The Sermon on the mount : its literary structure and didactic purpose

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The Sermon on the Mount

ITS LITERARY STRUCTURE
AND DIDACTIC PURPOSE

A Lecture delivered at Wellesi.ey College May 20, 1901
am' subsequently revised and enlarged with the

addition oe tlikee appendices

Adapted to exhibit by Analytical and Synthetic

Criticism the Nature and Interconnection

of the Greater Discourses of Jesus

by

BENJAMIN W. BACON, D.D.

Buckingham Professor of New Testament Criticism and
Exegesis in Yale University

Krto gorfc
THE MACMILLAN COMPANY

LONDON: MACMILLAN & CO., Ltd.
1902

Ail rights rcseritd

Copyright, 1902,
By THE MACMILLAN COMPANY.

Set up and electrotyped March, 1902.

Norfooot) $rf8S

J. S. Cushinp; & Co — Berwkk k Smith
Norwoud Mass. U.S.A.

PREFACE

Teachers of biblical science are increas-
ingly conscious of the need of a text-book
of the higher criticism. This method is no
longer an experiment. The New Testa-
ment, the Gospels above all, can be inter-
preted, as they have been in the past,
without it ; but the modern teacher who
is ignorant on this score is justly consid-
ered incompetent. Baleful or beneficent,
it must be understood.

Moreover, the discourses of Jesus furnish
a problem that nothing else has solved and
to which these methods must inevitably be
applied. No scholar has ever attempted
the construction of a gospel harmony with-
out again and again being compelled to
resort to expedients which do not repre-
sent the real meaning of his authorities.
No student has ever penetrated beneath
the surface of a " harmony " without dis-

vi Preface

covering again and again that the osten-
sible process is most inconsistently and
half-heartedly applied. In short, our four
authorities all differ in their form, order,
occasion, and connection of these sayings,
the most precious pearls of all literature.
What else can one do than compare and
test and try, sifting the evidence, reaching
back behind the reporters toward their
authorities, back to the original utterances
themselves ? And the methods for so
doing must be approved and systematized.
To say this is to say that any impartial,
sincere effort to furnish an example of
these methods in application must be wel-
comed if prepared with reasonable qualifi-
cation for the task.

Such is the purpose of the present vol-
ume. Its nucleus is simply a lecture pre-
pared for delivery at Wellesley College,
Massachusetts, by the condensation of six
lectures previously delivered to the adult
Bible class of the United Church, New
Haven. Ultimate publication was prom-
ised on the first occasion to those who
asked opportunity to obtain them in print,

Preface vii

but the matter was delayed. At Wellesley
similar requests followed the delivery of
the lecture and were met by a renewal
of the promise. In endeavoring to fulfil
it the author has become convinced that
this is the opportunity for meeting, so far
as he is able, the larger need already
spoken of. The lecture itself is printed
substantially as delivered, though not with-
out considerable additions, as well as foot-
notes. But from the nature of the case
results could be presented by this means
only in outline, in a simple, semi-popular
way. Processes and evidences lay sub-
merged. For the purposes of a text-book,
however simple, it was needful to supple-
ment this general exposition of the process
and results by appendices devoted to an
exhibition in somewhat greater detail of
the methods and evidences. Accordingly,
three appendices have been added to the
lecture, the first mainly analytical, justify-
ing the transpositions of material effected
in the lecture to restore the original Dis-
course on the Higher Righteousness, by
comparison of the two principal reporters,

viii Preface

Matthew and Luke. The second appendix
aims only to justify the choice of readings,
as between authorities, for the material
admitted as forming part of the Discourse.
The third exemplifies the possibility of
synthetic criticism in the restoration of
some of the great discourses of Jesus,
using nothing for the purpose outside the
limits of the material wrongly connected
by Matthew or Luke with the Discourse
on the Higher Righteousness, as evidenced
by the processes shown in Appendix I.

Completeness of treatment from this
point of view would of course require much
more. At least the great parabolic dis-
courses, particularly that of Mk. iv. and
parallels, would have to be included, if not
a discussion of the entire body of discourse
material attributed to Jesus by the synoptic
evangelists. But this field is fortunately
by no means neglected. Wendt's Lehre
Jesu has been followed by Julicher's great
work, Die Gleiclinissrcdcn Jcsu, with ample
discussion of the characteristic features of
Jesus' teaching, and every treatise on New
Testament theology has at least a chapter

Preface ix

on the teaching of Jesus. Those of Weiss
and Beyschlag are fortunately accessible to
English readers, though Holtzmann has not
yet found a translator. Professor George
B. Stevens's recent treatise gives the Eng-
lish reader discussion at first hand. Our
object is much more limited. Since it had
necessarily become one of the main con-
tentions of our address that the longer,
connected discourses attributed to Jesus
by our synoptic evangelists, of which the
so-called Sermon on the Mount is the prin-
cipal example, are not compositions of the
evangelists, nor even in all cases the result
of mere agglutination in the formative
period of the gospels, it seemed well to
supplement the principal example of a
connected discourse, which certainly ante-
dates our canonical gospels, by others
which similarly might be regarded as ex-
amples of the preaching' of Jesus as distinct
from the mere apophthegms, parables, or
sayings. A double purpose is subserved
when the examples given embody the same
material which our analysis reveals to have
been mistakenly attached to the Discourse

x Preface

on the Higher Righteousness; for the
synthesis will then corroborate the analy-
sis. The appended notes will at least
illustrate the nature of the problem which
confronts the would-be biographer, as he
endeavors by synthetic methods to ascer-
tain the circumstances, occasion, and con-
nection of these discourses.

Finally, it may do no harm to reiterate
that fascinating as are the problems of
source-analysis, particularly the conjectural
restoration of the Logia (a problem dis-
tinct from the present, which goes quite
behind the question of literary criticism
regarding documentary sources, however
primitive, to that of historical criticism,
What did Jesus say ?), the benefit of en-
gaging in these studies is not merely,
perhaps not mainly, in the direct ends
achieved, but in the resultant acquirement
of familiarity with the incomparable say-
ings of Jesus themselves, discriminating ap-
preciation of their exact original sense, and
historical understanding of their relation
to his sublime career. Let all other results
be null, and the insight attained in these

Preface xi

ways by comparing logion with logion, re-
port with report, will a thousandfold repay
the effort ; for no study of commentaries
can compare with this method for elucida-
tion of the real meaning.

Needless to say the application of such
criticism involves no disrespect to our
evangelists. That wherein Luke himself
sets the example (Lk. i. 1-4) is not impi-
ous. That which meets our Lord's own
teaching as to true searching of the Scrip-
tures (Jn. v. 39-40; [R.V.] xvi. 13-14)
would not give offence to those whose
whole effort was to convey to us the story
" even as delivered to them by those which
from the beginning were eye-witnesses and
ministers of the word," that we might "be-
lieve that Jesus is the Christ, the Son of
God, and believing might have life through
his name." If in other departments of
biblical study the use of these methods
may seem inevitably to involve the over-
throw of traditional theories regarding the
authorship of various writings and the
infallible accuracy of the writers, here no
such assumptions are permissible. No one

xii Preface

claims that we have the sayings in the
form or connection in which they were
uttered. No one claims that here we have
an original unit, which the pitiless critic
aches to dissect. Here the disjecta mem-
bra are the original datum. Analysis can
scarcely go further than a simple placing
of the four gospels side by side already
carries it, and as it was already acknowl-
edged to be when Luke set himself the
difficult task " to write them clown in
order." The work of the critic here is
restoration. His method must be, if only
for the sake of his science, to think him-
self to the utmost into the atmosphere and
circumstances, yes, above all, into the spirit
and ideals and feeling of Jesus of Naza-
reth. If there be prejudice among Chris-
tian people against the training of students
in colleges and seminaries in such a method,
we can await its disappearance with the
patience which knows it cannot be long
disappointed.

B. W. B.

New Haven,
December, 1901.

CONTENTS

PREFACE

LECTURE. The Discourse of Jesus on the New
Law of the Kingdom of God considered
with regard to its literary structure and
Didactic Purpose l

APPENDIX A. Analysis of the Discourse as

REPORTED BY OUR EVANGELISTS, WITH A VIEW
TO ASCERTAINING THE ORIGINAL OCCASION AND

Context of the Elements of Extraneous
Origin I21

APPENDIX B. Comparison of Readings for

Reconstruction of the Discourse . . . 175

APPENDIX C. Reconstruction of the More
Important Synagogue Discourses of Jesus
from which Elements would appear to have

BEEN ADDED BY OUR EVANGELISTS TO THE SER-
MON on the Mount *8i

INDEX TO SCRIPTURE PASSAGES . . .259

THE SERMON ON THE MOUNT

A STUDY IN SYNTHETIC CRITICISM OF
THE GREATER DISCOURSES OF JESUS

I congratulate myself and my hearers
on the subject whose selection we owe in
part to others. The average thoughtful
man, if asked to define the representative
teaching of Jesus, will reply instinctively,
"The Sermon on the Mount."

The Bible is Christo-centric, whether
our theology be so or not. We may go
further. Human thought and literature
in its loftiest sphere, our relation to the
unseen Source and Goal of all, are Christo-
centric. An impartial historical estimate
will admit that Jesus' life and teachings
constitute the highest revelation of man to
himself, and since "the invisible things of

the creation are perceived through the

i

B I

2 The Sermon on the Mount

things that are made," this revelation is
also the highest of God to man. Thus in
our ultimate questionings the light shed by
him is "the light of the world."

So then, if there be anything in litera-
ture worth studying, it is his thought on
these subjects; and "study" implies, in
our day, the genetic method. We must
appreciate Jesus in relation to his times ;
we must take what we know of him in the
perspective of human thought and histor-
ical event, which leads up to him and down
from him. And when it comes to actual,
direct knowledge, we must come into touch
with him by what he says himself, rather
than by what any one says about him.
Paul, the evangelists, are but " ministers
through whom we believe " ; their appre-
ciation of him whom they knew so much
better than we is our indispensable means
of approach — but only a means. Never
do they render us so great service as when
they transmit to us unaltered, uncolored by
application to the exigencies of their own

Tbe Sermon on the Mount 3

situation, the remembered words of Jesus
himself. Then we can say, with the men
of Sychar, " Now we believe, not because
of thy word, for we have heard him our-
selves, and know that this is indeed the
Saviour of the world."

And in turning thus to the most direct
means of approach, it is natural, too, that
men should not go to that gospel which is,
by common consent of ancient and modern
times, the latest in date, however well it
may deserve in one sense the title, " heart
of Christ." For in it, to an incomparably
greater degree, the teachings of the Master
are digested and assimilated to the evange-
list's own thought. In John we find a selec-
tion of the doctrines of Jesus elaborated,
adapted to meet the special erroneous ten-
dencies of theosophic speculation at the
end of the century in proconsular Asia.
We must go rather to that which, by
equally universal consent, emanates from
the soil of Palestine, and, if not itself
apostolic, at least embodies an indisputably

4 The Sermon on the Mount

apostolic collection of Sayings of the Lord,
the Logia, as critics designate the work.
The vast majority of competent scholars
hold, indeed, that this primitive writing,
described in about 125 a.d. as a collection
of Sayings of the Lord in Hebrew, and
dated by the church fathers of the second
century, with the full approval of modern
critics, in the middle sixties, is only the
discourse nucleus of our so-called " Mat-
thew," while the average layman naturally
makes no distinction between this and our
canonical Matthew. But in either case,
the Sermon on the Mount is the heart of
it; so that the. instinctive answer of lay-
man and critic alike to the question, How
shall one come into most direct relation
with the Man of Nazareth through his
own words? will here be simply, Study
the Sermon on the Mount.

There is an additional appropriateness
of the subject in our case. This lecture
comes, if I mistake not, as the conclusion
of a course of study in biblical literature.

The Sermon on the Mount 5

You have doubtless followed the provi-
dential development of Israel's religious
ideas, that were ultimately to impregnate
the world, until at the opening of our era
their entire content, whether priestly or
prophetic, had come into formal concen-
tration in the Law — the divine, sacred
Torah, the one perfect revelation, as Israel
esteemed it, of the will and character of
God. There lay all the choicest product
of the human thought of indefinite past
centuries, as alternately suggested by the
voice of God within, and pruned and cor-
rected by the providence of God without.
There it lay, as the seeds of the coming
springtime lie hid in the hard, dry seed-
pod through the storms and frosts of
winter. The new religion was not new.
Never did Jesus or his followers consent
to be regarded as introducing a new
religion. They were interpreters, not in-
novators; reformers, not iconoclasts. Mat-
thew attaches to the opening and fun-
damental proposition of the great dis-

6 The Sermon on the Mount

course, as he gives it, two sayings, which,
even if we place them elsewhere * (partly
on the authority of Luke, who gives the
first in other context), may well be authen-
tic, and in any case reflect as clearly as
they do accurately the genuine conserva-
tism of Jesus. " Verily I say unto you,
until heaven and earth fail not one iota,
nor turn of a letter shall fail from the law
till all come to pass." This is the first,
illustrating Jesus' respect for the revela-
tion of the past. And as to the relative
value of the work of destructive vs. con-
structive teaching Matthew adds a second :
" Whosoever, therefore, shall ' loose ' [show
not to be binding] one of these least
commandments, and teach men so [a nec-
essary work since otherwise its performer
would not be 'in the kingdom,' but one
least worthy of all to be coveted], shall be
called least in the Kingdom of God. But
whoso shall do and teach them, he shall

* See Analytical Notes, Appendix A (4), p. 133, and
compare Beyschlag, New Test. T/ieol., I, p. no.

The Sermon on the Mount 7

be called great in the kingdom of God." *
Jesus, then, conceived the new as the
fruitage, the glorification, the trans-
figuration of the old. And that gospel,
which, as we saw, most clearly reflects the
standpoint of Jesus' own age and people,
distinctly gives expression to this concep-
tion, not merely in its repeated citation
of Jesus' teachings to this effect, but by
the fact that it begins the entire story of
his public career by the great discourse
we are to study, conspicuously placing
the Mount of Beatitudes over against the
Mount of the Law, and by the whole
arrangement of the material indicating
that this is to be considered what Paul
calls the " Law of Christ," what James,
that other Hebrew of Hebrews among
New Testament writers, speaks of as " the
perfect law," a mirror of moral perfection,
"the law of liberty," "the royal law,"
that is, the law of those who are children
of the King.

* See Text Critical Notes, Appendix A, p. 128.

8 The Sermon on the Mount

Pardon me if I dwell for a moment on
the fact ; for it is not a mere coincidence
that our study of Israel's Law, the out-
come of its ages of development in reli-
gious thought, should conclude with that
which to the view of a Jewish evangelist
constitutes the corresponding element of
Jesus' teaching. It is of importance in
the method of study I propose to apply,
whether this view of the evangelist is a
mere fancy of his own, or whether Jesus
himself actually framed a discourse hav-
ing this character of the Renovation of the
Law. I dwell on the question partly
because very excellent scholars have
strenuously denied it ; * partly because if
we can establish the probability of an
actual discourse carefully and deliberately
prepared by him from this point of view,
we shall have in our hands the master

* E.g. Oscar Iloltzmann in his Leben Jesti, 1901.
See per contra II. J. Iloltzmann in his Neutesll. Thel.,
p. 131 : Das gesetzliche Judenthum bietet den positiven
wie negativen Ankniipfungspunkt der Predigt Jesu.

The Sermon on the Mount 9

key to many problems regarding the vari-
ous types of early Christian apprehension
of the gospel, Pauline, Jacobean, Johannine,
their relation to one another and to their
common authority. And this is of the
utmost importance, because these are the
channels, and the only channels, by which
the gospel itself is transmitted to us.

Let us first do full justice to the ob-
jector. He points to the fact that in
Luke, the Pauline evangelist, the Ser-
mon on the Mount in every instance
lacks those elements which in Matthew
give it the distinctive character of a new
Torah, a standard of righteousness (ethi-
cal and religious) offsetting the right-
eousness of scribes and Pharisees. He
justly maintains that we must look to
Paul, the radical opponent of legalism
as legalism, no matter how high the
standard, as truly reflecting the spirit of
Jesus. The Palestinian mother-church,
wedded as it was to its Judaistic particu-
larism, and chary of the prerogatives of

10 The Sermon on the Mount

the seed of Abraham according to the
flesh, chief among which was the hav-
ing been "entrusted with the oracles of
God," was slow to appreciate that the
new wine must have new bottles. Our
objector argues that the conception of
Christianity as a nova lex was charac-
teristic of the early catholic fathers,
among whom it appears as a recrudes-
cence of Judaism in Christian form.
And if a conception be meant which
treats the gospel exclusively or even
predominantly as a nova lex, it is rightly
designated post-Pauline. After the death
of Paul, the plain and easy notion of
legalism crept back. Religion became
again a matter of requirement and reward.
The quid pro quo system, by which scrib-
ism had caricatured the Old Testament
into, You do this for God, and God will
do what you want for you, returned to
power.* This tendency in the early

* Cf. H. J. Holtzmann, Neutestl. Theol.,y. 158: Selbst
die entschiedenen Worte [Jesu], welche die letztcn

The Sermon on the Mount 11

church consciously to undo the work of
Paul we may designate neo-legalism. And
it had historical reality. We must grant to
the objector that even our Gospel of Mat-
thew already shows traces of the tendency,
as when borrowing from Mk. 10: 17-31 the
story of the rich Pharisee who asked Jesus
what good work he must do,* it removes

Tage brachten, Tempelsturz und neuer Bund, ver-
mochten in dem Bewusstsein der Urgemeinde den
Eindruck der viel langeren Zeit nicht aufzuheben,
welche vorangegangen war.

* The relation of dependence is here obvious as soon
as the parallels are brought into juxtaposition. Besides
the now generally admitted fact that our first evangelist
borrows practically the whole of his narrative material
from Mark, we have in the particular instance of
Mk. 10: i7-22 = Mt. 19: 16-22 two differences wherein
the change of the Markan form to the Matthsean is most
natural but the reverse process inconceivable, (i) Jesus'
disclaimer in Mark of the scribe's epithet, " Why callest
thou me good ?" is changed in Matthew to "Why askest
thou me about goodness ? " Yet even Matthew leaves
the second clause, " One only is good," substantially
as it was. (2) Matthew's version assimilates the com-
mandments very freely cited by Mark to the exact
language of the Old Testament and then supplements
them with the new commandment of Jesus. Surely

12 The Sermon on the Mount

Jesus' disclaimer of the title " good " in the
sense of having merit with God, and
changes the contrast Jesus draws between
a goodness which consists in mere observ-
ance of the common rules of morality in
the hope of reward, and a " faith " which
has renounced all to die for God's king-
dom. In the Matthaean form this becomes
a weak addition of one to the other. But in
its original Markan form this story might
be said to give Mark's equivalent to the
Sermon on the Mount. For by the rela-
tion of incident rather than discourse it
contrasts the righteousness of Jesus and
his followers, who have no " goodness "
save the gift of His Spirit who alone is
"good," but having left all are now
about to give their lives for the gospel,
with the " righteousness " of scribes and
Pharisees, based as it was on a punctil-
ious casuistry which seeks to " inherit
eternal life." In form, Jesus seems to

one cannot remain in doubt here as to which form is
secondary.

The Sermon on the Mount 13

accede to the Pharisee's request for a pro-
cess of acquiring merit, and so having a
claim on God for reward. In reality
legalism is left helpless. There is no
polemic, no tf/z/z'-legalism, as in Paul. But
the victory of faith over works is just as
absolute. The Pharisee is left as com-
pletely as the publican at the mercy of
God. This is the paradox of Jesus'
legalism, which is really the opposite.
We may call it quasi-legalistic. And it
must be admitted that our first gospel
misses the point when it makes Jesus
simply commend the young ruler for his
strict obedience to the ten commandments
(supplemented here by the Christian sum-
mary, Thou shalt love thy neighbor as
thyself), assure him that if he does this
he shall live, and then add, but if thou
wouldst attain the highest grade of
righteousness,* " go sell all thou hast and

* Et d£\eis rAeios eivai. The same word, rAeios
"complete," employed in the Greek mysteries of the
"adept," is used by this evangelist to sum up Christ's

14 The Sermon on the Mount

give to the poor." This representation
of the gospel is simply legalism keyed
up to a little higher pitch. What Paul
would have said to it we may guess from
his great chapter on the charism of the
spirit of love : " Though I bestow all
my goods to feed the poor, and give my
body to be burned, but have not the
divine gift of the spirit of love — it is
nothing." But it does not follow that
Jesus was legalistic because Matthew
shows certain tendencies of the sort.
Our excellent Jewish Christian first evan-
gelist has no idea that in making these
slight changes in the story of Mark he
is antagonizing Paul. No more than has
James, when he insists that a man is
not "justified by faith apart from works,"

— a flat contradiction of Rom. 3: 28,

— but that he must add the one to the
other. Still less does our first evangelist

teaching of the new righteousness in the Sermon on
the Mount (Mt. 5:48). The corresponding passage
in Luke (6: 36) has oUrlpfioves "merciful."

The Sermon on the Mount 15

realize that he is leaving out the most
vital element in the teaching of Jesus,
that righteousness is not merit,* but a
being imbued with the Spirit of Him
who alone is "good." He misunder-
stands Mark as "James" misunderstands
Romans. Like the excellent converted
Pharisees of Jerusalem in the 50's and
6o's, like their successors among the
catholic fathers, he finds himself incapa-
ble of outgrowing all at once an inborn,
inbred legalism.

In other words, our first evangelist has
still somewhat to learn of Christ from
Paul. For him Christianity is a sublimated,
transfigured Judaism. It is " the law and
the prophets " in their essential content
and fulfilment, and nothing more (Mt. 7:12

* The saying in Lk. 17: 7-10, " When ye have done
all the things commanded you, say, We are unprofitable
servants : we have done that which it was our duty to do,"
puts Jesus' attitude toward the notion of righteousness as
merit, having a claim to reward, in his own inimitable
way. The parable of the Unequal Wage, Mt. 20: 1-16,
is aimed at the same Pharisaic error.

16 The Sermon on the Mount

cf. Lk. 6:31). Now since we have reason
to know on independent grounds that
Mark's representation of this incident and
its accompanying teaching is more original
and correct than Matthew's, and moreover
are aware from the very possibility of Pau-
linism that Jesus did not teach a mere re-
formed legalism,* the conclusion could not
be escaped, if the fundamental character
of the Sermon on the Mount prove really
neo-legalistic, that the composition as a
whole, however genuine its principal ele-
ments, belongs to the evangelist. It would
therefore represent not so much the teach-
ing of Jesus himself as that of the early
church of Palestine such as it is described
by James in Acts 21:20, "Myriads of
believing Jews all zealots for the Law."
Its apparent form of a new ToraJi, a more
refined and loftier system of ethical require-
ment, would also then be due to the
evangelist and not to Jesus.

This argument of criticism is an ex-

* See also the note above.

The Sermon on the Mount 17

tremely weighty one, which cannot be dis-
missed until full justice has been done
it, and this may well demand readjustment
and modification of accepted views, even
if they be retained as a whole. We shall
return to it later.

Pass now to a second consideration. It
is sufficient merely to attempt in imagina-
tion to realize by what means long dis-
courses of Jesus could be perpetuated
unwritten for at least a generation, to per-
ceive that we have no right to expect the
preservation of whole addresses or ser-
mons. Even were we to take the three
chapters of Matthew which correspond to
the thirty-three verses of Luke, as giving
us the great address just as delivered, the
whole of this longest sermon would occupy
in delivery only a few minutes of time,
whereas we know Jesus often taught for
hours. Parables could be remembered,
epigrammatic answers to interlocutors,
apophthegms, principles applied to the
solution of current questions of religion,

18 The Sermon on the Mount

patriotism, and duty. But even the mem-
ory of a trained disciple of the rabbis
refused to carry sermons and addresses,
and the supposed examples afforded by
the New Testament have repeatedly turned
out on closer scrutiny to be of the usual
type of reported addresses in secular his-
torians of that era, viz., compositions of
the author out of the best material at his
command, intended to represent, as well as
the material permitted, what the speaker
would have said. The evidence of this
lies in many cases in the circumstances of
the interview, which are often such as
to preclude other authority for the author's
report than hearsay and conjecture. So
the dialogue of Jesus with Pilate, Jn.
18:32-38, speech of Gamaliel to the San-
hedrin, Acts 5 : 34-40, letter of Lysias to
Felix, Acts 23 : 25-30, and the like. In
other cases additional evidence appears in
the language and style, as where the
Johannine discourses are indistinguishable
in style and character from the epistles of

The Sermon on the Mount 19

John, or as in the speeches of Acts, which
are at least shaped by the author to his
purpose, and display his characteristic
diction. Even the sermon of Jesus in the
synagogue at Nazareth, wherewith our
third evangelist opens his account of the
public ministry, while made up of authentic
material,* is unmistakably adapted to the
purpose of the historian who relates the
Redeemer's rejection by his own people
and subsequent welcome by the Gentiles,
even as it had been foretold by the
prophets, rather than the purpose in Jesus'
mind when he addressed his fellow-towns-

* The login (" divine utterances ") of Jesus were placed
on a superhuman plane in even the earliest time (i Cor.
7: 10, 12, 25). Reverence for them was too great to
admit of the kind of composition employecf-elsewhere.
But composition by agglutination, i.e. the joining to-
gether of logia separately transmitted, is a demonstrable
phenomenon of the gospels and a constant practice of the
fathers, as in Clement of Rome, ad Cor. 13:2. An
instructive illustration of a saying (originally the answer
to a question) transformed by the evangelist into the
subject-matter of a sermon, is found in Mk. 1 : 7-8, dis-
placing as it does the real preaching of John, Mt. 3 : 7-10,
i2 = Lk. 3: 7-9, 17; cf. Jn. 1 : 19-25 and Lk. 3: 15.

20 The Sermon on the Mount

men. The constant reiteration of this
theme of the obduracy of Israel compelling
the heralds of the gospel to " turn to the
Gentiles " throughout the third gospel and
Acts shows that the quotation from Isaiah,
and subsequent justification of the preach-
ing of the gospel to the Gentiles by the
examples of Elijah and Elisha, in Lk.
4: 16-30, cannot be attributed to Jesus
under just this form and these circum-
stances, though they may well be authentic
utterances. This being, then, at least a
possible method of the evangelists, we
cannot rule out of court the view that the
Sermon on the Mount has received the
form of a connected discourse simply by
the aggregation of remembered sayings of
Jesus, in later times and for catechetic
purposes. We have, then, much to con-
cede to the objector under this second
head also. For (1) we have a priori no
right to expect connected reports of ser-
mons ; (2) those we appear to have are
certainly in many cases compositions out

The Sermon on the Mount 21

of more or less authentic material ; (3) the
main course of criticism up to the present
has been rightly analytical rather than
synthetic, because the most approved
results go to show that the earliest pro-
cesses of gospel composition tended toward
aggregation rather than disintegration.
In other words, all we know by tradition,
as well as by scrutiny of the completed
work goes to show effort on the part of
primitive compilers of the Lord's sayings
to form connections, even where they did
not exist, rather than a disposition to break
up existing contexts and connections. This
of course is no more than we should ex-
pect, but it imposes upon us the task of
analysis in order to get at the original.

Thus appears a second weighty objec-
tion to the authenticity of the Sermon
on the Mount as a connected discourse.
And this, too, must be treated as care-
fully and as justly as the first.

Finally we have evidence — conclusive
unless we reject the explicit statements

22 The Sermon on the Mount

of Luke — that about one-fourth of the
Matthaean discourse consists of teachings
uttered on other occasions ; and this tes-
timony of Luke, as we shall see, is cor-
roborated by the internal evidence of
the teachings themselves, which agree
much better with the circumstances un-
der which Luke declares them to have
been uttered, than with the Matthaean
setting. Indeed, the removal of them
often restores the original discourse to
greater symmetry, beauty, and intelligi-
bility.

This third objection is fatal to any at-
tempt to vindicate the entire Matthaean
composition as a transcript, or even
synopsis of the actual address. The so-
called Sermon on the Mount certainly
contains, at least, a very considerable ele-
ment of agglutinated fragments. Con-
ceivably it might be wholly made up of
them. Actually, I am convinced that it
does not, but represents a real discourse
of Jesus substantially of the character

The Sermon on the Mount 2}

represented by our first gospel, in spite
of all discounts necessary to be made on
the score of the critical objections above
noted. Not only so, but I believe it to
be possible to give strict critical demon-
stration of an underlying, connected dis-
course whose subject was the new Torah
of the righteousness of the kingdom of
God. And this discourse, if not directly
derived in this particular form from
Jesus himself, is at least decidedly older
than either our (|irs£) or third gospel, so
much older as to go back beyond all
reasonable doub.t to the time when many
still survived who remembered the actual
preaching of Jesus.

For let us first briefly review the objec-
tions, and see just how much and how
little is really implied, and afterward I
will state some of the reasons which lead
me to the conclusion stated.

The first objection confronts us with
an "if," which nothing but critical scru-
tiny of the material will determine. If

24 The Sermon on the Mount

the fundamental character of the Sermon
on the Mount is neo-legalistic, we must
regard it as a composition of the evan-
gelist whose modification of the Markan
incident of the rich young man so
significantly takes this direction. It is
the word " fundamental " which must
bear the stress. Neo-legalistic touches
here and there,* especially such as do
not appear in the Lucan version, may
easily be accounted for as supplied by
the evangelist without affecting the main
course of thought. Nay, more. If, as
may often be the case, the intrusive
character of these additions becomes
apparent from their disagreement with
the sense of the context, the argument
may be inverted. The very fact that
the evangelist deems it needful to intro-
duce modifying clauses and paragraphs
of the neo-legalistic type goes to show
that the material he thus alters was

* E.g. Mt. 5 : 1 6 Kaka. epya, 1 8- 1 9, 32 Trapftcrbs \6yov
iropvdas, 7: I2b.

The Sermon on the Mount 25

either anti-legalistic, or at least not legal-
istic enough to meet his views. Now
in the course of our review we shall
find repeatedly that it is not the funda-
mental but the overlying elements, modi-
fying clauses, appended qualifications,
which display the neo-legalistic tendency;
whereas the fundamental course of
thought in the discourse as a whole is
exactly parallel to the teaching of the
Markan incident of the rich young man:
righteousness is not a store of accumu-
lated merits, but self-surrender to the
inworking of the Spirit of the divine
goodness. This quasi-legalism, as we
have designated it, is not indeed the
same as Paulinism, but it rests upon the
same doctrine of faith as the one thing
needful. It involves that mysticism of
Jesus without which neither the Pauline
nor the Johannine teaching could have
ventured to call itself by his name. To
this first objection, therefore, we may
answer: A neo-legalistic. element is unde-

26 The Sermon on the Mount

niably present in the Matthaean Sermon
on the Mount ; but so far is this from
representing the main course of thought
that its conflict therewith rather tends
to prove an underlying discourse whose
character could not be fairly regarded
as more than quasi-legalistic.

But it is presented as a second objec-
tion that the actual teaching of Jesus
was in the form of " brief and concise
utterances " on the testimony of very
ancient tradition * as well as the ordinary
representation of the synoptic gospels ;
so that we have no right to expect the
report of extended discourses, but on the
contrary are taught by all experience
that the supposed extended discourses of
the New Testament are either free com-
positions of the historian, or formed by
agglutination. We are also directed to
the Pirke Aboth, or " Sayings of the
Jewish Fathers," a substantially contem-

* The words quoted are from Justin Martyr. First
Apology, xiv, ca. 155 A.D.

The Sermon on the Mount 27

porary record of teachings of the rabbis
of Jesus' time and earlier, as the closest
parallel to the earliest gospel writings.
These apophthegms and sententious say-
ings represent, we are told, not only the
form of the earliest records — the Oxy-
rhynchus fragment corroborates this view
■ — but the form of the teaching of Jesus
itself. But at this point we must demur.
The example of the Pirke Aboth is
highly instructive as to the probable
nature of the first evangelic composition
of which we have record, the Hebrew
(Aramaic) Logia of Jesus by the Apostle
Matthew; but it suggests the wrong anal-
ogy for the principal public utterances
of Jesus. We should look rather to the
Old Testament prophets, and to John the
Baptist, their then living representative,
for types of that Teacher who stirred
the multitudes with amazement because
he spoke " with authority, and not as
the scribes." John the Baptist, Jesus,
and the Apostles were in their mode of

28 T)ie Sermon on the Mount

utterance not scribes but "preachers"
and we have accordingly no word better
fitted than the word " sermon," used in
its noblest sense, to describe the kind
of discourse Jesus gave when he went
round about the cities and villages of
Galilee teaching, healing, and, on the
the Sabbaths, preacJiing in their syjia-
gognes.

Undoubtedly the great majority of the
recorded teachings of our gospels are of
the other type, the occasional pithy say-
ing, apophthegm, or wise and witty retort,
the parable and illustration, or remem-
bered fragment of consecutive discourse.
But to take rabbinic teaching, even at
its best, as the type mainly followed by
Jesus, is to ignore one of the fundamental
distinctions of the age ; or rather to choose
the very opposite of the true alternative.

The teaching in the synagogues of
Jesus' time was of two types, designated
respectively halachah and JiaggadaJi. The
former was authoritative and lesral. The

The Sermon on the Mount 29

scribe, or lawyer, who gave it, simply ex-
pounded and applied the precepts of the
law.* Of such casuistry, precedent and
case-law, consists the great body of the
Talmud, and Jesus, who by courtesy was
addressed as " rabbi," was often appealed
to for decisions in this field ; whether to
entrap him, as in the incident of the de-
narius, and the law of divorce, or in good

* A modern critic of eminence depicts the great rabl>i
in the synagogue, sitting in meditative silence in the
midst of his awe-struck disciples. After long periods
of silence the great man raises his head. He will not
use the vulgar tongue of " the people of the land," but
whispers his weighty decision in the ear of his " minis-
ter " in the sacred Hebrew. And the targum man, or
interpreter (anglice dragoman), thereupon proclaims it
to the attentive congregation. As an illustration of
halachic teaching this is most serviceable and furnishes
an admirable commentary on the saying, " What ye have
heard in the ear proclaim upon the housetops." But as
an illustration of the public teaching of Jesus, it would
be absolutely misleading. Equally incredible in my
judgment is the view of certain leading critics that
either Jesus or the earliest compilers of his teachings
should have copied the rabbinic affectation of employ-
ing the Hebrew language, unintelligible as it was to the
masses.

30 The Sermon on the Mount

faith, as when asked, " Who is my • neigh-
bor'? " or "What is the chief command-
ment?" But Jesus never consents to enter
this field of halacJiah. It is one which he
turns over absolutely to the lawyers by
profession, " the scribes who sit in Moses'
seat." He declines to teach ethics or casu-
istry, save as involved in his simple mes-
sage of religion. He declines to refer to
authorities. In the language of his con-
temporaries his teaching was nothalachah,
but haggadah ; not law, but preaching;
and in the haggadic style, accordingly,
must we look for the rhetorical forms to
which those employed by Jesus are more
nearly allied. Edification was the one
supreme object of Jiaggadah, and its range
was as unlimited as its authority was un-
defined. Its very name denotes the " folk-
tale " or " story " ; its origin was in the
democratic synagogue, not in the aristo-
cratic schools of the temple. No pre-
cedent or authority needed to be cited, no
literary expedient of allegory, fiction, or

The Sermon on the Mount 31

legend was excluded. Inevitably the syna-
gogue harangue on the Sabbath tended
toward this character, rather than its al-
ternative, most of all in unsophisticated
Galilee ; for who could listen for hours
on end to the dreary casuistry of the
lawyers ? And Jesus was not only a
preacher, but an impassioned, and, in the
loftiest sense of the word, a popular
preacher. Is it, then, so incredible that,
in addition to the mass of sententious
utterances, apophthegms, and answers re-
corded in our gospels, there should also
remain some traces of connected discourse
— of preaching? We may not, indeed,
expect more than the briefest fragments
of any such address ; but may there not
be enough to form some outline ? Must
all the evidences of logical and rhetorical
arrangement, displayed in such passages as
the eulogy of John the Baptist (Mt. n:
7-19), the discourses on the Sign of Jonah
(Lk. 11 : 27-32), and on the True Content
of Life (Lk. 12:1 3-3 1 ), be attributed to

32 The Sermon on the Mount

mere editors and collectors of sayings?
Criticism has, indeed, concerned itself up
to now for the most part with analysis,
and rightly so. It has won unquestion-
able results in disproof of certain at-
tempted syntheses of early gospel writers ;
in many instances our evangelists have
formed, or taken over, combinations of
sayings which demonstrably were not ut-
tered in this relation or connection. But
while the conscious and direct effort of
proto-evangelists was doubtless directed
toward combination, we have evidence no
less conclusive of an unconscious and
indirect tendency toward disintegration.
Their very effort to recombine is evidence
that they were aware of the fragmentary
character of their material. Often it gave
mere salient points retained by memory
from larger structures. Moreover, these
very attempts, when unsuccessful, will
have often produced still further disinte-
gration. Of this the Sermon on the
Mount itself will furnish many an exam-

The Sermon on the Mount 33

pie. And this imposes upon us the task
of synthesis as imperatively as that of
analysis. Doubtless the task is precari-
ous. Doubtless analysis and reconstruc-
tion of the documentary sources should
precede attempts to restore the very utter-
ances themselves. But are not some steps
already possible that shall be both trust-
worthy and critical ? To this the answer
must be found in the attempt itself.

Finally, we had as a third objection to
the discovery of any authentic discourse
to which the name Sermon on the Mount
was justly applicable, the disagreement
of the two authorities who report it. In
Matthew the main thread of logical con-
nection, so far as traceable, is the contrast
of the righteousness of the Law with the
righteousness of the Kingdom. In Luke
two-thirds of this material does not ap-
pear at all, while two-thirds or more of
the remainder is related, in most cases,
with every evidence of correctness, as
uttered on other occasions.

34 The Sermon on the Mount

In weighing the effect of this objection
we have already conceded the evidence
of agglutination. A very considerable
element of the Matthsean Sermon on the
Mount must on the evidence of Luke be
admitted to result from mistaken synthesis
on the part of the compiler. But because
some of his syntheses are mistaken must
all be necessarily so ? Will the disagree-
ment of an independent witness disprove,
and the agreement not corroborate ? But
our final answer to this and all other ob-
jections can only be by actual comparison
and cross-examination of the two wit-
nesses. Then, if after all needful deduc-
tions and corrections of the one report by
the other have been made, the unassail-
ble remnant shall still appear not less, but
more, logically and rhetorically connected
than before ; if it be more than ever like
a literary unit of connected discourse, less
than ever like a mere agglomeration of
sayings, the very divergence and indepen-
dence of the witnesses will strengthen the

Tl)e Sermon on the Mount 35

proof that this unity is not artificial, but
original ; that it goes far back into the
age of living first-hand tradition, if not
to the great Preacher himself.

So much as to the objections, which we
have endeavored to estimate at their true
value ; no more, no less.

I have now to present three reasons for
my conviction that Matthew, however in-
correct in the admission of many large
masses of discourse uttered on other occa-
sions, is in his general representation
correct.

There was a real sermon, a Sermon on
the Mount, a discourse of Jesus to his dis-
ciples, worthy to be called the New Torah
of the Kingdom of God ; because in it he
set forth, with that clear consistency of
thought and integrity of style so charac-
teristic of the parables, the relation of mo-
rality and religion in the coming kingdom,
to that of which the scribes and Phari-
sees were respectively the theoretical and
practical exponents. Thus the special

36 The Sermon on the Mount

rhetorical form in which the discourse
is cast, an antitype to the Law of Moses,
is not something created by our evan-
gelist, but rather, turned to account by
him ; for, when we inquire as to the real
doctrinal import, the neo-legalistic ten-
dency appears nowhere but in superficial
touches. The discourse as a whole, if
not positively anti-legalistic is at least
non-legalistic.

My first reason for justifying to this
extent the representation of our first evan-
gelist is chiefly negative. We must account
for the absence from the discourse in
Luke's version (Lk. 6:20-49) °f au" tnat
pertains to the contrast between the new
righteousness and the old. But to under-
stand this we have only to remember, first,
that Luke is almost certainly addressing
Gentiles, who had small interest in the
mere relation of the teaching of Jesus to
what "they of old time" had said, or the
righteousnesses esteemed by scribe and
Pharisee. His readers wanted simply the

The Sermon on the Mount 37

positive content of Jesus' requirement.*
Second, we must remember the strong
anti-Judaism of this writer, as evinced in
Acts, which might lead him to neglect the
antithesis of Law and Gospel. Third, we
have only to compare his very cavalier
treatment of a kindred section of Mark,
whose gospel we know lay before him.
I mean the section on Jesus' conflict with
" the scribes who came down from Jeru-
salem " about ceremonial washings, the
traditions of the elders, and the distinc-
tions of clean and unclean meats (Mk. 7:
1-23), all of which Luke practically elimi-
nates. We see it then to have been the ac-

* Our third gospel is often spoken of as a Gentile gos-
pel, largely on the assumption that the tradition associ-
ating it with the name of the Gentile Luke is correct.
On this point we make no assumption (see Bacon, In-
trod, to N. T. Lit., pp. 211-229). On the contrary the
sections peculiar to Luke are more strongly Palestinian,
Petrine, and Jewish-Christian than any other element of
the New Testament. But excisions are made {e.g. of
Mk. 7 : 24-30), and misunderstandings occur (Lk.
11:39; cf. Mt. 23:25 and 2:22 (?)), which suggest
rather a Gentile destination and Gentile compiler.

38 The Sermon on the Mount

tual practice of this evangelist to strike out
matter which, as he looked at it, only con-
cerned Jesus' relation to Jewish law.* Thus
Luke's omissions are not unaccountable.

But there is more. Evidence exists in
Luke's own report that this part of the
Sermon on the Mount really was once
present in the source which he employed.
Turn to Lk. 6 : 27, and ask yourselves
why it should begin, "But I say unto
you," f without something before it corre-
sponding to Matthew's antithesis of what
"they of old time " had said. More signifi-
cant still, how comes it that the striking
thought and phrase on ground of which

* Compare also the reduced dimensions of the Woes
against scribes and Pharisees in Mt. 23, as given in
Lk. n, and of the Warning against their teaching
Mt. 16: 5-12 = Mk. 8: 13-21, in Lk. 12: 1.

t The Greek, 'AXXa vfuv Ktyw rots aKovovcriv, " But to
you that hear, I say," places the contrast otherwise than
the English would suggest. But the distinction between
the absent rich, full, well spoken of, and present poor,
empty, persecuted, impresses one as forced upon the con-
nection rather than original. It was needless to specify
that the speaker addressed those present, not the absent.

The Sermon on the Mount 39

the acts of piety, almsgiving, prayer, fast-
ing done from ostentation are denied any
credit with God — cnre^ovac rov yuadov
avTwv, " they have in full their reward " *
— is the same thought and phrase on
ground of which they that are "rich and
increased in goods, and have need of
nothing" are denied a share in the king-
dom, if both are not from the same mind ?
Yet one is the Matthaean refrain of the
antitheses on the true worship (Mt. 6 :
1-18), which do not appear in Luke ; and
the other is the Lukan burden of the
Woes (Lk. 6 : 24-26), which do not ap-
pear in Matthew. Both sections must
be authentic, or the characteristic thought
and expression would not appear on both
sides ; for Matthew, in the form that we
have it, was almost certainly unknown to

* The recently discovered contemporary papyri from
the Fayoum admirably illustrate the peculiar use of this
term, dWx°w, translated by the Revisers, " they have
received." It is the technical term by which one receipts
in full for a loan or bill. See Deissmann, Bible Studies,
p. 229.

40 The Sermon on the Mount

Luke.* We are compelled to assume a
common source which included elements
omitted first by Matthew, then by Luke.

My second reason for indorsing the
title " The New Torah " may sound some-
what a priori in character, until you know
the facts. But let me state it first. I
do not believe that the Reformer, who,
after his triumphant entry into Jerusalem,
began his programme of openly Messianic
activity t with the cleansing of the temple,
accompanied as it was by the great say-
ing about rebuilding it in three days, can
have failed at a much earlier period to
make full, clear, and formal definition to
at least the inner circle of his disciples
of his relation to that institution which

* See my Introduction to the New Testament, 1900,
p. 180.

t That is, the final Passover week. The ministry
previously had not been openly Messianic (Mt. 16 : 17,
20). Could we suppose with the fourth evangelist that
Jesus' Messianic claims were openly declared from the
beginning, his placing of the cleansing of the temple
might be admissible. But this is impossible.

The Sermon on the Mount 41

to them was even greater, and far more
closely related to their religious life ; I
mean the Law. There were certain
great, stereotyped Messianic expectations
of Jesus' time, only partly justified by
Scripture, it is true, and in other respects
ill-befitting the kingdom he proclaimed,
to which Jesus yet clearly adapted him-
self and gave fulfilment, albeit a fulfilment
so much more spiritual than the current
idea as to meet but small acceptance.
Such was the very conception of Christ-
hood itself. It is by no means Jesus'
own term for the part he felt called on to
play. He uses the term but three times
in all, and then as it were under protest.*
He is the Christ, indeed, but not what
men mean by the term. He gives it a
new sense. He knows himself the Son
of God, but that, too, not in the accepted
sense. He calls himself the Son of Man.

* For the real significance of Jesus' reply to the
adjuration of the high priest, "Art thou the Christ ?" —
<xii fl-rras, see Thayer, vcijourn. of Bid/. Lit., 1894.

42 The Sermon on the Mount

So also with the current ideas of the
redemption to be brought in. Perhaps
the most widespread figure by which it
was expressed was the conception of the
great Messianic feast. This also Jesus
spiritualizes (Mt. 4:4), or turns into a
feeding of the world with his doctrine
(Jn. 6 : 26-58 ; cf. Mt. 16 : 12). Jesus, we
see, was too wise to begin his reformatory
career with open claims of a Messianic
office whose nature all would misunder-
stand. But it is impossible to suppose
that he began it without a clear notion
of what he himself meant by it, or without
a full realization that it implied a recast-
ing of the most fundamental institutions
of Israel ; in particular, a new conception
of the Kingdom of God, or reign of
Messiah. Common sense thus required
him to begin by teaching in what new
sense these great ideas of the popular
hope and faith must be understood. Now,
if you have read something of the litera-
ture which is just beginning to reveal

Tlie Sermon on the Mount 43

to us the religious conceptions of Jesus'
time from Jewish sources, I mean such
books as Weber's Lehre dcs Talmud and
R. H. Charles's EscJiatology, you will find
that there were two expectations of Mes-
siah profoundly established in the pop-
ular faith, having genuine root in the
great prophecies of the past, and at the
same time of such a nature that they
could not but appeal to Jesus as at least
in some sense justifiable. It will be a
very helpful illustration of what we may
term the pedagogic method of Jesus, to
observe how he dealt with these two
current particulars of the general Mes-
sianic hope ; both of them of larger and
deeper significance than that of the Mes-
sianic feast already referred to. One of
these two maintained that foremost among
the achievements of Messiah would be the
rebuilding of Jerusalem and the temple.
Weber, in § 83 of his book, cites a multi-
tude of passages from the Talmud illus-
trative of the expectation. First, such

44 The Sermon on the Mount

as relate to the city, based, of course, on
Isaiah and Ezekiel, and constantly recall-
ing to us the picture of the New Jerusa-
lem of Revelation ; and, second, an equal
number regarding the similar renovation
of the temple, which is, of course, to
every Jew, the glory of Jerusalem. The
targum on Is. 53:5 already declares that
Messiah will rebuild the sanctuary, and
later writings enlarge upon its surpassing
glory. The pre-Christian book of Enoch
similarly enlarges on this Messianic re-
newal of the temple. Not improbably
the disciples may have had it in mind
when they pointed with pride to the
goodly stones of the temple of Herod.
And Jesus, as we have seen, did not turn
a deaf ear to this Messianic expectation.
The great symbolic act of purifying the
temple defined his position with regard
to it, but not without an accompanying
statement in explicit terms. He predicted
the overthrow of that " temple built with
hands," but promised that " in three

The Sermon on the Mount 45

days " he would replace it by a spiritual
temple, world-wide, eternal, in which true
worshippers should render spiritual sacri-
fice to the Father of all. Thereupon,
down all the succession of Christian
preachers and writers, Stephen, Paul,
Peter, John, and long after among the
fathers, reechoes the great saying of
Jesus on the living " temple not built
with hands " of the Messianic kingdom.
Similar is his treatment of the other
expectation, regarding a still more funda-
mental institution of Israel. No less ex-
plicit and positive than the expectation
regarding the temple was the popular
faith of Jesus' day that Messiah when he
came would reconstruct the Law. The
very scribes, untiring as they were in their
exaggerated laudation of its perfections,
were abundantly conscious of the need
of interpretation. This need they some-
times expressed by declaring with R. Chija
of Is. 53 : 5 (the same passage applied to
the rebuilding of the temple): "This re-

46 The Sermon on the Mount

lates to the days of Messiah. A great
thing will then occur. The To rah will be
as if new ; it will be renewed for Israel."
Sometimes they spoke as if the transfor-
mation were to be still more radical: "The
Holy One, blessed be he, will sit and teach
\darasfi\ a new Torah, which he will give
through Messiah." But the expression
darash, the technical term for exposition,*
shows that what is really predicted is only
such illuminative interpretation, that the
Law would seem new, transfigured, glori-
fied. In this sense the Christ was called
in Jewish Christian circles the " true
Prophet," the second Moses. f Even in
the days of Judas Maccabseus they laid up
for his coming the stones of the altar de-
filed by Antiochus Epiphanes, not know-
ing what to do with them ; and, as we

* Literally " tread out," a figure derived from the
process of threshing by the feet of oxen. Paul (i Cor.
9 : 9) assumes that Dt. 25 : 4 must apply principally to the
human darshan (i.e. " treader out") rather than to
literal oxen, on grounds similar to Lk. 12:24.

t So in Clem. Homilies and Recognitions, passim.

The Sermon on the Mount 47

know, the Samaritan woman herself be-
lieves that the end of controversy as
between Jerusalem and Mount Gerizim
will be " when Messiah cometh, who will
tell us all things." Rightly or wrongly
the shepherdless sheep of Israel looked
forward with longing to Messiah as the
great Interpreter of Scripture, the " Re-
newer of the Law " — so they called him *
— and such an expectation we have a
right to assume Jesus would not disap-
point.

It is true that this is a priori reasoning,
by which it would be hopeless, in the
absence of actual reported utterances, to
establish more than the possibility that
Jesus viigJit, even at a very early period
of his ministry in Galilee, have drawn a
detailed comparison between the present
ToraJi and the ToraJi of the age to come.
But it is precisely this which we are called
upon to prove. The reported utterance
exists. The gospels report a discourse

* See the passage cited below from Test, of Levi, 16.

48 The Sermon on the Mount

of this type. But the possibility of such
a discourse is denied, on the ground that
Jesus could not, at so early a period in his
ministry, have assumed to legislate as Mes-
siah, and the existence of the report is ex-
plained as due to the conviction of the
evangelists that Jesus was the Messiah,
their mistaken inference that therefore he
must from the outset have promulgated the
Messianic Torah, and their ability to put to-
gether from the occasional sayings of Jesus
an agglomeration sufficient to bear the title.
Now this objection is removed as soon
as we reflect that the utterance of the
supposed discourse is a very different
matter, as regards the inference to be
drawn as to the speaker's personality,
from such an act as the purifying of the
temple, which instantly called forth the
demand, " By what authority doest thou
these things?" It indeed the discourse
were rightly described as the promulga-
tion of the Messianic Law, if the speaker
really placed himself in the attitude, not

The Sermon on the Mount 49

of declaring the nature of the law that will
prevail in the kingdom of heaven, but of
personally legislating to this effect, then
the objection would hold. As it is, there
is nothing belonging to the genuine sub-
stance of the reported discourse which
goes beyond the general nature of Jesus'
teaching in Galilee as reported by all the
Synoptists. It is indeed a teaching of
" authority " unlike that of the scribes,
and so well calculated to rouse the
amazement of the hearers; but not be-
yond that of the preaching of the Baptist.
It is the authority of " a mighty prophet,"
announcing now not merely that " the
kingdom of heaven is at hand," but an-
nouncing also its nature, and the character
of its laws and institutions. Yet no one
need infer more as to the nature of the
speaker than that he is "Jeremias or one
of the prophets," or perhaps " Elias that
was for to come," or even "John the Bap-
tist risen from the dead." It is simply
in line with the general message of " the

50 The Sermon on the Mount

prophet of Nazareth," how that, " the time
is fulfilled and the kingdom at hand," and
with the parables by which he defined its
character, that to those who listened to his
authoritative summons to "believe the glad
tidings " and order their lives accordingly,
he should also set forth the nature and
principles of its Law. Understand the
Sermon on the Mount as we have shown
and will show that it must be understood,
as the utterance not of a legislator but a
prophet of the kingdom, and the objection
disappears. Add now the consideration
adduced that expectations of his hearers
which must needs have appealed to Jesus
as legitimate, loudly called for an immedi-
ate declaration on this point of the relation
of the New Torah to that of which Scribe
and Pharisee were the exponents, and the
argument is reversed. We should rather
be greatly surprised if our authorities did
not report utterances of the Master, clearly
genuine, in which his followers' expectation
on this point was met.

The Sermon on the Mount 51

But if met, was it in so obscure a way,
that only the later speculation of the
church, turning back and reflecting on
his teachings, would at last realize that
its " new law " was already given ? Or
did he meet it as clearly and manifestly
as that regarding the temple, setting in
contrast the standard of righteousness
which must prevail in the kingdom he
declared " at hand " with the standards
of those who sat in Moses' seat ? Cer-
tainly the early church thought its Master
had proclaimed a new Torah. We have
not only James with his " royal law," his
" law of liberty " proclaimed by Christ,
not only Barnabas, with his opposition
of " the new law of our Lord Jesus Christ ;
which is without the yoke of constraint "
to the Law of Moses ; not only the nova
lex of the catholic fathers, but writings
of the primitive Jewish church like the
Testament of Levi, which lay hold on the
very language of scribal expectation,
placing in the mouth of the patriarch

52 The Sermon on the Mount

the prediction " The man who reneweth
the law in the power of the Highest ye
will call a deceiver, and at last will slay
him."

On this question, whether, and to what
extent the tradition of the church is justified,
nothing will enlighten us save a detailed
scrutiny of the reported discourse itself,
as its own internal sequence of thought
reveals its purpose. And we must distin-
guish here between the internal evidence
and the view of the reporter ; for the evan-
gelist, as some argue to whom we have al-
ready referred, might have been led by his
innate habit of thought to cast his great
initial discourse of Jesus in this form. So
far as possible, then, we must get back of
all editorial work. We must put together
all we can learn from the three synoptic
sources regarding the occasion and con-
tent, and draw from all sources our con-
clusion on the question : What was the
Sermon on the Mount in its own inherent
literary structure and didactic purpose ?

The Sermon on the Mount 53

But to answer this question is not only
to decide whether or not there was a dis-
course of approximately the character we
have been accustomed to believe ; it is at
the same time to interpret. We shall be
getting at one of the most important, if
not the most important, of Jesus' public
utterances ; and in proportion to its impor-
tance, and our success in getting at his
point of view, his own words and thought,
we shall also be achieving our supreme
purpose of knowing this Son of Man, not
by what we are told about him, but because
we have heard him ourselves.

I crave your patience with many pre-
liminaries. There remains still, after the
formulation of our problem, a word as to
method. For the method, after all, is
more than the results of its application in
any particular instance. And I must not
only define, but possibly even defend ;
for that which I propose to apply — to
some extent have already applied — is to
many an object of profound distrust and

54 The Sermon on the Mount

suspicion. It is the method of the higher
criticism.

It is a pity that any method of Bible
study — a process for getting at the real
significance of Scripture — should be an
object of suspicion to godly people.
However, novelty, especially in matters of
religion, cannot expect to pass unchal-
lenged. Yet ask yourselves this ques-
tion : What interest can a man possibly
take in investigating the origins of the
biblical writings who has no interest in
the writings themselves ? If scholars
whose standing and influence, if not their
very livelihood, depend on the continued
interest and respect accorded to the writ-
ings of the Canon, to say nothing of the
personal enthusiasm they manifest, are
willing to devote a lifetime to the explo-
ration of the obscure problems of the
growth of this literature, is it not reason-
able to suppose that they do so as a rule
in the conviction that the real value of the
Bible will thereby be enhanced ? Is it

The Sermon on the Mount 55

probable that they are all trying, in meta-
phorical phrase, to saw off the branch they
hang to ? So much as to motive. I leave
the witness of the many who declare this
method to have been an unveiling of the
Scriptures to them to speak for the results.

As to definition. The higher criticism
is the complement of the lower, or textual,
which deals with the transmission and dis-
semination of the sacred text, after it left
the hand which gave it its ultimate form
as a literary product. The textual critic
asks : " What was originally written ? "
The higher critic asks : How came it to
be written ? When ? why ? and by whom ?

Like every product of human effort,
these writings had a history of their forma-
tion as well as of their distribution. To
stop arbitrarily at the point where the
author gave his work to the public, is as
though one should leave off with botany
at the surface of the ground, and declare
the root and seed life of the plant an in-
scrutable mystery. Still more absurd if

56 The Sermon on the Mount

this author employed the work of prede-
cessors in the field, as Luke for one has
done, on the evidence of his own report
(Lk. I : i). Back of the work of historian,
compiler, letter-writer, editor, with his pen,
lies his work as an accumulator of materi-
als, oral or written. Other equally im-
portant factors are his own personality,
purpose, mental history and propensity,
his environment, and the occasion of his
writing, the effect of the thought of others
on his own, whether as antagonist or per-
haps as correspondents.* Knowledge of all
this is as indispensable to an understand-
ing of the true significance of writings, as
knowledge of what happens under the soil
to an understanding of plants ; and from
its relation to textual study the method is
called the higher {i.e. remoter, antecedent)
criticism.

But it is said knowledge on these sub-
jects is impossible, and, moreover, the

* As the Corinthians, to whose letter (i Cor. 7:1)
Paul is replying in our First Corinthians.

The Sermon on the Mount 57

processes employed and results announced
are very obnoxious to devout conviction.
As to the possibility or impossibility of
ascertaining something here, all we need
say is, that is just the question to be deter-
mined ; the process and evidence are pub-
lic ; if results seem meagre or ill-supported,
let them go for what they are worth. They
do not stand on authority, but on their
reasonableness. Whoever finds them
worthless or insecure, has his Bible as it
was before to return to.

As to the dislike of them, it is the story
of textual criticism over again. The Hel-
vetic Confession formulated a doctrine
of sacred Scripture for the Calvinistic
churches which implied that we possess an
absolutely authentic Greek and Hebrew
text. For a century the effort was made
to ignore the variations of the manuscripts
from the form which had come, almost by
accident, into the position of a standard.
Beza's great manuscript, antedating by five
centuries that from which the so-called

58 The Sermon on the Mount

"received text" had been taken, was prac-
tically suppressed. The Vaticanus, centu-
ries older still, was jealously guarded from
publication down to our own day. The
pointing out by scholars of variations, as
that the oldest manuscripts do not contain
the last twelve verses of Mark, or the story
of the woman taken in adultery, was bit-
terly resented. Yet who to-day does not
know and rejoice in that very variation, by
which, through comparison, we come at a
form of text antecedent in many cases to
that of any known manuscript ?

The history of the higher criticism is
exactly analogous. Here the facts to be
ascertained are, as we saw, not of the
transmission, but of the formation of the
writing, and we are not often so fortu-
nately situated as in the gospels, where we
have more than one witness to summon.
But the Sermon on the Mount comes to us
through two widely variant reports of
equal authority. What shall we do in this
case ? Ignore the differences, deny them,

The Sermon on the Mount 59

vilify the men who call attention to them,
as has been done ? Shall we, as is far
more common, do our utmost to shut our
eyes to them, gloss them over, " harmo-
nize " them, as the expression is ? Or shall
we be willing to learn from God's word as
it is, rather than as it would be convenient
for our theories of inspiration to have it ?
I will assume, for my hearers at least, that
they mean to study the Bible with eyes as
well as ears wide open, unafraid of what it
shall teach them, though every man-made
theory of inspiration be overthrown, back
to the Nicene Creed, with its single declara-
tion of faith in the Holy Spirit, "who
spake by the prophets."

Finally, a word as to the scientific prin-
ciples on which this method of the higher
criticism is based. I have said we should
welcome the divergences of our parallel
reports for what can be learned from them,
inasmuch as we are not in the least alarmed
for fear any of our evangelists will be
caught in a falsehood. We believe, in

60 The Sermon on the Mount

fact, that as plain, high-minded, but in-
tensely interested men, they tell the story
as they understand it, and with their own
selection and emphasis, for their own pur-
pose ; to all of which they have a perfect
right. Now, this is gospel criticism. The
process of research is simply what lawyers
call friendly cross-examination. The law-
yer cross-questions his own witnesses be-
fore the jury. They very likely do not
know what he is getting at. But by skil-
ful questioning he manages to draw from
mutually independent sources — and the
more independent and reciprocally diver-
gent the better, so long as the jury see that
they are honest men, each telling the story
from his own point of view — a conception
of what transpired, that will be identical
with the account of no single one of them,
and yet better adapted to the jury's com-
prehension, and nearer the facts, than any.
This, I say, is the method of the higher
criticism. It is true that there may be un-
friendly cross-examination, whose object is

The Sermon on the Mount 61

to make an honest witness appear dishon-
est, and to obscure rather than elucidate
the truth ; but this method is as hateful to
the true critic as to the devout believer,
because it is unscientific. The " special
pleader" has no more right in the profes-
sor's chair than on the judge's bench.

But comparison of divergent reports is
not all, of course ; for as you have already
reflected, there are portions even of the
synoptic writings, like the Book of Acts,
where, except in the portions paralleled
by the Pauline Epistles, we have practi-
cally but one witness. What then ? Again,
ask the lawyer. He does not refrain from
friendly cross-examination because he has
but one witness. He knows that human
testimony invariably consists partly of
observation, partly of inference. Let
the witness tell his story without inter-
ruption in his own way. The more inter-
est he has in the impression his narrative
is to make, the stronger will be the em-
phasis he places on what impresses him,

62 The Sermon on the Mount

the larger also the element of inference,
which in all testimony stands in variable
proportion to observed fact. And much
of this inference will be honestly stated
as fact. But the lawyer knows there may
be a different conception of the facts and
their bearing. Suppose now, the testi-
mony has been taken by deposition. The
witness is absent or dead ; there is only
his affidavit. Are we no longer able to
place a check upon it? Must the disas-
trous rule be applied : Falsus in uno,
falsus in omnibus ? Far from it. Surely
there is such a thing as consistency or
inconsistency with oneself, and with the
constant unities of place and time. If you
are a lawyer using an affidavit, or a his-
torical critic dealing with the one authority
on whom later writers depend, you will
certainly sometime be obliged to apply
this principle of self-consistency. It is
possible to say sometimes, even when we
have but a single witness, and to say rea-
sonably, if the right precautions of self-

The Sermon on the Mount 63

distrust and familiarization with the cir-
cumstances are taken, the witness in
this particular was mistaken. It is not
reasonable to say in advance of the experi-
ment, Those whom God has made his wit-
nesses will be excepted from the limita-
tions of all others. Hence, even where
we have but a single authority, there is
still occasion for historical criticism. For-
tunately the cases are rare, in the Sermon
on the Mount, where we are reduced to
the testimony of a single witness, still
more rare in which sayings do not at once
vindicate themselves when restored to a
more suitable context, while sayings ir-
reconcilable with Jesus' well-established
teachings are here at least practically non-
existent.

It may be said, indeed, This method
deals only with the human element of
the Bible ; it does not touch the ultimate
mystery of the coming of divine truth into
human minds. And this is exactly so.
It does not invade the field of metaphysics

64 The Sermon on the Mount

or doctrinal theology. But what is it to
study the Bible ? Is it to stand in motion-
less awe contemplating the inscrutable ?
Or is it to learn more and more of the
invisible by that to which the methods of
science can be applied ?

By this time you will surely agree that
I have not rashly precipitated you unpre-
pared and unwarned into methods of Bible
study which some declare untried and
dangerous. The method is neither new
nor irrational, though prejudice has seemed
to demand this brief digression. Let us,
then, take up the special problem, asking
ourselves, on the basis of all the testimony,
logically compared and sifted, What was
the discourse, if any, in its fundamental
nature and purport, which underlies our
so-called Sermon on the Mount ?

We begin with what is perhaps a more
important question than it seems, the occa-
sion and circumstances, and the persons
addressed. On this point we have appar-
ently three witnesses, though really by

The Sermon on the Mount 65

derivation the three are one. Compare
in any gospel harmony the description in
Matthew and Luke of the assembled mul-
titudes with that of Mk. 3 : 7-14, and you
will see that with minor changes they are
word for word the same.* Moreover, it
is quite clear that Matthew has here sim-
ply borrowed from Mark ; f for, whereas
in Mark there is a manifest reason for the
assemblage, even from Perasa, Idumea, and
Phoenicia, since Jesus' fame as a healer
has had time to spread; in Matthew the
assemblage is quite unaccountable, for
here the mighty works of Jesus are as
yet in the future, save for the sweeping
generalization of 4:23. Even "his disci-
ples," although addressed according to 5 : 1,
were not called until long after.

Luke (6:12-19) has made similar use
of Mark, his predecessor in the field,
though he has not committed the anachro-
nisms of Matthew. He even improves a

* See Appendix A (i). The Historical Setting, p. 121.
t Practically all of Mark is taken up in Matthew.

F

66 The Sermon on the Mount

little on the order of Mark, putting first
Jesus' retirement to " the mountain " and
choosing of the twelve ; then, " he came
down with them and stood on a plain;"
then he describes in Mark's language the
vast multitude assembled there, who form
the background of the audience.*

But this too is a misunderstanding.
Has Jesus an appointment with the vast
multitudes ? How then can he and they
so conveniently meet on the plain, when
he has been all night on the mountain ?
Doubtless the " plain " was the real gather-
ing place of the multitude, as Mark and
Luke relate ; for " the mountain " (mean-
ing the highland country back from the
populous plain by the lake) is Jesus' regu-
lar place of retirement from the pressure
of the crowds from the cities. Luke prob-
ably alters the situation from " mountain "
to " plain " for this reason. But what
both Matthew and Luke have failed to
observe, in borrowing Mark's description

* Appendix A (i), p. 121.

The Sermon on the Mount 67

of the crowd, is that in Mark the situation
is chosen for a reason just the opposite
of that which appeals to them. Jesus in
Mark's account is not seeking, but avoid-
ing, the multitude. They had come to-
gether on the lake-shore in overwhelming
numbers, attracted by the fame of Jesus'
miracles of healing. But instead of allow-
ing them to throng him and frustrate his
real mission by importunities for physical
help, Jesus retired to the mountain, elud-
ing the throng, and calling to him only
those " whom he himself would," of whom
" he appointed twelve that they might be
with him, and that he might send them
forth to preach." The wisdom of this
course is obvious. Now it is at this point
that Matthew and Luke both introduce
the Sermon on the Mount ; rightly, so far
as occasion is concerned, wrongly, so far as
regards the audience addressed. For the
very opening words show that it is really
addressed, not to the motley crowd, but to
an inner circle of Jesus' followers, who are

68 The Sermon on the Mount

to be subjects of the kingdom, and through
whom the importunate masses are to be
reached. But the later evangelists, Mat-
thew and Luke, cannot bear to think that
that great multitude below formed no part
of the audience ; so Matthew makes Jesus
take them with him up into the mount,
and Luke makes him and the disciples
come down again to them into the plain.
But the limited character of the circle
really addressed, judging by the implica-
tions of the discourse itself, forms, as you
cannot fail to see, a factor of no small
importance for our understanding of it.

The occasion settled, we have next to
consider the great contrasts in represen-
tation of its content between Luke and
Matthew. And first of all the most ex-
tensive ; the masses of discourse which
form part of the Sermon in Matthew,
but in Luke are given as uttered on
other occasions. We may take two ex-
amples. First is the long discourse on
earthly and heavenly riches, Mt. 6 :

The Sermon on the Mount 69

19-34, whose connection with the pre-
ceding section on the true worship seems
to be merely the refrain, " Thy Father
which seeth in secret shall recompense
thee." *

In Lk. 12 : 13-34 this same discourse on
earthly versus heavenly riches is given,
but in a larger connection, f It follows
on a parable of the rich fool, who knew
no better wherein life consisteth than
when he had increased in wealth to pull
down his barns and build greater, and
bid his soul enjoy herself. The contrast
of the ravens that have " neither store-
house nor barn," yet are fed by God,
and of the lilies clothed by Him, is so
inimitably apposite that we may be sure
this Lucan connection is correct. In fact
we may test our synthesis by a compari-
son of the two parts which in Luke
alone appear united. Matthew taken by
itself has nothing to explain the philo-

* See Appendix A (8), p. 149.
t See Appendix C, p. 186.

70 The Sermon on the Mount

sophical turn of the warning against
material anxiety in the words, " Is not
the life more than the food ? " (Mt. 6:35).
But in Luke the very question here an-
swered, the question wherein a mans life
really does consist, whether in provision
of food and clothing, or something else,
is the question raised at the outset
(Lk. -12 : 15). Moreover, it is highly
probable that the model for the rich
man who seeks only pleasure as the
highest good is no other than the Solo-
mon of Ecclesiastes,* a book never
employed with approval in the New
Testament ; and if so, how significant
the comparison, " For even Solomon in
all his glory was not arrayed like one of
these ! "

But what led Jesus to this discourse
on earthly versus heavenly riches ? Luke
is explicit. As he was teaching, a man
in the crowd appealed to him for a
service often rendered by the synagogue

* Compare Eccl. 1 : 12, 16 ; 2 : i — 1 7.

The Sermon on the Mount 71

rabbi,* " Master, bid my brother divide the
inheritance with me." Instead of acced-
ing, Jesus refused to be made a judge
and divider, and related the parable
referred to as a warning against the
spirit of covetousness, to show how a
man should, and how he should not,
" take thought for his life."

It is simply inconceivable that Luke
should have invented this admirable his-
torical setting and context. So charac-
teristic a scene can be nothing else but
the true occasion of the discourse ; the
setting created for it by Matthew in the
Sermon on the Mount is the reverse of
felicitous.f and can only be accounted

* Synagogue was town-meeting, and rabbi was lawyer.
It was natural that arbitration should be one of the con-
stant and most useful functions of the office. Paul's
rebuke of the church in Corinth for resorting to heathen
courts, I Cor. 6: 1-7, gains in force and intelligibility from
knowledge of the synagogue practice. Jesus' declination
of the office of arbitrator is an instance in point of the
distinction we have already drawn (p. 29) between his
method of teaching and that of the scribes.

t See Appendix A (8), p. 148.

72 The Sermon on the Mount

for as an attempt at synthesis (on the
theme of "recompense," Mt. 6: 1 8) which
has resulted in worse disintegration.*

Or take again the Lord's prayer. It
is attached in Mt. 6 : 7-15 to the second
antithesis illustrating the true acts of
worship. The thrice given refrain, " and
thy Father which seeth in secret shall
recompense thee," concludes the illustra-
tion from prayer in v. 6. What fol-
lows is in the nature of appended login
on prayer. The saying of vv. 14-15 is
given again by Matthew himself in its
true connection in 18:21-35, and is a
parallel to Mk. n : 25. The Lord's
prayer, in simpler form, without the
explanatory clauses of Matthew, is given
by Luke as part of a great discourse on
prayer including, besides this, the com-

* The hope of better results from modern than
from early synthesis lies in the fact that the modern
motive is simply historical and critical, whereas the
ancient was as a rule simply practical, either purely
mnemonic {e.g. Mk. 9 : 33-50) or in the direct inter-
est of edification.

The Sermon on the Mount 7}

parison of God's giving to that of earthly-
fathers in Mt. 7 : 7-1 1 (" Ask and it shall
be given you," etc.).* But neither of
these formed part of the Sermon on the
Mount according to Luke. No ; Jesus
gave these teachings on prayer, together
with the pattern prayer, on a certain
occasion when, as he was praying, his
disciples came and asked him : " Lord,
teach us a prayer, as John the Baptist
taught his disciples." f How perverse
must be the mind which designates this
a fictitious setting ! How blind to what
we might learn from the divergences of
our witnesses, the man who can do no
better than hurry to the rescue with the
harmonistic suggestion : " Perhaps Jesus
taught the same prayer twice ! "

In a lecture of this kind I cannot, of

* Appendix C, p. 181.

t Again a common practice of the rabbi. Forms of
prayer for various occasions were taught the unlearned.
The Baptist in this, as in his fastings and his puritanic
ideas, was in sympathy with the best type of Phari-
saism.

74 The Sermon on the Mount

course, go through the entire list of Mat-
thew's additions, pointing out the probable
motive and derivation.* Suffice it that
the evidence is equally conclusive in sev-
eral other cases, and so conclusive that
those who admit at all this method of
study are agreed that we must remove to
other contexts many of these appended
logia, in order to get back to the original
discourse. There is no avoiding it. The
first step toward real and trustworthy
synthesis is along the beaten track of
analysis.

But what now of that other great section
of the Matthaean discourse, the antithesis
of morality and worship in the old law
and the new ? Were we here to proceed
on the simple rule of requiring the consent
of both witnesses, the great discourse would
be reduced indeed. Here, however, we
have not a case of material explicitly
related as belonging to another occasion
by another witness. As to this, Luke is

* Complete documentary analysis in Appendix A.

The Sermon on the Mount 75

simply silent. Moreover, we can account
for his silence, and there are even, as we
saw,* traces, perhaps faint, but significant,
of the former presence of the missing an-
tithesis. We are really applying the same
principles as before, when we say of the
notion of composition by Matthew, The
mind which can attribute a literary and
rhetorical unit of such symmetry and
beauty to such a compiler is either inept
or perverse. Imagine our evangelist
framing the exquisite literary balance of
the principle Mt. 6: 1, followed by the
three strophes, 2-4, 5-6, 16-18; and then
wantonly destroying it by inserting the
general instructions on prayer, vv. 7-15!
Or the five antitheses on the new morality,
Mt. 5:21-48; and then throwing in
between the first and second the say-
ings about reconciliation in 5 : 23-26! f
No, we may posit, as nearly all critics now
do, a third hand between the evangelist

* Supra, p. 17-19.

t Appendix A (5), p. 138.

76 The Sermon on the Mount

and the speaker ; and we may, with some,
make this precanonical author responsible
for the exquisite literary finish.* At least
he who has so marred it cannot be the
same who made it. But artistic as it cer-
tainly is, to the degree of almost poetic
refinement of expression, I see not why
all of even the rhetorical beauty must have
been the work of writer rather than of
speaker. Why may it not have character-
ized some of the more studied discourses
of the Prophet of Nazareth, rather than
the untrained pen of some Galilean pub-
lican ? We cannot, indeed, imagine Jesus'
teaching as confined to studied and arti-
ficial forms ; but neither was it always
unstudied. Such discourses as that on the
Baptist, " What went ye out for to see ? "

* There are also facts tending to show that the artistic
form, while precanonical, is still secondary. E.g. the
woes against the scribes and Pharisees, in Matthew 23,
are seven in number, in Luke 2, three against the
Pharisees followed by three against the scribes. Both
cannot be original. See Appendix A (6), p.141, and
Hawkins's Hora Synoptiae, pp. 1 31-136.

The Sermon on the Mount 77

or that on the sign of Jonah,* can never
have lacked the semi-lyric form of genuine
Hebrew prophecy. f

With the removal of the intrusive ele-
ments imported by our first evangelist,
and the restoration of those omitted by
Luke we hold the key to the actual dis-
course which has come to be our Sermon
on the Mount. Far from being a ram-
bling agglomeration of noble ideas on
half a dozen different subjects, this origi-
nal nucleus had the characteristic unity
of conception of the parables. In respect
to the section forming the main body of
the Matthaean discourse, the great antithe-

* Appendix C, p. 232.

f This striking, perhaps half-unconscious tendency
in the reported discourses of Jesus as in the Prophets
toward a poetic and even lyric structure is well illustrated
in the translations of Moffatt, in his Historical New
Testament, 1901. We refer the reader interested in
this special feature of our subject to the works cited
by Mr. Moffatt, p. xx ; as regards the Sermon on the
Mount in particular, to the articles by Professor C. A.
Briggs in the Expository Times, viii, pp. 393 f., 452f.,
493 f.; ix, p. 69 f.

78 The Sermon on the Mount

ses on the " righteousness " of the new
kingdom, the Torah of Messiah, we must
apply to Luke the same principle we have
just applied to Matthew. This time it is
the Lucan report which decapitates the
most comprehensive discourse of Jesus on
the relation of his doctrine to the past.
The commandment to manifest a spirit of
kindness and serviceableness to all, even
to the unthankful and evil, in imitation of
the divine goodness, which in Lk. 6 : 27-38
stands deprived of its preceding context,
is the counterpart to the righteousness of
the scribes and Pharisees.* This contrast
formed the main subject of the original
discourse. We have only to add at begin-
ning and end the material uttered, on the
undisputed authority of both witnesses, on

* It is a further corroboration of our contention as to
the former presence in the Lucan report of the omitted
antitheses, that in the case referred to in our text the
motive appealed to, " Your reward shall be great," etc.
Lk. 6 : 35, although wanting in the parallel section of
Matthew, is that, even to phraseology, of the portions
given by Matthew only. See above, p. 38.

The Sermon on the Mount 79

this occasion, to have the " sermon " in its
original unity and completeness. I mean
at the beginning the Beatitudes, which
introduce the subject with a congratulation
of the hearers on the choice they have
made, and at the end the concluding appli-
cation and parable on the right and wrong
use of the principles enunciated. We
have seen that this conception of the
essential character and purpose of the
great discourse, as deliberately enunciat-
ing " the Law of Christ," is of no small
importance to our understanding of, first,
his own conception of his mission ; second,
the interpretations subsequently put upon
it in the anti-legalistic sense by Paul, in
the neo-legalistic sense by James, in the
mystical sense by John.

When we come to actual restoration of
the discourse there is wide difference in
detail between our two authorities ; but
in general Luke's account will approve
itself to the critic as the simpler and more
original, Matthew's as expanded by the

80 The Sermon on the Mount

attachment here and there of extraneous
logia. Among these I have mentioned
5 : 23-26, Reconciliation better than Sacri-
fice, and Let Israel be reconciled with God
ere too late.* One need only compare the
true context of 25, 26 in Lk. 12 : 54-59 (In-
terpret the Signs of the Times) f to see that
it has really nothing to do with the pro-
hibition of the spirit of anger in the an-
tithesis of Mt. 5:21, 22. Similar reason-
ing applies to the sayings on the Member
that causes Stumbling, 5 : 29, 30, attached to
the antithesis to the seventh command-
ment. % We find it in its true connection in
Mk. 9 : 43-48. The Salt, the Shining Light
(5: 13-16 = Mk. 4:21, 22 ; 9:49, 50), some
of the beatitudes, and a few minor touches
are also derived from other contexts. §
Our limitations forbid discussion in detail ;
only a guiding principle or two can be
indicated as between variant reports.

* Appendix A (5), p. 138. \ Appendix C, p. 246.

% Appendix A (6), p. 140.

§ Appendix A (3), p. 130, and Appendix C, p. 258.

The Sermon on the Mount 81

Follow the form most closely allied to the
principal theme as already established.
Reject that which is not germane, injures
the sequence of thought, and whose pres-
ence can be better accounted for other-
wise than by utterance in this connection.
When the process of comparison is com-
plete, unless you differ widely from me
in your critical judgments, you will have
before you as the original discourse that
lies behind our reports, the following
initial address of Jesus to those whom he
had gathered about him as adherents in
the effort to give reality to the Kingdom
of God. I present it with such aid from
historical setting and otherwise as we can
gather from all the gospel sources, employ-
ing such typographical devices of titles, sub-
titles, spacing, leading, paragraphing, and
alignment to indicate strophic or other
rhetorical form, as the modern art of
printing suggests. I have also made a
somewhat freer translation than that of
Authorized or Revised Version, and added

82 The Sermon on the Mount

reference to parallel reports, where we
have them, in the headings, besides a few
references of an explanatory character in
the margin. Naturally the report which
seems to present the fullest trustworthy
statement is made the basis of each para-
graph, whether Matthew's, Mark's, or
Luke's. In a few cases the passage from
one authority to another requires the sup-
plying of a word. Words thus supplied are
enclosed in ( ). Omissions are indicated
by * * * with suspended C (i)(2) (3) when
the omitted material is given in proper
context in Appendix C. Where variant
readings have been adopted, a reference
is given to Appendix B, for the evidence.
The adoption of a different order, or of
one evangelist's report in preference to
another is similarly indicated by reference
to Appendix A. In typographical arrange-
ment the same plan has been followed as
in Appendix C, to which the reader is re-
ferred for further explanation and compar-
ison of similar discourses.

The Sermon on the Mount 83

Discourse of Jesus on the Higher Law of
the Kingdom of God

The Occasion
Mk. 3: 7-15" = Mt. 4: 24-25; 12: 15-16 =

Mk. 3 "And Jesus with his disciples with-
drew to the lake shore ; and a great multi-
tude from Galilee followed — 8and from
Judaea and from Jerusalem and from Idu-
maea and beyond Jordan and about Tyre
and Sidon a great multitude, hearing how
great things he did came to him.* 9And
he bade his disciples let a boat be in at-
tendance on him" on account of the crowd, <> Mk. 4:1.
that they might not crush him; 10for he
had healed many, so that they thrust them-

* The structure of this sentence, supplementing the
" great multitude from Galilee " with a second " great
multitude" from remoter parts, is one of the indications
referred to in my In/rod., p. 206, that the narrative of
our Mark employs an older and simpler source, the char-
acteristic "graphic touches of Mark" being ordinarily
attached in this supplemental style, as indicated above

by the . Note again at the end of this paragraph

3: 7-15", how the list of apostles' names is attached.

5:6.

84 The Sermon on the Mount

selves upon him to touch him — all that
« Mk. s : 27, had scourges." * u And the unclean spirits
whenever they beheld him fell down be-
fore him and cried out, Thou art the Son
1:23-24; of God.6 12But he commanded them re-
peatedly not to make him known.

13 Then he goes up into the mountain
(country), and summons those whom he
himself desired and they went away to him.
14 And he appointed the twelve,! that they

* The word is peculiar, the only other instances in the
N. T. of its use in this metaphorical sense being in Lk.
7:21, and in Mark's story of the woman who was
healed by touching Jesus' garment. Verses 9-12 thus
show their generalizing editorial character ; for in three
consecutive instances we have the anticipation by a pro-
leptic general statement of striking instances, the full ac-
count of which follows in the course of the story — the
attendance of the boat (4: 1), healing by mere contact
from the crowd (5 : 27-29), and recognition by evil
spirits (5: 6). In the third case this is already the sec-
ond instance of such anticipation by the evangelist, he
having made a similar prolepsis in 1 : 24, 34. In the
second case also the generalization is repeated, the evan-
gelist even going so far in 6 : 56 as to declare that " all
who touched him were made whole."

t The better texts omit " whom he also called
apostles."

The Sermon on the Mount 85

might stay with him, and that he might
(thereafter) send them out to preach 15and
to have authority to exorcise demons." "6:7, 12, v.

PART I

THE EXORDIUM : JESUS CONGRATULATES
THOSE WHO SEEK THE KINGDOM. CON-
TRAST OF EARTHLY WITH HEAVENLY
GOOD

(1) Blessedness of those who seek Heavenly
Things

Lk. 6: 20-23 = Mt. 5 : I-I2

Lk. 620And he himself, lifting up his
eyes on his disciples, said :

Blessed are ye poor,

for yours is the kingdom of God.

21 Blessed are ye that hunger, * * * B
for ye shall be filled.

Blessed are ye that weep, * * * B
for ye shall laugh.

22 Blessed are ye when men shall hate

you
* * * b an(j caS£ ouj. y0ur name as

P VI 1 * * *

Rejoice * * *R and leap for joy;

86 The Sermon on the Mount

«mi. 6: i, 4, for, lo, your reward" in heaven is

6| l8, great ;

after the same manner did they to the
prophets * * *.B

(2) Wretchedness of Such as are content with
Earthly Good

Lk. 6 : 24-26

24 But woe to you that are rich,
» Mt. 6:2,5, for ye have had your comfort in full.6

l6# ,& Woe to you that are well filled,

for ye shall be hungry.

Woe to you that laugh, * * * B

for ye shall mourn.

26 Woe when men shall speak well of you ;
after the same manner did they to the
false prophets.*

* Reasons for the textual changes indicated are given
in Appendix B (2). Reasons for following the Lucan
as against the Matthrean version as a basis in Appen-
dix A (2). It will be seen that the editorial additions in
the Lucan form are inappreciable in extent, consisting
almost exclusively in the addition of the single word
"now" in verses 21, 22, and 25, to make it clear that
the blessedness of the hungry, sorrowful, hated, is in
their heavenly reward, not in present conditions.

The Sermon on the Mount 87

PART II

THE MORAL STANDARD OF THE KINGDOM :
JESUS CONTRASTS THE NEW REQUIRE-
MENT WITH THE OLD

Thesis: The Divine Commonwealth is
founded on a Law of Absolute Right-
eousness

Jesus shows that the Self-imposed Standard of
the Free Children of the Kingdom is stricter
than the Written Code

Mt. 5:17, 19-20

Mt. 5 17 Think not that I came to undo
the Law ;
I came not to undo, but to com-
plete.

# * * # * A

19 Whosoever therefore shall relax
one of these least command-
ments

and teach men so

shall be called least" in the king- ai Cor. 15: 9.
dom of God.

But whoso shall do and teach,

he shall be called great in the
kingdom of God.A

88 The Sermon on the Mount

20 For I say unto you, Unless your
righteousness abound
beyond that of the scribes and

Pharisees
ye shall not enter into the king-
dom of God.

(i) The Royal Law. In Five Antitheses
Jesus illustrates the Higher Principle of
Duty to Man, contrasting it with the Cur-
rent Rules of Conduct

Mt. 5 : 21-48 mostly. Fragments in Luke

First Antithesis : He forbids the Spirit of Hatred
as against Prohibition of Murder and Libel

Mt. 5 : 21-22

Mt. 5 21 Ye have heard that it was said to
the ancients,

Thou shalt not kill, and whoso-
ever killeth

he shall be amenable to judg-
ment.
22 But I say unto you,

Whosoever is angry with his
brother

shall be amenable to judgment.

The Sermon on the Mount 89

(Moreover it was said),Bf3) *
Whosoever shall call his brother

Scoundrel
shall be amenable to the court.
23 But I say unto you,
Whosoever calleth him Simpleton
shall be amenable to the hell of

fact

Second Antithesis: Jesus forbids the Impure

Thought as against the Adulterous Deed

ML 5:27-28, 3 1-32-^ = Lk. 16:18

Mt. 5 ^Ye have heard that it was said,
Thou shalt not commit adultery.
28 But I say unto you,
Every one that looketh on a

woman lustfully
hath already committed adultery
with her in his heart.

* For the conjectural emendation of text see Appen-
dix B (3) and Note by J. P. Peters, D.D., in Journ. of
Bib. Lit., 1892, i. p. 131.

tThe sense is, the new standard is absolute. The
malicious thought, the opprobrious epithet, even if not
legally actionable, will suffice to cast into the outer dark-
ness, the place where offal was destroyed. Jewish law
was exceptionally severe against slander and libel. The
new law surpasses even this.

90 The Sermon on the Mount

31 Moreover it was said,

Whoso would put away his wife
must give her a certificate of
divorce.*

32 But I say unto you,

Every one that putteth away his
wj£e * * * b(4) committeth

"Mk.io:n- adultery";

12; Lk. 16: ancj whoso marrieth her that was

18.

divorced committeth adultery.

Third Antithesis : Jesus forbids Untruthfulness
as against the Prohibition of Perjury

Mt. 5 : 33-37
Mt. 5 33 Again ye have heard that it was
said to the ancients,
Forswear not thyself,
but perform thine oaths to the
Lord.

34 But I say unto you
Swear not at all :

neither by heaven, for it is God's
throne ;

35 nor by earth, for it is his foot-

stool ;

* A humane restriction of the Mosaic law upon the
unlimited right of repudiation allowed to the husband in
the days when woman had been a chattel only.

The Sermon on the Mount 91

nor by Jerusalem, for it is the
city of the great King ;
36 neither by thy head, for thou
canst not make one hair white
or black.*
37 "But let your yea be yea, and «jas. 5:12.
your nay nay,B(5)
what exceedeth this is from the
Evil One.f

Fourth Antithesis : Jesus forbids ///-treatment
of Any Man, as against the Limitation of
Reta/iation

Mt. 5:38-42; 7: 12 = Lk. 6: 29-31

Mt. 5 38 Ye have heard that it was said,
An eye (only) for an eye, and a
tooth (only) % for a tooth.
39 But I say unto you,
Resist not the violent.

* Mt. 23:16-22 shows how scribal casuists had
yielded to the besetting sin of their kind, inventing
forms of oaths for evading their obligation. A simple
yes or no must suffice in the kingdom.

f That is, proceeds from the intent to deceive or the
assumption of its possibility. Both are inadmissible sup-
positions in the divine commonwealth.

\ Another humane limitation imposed by the Mosaic
law on the wild blood revenge of the primitive Bedouin;
cf. Gen. 4 : 23-24.

92 The Sermon on the Mount

Lk. 6 ^ To him that smiteth thee on the
cheek
offer also the other.
Mt. 5 40And if any would sue thee and
take thy cloak*
let him have the tunic as well.
41 And whoso would impress thee
for one mile,
go with him two.
Give to him that asketh,
and from him that would borrow
turn not away.

7 ^ So whatsoever ye would that
men should do unto you,
do even so unto them * * *.B<6)

Fifth Antithesis : Jesus imposes an Unlimited
and Universal as against a Limited Obliga-
tion of Kindness

Mt. 5 : 43-48 = Lk. 6 : 27-28, 32-36

Mt. 5 43 Ye have heard that it was said
Love thy neighbor and hate f
thine enemy,

* That is, show himself a merciless creditor. Mosaic
law forbade taking the cloak over night, Ex. 22: 26-27;
Deut. 24: 10-13.

t A Semitic method of emphasizing a distinction

The Sermon on the Mount 93

44 But I say unto you,
Love your enemies,
and pray for them that persecute

you;
46 that ye may be sons of your

Father in heaven.
For he maketh his sun to rise

on both wicked and good,
and the rain to fall on just and

unjust.

46 For if ye love them that love

you, what credit" have ye ? « 5 : 12 ; 6 : 2,
Do not the very tax-gatherers 5> l6; Lk- 6:
the same ?

(cf. Mt. lo:37 = Lk. 14:26). The O. T. does not,
of course, affirmatively inculcate hatred, even to ene-
mies, but simply assumes, and occasionally exemplifies
it, as in the imprecatory psalms ; this being involved
in the limitation of its requirement of good-will to the
"neighbor" (Lev. 19: 18). The present passage shows
that Jesus is not ignorant of the real meaning of the
commandment Lev. 19: 18, although he employs it (Mt.
22:39), and even — in the haggadic sense — interprets
and applies it (Lk. 10:27-37) >n a sense transcending
its original intent. In other words, he is perfectly con-
scious that he is imposing a higher standard than that
of the Torah.

94 The Sermon on the Mount

47 And if ye say ' God be with
you ' * to your brethren only,
what credit have ye ?
Do not the very Gentiles the
same ?

Lk. 6 ffi But love your enemies,

and do good and lend without

hope of return
and your reward shall be great,"
and ye shall be sons of the

Highest ;
for he is kind even to the un-
thankful and the wicked.
Mt 5 48 Ye therefore shall be complete in
goodness f
as your Father in heaven is
complete. B(7)

♦Literally, "give greeting." But the Jewish greet-
ing was a sacred blessing which, it was thought, would
be profaned if invoked on the heathen or infidel. Hence
the prohibition in 2 Jn. io-ii, which shows more of
the spirit rebuked by Jesus in Mk. 9 : 38 than that of the
present passage. Hence also the general directions in
Mt. 10: 12-13 > Lk. 10: 4. We translate "say 'God be
with you ' " to bring out the correspondence with v. 44,
" Pray for them that persecute you."

t TVXeios is doubtless employed here by the evangelist
precisely as in 19 : 21, of the ultimate stage of righteous-

The Sermon on the Mount 95

(2) The Spiritual Worship. In Three Fur-
ther Antitheses Jesus illustrates the
Higher Principle of Duty to God, con-
trasting it with Current Types of Piety

Mt. 6: 1-6, 16-18

The Principle : Worship must be in Spirit and
Truth
Mt. 6: i

Mt. 6 1 Take heed to your acts of piety
that ye do them not before men

to be seen of them,
Otherwise ye have no reward" °s^2. 46;
with your Father in heaven.

First Illustrative Antithesis : Almsgiving
Mt. 6 : 2-4

Mt. 6 2 Thus when thou art giving alms,
make not a flourish of trumpets*
as do the hypocrites

ness. Luke renders ad sensum oiKrlpfioves, " compas-
sionate " ; which is correct in meaning but fails to bring
out the contrast intended with the limited obligation as-
sumed in the casuistry of the scribes and Pharisees.
Compare Jesus' teaching on the limit of forgiveness, Mt.
18: 21-22.

* Probably only a metaphor. Actual trumpet blow-
ing is improbable. Even an allusion to the trumpet-

Lk.6:35.

96 The Sermon on the Mount

in the synagogues and on the

streets
that they may be honored by

men.
Of a truth I say unto you,
They have their reward" in full.*

3 But thou, when thou art giving

alms,
let not thy left hand know what
thy right is doing, f

4 that thine almsgiving may be in

secret ;
And thy Father which seeth in

secret
shall recompense thee.f

shaped bronze orifices of the temple contribution boxes,
which could doubtless be " sounded " with a good-sized
coin, is at the best a precarious supposition.

* On the sense of dir^x^^11^ the technical term em-
ployed in receipts in the contemporary Greek papyri to
signify discharge of the obligation, see Deissmann, Bible
Studies, 1900, s.v. Deissmann renders, "They may give
their receipt in full."

f Perhaps an allusion to the Pharisees' ostentatious
passing of the coin from one hand to the other, that by-
standers may not fail to be impressed.

X The principle, " He that giveth to the poor lendeth
to the Lord," is not in dispute. Granting that almsgiving
is an act of piety deserving reward, and so a way to

The Sermon on the Mount 97

Second Antithesis : Prayer

Mt. 6 : 5-6

Mt. 6 5 And when ye are praying
be not like the hypocrites ;
for they love to stand and pray

in the synagogues
and on the corners of the streets,*
that they may be seen of men.
Of a truth I say unto you,
They have their reward in full.
6 But thou, when thou prayest,
enter into the inner room
and shut the door,
and pray in secret to thy Father;
and thy Father, which seeth in

secret,
shall recompense thee.

lay up treasure in heaven (cf. Lk. 16: 1-9), Jesus points
out that it cannot both be laid up in heaven and enjoyed
(in the shape of honor from men) on earth. This is sim-
ply an illustration of the fallacy that the play-actors' wor-
ship (17 rod uiroKpiTov) puts God under some obligation.
Such worship cannot, for it is not really directed to him,
but to the bystanders. Jesus is not committed, however,
by the illustration, to the doctrine that God can be made
debtor to a man by his almsgiving (cf. Lk. 17: 10).

* Overtaken midway by the hour of prayer (9 A.M.,
or 3 P.M.).

H

98 Tbe Sermon on the Mount

Third Antithesis : Fasting

Mt. 6:16-18

Mt. 6 16 And when ye are fasting,
be not like the hypocrites
wry-faced ;

for they disfigure their faces
that they may figure* as fasting

before men.
Of a truth I say unto you,
They have their reward in full.

17 But thou, when thou art fasting,
Anoint thy head and wash thy

face,

18 that thou appear not as a faster

unto men,
but unto thy Father [that is in

secret ?].B(8)
And thy Father [that seeth in

secret] B<8)
shall recompense thee.f

*' A(f>av[£ov<riv liirus (pavGxriv, a word-play, if not acci-
dental.

f We may notice that the antitheses of the true wor-
ship conclude with a reference to future recompense, as
did the exordium (Lk. 6: 22) and the antitheses of the
true ethics (Lk. 6: 35). See above, pp. 86 and 94.

The Sermon on the Mount 99

PART III

APPLICATION OF THE NEW LAW. JESUS
SHOWS HOW TO USE, AND HOW NOT TO
USE ITS STANDARD

First Principle

Not for Censoriousness, but Self-correction
Mt. 7:1-5 = Lk. 6: 37', 38", 41-42

Mt. 7 1 Judge not, that ye be not judged ;

2 for with what judgment ye judge

ye shall be judged
[and with what measure ye meas-
ure out, it shall be measured
back to you?].A(9)

3 But why regardest thou the splin-

ter in thy brother's eye
but considerest not the beam in
thine own eye ?

4 Or how wilt thou say to thy

brother,
let me remove the splinter from

thine eye,
and, lo, there is a beam in thine

own eye

5 Hypocrite, remove first the beam
from thine own eye

100 The Sermon on the Mount

and then shalt thou see clearly to
remove the splinter from thy
brother's eye.

Second Principle

Reform must be from Within
Mt. 7:18; 12 : a, 35 = Lk. 6 : 43, 45

Mt. 7 18 A good tree cannot bear bad
bad fruit,
nor a rotten tree produce good
fruit.
12 ^ Either make the tree good and
its fruit good,
or make the tree rotten and its
fruit rotten.

***** A(10)

35 The good man from his good store
bringeth forth good things,
and the evil man from his evil
store bringeth forth evil things.

Third Principle

Deeds, not Words demanded
Lk. 6 : 46-49 = Mt. 7 : 21-27

Thesis Lk. 6 ^ And why call ye me Lord,
Lord, and do not the
things which I say ?

The Sermon on the Mount 101

Parable 47 Every one that heareth my words
and doeth them,
shall be likened to a wise man,
Mt. 724bthat built his house upon a
rock.Ii(9)
48 The rains poured down, the
floods came,
the winds blew and beat upon

that house ;
and it fell not,
Mt. 725bfor it was founded on the rock.

26 And every one that heareth my

words
and doeth them not,
shall be likened to a foolish man,
that built his house upon the

sand.B(9)

27 The rain poured down, the floods

came,
the winds blew and beat upon

that house ;
and it fell
and the fall thereof was great*

* O. Holtzmann (Le&en/esu, p. 77) points out that
with Jesus metaphors from the builder's trade are spe-
cially frequent, confirming the view that t£ktuv in Mk.
6: 3 should be rendered " builder."

102 The Sermon on the Mount

The Colophon
Mk. 1 : 22 = Mt. 7 : 28 = Lk. 7 : i»

Mt. 7 M And it came to pass when Jesus
had finished these sayings, the crowds
were amazed at his teaching ; 29 for his way
of teaching them was as of one that has
authority, and not as their scribes.

An Appended Incident

Healing of the Centurion's Serz'ant
Lk. 7 : ib-io = Mt. 8 : 5-10, 13 = Jn. 4 : 46b~54

Lk. 7 1 And he entered into Capernaum.
2 And a certain centurion had a slave that
was dear to him, who was sick and at the
point of death. 3And when he heard
about Jesus he sent elders of the Jews unto

"Acts 10:5. him/' asking him to come and heal his
slave. 4 And these came to Jesus and be-
sought him earnestly, 5 saying that the man

* Acts 10: 2. was worthy'' that he should do this for
him ; for he loveth our nation, and himself
built the synagogue for us. 6And Jesus
went with them. But when he was already

The Sermon on the Mount 103

not far from the house, the centurion sent

friends" to say to him, My lord, take no "Acts 10: 25

s text.

trouble ; for I am not of dignity enough
that thou shouldst enter beneath my roof.
7 For this reason also I did not deem my-
self worthy to come to thee (in person);
but give direction by a word and my ser-
vant shall be healed. 8 For I too am a man
ranked under authority, having soldiers
under me, and I say to one, Go, and he go-
eth, and to another, Come, and he cometh,
and to my slave, Do this, and he doeth it.
9 And when Jesus heard this he marvelled
at him, and turned and said to the crowd
that followed him : I tell you I have not
seen so great faith not even in Israel.

10 Now when the messengers had re-
turned home they found the slave con-
valescent.

Such in context and content is the Ser-
mon on the Mount after application of the
methods of the higher criticism, the pro-
cesses which you may have heard described

104 The Sermon on the Mount

— often with large expenditure of wit at
the expense of a little body of indefatigable
scholars — as "cutting the Bible to pieces."
I must leave you to judge whether the ac-
cusations are deserved. One thing is cer-
tain. Whatever external and more or less
artificial unity of connection to which we
have grown accustomed is broken up, no
thoughtful person can deny that unity of
thought and logical connection characterize
the discourse as thus conjecturally restored
in far higher degree than the Matthaean
composite, as we must now consider it. In
other words, the process decried as a cut-
ting to pieces is one which tends, in all
that lies behind the mere dead letter, to
unity and order, a process which results
not in a chaotic mass of disjecta membra,
but in organic unities of logical sequence
and literary beauty. Some accustomed
portions of the pile are gone indeed. We
miss the logical and literary excrescences.
Rut what has become of them ? Were they
"cast as rubbish to the void"? On the

The Sermon on the Mount 105

contrary, restored to their appropriate con-
text, they have no longer even the appear-
ance of excrescences which was put upon
them only by displacement. Of the value
of these methods in the given instance
you must judge by the results. If both
analysis and synthesis produce a gain in
perspicacity and order, if in such salient
examples as the discourse on the True
Content of Life or Earthly versus Heav-
enly Riches, the Discourse on Prayer,
and the Warning to Israel to be Recon-
ciled ere too late with her great Adversary,
not only the Sermon on the Mount is the
gainer by the removal, but the section re-
moved by its new setting, then the method
is justified both by its logic and its results.
We shall be warranted in seeking to apply
it further.

But the result in the specific instance of
the great discourse on the Higher Right-
eousness is what now concerns us. Grant
that we have succeeded in establishing a
connected logical unity and in exhibiting in

106 The Sermon on the Mount

outline its principal substance, and it will
be impossible, I think, to deny that our
first evangelist is right in his apparent
design to depict Jesus in the attitude of
a second Moses, a title expressly given
him by the primeval Jewish church. Not
that Jesus put himself forward as such a
law-giver, even in the inner circle of his
disciples. Quite the contrary. But that
he was fully conscious that nothing would
fully meet their need, which did not wholly
replace for them that institution which in
the heart of every true Jew was dominant
over every other consideration, religious
or secular — the Law, the To rah divinely
revealed to Moses, Israel's charter as the
People of God. To be a People of God
in very truth, and as he would have them,
Jesus knew that the great cry and expec-
tation of his people for a new law must
be met. And in form he gave it to them.
In form even the briefer utterance which
we take to be the original discourse is a
new Torah. Jesus assumed personally the

The Sermon on the Mount 107

authority not indeed to enact, but to make
known the absolute divine law, as it must
needs be under the ideal conditions of the
kingdom he proclaimed. The antitheses
of old and new, past and future require-
ment, cannot be eliminated, and will bear
no other interpretation. In form the
very watchword of legalism is adopted —
" recompense." " Great is your reward in
heaven," "your reward shall be great,"
"else ye have no reward," " He that seeth
in secret shall reward thee." It seems to
echo everywhere the Pharisaic idea, " What
shall I do that I may have a claim on eter-
nal life ? " In form it is as completely neo-
legalistic as the Matthaean answer to this
question. In reality there is just as much
and just as little of literalness in the inten-
tion of the answer as in the reply, " Go, sell
all that thou hast and give to the poor,
and thou shalt have treasure in heaven,
and come, follow me to martyrdom." The
expectation of the legalist is met to the
ear, but broken to the hope. Jesus' para-

108 The Sermon on the Mount

dox seems to promise that a little further
effort along the line of the righteousness
of scribe and Pharisee will gain the long
coveted reward. In reality the new re-
quirement is so exorbitant that all mere
mercenary righteousness collapses before it
and " turns away sorrowful." Mere hope
of heavenly recompenses cannot face such
requirements as forbid not only the act of
hate or lust, but the slightest unkind word
or impure thought, and command the turn-
ing of the other cheek in place of retalia-
tion. Even a Saul of Tarsus found the
struggle hopeless when the law demanded,
"Thou shalt not desire."* When, there-
fore, the New Law culminates in the posi-
tive requirement of unlimited love and
service even to the unthankful and evil,
because such is the righteousness exer-
cised by God, and promises on this condi-
tion, "Your reward shall be great — ye

* Rom. 7 : 7. Saul's Bible was Greek, and the Greek
Owe itridvfirj(7€LS conveys this sense. Evil desire, i-rridv/xla,
is to Paul the essence of sin.

The Sermon on the Mount 109

shall be children of the Highest," it is not
expected that the Pharisaic spirit will be at-
tracted, but rather supremely disappointed.
In such rare atmosphere it can no longer
sustain itself. He who obeys the law in
mere hope of reward must turn away a
wiser if a sadder man.

And if in all the succeeding section on
the God-ward duties, almsgiving, prayer,
fasting, the refrain, "Thy Father shall re-
ward thee," still recurs, such (to the legal-
ist) vague assurance in place of the detailed
and specific promises extracted by the rab-
bis from Scripture will have seemed like
mockery after what precedes.

What then is the fundamental nature
of this discourse, as the closest critical
scrutiny reveals it ? In a single word it
is not legislative, as our first evangelist
seems to regard it, but prophetic. It
does not enact, but interprets. It does not
lay down rules, but opens up principles.
It was indeed from the standpoint of the
historian of Jesus' life and teaching a

110 The Sermon on the Mount

disastrous, almost incredible mutilation to
leave out, as our third evangelist has
done, all the negative side of the teaching,
and give nothing but the commandment
of ministering love toward all. We can
scarcely understand that the five great
interpretative antitheses of the new law
of conduct toward men versus the old,
and the three corresponding antitheses
on duty toward God, could have been
dropped in one form of even the oral
tradition ; still less that an evangelist,
anxious to " set forth in order a declara-
tion " of the full content of Christian tra-
dition, after "accurately tracing it up to
the very first," should have deliberately
cancelled such invaluable material. And
yet our third evangelist, by thus concen-
trating upon the simple affirmation of the
law of love, shows that in real insight
into the Speaker's purpose he surpasses
the author of the fuller report. Matthew,
as we have seen, is quite absorbed in the
relation of the new To rah to the old. So

The Sermon on the Mount 111

much so that he fails to appreciate that
his material is not really a series of new
enactments, but in reality, just as Luke
perceives, a simple application to the sit-
uation of that one principle which Jesus
elsewhere enunciates more briefly ; and
not then as enacting something new, but
as explaining the old. A certain scribe
came unto him with one of the debated
questions of the day : Rabbi, which is the
great commandment of the Law ? Jesus
went further than the great Hillel had
gone in the saying, " What thou wouldest
not that others should do unto thee, do
not unto them ; this is the whole Law,
the rest is commentary." Jesus replied :
" Thou shalt love the Lord thy God with
all thy heart, and with all thy soul, and
with all thy mind. This is the first and
great commandment. And the second is
like unto it, Thou shalt love thy neighbor
as thyself. On these two commandments
hang all the Law and the Prophets." *

* Mt. 22 : 35-40.

112 The Sermon on the Mount

As our Johannine interpreter has shown,*
even these two are one.

What now is our great discourse on the
new Torah but an expansion of this one
" new commandment " in its two divisions,
and application of it to the question,
How shall the Law be renewed in the
Kingdom of Messiah ? The five antith-
eses of ethics are not so many new
enactments in place of the old. They
are not the substitution of one new and
broader rule of conduct toward men, in
place of many. They are not rules at
all. They are illustrations of the one
principle which Jesus saw in " all the
Law and the Prophets," and saw as well
in all nature and history, that the divine
calling is to ministering love and service
— that, and that alone. The three an-
titheses of religion are not so many new
enactments in place of the Mosaic cere-
monial. They are not even the substitu-

* Jn. 2:5-15; 3:10-18; 4: 16-21; 5:1-3; Jn. 15:

9-14, '7-

The Sermon on the Mount 113

tion of one universal rule of worship in
spirit and in truth for innumerable forms.
They are not rules. They illustrate, in
the particular problem, What is the relation
of worship in the kingdom of God to that
now current ? — the one principle that the
divine calling to ministering love and ser-
vice is a calling of man into the fellowship
of his own nature, a relation of sonship
and fatherhood.

This, then, is the real and fundamental
significance of the great discourse on the
New Law of Christ. Taken as a whole
it exhibits the mystical sense of its open-
ing paradox, " I came not to destroy, but
to fulfil." In Pauline language, "Christ
is the end of the Law unto righteousness
for every one that believeth ; " because
all the Law is fulfilled in this one word,
" Thou shalt love thy neighbor as thyself,"
and the new " Law of Christ," that we
"bear one another's burdens," is not a
law, but an animating spirit. Thus the
purpose of the Law is achieved, not indeed

114 The Sermon on the Mount

by its hopes of reward and threats of
penalty, but by the gift of a new divine
disposition from Him who alone is
"good"; and being achieved, the Law
is done away.

In the mind of the great Teacher
accordingly the form of a New Law in
which he casts his teaching is a form
only. The legalistic conception is as
foreign to it as when Paul himself em-
ploys the term " the law of Christ." His
hearers' minds are as completely fettered
by the current legalism as that of the
young ruler, prototype of Saul, whom he
" looked upon and loved." And Jesus
takes their point of view. Not indeed
wholly as a matter of condescension ; for,
as a form, it is as natural to him as to
them. But his deeper religious sense,
the mysticism of his God-consciousness,
triumphs over it. In the very adoption
of this legal form for his demand of
righteousness,* he shows them their need

* On this point, see Beyschlag, op. cit., Vol. I. ch. 5, § 1.

The Sermon on the Mount 115

of a higher, because when they have done
all, they will still have no claim to eternal
life. The most they can say on the basis
of merit will be : " We are unprofitable
servants. We have done that which it
was our duty to do."

Long, indeed, was it before the church
could apprehend this higher point of view.
Even the polemic anti-legalism of Paul
could not lift the dead weight of centuries
of training under the conception of "moral
government." We trace the reactionary
tendency in the additions of the compiler
of the Sermon on the Mount, evidenced
by the variant report of Luke and by
inherent inconsistency with the context,
in further additions of scribes of mediaeval
times, evidenced by the variation of man-
uscripts, finally in the unconscious addi-
tions of modern interpreters, all in the
same direction, all assuming that after all
Jesus, in this case, was a casuist and not
a preacher ; a legislator, not a herald of
the glad tidings ; that he taught rules

116 Tl)e Sermon on the Mount

of conduct rather than principles of reli-
gion.

Take as examples of that neo-legalistic
coloration which precedes the formation
of our first gospel, the scrupulous qualifi-
cations attached in the Matthaean form
of the Beatitudes, guarding the terms on
which the blessings may be had, as though
the Speaker had been too liberal with his
offer of the divine bounty for a general
audience ; the clause in v. 16, which ex-
plains the "light" as "good works "; above
all, the insertion of 5 : 18 with its insistence
on the minutiae of the letter of the Law in
the midst of a context which aims to free
from the letter and exalt the spirit.

As examples of the continuation of the
same process by mediaeval scribes take
the addition from Ps. 37:11 to the Beati-
tudes, the proviso in Mt. 5:11 that the
evil speaking endured must be " false " to
deserve reward, and the addition " with-
out a cause " to the prohibition of anger
in 5 : 22.

The Sermon on the Mount 117

Even so noble and free a spirit as Tolstoi
in modern times cannot free himself from
the misconception of Jesus as a casuist in
his interpretation of the doctrine of non-
resistance. But more often literalism is
applied to the antithesis of goodness as
the cure for wrong rather than retaliation,
sometimes involving disparagement of the
great Teacher, as if he had really at-
tempted to sit in Moses' seat, and had
shown his unfitness for practical legisla-
tion. Yet an immense majority of laymen
and ecclesiastics, even among Protestants,
sin just as egregiously against the real
meaning of Jesus, when they attempt to
formulate an ecclesiastical law of divorce
on the basis of Mt. 5 : 32. It is true that
they have here the bad example of the
evangelist, who by inserting the exception
" save on account of fornication " here and
in Mt. 19:9 perverts the sense, and con-
tradicts every other reference of the New
Testament*; but in spite of this textual

* Appendix B (4), p. 1 77.

118 The Sermon on the Mount

corruption the whole spirit of the passage,
the Sermon on the Mount as a whole, and
Jesus' teaching on other occasions should
have taught us that Jesus was not enact-
ing a divorce law, but preaching, like the
prophet Malachi, " The Lord hateth put-
ting away." It is chosen to serve as a
second illustration in the antithesis on
purity of thought versus action, because
of the base motive which then as now was
in most cases directly or indirectly the
cause of "putting away." The word of
Jesus leaves the Christian statesman abso-
lutely untrammelled to legislate on this
subject simply and solely for the highest
interests of the family, the state, and social
order. If he be truly loyal to the teach-
ing of Christ he will legislate, whether
stringently or loosely, as he deems best
for these interests, because they are also
the interests of the Kingdom of God.

In conclusion, I can but urge you to a
study of the great discourse itself. Under-
stand Jesus by his own words read to the

The Sermon on the Mount 1 19

utmost in their original setting and connec-
tion. Who is Paul, and who is Apollos,
who is Matthew, or Luke, or John, but
ministers through whom we believe ? Un-
derstand Jesus as a prophet, a preacher, a
herald of glad tidings, and all these first
to his own times. And as you come more
and more fully to understand him thus,
more and more fully will you find him for
all time and times, the Way, the Truth,
and the Life.

APPENDIX A
ANALYTICAL NOTES

(i) The Historical Setting

Mk. 3: 7-12 = Mt. 12: 15, 16; 4: 24,25 =
Lk. 6: 17-19

In Mark, our earliest gospel, the description
of the importunate multitudes flocking to Jesus
as the result of his spreading fame as a healer
introduces an important section of the biography.
The preceding section, 2 : 1-3 : 6, had illustrated
how Jesus' independent ways brought him into
more and more serious collision with the
authorities, culminating in the plot against his
life, 3 : 6. The evangelist returns now to the
point reached at the close of the first chapter,
where the disobedience of those he healed to
his injunctions of silence had resulted in serious
injury to his real work of evangelization, " so
that he was no longer able openly to enter a
city, but was without in desert places, and they
came to him from every quarter." In 3 : 7-
121

122 Appendix A

6 : 12 the evangelist explains how Jesus met the
problem (a) by the selection and training of a
group of disciples, 3 : 13-35, (&) by l'ie teaching
in parables, 4 : 1-34. The series of incidents
in 4 : 35-5 : 43 are illustrative of 3 : 14, 15, how
Jesus trained the Twelve to " go forth and
preach " and to " have power over demons."
The episode of 3 : iob-35 is introduced to show
how Jesus gave his disciples the place of his
earthly kin, and is itself forced apart by the
insertion of the story of the unforgivable blas-
phemy of the scribes from Jerusalem, 3 : 22-30,
by way of contrast with the pardonable fault
of Jesus' mother and brethren.* The episode
of Jesus' rejection in Nazareth, 6 : 1-6, stands
where it does as a kind of colophon to the story
of Jesus' personal preaching. " His own re-
ceived him not."

* But a totally independent version of this saying and
its occasion (My mother and brethren are " they that
hear the word of God and keep it ") is given in Lk.
1 1 : 27-28 which coincides with Mark's in the repre-
sentation that it was uttered on the day of the great
collision with " the scribes from Jerusalem" (vv. 15-22).
This would indicate actual historical coincidence and
not merely collocation for didactic purposes.

Appendix A 123

The general description, Mk. 3:7-12, thus
constitutes the introduction to that whole sec-
tion of the gospel which ends with the Mission
of the Twelve, 6 : 7-12. It is natural therefore
that the evangelist should anticipate here some
of the illustrative special traits he subsequently
relates in their specific connection. Striking
examples of such prolepsis appear (a) in v. 9,
where the utilization of the boat as an ex-
temporized pulpit is anticipated from 4:1,
(6) in v. 10, where the endeavor of those
who had " scourges " (/taortyas, as in 5 : 29, 34)
to touch him is anticipated from 5:27, and
(c) in v. n, which generalizes the specific
instances subsequently related in 5:6. These
instances clearly establish the character and
purpose of Mk. 3 : 7-12, at the same time justify-
ing the primeval tradition as to the order of
Mark generally as representing rather the exi-
gencies of didactic method (tt^os tt)v xPc^av) than
chronological order (ov /xcVtoi tc££«).*

* Modern criticism is so much impressed with the
relatively original and historical order of Mark, as
compared with our other gospels, as to pay altogether
too little attention to this real characteristic.

124 Appendix A

No good critic who reads side by side Mk.
3:7-12 and Lk. 6:17-19 will deny the de-
pendence of Luke, so that demonstration would
here be a waste of words.

The matter is somewhat different in Matthew,
because in this gospel two parts are made of
the description. Mk. 3:7, 10% 12 are utilized
in Mt. 12 : 15-21 to introduce in w. 22-50 that
which next follows in Mark, the blasphemy of
the scribes from Jerusalem vs. the opposition
of Jesus' mother and brethren. The appoint-
ment and list of the Twelve (Mk. 3 : 13-19)
drops out because already given from the Logia
source (Mt. 10 : 1-4). The rest (Mk. 3 : 8, 10,
11), omitting the proleptic special features, is
utilized in Mt. 4 : 24, 25 for the same purpose
as in Luke. This coincidence, as Wendt *
remarks, may be accounted for on the sup-
position that in the Logia a similar situation
was given for the discourse,! in view of the
fact that both evangelists, in spite of their
representation of Jesus as surrounded by vast
multitudes, begin by saying that he addressed

* Lehre Jesu, Vol. I. p. 53.
f See, however, p. 65.

Appendix A 125

his " disciples." And such would seem to be the
nature of the discourse itself, though by paBijrai
it certainly meant more than the Twelve alone.

(2) The Beatitudes

Mt. 5:1-12 = Lk. 6 : 20-24, and Woes, Lk. 6 : 24-26

On the question whether Luke or Matthew,
as between the two widely discrepant represen-
tations of the introductory portion of the address,
represents greater originality, the judgment of
Holtzmann * and Wendt f is certainly correct.
As Wendt has shown, the supposed Ebionism of
the Lucan source is not present. Not the con-
ditions of admission to the kingdom of God are
laid down, else even Matthew, with all its en-
deavor to remove their apparently unethical
character, will still have left in 5 : 4 and 1 1 traits
obnoxious to moral feeling, but its subjects are
congratulated on the superiority of its blessings
to those of this world. The contrast is between
external and spiritual good, and is exactly in
line with the antitheses of the new and old, ex-
ternal vs. spiritual morality, which Luke never-
theless does not contain. It is still more

* Synopt. Evang.y p. 76 f. f Op. fit., p. 53.

126 Appendix A

distinctly in line with the contrast of worship :
the Pharisee, who worships to be seen of men,
and " has his reward," and the son of the King-
dom whose reward is from " thy Father that
seeth in secret." In the lecture attention is
called to the identity even in phraseology.

It is not here Matthew but Luke who writes
6 : 23, " Rejoice for great is your reward in
heaven ; " 24, " Woe to you rich, for ye have
received to the full {a.TrixiT€) your consolation ; "
35, " And your reward shall be great."

The contrasting " woes " are also certainly
original, not merely because of the thought and
phraseology, as already suggested, but because
the balance of the discourse in all its other parts
between old and new, outward and inward, ma-
terial and spiritual, requires it.

Thirdly, Luke is correct in employing the
second person, to which even Matthew passes
over in 11 and 12. It does not follow because
no rich men were presumably present, that Jesus
did not apostrophize them, as in Lk. 6 : 24 ; for
in Lk. 10:13; J3 : 34> 35 we have similar
instances, and in Jas. 5:1-6 a still closer par-
allel. The change to the third person is part of

Appendix A 127

a process of generalization of the teaching in
Matthew of which we have now to speak.

The secondary character of the Matthsean
form is apparent (a) in the numerical arrange-
ment apparent throughout this gospel ; * (t>) in
the addition of explanatory clauses ; (c) in the
toning down of strong rhetorical figures toward
the commonplaces of catechetic instruction.

Under (a) we notice here that we have just
seven beatitudes, corresponding to the seven
(originally five) clauses of the Lord's Prayer, the
seven parables of ch. 13, and the seven woes of
ch. 23 ; for v. 5, whose position varies in the
/? text, is a mere scribal gloss, a marginal addi-
tion from Ps. 37:11, which has crept in after
v. 3 in some manuscripts, after v. 4. in others.
This threefold recurrence of groups of seven is,
therefore, doubtless the work of the compiler
(Matthew'1'), especially as he makes up in
chapters 8-9 a similar group of ten miracles.

(&) The addition of the clauses to TrvevfxaTi

(V. 3), KOLL Suj/WVTCS TT)V $LKCU.O<TVVr]V (v. 6),

\f/evS6fi€voL (v. n), tovs TTpb i'fjLwv (v. 12) tends

* See Hawkins, Horce Synoptictr, p. 132, and Holtz-
mann, Handkommentar, p. II. But cf. infra, p. 169.

128 Appendix A

to adjust the meaning to the common view or
to remove difficulties. We cannot suppose that
though original, they were omitted by Luke.
Their editorial insertion by Matthew is perfectly
comprehensible.

(c) The general result of the changes from
second to third person, introduction of new
beatitudes (w. 7, 9, 10) commending all sorts
of virtues, explanatory additions to guard against
a non-ethical interpretation, tends to generalize
the teaching adapting the discourse to service as
a compendium of rules of right living. This
effaces the strong lines of the original thought,
as determined by the constant contrasts which
follow. It is characteristic of this evangelist
(Matthew1") that he is considerate of ortho-
doxy, conforming inexact quotations to the letter
of scripture (Mt. 13:14-15, cf. Mk. 4:12;
19:18-19, cf. Mk. 10:19), and changing
Mark's plain fiam'kf.ia tov 6e.ov to the more rev-
erent (?) circumlocution fiaatXcia tW ovpavwv.
While it is no unreasonable supposition of O.
Holtzmann's that Jesus in this respect may have
followed the usage of his countrymen (cf. Lk.
15 : 21), Matthew '"'s practice in the sections he

Appendix A 129

borrows from Mark makes it reasonable to regard
/Sao-tXeta to>v ovpavwv as secondary everywhere.

The result is for us an unavoidable adoption
of the Lucan form (three beatitudes and an
explanatory expansion, vv. 22-23, followed by
three woes in antithetic form) as the more
original. The exordium thus appears to be
expressive of the single thought : True blessed-
ness is not with the outwardly enviable, but the
inwardly, however wretched in men's eyes. As
usual, in such cases, the nearer we come to the
original the greater is the simplicity and self-
consistency of the thought. It answers the
question, Wherein lies the blessedness of the
kingdom ? not, What must be done to attain it?

The general superiority of the Lucan form
does not, of course, exclude occasional Matthaean
superiority in detail, as where Luke also inserts
in v. 21 twice, and in v. 25 twice (/? text once)
an explanatory vvv ; in v. 22 the clauses brav

(j.icrr)(Tw<nv v/xas Kal acpopicrwcnv vp.a<; and ei'tKfv i/xov
in V. 23, iv Uuvr) Trj 7/xe'pa, and yap and 01 Trarepes
auroiy both here and in v. 26 (a text).

For the discussion of these and similar details
see Appendix B.

K

130 Appendix A

(3) The Two Preliminary Parables

Mt. 5: 13-16 = Mk. 9:50"; 4:21 =Lk. 14:34-35;
8:16= 11:33

The two parables setting forth (here) the
importance to the world of the disciples' faith-
fulness, are introduced by Matthew at this
point because of the beatitudes (taken as de-
scriptive of the true disciple). The admission
of the woes of course destroys this connection,
which was in reality fictitious, since the mean-
ing assigned by Matthew to both beatitudes and
parables, a meaning on which the connection
depends, is inexact. The context of the dis-
course itself accordingly excludes them, and as
Mark and Luke both give them elsewhere
(Luke gives the second in two places), it is
certain that they are really stray logia attached
by Matthew", or Matthew ili.

Of the parable of the Salt become Tasteless
(such is its real significance) in the Markan
setting we must say the same. Its only con-
nection with Mk. 9 : 49, 5ob is the bare word
" salt," which is used in quite a different meta-
phor both before and after. Mk. 9 : 49 would
seem to be a stray logion on the seasoning effect

Appendix A 131

of persecution (cf. 2 Tim. 2 : 1, 3). In 5ob salt
is a metaphor for pungent criticism. Use your
powers of criticism on your own selves (em-
phatic ZavToh) j toward one another keep
peace (cf. Rom. 14:13). Luke's setting, as
Wendt has seen,* is correct. The parable is a
warning against weariness in well-doing drawn
from the experience of Palestinian housekeepers,
whose salt, having a large admixture of im-
purities in the shape of white, insoluble " salts,"
when exposed to dampness disappeared, leaving
the tasteless and worthless residuum. The sense
is parallel to Mk. 4:17. While Luke's literary
setting is correct, the historical connection is
doubtless approximately Mark's ; for both forms
of the story in this gospel connect with Jesus'
prediction of his fate in Jerusalem a warning to
his disciples of the need to renounce all for the
kingdom. Mk. 8 : 31-33, 34-9 : i=Mk. 9 : 30-

32> 43-5°-

Wendt also regards the reading ko.\6v ovv to

aAa9 as derived from Mk. 9 : 50, preferring the

Matthaean form v/xas e<rre to a\as tt/s y^s. It

would be well in that case to follow Wendt's

* Op. cit., p. 125. See below, Appendix C.

132 Appendix A

own principle of the pairing of parables, and
follow Matthew to the further extent of adding
at least 5 : 14* and 16 v/acis tore to <f>u><: rot)
Ko&fJiov, ovrcos Xa/x^/aTU) kt\.

For the saying on hiding the lamp (or the
city on a hill) we have a choice of two other
connections, that of Mk. 4:21, followed by
Luke in 8 : 16, and that of Lk. n : 33. The
latter is clearly incorrect ; for the illustration of
the proper use of truth, to which the saying is
clearly adapted, has none but a superficial and
mnemonic connection with the warning to fol-
low the inward light as against pretentious
human authorities, Lk. 11:34-36. Mark's
setting, however, is not necessarily correct be-
cause Matthew's and Luke's are incorrect. In
fact the logion in Mark is appended along with
4:22 in a connection which is certainly not
original. Mk. 4 : 10-25 as a whole constitutes
an interruption to the context of 4 : 1-9, 26-34,
in which vv. n-12 area first interpolation* (the
agraphon (xvaT-qpiov ifxbv ifxol koli tois vtots tov
oUov fxov, Clem. Alex. Strom, v. 10:69, an(^
Clem. Horn. xix. 20, taken together with Is. 6 : 9
* See s.v. Gospels, Encycl. Bibl., p. 1 866.

Appendix A 133

as employed in Rom. n : 8). The interpolator
takes rjpuTwv ras 7rapa/5oAas (properly to be
understood from v. 34) as if=8ia rt iv napa-
(3o\ai<; XaXeis aureus (Mt. 13 : 10). This inter-
polated " hard saying " on the " hiding of
Jesus' teaching " in the parables has then prob-
ably led to the attachment of the other logia in
21-25 by way of antidote. The most we can
say for the original setting of that on hiding the
lamp (city) is that it would seem to have been
an exhortation to the disciples to court rather
than fear publicity, perhaps that in which the
associated logion Mk. 4:22 appears in Mt. 10 :
26 f.

(4) The Higher Righteousness

Mt. 5 : 17-20 = Lk. 16: 17 +

The originality of 5 : 17, 20 needs no further
defence. The question regarding this section
of the Matthaean discourse concerns the two
logia of vv. 18-19, the former of which appears
also in Lk. 16 : 17. It here purports to explain
(yap) the TrXrjpuo-ai of v. 1 7. If correctly, the
most that can be said against the connection is
to declare w. 18-19 superfluous; if incorrectly,

134 Appendix A

we must seek a better connection for the logion,
if not for its companion, v. 19, as well.

Most critics regard these two sayings on the
permanency of the law, and the relative value of
destructive and constructive reformation, as in-
terpolated. The fact that Luke gives the former
elsewhere is inconclusive, because Luke omits
for his own reasons the whole section, though
showing acquaintance with it. In fact his very
next logion (i6:i8 = Mt. 5:32), which he
makes to follow directly upon this, is certainly
part of the omitted material, and the Lucan
connection of both logia is most artificial
(Lk. 16:16, "The law and the prophets were
until John "). We must decide, therefore, on
internal evidence.

The language of Mt. 5 : 18 (ye'v^rai), even if
we allow no weight at all on this point to the
Lucan form (-rreo-eiv), certainly suggests that the
" fulfilment " meant by the evangelist who ap-
pends the saying to TrXrjpCxrai is not that of
renovation by broader and deeper interpreta-
tion, but in action, by obedience ; and we are
reminded that in 8 : 2-4 Matthew ii[ makes the
incident he takes from Mk. 1 : 40-45 follow

Appendix A 135

immediately after the Sermon, in spite of the
absurdity then involved in the injunction of
secrecy (cf. Mt. 8 : i, and 4°), apparently to
illustrate how obediently Jesus " fulfilled " the
law.* But the antitheses which follow show
that such is not the meaning of the irXripCxrai
of v. 1 7, but rather " fulfilment " in exposition by
enlargement of the content. Moreover, it surely
was not Jesus' design to declare that the time
would come when every minutest prescription
of the Torah would be implicitly obeyed. It
is, however, a frequent assurance of Jesus to his
followers that the things concerning himself in
Moses and the prophets (" the law " in the
broader sense of Scripture) should have their
fulfilment. If reduced to conjecture for the
original connection of this legion, we shall do
far better, therefore, to take it in this sense
of " coming to pass," connecting it with the

* Compare the characteristic addition Mt. 3: 15, "It
becometh us to fulfil all righteousness." In other words,
the baptism of repentance is indeed meaningless in my
case and the relation of baptizer to baptized inappro-
priate, but as an act of righteousness, an p/>us operation,
we should go through it. An impossible sentiment in
the mouth of Jesus; cf. Mk. 2: 19.

136 Appendix A

eschatological discourse, or perhaps regarding
it as simply a different version of Mk. 13:31.
The essential nature of the figure is identical
with Jer. 31 : 35-37, and it would seem probable
that Jesus employed it similarly. We might
even conjecture that in the original utterance
the form was not " my word," but, as in the
O. T. passages generally, " the word of the
Lord." In either case the thing absolutely
assured is the fulfilment of the " sure mercies
of David," and the establishment of the "new
covenant."

In 5 : 19 it is not apparent that we have
anything out of harmony with the remaining
context. That the principle is authentic is
demonstrable from the certainly historical
agraphon on the man working on the Sabbath
(Lk. 6:5/8 text), and from Rom. 14:13-23,
not to speak of the many instances in which
Jesus showed how one might " do and teach
the law " even while practising the larger
righteousness {e.g. Lk. 11 :4i). It is true that
the verse would not be missed if removed from
between 17 and 20; but if a genuine Xoyiov its
position here is at least admissible on the in-

Appendix A 137

terpretation of Beyschlag.* The contrast of
Kcn-aAvo-cu and TrXrjpwo-ai in v. 17 would receive
thus an explanation in real harmony with the
antitheses which follow. To "relax" (Xvtrat,
cf. KaTakvval, v. 17) would be to show by ex-
ample and teaching that a commandment is
obsolete ; to " fulfil " would be to show by
example and teaching how to truly venerate the
past. Both are needful services, but one is
" least," the other " great."

Holtzmann'sf objections, fatal as they are
to v. 18, scarcely affect v. 19, and a separa-
tion seems really to be required by the differ-
ence in sense of yivrjrai ("come to pass") and
iroirjar) (" perform "). The most serious would
be the argument that v. 19 militates against
that very distinction of greater and lesser ele-
ments of the Law emphasized elsewhere in
the discourse, e.g. w. 23-24. But is it

* " Among these least commandments there is no mere
empty, vain husk without a kernel to be thrown away.
In each there is a divine thought, an imperishable idea,
which must come to its rights before the letter be allowed
to perish." New Test. Theol., I, p. no.

f New Test. Theol., I, p. 152.

138 Appendix A

really the fact that the expression " one of
these least commandments " is opposed to the
distinction ?

On the clause ^ tovs ■npo^-qra.%, v. 17, see
Appendix B (2).

(5) First Antithesis, Murder vs. the Spirit of

Hatred

Mt. 5 : 21-26 = Lk. 12 : 57-59

The impropriety of the connection of the
warning to impenitent Israel to be reconciled
ere too late with its divine adversary, whose
impending judgment is to be read in the signs
of the times, Mt. 5 : 25-26 = Lk. 12:57-59,
with that on the superiority of reconciliation
(with a brother) to sacrifice, and with the
antitheses of the new righteousness generally,
is so manifest to every reader of the Lucan
context, that we need only refer to Appendix C,
vii, p. 247, so far as these verses are concerned.
But is the preceding logion, 5 : 23-24, on recon-
ciliation with a brother, rightly placed?

We have indeed no parallel report on author-
ity of which we might assign it a different con-
nection, but the connection with the illustrative

Appendix A 139

antithesis is certainly of the loosest, whereas
the symmetry of structure of the whole dis-
course forbids the supposition of such digres-
sions. Jesus was giving illustrations of the
higher righteousness of the kingdom, as against
scribal casuistic ethics. Did he digress to illus-
trate the remotely connected principle of the
greater importance of humanity than ceremo-
nial? It is far more probable that the connec-
tion is owing to the evangelist, whose frequent
additions we have already had occasion to note.
From what context it may ultimately have been
derived is a more difficult question. We should
naturally think of Mt. 22 : 40 (cf. Mk. 12 : 33) \
or perhaps better of Mt. 18 : 5-6, 10-14, as the
preceding context. If our logion were there
inserted, 18 : 15 ff. would follow appropriately.*
On the emended form of 5 : 22, conforming
to that of the second antithesis (vv. 27-28,
31-32), see Appendix B, and Journ. of Bib.
Lit., 1892, i, p. 131, " Note on Mt. 5 : 21-22,"
by John P. Peters.

♦The rule of discipline, Mt 18:16-17, cannot, in
present form, be genuine; but the underlying principle,
Win thy brother (v. 15), may.

140 Appendix A

(6) Second Antithesis, Adultery vs. Impure
Thought

Mt. 5 : 27-32 = Mt. 18:6, 8-9 = Mk. 9 : 42-49 = Lk.
17:2 + Mt. 19: 9 = Mk. 10: io-ii = Lk. 16: 18

Wendt,* although recognizing the necessity
of removing from the Matthaean context of v. 39
the logion on the hand that causes stumbling,
as having no real relation to the antithesis of
purity of thought, vs. purity of action only,
thinks it needful to retain the logion (v. 29)
on the eye that causes stumbling, on the ground
that " Jesus adduces examples in most of the
other portions of this section, of how his com-
mands surpass the earlier." But we have
already had occasion to remove vv. 23-24 to
which reference appears to be made, so that
this argument is inverted. Moreover, the at-
tempt to divide the saying on sacrificing that
which is most precious if it become an obstacle
to salvation into two utterances on separate
occasions is like attributing to different poems
the two halves of any familiar stanza.

One must then not only consider the strophe
and antistrophe of Mt. 5 : 29 and 30 to be the
* Op. cit., p. 59.

Appendix A 141

work of the evangelist, or of some predecessor
in the field ; but must also consider that the
association of the two in Mk. 9 : 43-48 is the
result of a second independent attempt to com-
bine in poetic form these same two independent
logia. And over and above this we have the
testimony of Matthew himself in 18 : 6-9, where
he copies Mk. 9 : 42-47, to this more original
form, wherein three members, hand, foot, and
eye, were used as examples.

Accordingly, we have here to do with an inde-
pendent logion, somewhat abridged in Mt. 18 :
8-9 from the highly rhetorical form of Mark,
with threefold strophe and thrice recurrent
refrain fiX-qOrjvai cis yUwav, and still further
abridged in Mt. 5 : 29-30. The examples of
similar twofold or threefold strophic utterance
elsewhere in Jesus' teaching (Mt. 6 : 1-18 ; n :
7-10, 20-24) strongly support the originality of
the Markan form. But if so we shall be com-
pelled to distinguish between Matthew"', who
has incorporated Mk. 9 : 42-47 in Mt. 18 : 6-9,
and Matthew", who inserts it in 5 : 29-30.*

* See my Introd. to N. T. Lit., p. 202, and Soltau,
Eine L'ucke der Synoptischen Forsclutng, 1900.

142 Appendix A

For (a) while it is not at all inconceivable that
the duplication should escape notice if the logion
had already been incorporated by an earlier hand
in a large section, such as the Sermon on the
Mount, it is less probable that the same editor
would deliberately insert it twice, not without
considerable change of form. Accordingly, the
incorporation of 5 : 29-30 into its present con-
text will have preceded the taking up of the
discourse as a whole, and of Mk. 9 : 33-50 into
our Matthew. Moreover, (b) Matthew'', in 5 :
29-30, shows decided appreciation of strophic
form, and while he destroys the threefold
strophe of Mark, is able to produce a twofold
strophe of artistic type. But Matthew"', as we
have seen, makes havoc of this artistic structure
by his additions, and can hardly have had
appreciation for rhetorical form.

But is it possible to form a reasonable con-
jecture as to the original connection of the
logion ?

Certainly not from the preceding context of
Mark. Here 9 : 43-48 is appended to the
warning against " stumbling " (aKavSaXt^eiv) a
" little one," simply because of the mnemonic

Appendix A 143

word o-Kav&iAt£«v. Inner connection there is
none whatever. Moreover, the warning against
stumbling the "little ones that believe," by
which, as we may easily see from the form of
the logion in Clem. Rom. xlvi, 8 (Oval to> av-
6p<*>Trii) Ifceuw) • KaXov rjv avTw d ovk eyevvrjOr) 77 Ira
Tuiv €kXcktu)v fiov crKavSaAicrai ktX.), are not
meant children, but those weak in the faith, is
attached by the merest mnemonic relation to
the saying, Mk. 9: 37, 41, about "receiving a
little chiW1 Mk. 9 : 33-50 is thus seen to be,
for the most part, a mere agglomeration of stray
logia ; for we have seen above how purely fic-
titious is the connection of the sayings about
salt and fire, 9 : 49-50.

If, then, we dissolve the fictitious connection
between the logion on Causing the Weak to
Stumble, and that on Stopping at no Sacrifice
for Salvation, we have for the former the evidence
of both Matthew and Luke that it came from the
connection of the teaching concerning Duty
toward those " who are of the Household of the
Faith" (10-14, 15, 21-35), which is given very
briefly indeed in Lk. 1 7 : 1-4, but forms the basis
of the entire chapter Mt. 18, though certain

144 Appendix A

intrusive elements here are derived from Mark,
as we have seen in the case of vv. 8-9, and cer-
tain others, as vv. 16-20, from other sources.*

But where place the logion on stopping at no
sacrifice for salvation. Here Luke deserts us
entirely, having absolutely no trace of the saying,
though several closely related warnings (e.g. 13 :
22-25) '} and Matthew, as we have seen, vacil-
lated between two contexts, neither of which can
be right. We have one resort left, the succeed-
ing context in Mark. It is true that v. 4ob is
shown by the earlier texts to be a mere gloss,
and even 49s has much the same character of an
addendum to v. 48 suggested by the recurrence
of the word irvp. But, however it may be with
these four words, 7ras yap irvpl akiaO-qcrtTaL, 50%

* For brevity's sake we are compelled to omit from
Appendix C this discourse on Duty to Members of the
Household of Faith, which Reville has perceived to be
one of the seven principal discourses of our first gospel,
(i.) the New Law, 5: 3-7: 27; (ii.) Apostolic Instruc-
tions, 9: 37-38; 10: 5-16, 33-42; (iii.) Foes, 11 : 7-19,
21-30; 12: 24-25, 28, 30, 37-39; (iv.) Parables of the
Kingdom, 13: 1-52; (v.) Relationships within the King-
dom, 18: 2-7, 10-23; 2°: I— 16; 21: 23-27; 22: 1-6,
8-14; (vi.) Woes, 23; (vii.) Eschatology, 24: 11-12,
26-28,37-51; 25.

Appendix A 145

as we have seen, is a warning against faint-heart-
edness supported by reference to the destruction
of worthless material. In Lk. 14 : 34 it follows
upon the two parables on counting the cost,
which end, "So, therefore, whosoever he be
that renounceth not all that he hath, he cannot
be my disciple." Luke has employed this con-
text of 14 : 25-35 to forestall a misuse of the
parable of the great supper, 14 : 15-24, and we
cannot say what originally came before it ; very
possibly the answer " Strive to enter in," to the
question, "Lord, are there few that be saved?"
Lk. 13 : 22-30. But enough that Mark's con-
nection of the warning, Stop at no Sacrifice, with
that of the Tasteless Salt is vindicated. We
have in Lk. 14 : 25-35 a reasonable context,
even if we do not add Lk. 13 : 22-30. Both
belong to the period when Jesus' followers, hav-
ing forsaken all (Mk. 10: 28), are on their way
to the great crisis in Jerusalem.

On the readings of Mt. 5 : 32 ( = Mk. 10:
io-i2 = Mt. 19: Q = Lk. 16; iS) and of the
succeeding antitheses of duty toward man,
Mt. 5:33-48, 7:i2 = Lk. 6:27-36+, see
Appendix B (4), (5), and (6).

146 Appendix A

(7) The Three Antitheses of Duty toward God
Mt. 6: i-l8 = Mk. II : 25, Lk. 11 : 1-4

Further argument is needless to show that the
true occasion for the Lord's Prayer is that given
by Luke, and although no parallel to Mt. 6 : 7-8
appears, no one is at a loss to understand the
omission by our Gentile evangelist. Accord-
ingly, since the symmetry of the antitheses is no
less strongly opposed to their presence in the
Matthaean connection, than the integrity of the
thought, which forbids digressions into general
instruction on how to pray acceptably, we ex-
clude the whole passage, w. 7-15, assigning
7 (8 duplicates 6 : 32 and is redactional), 9-13
(in the simpler fivefold Lucan form)* to the
Lucan discourse on Prayer, f

But Lk. 18 : 1-8, although placed by our
evangelist at the end of an eschatological section
17 : 20-37, because, as he rightly perceives, the
widow who importunately calls for justice is the
widowed 'daughter of Zion ' (cf. v. 7) has its
own explanatory introduction (v. 1) which
clearly and, as would seem, correctly stated its

* See Lecture, p. 79. t See Appendix C, I, p. 183.

Appendix A 147

didactic intent ; and this connects the parable
by closer ties with Lk. n : 1-13. Its subject is
identical : Persistence in Prayer. The mere
fact that its illustration is in line with 17 : 20-37
is not enough to justify divorce from the dis-
course on Prayer. As to date the most that
can be said is that the occasion of the discourse
seems to be later than the choice of the Twelve,
Mk. 3:7-12, perhaps later than the death of
the Baptist ; but earlier than the crisis in Gali-
lee, Mk. 7 : 1-24, after which general religious
teaching was less in the minds of the disciples
than the special problems of the immediate sit-
uation.

But the saying on forgiveness, 14-15, has
only a fortuitous relation to the teachings on
prayer. To classify it with these is as if one
should place the saying on Reconciliation being
better than Sacrifice, Mt. 5 : 24, in the category
of teachings regarding true sacrifice. In fact
the two just named are companion utterances,
as will be seen as soon as we bring Mt. 6 : 14-15
into its true connection among the teachings on
Duty to those who are of the Household of the
Faith, Reconciliation and Forgiveness, in Mt. 18.

448 Appendix A

For the connection in Mark is a typical ex-
ample of mere mnemonic association, so com-
mon in the occasional logia of our second
gospel, as if sayings attached on the margin had
become incorporated.* In fact the Markan
connection (/cat orav arr]KVTt irpocrev^o/xtvoi)
strongly suggests derivation from Matthew " or
Matthew1". In Mt. 18, the logion 6 : 14-15
will have formed the conclusion of the parable
on forgiveness, 18 : 21-35.

(8) Earthly against Heavenly Wealth

Mt. 6:i9-34 = Lk. 12:13-34; 11:34-35; 16:1-9, «-
13. 19-25
Additional argument to prove the correctness
of Luke's setting, as against Matthew's, for this

*The whole of Mk. 11 : 20-25 *s made UP of such
debris. The logion 22-24 comes from the connection
Mt. 17: 19-20 where its sense is as true to the princi-
ples of Jesus as in that of Mk. II : 20-21 it would be
false. So of 25 where forgiveness is not inculcated as a
means of getting our prayers answered. Verses 20-21
form simply an editorial link to connect with II : 12-14,
which the evangelist fails to understand as symbolic
action of the prophetic type, and thus assumes to re-
quire an actual and visible effect. The incident of the
fig tree is complete in 11:12-14"; cf. Mt. 21:18-22
(N.B. irapaxpTjlJ-ay

Appendix A 149

great discourse as a whole will be needless for
those who admit the principles of criticism and
wasted on those who do not. For the discourse
as a whole, in its larger Lucan connection, we
refer the reader to Appendix C, II, p. 186.

But the two logia on Single-mindedness (?)
and Serving two Masters, Mt. 6 : 22-24, do not
occur in the discourse on Earthly vs. Heavenly
Wealth, Lk. 12 : 13-34, but elsewhere in Luke,
the former in connection with Jesus' defence
against the blasphemy of the scribes from
Jerusalem, Lk. n : 14-36, the latter in con-
nection with an independent discourse on wealth
and what it can and cannot do, in Lk. 16.
Apart from the inappropriateness of the whole
teaching in a discourse on the New Righteous-
ness, we have two reasons for thinking the set-
ting of Luke correct, at least for Mt. 6 : 22-23.
(a) It is difficult to discover in it any relation
to the context (earthly vs. heavenly riches)
unless taken as contrasting with v. 24, in the
sense : Make the heavenly wealth the undi-
vided object of your pursuit. Do not divide
your service between it and Mammon. In
Matthew's conception the " single eye," there-

150 Appendix A

fore, is that of the servant of Ps. 123 : 2, un-
swervingly fixed on the master from whom the
reward is to come. But while such a con-
ception may very well have led to the insertion
of both logia here, it certainly fails to do justice
to the saying on the "lamp of the body," if
indeed the general teaching, Make the heavenly
reward your undivided object, be not on general
principles too meretricious to accord with the
unselfish teachings of Jesus (cf. Mk. 8 : 35, and
parallels). In this interpretation everything
turns on the word dirXovs, as against the 8val
Kvpiois of v. 24, " single " vs. " double " service.
But if Matthew's were the original meaning, the
contrasting adjective in the negative half of the
logion, v. 23, describing the eye as it must not
be, should not be irovrjpos. Double sight may
not be a correct antithesis on account of the
" doubleness " of normal sight, but we should at
least expect some such epithet as "wandering"
or " inconstant." The use of rcovr\p6^ by both
authorities indicates that the "simplicity"
meant is not singleness vs. duality, but singleness
in the sense of honesty ; integrity vs. duplicity.
Moreover, the condition of inward light or dark-

Appendix A 151

ness is not what we should expect where the
object sought is not clearness of vision, but
heavenly reward. It is in the Lucan connection,
Blind Leaders vs. the Inward Guidance, that it
becomes appropriate to say : Inward light is
given to those who preserve integrity of mind.
The true sense of the saying, accordingly, is
that which it has in the context of Lk. n :

29-32> 34~36-
We have indeed a difficult problem in the

disentanglement from the two accounts of Mat-
thew (Mt. 9 : 32-34 ; 12 : 22-45, and 16 '• 1-12),
two of Mark (Mk. 3 : 22-30; 8 : 11-21, and
7 : 1-23), one of Luke (Lk. n : 14-54;
12 : 1, 10), and two of John (Jn. 6 : 30 ff. con-
nected with 9 : 40 ff.) of the great philippic of
Jesus in Capernaum against the scribes and
Pharisees. But of one thing we may be fairly
certain, the saying on the lamp of the body vs.
the inward light, was uttered, as we learn from
Lk. n : 29-32, 34-36, in rebuke of the "evil
and adulterous " demand for a sign from heaven,
and the " simplicity " of eye on which inward
illumination is conditioned, is not that of the
servant intent on his reward, but of him who

152 Appendix A

seeks the right path for himself or others. It is
the simplicity of the childlike and teachable
spirit, because of which Jesus could thank the
Father that though hidden from the wise and
prudent, his gospel was revealed unto babes. It
is integrity of mind, as opposed to the duplicity
of the "hypocritical" scribes and Pharisees,
who, because they deemed their own religious
leadership to be threatened by the new prophet,
had covertly (Mt. 12:25) given currency to
their blasphemous verdict, "He casteth out
devils by Beelzebub," then queried why Jesus
and the Twelve kept not " the tradition of the
elders," and finally opposed Jesus' preaching of
warning against impending judgment with the
demand of " a sign from heaven."

For (6) that the "evil eye" which is darkened,
is that of the "blind Pharisee," and blinder
scribe who assumes to "lead the blind," not that
of him who merely is divided in his service, is
also suggested by Mark's narrative of this mo-
mentous encounter (Mk. 7: 1-23), where, after
explaining wherein real defilement consists, we
have enumerated among the faults of those who
outwardly are clean, but inwardly full of all

Appendix A 153

uncleanness, the " evil eye " and " blasphemy "
that had just been shown by " the scribes who
came down from Jerusalem."

If thus we are driven to separate Mt. 6:22-
23 from v. 24, placing the former with Luke in
the Denunciation at Capernaum, we may per-
haps effect compensation as regards v. 24. The
saying on Simplicity of Heart, taken in the
sense of Singleness of Service, has clearly been
drawn in to the discourse on the Rewards of
Heaven by that on Divided Service, Mt. 6 : 24
= Lk. 16 : 13. How then came the logion on
serving God and Mammon to be inserted here?
Manifestly not because of the mere Sval Kuptois,
since it was not here. But bring the saying
into relation with its larger connection of Lk.
16 : 1-13, 14-15, 19-25, and it becomes intel-
ligible. It is true the connection of the logia in
Lk. 16 : 10-13 appears somewhat broken, v. 10
introducing possibly a foreign element.*

Yet there is at least no incompatibility be-
tween v. 13 and 1-9, n-12 ; for the warning of
the parable, "Use fleeting wealth as a means to

* Perhaps the original refrain answering to Lk. 19:17
= Mt. 25 : 23, which will have stood in place of 19 : 27.

154 Appendix A

higher ends while it is in your hands," is not
remote from the teaching, " Beware lest you
allow it to become an end in itself in rivalry
with God."

But here appears an affinity between the logion
on divided service and the discourse on heavenly
wealth which quite disappears in the Matthaean
form. The wealth ((mfifuHv) of unrighteousness,
belonging as it does to the Prince of this world
(Lk. 4:6)," faileth " (eicXwrei, Lk. 16 : 9). The
specified characteristic of the heavenly treasure
is that it does 710 1 fail (Mt. 6 : 19-20).

How then comes Matthew'" to insert into
the discourse on the " Treasure in heaven that
faileth not," a verse which in the larger connec-
tion of Lk. 16 : 1— 13 we find attached to a par-
able on the use of " the mammon that belongs
to unrighteousness," which though it " fails" can
be made a means to " eternal habitations "
(cuwvtovs crKT/vas) ; and yet himself quite over-
look this relation and substitute a fictitious one?
Must it not be that v. 24 (save for what belongs
to it in Lk. 16:1-9 (10-12?)) is, after all,
substantially in right relation to Mt. 6:19-21?
Will it not have been because Matthew"'

Appendix A 155

found the verse {plus somewhat more too di-
verse from his theme of the heavenly reward to
be utilized) in this connection, that he placed
it here, inserting before it 6 : 22-23 t0 f°rm ^e
contrast Single vs. Divided Service ? But if so,
then in Luke also there has been to some extent
a separation of connected material by the inser-
tion of other less directly related. For the great
discourse on the abiding heavenly wealth in Lk.
12 : 13-34, part of which is adopted in Mt.
6 : 19-34, is separated from that on How to use
the fleeting Wealth of the World, Lk. 16 : 1-13,
by miscellaneous material extending from 1 2 : 35
to the end of chapter 15. The parable of the
rich man and Lazarus, to which some hand has
appended a totally foreign addition * in vv. 26-
31, is a warning against judgment by outward
appearance, and therefore cannot tolerate the
intervention of the three stray logia, w. 16-18,
two of which we have already located elsewhere,
between it and v. 15, which it serves to illustrate.
The originality of the editorial connection, v. 14,

* See my article, "The Transfiguration Story," in
Am.Journ. of Theol, April, 1902; and Julicher, Gleich-
nissreden, ad loc.

156 Appendix A

has indeed been doubted on the ground that
avarice was not a characteristic sin of the Phari-
sees. But the genuineness of $ika.p^/vpoi iirdp-
Xovtcs may be questioned without rejecting the
whole verse. Therefore, until more decisive evi-
dence appears against our evangelist's historical
settings than we have yet found, we must regard
14-15, 19-25 as a unit, the conclusion of the
great discourse on Earthly vs. Heavenly Wealth,
Lk. 12 : 13-34, 16 : 1-9, 11-13.

(9) How the New Standard of Righteousness
should be applied

(1) To self, not others, Mt. 7 : 1-27 + = Lk. 6: 37-49 +

The Application of the great discourse on the
Higher Righteousness falls naturally into three
divisions. (1) It is a standard for self-correc-
tion, not for censoriousness ; * (2) the refor-

* In this connection it is worth while to note the
concluding instructions of Paul to the rrvev/jLariKoi (lead-
ers of the church) in (ialatia. They are to restore the
erring in a spirit of meekness looking to themselves lest
they also be tempted. It is somewhat significant that
this echo of the concluding section of the Discourse on
the New Law should be inculcated by Paul as a" ful-
filling of the law of Christ," Gal. 6: 1-4.

Appendix A 157

mation must be from the root, not superficial ;
(3) deeds not words will tell.

Of these Luke preserves only (2) and (3) in-
tact. He employs (1) as he employs elements
from the antithesis on Retaliation (Lk. 6 : 29, 30,
34, 35 = Mt. 5 : 40-42) to fill out the reduced
dimensions of that statement of the Higher
Righteousness in exclusively affirmative form,
6 : 27-38, which he substitutes for the antithe-
ses as a whole. Such at least would seem to be
the more probable explanation of the connec-
tion of 37-38* with the preceding verses. For
while they appear to offer a motive for the dis-
interested goodness inculcated, namely, " kind-
ness will breed kindness," the very suggestion of
such a motive is more or less incongruous with
the commendation of purely disinterested good-
ness. At least the level of the sublime saying,
vv. 35-36, wherein true goodness is commended
as the imitation of Him who gives without the
possibility of return, is hardly maintained if we
add, " For men will do as much again for you,"
Lk. 6:37, 38% must therefore be derived from
another context, possibly that of Mt. 18, for the
duty inculcated in v. 37 is forgiveness.

158 Appendix A

Again the two logia, Lk. 6 : 39-40, have cer-
tainly a fictitious connection. As the paragraph
stands the sense must be, " Beware of assuming
to guide when not yourself enlightened ; the
result will be that the pupil becomes as his
teacher." To this then is subjoined the saying
on removing a splinter from a brother's eye.
But it can hardly be admitted that Jesus should
have applied to any disciple of his own, however
overhasty to assume the functions of a teacher,
the epithet of " blind guide " which he applied
in withering denunciation to the scribes. More-
over, we cannot be mistaken as to the sense of
Mt. 7 : 3-5 = Lk. 6 : 41-42. Both witnesses
agree in placing it here, and the logion itself
clearly shows that it is not so much a warning
against assuming to teach without adequate
preparation, as a warning against assuming to
judge. We must, therefore, follow Matthew in
excluding these logia, Lk. 6 : 37bc, 38% 39, 40.
We have, indeed, no parallel elsewhere to 37bc,
38% though kindred teachings are not wanting
(cf. Mt. 18 : 23-35 ; Lk. 7 : 36-50 ; Jn. 7:55-
8:11 — originally " Lucan"), so that at best we
can give it but a very loose connection. But

Appendix A 159

6 : 39 is a parallel to Mt. 15 : 14, and 6 : 40 to
Mt. 10:24-25. In both cases the Matthsean
setting is preferable and is supported by the
testimony of John (6 : 39 = Jn. 9 : 40-41 ; 6 : 40
= Jn. 13:16; 15:20). The two verses are
not quite in harmony with the context, which is
not a warning against ambition to be teachers,
but against the fault-finding spirit. Thus in Luke
the sayings have the appearance of logia attached
from floating tradition.* In Mt. 15 : 14 and
10 : 24-25 they give their true sense.

Per contra, Matthew's insertion of 7 : 6 can
be accounted for only by the evangelist's desire
to warn against misdirected zeal in applying
gospel truth, but is too remote from the real
subject to be authentic in the connection. If
genuine, as we have no need to doubt, it formed,
perhaps, a fragment, orally preserved, of the
directions to the Twelve when sent to preach the
kingdom, Mt. 10: 14-15. The rhetorical form
is, of course, a chiasmus, " lest they (the swine)
tread them (the pearls) under foot, and they
(the dogs) turn and rend you." It is safer to

* Cf. Wendt, op. cit., p. 65, and Weiss, Matthausev.,
p. 206.

160 Appendix A

follow the actual precedent of Mt. 15 : 26 ( =
Mk. 7:27; cf. 15:5) than to reason on a priori
grounds that " Jesus cannot have been unwilling
his gospel should be preached to any class," and
connect the saying (so O. Holtzmann) with Mt.
16:20. The connection of the second sending
of the Twelve, Mt. 10 : 16-42, however, seems
more probable than that of Mt. 10 : 1-15. The
dogs and swine will then be, not heathen gen-
erally, but persecutors.

Why the greater part of the discourse on
Prayer, Lk. n : 1-13, not already taken up in
Mt. 6:9-13, should be inserted next by
Matthew iU in 7 : 7-1 1, is hard to say. Connec-
tion of thought is undiscoverable. Perhaps the
need of finding room somewhere for such indis-
pensable teaching, and the general character the
discourse assumes in our evangelist's mind, was
reason enough for throwing it in here. Defence
of the Lucan connection is superfluous.*

So also with 7:12 which Luke gives correctly
both as to place and form. Verse 1 2b is an addi-
tion (cf. Lk. 6:31) from Mt. 22 : 40, no doubt
from the hand which, by means of a similar addi-
* See Appendix C, I.

Appendix A 161

tion in 5 : 1 7, changes the sense to a more gen-
eral adaptation of the discourse. The summary
is in place, as Wendt has seen, after the fourth
ethical antithesis, just before the comprehensive
fifth.

( i o ) Radical Reformation

Mt. 7 : 13-20 = Lk. 6 : 43-45 i *3- 24-27 +
A more difficult problem confronts us in para-
graph ( 2 ). According to Wendt the leitmotif of
the sections (1) Mt. 6 : 1-6, 16-18, (2) 7 : 1-5,
(3) i5-I9> is "the hypocritical zeal for righteous-
ness" of which one form is (1) outward show in
acts of piety ; another (2) censoriousness toward
others with blindness to one's own faults ; a third
(3) our present paragraph, ambition to be
teachers. Accordingly, his explanation of the
employment of the logion, 7 : 13-14 = Lk. 13 :
24, as an introduction to the paragraph 15-20,
is as follows : Matthew m, intending to avail him-
self of part of the logion in 7 : 22-23 = Lk. 13 :
26-27, and wishing to preserve the rest, em-
ployed it in this place for lack of a better. It
is, indeed, well-nigh as hard to see a real con-
nection of thought between the logion and its
context here, as easy to see it in its Lucan con-

M

162 Appendix A

text (Lk. 13:22-30). Now the figure of the
two gates and two ways is a common one in
antiquity, both Jewish and classic* In answer
to the question (Lk. 13 : 23), "Lord, are there
few that be saved? " it comes in appropriately in
connection with the sayings (here rigidly con-
densed; cf. Mt. 24:37-25:46 and 8:11) on
exclusion of those who, in their own estimation,
are entitled to a place in the kingdom. The
Lucan setting is, therefore, correct. But it is
hard to see why even such a compiler as Matthew
should give it room in a warning against " ambi-
tion to teach." If, however, the paragraph is
really on Radical Reformation, the saying has a
sufficient degree of appropriateness here to
account for its insertion.

Now in the Lucan version of the discourse
(Lk. 6:43-45) there can be no question that
radical reformation is in fact the sense. Prophets
or teachers are not mentioned. The two kinds
of trees are compared respectively to the good
and bad man, each of whom manifests in deed
(and word ?) his real nature. Only the appended

* Test, of Abraham, and Johannes ben Zakkai (Bet:
28b); also in the Tablet of Kebes.

Appendix A I63

clause 45b, «* yap 7re/3io-<rev/xaTos KapStas AaAei to
o-To/xa atrroS suggests anything like the Matthaean
sense, and this does not appear in Matthew's
version. In fact, it has much the appearance of
a scribal addition from Mt. 1 2 : 34. But Mt.
12:33-35 forms a doublet to 7:16-18, this
time taking the form of Lk. 6 : 43-45, so that
here Matthew witnesses against himself. What
then is the solution of the puzzle ? The intrinsic
sense of the logia themselves (for there are two,
one on judging pretended teachers by their
fruits, 7 : 15-17, 20, the other on reforming men
in their nature to secure right action, Lk. 6 : 43,
45) will give us the key. The saying on the
good tree vs. the rotten has really quite a differ-
ent bearing from that on plucking grapes from
thorns and figs from thistles. The first teaches
the indispensableness of a sound nature, the
second applies a common-sense rule to the dis-
crimination of the worthy from the unworthy
leader. Now it is only the former which has
proper relation to the Sermon on the Mount, so
that both 45b and v. 44 (= Mt. 7:16) are alien
to this context. But how have they found their
way hither, since in Luke the context has no

164 Appendix A

reference to the detection of false leaders?
Only the confusion of Mt. 7 : 15-20 with Mt.
12:33-35 can explain it. Mt. 7:15, 16, 20
and 12 : 34 belong elsewhere.* Jesus undoubt-
edly warned his disciples against the wolves in
sheep's clothing, and gave them this principle of
discrimination, "Men gather not grapes from
thorns nor figs from thistles ; " but not at this
time. The place of this saying is more probably
among the warnings for the future of the church,
given when Jesus was preparing the Twelve for
his impending fate. We are reminded of Mt.
24 : 1 1-12 ; but the teachers here spoken of are
not the special " false prophets " of eschatology,
but the " grievous wolves " of Acts 20 : 29. | A
better connection is the section on teachers in
the church, Mt. 23 : 1-12. It is the mention of
tree and fruit which belongs between the para-
graph on Self-judging and on Deeds not Words.
Matthew may have considered that the judgment
which in self-defence we are compelled to exer-
cise upon those who assume to direct us, formed

* See Appendix C, p. 256.

t See, however, Resch, Agrapha, Par. 1 10 and cf.
Aidaxv J6: 3.

Appendix A 165

an appropriate exception to follow after the
warning, "Judge not"; and combined the two
sayings on fruit-bearing as the test of char-
acter. But this combination was antecedent to
Matthew '", (a) because the connection is with
7 : 1-5 and is interrupted by vv. 6-14 ; and (b)
because it has affected Lk. 6 : 43-45, and Luke
shows no acquaintance with Matthew '". Mt.
7 : 17 is, therefore, in the nature of an editorial
link.

Finally, as between the Lucan and Matthsean
setting for Lk. 6 : 43, 45 = Mt. 12 : 33, 35, it is
easy to see that Luke's is correct, for Mt. 7:18
cannot stand alone, but requires this teach-
ing to follow it. On the other hand, Jesus as-
suredly did not address the disciples on whom
he had just pronounced the blessings of the
kingdom as a " generation of vipers," yewrjfxaTa
e^iSvoif . Mt. 1 2 : 34, if not simply compounded
of Mt. 3 : 7 and the proverb eV TrepLo-aevixaTos
KapSias XaXet to arofxa, belongs in the Denunci-
ation of Scribes and Pharisees (Mt. 12 : 22-45
and parallels), and is responsible for the dis-
placement of w. 33 and 35. In compensation
Matthew1'1 appends in 7:19-20 a doublet of

166 Appendix A

3 : 10, and a repetition of v. i6a. In this para-
graph, accordingly, it is substantially the Lucan
form which we must follow, omitting 44 and 45b.

(11) Deeds not Words

Mt. 7: 21-27 = Lk. 6: 46-49, 13 : 26, 27

Wendt's observation that Mt. 7 : 22-23 ^as
been borrowed from the Lucan context is cer-
tainly correct. Warnings against exclusion in
the day of judgment are in place in that escha-
tological section of Luke, to which we have
already assigned the counsel to seek timely
reconciliation with the great Plaintiff; they
have slight relation to a context on proper use
of the new standard of righteousness. But over
and above this it is inconceivable that Jesus at
this period of his ministry, before his Messianic
claims had been broached, should have openly
referred to himself as judge at the final assize.
Accordingly we must recognize that while the
substance of Mt. 7:21 remains, on the testi-
mony of Lk. 6 : 46, and because the proposition
in illustration of which the parable, vv. 24-27
(= Lk. 6:47-49), is uttered requires to be
stated, its form has been altered to agree with

Appendix A 167

the eschatological logion which follows in v. 22
(ipoixnv . . . Kvpu, Kvpit ; cf. Mt. 25 : 11, 37,
44). Mt. 12 : 50 suggests the form of the last
half of the verse. The Lucan form, 6 : 46,
agrees with the succeeding context (dxoiW . . .
teal 7roiu)v), and must accordingly represent the
original.*

(12) The Colophon and Succeeding Events

Mt. 7: 28-29; 8 : 1-13 = Lk. 7:1; 5 : 12-16; 7: 2-10

A comparison of the concluding remark by
which each evangelist Matthew and Luke de-
scribes the effect of the great discourse, is of sin-
gular value as evidence of the history of its
transmission during the formative period of
our gospels.

The formula /cat eye'vcro otc IrkXtatv 6 'I^crovs
kt\. is employed five times in Matthew, each
time as the conclusion of one of the great
masses of discourse material which distinguishes
this gospel (7:28; 11 :i; 13:53; 19:1;
26:1). Sir John Hawkins f has given excel-
lent reasons for regarding it, however, as a
phrase coined not by Matthew ni, but by an earlier
* See Appendix B. f Hora Synaptics, p. 132.

168 Appendix A

compiler.* The first is that " Lk. 7 : 1 cVeiS?)
iTrXtjpwaev iravra to. prjfjuara avrov is SO closely
parallel in substance, though not in words, to
Mt. 7 : 28 as to suggest a common origin for
them both." We have just seen that there
are phenomena of the text which are unac-
countable without a connection between Luke
and Matthew".

We may add to this another conclusion. It
was the work already of this Matthew " to com-
bine the five Pereqs, as Sir John felicitously calls
them, with a narrative, and this narrative at least
partly drawn from our Mark. For (1) the for-
mula itself implies that the Pereqs were followed
not by new discourse, which would make it mean-
ingless, but by narrative. (2) In 7 : 28-29 tne
formula is combined with Mk. 1:22. (3) A
second loan from Mark is made in 8:1-4
(= Mk. 1 : 40-44 = Lk. 5 : 12-16), and this, as
we have seen,f absurdly ill placed. Both are
not likely to have been made by the same hand.
We get the same impression (the need to dis-

* In point of fact our gospel, as we have seen, is
distinguished not l>y five but by seven such masses. See
above, Appendix A (6), p. 144. f p. 134.

Appendix A 169

criminate Matthew"' from Matthew") in 26: 1,
where the formula is misemployed (ore er&eo-e
tovs Xoyovs . . . €t7r£ ktX.) . Moreover, we have
seen that the symmetry of the Sermon on the
Mount is constantly broken without regard for
its beautiful rhetorical balance, and Sir John's
careful investigations bring him to the conclusion
that this earlier compilation was even more highly
characterized than our Matthew (Matthew"1)
by attention to numerical form and symmetry.
Finally he sees good evidence of an interrela-
tion between Matthew" and Luke. We also,
besides the apparent dependence in Lk. 6 :
43-45, have already noted the remarkable
coincidence of Luke's adoption of the very
same passage in Mark as that chosen by
Matthew for the historical setting of the dis-
course, and now, since we have found it need-
ful to remove the second loan from Mark
(Mt. 8 : 1-4) as manifestly out of place, dis-
cover that in consequence the sequence of
narrative again coincides (Mt. 8 : 5-10, 13
= Lk. 7:2-10). Two such coincidences can-
not be accidental. Since our Matthew and
Luke are certainly independent, it is either

170 Appendix A

Matthew H who has borrowed from Luke (or
one of his sources), or vice versa. Soltau has
recently come forward with an urgent plea for
the indispensableness of such a Matthew".
Our own independent investigations have shown
the assumption to be entirely correct, so far
as regards the necessity of an intermediate
link to account for the relation of Matthew to
Luke. There was a combination of the logia
and Mark before our Matthew ; but it merits
quite as much the title of Pro to- Luke as
Deutero-Matthew, for some of its material is
of the very bone and flesh of the " special
source " of Luke. Of this type is the present
narrative of the Centurion's Servant, which ap-
pears not at all in Mark, but, aside from Mt.
8 : 5~r3 = Lk- 7 = i-io, only in Jn. 4 : 46-54,
and there in widely variant form. In its whole
animus it is distinctively characteristic of what
has been significantly designated " The gospel
of the poor and oppressed," * and in the whole
mode of representation is of a piece with Acts
10 : 1 ff. Moreover, as O. Holtzmann has seen,t

* See my Introduction to the ATew Testament, p. 220.
f Leben Jesu, 1901, p. 22.

Appendix A 171

the primary form is the Lucan. That of Matthew
is unmistakably secondary. But Matthew can-
not have it from our gospel of Luke, since the
omission of so much else would be unaccount-
able, not to say the composition of the work
itself. Neither can it be from Mark, as
O. Holtzmann supposes, imagining an acci-
dental omission from our form of the second
gospel; for it has no affinity with, nor place
in Mark. It belonged to that special source of
Luke and Acts whose chief feature is its cham-
pionship of the lowly, the publican and sinner,
the Samaritan, the penitent thief and repentant
harlot, the Gentile and the woman, the widowed
and poor, the lowly and despised. Matthew1"
shows appreciation of the bearing of the logion,
" I have not seen such faith in Israel," by
attaching the refrain of the eschatological dis-
course, Lk. 13 : 22-30 = Mt. 24 : 37-25 : 46.
But the very separation of the refrain from its
proper setting (Lk. 13 : 28-30 = Mt. 24 : 51 ;
25:30; cf. 13:42, 50; 22:13), breaking up
the symmetrical form of Matthew" is evidence
that here we are dealing with a third stage of
the process. The narrative will have run

172 Appendix A

4:18-22 . . . 8:14-16 (17), ib-i3 (cf. Lk.
7 : 1-10 ; Jn. 4 : 46-54 ; 6 : 1 ff.), 18 ff.*

With Mt. 8:13 = Lk. 7:10 we reach the
end in Matthew of that great section which the
evangelist inserts into the narrative of Mark.
Mt. 8:14 resumes the Markan narrative at
the point where it had been dropped after
4 : i8-2 2,f and proceeds with the chain of ten
mighty works, the pendant to the discourse.
Luke also has reached the end of the section.
Doubtless he derives his ensuing material,
7 : 1 1-8 : 3, from the same source, but the
connection of his story of the raising of the
widow's son at Nain is not in any degree with

* See my Introduction to the New Testament, p. 201.

t The demoniac in the Synagogue at Capernaum, Mk.
1 : 21-28, is purposely omitted. Matthew manifestly
disapproves the theory of Mark that the demons con-
stantly recognized Jesus as the Christ and had to be
silenced (Mk. 1:34; 3: 11-12; cf. Mt. 12: 16); rightly
judging it, apparently, an unwarranted inference from
the single authentic instance of Mk. 5:6-8 (= Mt.
8:29). Mk. 1:21-28 thus appears to him (rightly so
far as the demoniac's outcry is concerned) a doublet of
5 : 1-20, and is accordingly omitted ; but with the com-
pensation of a second demoniac introduced in 8 : 28-34 ;
cf. 9:27-31; 20:29-34.

Appendix A 17)

the foregoing, but solely with the subsequent
account of Jesus' answer to the messengers of
the Baptist, bidding them tell John how, among
the other works of the Christ, " the dead are
raised up."

Here, accordingly, we lay down our immedi-
ate task. Not all the conclusions reached are
of equal probability. Where Matthew gives
one connection for a saying and Luke another
we may have reasonable confidence in choosing
that which seems best adapted to the intrinsic
sense. Much less can be felt when we depart
from both, though such cases are rare. Finally,
the inferences drawn as to the stages through
which the two-fold report of the discourse has
come to us, will seem, no doubt, especially pre-
carious. It is but fair to add that our con-
clusions as to a Matthew1' employing a Lucan
form of the logia rests also on additional evi-
dence more than we have space for here. The
student should consult Feine, Eine vorkano-
nische Ueberlieferung des Lukas, 1891, and
Soltau, Eine Liicke der Synoptischcn Forschung,
1899, besides the standard works of Weiss,*

* Markusevangeliutn and Matttnzusevangcliwn.

174 Appendix A

Weizsacker,* and Holtzmann,f and the re-
cent admirable discussions of Hawkins \ and
Wernle.§ Further study will doubtless lead to
results divergent in detail from those we here
present ; but in the main, and especially in the
more vital question of the earliest attainable
form and connection of the great discourses of
Jesus, we may hope to see them ultimately
confirmed.

* Evangelische Geschichte.
t Synoptische Evangelien.
% Hora Synoptica, 1899.
§ Synoptische Frage, 1899.

APPENDIX B

TEXT-CRITICAL NOTES TO THE DIS-
COURSE ON THE HIGHER RIGHT-
EOUSNESS

( i ) The (3 text of Mt. 5 : 4-5 inverts the order
of these two verses. Verse 5 being simply a
reproduction of Ps. 37 : n, we should probably
regard it as a gloss which has crept in at differ-
ent points from the margin. (See above, Ap-
pendix A, p. 127.)

(2) In 6:21 Luke has twice, and in v. 25
once, an explanatory vvv which the parallel in
Matthew shows to be editorial. In the same
category is the eV accivg rrj fip-epn, v. 23. The
real contrast is not between present and future,
but seeming and real. The words koL otuv d<£o-
piaiaaiv v/xas KCU ovti&ivuxnv and eveKa tov vlov tov
avOpwirov (Mt. hiKtv i/xov) in v. 22 are also
probably added to conform with the treatment
actually experienced by the church. The /? text
of Luke omits ko.1 ova8tWm> (introduced by the
175

176 Appendix B

a text from Matthew), and Kal orav a<pop[o-uicnv
ifxas clearly imports later conditions. "Evexev
ifxov (tou vlov tov avQpoiirov) like xpevSofxcvoi (Mt.
5:11) is a qualification of the statement in-
tended to guard against misuse.

Comparison of the antistrophe, v. 26, confirms
this reduction of the overloaded v. 22, and shows
the contrast to have been simply between being
well and ill spoken of by the world.

In vv. 23 and 26 ol iraTipvi avTwv is unnec-
essary and does not appear in v. 26 (/? text)
nor in the Matthaean form. It looks like an
effort to make the statement exact. The j3 text
is also followed in the omission of ko.1 KXavaere
in v. 25, and yap in v. 26, on the principle bre-
vior lectio preferenda. It is also followed in the
omission of 7tc£vt€s in v. 26, and the reading tois
ip.TreTrXyjap.evoi'i in v. 25 for vplv ol.

(3) In Mt. 5:17 kcu rows Trpo<pr)Ta<; appears
to be redactional. The contrast oi KaraXvo-at
AXXa TvX-qpdma shows that irX-qpOyo-ai is not here
used in the sense employed of prophecy. In
w. 19 and 20 we read fiao-iXeia tov Oeov on the
principle explained in Appendix A (p. 128). In
v. 19 ydp for ovv. (See Appendix A, p. 133.)

Appendix B 177

(4) In Mt. 5 : 22-23 both sense and structure
require the emendation of Dr. Peters * above
adopted. The strophic form is reproduced in
the succeeding antithesis (v. 31) , the contrast
is between the heavier offence {uny 'Pa/ca), on
which the Sanhedrin impose a light penalty, and
the trivial one (eiTnj Matpe) on which the heaviest
is imposed. Jesus does not, of course, threaten
his disciples with the penalties of the Sanhedrin.
In 5 : 23 we insert ippWrj to correspond with
v. 31. The emendation is not strictly neces-
sary, for Mt. 23 : 18 affords an exact parallel
where the corresponding Ae'yowi must be tacitly
supplied.

(5) The words 7rapeKTos Xoyov 7ropveias, Mt.
5:32, are certainly a gloss. Jesus' attitude on
the subject of divorce is clearly set forth in Mk.
10:1-12, where this exception is significantly
wanting even in the rule (10:1 1-12) ; but again
introduced by Matthew m.f Fortunately we
have here the authority of Luke as well in the
parallel, Lk. 16:18, for rejecting the interpo-
lated exception. But the general principle still

* Jonrn. of Bib. Lit., 1892, i, p. 131.

fSee H. J. Holtzmann, Neutestl. Theol., I, p. 142.

N

178 Appendix B

more emphatically excludes it. The position
taken by Jesus is the same as in the case of the
request to arbitrate (Lk. 12 : 13). He refuses
to occupy the seat of the law-giver or magistrate
in the imperfect conditions of the world. No
fault is found with Moses for the enactment
necessitated by the hardness of men's hearts
(wrong social and moral conditions) . Only this
legislation, whose aim is simply to make the best
of things as they are in the interest of the family
and home, is not to be confounded with the
ideal standard of the kingdom of God, of which
Jesus finds the pattern in the utterance of the
Creator to the unfallen pair in Paradise. With
the ideal conditions alone does Jesus concern
himself in formulating the principles of the
higher righteousness of the kingdom. The ex-
ception 7rapeKTos Xoyov 7ropvetas transforms the
principle into a rule, and involves Jesus in the
rabbinic debate between the schools of Shammai
and Hillel. It is as much out of place in Mt.
5 : 32 as it would be in Gen. 2 : 24.

The reading of Lk. 16 : 18, poixtva for 7ro«i
avr^v ixoix*vOyvai, adopted by Wendt, is com-
mended by its greater simplicity. (See Wendt,

Appendix B 179

op. cit, p. 59.) In v. 28 avTr]v is omitted after
iirLdvfirjaai on the authority of the (3 text.

(6) The reading of the (3 text is adopted in
Mt. 5:37 instead of corw 8« 6 Aoyos i/xwv vcu vat,
ou ov. This is indeed the harsher, but may be
accounted for as affected by II Cor. 1 : 17-18.
The sense can hardly be other than as given in
the /3 text, let your simple affirmation or nega-
tion be conclusive. This form of the text also
omits 6/xoo-^s from v. 36. (See Blass Evangelium
secundum Matthceum, 1901, ad loc.)

(7) In Mt. 5 : 39 the Lucan form is preferred
in the latter half of the verse on account of
greater conciseness and agreement in form with
verses 40, 42. The sense is identical. Mt.
7 : 1 2 is placed here on the same authority. The
clause ovros yap icrriv 6 vo/xos kcu ol 7rpo<p7]Tai,
wanting in Luke, is substantially a doublet of
22 : 40. It represents too characteristically the
view of Matthew"', and is too easily accounted
for redactionally (cf. 5:17) to be admitted as
genuine. In Mt. 5:42 ano aov is omitted before
Saviow&u with the ft text.

(8) We add between Mt. 5 : 47 and 48 the
verse Lk. 6 : 35, but with much hesitation. It

180 Appendix B

lengthens the discourse without materially adding
to the sense. But the rhetorical structure and
balance seem to require it.

(9) In Mt. 6:18 the words tw ev rw Kpv<f>ai<a
and 6 fiXiirav iv tw Kpv^aiia might seem essential
to symmetry with verses 4 and 6. But they are
bracketed by Blass, * and it is easier to account
for them by supplementation from 4 and 6 than
to account for their omission, especially as we
have here not Kpvn-Tto as in 4, 6, but Kpvcfxiiu.
In v. 6 crov after rapa'iov and Ovpav and tw before
the first KpvTTTw, which are also wanting in some
texts, are omitted as unessential.

(10) The briefer form of Lk. 6:46-48
commends itself in preference to Mt. 7 : 21-25
except in one respect. The more elaborate
description of the building process eo-Kaxj/ev kcu
ifidOwev kol Wr/Ktv 6ip.i\iov seems less original
than the simple contrast ort rrjv irirpav . . . eVi
t?)i/ ajip,ov. The Matthaean form is accordingly
adopted in 7 : 24b, 25b-2 7.

* Op. cit. with a reference to Beitr. z. Ford. Christl.
TkeoL, IV, 17 sq., a work not accessible to me.

APPENDIX C

THE GREATER DISCOURSES OF JESUS
CONNECTED WITH THE SERMON
ON THE MOUNT, IN CONJECTU-
RALLY RESTORED CONTEXT, FORM,
AND ORDER*

I. The Discourse on Prayer

Lk. 11:1-13; 18 : 1-8 = Mt. 6: 7-13; 7:7-11

The Occasion

Lk. 11 : 1

Lk. 1 1 * And it came to pass that he was in
a certain place praying ; and when he ceased
one of his disciples said to him, Lord, teach

*The principal transpositions of text in this Appendix
are justified in Appendix A, without specific reference
in each case. For omissions and other changes of read-
ing, and for critical results otherwise embodied in the
text of the greater discourses outside the Sermon on the
Mount, resort has been had to a few simple typographi-
cal devices. Narrative material, such as the evangelist's
description of the occasion of the discourse, is double
181

182 Appendix C

us to pray, even as John also taught his dis-
ciples. 2And he said unto them, —

leaded. The discourse of Jesus is set in. Where it
seems to exhibit the lyric structure of prophetic utter-
ance, the lines are divided so as to show the parallelism,
and strophes so as to show the refrain. Passages which
appear to be redactional additions are printed in smaller
type. The place of such as are simply removed to other
contexts is marked by * * * . Some footnotes were
naturally found indispensable, besides these typographi-
cal devices — not so much to justify the reconstruction
in detail, as to indicate in a general way on what theory
the critic has proceeded in his attempt to reproduce syn-
thetically all that remains of the discourse in its true
historical setting and original context. Also a marginal
reference or two is given where close correspondence in
thought or phraseology gives evidence of coinage from
the same mental mould. This mould may sometimes be
the evangelist's, sometimes (e.g. in case of the phrase,
"they have received their reward," in Mt. 6: 2, 5, 16,
compared with Lk. 6 : 24 and 16 : 25) we must at least
carry it back to some proto-evangelist behind our Mat-
thew and our Luke, if not to Jesus himself. But justifi-
cation in detail of every reading and every synthesis
adopted must not be expected. Let the results given be
rather regarded only as tentative suggestions, to stand or
fall according to subsequent developments. A heavy-
faced type has been employed for passages improperly
placed in the Sermon on the Mount and here restored to
their original connection, that the reader's attention may
be called to the fact.

Appendix C 183

Avoid Heathenish Patter

Mt. 6 : 7

Mt. 6 7When ye pray, babble not by rote, as
do the heathen, for they imagine they will
be heard for their volubility. 8 * * * .
9 After this manner, therefore, pray ye : —

The Lord's Prayer
Lk. ii : 2-4 = Mt. 6:9-13

Lk. n2 (i) Father, hallowed be thy name ;

(ii) thy kingdom come

(iii) 3 Daily give us our bread for the
morrow.

(iv) 4And forgive us our sins, for
we ourselves also forgive every
debtor of ours." * ° Mt 18 : 35;

(v) And bring us not into tempta-
tion.

* On the significance of the smaller type, see preced-
ing note. The original form of the prayer would seem
to have included simpiy five brief petitions. Hence
the supporting clause attached to the petition for for-
giveness will not have more valid claims to originality
than the similar clauses appended in the Matthcean
version to petitions ii and v, though the addition to
petition iv is doubtless older, since it appears in both
Matthew and Luke.

Mk. 11 : 26.

184 Appendix C

Parable of the Importunate Widow
Lk. iS : i-8
Lk. 1 8 JAnd he spake a parable unto them

on the need of always praying and never losing

heart, saying,

2 There was in a certain city a judge who
had neither fear for God nor respect for
man. 3And there was a widow in that
city, and she came and said to him, Give
me justice of my adversary. 4And for a
time he would not. But afterward he said
to himself, Though I have no fear for God
nor respect for man, 5yet because this
widow annoys me I will do her justice,
that she may not plague me by her per-
« Lk. 16:8. petual coming. And the Lord said," Hear

what the unjust judge saith. 7And shall
not God do justice for his own chosen
people, who cry unto him day and night,
though he be longsuffering in their case ?
8 1 tell you he will vindicate them speedily.
Yet when the Son of Man comes will he
find faith on earth ? *

* This parable is employer! in the connection given
it by Luke to support the doctrine of the nearness of
"the day when the Son of Man is revealed" (17:30).
But clearly the Parousia is here referred to only as an
example of answers to prayer that seem long deferred,
the principal aim being not to warn of the Parousia, but.

Appendix C 185

Parable of the Importunate Friend
Lk. 11:5-8
Lk. 1 1 5 And he said unto them : —

Which of you shall have a friend, and shall
go to him at midnight and say to him,
6 Friend, lend me three loaves ; for a friend
of mine has come to my house from a
journey, and I have nothing to set before
him; — 7and he from inside shall answer
and say, Trouble me not : the door is now
shut and the children are with me in bed ;
I cannot rise and give thee. 8I tell you,
though he will not rise and give him any-
thing because he is his friend, yet because
of his persistence he will get up and give
him all he requires.

Persist in Prayer
Lk. 11:9-13 = Mt. 7:7-11

Lk. 1 1 9 And I tell you,

Ask, and it shall be given you,
Seek, and ye shall find,

Knock, and it shall be opened unto you.

to inculcate persistence in believing prayer (note v. 8b).
Accordingly we range this parable alongside its counter-
part, the parable of the Importunate Friend, disregarding
the order of Luke. Both these parables fail to appear
in Matthew, perhaps because of the seemingly disparag-
ing comparison of the divine motive in hearing prayer.

186 Appendix C

10 For everyone that asketh receiveth,
And he that seeketh findeth,

And to him that knocketh it shall be
opened.

Mt. 7 9 Or what father of you, if his son ask

bread will give him a stone ?
10 Or if he ask a fish, will he give him

a serpent?
Lk. ii 13If ye then, wicked as ye are, know

how to give good gifts to your

children,
how much more will your Father in

heaven give good things to them

that ask him ?

II. The Discourse on Earthly vs. Heavenly
Wealth

Lk. 12 : 13-34; 16 : 1-9, n-13 = Mt. 6 : 19-21, 24-34

The Occasion

Lk. 12 : 13-14

Lk. 12 13And a man from out the crowd said
to him, Teacher, tell my brother to divide the
inheritance with me. 14But he said to him,
Man, who made me a judge or arbitrator over
you ?

Appendix C 187

The Principle : Jesus shows what are the Real
Values of Life
Lk. 12: 15
Lk. 1 2 13 And he said unto them,

Take heed and guard yourselves from all
covetousness, for a man's living does not
consist in his wealth — the things that he
possesses."

a v. 22 ;
Mt. 6:25.

Parable of the Rich Fool
Lk. 12: 16-21
Lk. 12 I6And he spake a parable unto them,
saying,

A certain rich man's farm bore great crops.
17And he was reasoning with himself, say-
ing, What shall I do, for I have no room to
gather in my crops ? 18 And he said, This
will I do. I will tear down my barns and
build greater,6 and will gather in thither all ^.24;
my grain and my produce. 19And I will
say to my soul, Soul, thou hast many goods
laid up for many years ; take a rest, eat,
drink and be merry. " But God said unto
him, Senseless man, this very night thy life
will be required of thee ; who then will
have all that thou hast prepared ? 21So is
he that storeth up for himself and is not
rich as toward God.

188 Appendix C

Application : Jesus shows that Life is not for

Food and Raiment

Lk. 12 : 22-34 = Mt. 6 : 25-34

Lk. 1 2 22 And he said unto his disciples,
Mt. 6 ■ Therefore I tell you

Be not anxious as to your life what

to eat,
Nor as to the hody, what to put on.
Is not life more than food,
» Lk. 12 : 15, and the body than raiment ? ■

22- 26 Consider the ravens,

how they sow not, nor reap,
nor do they garner into barns ;
yet God feedeth them.
Are not you worth more than they ?

27 Which of you can add a span to his

age by anxiety ?

28 Why then be anxious about raiment ?
Take a lesson from the meadow-
lilies' growth,

they toil not, neither do they spin ;

29 Yet I tell you, Solomon himself, in
» Lk. 12 : 18, all his splendor/

*?' , was not robed like one of these.

Lccl. 2 : i-ii.

30 But if the meadow-grass, that is

to-day
and to-morrow serves as fuel for
the oven,

Appendix C 189

God doth so clothe,
shall he not much more clothe you,
distrustful ones ?

31 Take then no anxious thought,
saying, What shall we eat, or drink,

or wear ?

32 For all such things are the pursuit

of Gentiles ;
but your Father knoweth ye need

all these things.*
Seek ye then his kingdom ;
and all these things shall be given

you besides.

Lk. 12 s Fear not, little flock,

it is your Father's decree
to give you the kingdom.

Mt. 6 u Lay up for yourselves no stores upon
earth
where moth and rust consume
and where thieves break in and steal.

* That is, those who are conscious of a divine calling,
like Israel, the people of God, should assume that provi-
sion will be made for their needs at least equal to that
made for ravens and lilies. The Gentiles have no such
consciousness. Compare Ps. Aristeas, 140 (90 B.C.),
"The Jews are called by the Egyptians the People of
God, because they are not, like others, men of food and
drink and clothing, but are given to searching out God's
works."

190 Appendix C

Lk. 12 ^Sell what ye have and give it for
alms,
make yourselves purses that do not

wear out,
a treasure in heaven that will not
fail,
Mt. 6 M where neither moth nor rust con-
sumes
and where thieves do not break in
nor steal.
21 For where the treasure is, there also is
the heart.

Two Parables on the Use to be made of
Earthly Wealth

First Parable : Jesus shows by the Example of
the Provident Steward how Treasure can be
stored in Heaven

Lk. 16: 1-9

Lk. 16 'He said also unto the disciples,
There was a certain rich man who had a
steward, and accusation was brought him
against the steward of squandering his prop-
erty. 2So he called him, and said to him,
What is this I hear about thee? Give in
the account of thy stewardship, for thou
mayst no longer be steward. 3Now the

Appendix C 191

steward said to himself, What am I to do,
seeing my master taketh away the steward-
ship from me? To dig I have not strength.
To beg I am ashamed. — * I know what
I will do, so that when I am put out of
the stewardship people may take me in to
their own homes. 4So calling in each of
his master's debtors, he proceeded to say
to the first, How much owest thou to my
master? And he said, A hundred casks of
oil. And he said to him, Here ; take thy
contract, sit down at once and write fifty
instead. 7Then he said to another, And
how much owest thou? And he said, A
hundred quarters of wheat. He says to
him, Take thy contract and write eighty.
8 And the master praised the dishonest
steward for his shrewd dealing ; for the
sons of this world are shrewder than the
sons of light in their conduct toward their
own generation. 9And I tell you, Use your
' vile lucre ' to make friends for yourselves ;
so that when it fails, these may receive you
into eternal dwellings.*

* On the reasons for connecting Lk. 12 : 13-34 with
16 : 1-9, 11-13, see Appendix A (S), p. 154. We para-
phrase the peculiar expression " mammon of unrighteous-
ness" (see below, Lk. 16 : 13, and cf. "steward of un-
righteousness," v. 8, "judge of unrighteousness," Lk.
18:6) by the current phrase ' vile lucre.'

192 Appendix C

Second Parable : Jesus shows by the Example of
the Intrusted Talents that God requires us to
turn our Resources and Opportunity to Good
Account

Lk. 19 : 1 1-28 = Mt. 25 : 14-30

Lk. 19 nAnd as they were listening to this,
he related to them a second parable, because he
was near Jerusalem, and they supposed the kingdom
of God was about to appear at once.* So he said,

* In the Lucan form the Parable of the Talents (Mince)
has undergone a decided transformation, to which the
explanatory addition in 19: 11 affords the key. The di-
dactic intent of the parable is clearly man's responsibility
for God-given talent and opportunity. The mere length
of time to elapse before the accounting is not an essential
feature. Its purpose is therefore incorrectly stated in
Lk. 19: 11. In Mt. 25: 19 the "long time" simply al-
lows for the doubling of the intrusted capital. But take
just the features which appear only in the Lucan form
("to receive a kingdom and to return " in v. 12, verse 14,
"having received the kingdom" in v. ic;, and verse 27),
and all subserve the purpose of making this change in
the original purpose. Not God but Christ now appears
as furnishing the capital, which is correspondingly re-
duced (twenty dollars as against fifty thousand) and
equally divided. (Nevertheless in v. 24 the first ser-
vant is still designated " He that had the ten mince,"
implying an original in which the division, as in Mat-
thew, had been unequal.) He goes to receive a king'

Appendix C 193

Mt. 25 14 A certain man going on a journey
summoned his slaves, and delivered to them
his property. 15To one he gave fifty thou-
sand dollars, to another twenty, to another
ten ; to each according to his ability. And
he said to them, Do business with this till I
return, and went away. lfi Straightway he

dom ; he is opposed by his fellow-countrymen ; he returns
to punish the rebellious. All these new traits serve to
transform the parable into an allegory of the Second
Coming and echo the idea that it was uttered " Because
he was nigh to Jerusalem and they supposed that the king-
dom of God would immediately appear," an idea which
the evangelist in other passages shows a desire to correct
{e.g. 17: 25). Moreover, besides the evidence of altera-
tion in verse 24, all these new traits are drawn from the
well-known experience of Archelaus (Jos. Ant. xvii, 9:3;
11 : 1-14; 13 : 1). The Lucan form is therefore certainly
less original than the Matthsean, which we adopt. This,
however, does not guarantee every detail of the Mat-
threan. Thus the last clause of verses 21 and 23 (want-
ing in the Lucan form) and verse 30 (composed of two
refrains repeated in Mt. S: 12; 22:13; 25 : 30 and 8: 12;
13:42,50; 22:13; 24 : 5 x > 25 : 3°) f°rm an incongruous
and probably later element. (See next note.) Luke, on
the other hand, has a saying in 12: 47-48 which should
probably be added. For the servant who knew his Lord's
will and did it not (a scarcely veiled reference to Israel,
cf. Rom. 2 : 17-20 and Amos 3 : 1-2) is clearly the " un-
profitable servant " of the parable. Here too the moral
is, Superior opportunity implies greater responsibility.
o

194 appendix C

that had received the fifty thousand dollars
engaged in business with it and made fifty
thousand more. 17 Likewise he of the twenty
thousand, twenty thousand more. 18But he
that received the ten thousand went away
and dug a hole in the ground and hid his
master's money. 19 Now after a long time
the master of those slaves comes and settles
his account with them. 20 So he that had re-
ceived the fifty thousand dollars came and
brought fifty thousand more, saying, Sir,
thou didst deliver to me fifty thousand dol-
lars. See, I have gained fifty thousand
more. 21 His master said unto him, Well
done, good and faithful slave, thou wast
faithful over few things, I will set thee over
many. Enter thy master's feast* 2He also
who had received the twenty thousand dol-
lars came and said, Sir, thou deliveredst to
me twenty thousand dollars. See, I have
gained twenty thousand more. a His mas-
ter said to him, Well done, good and faith-
ful slave, thou hast been faithful over a few
things, I will set thee over many. Enter thy
master's feast.* 24Then he who had received

* An assimilation by the evangelist of this parable to
those he has placed alongside. The original has no ref-
erence to a feast, but suitably rewards the slave by a
position of more exalted service.

Appendix C 195

the ten thousand came and said, Sir, I knew
thee to be an exacting man, reaping where
thou didst not sow, and garnering where
thou didst not winnow. ^So I was afraid
and went and hid thy ten thousand dollars
in the ground. Here thou hast what be-
longs to thee. * But his master answering
said to him, Thou wicked and backward
slave ! Thou knewest that I reap where I
sowed not, and garner in where I winnowed
not? ^Then oughtest thou to have placed
my money with the bankers, and I would
have gone and obtained my own with inter-
est. M Therefore take away from him the
ten thousand dollars and give it to him that
hath the fifty thousand. Lk. 19 x I tell you,
To everyone that hath shall be given more,
and from him that hath not shall be taken
what he hath.

First Application : Jesus teaches that the Use of
Wealth may show Fitness for Higher Things

Lk. 16 : 10-13 = Mt- 6 : 24

Lk. 16 10He that is faithful in a very little is
faithful also in much,
and he that is faithless in a very
little is faithless also in much.

196 Appendix C

1 6 uIf then ye were not found faithful in
the matter of vile lucre,
who will intrust to you the true
wealth?

12 And if ye were not found faithful in

another's property,
who will give you your own ?

13 No house-servant can be slave to two

masters ;

for either he will hate the one and
love the other,

or else he will cling to one and hold
the other in aversion.

Ye cannot serve both God and Mam-
mon.

Second Application : Israel's Greater Enlighten-
ment implies Heavier Punishment for Unfaith-
fulness

Lk. 12: 47-48

Lk. 12 *7 Moreover that slave which knew his
« Rom. 2: 17- master's will,"

yet made not ready nor did accord-
ing to his will,
& Am. 3 : 2. shall be beaten with many stripes.6

48 But he that knew it not,
and did things worthy of stripes
shall be beaten with few.

Appendix C 197

To whomsoever much is given,
from him shall much be required,
and with whomsoever people place

much in trust,
from him they demand the more.

Two Additional Parables on False Stand-
ards of Judgment

Occasion

Lk. 16: 14-15

Lk. 16 uNow the Pharisees were hearkening
to all these things, they were avaricious,* and they
began to mock at him. 15And he said to them,

* If avarice was a sin specially characteristic of the
Pharisees, of which we have no evidence elsewhere, it is
not the one rebuked by Jesus in the words which follow,
nor even in the ensuing parable of the Rich Man and
Lazarus. Doubtless the early Christian opponent of the
Pharisees saw his antagonist depicted in the person of
Dives, and, as we shall see, found occasion even to ex-
tend the application of this minatory parable to the Jew-
ish adherent of Moses and the Prophets by an addendum
directed against Dives' " five brethren." But the par-
able itself does not call the rich man a Pharisee. It is
not directed against love of money ; but rebukes worldly
standards of judgment. Its theme is precisely as stated
in v. 15, "That which is exalted among men is an
abomination in the sight of God." Men admire and

198 Appendix C

Ye are they that make yourselves out right-

« 18 : 14. eous in the sight of men a ; but God know-

eth your hearts. For that which among

envy the rich man ; God may exalt the lowest beggar.
It does not belong to the exposition of this principle to
say that the rich man was bad and the beggar good, or
that he was a Pharisee and the beggar a Publican ; the
point, and the whole point, is that differences in earthly
conditions are not a blind to the divine judgment. Thus
the clause, <pCKdpyvpoi vwdpxovres, in v. 14, and v. 15 b
are reciprocally exclusive ; and of the two alternative in-
timations, the saying of Jesus in v. 15 is as certainly cor-
rect as the editorial comment in v. 14 is incorrect, and
therefore appears in small type. It is true, as we shall
see in the note next following, that the parable against
judging by worldly station would hardly be a rebuke
of the Pharisees if it stood alone. It might almost rep-
resent the very feeling of the Pharisee himself toward
his great antagonist, the rich and worldly Sadducee.
But we have reason to think it did not stand alone, but
side by side with one as exactly fitted to v. 15 a as this
to 15 b. And the full significance of both appears when
we bring in, as we have done, Lk. 12: 47-48 in place of
16 : 13. For now the reason for the scoffing of the Phari-
sees, so incomprehensible before, becomes apparent. The
Pharisee's confidence was far from being in his riches —
rather the contrary — but in the fact of his "knowing his
Lord's will." The scoffs were provoked by the threat of
" many stripes " for the servant who " knew his lord's will
and did it not," as compared with the few stripes of the

Appendix C 199

men is exalted is an abomination in the
sight of God.*

am haarelz in his ignorance of the law. The real issue
accordingly was broader than merely the superiority of
the divine judgment to worldly conditions of wealth vs.
poverty : this only led up to the more fundamental prin-
ciple as stated in v. 15 and exemplified in the second par-
able, wherein the divine judgment is also shown to be
superior to worldly (Pharisaic) estimates of moral worth.
* The very phraseology of 18: 9-14, a parable said to
have been uttered "against certain who esteemed them-
selves to be righteous and despised others," but without
any indication whatever of the occasion or provocation,
is enough to show that it must have followed originally
upon 16: 15. The very verb diKawOv, common to 16: 15
and 18: 14 occurs nowhere else in the gospels in this
sense save Mt. 12 : 37, and, as we have seen (see preced-
ing note), the context as imperatively demands teaching
against this self-exaltation of the Pharisees. As the
parable of the Rich Man and Lazarus shows how God
" looks not upon the outward man, but upon the heart "
in the case of worldly station, so its companion, the par-
able of the Pharisee and the Publican, applies the same
principle to Pharisaic self-esteem. The rtvh of 18:9
had of course to be substituted for an original rods, or
irpbs avTovs 81c. rb weiroid., or the like, when the parable
lost its original connection with 16: 14-15. That which
now follows at this point, 16: 16-18, is clearly remote
from the subject and easily demonstrated to belong in a
different context (cf. Mt. 11 : 12-13; 5 : x8. 32, and see
Appendix A (6)).

200 Appendix C

Parable of the Rich Man and the Beggar : Jesus
teaches the Worthlessness of Human Stand-
ards of Respect

Lk. 16 : 19-25 [26-31]

Lk. 16 19Now there was a certain rich man,
who was robed in purple and fine linen,
and lived in splendid luxury every day.
20 And a certain pauper named Lazarus* lay
at his gateway, a a mass of ulcers, and fain
to eat the remnants from the rich man's
table ; the very dogs would come and lick
his ulcers. "In course of time the pauper
died, and he was borne by the angels into
the bosom of Abraham. And the rich
man also died, and was entombed. 23And
in the underworld he lifted up his eyes, for
he was one that was in torment, and sees
afar off Abraham, and Lazarus in his bosom.

24 And calling aloud he said, Father Abra-
ham, pity me, and send Lazarus to dip but
the tip of his finger in water and cool my
tongue, for I am in agony in this flame.

25 But Abraham said, My son, remember
that thou didst receive thy good things to

« Lk. 6:24; the full," and in like manner Lazarus his

Mt.6:2,5,i6. evjj things; but now he is comforted here,

* I.e. Gotthelf — God help.

Appendix C 201

whereas thou art tormented. 26 And besides
all this a great chasm has been fixed between us and
you, so that those who might wish to cross hence
unto you are not able, nor can any cross from
thence unto us. 27And he said, I entreat thee,
father, to send him to my father's house — 28for I
have live brothers — that he may bear witness to
them, that they also may not come into this place
of torment. 2y But Abraham saith, They have
Moses and the prophets ; let them listen to them.
80 But he said, Nay, father Abraham, but if someone
should go to them from the dead they would re-
pent. 31 But he answered him, If they harken not
to Moses and the prophets, they would not yield
were one even to rise from the dead.*

Parable of the Pharisee and the Publican : Jesus
teaches who has Righteousness in God's Sight

Lk. 18 =9-14 (duplicate of v. 14 in Lk. 14: 11) = Mt.
23 : 12

Lk. 18 9And he spake this parable against
such as put trust in themselves that they were
righteous and despised others : —

* The addition, ver. 26-31, introduces a theme alien
to the parable. Moreover it is borrowed from current
apocalyptic expectation, which taught that Moses and
Elias (sometimes Enoch and Klias, or Elias alone, Rev.
11 : 3-12 ; Mk. 9: 1 1— 13) would rise from the dead to
"witness" for Messiah, and turn Israel to him in re-
pentance. See the article in the Am. Journ. of Theol.
above referred to (Appendix A, p. 155).

202 Appendix C

10 Two men went up into the temple to pray,
the one a Pharisee and the other a Publi-
can. "The Pharisee stood and prayed
after this style : O God, I thank thee that
I am not like the rest of men, plunderers,
dishonest, adulterers, or even like this Pub-
lican. V11 fast two days in the week. I
pay tithes on every article I possess. 1;The
Publican, standing afar off, would not so
much as lift up his eyes to heaven, but beat
upon his breast, saying, O God, be merciful
to me, sinner that I am. 14I tell you this
man went to his home blessed with right-
eousness rather than the other.

For he that exalteth himself shall be hum-
bled,

but he that humbleth himself shall be ex-
alted.

III. First Discourse of the Crisis and Re-
jection in Galilee.* Jesus defends his
Mission against the Covert Slander of the
Scribes who came down from Jerusalem

Occasion
After feeding a multitude in the wilderness
Jesus heals the dumb and blind, evoking Mes-

* The greater discourses of the period of Galilean ac-
tivity, such as the Parables of the Kingdom, Mt. 13 : 1-52,

Appendix C 203

sianistic acclamation, Mk. 8 : i-io, 22b-26;

7 : 32-37=Mt. 15 : (29-31) 32-39 J 9 : 27-34 =

do not appear to have been drawn upon by our first
evangelist for the filling up of the Sermon on the Mount.
One saying, Mt. 7 : 6, appears indeed to be more likely
to have been uttered in connection with the discourse to
the Twelve when sent to preach in Galilee, Mt. 9 : 35-
10: 1 = Mk. 6: 6 -7 = Lk. 9: 1-2 {duplicate 10 : 1-2);
Mt. 10:5-8; Mt. 10:9-11 = Mk. 6: 8-10 = Lk. 9: 3-4
{duplicate 10:4*); Mt. 10: 12-13 = Lk. lO:4b-6; Mt.
10: 14-15 = Lk. 10: 10-12 {duplicate Lk. 9:5 = Mk-
6: 11); Mk. 6:12 = Lk. 9:6. It might have been
uttered after Mt. 10: 12-13 = Lk. io:4h-6 with greater
probability than on occasion of Mt. 16: 20, as proposed
by O. Holtzmann (Leben Jesu, p. 258). But the logion
was doubtless taken up by the evangelist from floating
tradition, and the attempt to fix on its original context is
altogether too precarious. The case is different with the
great discourse of Jesus' conflict in Capernaum with the
religious authorities, provoked by their blasphemous ex-
planation of his miracles. As to this, the principal diffi-
culties come rather from the multitude of independent
reports. It is quite clear, however, from the main ac-
counts in Lk. 11: 14-12: 1 = Mt. 12: 22-50 that we have
two principal discourses to distinguish, (1) that of the
morning, when, arriving home from the scene of cul-
mination of his popularity, Jesus finds the scribes from
Jerusalem in possession of the field, and himself put upon
the defensive by the slander covertly (Mt. 12: 25 = Lk.
n: 17) set in circulation by them, "He exorciseth by
Beelzebub." The discourse of the morning is accord-

204 Appendix C

John 9 : 1-6 ; 10 : 19-20 {duplicate Mk. 6 : 30-
56 = Mt. 14 : 13-36 = Lk. 9 : 10-17 = John
6 : 1-2 1) ; Mt. 12 : 22-23 = Lk. 11 : 14. These
murmurs of popular approval are met on the
part of certain scribes who had come down from
Jerusalem by the verdict, He casteth out devils
by Beelzebub, Mk. 3:22 = Mt. 12 : 23b-24
(duplicate 9 : 34) = Lk. 11 : 15 = John 10 : 21.*

ingly defensive. But (2) at the noonday meal, Lk.
11:37-41 = Mk. 7:1-21, the scribes from Jerusalem
and their Pharisaic adherents found occasion for a direct
attack, and openly charged him with neglect of the or-
dinances of ceremonial cleanness. Jesus then takes up
the gauntlet, publicly renounces ceremonialism, and
formally turns the accusation back upon his accusers by
denouncing prophetic woes against Pharisees and scribes
alike. To their demand of a sign from Heaven in au-
thentication of these revolutionary utterances he replies
(3) with the offer of the sign of Jonah and the Ninevites,
Solomon and the Queen of Sheba. These two later dis-
courses, in which Jesus takes the offensive, may there-
fore be more appropriately treated as separate, although
their connection with the first in both occasion and con-
tent is intimate.

* As I have shown in my Introduction (p. 207), at
least this portion of Mark contains duplicate material,
which naturally causes still further duplication when it
reappears in the dependent gospel of Matthew. Luke
is characteristically more cautious and omits the more

Appendix C 205

(i) Feeding of the Multitude

Mk. 8:i-IO = Mt. 15:32-39 {duplicate, Mk. 6:30-56
= Mt. 14: 13-36 = Lk. 9: 10-17 = Jn. 6: 1-21)

Mk. 8 'In those days, when there was again" a "6:34.
great multitude and they had nothing to eat, he
called his disciples and saith to them, 2I have
compassion on the multitude, because it is now
three days that they have been staying with me,
and they have nothing to eat. 3And if I send
them away to their homes fasting, they will faint
by the way; and some of them are come from
far. 4And the disciples answered him, Whence
could one supply these men with bread here in
the wilderness? 5And he asked them, How
many loaves have ye? And they said, Seven.
6 And he bade the multitude be seated on the
ground. And he took the seven loaves and
gave the thanksgiving and brake, and gave to
his disciples to set before them, and they set it

glaring instances, such as the two feedings of the multi-
tude and two collisions with the scribes from Jerusalem,
though not all duplication is avoided (Lk. 8: 19-21 =
1 1 : 27-28). The fourth gospel is as usual controlled by
the third. In our text the simpler and more original form
is of course made the basis. In Mk. 8 : 1 it contains
the single word, irciX^, " again," from the editorial pen.

206 Appendix C

before the multitude. 7And they had a few
little fish, and he blessed them and bade dis-
tribute these also. 8And they ate and were
filled. And they took up seven baskets of frag-
ments that were left over. 9Novv there were
about four thousand of them.
«Mk. 6:45. And he dismissed them," 10and straightway,
entering into the boat with his disciples, came
into the parts of Dalmanutha.*

(2) Healing a Blind Man by touching his Eyes
with Spittle

Mk. 8:22b-26 = Mt. 9:27-31 {duplicates in 12:22;
20:30-34) = Jn. 9: 1-12

Mk. 8 22* * *f And they bring unto him a
» v. 32. blind man,6 and entreat him to touch him.''

* For Dalmanutha Matthew has Magadan. The places
are unknown, but either name designates some obscure
place on the shore of the Gennesaret plain, not far
from Capernaum. The duplicate account in Mk. 6:53
has "came to land at Gennesaret, and moored to the
shore." They had been driven from their intended
course to Bethsaida (6 : 45) by a strong headwind from
the northeast (the usual direction of violent winds on the
lake), and thus landed probably somewhere along the
southern extremity of the plain.

t The first clause of Mk. 8:22 should be reckoned
with the preceding context. The healing of the blind

Appendix C 207

23 And he took hold of the blind man with his
hand and led him forth outside the village," and « v. 33.
when he had spat upon his eyes4 and laid his *v-33:
hands on himc he asked him if he saw anything, e v. 33.
24 And he looked up and said, I see men; for I

man is an incident so thoroughly marked and so closely
connected with that of Mk. 7 : 32-37 as to compel identi-
fication with that which both in Mt. 9 : 27-34 and Mt.
12:22 is associated with the casting out of the dumb
devil. Why it was removed from this connection in
Mark to one which locates it at Bethsaida can only be
conjectured. That the location is incorrect is apparent
from verses 23 and 26, where the locality is called a
ku)/xt), i.e. "village" or "hamlet." Jn. 9: 1-12 locates
this healing at Jerusalem, with a mystical reference to
the pool of Siloam (cf. dW<TTei\ep, v. 25). This is of
course still more incompatible with the /cwyinj of Mark.
That the incident is really the same is evidenced not
merely by the remarkable trait of the use of spittle (cf.
also Mk. 7:33), but (1) by the altercation with the
Pharisees on spiritual blindness, which follows in Jn.
9:35-41, culminating in v. 41 with the declaration on
Jesus' part that the sin of the Pharisees is eternal, and
(2) by the calumny on their part, " He hath a devil,"
10 : 20. On the authority of so many cases where a heal-
ing of the blind is connected with the altercation with
the Pharisees (Mt. 9 : 27-34 ; 12:22-32; 15:30-16:1;
Jn. 9: 1-10: 21 ; see also Lk. 11 : 34-36 and Mt. 15 : 14)
we venture to transpose Mk. 8: 22*'-26 to a position im-
mediately before 7 : 32-37.

208 Appendix C

behold as it were trees* walking about. ^Then
he put his hands again upon his eyes," and he
looked and was restored, and saw all things
clearly. 26And he sent him away6 to his house,
saying, Do not even enter the village.

(3) Healing of a Dumb Man, followed by
Popular Acclamation

Mk. 7: 32-37 = Mt. 9: 32-33 {duplicate [Mk. 6: 53-56]
Mt. 12 : 22-231 = Lk. 11 : 14 = Jn. 6 : 14)

Mk. 7 32And they bring unto himc one that
was dumb and had an impediment of speech,
dand entreat him to lay his hand on him.
33 "And he took him aside apart from the crowd
by himself, and put his fingers in his ears/ and
spat and touched his tongue". ^And looking
up to heaven he sighed, and saith to him,
Ephphatha,* that is, Be opened. ■" And his ears
were opened and straightway the bond of his
tongue was loosed, and he spoke rightly. ^And

* The trunk of a tree — the blind do not consider the
top — compares closely in dimensions with a human
body. This blind man realizes that the moving objects
of this size must of course be men. Compare the inter-
esting description of the gradual restoration of speech
to the dumb man immediately following.

Appendix C 209

he charged them to tell no man. But the more

he charged them the more exceedingly did they

proclaim the matter." And people were aston- » i : 44-45.

ished beyond all measure, saying, ^He hath

done all things well, he maketh even the deaf to

hear and the dumb to speak.6 * & Mt. 9:33;

12 : 23 ;
* The identification of the two healings of the blind 1^:30-31;

and dumb in the two passages of Mark above given, with Lk. ll '■ z4>
the casting out of a "dumb devil" in Lk. II: 14, the •»•**+■
healing of two blind and one dumb in Mt. 9 : 27-33, and
of one "blind and dumb" in Mt. 12: 23, may seem to
require more than has thus far been adduced to justify
it ; especially if we proceed so far as to make the heal-
ing of the blind in Jn. 9: 1-10: 21 refer to the same.

One of the principal notes of identity is the special
notice of the amazement of the multitude which in this
case is carried to the highest pitch of all the Markan
narratives (cf. 2:12; 5:42); not of course that the
miracle is more surprising than the raising of Jairus'
daughter, but that the evangelist would describe it as
the actual culmination of popular wonder which precipi-
tated a momentous conflict. For, to take up at once a
second and third note of identity, the narrative proceeds
to relate (2) the Feeding of the Multitude, and the
effort of the Pharisees to counteract Jesus' popularity by
attributing his miracles to Satan (a trait wanting in Mk.
8: 11), and (3) demanding a sign from Heaven. In
like manner Lk. 11:14, Mt. 9:32, and Mt. 12:24,
which add the blasphemy of the Pharisees, all proceed
from the amazement of the multitude to the demand of a
P

210 Appendix C

(4) Messianistic Acclamation met by the Scribes
from Jerusalem : 'He caste th out by Beelzebub '

Mt. l2:23b-24 {duplicate 9:34) = Mk. 3:22 = Lk. II: 15
= Jn. 10: 20

Mt. 12 ^And they said, Can this be
the Son of David? 24But when the Phari-

sign from Heaven, Mt. 12 : 23 f. giving the distinctively
Messianist character to the acclamation that the people
said, " Is not this the Son of David." Now the only oc-
casion of this kind we know of, an occasion which in its
public features could hardly be repeated, is related in
Jn. 6: 14-15, where again it leads to the demand of a
sign from Heaven (v. 30-33), here also following upon
the feeding of the multitude, yet not because of it, but
because " the people saw the signs (true reading, cf. v. 2)
which he did." This identification is clinched by the
duplication of Mt. 12:38-39 in Mt. 16: 1-5 = Mk.
8: II-13. A fourth note of identity appears in the next
succeeding item, a discourse of Jesus warning against
the teaching of the Pharisees under the figure of bread,
which is followed by the withdrawal to Ccesarea Philippi
and Confession of Peter, Mk. 8 : 14-22", 27-30 = Mt.
16:5-12, 13-16. Of this Luke has but the brief state-
ment 12:1, but John expands into the great discourse
on the true Bread from Heaven with a curiously variant
version of the Petrine Confession, 6 : 22-65, 66-71.

If these incidents be studied in their interrelation as a
group, of which sometimes two or three, sometimes more,
are always found together, the portions of Mark omitted
by Luke, but which appear in Matthew, and by their ap-

Appendix C 211

sees* heard it, they said, this man only casteth
out devils by Beelzebub, the prince of the devils.

pearance give rise to the remarkable doublets of that
gospel, such as 12: 38-39 = 16: 1-5, will appear in their
true light. Mk. 8 : 22b-26 (displaced as shown above,
p. 206 note t)> 7: 32-37 are the two specific healings of
the blind and dumb, related in all the pristine freshness
and graphic detail of the Markan source, which in the
later accounts are more vaguely spoken of as healings of
two blind men and a dumb man (Mt. 9: 27-33 — Note
that the popular cry, " Is not this the Son of David," of
Mt. 12: 23, is here placed in the mouth of the healed
blind men with further assimilation to the Bartimxus
episode, Mt. 20 : 30-34 = Mk. 10:46-52), "one pos-
sessed with a devil, blind and dumb" (Mt. 12:22), a
"dumb devil" (Lk. ii: 14 — Note, however, the con-
nected saying on spiritual blindness, vv. 34-36), "a man
blind from birth " (Jn. 9: i-io: 21), and "signs done on
them that were sick" (Jn. 6: 2). Everywhere the dis-
tinctive feature of these particular healings (or at least
of one of the two) is that they precipitated the great
crisis when the Pharisees on their part blasphemed
Jesus as possessed of an unclean spirit, took him openly
to task as "a sinner" (Mk. 7:i-24 = Mt. 15:1-20),
and demanded a sign from Heaven, Jesus replying by a
true Philippic against the Pharisees. If this fact receive
adequate consideration, it will at once appear why we
further include in our identification Jn. 9: 1-10:21 ; cf.
9: 24, 40-41 ; 10: 20 with Mt. 12 : 24, 32.

* Mark : " the scribes who had come down from Jeru-
salem," cf. 7 : 1.

212 Appendix C

Jesus1 Defence

Mt. 12:25-32 (34, 36-37?)= Lk. 11:17-23; 12:10 =

Mk. 3 : 23-30 *

(1) Is Satan's Kingdom divided?

Mt. 12: 25-26 = Mk. 3: 23-26 = Lk. 11 : 17-18

Mt. 12 25And when he perceived their thoughts
he said unto them : — ■

Every kingdom divided against itself be-

cometh desolate
and every city or household divided against

itself is overthrown.

* In my Introduction, p. 209, I have endeavored to
show that the sparing use of the Login in Mark is not
due to lack of acquaintance on the part of our second
evangelist with that primitive compilation, instancing
Mk. 1 : 15 as affected by Lk. 4 : 21 (cf. 6 : 1-6) ; 1 : 24 by
Mt. 8 : 29, from which Mark deduces the general theory
1 : 34; 3 : 11 f., and giving as examples of displaced Logia
fragments in Mark, 2 : 28; 4 : 22, 24b; 8 : 34 f., 38s; 9 : 37,
41-50; 10: 11, 15, 38", 39b; 11:22-25; I2:38b, 39;
13 :9-!3> 21-23, 33-375 !4= 25 (?)■ To these must be
added 3: 22-30, an extract — to judge from its less com-
plete form and anachronistic position — from the source
employed in Mt. 12:22-32 {duplicate in 9:32-34) =
Lk. 11 : 14-22; 12: 10. In Mark its position is prema-
ture (see B. Weiss, Markusevang., ad loc), as appears
from the reference to the delegation from Jerusalem
(7 : 1-2) in v. 22, and in v. 23 to the parabolic teaching
to which we are first introduced in 4:2. It appears to

Appendix C 213

26 And if Satan is casting out Satan he is di-
vided against himself;
how then shall his kingdom stand?

be inserted at this point in the narrative to palliate the
sin of Jesus' mother and brethren, who came to lay hands
on Jesus, saying, " he is beside himself," a venial offence
of ignorance, by contrasting the " sin which hath never
forgiveness " of " the scribes from Jerusalem." But it is
the more inappropriate to a chronological narrative at
this point because the incident of the mother and breth-
ren is itself already an unchronological appendix to the
section on the choosing of the Twelve, 3 : 7-1 5% which has
first been supplemented by a list of the twelve names,
very awkwardly attached, next by the incident of the
mother and brethren, doubtless for the sake of the saying
3 : 34~35> on tne disciples as spiritual brethren who take
the place of earthly kin, and finally by the contrasted inci-
dent of the blasphemy of the scribes, 3 : 22-30. At what
period in the unknown history of our second gospel this
intercalation was made is a difficult problem, but certainly
before it was utilized by either Matthew or Luke, since
both show its effect (cf. Mt. 12:46-50; Lk. 8: 19-21).

It is not improbable that the series of events related
in Mk. 8:22b-26; 7:32-37; 8: 1-10, 11-13, 14-21, since
it is so closely paralleled by 6 : 30-56; 7: 1-31, 27-33,
and in the other gospels, may have once included the
substance of 3: 22-30 between 8: 10 and 11. As it is,
Mk. 3 : 22-30 is simply a third form of the Logian ver-
sion more fully given in Matthew and Luke. The
Markan tradition only conies in independently for the
later discourses of the day.

214 Appendix C

(2) By Whom do your Sons exorcise ?
Mt. 12: 27-28 = Lk. 11 : 19-20

27 And if I by Beelzebub cast out demons
by whom do your sons cast them out ;
[therefore let them be your judges?]

28 But if I by the Spirit of God cast out demons
then has the kingdom of God come unto

you.

(3) Taking the Spoil of the Strong Man armed
Mt. 12: 29 = Mk. 3: 27 = Lk. 11 : 21-22

29 Or how can one enter a strong man's house
and carry off his possessions,

unless first he have bound the strong man,
and then he will carry off his household as
spoil.

(4) Decide for Friendship or Enmity

Mt. 12: 30 = Lk. II : 23

30 He that is not with me is against me ;

and he that gathereth not with me scattereth.

(5) Blasphemy of God's Spirit an Abiding Sin

Mt. 12 : 31-32 = Mk. 3 : 28-30 = Lk. 12 : 10 =

Jn. 9:39-41

31 Therefore I declare unto you,

All (other) sin and blasphemy shall be for-
given unto men

Appendix C 215

but blasphemy of the Spirit shall not be for-
given.
32 And whoso speaketh a word against the Son
of Man

it shall be forgiven him ;

but whoso speaketh against the Holy Spirit,

it shall neither be forgiven him in this world,
nor in that which is to come.

33* * * * * * **

(6) The Evil Word shall bring into Judgment

Mt. 12:34, 36-37

34 Ye brood of vipers, how can ye, evil as ye
are, speak good things?
For out of the overflowing of the heart the

mouth speaketh

35* * * * * * * +

36 But I tell you that for every idle word that
men speak

* Verses 33 (" Make the tree good or evil ") and 35
(The good man bringing forth good) are duplicates of
Mt. 7:10 = Lk. 6 : 43 and of Lk. 6 : 45s respectively.
See Appendix A (10), p. 1 61-166, and compare Luke.
Their true place appears to be the Sermon on the Mount.

f See the preceding note. These added logia of Mat-
thew 12: 33-37 which do not appear in the parallels are
of decidedly doubtful originality in the connection, espe-
cially as they partake largely of the nature of current
maxims and show affinity with foreign material (with
341 cf. Mt. 3:7).

216 Appendix C

they shall render account in the day of
judgment.
37 For by thy words thou shalt be justified
and by thy words thou shalt be condemned.

IV. Second Discourse of the Crisis and
Rejection in Galilee. Jesus is taken to
Task for Disregard of the Traditions, and
openly breaks with Scribes and Pharisees

Occasion
At the midday meal in a Pharisee's house Jesus
and his disciples provoke attack by neglecting
the ablutions.

Lk. II : 37-38 = Mk. 7:1-5= Mt. 15 : 1-2

Lk. 11 37 Now as he was speaking a Phari-
see asked him to take lunch at his house.
Mk. 7 'And the Pharisees gathered unto him,
and certain scribes which had come from Jeru-
salem.* 2And seeing certain disciples of his to

* This delegation of scribes from Jerusalem was a
matter of no small importance. It is indeed only Mark
who appreciates this, these scribes in Matthew and Luke
being either altogether lost to sight behind the habitual
antagonists of Jesus, the Pharisees, as in Mt. 9:34;
12: 24; Lk. 11 : 15, or losing their identity in the more
general expression of Mt. 15:1, "scribes and Pharisees"

Appendix C 217

be eating bread with common, that is unwashed
hands — 3 for the Pharisees and all the Jews will

(cf. 23: 2, 13, 15) ; but the overwhelming effect of their
authoritative verdict on Jesus' following shows their im-
portance. It was a particular visit to Galilee of certain
great Jerusalem authorities, and the attributing of the
miracles of Jesus to collusion with Satan was surely their
work, as Mark declares (3:22), although, as we have
seen, the separation of 3 : 22-30 from 7 : 1-24 is certainly
unchronological. As Mk. 7 : I is clearly the first men-
tion of this delegation, and there are no traces of 3 : 22-
30 having been removed from chapter 7, it is probable
that this account (Mk. 6:30-7:31; 8:34-35; 9:2-10),
which passes directly from the Feeding of the Multitude
(5000) and Walking on the Sea to the controversy on
Neglect of the Ablutions, with only a general reference
to the Miracles of Healing (Matthew, however, empha-
sizing in particular "the blind and the dumb"), thence
to the Exile and Revelation of Peter, and is paralleled
by Mt. 14: 13-15:29/; 10:32,33,39; 17: 1-13, had no
account of the discourse of the morning. It is clearly a
Markan source of Petrine type, but may perhaps have
been known to Matthew in independent form, since the
Matthsean version adds important and sometimes appar-
ently original traits (Mt. 14: 28-31; 15: 12-15, 23~2S)-
Luke's cancellations may perhaps be similarly accounted
for. But this account of the Crisis in Galilee is not the
only one employed by Mark, nor indeed would it seem
the more original. Let it be designated Mark B, and
alongside it we shall have Mark A, i.e. 8 : 22b-26; 7 : 32-
37; 8: 1-22", 27-38; 9: 1, n-13, a narrative which re-

218 Appendix C

not eat unless they have punctiliously ( ?) washed
their hands, in observance of the tradition of the
elders ; 4 and when they come from the market-
place they will not eat without washing, and
they have many other traditional observances,
washings of cups and pans and kettles — 5and
the Pharisees and scribes ask him, Why do not
thy disciples walk according to the tradition of
the elders, but eat bread with unwashed hands?

Jesus' Reply and Counter-Accusation

(i) The True Purification of Meats
Lk. II : 39-41 = Mt. 23 : 25-26
Lk. 1139 And the Lord said unto him * : —
Now do ye Pharisees purify the outside of
cup and platter, but the inside of you t is

latcs in more specific form the Healings of the Blind and
Dumb, then the Feeding of the Multitude (4000), com-
ing to Gennesaret and Conflict with the Pharisees, then
the Flight and Exile and Revelation of Peter, but dwells
upon other features. Both A and B have passed over
into Matthew, practically without cancellation, but Luke
and John exercise discrimination in different ways, by se-
lection and cancellation of the more obvious duplicates.

* According to Luke it was the particular Pharisee
who was Jesus' host that put the question.

t Text " of you." This is a manifest misunderstanding
(occasioned perhaps by v. 4^). It is the dishes (so

Appendix C 219

full of robbery and extortion. ^ Simple-
tons, did not he who made the outside
make the inside as well? ^But give the
contents for alms, and lo, all things are
purified for you.

(2) The Ordinances of the Scribes nullify the
Word of God

Mk. 7 : 6-13 = Mt. 15 : 3-9

Mk. 7 6But he said unto them : —

Well did Isaiah prophesy regarding you
hypocrites, as it is written, " This people
honoreth me with their lips, but their heart
is far from me. 7 But in vain do they wor-
ship me, teaching as their doctrines the
ordinances of men." 8Ye forsake the com-
mandment of God, and hold to the tradi-
tion of men.

Matthew) which contain the robbery and wickedness
(Matthew, "extortion"), not the men; for the Semitic
idiom substitutes the abstract for the concrete, as in Am.
3 : 10, princes " who store up violence ami robbery," i.e.
the fruits of violence and robbery, in their palaces. To
really purify this food the contents should be restored to
the poor in alms, as was done by Zacchaeus, Lk. 19:8;
then what remained might be counted " pure." This is
a spiritualizing application of the ceremonial law charac-
teristic not only of Jesus, but of the broader piety of men
of his class in this age (cf. Mk. 12: 32).

220 Appendix C

9 And he said unto them : —
Full well do ye make void the command-
ment of God that ye may keep your own
tradition. 10 For Moses said, " Honor thy
father and thy mother," and, " He that
slandereth father or mother, let him surely
be put to death." "But ye say : If a man
say to father or mother, Whatever income
you might have from my wages is korban,
that is, dedicated to the temple treasury,
12 you do not allow him to do any more
work for his father or his mother, 13thus
nullifying the word of God by your tradi-
tion which ye have handed down. And
there are many like things which ye do.

(3) J^sus sweeps away All Distinctions of
Meats
Mk. 7 : 14-23 = Mt. 15 : 10-20
Mk. 7 "And he called up again the multitude
and said to them : —

16 Hear me all of you and understand.
There is nothing from outside a man that
by passing into him can make him ' im-
pure ' ; but it is the things that are from
within a man that make the man ' impure.'

17 Now when he had come into the house,
away from the multitude, his disciples asked

Appendix C 221

him the meaning of the parable. 18And he saith
to them, "Are you also such simpletons?" Do ■ Lk. 11:40.
you not perceive that nothing that enters into
a man from without can make him impure?
19 Because it does not penetrate to his soul, but
goes into his belly and is thrown off into the
drain." He thus pronounced all kinds of food
to be ' pure.' And he went on to say, " What
makes the man impure is that which issues from
him. 21 For it is from within, out of men's souls
that come forth malicious designs, fornication,
theft, murder, s adultery, concupiscence, wicked-
ness, fraud, licentiousness, an evil eye,6 bias- * Lk. 11:34.
phemy,0 arrogance, folly. ^All these wicked < Mk. 3:22.
things come forth from within, and these make
the man impure. " *

* The explanation of the parable is introduced out of
chronological order precisely as in Mk. 4: 10-13, and
with just the same formula. In fact later private ex-
planation appears to be a special device of Mark (cf.
9:33; 10: 10; 11:20). Accordingly our typographi-
cal system requires that this portion be printed in
the same manner as the evangelist's explanations and
comments, although it embodies words of Jesus, perhaps
even an allusion (v. 22b) to the blasphemy of the scribes.
But the principal discourse must be supposed to be re-
sumed thereafter independently of the aside.

222 Appendix C

(4) Jesus denounces Three Woes upon the
Pharisees

Lk. 1 1 : 42-44 = Mt. 23 : 23, 6-7 , 27-28 *

(i) "Woe to you Pharisees

because you pay tithes on mint and

rue and every garden herb
and pass by justice and the love of God.
These ye should have done, while ye

left not those undone.

(ii) 43Woe to you Pharisees

because you love the place of honor in

the synagogues
and salutations in the market places.

(iii) 44Woe to you

because you are like unmarked tombs f
and men that pass over them know it
not.

* Matthew incorrectly combines this Denunciation
uttered to the scribes and Pharisees with a much later
discourse of Jesus to his disciples, in which he warns
them against the spirit of the scribes and Pharisees, Mk.
12 : 38% 40 = Mt. 23 : 1-3 = Lk. 20 : 45-47. It is with
this latter that we should probably connect the fragment
from the Sermon on the Mount on How to Discriminate
between True and False Teachers, Mt. 7: I5~i6[20?j =
Lk. 6: 44. See Appendix A (10), p. 163.

t There seems to be a curious discrepancy in our two
reports of this saying. Both Mt. 23 : 27 and Lk. 1 1 : 44

Appendix C 223

(5) He turns his Threefold Invective upon the
Scribes as well

Lk. 11 : 45-47[48-5i] = Mt. 23:4, 29-32, 14
Lk. 11 ^And one of the scribes answered
him and saith, Teacher, in saying these things
thou art insulting even us. ** But he said : —

(i) Woe unto you scribes also ;

because ye lade men with burdens
heavy to bear

and yourselves will not touch the bur-
dens with one of your fingers.

(ii) 47 Woe unto you

because you build up tombs for the
prophets

compare the Pharisees to the sepulchres, and allude to
the custom of whitewashing them that the passer-by
might not unwittingly be ceremonially contaminated.
But in Matthew it is the whitcd sepulchre to which the
Pharisee is compared, as "outwardly beautiful" (?) but
inwardly loathsome ; to which it may well be objected
that the object of the whitewashing was just the reverse
of making them appear beautiful. In Luke it is the ««-
whited sepulchre, by which the unwary are defiled with-
out knowing it. This paradoxical arraignment of the
professional " Puritan " of the day as a really defiling in-
fluence is perhaps not too strong to be genuine, and on
the whole preferable to the Matthsean form.

224 Appendix C

and your own fathers put them to
death.

48 So you are witnesses for and give consent to
the works of your fathers, because they
killed them and you build their tombs.
49 On account of this "The Wisdom of
God " also saith : —

Mt. 23 ^ Behold, I send unto you prophets and

wise men and scribes.
Some of them ye will kill and crucify
and some of them ye will scourge in

your synagogues
and persecute from city to city.
86 That all the righteous blood shed upon

the earth
may come on your heads,
from the blood of Abel the just
to the blood of Zacharias son of Bara-

chias
whom ye slew between the temple and

the altar.
86 Of a truth I tell you,
All these things shall come upon this

generation.

87Jerusalem, Jerusalem,
thou that killest the prophets
and stonest them that are sent unto thee,
how often would I fain have gathered

thy children
as a hen doth gather her chickens under

her wings
and ye would not.
88 Behold your house is left to you for-
saken ;

Appendix C 225

89 for I tell you ye shall not see me hence-
forth
until ye shall say, Blessed is he that
cometh in the name of the Lord.*

* This quotation from an unknown writing of the
Iloqmah (Wisdom) literature shows itself to be an edi-
torial insertion by its interruption of the threefold woes
against the scribes, the scribes being rather, from its
point of view, one of the three types of messengers of
the divine Wisdom; for the Lucan form, "prophets and
apostles," is of course less original than the Matth«an
" prophets, wise-men and scribes." It is clear, too, that
the speaker in the fragment is, as Luke says, not Jesus,
but the Wisdom of God, which usually is the case in the
Wi.sdom Literature (Prov. 7-9). Personified as the re-
demptive agency of God she pleads with men, but pleads
in vain until the day of Messiah, when the house, forsaken
of God's presence now because of Israel's obduracy (cf.
I Esdr. 1 : 33), will be filled with his renewed presence
among a regenerate people. The adaptation of Ps. 91 : 4,
in v. 37, scarcely conceivable in the mouth of Jesus, is most
appropriate to Wisdom as the redemptive agency of God
(cf. Prov. 8:3-21). Still more may this be said of the
mournful announcement of withdrawal from the temple
until a time of repentant welcome, in vv. 38-39. It is only
the ecclesiastical identification of Jesus with the Wisdom
of God, early as this was (cf. I Cor. I : 24; 2 : 6-16), which
permitted the placing of this quotation in a direct sense
in the mouth of Jesus. In Luke fortunately the original
speaker is still unobscured, though the fragment is divided
between u : 49-51 and 13: 34-35 and otherwise altered.

Q

226 Appendix C

(iii) 52Woe unto you scribes

because ye have taken away the key of

knowledge.
Ye enter not in yourselves
And them that would enter in ye hinder.

(6) A Further Denunciation of Scribal

Casuistry*

Mt. 23 : 15-22, 24

Mt. 23 15Woe unto you, scribes and Pharisees,
hypocrites ;
because ye make the circuit of sea
and land to gain one proselyte,

* The number of seven woes made up by Matthew is
clearly factitious, like his series of ten miracles in chap-
ters 8-9, and seven parables in chapter 13, or the seven
" signs " or seven " I am " parables of the fourth gospel.
The six " woes" of Is. 5 : 8-24 need not have been in the
mind either of Jesus or the evangelists, a threefold form
is natural in itself and is repeatedly employed by Jesus,
may even be called a favorite with him (e.g. Mt. 6 : 2-4,
5-6, 16-18; Mk. 9:43-48; Mt. 23:8-10), and in the
Lucan version of the denunciation we see such a three-
fold division, first three woes upon the Pharisees, then
three more upon the scribes. The primary difference in
the Matthrean form is in the obliteration of the distinc-
tion between such as were appropriate to the Pharisees,
who did not " sit in Moses' seat " (Mt. 23 : 2), nor " bind
heavy burdens" (v. n), nor "take away the key of
knowledge" (v. 13), since not they but the scribes were

Appendix C 227

and when he is won ye make him
twofold more a son of perdition
than yourselves.

the teachers ; and such as were appropriate to the
scribes, who were not characterized by a punctilious
scrupulosity of performance such as characterized their
slavish pupils, the Pharisees. By lumping "scribes and
Pharisees " together in the general formula " scribes
and Pharisees, hypocrites," the double series of threes
becomes simply a sequence of six, which there was
strong temptation to expand to the favorite number
seven, as in the case of the parables (chapter 13).

But the process has been complicated in two ways.
(1) Instead of the first Lucan "woe " against the scribes
we find a reference to the Jewish propaganda in all
lands, whereas the material of the woe serves as an ep-
exegetical addition to the warning not to imitate the
scribes in their life (Mt. 23: 3). The substitution is by
no means happy, but as to the source of the substitute,
v. 15, we have no clew. (2) To make up the desired
seven woes two different methods have been followed in
different texts, (a) Verses 16-22, which Blass brackets
in his edition of 1901, on the ground of omission by
Chrysostom and the internal evidence, are certainly no
part of the original denunciation, as appears both from the
introductory formula and from the strophic form ; but
the evidence for excluding them from the canonical Mat-
thew is very weak, and even the occasion of their original
utterance may have been the same. (?>) Certain other
inferior authorities, either because the absence of verses
16-22 made the supply of a seventh woe seem necessary,

228 Appendix C

16 Woe unto you, ye blind guides
which say, Whoso sweareth by the

sanctuary it is nothing,
But whoso sweareth by the gold of
the sanctuary is bound by his oath.

17 Ye fools and blind ;

for which is greater, the gold, or the
sanctuary that made the gold holy?

or because the difference in the introductory formula
seemed to exclude 16 ff. from the count, introduce verse
14, a " woe " made up from Mk. 12 : 40.

In a word the confusion produced by Matthew in the
Galilean twofold triple denunciation seems to be clue to
the attempt to combine it with another discourse, or two
other discourses, unknown outside of Mt. 23, the whole
in combination being framed to produce a series of seven
woes against the " hypocrites " of orthodox Judaism.
Whether part of this foreign material came in, as Blass
conjectures, subsequently to the publication of our
canonical gospel, or whether, as our use of uniform type
implies, our evangelist himself made the combination,
omitting to conform the introductory formula of v. 16 to
*3> ^St 23> 25i 27> an(l 29 only because he was not aim-
ing at a series of seven, but only to reproduce the two
threes of his model, is a subordinate question. The
above, however, will represent the principal elements of
fact in a discussion of The Seven Woes of Matthew's
Gospel which has come to hand since this volume was
sent to press, viz., the Appendix having this title in The
Messages of Jesus according to the Syuoptists, by Thomas
C. Hall, D.D., Scribner's Sons, 1901.

appendix C 229

18 And again, Whoso sweareth by the

altar, it is nothing ;
but whoso sweareth by the gift that
is on the altar is bound by his oath.

19 Ye blind ; for which is greater, the

gift, or the altar that makes the
gift holy ? *

20 He, then, who sweareth by the altar
sweareth by it, and by all the things

on it,

21 And he who sweareth by the sanctuary
sweareth by it, and by Him who in-

habiteth it,
22 And he that sweareth by heaven
sweareth by the throne of God, and

by Him that sitteth upon it.
24 Ye blind guides, which filter out a

gnat, and swallow a camel ! t

* For the literary structure compare the twofold illus-
trations of scribal righteousness in the Sermon on the
Mount, Mt. 5: 21-22, 27-28, 31-32. Also with the gen-
eral statement verse 15, followed by 16, iS, and 20-22,
each ending with the refrain 17, 19, 24, compare Mt.
6:1, 2-4, 5-6, 16-18.

f That portion of Mt. 23 which is found nowhere else
seems to firm a discourse against the scribes for their
false casuistry. Of 16-22 we have spoken. Verses 15
and 24 seem to be connected. " Blind guides " re-
calls Mt. 15 : 14.

230 Appendix C

Jesus reiterates in Private to the Twelve his Re-
pudiation of the Scribes and their Traditions

The * Hedge of the Law ' shall be rooted up

Mt. 15 : 12-13
Mt. 15 12Then the disciples came near and
say unto him, Knowest thou that the Pharisees
when they heard that saying* were scandalized?
13 But he answered and said : —

Every plant which my heavenly Father hath
not planted shall be rooted up.

Blindness of Soul Fatal and Incurable

Mt. 15:14; 6 : 22-23 = Lk. 6 : 39 ; ":34"35L36] =
Jn. 9:39-41 ; 10 : 1-6

Mt. 15 14Let them alone; they are blind
23 : 24. leaders of the blind ■ ; but if the blind lead

the blind, both shall fall into the ditch.

* The reference in the context is to the revolutionary
utterance by which Jesus, as our second evangelist re-
marks, had swept away the Mosaic distinctions of clean
and unclean meats. The disciples now somewhat timidly
inquire if Jesus realizes the effect of his utterances on
the religious authorities. The occasion is by Matthew
made the same as that when the disciples (Mt., " Peter")
ask an explanation of the saying, and this is doubtless
correct but as the Markan form is clearly the more
original, we have permitted the digression to stand in
the unchronological Markan order (see above, p. 221).

Appendix C 23 1

6 ^The lamp of the body is the eye ; if thine
eye be pure thy whole body shall be lit up.
23 But if thine eye be false," thy whole body <* Mk. 7:22;
shall be dark. If, therefore, the very light 3 : 22-
that is in thee be darkness, how great is
the darkness.*

V. Third Discourse of the Crisis in Galilee.

The Scribes and Pharisees demand a Sign

from Heaven _

Occasion

After coming out from the scene of contro-
versy in the Pharisee's house, the scribes and
Pharisees meet Jesus with violent opposition.
Lk. 11 : 53-12: 1 (duplicate n : 29')

Lk. 11 ^And when he came out thence
the scribes and Pharisees began to press him
violently, and to cross-examine him on many
points, lying in wait for him to seize some word
from his lips.

* This passage from the Matthnean Sermon on the
Mount appears from the setting of the parallels in Luke
and John to have been uttered on occasion of the blas-
phemous insinuation of the Jerusalem scribes. V. 23
thus appears in the light of an explanation of the awful
utterance about the sin that hath never forgiveness, and is
a further link to connect it with the denunciation of the
blind leaders of the blind, and the warning against an
" evil eye." See Appendix A (8), p. 150.

232 Appendix C

They demand a Sign from Heaven

Mt. 12 : 38 (duplicate 16 : 1) = Mk. 8 : II = Lk. II : 16
= Jn. 6 : 30-31

Mt. 12 38Then certain of the scribes and
Pharisees answered him saying, Teacher, we
would see a sign from thee.

Jesus' Reply : The Sign of Jonah

Mt. 12: 39-42 (duplicate 16: 2-4) = Mk. 8 : 12 = Lk.
II: 29-31

Mt. 12 "But he answered and said unto
them : —

A wicked and adulterous generation

seeketh after a sign

and no sign shall be given it

save the sign of Jonah the prophet.

40 For like as Jonah was in Lk. 1 1 30 For just as Jonah

the seamonster's belly was himself a

three days and three sign to the men

nights of Nineveh,

so shall the Son of Man so shall the Son of

be in the heart of the Man be to this

earth three days and generation.*
three nights.

* The parallel explanations of " the sign of Jonah "
above given are both absent from the alternate version,
Mk. 8: 11-12 = Mt. 16: 1-4. That of Luke 11 : 30 has
at least the merit of being conceivably correct, since it
agrees with the facts of the O. T. narrative, whereiri

Appendix C 233

41 The men of Nineveh shall arise in the judg-
ment
together with this generation
and shall condemn it ;
for they repented at the preaching of Jonah,
and lo, a greater matter than Jonah is here.

Jonah's preaching to the Ninevites is peculiarly charac-
terized by the very fact that they neither ask nor receive
miraculous authentication of his exhortation and warn-
ing, and further agrees with its own context (v. 32) in
which Jesus points out this contrast with the generation
that demands a sign. That of Mt. 12:40 is absolutely
excluded by its contradiction of the context, missing the
real point of comparison, and substituting the trivial and
inapposite one of the three (?) days of Jesus' lying in
the grave. But in my judgment the most genuine form
of the tradition is that which excludes both, both being
attempts of later reporters to explain this enigmatic say-
ing of Jesus. In point of fact Jesus did believe that one
great sign had been given, but had remained unobserved
because the adulterous generation was blind to divine
portents in its craze for superstition (Lk. 17:20-21).
Elias, whose coming to prepare Israel by repentance for
the great " day of Jehovah " was God's appointed sign of
the Son of Man, had come, " and they did unto him as
they listed." It was shortly after this that the disciples
learned from Jesus' lips how deep a significance he at-
tached to the appearance and fate of John the Baptist
(Mk. 9 : 13). Now the succeeding context, Mt. 12 : 41-
42, accuses this wicked generation of a twofold obduracy
put to shame by the very heathen of the O. T. They

234 Appendix C

42 The Queen of the South shall arise in the
judgment
together with this generation
and shall condemn it ;
for she came from the ends of the earth

have rejected a great proclamation of repentance like
that of Jonah though the men of Nineveh did not, and
they have also rejected the winning entreaty of the
divine wisdom (see above, p. 225, note on the Jewish con-
ception of ' wisdom ' as the redemptive agency of God's
fatherly love), though the Queen of Sheba did not. It is
possible that in both cases Jesus was referring to his own
preaching; but (1) the enigmatic reference to the
former as a "sign," (2) the analogy of other passages in
which Jesus couples together their treatment of John the
Baptist and himself (Mt. 11:16-19, I7:I°-I3; Lk.
7 : 29-30) and declares John greater than all earlier
prophets (Lk. 7 : 24-28), and (3) the contrast so bold a
reference to himself as greater than Jonah and Solomon
would present to Jesus' invariable reserve regarding his
own personality in public address, suggest rather that
only the latter of the two comparisons refers to his own
preaching, the former referring to the Baptist's message
of repentance so like that of Jonah. This view is further
corroborated by the admirable appropriateness which
then appears in the succeeding context of Matthew, the
Parable of the House Swept and Garnished, whose appli-
cation is expressly declared to be to "this evil genera-
tion." It had seemed to purge itself at the preaching of
the Baptist, but did not a-lmit God's Spirit, the rightful
tenant, when He came to His abode.

Appendix C 235

to hear the wisdom of Solomon
and lo, a greater matter than Solomon is
here.*

Parable of the House Swept and Garnished

Mt. 12 : 43-45 = Lk. 1 1 : 24-26

Mt. 12 ^ Whenever an unclean spirit goes out
from a man, it passes through arid places seek-
ing for rest and findeth none. '"Then it saith, I
will return unto my abode whence I came
forth ; and it cometh and findeth it empty and
swept and garnished. 4iThen it goeth and
taketh to itself seven other spirits worse than
itself, and they come in and take up their abode
there, and the last state of that man becomes
worse than the first. So shall it be also unto
this wicked generation.!

* I.e. the gracious call of God extended through Jesus
to repentant sinners.

t Matthew is clearly correct in regarding this parable
as applying to the wicked generation purged by the bap-
tism of John but untenanted by the Spirit sent with the
Messiah, and not, with Luke, as a mere comparison of
the permanence of Jesus' exorcisms with those of the
Pharisees. But this being so it can hardly be otherwise
than part of the extended discourse which Matthew gives
as preceding.

236 Appendix C

Spiritual Kindred ; an Episode and Saying

Mk. 3: 20-21, 31-32 = Mt. 12: 46-50 = Lk. 8: 19-21
{duplicate, I 1 : 27-28)

Mk. 3 ^[And he cometh home; and the
crowd cometh together again so that they could
not even eat bread. 21And when his kindred
heard it they went forth to lay hands on him, for
they said to themselves, He is beside himself
* * *].* And there come his mother and his
brethren, and standing outside they sent a mes-
sage to him calling him forth. 32And a crowd
was sitting around him, and they tell him, Lo,
thy mother and thy brethren are outside asking
for thee. Lk. 11 ^ [And it came to pass as he

* This description probably refers to the same scene
as described above (p. 231) in the language of Lk.
II : 53-12: 1. Mark appends the story to his account
of the choosing of the Twelve for the sake of the say-
ing, " My mother and brethren are they that hear," etc.
Matthew and Luke omit this introduction. Between 21
and 31 Mark again inserts the blasphemy of the scribes,
thus making it a foil for the venial sin of Jesus' mother
and brethren, who said only f^etrnv. But the logian
version of the saying in Lk. 11 .-27, widely as it varies
from the Markan, which Luke repeats in 8: 19-21, is
close enough to prove identity, and this also is connected
(perhaps improperly) with the same occasion. Mark's
displacement, accordingly, is but slight.

Appendix C 2}7

was saying these things]* a certain woman out
of the crowd lifted up her voice and said to him,
Blessed is the womb that bare thee and the
breasts which thou didst suck. ^But he said,
Nay, rather blessed are they that hear the word
of God and keep it.

Mk. 3 MAnd looking round on those who
were sitting in a circle about him he saith, Be-
hold my mother and my brethren.

VI. Fourth Discourse of the Galilean Crisis
Jesus warns against the Leaven (Bread)
of the Pharisees

Mk. 8: 13-21 = Mt. 16: 5-12= Lk. 12: 1 =Jn. 6: 30-35

Occasion

Mk. 8 "And he left them f and entering again
into the boat he departed to the other side.

* The reference is to the parable of the House Swept
and Garnished, but the woman's ejaculation is occasioned
— if we may judge by what Mark relates of the occasion
of the logion — by the message that Jesus' mother was
outside.

t The reference is to the Pharisees who had demanded
the Sign from Heaven, this one of Mark's sources hav-
ing nothing more to tell of the crisis than the simple
fact of the demand and Jesus' refusal, Mk. 8: 10-13.

238 Appendix C

14 And they had forgotten to take bread, and
had no more than a single loaf with them in the
boat. 15And he was charging them, saying,
"Take heed, beware of the leaven of the Phari-
sees, and of the leaven of Herod." * 16 And they
were debating with one another, " It is because
we have no bread." " And when he perceived
it he saith unto them : —

Why are ye in debate because ye have no
bread ?

Do ye not yet perceive nor understand?

Have ye your heart made callous?

18 Having eyes see ye not,
and having ears hear ye not?
And do ye not remember

19 when I brake the five loaves among the five

thousand

* The warning against the teaching of the Pharisees
under the simile of bread (Mt. 16: 12), following as it
does upon the Feeding of the Multitude, Messianic Mur-
murs, and Demand of a Sign from Heaven, has its
counterpart in the Discourse on the True Bread from
Heaven in John. Luke also (12: 1) has the bare state-
ment that this parabolic warning was given at this time.
But the Synoptic narrative, while suggesting the possi-
bility of some extended discourse on this subject, con-
cerns itself only with the concluding words of Jesus when
in the boat he rebuked his disciples for their lack of
insight and lack of faith.

Appendix C 239

how many hampers full of broken pieces ye
took up?

20 They say unto him, Twelve.

And when the seven among the four thousand
how many baskets full of broken pieces took
ye up?*

21 And they say unto him, Seven.
And he said unto them

Do ye not yet understand?
224 And they come unto Bethsaida.

VII. Warnings of Impending Judgment

Sayings principally reported in Lk. 12: 35-13: 35
(1) On the Futility of Dependence on Privilege

Occasion

Lk. 13: 22-23

Lk. 13 22 And he was passing through cities

and villages, teaching and journeying on toward

Jerusalem. 23And a certain man said to him,

Lord, are those that are saved few in number?

* The compiler of our second gospel here combines
the two versions of the Feeding of the Multitude. From
the connection it would appear to be the version of
8: 1-10 {Four thousand) with which the passage was
originally connected.

240 Appendix C

Parable of the Narrow Door
Lk. 13: 24 = Mt. 7: 13-14
And he said unto them : —

24 Strive hard to enter by the narrow

door,
for many, I tell you, will seek to

enter in
and will not be able.

Mt. 7 13 For wide is the gate and spacious the
way
that leadeth to destruction
and many are they that pass in by it.

"For narrow is the gate and strait-
Acts 14 : 22. ened a the way

that leadeth unto life

and few are they that find it.

Many who claim a Place in the Kingdom will
be Rejected

Mt. 7 : 21-23 = Lk. 13 : 26-27 *

Mt. 7 21Not everyone that saith unto me
Lord, Lord,
shall enter into the kingdom of God,

* While it is quite clear that this logion is out of place in
the Sermon on the Mount (see Appendix A (11), p. 166),

Appendix C 241

but he that doeth the will of my
Father which is in heaven.
22 Many will say (to the king) in that
day,
Lk. 13 26 We did eat and drink in thy presence
and thou didst teach* (?) in our
streets ;

especially in the Matthrean form, which makes it apply
to false teachers in the church (7:22, contrast Lk.
13: 26), it is much less easy to assign it its true position.
True the occasion is well defined in Lk. 13: 22-24, but
warnings of judgment to come must have been a con-
stant feature in the preaching of Jesus (Mk. 1 : 15), and
there are utterances with which the present might seem
to have a closer relation than with the Lucan context ;
for example, the Dirge upon the Galilean Cities reported
by both Luke (10 : 13-16) and Matthew (11 : 20-24) in
connection with the Mission of the Disciples in Galilee
(cf. Lk. 13: 26 with 10: 13). The combined authority
of Matthew and Luke forbids our transferring hither the
Dirge, appropriately as it might lead in the question, Lk.
13: 23, and subsequent discourse We prefer to remain
in doubt as to an original relation between the elements
of Lk. 13:22-30. In particular Lk. 13:30 has better
connection in Mt. 19 : 30 ; 20 : 16, and the parable of the
Closed Door (v. 25 = Mt. 25: 1-13) is quite artificially
brought in. But Matthew should not have removed
verses 28-29 to place them after the story of the Be-
lieving Centurion (8: 1-10).

* The word " teach " reflects upon Jesus' own career.
" Walk " is more likely to have been the original.
R

242 Appendix C

and he * will say,
I tell you I never knew you ;
begone from me all ye workers of
" Mt. 25 : 41. wickedness."

Abrahamic Descent a Worthless Dependence

Mt. 8: 11-12 = Lk. 13: 28-29

Mt. 8 u And I tell you that many shall come
from east and west and shall take their
places at the feast with Abraham, Isaac
and Jacob in the kingdom of God. ^But
the sons of the kingdom shall go forth into
the outer darkness ; there shall be weeping
* Mt. 24 : 51 ; and gnashing of teeth.6

25 : 30.

*The Lucan form, which puts this judgment in the
mouth of the Messianic Judge spoken of in the third
person, is alone conceivable at any time previous to
Jesus' full revelation of his Messianic character. Even
then the " I " could only have been spoken in the inner
circle of the Twelve. It is indeed probable that these
parables of the judgment belong to the period subse-
quent to Caesarea Philippi, but even so the " I will say "
seems less probable in the mouth of Jesus. Besides this
the Matthaean form clearly shows adaptation to the con-
ditions of a church already troubled by false teachers.
We ventured also the opinion that the original utterance
will have had " walk " rather than " teach," the reference
of which to Jesus himself would have been so obvious.

Appendix C 243

( 2 ) Real Basis of the Messianic Judgment

Parable of the Shepherd dividing his Flock

Mt. 25:31-46

Mt. 25 31But when the Son of Man shall come
in his giory and all the angels with
him,
then shall he sit upon his ' throne of
glory,'
3:!and all the nations shall be gathered
together before him,
and he shall separate them one man

from another,
as a shepherd separates sheep from
goats.
33 And he shall set the sheep on his
right hand, and the goats on his
left.

34 Then shall the king say to those on

his right hand,

Come ye that were blessed of my
Father,

inherit the kingdom that was pre-
pared for you from the foundation
of the world.

35 For I was hungry and ye gave me to

eat,
thirsty and ye gave me to drink,
a stranger and ye took me in,

244 Appendix C

naked and ye clothed me,
I was sick and ye visited me,
in prison and ye came to me.

87 Then will the righteous answer him and say,
Sir, when did we see thee hungry and feed

thee,
or thirsty and give thee drink?

38 And when did we see thee a stranger and

took thee in,
or naked and clothed thee?

39 When did we see thee sick or in prison and

came to thee?

40 And the king will answer and say to them,
I tell you of a truth,

By so much as ye did it to one of these

brethren of mine,
these men of very small account,
ye did it to me."

41 Then will he speak to those on his left,
Begone from me, ye accurst,

into the everlasting fire prepared for the
Devil and his angels.

42 For I was hungry and ye gave me naught

to eat,
thirsty and ye gave me no drink,

43 a stranger and ye took me not in,
naked and ye clothed me not,

sick and in prison and ye visited me not.

Appendix C 245

44 Then these too will answer and say,

Sir, when did we see thee hungry or thirsty,
or a stranger, or naked,
or sick, or in prison,
and did thee no service?

45 Then he will answer them, saying,
I tell you of a truth,

By so much as ye did it not to one of these

men of very small account,
ye also did it not to me.

46 And these shall go away into everlasting

punishment,
but the righteous into everlasting life.

A Connected Incident

Lk. 13 : 31-33

Lk. 13 31At that same hour there came up
certain Pharisees and said to him, Depart, and
get away hence, for Herod desireth to kill thee.
32 And he said to them, Go, and tell that jackal :
Lo, I cast out demons and perform my healings
to-day and to-morrow, and on the third day I
shall be through. ^But I must needs go on to-
day and to-morrow and the next day, for it can-
not be that a prophet should perish except in
Jerusalem.

246 Appendix C

(3) Be Ready to give Account in the Judgment

Occasion
Lk. 17: 20 *

Lk.17 20aAnd being asked by the Pharisees
when the kingdom of God cometh, he answered
them and said : —

No Prognostication will avail to date the
Parousia

Lk. 17: 2ob-2i (= Mk. 13: 21 = Mt. 24: 23?)

Lk. 17 20bThe kingdom of God cometh not
with taking of observations, neither shall
people say, Lo, here, or there. 21 For be-
hold, the kingdom of God is among you.

The Signs of the Times are Enough to prove it

Near

Lk. 12 : 54-56 = Mt. 16 : 2-3 (/3 text)

Lk. 12 54 Whenever ye see a cloud rising in
the west,
at once ye say, There is rain coming ;
and so it comes to pass.
"And whenever the south wind blows,
ye say, There will be scorching heat ;
and so it comes to pass.
66 Ye hypocrites,

Appendix C 247

ye know how to take account of the
appearance of earth and heaven j

how is it that ye know not how to
take account of this epoch?

Be reconciled ere too Late with him who is
bringing his Suit against Israel

Lk. 12 : 57-59 = Mt. 5 : 25-26

Lk. 1 2 5; And why even of your own selves do
ye not judge what is right ? M For as thou
art going with him who is suing thee before
the magistrate, do thy utmost to effect a
settlement with him on the road, lest per-
haps he drag thee before the judge, and the
judge deliver thee to the sheriff and the
sheriff cast thee into prison. ra I tell thee,
Thou shalt never come out thence till thou
have paid the last farthing.

A Warning based on Current Events
Lk. 13: 1-5

Jesus told of the Fate 0/ Pilate's Victims

Occasion

Lk. 13 *And there were some present on that
same occasion who informed him concerning the
Galileans whose blood Pilate had mingled with

248 Appendix C

that of their sacrifices. 2And he answered and
said unto them : —

Suppose ye that these Galileans were sinful
beyond all the men of Galilee
because they suffered these things?
3 1 tell you, Nay,
but except ye repent
ye shall all perish in a like manner.

4 Or those eighteen

on whom the tower fell in Siloam and killed
them,

suppose ye that they were transgressors

beyond all the men that dwell in Jerusalem ?
6 1 tell you, Nay,

but except ye repent

ye shall all perish in a like manner.

Parable of the Barren Fig Tree

Lk. 13: 6-9

Lk. 13 6And he spake this parable : —

A certain man had a fig tree planted in his
vineyard, and he came seeking fruit on it,
and found none. 7 And he said to the vine
dresser, See here, it is now three years that
I have come to seek fruit on this fig tree,
and I find none ; cut it down ; why should
it make the ground useless as well? "But

Appendix C 249

he answered and said to him, Master, leave
it alone for this one year more, till I have
digged and put dung about it, 9and if it
bear fruit thereafter, very well ; but if not,
cut it down.*

* The parable of the barren fig tree should not be
identified with the incident (Mk. II: 12-14, 2°~25 —
Mt. 21 : 18-22), though Luke's omission of the latter is
doubtless for this reason, just as he omits Mk. 14: 3-9 in
view of Lk. 7 : 36-50. The incident, which properly
ends with Mk. 11:14 (compare Mt. 21 : 19) is too clearly
dated, and that in spite of the evangelist's consciousness
of the discrepancy in the season of year (Mk. 11 : I3b),
to allow it to be set aside. We may understand the oc-
currence as simply an application by Jesus of the methods
of prophetic symbolism (cf. Ez. 39 : 17). The precocious
promise of a fig tree thus early (March — April) in full
leaf, attracting his attention as he goes from Bethany
toward Jerusalem, he approaches, only to find it as barren
of the budding fruit as its flourishing appearance gave
reason to expect the contrary. The curse thereupon
pronounced has no reference to the tree, save as a type
and symbol of the outwardly promising, inwardly barren
Israel. Hence in its first form the story must have
ended with the utterance, " No man eat fruit of thee
henceforth forever." The rest is the work of our evan-
gelists, Matthew and Mark, who, each in his own way,
seek to piece out what they regard as an incomplete
account. Both assume a visible effect upon the tree,
Matthew instantly (Trapaxpyna, a Lucan word, not
found elsewhere in Matthew), Mark the next day;

250 Appendix C

(4) Suddenness of the Parousia

The Day of the Lord will come like the Flood

Mt. 24: 37-39 = Lk. 17 : 26-27

Mt. 24 37 And as were the days of Noah

so shall be the Coming of the Son
of Man.
38 For as people were in the days be-
fore the cataclysm
eating and drinking, marrying and

giving in marriage
until the day that Noah entered into
the ark,
39 and knew not until the flood came
and swept them all away ;
so shall be also the Coming of the
Son of Man.

and Mark further attaches two logia, one (Mk. 11 : 22-
24) rightly located by Matthew in 17:20, the other
(11:25) located by Matthew no better than here in
6:14-15. Mk. 11:20-21 is editorial solder. If the
reader be indisposed to grant the possibility of both a
parable and, subsequently, an incident of a barren fig
tree, then it is far better to suppose that the parable has
been elaborated from the symbolic utterance, as some
derive Lk. 15: 11-32 from Mt. 21 : 28-31, or Mt. 25: I-
13 from Lk. 13:25, than vice versa. Mk. 11:12-14
must be accepted as historical.

Appendix C 251

Or like the Judgment upon Sodom

Lk. 17: 28-30

Lk. 17 ^Just as it happened likewise in the
days of I ot.
They were eating, drinking, buying,
selling, planting, building.

29 But in the day that Lot went forth

out of Sodom
it rained fire and brimstone from
heaven and destroyed them all.

30 After the same manner shall it be in

the day when the Son of Man is
revealed.

One shall be taken, Another left
Mt. 24:40-41 = Lk. 17:34-35

Mt. 24 ''"Then shall there be two men in the

field ;

one shall be taken and the other left.

41 There shall be two women grinding

at the mill ;

one shall be taken and the other left.

Carrion calls its own Scavengers

Lk. 17 : 37 = Mt. 24: 28

Lk. 17 37And they answered him and say,
Where, Lord? But he said unto them : —

252 Appendix C

Wherever the carcase is
there the vultures will be gathered
together.

A Warning against False Alarms of the
Parous ia

Lk. 1 7 : 22

Lk. 17 22And he said unto the disciples : —
Days will come when ye will long to

see one of the days of the Son of

Man
and ye shall not see it.

7'he Reality will admit no Mistake

Mt. 24 : 26-27 = Lk. 1 7 : 23-24

Mt. 24 26If, therefore, they say to you, Lo, he
is in the wilderness,
go not forth ;
Lo, he is in his chambers,
believe it not.
27 For even as the lightning cometh
forth from the east and shineth
unto the west ;
so shall be the Parousia of the Son
of Man.
Lk. I 7 2a But first must he surfer many things and be
rejected of this generation.

Appendix C 253

(5) Parables on being Ready for the Parousia

The Ten Virgins

Mt. 25: 1-12 = Lk. 12: 35-38; 13:25*

Mt. 25 lrrhen shall the kingdom of God be
likened to ten virgins which took their
lamps and went forth to meet the bride-
groom and the bride. t 2And five of them
were foolish, and five prudent. 3 For the
foolish took their lamps, but took no oil

* We have seen above (p. 166), in connection with
Mt. 7 : 21-23 = Lk. I3:23~27> t'1111 Lk. 13:25 is an
embellishment not originally part of the saying about
the narrow door. The figure of fruitless attempts to
enter the "door" of the kingdom leads to its introduc-
tion. We have here a parallel to Luke's treatment of
Mk. 14: 3-9 which he omits, though borrowing a trait or
two to embellish his own story of the Penitent Harlot
(7: 36-50; cf. verses 37b, 38b, 46, with Mark). It does
not necessarily follow that Mt. 25: 1-12 was known to
Luke otherwise than by oral tradition. In fact, the omis-
sion of a narrative so largely dependent for intelligibility
on knowledge of Oriental customs would not be strange
in a gospel which omits Mk. 7 : 1-24. But in reality
Lk. 12: 35-38 is a strict parallel, though in this version
of the parable the peculiarly Oriental features are subor-
dinated.

t "And the bride" is an addition of the Western text,
which is at least necessary to the sense.

254 Appendix C

with them ; 4 but the prudent took oil in
their vessels with their lamps. 5 And while
the bridegroom delayed they all slumbered
and slept. 6 But at midnight there arose a
cry : Lo, the bridegroom ; come forth to
meet him. 7Then all those virgins rose up
and trimmed their lamps. 8And the fool-
ish said to the prudent, Give us of your oil,
for our lamps are going out. 9 But the pru-
dent answered and said, Nay, lest there be
not enough for us and you ; go rather to
the dealers and buy for yourselves. 10And
while they were gone to buy, the bride-
groom came ; and they that were ready
went in with him to the wedding,* and the
door was shut. n Later came the other
virgins also and said, Sir, Sir, open unto us.
12 But he answered and said, Of a truth I
know you not.

To the Prince of this World the Son of Man
comes as a Thief: to Believers as a Master
to Waiting Sewants

Lk. 12: 39-46 = Mt. 24: 42-51 = Mk. 13: 33-37

Lk. 12 3UThis ye know, that if the householder
had known at what hour the thief was com-

* The additional traits of I, k. 12: 37-38 seem to be de-
rived from verses 43-44 and Lk. 22 : 26-27 ; c^ Mt 24 : 47.

Appendix C 255

ing, he would not have allowed his house
to be broken into." 4rtYou too should be «Mk. 3:27;
prepared, because the Son of Man will x ie:,s-5-2-
come in an hour when you are not expect-
ing it.

41 Peter said unto him, Sir, are you speaking
this parable to us, or even to all? 42And the
Lord said : —

Who, then, is the faithful and prudent
steward, whom the master will set over his
household to distribute provisions as re-
quired? 4"'That slave is to be congratu-
lated whom his master finds so doing when
he comes. 44 1 tell you of a truth he will
set him over all his property. ** But if that
slave says to himself, My master is defer-
ring his coming, and begins to beat the
servants and maids, and to eat and drink
and be drunken, 4(!the master of that slave
will come in a day that he expects him not,
and an hour of which he knows not, and
will cut him in pieces, and appoint him his
lot with the unfaithful.6 b Mt- " ■ n

and || ||.

The foregoing seven discourses, which mani-
fest a greater or less degree of internal connec-
tion, must suffice to illustrate the possibilities of
synthetic reconstruction of the greater discourses

256 Appendix C

of the Lord. We have not included the Jerusa-
lem discourses, though that on the Doom of
Jerusalem and the Certainty of the Speedy
Coming of the Son of Man, Mt. 24 = Mk. 13 =
Lk. 21, commonly called The Eschatological
Discourse, is at first sight well adapted to bear
out the contention that more than mere apoph-
thegms and sayings have survived to us. More-
over the section Mk. 13 : 28-32 = Mt. 24 : 32-
36 {duplicate Mt. 5 : 18 = Lk. i6:i7) = Lk.
21 (22?) : 29-33 5 Acts 1 : 7 would seem to be
the original source of the saying Mt. 5 : 18, now
embedded in the Sermon on the Mount. With
much more confidence we can assign the teach-
ing on How to Discriminate between True and
False Teachers, also now incorporated in the
Sermon on the Mount (Mt. 7 : 15-16 [20?] =
Lk. 6 : 44), to the discourse of Warning against
the Spirit of the Scribes, Mk. 12 : 38-40 = Mt.
23 : 1-10 = Lk. 20 : 45-47.* Mark here has set
an unfortunate example of combination by at-
taching verses 3811— 39 from the Denunciation of
the Scribes (see above, p. 222), and Matthew
goes still further by adding verses 4 (= Lk.

* See Appendix A (10), p. 161.

Appendix C 257

11:46), 6- 7s (= Lk. 11:43; Markan form,
Mk. 13 : 38b-39 = Lk. 20:46), 11 (Markan
form, Mk. 10 : 43 = Mt. 20 : 26-27 = Lk. 22 : 26-
27), and 12 (= Lk. 14 : 11 = 18 : 14). In reality
the Denunciation uttered to the Pharisees and
Scribes, in Galilee, and the Warning of the
Twelve against the Spirit of the Scribes, in Je-
rusalem, should be distinguished, as the Lucan
narrative makes clear ; and it is with the latter
that we would connect Mt. 7 : 15-16 = Lk. 6 : 44.
If we may judge by the obvious interrelation
of the Farewell Discourse, Jn. 15-16, with the
second Mission of the Twelve. Lk. 22:35-38,
and with Mt. 10:16-33, this is also the true
place for the two sayings now incorporated in
the Sermon on the Mount, Lk. 6 : 40 = Mt.
10 : 24-25 = Jn. 15 : 20 (13 : 16), and parts of
Mt. 5 : 14-16 (cf. Jn. 8:12, Mk. 4 : 21, and Oxy-
rhyn. Logia, No. vii). Similarly there is much
to indicate that the teaching on Reconciliation
as better than Sacrifice, Mt. 5:23, and the Com-
mand to Forgive, Mt. 6 : 14-15, once belonged
in the context of Mt. 18:6-7, IO> T5-I7> 2I_
35, and the Call to Unsparing Renunciation,
Mt. 5 : 29-30 = Mk. 9 : 43-48 = Mt. 18 : S-9,

258 Appendix C

and Parable of the Savourless Salt, Mt. 5:13 =
Lk. 14 : 34-35 = Mk. 9 : 50% belong in that of
Lk. 14:28-35.*

But it is not our purpose to discover a setting
for every fragment included in the Sermon on
the Mount ; nor shall we include discourses of
the Galilean period which show no signs of con-
nection with these fragments, though such as the
Eulogy of the Baptist and Dirge over the Cities
of Galilee, Mt. 11 : 1-24 = Lk. 7 : 18-35 '> IO : J3~
1 7, or the Parabolic Discourse on the lake-shore,
Mt. 13 : 1-52 = Mk. 4 : 1-34 = Lk. 8 : 1-1S, are
surely more than mere aggregations of scattered
utterances by evangelic compilers. The seven
discourses above given will suffice to illustrate
what may be done when the attempts at synthe-
sis of these early compilers are removed. Doubt-
less there will be comparatively little which will
fully vindicate itself to the judgment of our read-
ers as a whole ; but a little in this direction will
amply justify the task. May the bringing to-
gether of seemingly kindred utterances of the
Lord give new light on the meaning of the sev-
ered parts.

* See Appendix A (6), p. 145.

INDEX TO SCRIPTURE PASSAGES
DISCUSSED

Page

Page

Number

Number

Ps. 37:11

ti6, 127, 175

Mt. 5 : 29-30

80, 257

91:4

. 225

5:31-32

• 89

123:2

. 150

5:32

117, 177

Eccl. 1:12,16;

2:1-17 7°

5 : 33-37

90

Jere. 31:35-37

136

5:37

• 179

Amos 3: 10

219

5 : 38-42

91

Mt. 3 : 15

• 135

5:39

• 179

4:4

• 42

5 : 43-48

92

4 : 24-25

65-68, 83,

6:1-6

• 95-97

121, 124

6:1-18

39. 146

5:1-12

85. 125

6:7-15

72-73.

146, 181-

5:4-5

• 175

186

5:5

. 127

6: 14-15

148. 257

5:13

. 258

6:16-18

. 98

5:13-16

. 13°

6:18

180

5 : 17. 19-2

0 87,133,

6 : 19-20

• 154

138

6 : 19-34

69-72

148-156,

5 : 14-16

• 257

186-191

5:18-19

6, 133-138,

6 : 22-23

149

155. 231

256

6:24

153. 196

5 : 21-22

88

7:i-5

99

5 : 21-26

. 138

7 : 1-27

. 156

5 : 22-23

• 177

7:3-5

. 158

5:23

• 257

7:6

159. 203

5 : 23-26

80, 138

7:7-11

160, 185

5 : 27-28

. 89

7 : 12

91, 160

5 : 27-32

140
2

7:i3"!4
59

240

260

Index

Mt.

Page

Page

Number

Number

7 : 13-20

. 161

Mt. 19 : 16-22

II

7 : 15-16

• 257

20 : 1-16

15

7:17 .

. . 165

21 : 18-22

. 249

7:18 .

100

23:12 .

201

7 : 19-20

. 166

23 : 15-22, 24

227-229

7 : 21-27

100, 166, 180

23 : 16-22

91, 227

7 : 28-29

102, 167

23 : 27 .

222

8 : 1-13

167

23 : 34-39

• 225

8:2-4

• 134

24 : 26-27

• 252

8:5-10, 13

102, 170

24 : 37-39

. 250

8: 11-12

242

24 : 37-25 : 46

■ 171

9 : 32-34

• 151

24 : 40-41

• 25I

10 : 16-33

• 257

25 : I-I2

• 253

10 : 24-25

• 257

25 : 14-30

193-195

11:1-13, I4-]

5 • i47

25:31-46

243-245

12: 15-16

83, 121, 124

Mk. 1:7-8 .

19

12 : 22-45

• 151

1:15 .

212

12 : 22-50

. 203

1 : 21-28

I72

12 : 23-24

2IO

1 : 22 .

I02

12 : 25-32

212-215

1:24 .

212

12:33.35

IOO, 215

2:1-3:6

121

12 : 34, 36-37

• 215

3 : 7-14 £

5-68,83-84,

12:34 .

• 165

121, I23

12 : 38-42

232-235

3:7-6: 12

122

12 : 43-45

• 235

3: 11-12

212

12 : 46-50

. 236

3 : 13-35

122

14 : 25-35

• 145

3 : 19-35

122

15 : 12-13

230

3: 20-21, 31-

32 . 236

I5:i4 •

■ 230

3:22-30 1

22, I5I, 212-

16: 1-12

• 151

213

17 : 1-4 .

• 143

4 : 1-34

122

18:1-8 .

I46

4 : 10-25

• 132

18: 6-7, 10, 1

5-17.

4 : 11-12

132

21-35 •

• 257

4 : 21-22

I30, 132

18 : 6, 8-9

I40

4:35-5:43 •

122

18 : 21-35

I48

6:1-6.

122

19 : 9 •

• "7

6:3 • •

IOI

Index

261

Page

Page

Number

Number

Mk. 6: 30-7 : 31 ; 8

34-

Lk. 6 : 40 .

• 257

35 : 9 : 2-

[o . 217

6 : 41-42

• • 158

7 : 1-23

151. 217

6 : 43-45

ioo, 161-165

7:6-13

219

6:44 .

• 257

7 : 14-23

220

6 : 46-49

100, 166, 180

7 : 32-37 ; 8 : 1-

22,

7:1 .

102, 167

27-38; 9

1-

7 : 1-10

102, 167, I70

11:13 .

217

7 : 36-50

• 253

8 : 1-10

• 205

8:16 .

130, 132

8 : 11-21

• 151

11 : 1-4 .

73

8 : 13-21

237-239

11: 1-13

181-186

8 : 22-26 206-208, 217

11 : 14-12: 1

203

9 : 33-5o .

• 143

11 : 17-23; 12

: 10 212-215

9 : 42-49

140, 142

1 1 : 24-26

• 235

10: IO-II

140

1 1 : 27-28

• 236

10:17-31

11

11 : 29-31

• 232

11 : 12-14, 20-25

148, 249

11:29-32,34-

-36 150-153

12:38-40

222, 256

n:33-36

130, 132, 148

13 : 28-32

• 256

n:37-38

216

14:3-9 •

• 253

11:39-41

218

Lk. 4 : 16-30

20

11:42 44

222

5:12-16

167

11 : 45-47

223

6: 12-19

• 65

11:48-51

224

6 : 17-19

121, 124

11 : 53-12: 1

231

6 : 20-23

85, 125

12 : 1, 10

151

6: 21, 22, 23, 25,

12 : 13-34

69-72, 155.

26

175-176

186-190

6:24-26 . 39,86,125

12 : 35-38

• 253

6 : 27 .

• 38

12:39-46

254-255

6 : 27-28

92

12 : 47-48

193, 196

6 : 27-38 .

• 78

12 : 54-56

246

6:29-31

91

12:54-59

80

6 : 32-36

92

12:57-59 •

138. 247

6:35 •

• 179 J

13:1-5,6-9

247-248

6:37,38.41-42

99.

13 : 22-23

■ 239

6 : 37-49

• 156

13 : 22-30

• 171

6 : 39-40

• 158

13 : 24 ■

24O

262

Index

Page

Page

Number

Number

Lk. 13 : 24-27

161-166

Lk.

17 : 28-30 .

251

13 : 25 •

. 253

17:34-35 •

251

13 : 26-27

240-242

17 : 37

251

13 : 28-30

171, 241

18 : 1-8 . 1

81-186

13:31-33

• 245

18 : 9-14 . 1

99-201

13 : 34-35

224-225

19:11-28 . 1

92-195

14 : 28-35

. 258

19 : 26

195

14 : 34-35

. 130

22:35-38 •

257

16 : 1-13

• 155

Jn.

4:46-54 . 1

02, 170

16: 1-9,11-13

148-153.

6:14-15 .

210

186-191,

6: 22-65, 66-71

210

195

6 : 30 ff. . 1

51, 210

16: 10 .

192

9 : 1-12 . 2

06-207

16 : 13 .

• 153

9: 1-10: 21 2

09, 211

16 : 14-15

• 197

9 : 40 ff . . 1

51. 159

16 : 14-31

• 155

13 : 16 ; 15 : 20

159

16: 16-18

. 199

15-16.

257

16:17 .

• 133

Rom.

7-7 ■

108

16:18 .

89, 140

1 Coi

. 1 : 24 ; 2 : 6-16

225

16 : 19-25

I48, 200

9:9 •

46

16 : 26-31

155, 200

13:3 •

14

17 : 7-10

15

Gal.

6 : 1-4

156

17 : 20-21

246

Jas.

1:25

7

17 : 22-24, 25

• 252

2 Jn.

IO-II

94

17 : 26-27

. 250

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