than  these  two  dis- 
courses, spoken  within  a  ,few  hours  by  the  same  Master 
to  the  same  disciples.  They  present,  in  a  different 
and  thoroughgoing  way,  two  distinct  phases  of  the 
Messianic  idea,  neither  of  which  can  safely  be  neglected. 


THE   KINGDOM    OF   THE   TRUTH. 

§  68.  Jesus  accepts  the  recognition  of  his  disciples  that 
he  is  the  Messiah,  but  declines  to  set  up  his  kingdom  in  the 
world.  He  testifies  to  Pilate  that  his  kingdom  is  not  of 
this  world. 

Many  times  during  his  ministry  Jesus  v/as  recognized 
as  the  Messiah  by  his  disciples  and  the  multitude.  Be- 
sides those  recognitions,  studied  in  connection  with  the 
synoptics,^  we  have  several  in  this  gospel  in  addition  to 
those  already  considered.'     Thus  Martha  affirms  : 

I  have  believed  that  thou  art  the  Messiah,  the  Son  of  God,  he 
that  Cometh  into  the  -world.     (John  xi.  27.) 

1  See  p.  154.  2  See  p.  92.  s  See  p.  258. 


OF  JOHN  305 

After  the  feeding:  of  the  multitudes: 


'fc> 


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.     (John  vi.  15.) 

Here  Jesus  definitely  decides  not  to  allow  the  zealots 
to  make  him  king  by  deeds  of  violence.  His  enthrone- 
ment was  not  to  be  in  this  world,  his  capital  was  not  to 
be  in  Jerusalem.  His  throne  was  a  heavenly  throne  and 
his  city  the  heavenly  Jerusalem. 

But  the  strongest  passage  upon  this  phase  of  the  doc- 
trine of  the  kingdom  is  the  following  : 

Pilate  therefore  entered  again  into  the  Praetorium,  and  called 
Jesus,  and  said  unto  him,  Art  thou  the  King  of  the  Jews  ?  Jesus 
answered,  Sayest  thou  this  of  thyself,  or  did  others  tell  it  thee 
concerning  me?  Pilate  answered.  Am  I  a  Jew?  Thine  own 
nation  and  the  chief  priests  delivered  thee  unto  me :  what  hast 
thou  done  ?  Jesus  answered,  My  kingdom  is  not  of  this  world  : 
if  my  kingdom  were  of  this  world,  then  would  my  ser\  ants  fight, 
that  I  should  not  be  delivered  to  the  Jews :  but  now  is  my  king- 
dom not  from  hence.  Pilate  therefore  said  unto  him.  Art  thou 
a  king  then  ?  Jesus  answered.  Thou  sayest  //,  for  I  am  a  king. 
To  this  end  have  I  been  born,  and  to  this  end  am  I  come  into 
the  world,  that  T  should  bear  witness  unto  the  truth.  Every  one 
that  is  of  the  truth  heareth  my  voice.  Pilate  saith  unto  him, 
What  is  truth?  And  when  he  had  said  this,  he  went  out  again 
unto  the  Jews,  and  saith  unto  them,  I  find  no  crime  in  him." 
(John  xviii.  33-38.) 

Jesus  here  teaches  that  his  kingdom  is  not  a  worldly 
one,  but  a  heavenly  one.  It  is  not  a  kingdom  to  fight 
for  by  deeds  of  arms,  but  a  kingdom  of  witness  bearing 
to  the  truth.  The  Messiah  came  to  bear  witness  to  the 
truth  ;  the  disciples  are  to  carry  on  that  witness-bearing. 
The  divine  Spirit  is  to  guide  them  in  it.  Such  is  the 
warfare  of  the  kingdom  of  the  Messiah.     The  age  of  the 


306  THE  MESSIAH 

kingdom  is  an  age  of  the  divine  Spirit,  and  it  is  also  an 
age  of  advance  into  the  truth  of  God. 


LORD  AND   GOD. 

§  69.  The  Messiah  ftdfils  his  promise  and  rises  from 
the  dead.  He  manifests  himself  in  Christophany  to  his 
disciples.    He  is  recognized  as  Lord  aiid  God. 

Besides  the  Christophanies  of  the  resurrection  reported 
by  the  synoptists,  we  have  to  consider  those  peculiar  to 
the  Gospel  of  John. 

Jesus  appears  to  the  eleven  in  Jerusalem,  and  convinces 
the  doubting  Thomas  by  permitting  him  to  put  his 
finger  in  the  prints  of  the  nails  and  his  hand  in  the 
wound  of  the  side. 

Then  saith  he  to  Thomas,  Reach  hither  thy  finger,  and  see  my 
hands ;  and  reach  hither  thy  hand,  and  put  it  into  my  side  :  and 
be  not  faithless,  but  beheving.  Thomas  answered  and  said  unto 
him,  My  Lord  and  my  God.  Jesus  saith  unto  him,  Because  thou 
hast  seen  me,  thou  hast  believed  :  blessed  are  they  that  have  not 
seen,  and  j^/  have  believed.     (John  xx.  27-29.) 

This  recognition  of  the  deity  of  Jesus  is  not  surpris- 
ing in  the  Gospel  of  John.  Nothing  of  the  kind  is 
known  to  the  synoptics.  In  this  Christophany  Jesus 
appears  in  a  body  which  is  now  tangible,  so  that  it  may 
be  touched  and  felt  by  the  doubting  apostle,  and  then 
again  so  above  the  obstructions  of  material  things  that 
it  enters  through  closed  doors.  The  risen  body  of  Jesus 
was  in  the  transition  of  glorification,  becoming  less  and 
less  earthly  in  its  substance,  and  more  and  more  heavenly 
until  the  time  came  for  the  ascension  from  earth  to 
heaven. 


OF  JOHN  3Q7 

THE    MARTYRDOM    OF   SIMON. 

§  70.  Jesus  appears  in  CJu  istopJiany  to  the  apostles  in 
Galilee,  calls  Simon  to  be  a  loving  shepherd  of  his  Jloek,  and 
predicts  his  7nartyrdom  before  the  Advent. 

The  narrative  of  the  last  chapter  of  this  gospel  is  cer- 
tainly an  appendix  to  the  gospel.  It  is  in  dispute 
among  critics  whether  it  was  added  by  the  same  author 
or  by  a  later  hand.  It  is  immaterial  to  our  purpose 
which  of  these  views  may  be  taken.  The  passage  cer- 
tainly comes  from  an  author  of  the  same  school  of 
thought  as  the  gospel  itself;  and  we  are  obliged  to  dis- 
cuss it  at  this  stage  of  our  study.  The  first  half  of  the 
chapter  describes  the  Christophany  to  the  apostles  on 
the  shores  of  the  sea  of  Tiberias.  The  second  half  gives 
us  the  Messianic  prediction. 

So  when  they  had  broken  their  fast,  Jesus  saith  to  Simon 
Peter,  Simon,  son  of  John,  lovest  thou  me  more  than  these  ?  He 
saith  unto  him.  Yea,  Lord  ;  thou  knowest  that  I  love  thee.  He 
saith  unto  him.  Feed  my  lambs.  He  saith  to  him  again  a  second 
time,  Simon,  soji  of  John,  lovest  thou  me  }  He  saith  unto  him. 
Yea,  Lord ,  thou  knowest  that  I  love  thee.  He  saith  unto  him, 
Tend  my  sheep.  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.  Verily,  verily,  I 
say  unto  thee,  When  thou  wast  young,  thou  girdedst  thyself,  and 
walkedst  whither  thou  wouldest :  but  when  thou  shalt  be  old, 
thou  shalt  stretch  forth  thy  hands,  and  another  shall  gird  thee, 
and  carry  thee  whither  thou  wouldest  not.  Now  this  he  spake, 
signifying  by  what  manner  of  death  he  should  glorify  God.  And 
when  he  had  spoken  this,  he  saith  unto  him.  Follow  me.  Peter, 
turning  about,  seeth  the  disciple  whom  Jesus  loved  following; 
which  also  leaned  back  on  his  breast  at  the  supper,  and  said, 
Lord,  who  is  he  that  betrayeth  thee  }     Peter  therefore  seeing 


308  THE   MESSIAH 

him  saith  to  Jesus,  Lord,  and  what  shall  this  man  do?  Jesus 
saith  unto  him.  If  I  will  that  he  tarry  till  I  come,  what  is  that  to 
thee?  follow  thou  me.  This  saying  therefore  went  forth  among 
the  brethren,  that  that  disciple  should  not  die  :  yet  Jesus  said 
not  unto  him,  that  he  should  not  die  ;  but,  If  I  will  that  he  tarry 
till  I  come,  what  is  that  to  thee  ?     (John  xxi.  15-23.) 

The  commission  here  given  to  the  apostle  Peter,  starts 
from  the  idea  of  the  Messiah  as  the  shepherd  and  the 
apostle  as  the  under  shepherd.  The  commission  is  to 
tend  the  flock,  feed  the  sheep,  and  especially  the  lambs. 
In  this  connection  Peter  receives  a  prediction  that  he 
would  suffer  martyrdom  in  his  ministry.  As  an  under 
shepherd  of  the  flock  of  the  Messiah,  like  the  chief  shep- 
herd, the  Messiah,  he  is  to  die  for  the  flock.  This  mar- 
tyrdom of  Peter  is  to  take  place  before  the  Advent.  He 
is  not  to  live  to  see  it.  This  Advent  is  not  the  Advent 
of  the  last  discourse,  the  advent  of  the  Paraclete  and  of 
the  Messiah  in  spiritual  presence.  It  is  the  visible  Ad- 
vent of  the  synoptists.  This  naturally  excites  in  the 
apostle's  mind  the  inquiry  whether  others  and  especially 
John  would  live  till  the  Messiah  came.  Jesus  does  not 
afifirm  that  John  would  live  until  his  Advent,  as  some, 
even  Russel,'  suppose,  but  he  leaves  it  uncertain 
whether  he  would  or  not.  The  evangelist  corrects  the 
mistake  of  some  in  his  time  who  thought  that  John  was 
not  to  die;  and  that  correction  really  amounts  to  the 
correction  of  those  in  our  time  who  think  that  John 
was  to  survive  the  Advent,  for  the  Advent  was  to 
reward  the  faithful  who  lived  at  the  Advent.  If  there 
were  no  death  before  the  Advent,  there  could  be  none 
afterward. 


1  ParousiUy  p.  136. 


CHAPTER  VIII. 

THE   MESSIAH    OF   THE   (iOSPELS. 

Jesus  is  the  Messiah  of  Old  Testament  prophecy. 
This  is  the  teaching  of  Jesus  himself.  This  is  the  testi- 
mony of  the  evangelists. 

Jesus  himself  explained  to  his  disciples,  after  his  resur- 
rection, that  his  sufferings,  death,  and  resurrection  were 
in  fulfilment  of  the  predictions  of  the  Old  Testament. 

O  foolish  men,  and  slow  of  heart  to  believe  in  all  that  the 
prophets  have  spoken !  Behoved  it  not  the  Messiah  to  suffer 
these  things,  and  to  enter  into  his  glory?  And  beginning  from 
Moses  and  from  all  the  prophets,  he  interpreted  to  them  in  all 
the  scriptures  the  things  concerning  himself 

And  he  said  unto  them,  These  are  my  words  which  I  spake 
unto  you,  while  I  was  yet  with  you,  how  that  all  things  must 
needs  be  fulfilled,  which  are  written  in  the  law  of  Moses,  and  the 
prophets,  and  the  psalms,  concerning  me.  Then  opened  he  their 
mind,  that  they  might  understand  the  scriptures;  and  he  said 
unto  them.  Thus  it  is  written,  that  the  Messiah  should  suffer, 
and  rise  again  from  the  dead  the  third  day ;  and  that  repent- 
ance and  remission  of  sins  should  be  preached  in  his  name  unto 
all  the  nations,  beginning  from  Jurusalem.  (Luke  xxiv,  25-27, 
44-47.) 

These  precious  words  of  Jesus,  interpreting  Old  Tes- 
tament prophecy  to  his  disciples,  and  showing  how  far 
it    was  fulfilled  in   him,    have    not    been    given  to    us. 

(309) 


310  THE  MESSIAH 

Doubtless,  however,  the  material  of  his  instruction  has 
been  preserved,  at  least  in  part,  in  the  statements  of  the 
Gospels  on  this  subject.  In  their  light  we  propose  to 
inquire  respecting  the  Messiah  of  the  Gospels. 

In  my  previous  volume,  Messianic  Prophecy,  the  Mes- 
sianic predictions  of  the  Old  Testament  were  summed 
up  under  eleven  heads.  These  will  be  our  guide  in  the 
study  of  their  fulfilment.  A  very  considerable  portion 
of  our  Saviour's  discourses  consisted  of  prediction — a 
larger  proportion,  indeed,  than  we  find  in  any  prophet 
of  the  Old  Testament.  His  predictions  relate  to  the 
founding  and  organization  of  the  kingdom  of  God,  its 
growth  until  the  harvest  at  the  end  of  the  world,  its  con- 
summation in  the  kingdom  of  glory  and  the  dies  irce. 
All  of  the  predictions  of  the  Old  Testament  which  relate 
to  the  same  themes  as  the  predictions  of  Jesus,  must  be 
eliminated  from  those  that  were  fulfilled  in  his  earthly 
ministry. 

We  shall  consider  these  in  an  appropriate  order,  and 
endeavor  to  determine  with  reference  to  each  and  all  of 
them  how  far  Jesus  fulfilled  them  prior  to  his  ascension, 
and  how  far  they  remain  to  be  fulfilled  in  the  future. 
And  with  regard  to  those  whose  fulfilment  in  whole  or 
in  part  is  in  the  future,  we  shall  have  to  determine 
whether  Jesus  took  them  up  into  his  own  prophecy, 
whether  he  enlarged  and  unfolded  them,  and  whether  he 
taught  new  Messianic  ideals. 

I.    The  Day  of  Yahweh. 

The  first  Messianic  ideal  with  which  Jesus  was  con- 
fronted was  the  Day  of  Yahweh.'  This  was  the  ideal  of 
John  the  Baptist.^     This  was  also  the  Messianic  concep- 


^  Briggs,  Messianic  Prophecy^  p.  487,  ''■  See  p.  64. 


OF  THE  GOSPELS  ^-^-^ 

tion  most  prominent  to  the  Jews  of  the  time  of  Jesus. 
What   then  was  the  attitude  of  Jesus  towards  it?     He 
takes   it  up   into   his  own  predictions  and  makes  it  the 
ultimate  goal  of  his  prophecy.     He  did  not  fulfil  durin"- 
his  earthly  life  any  portion  of  this  ideal,  but  refers  it  all 
to  the  future.     He  is  a  prophet  of  the  Day  of  Yahvveh, 
just   as  were  all   the  prophets  who   preceded  him.     He 
predicts  that  it  is  near,  that  it  is  impending,  but  knows  not 
the  day  or  the  hour.'    The  prophets  in  turn  had  predicted 
the  Day  of  Yahweh  in  connection  with  a  judgment  scene, 
usually  of  some  particular  nation,  but  sometimes,  in  later 
prophecy,  of  all  nations.     Jesus  pursues  both  methods. 
In  his  greater  apocalypse  he  connects  the  judgment  day 
with  a  judgment  of  Jerusalem;'  in  his  prediction  of  the 
royal  judgment  and  in  his  lesser  apocalypse,  he  makes  it 
a  universal  judgment.'     In  the  Gospel  of  John  it  is  pre- 
ceded by  a  universal  resurrection  of  the  dead.'     In  two 
respects  Jesus  adds  important  features  to   the  Day  of 
Yahweh. 

(c?)  The  Son  of  Man  is  the  judge.  The  Son  of  Man  on 
the  clouds  in  the  apocalypses  of  Daniel  and  of  Enoch, 
takes  part  in  the  judgment,  but  God  himself  executes 
judgment.  In  the  predictions  of  Jesus,  the  Son  of  Man 
comes  in  the  glory  of  the  Father,  on  a  throne  of  power 
with  the  holy  angels  and  executes  judgment  himself. 
God  the  heavenly  Father  does  not  seem  to  be  present  to 
the  consciousness  of  the  Messiah  in  any  of  his  judgment 
scenes.'  All  the  authority  of  judgment  has  been  given 
over  to  the  Son  of  Man." 


»See  p.  i6r.  ^  Mark  xiii. 

'  Matthew  xxv.  31-46  ;  Luke  xvii.  22-37. 

*  See  p.  273. 

'  Mark  viii.  38  ;  xiii.;  xiv.  61-64  ;  Matthew  xiii.  37-43  ;  xxv.  31-46  ;  Luke  xvii 
22-30.     See  pp.  97,  152,  126,  2c8,  226,  247. 

•  John  V.  17-29.     See  p.  273. 


312  THE  MESSIAH 

(b)  The  judgment  is  not  so  much  a  judgment  of  ene- 
mies, and  is  therefore  not  described  in  scenes  of  battle 
and  strife.  It  is  distinctly  a  judgment  of  servants,  and 
that  not  civil  or  theocratic,  not  national  or  social,  but 
moral  and  individual ;  every  man  according  to  his  works  ;^ 
whether  he  has  done  the  will  of  the  heavenly  Father ;  ^ 
whether  he  is  righteous  ; '  whether  he  has  done  deeds  of 
kindness."  The  decision  of  the  judgment  is  a  final  con- 
demnation and  rejection  of  the  wicked,  and  a  recognition 
and  reward  of  the  righteous.  The  final  punishment 
does  not  go  beyond  the  common  Jewish  opinion  of  the 
time,  and  is  proportioned  to  guilt.  The  wicked  are  ex- 
cluded from  the  kingdom  of  glory;  and  Gehenna  with 
its  rotting,  burning  carcasses,  furnishes  the  imagery  of 
their  terrible  condition,  or  else  the  darkness  of  those  ex- 
cluded from  the  lighted  palace  and  its  bridal  feast.  The 
rewards  of  the  righteous  are  blessings  in  the  kingdom  of 
glory  proportioned  to  their  services. 

The  prophets  of  the  Old  Testament  connect  with  the 
Day  of  Yahweh  an  outpouring  of  the  divine  Spirit.* 
Jesus  enlarges  upon  that  conception.  He  represents 
that  there  will  be  an  age  of  preaching  the  gospel  under 
the  guidance  of  the  Spirit ;  ^  that  the  apostles  will  be 
guided  into  all  the  truth  by  the  Paraclete ;  that  there 
will  be  an  age  of  the  Holy  Spirit ;  ^  that  the  apostles 
were  to  wait  for  the  Spirit  from  heaven  before  they  be- 
gan their  ministry.®  Thus  the  Day  of  Yahweh  of  the 
Old  Testament  is  a  day  which  begins  with  the  outpour- 
ing of  the  Holy  Spirit  and  which  ends  with  the  royal 
judgment. 


1  Matthew  vii.  24.  2  Matthew  vii.  21. 

3  Matthew  xiii.  37-43.  *  Matthew  xxv.  31-46. 

5  Briggs,  Mess.  Prop.y  p.  488  seg.  ^  See  p.  143. 

'  See  p.  297,  ^  See  p.  254. 


OF  THE  GOSPELS  313 

2.    The  Advent  of  YaJnveh. 

The  Messianic  idea  of  the  Advent  of  Yahweh  is  con- 
nected with  the  holy  temple  and  the  holy  city  which  He 
is  to  inhabit  and  render  glorious.  Such  an  advent  was 
longed  for  in  the  times  of  Jesus.  It  is  noteworthy  that 
Jesus  does  not  point  forward  to  such  an  Advent  of  Yah- 
weh, but  attaches  this  Messianic  idea  to  his  own  Advent. 
In  the  gospel  of  the  infancy  it  is  represented  that  there 
was  a  theophany  at  the  conception  of  Jesus'  and  an- 
other theophany  at  his  birth. ^  The  gospels  tell  us  of 
theophanies  at  his  baptism,  at  his  transfiguration,  at  his 
death,  and  at  his  resurrection.  But  the  theophanies  of 
the  transfiguration  and  resurrection  are  associated  with 
christophanies,  or  the  shining  forth  of  the  glory  of 
Christ  himself.  These  culminate  in  the  ascension  of  the 
Messiah  to  heaven. 

All  these  theophanies  and  christophanies  raise  the 
question  whether  there  w^as  not  a  divine  advent  in  the 
person  of  Jesus,  the  Messiah  himself,  whether  the  the- 
ophany did  not  reach  its  goal  in  the  New  Testament 
times  in  the  Christophany.  That  is  certainly  the  repre- 
sentation of  the  Gospel  of  John,  in  which  Jesus  speaks 
of  himself  as  the  Son  of  Man  from  heaven,  who  came 
forth  from  the  Father  in  heaven  to  do  his  work  in  the 
world  and  who  will  return  to  the  Father.  Jesus  claims 
pre-existence  with  God  prior  to  Abraham  and  prior  to 
the  creation  of  the  world. ^  He  claims  to  be  equal  with 
God,  to  have  authority  of  life  and  death,  and  of  judg- 
ment." He  accepts  recognition  as  God. ^  If  all  this  is 
true  then  the  coming  of  J  esus  into  the  world  was  a  divine 
Advent  to  the  world. 


>  See  p.  48.  2  See  p.  51.  ^  See  pp.  283,  301. 

<  See  p.  273.  5  See  p.  306. 


314  THE  MESSIAH 

Even  in  the  synoptic  Gospels,  Jesus  claims  to  be  the 
corner-stone  of  the  Old  Testament  prophecy ; '  and,  in 
the  gospel  of  John,  to  be  the  temple  of  God."  The 
corner-  stone  will  be  rejected,  but  it  will  become  the  head 
of  the  corner.  The  temple  will  be  destroyed,  but  in 
three  days  it  will  be  raised  up  to  be  the  ever-living  tem- 
ple of  God.  The  gospel  of  John  connects  the  advent  of 
God  the  Father  with  the  advent  of  the  Son  and  of  the 
Spirit  to  inhabit  the  faithful  disciple.  It  knows  of  no 
other  advent  of  God  the  Father.^ 

3.    The  Father  and  the  Shepherd. 

Old  Testament  prophecy  represents  that  God  at  His 
advent  is  Father,  Husband,  and  Shepherd.  Jesus  leaves 
out  of  his  Messianic  ideal  altogether  the  conception  of 
marriage,  but  he  uses  the  ideals  of  Father  and  Shep- 
herd. The  ideal  of  the  Father  he  never  applies  to  him- 
self. He  applies  it  to  God  the  Father  in  a  higher  and 
in  a  more  distinctive  sense.  The  conception  of  the 
Father  of  the  nation  and  of  the  Messiah, — a  familiar  ideal 
of  the  Old  Testament, — now  rises  to  the  Father  of  each 
and  every  individual  who  enters  into  the  new  relation- 
ship of  sonship  revealed  to  the  world  by  Jesus  the  Mes- 
siah. Jesus  taught  the  near  presence  of  the  heavenly 
Father  to  all  the  children  of  God.  This  ideal  therefore 
is  realized  specifically  in  Jesus,  who  as  the  Messiah  was 
the  Son  of  God  the  Messianic  Father,  and  in  all  the  dis- 
ciples of  Jesus,  who  become  by  their  discipleship  children 
of  the  heavenly  Father. 

The  ideal  of  the  Shepherd  in  the  Old  Testament  is 
sometimes  attached  to  the  Messianic  king,  and   some- 


1  Matth.  xxi.  42-46.     Briggs,  Mess.  Proph.^  p.  208.     See  p.   114. 

2  John  ii.  13-22.     See  p.  259.  ^  See  p.  293. 


OF  THE  GOSPELS  3^5 

times  to  Yahvveh.'  There  is  no  use  by  Jesus  or  by  the 
evangelists  of  any  of  those  passages  of  the  Old  Testa- 
ment where  Yahweh  is  the  Shepherd.  On  the  other 
hand  Jesus  never  attaches  the  ideal  of  the  Shepherd  to 
the  heavenly  Father.  We  cannot  therefore  determine 
what  use  he  would  make  of  the  passages  relating  to  the 
divine  Shepherd.  But,  in  the  royal  judgment  scene  of 
Matthew,  the  Son  of  Man  as  a  shepherd  divides  sheep 
and  goats  ; ""  and  Jesus  represents  that,  he,  as  the  Son  of 
Man  from  heaven,  is  the  good  Shepherd  who  has  author- 
ity over  his  own  life  and  death/  Thus  he  enlarges  the 
conception  of  the  Messianic  shepherd  beyond  the  Old 
Testament  representations  as  to  the  Messianic  king, 
and,  in  the  Gospel  of  Matthew,  attaches  it  to  the  final 
judge,  the  Son  of  God  from  heaven  ;  and,  in  the  Gospel 
of  John,  to  the  Good  Shepherd  who  will  shepherd  his 
sheep  until  all  have  been  redeemed  in  one  holy  flock. 

4.    T/ie  Promised  Land. 

The  Messianic  ideal  of  the  Holy  Land  is  very  prom- 
inent in  the  Old  Testament.  Jesus  seems  to  ignore  it. 
He  may  have  had  it  in  mind  in  the  beatitude  of  the 
meek,*  but  it  is  improbable  that  this  would  be  the  only 
passage.  The  regeneration,"  of  the  times  of  reward  pre- 
dicted in  Matthew  might  be  thought  of  as  a  similar  ideal, 
but  this  regeneration  does  not  seem  to  involve  a  regen- 
eration of  the  holy  land,  or  of  the  earth  as  an  abode  of 
the  redeemed,  and  therefore  has  nothing  in  it  to  corre- 
spond with  the  ideal  of  the  holy  land. 


'  Mess.  Prflph.,  pp.  483-496. 
2  See  p.  225. 
^  See  p.  284. 
♦  Matthew  v.  5. 
6  Matthew  xix.  28. 


316  THE  MESSIAH 

5.    The  Messianic  King. 

One  of  the  most  important  of  the  Messianic  ideals  of 
the  Old  Testament  is  that  of  the  Messianic  King.'  The 
extra-canonical  literature  of  the  Jews  before  the  advent 
of  Jesus,  for  the  most  part,  overlooked  this  ideal. ^  The 
gospel  of  the  Infancy  of  Jesus  makes  it  prominent  in  the 
songs  of  the  angels,  and  of  the  fathers  and  mothers  of 
the  Messianic  babes.'  Thus  the  question  arises  in  the 
gospels  whether  Jesus  is  the  Messiah.  Jesus  at  the 
beginning  of  his  ministry  is  recognized  as  the  Messiah 
by  the  demoniacs,*  and  by  the  devil ;  ^  but  this  does  not 
involve  any  recognition  by  the  people,  or  even  by  the 
apostles.  Jesus  was  recognized  as  the  Messiah  by  the 
theophanic  voice  at  his  baptism,^  at  his  transfiguration,^ 
and,  according  to  the  Gospel  of  John,  during  the  last 
week  of  his  ministry  in  the  temple.^  It  is  not  clear, 
however,  whether  the  testimony  at  the  baptism  was 
known  to  the  apostles  at  an  early  date.  I'he  other  the- 
ophanies  were  subsequent  to  the  apostolic   recognition. 

According  to  the  synoptists,  the  first  distinct  recogni- 
tion of  the  apostles  was  through  Peter  as  the  spokes- 
man, at  Caesarea  Philippi,  shortly  before  the  transfigura- 
tion ;'  but  Jesus  charged  them  not  to  make  him  known. 
The  gospel  of  John,  however,  reports  a  recognition  by 
several  of  the  apostles  prior  to  the  beginning  of  the 
ministry  of  Jesus,  when  first  they  left  John  the  Baptist 
and  attached  themselves  to  him.'"  The  confession  of 
Peter  thus  takes  a  little  different  form  in  the  gospel  of 


1  Mess.  Proph.^  p.  492.  2  See  p.  34. 

3  See  pp.  52,  55.  ^  Mark  i.  24  ;  iii.  n  ;  v.  6-7.     See  p.  80. 

5  Matth.  iv.  i-ii.     See  p.  167.  *  See  p.  75. 

''  See  p.  100.  *  See  p.  269. 

9  Mark  viii.  27-30.     See  p.  93.  1°  See  p.  258. 


OF   THE  (iOSPELS  317 

John,  though  probably  it  is  the  same  event  as  that  re- 
ferred to  in  the  synoptists.'  Martha  also  recognizes 
Jesus  as  the  Messiah.'  He  accepted  the  recognitions 
above  referred  to.  According  to  Luke,  Jesus  claimed  to 
his  parents  to  be  the  Messiah,  at  twelve  years  of  age.' 
But  he  made  no  public  claim  to  be  the  Messiah  until  the 
last  week  of  his  ministr>'.  He  then  made  a  public  entry 
into  Jerusalem  and  received  the  recognition  from  the 
people  that  was  his  due ;  but  the  Pharisees  rejected  him 
and  won  the  populace  to  their  side.*  He  was  arrested 
by  the  Sanhedrin,  and  testified  under  oath  before  them 
that  he  was  the  Messiah,  and  they  rejected  him  as  such.^ 
He  made  the  same  claim  before  Pilate  in  response  to  his 
official  investigation,"  and  on  that  account  was  clothed 
with  royal  garments,  crowned  with  thorns  and  given  a 
reed  sceptre  by  the  rude  soldiery,  making  sport  of  his 
royalty.'  He  was  crucified  with  the  title  on  the  cross, 
The  King  of  the  Jews.'  He  was  mocked  while  hanging 
there.  ^ 

There  can  be  no  doubt  that  Jesus  claimed  to  be  the 
Messianic  king,  and  that  he  was  recognized  as  such  by 
his  disciples  and  rejected  as  such  by  the  Sanhedrin,  the 
Pharisees  and  the  people.  Jesus  therefore  was  a  claim- 
ant to  the  Messianic  throne.  He  was  not  accepted  by 
the  Jews,  and  he  never  occupied  his  throne  during  his 
earthly  ministry.  He  testified  to  Pilate  that  his  king- 
dom was  not  of  this  world.'"  He  did  not  ascend  his 
throne  until  his  ascension.  He  did  not  assume  the 
kingdom   until  his  installation  on  his  heavenly  throne. 


'  See  p.  93.  a  John  xi.  27. 

3  See  p.  2J4.  *  Mark  xi.  7-10. 

^  iMark  xiv.  61-64  '  ^^^^^  ^"^-  ^"5- 

^  Mark  xv.  6-19.  ^  Mark  xv.  26. 

»  Mark  xv.  31-32.  "  See  p.  305. 


31.8  THE  MESSIAH 

All  predictions  of  the  Old  Testament  respecting  his 
reign  over  his  kingdom  point  to  a  period  subsequent  to 
his  ascension,  and  could  not  have  been  fulfilled  in  his 
earthly  life.  This,  indeed,  is  the  view  taken  by  the 
evangelists  in  their  reference  of  the  Messianic  passages 
of  the  Old  Testament  to  Jesus  and  in  their  interpreta- 
tion of  his  life.  We  have  reserved  these  for  this  stage 
of  our  discussion. 

Matthew  and  Luke  give  the  genealogy  of  Jesus. 
Matthew  shows  that  he  is  the  son  of  David  and  son  of 
Abraham,^  and  as  such  the  heir  of  the  Messianic  prom- 
ises attached  to  the  seed  of  Abraham  and  the  son  of 
David.  Luke  traces  the  line  back  through  David  and 
Abraham  to  Adam,^  because  he  wishes  not  only  to  show 
that  Jesus  was  the  heir  of  David  and  Abraham,  but  that 
he  was  also  connected  with  the  entire  race  of  man  as  the 
medium  of  the  Messianic  promises  to  the  race. 

There  are  difficulties  in  adjusting  the  differences 
which  appear  at  several  points  in  the  tables ;  but  these 
differences,  whether  due  to  inaccuracies  of  the  evangel- 
ists, or  discrepancies  of  the  original  documents,  do  not 
impair  the  teaching  of  both  tables  as  to  the  fact  of  the 
heirship  of  David,  Abraham,  and  Adam,  wherein  the 
Messianic  importance  of  the  tables  alone  lies. 

Matthew  not  only  shows  that  Jesus  was  the  Messiah 
by  right  of  inheritance ;  but  he  also  proves  that  he  was 
the  Messiah  by  the  fulfilment  of  several  Messianic  pre- 
dictions of  the  Old  Testament,  especially  in  his  early 
life. 

Jesus'  birth  of  the  virgin  Mary  was  the  fulfilment  of 
the  prediction  of  Isaiah.     The  original  reads : 

Lo,  young  woman,  thou  art  pregnant,  and  about  to  bear  a  son 


1  Matthew  i.  1-17.  2  Luke  iii.  23-3S. 


OF  THE  GOSPELS  319 

and  call  his  name  Immanucl.  Curds  and  honey  will  he  eat  at 
the  time  of  his  knowing  to  refuse  evil  and  choose  good.  For 
before  the  boy  knows  to  refuse  evil  and  choose  good,  the  land, 
because  of  whose  two  kings  thou  art  anxious,  will  be  abandoned.' 
(Isaiah  vii.  14-16.) 

.     This  Matthew  represents  as  fulfilled  in  Jesus. 

Now  all  this  is  come  to  pass,  that  it  might  be  fulfilled  which 
was  spoken  by  the  Lord  through  the  prophet,  saying,  Behold, 
the  virgin  shall  be  with  child,  and  shall  bring  forth  a  son,  and 
they  shall  call  his  name  Immanuel ;  which  is,  being  interpreted, 
God  with  us.     (Matthew  i.  22,  23.) 

The  child  Jesus  was  born  of  the  virgin  Mary,  in 
accordance  with  the  prediction.  It  is  true  that  the 
more  general  term  ''young  woman"  of  the  original  has 
given  place  to  the  more  specific  term  "virgin"  of  the 
LXX.  This  does  not  destroy  the  precision  of  the  fulfil- 
ment, but  rather  enhances  it.  The  point  of  the  proph- 
ecy and  the  fulfilment  is  not  in  the  virginity  of  the 
mother,  but  in  the  fortunes  of  the  son.  The  address  of 
the  prophet  to  this  ideal  young  woman  is  re-echoed  in 
the  annunciation  to  Joseph  and  Mary. 

The  name  given  to  the  child  by  angelic  direction,  was 
Jesus.  "For  it  is  he  that  shall  save  his  people  from 
their  sins."  '  This  is  not  exactly  the  same  as  Iinmamicl 
■■-  God  with  lis,  but  it  comprehends  it  and  implies  it ; 
because  God's  presence  with  his  people  in  their  calamity 
was  for  the  very  purpose  of  saving  them.  The  birth 
and  the  naming  are  similar  to  the  prediction.  So  are 
the  circumstances.  The  condition  of  the  child  and  his 
parents  was  one  of  hardship,  poverty,  and  peril.  The 
son  and  heir  of  David  was  not  born  as  a  recog^nized  crown 


*  See  Brigg^,  Messianic  Prophecy ,  p.  195  seq. 
'  Matth.  i.  21.     See  p.  47. 


320  'THE  MESSIAH 

prince,  but  he  was  immediately  in  peril  of  his  life  from  an 
usurper.  He  was  not  nourished  as  an  heir  to  the  throne, 
but  was  fed  as  a  child  in  a  poor  and  deserted  land.  His 
people  were  in  bondage  and  he  was  obliged  to  seek  refuge 
in  Egypt,  as  Israel  of  old. 

The  framework  of  the  prediction  is  filled  up  by  the  birth 
and  infancy  of  Jesus  Christ.  The  essence  of  the  pre- 
diction belongs  to  the  future,  when  this  child  of  humilia- 
tion would  vindicate  his  name  and  his  throne  as  the 
Saviour  of  his  people  and  the  Messiah  of  glory. 

The  birth  of  Jesus  in  Bethlehem  is  in  fulfilment  of 
the  prediction  of  Micah  : 

And  thou,  Bethlehem,  Ephrathah, 

Little  to  be  among  the  thousands  of  Judah, 

Out  of  thee  will  come  forth  for  me 

One  who  is  to  become  ruler  in  Israel.    (Micah  v.  2.) 

Matthew  represents  that  the  chief  priests  and  scribes 
pointed  Herod  to  this  passage,  saying  : 

And  thou  Bethlehem,  land  of  Judah, 
Art  in  no  wise  least  among  the  princes  of  Judah  : 
For  out  of  thee  shall  come  forth  a  governor, 
Who  shall  be  shepherd  of  my  people  Israel. 

(Matth.  ii.  6.) 

The  gospel  translates  an  Aramaic  version,  which  has 
preserved  the  measures  of  the  poetry  of  the  original  bet- 
ter than  the  LXX.  This  version  is  a  sufficiently  accurate 
paraphrase,  rather  than  a  precise  translation.' 

It  is  evident  that  Jesus  fulfilled  this  prediction  so  far 


1  It  explains  the  obscurities  of  the  original  by  using  "  land  of  Judah  "  for 
*'  Ephrathah,"  and  "  princes  "  for  "thousands,"  and  it  improves  the  parallelism 
and  the  measure  of  the  original  by  explaining  "  ruler"  by  "  governor,"  in  the 
third  line,  and  by  "  shepherd  "  in  the  fourth  line.  These  changes  in  phrases  do 
not  change  the  sense.  ' 


OF  THE  (iOSPELS  321 

as  his  birth  in  Bethlehem  is  concerned.  His  subsequent 
career  also  showed  that  he  fulfilled  the  other  elements 
of  the  prediction,  in  becoming  the  shepherd  and  ruler 
of  Israel  and  in  bearing  the  name  Pcace.^ 

Jesus  was  brought  up  in  Nazareth  in  Galilee,  away 
from  his  ancestral  seat  as  well  as  the  throne  of  his 
fathers."  On  this  account  he  bore  the  name  Nazarene, 
as  a  name  of  reproach.  The  Pharisees  could  not  im- 
agine that  the  Messiah  would  come  forth  from  such  a 
place  as  Nazareth.  But  the  evangelist  sees  in  these  very 
circumstances  the  fulfilment  of  several  prophecies  of 
the  Old  Testament.  We  are  first  reminded  of  the  pre- 
diction of  Isaiah  : 

And  a  twig  will  come  forth  from  the  stump  of  Jesse, 
And  a  shoot  ^  from  his  roots  will  be  fruitful. 

(Isaiah  xi.  i.) 

The  origin  of  the  name  of  the  place  is  uncertain. 
This  does  not  interfere  with  the  essential  meaning  of  the 
interpretation,  which  is  word-play,  it  is  true,  but  with  an 
underlying,  powerful  thought.  The  prophecy  is  not  a 
prediction  of  birth  or  dwelling  in  Nazareth  ;  but  it  is  a 
prediction  of  an  obscure  origin  and  growth  of  the  Mes- 
siah in  retirement  from  the  public  eye.  He  was  to  spring 
up  like  a  twig  on  the  stump  of  a  tree  that  had  been  cut 
down,  and  like  a  shoot  from  the  roots  of  the  line  of 
Jesse,  nothing  but  stump  and  roots  being  left."  This 
condition  precisely  corresponds  with  the  circumstances 
of  Jesus  at  this  time.  The  abode  in  Nazareth,  and  the 
name  Nazarene  that  he  gained  thereby,  show  a  wonder- 


>  Messianic  Prophecy^  p.  217  seq.  ''■  Matth.  ii.  23. 

3  The   Hebrew  -^^J  -=  sJioot,  doubtless  sujjf^ested  the  Aramaic  XIVJ  ,N1V^J 

and  their  adjective,  which  was  rendered  into  the  Greek  ^a^u)f)aloc. 
*  See  Messianic  Prop/iecy,  p.  202  seg. 


322  TUE  MESSIAH 

ful  correspondence  to  a  neglected  and  obscure  twig  ?.nd 
shoot  from  the  stump  and  roots  of  the  royal  line  of  Da- 
vid. The  word-play  calls  attention  to  the  original  shoot 
from  the  stump,  and  also  to  the  obscurity  of  the  place  of 
his  abode,  the  symbol  and  the  reality.  The  prediction 
of  Isaiah  does  not  give  this  name  to  the  Messiah.  But 
later  prophets,  on  the  basis  of  this  prediction,  give  him 
a  corresponding  name.  The  evangelist  doubtless  had 
these  other  prophecies  in  mind  ;  namely,  the  righteous 
branch  of  Jeremiah,'  and  the  crowned  branch  of  Zecha- 
riah.^  The  reigning  was  not  while  the  shoot  remained 
like  a  twig  on  a  stump  at  Nazareth.  Only  the  branch- 
like, twig-like,  sprout-like  origin  and  early  growth  then 
appear.  The  reigning  comes  at  a  later  date,  when  the 
twig  becomes  a  fruitful  shoot  and  a  mighty  branch  after 
the  enthronement  of  the  Messiah. 

In  his  Galilean  ministry  Jesus  preached  on  the  bor- 
ders of  the  land,  and  in  the  midst  of  a  foreign  popula- 
tion. This  reminded  the  evangelist  of  the  prediction  of 
Isaiah. 

Now  when  he  heard  that  John  was  delivered  up,  he  withdrew 
into  Galilee  ;  and  leaving  Nazareth,  he  came  and  dwelt  in  Caper- 
naum, which  is  by  the  sea,  in  the  borders  of  Zebulun  and  Naph- 
tali  :  that  it  might  be  fulfilled  which  was  spoken  by  Isaiah  the 
prophet,  saying,  The  land  of  Zebulun  and  the  land  of  Naphtali, 
toward  the  sea,  beyond  Jordan,  Galilee  of  the  Gentiles,  the  peo- 
ple which  sat  in  darkness  saw  a  great  light,  and  to  them  which 
sat  in  the  region  and  shadow  of  death,  to  them  did  light  spring 
up.     (Matthev/  iv.  12-16.) 

Matthew  has  used  an  Aramaic  version  of  the  original 
passage,  which  reads  : 

But  she  who  now  has  trouble  will  not  have  gloom. 


'  xxiii.  5,  and  xxxiii.  15.     See  Messiajtic  Prcphecy^  p.  244  seq. 
"^  iii.  8  ;  vi.  12.     See  Messia^iic  Prophecy^  pp.  442-448. 


OF   TIIK   GOSPELS 


323 


As  the  former  time  brought  into  contempt  the  land  of  Zebulun 

and  the  land  of  Naphtali ; 
The  last  time  will  certainly  bring  to  honour  the  way  of  the  sea, 

beyond  Jordan,  the  district  of  the  nations. 

The  people  that  walk  in  darkness  do  see  a  great  light. 

Tliose  dwelling  in  a  land  of  dense  darkne.s,  light  doth  shine 

upon  them. 

(Isaiah  ix.  i,  2.) 

The  first  of  the  holy  land  to  go  into  exile,  these  bor- 
der lands  will  be  the  first  to  rejoice  under  the  ministry 
of  the  Messiah, 

His  presence  is  conceived  as  the  shining  of  a  great 
light. ^  The  overthrow  of  enemies,  the  endowment  with 
divine  names,  and  the  everlasting  reign,  of  the  original 
prediction,  the  evangelist  doubtless  had  in  mind  ;  but  he 
looked  forward  to  their  realization  in  the  future.  These 
elements  were  not  evident  in  the  ministry  of  Jesus  in 
Galilee.  It  was  sufficient  for  the  present  that  the  Mes- 
siah appeared  as  a  great  light  in  the  northern  frontier  of 
the  land.  This  appearance  had  wrapt  up  in  it  all  the 
blessed  possibilities  of  the  future. 

The  Gospel  of  Matthew  also  represents  the  entry  of 
Jesus  into  Jerusalem  as  in  fulfilment  of  the  prophet 
Zechariah,'  and  the  Gospel  of  John  briefly  makes  the 
same  reference. 


Matth.  xxi.  4,  5. 

Now  this  is  come  to  pass, 
that  it  might  be  fulfilled  which 
was  spoken  by  the  prophet, 
saying,  Tell  ye  the  daughter  of 
Zion,  Behold,  thy  King  cometh 
unto  thee,  meek,  and  riding 
upon  an  ass,  and  upon  a  colt 
the  foal  of  an  ass. 


John  xii.  14,  15. 

And  Jesus,  having  found  a 
young  ass,  sat  thereon  ;  as  it  is 
written,  Fear  not,  daughter  of 
Zion  :  behold,  thy  King  com- 
eth, sitting  on  an  ass's  colt. 


'  See  Messianic  Prophecy^  p.  198  seq. 

2  Zech.  ix.  9,  10.     Messianic  Prophecy,  p.  184. 


324  THE  MESSIAH 

Jesus,  according  to  these  evangelists,  was  the  king  of 
peace  and  victory,  of  that  prophet. 

The  last  two  predictions  point  to  a  Messianic  victory 
over  enemies,  and  they  seem  to  presuppose  a  king  reign- 
ing on  his  throne.  Jesus  was  at  the  time  rather  a  king 
battling  for  his  throne.  The  victory  of  the  original  prophe- 
cies is  a  victory  which  could  only  be  satisfied  by  the  rep- 
resentation of  the  second  Advent  of  Jesus.  The  ideal 
victory  seemed  to  the  evangelist  so  wrapped  up  in  the 
work  of  Jesus  in  northeastern  Galilee  and  on  his  entry 
into  Jerusalem,  that  he  represents  that  ministry  and  that 
entry  as  fulfilments  of  the  predictions. 

The  prediction  of  Jesus  as  to  the  Messianic  king  may 
best  be  considered  in  connection  with  his  doctrine  of 
the  kingdom  of  God. 

6.    TJic  Kmgdoin  of  God. 

The  Kingdom  of  God  was  the  chief  of  the  Messianic 
ideals  of  Jesus.  It  was  the  theme  of  his  first  discourse.' 
It  was  the  substance  of  the  preaching  of  the  Twelve,'' 
and  of  the  Seventy,^  when  they  were  commissioned  by 
Jesus  and  sent  forth  as  preachers.  It  was  the  constant 
and  familiar  subject  of  his  discourses."  The  kingdom  of 
God  was  one  of  the  most  important  of  the  Messianic 
ideals  of  the  Old  Testament.*  God  was  the  king  of  His 
kingdom,  the  Messianic  king  was  His  son  and  representa- 
tive. Accordingly,  the  Jews  for  the  most  part  were  look- 
ing for  the  kingdom  of  God  ;  few  of  them  thought  of  a 
Messianic  king  as  necessary  to  it.*  Jesus  uses  the  term 
kingdom  of  God,  implying  that  God  was  the  king  of  the 
kingdom  ;  possibly  also  the  term  kingdom  of  heaven/  im- 


1  See  p,  78,  2  See  p.  181.  3  See  p.  240.  *  See  p.  87. 

^Messianic  Prophecy^  pp.  483  seq. 

« See  p.  38.  '  See  p.  79. 


OF  THE  GOSPELS  325 

plying  that  it  was  a  kingdom  the  scat  of  whose  dominion 
is  heaven.  Nowhere  does  Jesus  speak  of  the  kingdom  of 
the  Messiah.  It  is  all  the  more  significant,  therefore, 
that,  in  the  Gospels,  the  Messianic  king  becomes  so  asso- 
ciated with  the  kingdom  of  God  that  the  kingship  of 
God  himself  is  not  thought  of.  This  is  true  m  the  say- 
ings of  Jesus  himself,  who  never  speaks  of  the  heavenly 
Father  as  king.    The  evangelists  pursue  the  same  usage.' 

We  have  gone  over  the  Messianic  idea  of  the  kingdom 
of  God  as  it  is  presented  in  the  teaching  of  Jesus.  There 
is  considerable  variation  and  complexity  in  the  repre- 
sentations. It  is  difficult  to  bring  them  all  into  an  har- 
monious conception.  Accordingly  there  is  great  confu- 
sion among  the  interpreters.  A  careful  survey  of  the 
field,  however,  enables  us  to  unite  the  lines  in  one  ideal. 

The  kingdom  of  God  is  not  a  kingdom  that  comes 
once  for  all  in  power  and  glory  with  a  majestic  all-con- 
quering king  from  heaven  at  its  head.  It  is  a  kingdom 
that  has  several  stages  of  growth.  Sometimes  Jesus 
deals  with  one  of  these  stages,  at  other  times  with  other 
stages. 

(a)  The  kingdom  comes  at  first  without  observation. 
It  is  invisible  to  the  eye.  The  Messiah  is  not  enthroned. 
He  does  not  appear  in  royal  robes  and  with  royal  majesty. 
He  comes  with  a  kingdom  that  is  not  of  this  world  and 
that  is  not  to  be  of  this  world.  It  is  a  kingdom  of 
heaven  and  of  God  ;  it  is  a  kingdom  of  truth  and  right- 
eousness. Those  who  enter  the  kingdom,  do  it  not  in 
masses,  but  one  by  one,  by  repentance  and  faith,  through 
a  heavenly  birth  of  water  and  the  divine  Spirit,  and  by 
personal  recognition  of  their  king.  The  kingdom  is  at 
first  a  sowing,  and  the  seed  remains  buried  for  a  while 

'  Comp.  p,  311. 


326  THE  MESSIAH 

before  it  comes  into  manifestation.  The  kingdom  in 
this  its  earliest  stage  was  already  planted  in  Palestine  at 
the  time  of  Jesus  in  the  humble  Messianic  preacher  and 
his  disciples. 

(b)  But  the  kingdom  was  not  always  to  remain  invisi- 
ble and  unorganized.  It  was  not  destroyed  by  the  death 
of  the  Messiah  and  the  dispersion  of  his  followers.  It 
appears  at  first  as  a  tender  blade  upon  the  surface  of  the 
ground.'  It  will  be  established  as  an  external  organiza- 
tion in  the  world.  In  his  early  teachings  Jesus  predicted 
that  the  kingdom  was  near  at  hand,  that  it  would  be  be- 
fore the  disciples  could  complete  the  cities  of  Israel  in 
their  ministry  ;  ^  after  the  institution  of  the  Lord's  sup- 
per he  declared  that  it  would  be  before  another  feast ; ' 
in  his  last  discourse,  after  his  resurrection,*  he  intimated 
that  it  would  be  at  the  advent  of  the  divine  Spirit  on 
the  day  of  Pentecost.  Peter  was  to  be  its  rock  and 
porter.^  Jesus  predicts  his  speedy  coming  to  establish 
his  kingdom.  This  can  only  be  understood  of  his  com- 
ing in  and  with  his  Spirit,  after  he  had  ascended  his 
throne  in  heaven,  and  of  his  establishing  his  visible  king- 
dom by  the  ministry  of  Peter. 

{c)  The  kingdom  now  has  its  period  of  growth.  During 
this  time  the  kingdom  is  left  very  much  to  itself  by  the 
king.  He  is  absent  in  heaven  on  his  heavenly  throne, 
and  yet  he  is  dynamically  present  in  spiritual  presence 
with  his  kingdom  at  all  times,  invisible  but  potent  in  his 
influence.  During  this  period  his  apostles  and  their  suc- 
cessors fulfil  their  tasks  and  earn  their  rewards.  The 
kingdom  in  its  external  form  is  not  altogether  pure.  It 
contains  not  only  good  soil  that  is  fruitful  in  various  de- 
grees of  fruitfulness,  but  it  contains  bad  soil ;   barren,  ob- 


1  See  p.  90.  2  See  p.  184.  3  See  p.  120.  <  See  p.  254. 

6  See  p.  189. 


OF  THE  GOSPELS  327 

durate,  and  inconsiderate  persons  who  never  produce 
any  fruit.'  In  the  field  of  the  kingdom  are  also  tares 
planted  by  the  devil  which  cannot  be  detected  until  they 
ripen,  and  cannot  be  removed  from  the  kingdom  till  the 
harvest.^  There  are  faithful  servants  and  there  are  un- 
faithful servants  of  various  degrees  and  kinds/  Under 
all  these  difficulties  the  kingdom  grows.  Its  own  inher- 
ent energy  enables  the  good  that  is  in  it  to  leaven  event- 
ually the  whole  until  it  all  becomes  good.  Its  own  ex- 
pansive power  enables  it  to  grow  from  the  smallest 
beginning  until  it  attains  enormous  dimensions."  This 
kingdom  is  the  kingdom  of  grace. 

{d)  There  is  yet  a  kingdom  of  glory.  The  king  will 
return  in  visible  presence  to  establish  it.  This  form  of 
the  kingdom  is  introduced  by  an  act  of  judgment.  It  is 
compared  to  landing  6sh  upon  the  shore, °  to  reaping  a 
harvest,'  to  a  trial  before  the  throne  of  the  king.''  The 
wicked  are  removed  from  the  kingdom  and  consigned  to 
Gehenna.* 

The  righteous  receive  their  rewards,  Vv^hich  are  in 
accordance  with  their  humiliation  in  service.  The 
apostles  sit  on  thrones  with  the  Messiah  and  have  places 
at  the  royal  table."  This  kingdom  is  so  glorious  that  it 
transcends  everything.  It  is  to  be  the  supreme  quest  of 
men.  They  are  to  part  with  all  else  to  obtain  it ;  for 
with  it  they  obtain  not  only  a  priceless  possession,  but  a 
gift  which  involves  all  others.'"  For  this  kingdom  they 
are  to  labor,  and  for  the  advent  of  this  kingdom  they  are 
to  pray." 


'  See  p.  87.  9  See  p.  208.  ^  gge  p.  221.  *  See  p.  gi. 

» See  p.  2C9.  •  See  p.  208.  '  See  p.  225.  «  Seep.  224. 

» See  p.  227.  '"  See  p.  209,  n  See  p.  203. 


328  THE  MESSIAH 

.7.   The  Holy  Priesthood. 

The  Messianic  ideal  of  the  Holy  Priesthood  is  not 
mentioned  in  the  sayings  of  Jesus.  It  does  not  appear 
in  the  Gospels  in  their  interpretation  of  the  life  of  Jesus 
in  the  light  of  the  Old  Testament  prophecy.  The 
priestly  functions  of  the  Messiah  were  not  exercised 
during  his  earthly  ministry.  The  great  high  priest  after 
the  order  of  Melchizedek  had  his  functions  to  fulfil  in 
the  heavenly  sanctuary  after  his  ascension.  Hence  the 
predictions  contained  in  the  Messianic  ideal  of  the  Holy 
Priesthood  find  no  fulfilment  during  the  earthly  life  of 
Jesus,  but  point  onward  to  his  mediatorial  reign. 

8.    The  Ideal  Man. 

The  most  primitive  Messianic  ideal  is  the  ideal  of  man- 
kind, preserved  for  us  in  the  divine  blessing  of  our  race 
in  the  poem  of  the  creation/  which  finds  lyric  expression 
in  the  Psalter,^  where  the  ideal  man  is  a  little  below  the 
heavenly  intelligences  in  dignity,  but  is  exalted  to  do- 
minion over  all  creatures.  Psalm  xci.^  describes  such  a  man 
in  intimate  communion  with  God,  delivered  from  perils 
of  every  kind,  sustained  by  angels,  and  lord  of  the  animals. 
This  ideal  seems  to  have  been  a  favorite  one  with  Jesus, 
and  it  is  involved  in  a  measure  in  the  title,  the  Son  of 
Man.  He  is  recognized  as  such  an  ideal  man  in  the 
theophanic  voices  declaring  him  to  be  the  beloved  Son, 
in  whom  God  was  well  pleased."  Satan,  in  the  temptation, 
recognized  him  as  having  the  authority  over  nature  and 
the  support  of  angels.^    His  life  was  a  life  of  superiority 


'  Gen.  i,  26-30.    Messianic  Prophecy^  p.  68. 
^  Ps.  viii.     Messianic  Prophecy^  p.  147  seq. 
^Messianic  Pi'ophecy^  p.  460. 
*  Matthew  iii.  17  ;  xvii,  5. 
6  Ps.  xci.;  Matthew  iv.  i-ii. 


OF   THE   GOSPELS  399 

to  moral  and  physical  evil,  of  an  authority  over  man 
and  nature,  over  human  ills  and  demons,  over  life,  and 
over  his  own  death.  In  him  the  ideal  of  mankind  was 
first  presented  in  history  as  the  model  and  glory  of  all 
manhood  for  our  race. 

9.    Victory  over  Evil. 

The  Messianic  ideal  of  the  conflict  with  evil  is  pre- 
dicted in  the  protevangelium,'  with  the  victory  of  the 
seed  of  the  woman.  This  Messianic  ideal  Jesus  under- 
took to  realize.  The  temptation  in  the  wilderness  is  the 
counterpart  of  the  temptation  in  the  garden,  and  the 
battle  with  the  tempter  and  the  victory  there  gained 
were  the  prelude  to  a  life-long  conflict  and  a  series  of 
victories.  The  experience  of  suffering  Israel,  in  Egyp- 
tian bondage,  was  realized  by  the  little  child  who  fled 
from  the  blood-bath  of  Bethlehem;^  and  the  experience 
of  Israel  in  exile  at  Babylon  was  realized  in  the  suffer- 
ings of  his  life,  so  vividly  presented  in  the  great  prophet 
of  the  exile'  and  in  the  psalms  of  lamentation  of  the 
exiles,'  that  they  seem  like  pictures  of  the  real  life  of 
Jesus.  The  conflict  reached  ics  climax  in  the  garden,  on 
the  cross,  and  in  the  abode  of  the  dead  :  but  the  resur- 
rection was  a  victory  that  for  the  first  fulfilled  the  prom- 
ises of  the  first  gospel  to  our  race.  It  is  true  that  this 
victory  over  the  tempter  and  evil  w^as  a  personal  victory 
of  the  Messiah  ;  but  it  involves  and  guarantees  the  vic- 
tory of  the  human  race,  whose  head  and  crown  he  is. 

10.    The  Fa  it /if 111  Prophet. 

The  Messianic  ideal  of  the  Faithful  Prophet  springs 
out  of  those  already  considered.     It  finds  its  chief  real- 


'  Gen.  iii.  14,  15.  'See  p  320.  ^Messianic  Prophecy^  Chap.  XI, 

*  Messianic  Prophecy,  p.  320  seq. 


330  THE   MESSIAH 

ization  in  the  earthly  Hfe  of  Jesus.  Even  the  ideal  man 
and  the  conflict  with  evil  are  not  so  fully  accomplished 
as  this.  He  was  the  prophet,  like  Moses,  speaking  with 
an  authority  so  peculiar  to  him  that  it  became  one  of 
the  most  striking  features  of  his  ministry.'  Jesus  rep- 
resented himself  as  the  preacher  of  the  great  prophet 
of  the  exile.^  The  preaching  of  Jesus  was  gentle  and 
unostentatious.  His  miracle-working  was  not  in  mar- 
vellous display  of  pov/er,  but  in  sympathy  and  love,  heal- 
ing the  sick  and  comforting  the  af^icted.  He  presents 
such  evidences  as  his  credentials  to  John  the  Baptist.' 
So  Matthew  points  to  his  ministry  in  terms  of  the  same 
prophet. 

And  when  even  was  come,  they  brought  unto  him  many  pos- 
sessed with  demons  :  and  he  cast  oat  the  spirits  with  a  word,  and 
healed  all  that  were  sick :  that  it  might  be  fulfilled  which  was 
spoken  by  Isaiah  the  prophet,  saying,  Himself  took  our  infirmi- 
ties, and  bare  our  diseases.     (Matthew  viii.  i6,  17.) 

Matthew's  citation  varies  slightly  from   the  original. 

Verily  our  griefs  he  bore, 

And  our  sorrows  he  carried  them.-*     (Isa.  liii.  4.) 

He  rightly  sees  in  the  sympathizing  and  helpful  miracle- 
worker,  the  bearer  of  human  trouble  and  all  its  forms  of 
suffering.  The  culmination  of  this  bearing  of  trouble 
the  evangelist  does  not  refer  to  here  :  it  comes  out  in  the 
course  of  his  narrative. 

Matthew  at  a  later  date,  in  connection  with  another 
period  of  great  miracle-working,  again  presents  Jesus  as 
the  Messianic  servant. 

And  many  followed  him,  and  he  healed  them  all,  and  charged 


1  Dt.  xviii.  18-22  ;  Matthew  vii,  28,  29,     See  p.  80. 

2  Isa.  Ixi.  1-3;  Lukeiv.  17-22.     Seep.  236.  s  gge  p.  176. 
*  The  evangeUst  uses  an  Aramaic  version. 


OF  THE  GOSPELS  331 

them  that  they  should  not  make  him  known  :  that  it  might  be 
fulfilled  which  was  spoken  through  Isaiah  the  prophet,  saying, 

Behold,  my  servant  whom  I  have  chosen  ; 

My  beloved  in  whom  my  soul  is  well  pleased : 

I  will  put  my  Spirit  upon  him, 

And  he  shall  declare  judgment  to  the  Gentiles. 

He  shall  not  strive,  nor  cry^  aloud  ; 

Neither  shall  any  one  hear  his  voice  in  the  streets. 

A  bruised  reed  shall  he  not  break, 

And  smoking  flax  shall  he  not  quench, 

Till  he  send  forth  judgment  unto  victory. 

And  in  his  name  shall  the  Gentiles  hope.' 

(Matthew  xii.  16-21,) 

The  gentle,  unostentatious  preacher,  who  bears  with 
him  the  divine  Spirit,  and  who  is  to  conquer  a  victory 
for  his  people  and  all  the  nations  of  the  world,  is  here 
seen  executing  the  first  part  of  his  great  task." 

In  these  passages  Jesus  and  his  evangelist  clearly  set 
forth  the  credentials  of  the  Messianic  servant  of  Yahweh. 

In  the  same  manner  we  see  the  sufferer  of  the  Psalter^ 
in  the  story  of  the  passion  of  our  Lord.*  These  psalms 
describe  a  sufferer  entirely  consecrated  to  the  divine  serv- 
ice, consumed  with  zeal  for  the  house  of  God,  and  suffer- 
ing cruel  reproaches.  He  is  persecuted  with  mocking 
words  and  cruel  deeds.  He  finds  no  compassion.  Even  his 
own  kindred  have  forsaken  him,  and  he  is  the  scorn  of 
the  wicked.  He  is  abandoned  by  God  to  his  enemies, 
who  mock  him  for  his  trust  in  God.  His  body  is 
stretched  out,  his  frame  is  feverish,  he  is  suffering 
intense  thirst,  his  hands  and  feet  are  pierced,  he  is  dying 


>  Matthew  here,  as  usual,  follows  an  Aramaic  version  of  the  Hebrew  which 
preserves  the  poetic  movement.  This  is  a  paraphrase  that  gives  essentially  the 
meaning  of  the  original,  but  misses  not  a  few  of  its  delicate  shades. 

^  Isaiah  xlii.  1-3.     See  Messianic  Prof  her  \\  p.  34;?. 

'  Ps.  x:ai.,  xl.,  Ixix.,  Ixx.  *  Afessianic  Prophecy,  p.  320,  seq. 


332 


THE   MESSIAH 


of  a  broken  heart ;  they  give  him  vinegar  and  gall  to 
drink,  they  divide  his  garments  as  their  spoil.  Such  is 
the  sufferer  who  finally  triumphs  over  suffering  and 
death.  He  is  at  last  delivered,  and  his  enemies  incur  a 
terrible  doom,  while  he  proclaims  his  salvation  to  the 
ends  of  the  earth,  so  that  these  turn  unto  Yahweh  in  re- 
sponse to  his  call.  Such  is  the  great  sufferer  of  these 
exilic  psalms.  He  is  the  same  as  the  suffering  servant 
of  the  great  prophet  of  the  exile,  and  their  combined 
representations  portray  to  us  the  passion  of  our  Saviour 
with  such  an  intensity  of  graphic  power  that  they  exceed 
the  historical  narratives  of  the  Gospels  in  coloring  and 
in  realistic  effect. 

1 1 .    The  New  Covenarit. 

The  Messianic  ideal  of  the  New  Covenant  was  accom- 
plished in  part  in  the  earthly  life  of  Jesus.  The  Old 
Covenant  was  instituted  at  Mount  Horeb,  when  the 
covenant  sacrifice  was  made,  on  the  basis  of  the  book  of 
the  covenant.  Half  of  the  blood  of  the  victims  was 
scattered  upon  the  people  to  consecrate  them  to  the 
covenant,  and  a  communion  feast  was  held  in  the  the- 
ophanic  presence  of  God.'  The  prophets  predict  that  the 
new  covenant  will  be  written  not  on  tables  of  stone,  but 
upon  the  heart ;  and  that  it  will  be  an  everlasting  covenant 
of  peace  and  blessing.  The  divine  Spirit  will  dwell  in 
the  hearts  of  men,  and  his  word  will  be  in  their  mouths. 
The  sure  mercies  of  David  will  be  freely  offered,  and  the 
prophetic  servant  will  be  a  covenant  and  a  light  to  Israel 
and  the  nations.'^ 

This  New  Covenant  was  instituted  by  Jesus  Christ  on 


'  Exod.  xxiv. 

^  Jer.  xxxi.  31-37  ;  Ezek.  xxxiv.  25-31  ;    Isa.  xlii   6  ;    liv,  10-17  ;   Iv.  3  ;  Ixi.  8. 


OF  THE  GOSPKLS  333 

the  night  of  his  betrayal,  when  his  own  body  and  blood 
took  the  place  of  the  covenant  sacrifice  of  bullocks.* 
The  blood  was  presented  in  the  form  of  the  cup  of  wine, 
and  the  flesh  in  the  form  of  bread,  to  unite  the  members 
of  the  new  covenant  to  their  Lord.  The  New  Covenant 
was  instituted,  and  the  new  law  was  written  on  the 
hearts  of  his  disciples  in  the  loving  word  of  the  gospel 
to  be  preached  to  all  nations.  The  covenant  embraces 
all  the  blessings  of  redemption.  It  began  its  wondrous 
course  on  the  night  of  its  institution,  but  its  fruition 
will  not  be  attained  until  the  second  Advent. 

12.    The  Second  Advent. 

The  eleven  ideals  of  the  Old  Testament  lead  us  on  by 
their  partial  fulfilment  during  the  earthly  life  of  Jesus  to 
a  second  Advent  in  which,  according  to  his  predictions, 
they  will  be  gloriously  fulfilled. 

Jesus  predicted  the  three  great  events,  his  death,  res- 
urrection, and  glory,  in  a  number  of  prophecies  extend- 
ing from  the  beginning  of  his  public  ministry  until  its 
end.  {ci)  The  prophecies  are  at  first  in  the  predicting 
of  signs  to  those  who  demanded  them.  These  all  point 
to  his  resurrection  as  the  great  sign  of  his   Messiahship. 

(i)  The  temple  destroyed  and  rising  on  the  third 
day;'  (2)  the  covenant  sacrifice  of  his  flesh  and  blood 
as  the  food  of  life;'  (3)  his  burial  like  Jonah  and  rising 
again  on  the  third  day.'  None  of  these  signs  could  be 
understood  until  Jesus  died  as  a  victim  on  the  cross,  was 
buried,  remained  in  the  grave  till  the  third  day  and  then 
rose  from  the  dead.  When  he  rose,  he  rose  to  provide 
his  people  with  the  flesh  and  blood  of  the  new  covenant 
sacrifice,   under  the   forms  of  the   Lord's  supper.     He 

'-  See  p.  I2C.  2  See  p.  259.  ^  See  p.  277.  <  See  p.  186, 


334  THE  MESSIAH 

rose  to  be  and  remain  the  everlasting  temple  of  God  to 
all  God's  people.  He  rose  that  the  gospel  of  his  re- 
demption might  be  preached  to  the  whole  creation. 

ib)  The  prediction  of  his  rejection  is  based  on  several 
prophecies  of  the  Old  Testament:  (i)  The  rejected  and 
suffering  prophet  of  the  great  prophet  of  the  exile  is  in 
the  mind  of  Jesus  in  his  discourse  at  Nazareth,  and  in 
his  reply  to  the  message  of  the  Baptist.'  (2)  The  re- 
jected shepherd  of  Zechariah  is  in  the  mind  of  Jesus  in 
his  description  of  the  Good  Shepherd  and  in  his  word 
to  his  disciples  in  Gethsemane."^  (3)  The  rejected 
corner-stone  of  the  Psalter  is  used  by  Jesus  in  his  con- 
flict with  the  Pharisees  during  his  last  week  in  Jerusa- 
lem.^ These  predictions  of  the  Old  Testament  as  inter- 
preted and  applied  by  Jesus  set  forth  his  death,  his 
resurrection,  and  his  exaltation  as  servant,  shepherd,  and 
corner-stone. 

{c)  Jesus  on  several  occasions  taught  the  redemptive 
significance  of  his  death  and  resurrection  in  figurative 
language.  According  to  the  synoptists,  the  Son  of  Man 
came  to  give  himself  a  ransom  for  many.*  According 
to  the  Gospel  of  John,  the  Good  Shepherd  interposes 
between  his  flock  and  the  robbers,  and  layeth  down  his 
life  for  the  sheep. ^  Like  a  grain  of  wheat  he  will  fall 
into  the  earth  and  die,  and  then  spring  up  and  bear 
much  fruit. ^ 

id)  Jesus  also  sets  forth  his  death  and  resurrection  in 
plain  discourse.  He  told  his  disciples  on  three  differ- 
ent occasions  that  he  would  be  rejected  by  the  rulers, 
cruelly  abused,  put  to  death  on  the  cross,  and  that  he 
would  rise  again  on  the  third  day.''     This  experience  of 


1  See  p.  178.  2  See  p.  125.  »  See  p,  114. 

*  See  p.  T07.  '  See  p.  284.  «  See  p.  287. 

''  See  p.  94, 


OF   THE   GOSPELS  335 

the  Master  is  a  prelude  to  the  experience  of  his  disci- 
ples. They  will  have  an  experience  of  suffering  before 
they  gain  their  reward  of  glory/  The  resurrection  is 
not  to  establish  the  kingdom  of  glory.  That  is  post- 
poned till  the  Advent  from  heaven  with  the  angels  for 
judgment.  The  Messiah  comes  in  his  kingdom  to 
establish  it  in  the  lifetime  of  his  hearers.  But  the 
kingdom  as  thus  established  will  be  a  kingdom  of  cross- 
bearing,  of  suffering,  a  kingdom  of  grace  and  service. 
The  faithful  disciples  will  gain  their  reward  in  the 
kingdom  of  glory  in  accordance  with  the  devotion  of 
their  service,  the  highest  places  being  assigned  by  the 
Father. 

There  is  in  the  representation  of  the  death  and 
resurrection  of  the  Messiah,  a  line  of  thought  parallel 
to  that  which  we  have  seen  in  our  study  of  the  king- 
dom of  God.  The  main  features  of  these  are  in 
striking  harmony.  Jesus  predicts  (a)  the  rejection  of 
the  Messiah,  his  death  and  burial.  This  corresponds 
with  the  time  of  the  invisible  kingdom,  its  seed-time. 

(d)  The  resurrection  of  the  Messiah  has  the  same  rela- 
tive place  in  the  doctrine  of  the  Messiah,  as  the  enthrone- 
ment has  in  the  development  of  the  kingdom  of  God. 
The  resurrection  and  enthronement  are  in  order  to  inau- 
gurate the  king  in  heaven  and  to  establish  the  kingdom 
in  the  world. 

(c)  The  period  of  cross-bearing  and  baptism  of  suffer- 
ing on  the  part  of  the  disciples  during  the  absence  of  the 
Messiah  in  heaven,  corresponds  with  the  period  of 
growth  of  the  kingdom  of  grace  in  the  world  in  the 
midst  of  enemies,  apostasies,  unfaithfulness,  and  difficul- 
ties of  every  kind. 

*  See  p.  108. 


336  THE   MESSIAH 

{d)  The  glory  of  the  Messiah  and  his  faithful  servants 
corresponds  with  the  kingdom  of  glory  in  the  Advent  of 
the  Son  of  Man  from  heaven  at  the  End  of  the  Age. 

We  have  gone  rapidly  over  the  eleven  Messianic  ideals 
of  the  Old  Testament,  and  have  found  that  only  a  single 
one  of  them,  the  suffering  prophet,  was  entirely  fulfilled 
by  the  earthly  life  of  Jesus.  The  predictions  of  the 
Kingdom  of  God,  the  Advent  of  Yahweh,  Yahweh  as 
Husband  and  Father,  were  only  fulfilled  in  small  part. 
The  Day  of  Yahweh,  the  Holy  Land  and  the  Holy 
Priesthood,  had  no  fulfilment  until  after  the  enthrone- 
ment of  our  Lord.  The  prediction  of  the  Messianic 
King  was  fulfilled  only  so  far  as  his  birth,  anointing,  and 
rejection  are  concerned,  but  not  in  his  enthronement 
and  victorious  reign  of  Glory.  The  predictions  of  the 
Ideal  Man,  the  Conflict  with  Evil,  and  the  New  Cove- 
nant, began  to  be  fulfilled  in  important  stages  of  initia- 
tion and  advancement,  but  these  also  point  forward  to 
the  future.  It  is  clear,  therefore,  that  the  vast  majority 
of  the  predictions  of  the  Old  Testament  prophets  and 
the  great  mass  of  their  ideals  were  taken  up  by  Jesus 
into  his  predictive  prophecy  and  projected  into  the 
future. 

We  are  not  surprised  therefore  that  the  Jews,  in  the 
time  of  our  Lord,  and  even  his  own  disciples,  were  so 
slow  to  accept  him  as  the  Messiah.  They  did  not  see 
in  him  the  realization  of  the  Messianic  ideals  of  the  Old 
Testament  prophets.  He  did  not  fulfil  the  most  strik- 
ing features  of  these  Messianic  ideals,  but  only  those 
which  were  in  shadow  and  which  had  very  naturally 
been  thrown  into  the  background  in  the  anticipation  of 
the  Jews.  Those  whose  hopes  were  fixed  upon  a  king- 
dom of  glory,  and  an  advent  to  judge  the  world  and  to 
reward  Israel  for  his  sufferings,  would  not  be  inclined  to 


OF  THE  GOSPELS  337 

look  favorably  upon  a  Messiah  who  appeared  in  the 
humble  guise  of  the  suffering  prophet  and  preacher  of 
righteousness.  They  demanded  the  Messianic  sign  from 
heaven,  and  were  not  satisfied  with  a  miracle-working 
and  preaching,  which  seemed  to  them  less  marvellous 
than  that  of  Moses  and  Elijah,  and  altogether  insuffi- 
cient to  prove  that  Jesus  was  that  unique  person,  the 
Messiah.  They  did  not  sec  that  the  cross  was  the  gate 
to  the  throne,  or  that  the  sufferings  were  necessary  in 
order  to  the  glory.  The  cross  was  to  the  Jew  a  stum- 
bling block.  It  became  a  power  of  God  unto  salvation 
only  to  those  who  learned  by  divine  grace  that  the  Mes- 
siah of  the  cross  was  also  the  Messiah  of  the  throne,  and 
that  he  would  ere  long  prove  himself  to  be  the  Messiah 
of  the  day  of  judgment. 

The  last  word  of  Jesus  to  his  disciples  was,  '*  Ye  shall 
receive  power,  when  the  Holy  Spirit  is  come  upon  you  : 
and  ye  shall  be  my  witnesses  both  in  Jerusalem,  and  in 
Judaea  and  Samaria,  and  unto  the  uttermost  part  of  the 
earth."  Even  the  apostles  could  not  give  their  testi- 
mony to  the  world  until  the  enthroned  Messiah  had  be- 
stowed upon  them  his  coronation  gift  of  the  Holy 
Spirit.  They  could  not  preach  the  life  of  Christ,  his 
crucifixion  and  his  resurrection,  until  they  had  received 
the  witness  of  his  enthronement  also.  It  was  necessary 
that  the  Messiah  of  the  Gospels  should  become  the 
Messiah  of  the  Apostles. 


//