The Gospel according to Albert Schweitzer

(eBook version 3.1.2)

1. Introduction

This work is intended as a contribution to understanding the legacy of Albert Schweitzer, one of the foremost geniuses of the 20th century. Specifically it demonstrates a rarely noticed aspect of his work on the Historical Jesus problem: his approach to source criticism. But why would anyone but a specialist in Schweitzer Studies or Historical Jesus Research care? The answer is another rarely noticed aspect of AS, he was a mystic. By that I mean what he meant:

We are always in presence of mysticism when we find a human being looking upon the division between earthly and super-earthly, temporal and eternal, as transcended, and feeling himself, while still externally amid the earthly and temporal, to belong to the super-earthly and eternal. (Mystik p. 1).

He believed in a super-earthly and eternal aspect to life and that Jesus of Nazareth was one key to reaching it. He also believed that ordinary people can know Jesus by reading the gospels.

Albert Schweitzer was born in 1875 in a small village in Alsace, then part of Germany. He died in 1965 at his jungle hospital in Lambarene Gabon. By the age of 38 he had already earned advanced degrees in Philosophy (Dr. phil.), Theology (Lic. theol.) and Medicine (Dr. med.) and was the foremost Bach organist of his generation. In 1913 he left four promising careers to establish a hospital in Lambarene Gabon, where he worked for most of the rest of his life. In his life he received numerous awards including the 1952 Nobel Peace Prize. * He published major works on Music (J. S. Bach biography and rules for organ building), Philosophy (civilization, ethics, Indian philosophy), Theology (Jesus and Paul), as well as autobiographical works (an autobiography and books about life as a jungle doctor). Perhaps the most important book was his second book about Jesus, titled, in English, The Quest of the Historical Jesus published in 1906 (English translation published 1910).

The German title of the first edition of AS’s book was Von Reimarus zu Wrede: Eine Geschichte der Leben Jesu forschung. For the title of the English translation the editor chose a phrase from a passage in the first chapter:

This dogma [traditional Christian dogma] had first to be shattered before men could once more go out in quest of the historical Jesus, before they could even grasp the thought of His existence. That the historic Jesus is something different from the Jesus Christ of the doctrine of the Two Natures seems to us now self-evident. We can, at the present day, scarcely imagine the long agony in which the historical view of the life of Jesus came to birth. And even when He was once more recalled to life, He was still, like Lazarus of old, bound hand and foot with grave-clothes—the grave-clothes of the dogma of the Dual Nature. (Quest p. 3)

The phrase, ‘historical Jesus’ has become an important title for an aspect of Jesus much studied since AS’s book. Bart D. Ehrman describes that aspect like this:

It is another thing [from literary questions] to ask what the Gospels can tell us about the man Jesus himself, what he actually said, did and experienced. (The New Testament: A Historical Introduction to the Early Christian Writings, p. 235)

(Chapter 14 of Ehrman’s book is a good introduction to Historical Jesus studies.) AS’s book summarized these studies from the time of Hermann Samuel Reimarus (1694 - 1768) to 1906 (first edition) and then 1913 (second edition). Walter P. Weaver extended this up to 1950 in his book The Historical Jesus in the Twentieth Century. No similar work has summarized the more recent studies. The Quest in all its phases has been controversial. This was inevitable, mixing as it does History and Theology, specialists and laypersons, progress and regression. Arising from the importance of the implications, the controversy is sustained by the inadequacy of the sources. Establishing Criteria of Authenticity was at one time hoped to be able to foster steady progress, but that does not seem to have been effective. Still, as a way of making assumptions explicit, stating one’s principles is a valuable exercise. One of AS’s principles was that those who wish to reject what is clearly stated in the Gospels must bear the burden of proof. If the verses can be shown to have a logically consistent interpretation, they should be accepted. He went further in adhering to this principle than anyone else in the Quest, and this is evident from close examination of just how many verses he accepted as historical. The purpose of the present book is to facilitate such an examination.

This is not a commentary. It is more like a harmony of the Gospels of Mark and Matthew, like that of Burt and Goodspeed (A Harmony of the Synoptic Gospels in Greek, 1920, The University of Chicago Press) which has provided the structure for this work. In that sense it is similar to the other four gospels, a selection of the sources available organized in a logically consistent way. It takes the form of parallel columns of the verses from Mark and Matthew with indications of three degrees of trustworthiness: historical, questionable (gray text), and unhistorical (~~crossed out~~). There are notes linked to the text on AS’s reasoning as well as references to his writings.

2. Introduction to Public Work

2.1 Prologue *

Mark 1:1
1The beginning of the gospel of Jesus Christ, the Son of God.

2.2 The Ministry of the Baptist *

Mark 1:2-8

Matthew 3:1-12

2Even as it is written in Isaiah the prophet, “Behold, I send my messenger before thy face, Who shall prepare thy way; 3The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight;" 4John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins. 5And there went out unto him all the country of Judæa, and all they of Jerusalem; and they were baptized of him in the river Jordan, confessing their sins. 6And John was clothed with camel’s hair, and had a leathern girdle about his loins, and did eat locusts and wild honey. 7And he preached, saying, “There cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose.8I baptized you with water; but he shall baptize you with the Holy Ghost.”

1And in those days cometh John the Baptist, preaching in the wilderness of Judæa, 2saying, “Repent ye; for the kingdom of heaven is at hand. 3For this is he that was spoken of by Isaiah the prophet, saying, ‘The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight.’” 4Now John himself had his raiment of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey. 5Then went out unto him Jerusalem, and all Judæa, and all the region round about Jordan; 6and they were baptized of him in the river Jordan, confessing their sins. 7But when he saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, “Ye offspring of vipers, who warned you to flee from the wrath to come? 8Bring forth therefore fruit worthy of repentance: 9and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. 10And even now is the axe laid unto the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire. 11I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost and with fire: 12whose fan is in his hand, and he will throughly cleanse his threshing-floor; and he will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire.”

2.3 The Baptism of Jesus *

Mark 1:9-11

Matthew 3:13-17

9And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in the Jordan. 10And straightway coming up out of the water, he saw the heavens rent asunder, and the Spirit as a dove descending upon him: 11and a voice came out of the heavens, “Thou art my beloved Son, in thee I am well pleased.”

13Then cometh Jesus from Galilee to the Jordan unto John, to be baptized of him. 14But John would have hindered him, saying, “I have need to be baptized of thee, and comest thou to me?” 15But Jesus answering said unto him, “Suffer it now: for thus it becometh us to fulfil all righteousness.” Then he suffereth him. 16And Jesus, when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him; 17and lo, a voice out of the heavens, saying, “This is my beloved Son, in whom I am well pleased.”

2.4 The Temptation *

Mark 1:12-13

Matthew 4:1-11

12And straightway the Spirit driveth him forth into the wilderness. 13And he was in the wilderness forty days tempted of Satan; and he was with the wild beasts; and the angels ministered unto him.

1Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. 2And when he had fasted forty days and forty nights, he afterward hungered. 3And the tempter came and said unto him, “If thou art the Son of God, command that these stones become bread.” 4But he answered and said, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 5Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple, 6and saith unto him, “If thou art the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: And on their hands they shall bear thee up, Lest haply thou dash thy foot against a stone.” 7Jesus said unto him, “Again it is written, Thou shalt not tempt the Lord thy God.” 8Again, the devil taketh him unto an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; 9and he said unto him, “All these things will I give thee, if thou

wilt fall down and worship me.” 10Then saith Jesus unto him, “Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.” 11Then the devil leaveth him; and behold, angels came and ministered unto him.

3. The Galilean Ministry

3.1 The Departure into Galilee *

Mark 1:14-15

Matthew 4:12-17

14Now after that John was delivered up, Jesus came into Galilee, preaching the gospel of God, 15and saying, “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe in the gospel.”

12Now when he heard that John was delivered up, he withdrew into Galilee; 13and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali:14that it might be fulfilled which was spoken by Isaiah the prophet, saying,

15“The land of Zebulun and the land of Naphtali,

Toward the sea, beyond Jordan,

Galilee of the Gentiles,

16The people which sat in darkness

Saw a great light,

And to them which sat in the region and shadow of death,

To them did light spring up.”

17From that time began Jesus to preach, and to

say, “Repent ye; for the kingdom of heaven is

at hand.”

3.2 The Call of the Four

Mark 1:16-20

Matthew 4:18-22

16And passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea: for they were fishers. 17And Jesus said unto them, “Come ye after me, and I will make you to become fishers of men.” 18And straightway they left the nets, and followed him. 19And going on a little further, he saw James the son of Zebedee, and John his brother, who also were in the boat mending the nets. 20And straightway he called them: and they left their father Zebedee in the boat with the hired servants, and went after him.

18And walking by the sea of Galilee, he saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. 19And he saith unto them, “Come ye after me, and I will make you fishers of men.” 20And they straightway left the nets, and followed him. 21And going on from thence he saw other two brethren, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and he called them. 22And they straightway left the boat and their father, and followed him.

3.3 The Response to Jesus’ Work *

Matthew 4:23-25

23And Jesus went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people. 24And the report of him went forth into all Syria: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with devils, and epileptic, and palsied; and he healed them. 25And there followed him great multitudes from Galilee and Decapolis and Jerusalem and Judæa and from beyond Jordan.

3.4 A Day in Capernaum *

Mark 1:21-34

Matthew 8:14-17

21And they go into Capernaum; and straightway on the sabbath day he entered into the synagogue and taught. 22And they were astonished at his teaching: for he taught them as having authority, and not as the scribes. 23And straightway there was in their synagogue a man with an unclean spirit; and he cried out, 24saying, “What have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.” 25And Jesus rebuked him, saying, “Hold thy peace, and come out of him.” 26And the unclean spirit, tearing him and crying with a loud voice, came out of him. 27And they were all amazed, insomuch that they questioned among themselves, saying, “What is this? a new teaching! with authority he commandeth even the unclean spirits, and they obey him.” 28And the report of him went out straightway everywhere into all the region of Galilee round about.

29And straightway, when they were come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 30Now Simon’s wife’s mother lay sick of a fever; and straightway they tell him of her: 31and he came and took her by the hand, and raised her up; and the fever left her, and she ministered unto them.

32And at even, when the sun did set, they brought unto him all that were sick, and them that were possessed with devils. 33And all the city was gathered together at the door. 34And he healed many that were sick with divers diseases, and cast out many devils; and he suffered not the devils to speak, because they knew him.

14And when Jesus was come into Peter's house, he saw his mother-in-law lying sick of a fever. 15And he touched her hand, and the fever left her; and she arose, and ministered unto him. 16And when even was come, they brought unto him many possessed with devils: and he cast out the spirits with a word, and healed all that were sick: 17that it might be fulfilled which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare our diseases.

3.5 A Preaching Tour of Galilee *

Mark 1:35-39

35And in the morning, a great while before day, he rose up and went out, and departed into a desert place, and there prayed. 36And Simon and they that were with him followed after him; 37and they found him, and say unto him, “All are seeking thee.” 38And he saith unto them, “Let us go elsewhere into the next towns, that I may preach there also; for to this end came I forth.” 39And he went into their synagogues throughout all Galilee, preaching and casting out devils.

3.6 The Healing of a Leper *

Mark 1:40-45

Matthew 8:1-4

40And there cometh to him a leper, beseeching him, and kneeling down to him, and saying unto him, “If thou wilt, thou canst make me clean.” 41And being moved with compassion, he stretched forth his hand, and touched him, and saith unto him, “I will; be thou made clean.” 42And straightway the leprosy departed from him, and he was made clean. 43And he strictly charged him, and straightway sent him out, 44and saith unto him, “See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing the things which Moses commanded, for a testimony unto them.” 45But he went out, and began to publish it much, and to spread abroad the matter, insomuch that Jesus could no more openly enter into a city, but was without in desert places: and they came to him from every quarter.

1And when he was come down from the mountain, great multitudes followed him. 2And behold, there came to him a leper and worshipped him, saying, “Lord, if thou wilt, thou canst make me clean.” 3And he stretched forth his hand, and touched him, saying, “I will; be thou made clean.” And straightway his leprosy was cleansed. 4And Jesus saith unto him, “See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.”

3.7 The Healing of a Paralytic *

Mark 2:1-12

Matthew 9:1-8

1And when he entered again into Capernaum after some days, it was noised that he was in the house. 2And many were gathered together, so that there was no longer room for them, no, not even about the door: and he spake the word unto them. 3And they come, bringing unto him a man sick of the palsy, borne of four. 4And when they could not come nigh unto him for the crowd, they uncovered the roof where he was: and when they had broken it up, they let down the bed whereon the sick of the palsy lay. 5And Jesus seeing their faith saith unto the sick of the palsy, “Son, thy sins are forgiven.” 6But there were certain of the scribes sitting there, and reasoning in their hearts, 7“Why doth this man thus speak? he blasphemeth: who can forgive sins but one, even God?” 8And straightway Jesus, perceiving in his spirit that they so reasoned within themselves, saith unto them, “Why reason ye these things in your hearts? 9Whether is easier, to say to the sick of the palsy, ‘Thy sins are forgiven;’ or to say, ‘Arise, and take up thy bed, and walk?’ 10But that ye may know that the Son of man hath power on earth to forgive sins” (he saith to the sick of the palsy), 11“I say unto thee, Arise, take up thy bed, and go unto thy house.” 12And he arose, and straightway took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

1And he entered into a boat, and crossed over, and came into his own city. 2And behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy, “Son, be of good cheer; thy sins are forgiven.” 3And behold, certain of the scribes said within themselves, “This man blasphemeth.” 4And Jesus knowing their thoughts said, “Wherefore think ye evil in your hearts? 5For whether is easier, to say, ‘Thy sins are forgiven;’ or to say, ‘Arise, and walk?’ 6But that ye may know that the Son of man hath power on earth to forgive sins” (then saith he to the sick of the palsy), “Arise, and take up thy bed, and go unto thy house.” 7And he arose, and departed to his house. 8But when the multitudes saw it, they were afraid, and glorified God, which had given such power unto men.

3.8 The Call of Levi *

Mark 2:13-17

Matthew 9:9-13

13And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14And as he passed by, he saw Levi the son of Alphæus sitting at the place of toll, and he saith unto him, “Follow me.” And he arose and followed him.

15And it came to pass, that he was sitting at meat in his house, and many publicans and sinners sat down with Jesus and his disciples: for there were many, and they followed him. 16And the scribes of the Pharisees, when they saw that he was eating with the sinners and publicans, said unto his disciples, “He eateth and drinketh with publicans and sinners.” 17And when Jesus heard it, he saith unto them, “They that are whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners.”

9And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him, Follow me. And he arose, and followed him.

10And it came to pass, as he sat at meat in the house, behold, many publicans and sinners came and sat down with Jesus and his disciples. 11And when the Pharisees saw it, they said unto his disciples, “Why eateth your Master with the publicans and sinners?” 12But when he heard it, he said, “They that are whole have no need of a physician, but they that are sick. 13But go ye and learn what this meaneth, ‘I desire mercy, and not sacrifice:’ for I came not to call the righteous, but sinners.”

3.9 The Question about Fasting *

Mark 2:18-22

Matthew 9:14-17

18And John’s disciples and the Pharisees were fasting: and they come and say unto him, “Why do John’s disciples and the disciples of the Pharisees fast, but thy disciples fast not?” 19And Jesus said unto them, “Can the sons of the bride-chamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. 20But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day. 21No man seweth a piece of undressed cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made. 22And no man putteth new wine into old wine-skins: else the wine will burst the skins, and the wine perisheth, and the skins: but they put new wine into fresh wineskins.”

14Then come to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 15And Jesus said unto them, “Can the sons of the bride-chamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken away from them, and then will they fast. 16And no man putteth a piece of undressed, cloth upon an old garment; for that which should fill it up taketh from the garment, and a worse rent is made. 17Neither do men put new wine into old wineskins: else the skins burst, and the wine is spilled, and the skins perish: but they put new wine into fresh wine-skins, and both are preserved.”

3.10 Plucking Grain on a Sabbath *

Mark 2:23-28

Matthew 12:1-8

22And it came to pass, that he was going on the sabbath day through the cornfields; and his disciples began, as they went, to pluck the ears of corn. 24And the Pharisees said unto him, “Behold, why do they on the sabbath day that which is not lawful?” 25And he said unto them, “Did ye never read what David did, when he had need, and was an hungred, he, and they that were with him? 26How he entered into the house of God when Abiathar was high priest, and did eat the shewbread, which it is not lawful to eat save for the priests, and gave also to them that were with him?” 27And he said unto them, “The sabbath was made for man, and not man for the sabbath: 28so that the Son of man is lord even of the sabbath.”

1At that season Jesus went on the sabbath day through the cornfields; and his disciples were an hungred, and began to pluck ears of corn, and to eat. 2But the Pharisees, when they saw it, said unto him, “Behold, thy disciples do that which it is not lawful to do upon the sabbath.” 3But he said unto them, “Have ye not read what David did, when he was an hungred, and they that were with him; 4how he entered into the house of God, and did eat the shewbread, which it was not lawful for him to eat, neither for them that were with him, but only for the priests? 5Or have ye not read in the law, how that on the sabbath day the priests in the temple profane the sabbath, and are guiltless? 6But I say unto you, that one greater than the temple is here. 7But if ye had known what this meaneth, I desire mercy, and not sacrifice, ye would not have condemned the guiltless. 8For the Son of man is lord of the sabbath.

3.11 The Withered Hand *

Mark 3:1-6

Matthew 12:9-14

1And he entered again into the synagogue; and there was a man there which had his hand withered. 2And they watched him, whether he would heal him on the sabbath day; that they might accuse him. 3And he saith unto the man that had his hand withered, “Stand forth.” 4And he saith unto them, “Is it lawful on the sabbath day to do good, or to do harm? to save a life, or to kill?” But they held their peace. 5And when he had looked round about on them with anger, being grieved at the hardening of their heart, he saith unto the man, “Stretch forth thy hand.” And he stretched it forth: and his hand was restored. 6And the Pharisees went out, and straightway with the Herodians took counsel against him, how they might destroy him.

9And he departed thence, and went into their synagogue: 10and behold, a man having a withered hand. And they asked him, saying, “Is it lawful to heal on the sabbath day?” that they might accuse him. 11And he said unto them, “What man shall there be of you, that shall have one sheep, and if this fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12How much then is a man of more value than a sheep! Wherefore it is lawful to do good on the sabbath day.” 13Then saith he to the man, “Stretch forth thy hand.” And he stretched it forth; and it was restored whole, as the other. 14But the Pharisees went out, and took counsel against him, how they might destroy him.

3.12 The Fame of Jesus *

Mark 3:7-12

Matthew 12:15-21

7And Jesus with his disciples withdrew to the sea: and a great multitude from Galilee followed: and from Judæa, 8and from Jerusalem, and from Idumaea, and beyond Jordan, and about Tyre and Sidon, a great multitude, hearing what great things he did, came unto him. 9And he spake to his disciples, that a little boat should wait on him because of the crowd, lest they should throng him: 10for he had healed many; insomuch that as many as had plagues pressed upon him that they might touch him. 11And the unclean spirits, whensoever they beheld him, fell down before him, and cried, saying, “Thou art the Son of God.” 12And he charged them much that they should not make him known.

15And Jesus perceiving it withdrew from thence: and many followed him; and he healed them all, 16and charged them that they should not make him known: 17that it might be fulfilled which was spoken by Isaiah the prophet, saying,

18“Behold, my servant whom I have chosen;

My beloved in whom my soul is well pleased:

I will put my Spirit upon him,

And he shall declare judgement to the Gentiles. 19He shall not strive, nor cry aloud;

Neither shall any one hear his voice in the streets.

20A bruised reed shall he not break,

And smoking flax shall he not quench,

Till he send forth judgement unto victory.

21And in his name shall the Gentiles hope.”

3.13 The Choosing of the Twelve *

Mark 3:13-19a

13And he goeth up into the mountain, and calleth unto him whom he himself would: and they went unto him. 14And he appointed twelve, that they might be with him, and that he might send them forth to preach, 15and to have authority to cast out devils: 16and Simon he surnamed Peter; 17and James the son of Zebedee, and John the brother of James; and them he surnamed Boanerges, which is, Sons of thunder: 18and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphæus, and Thaddæus, and Simon the Cananæan, 19aand Judas Iscariot, which also betrayed him.

3.14 The Character and Duties of Disciples *

Matthew 5:1-16

1And seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him: 2and he opened his mouth and taught them, saying,

3“Blessed are the poor in spirit: for theirs is the kingdom of heaven.

4Blessed are they that mourn: for they shall be comforted.

5Blessed are the meek: for they shall inherit the earth.

6Blessed are they that hunger and thirst after righteousness: for they shall be filled.

7Blessed are the merciful: for they shall obtain mercy.

8Blessed are the pure in heart: for they shall see God.

9Blessed are the peacemakers: for they shall be called sons of God.

10Blessed are they that have been persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

11Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake.

12Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.”

13“Ye are the salt of the earth: but if the salt have lost its savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and trodden under foot of men.”

14“Ye are the light of the world. A city set on a hill cannot be hid. 15Neither do men light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house. 16Even so let your light shine before men, that they may see your good works, and glorify your Father which is in heaven.”

3.15 The Righteousness of the Kingdom and the Law *

Matthew 5:17-20

17“Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfil. 18For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished. 19Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the kingdom of heaven. 20For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven.”

3.16 The Righteousness of the Kingdom and the Teaching of the Synagogue *

Matthew 5:21-48

21“Ye have heard that it was said to them of old time, ‘Thou shalt not kill; and whosoever shall kill shall be in danger of the judgement:’ 22but I say unto you, that every one who is angry with his brother shall be in danger of the judgement; and whosoever shall say to his brother, ‘Raca,’ shall be in danger of the council; and whosoever shall say, ‘Thou fool,’ shall be in danger of the hell of fire. 23If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, 24leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. 25Agree with thine adversary quickly, whiles thou art with him in the way; lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26Verily I say unto thee, Thou shalt by no means come out thence, till thou have paid the last farthing.”

27“Ye have heard that it was said, ‘Thou shalt not commit adultery:’ 28but I say unto you, that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart. 29And if thy right eye causeth thee to stumble, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body be cast into hell. 30And if thy right hand causeth thee to stumble, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body go into hell. 31It was said also, ‘Whosoever shall put away his wife, let him give her a writing of divorcement:’ 32but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committeth adultery.”

33“Again, ye have heard that it was said to them of old time, ‘Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:’ 34but I say unto you, Swear not at all; neither by the heaven, for it is the throne of God; 35nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 36Neither shalt thou swear by thy head, for thou canst not make one hair white or black. 37But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one.”

38“Ye have heard that it was said, ‘An eye for an eye, and a tooth for a tooth:’ 39but I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. 40And if any man would go to law with thee, and take away thy coat, let him have thy cloke also. 41And whosoever shall compel thee to go one mile, go with him twain.42Give to him that asketh thee, and from him that would borrow of thee turn not thou away.”

43“Ye have heard that it was said, ‘Thou shalt love thy neighbour, and hate thine enemy:’ 44but I say unto you, Love your enemies, and pray for them that persecute you; 45that ye may be sons of your Father which is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. 46For if ye love them that love you, what reward have ye? do not even the publicans the same? 47And if ye salute your brethren only, what do ye more than others? do not even the Gentiles the same? 48Ye therefore shall be perfect, as your heavenly Father is perfect.”

3.17 The Righteousness of the Kingdom and the Ostentation of the Jews *

Matthew 6:1-18

1“Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward with your Father which is in heaven.”

2“When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have received their reward.3But when thou doest alms, let not thy left hand know what thy right hand doeth: 4that thine alms may be in secret: and thy Father which seeth in secret shall recompense thee.”

5“And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward. 6But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall recompense thee. 7And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their much speaking. 8Be not therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. 9After this manner therefore pray ye: ‘Our Father which art in heaven, Hallowed be thy name. 10Thy kingdom come. Thy will be done, as in heaven, so on earth. 11Give us this day our daily bread. 12And forgive us our debts, as we also have forgiven our debtors. 13And bring us not into temptation, but deliver us from the evil one. 14For if ye forgive men their trespasses, your heavenly Father will also forgive you. 15But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”

16“Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may be seen of men to fast. Verily I say unto you, They have received their reward. 17But thou, when thou fastest, anoint thy head, and wash thy face; 18that thou be not seen of men to fast, but of thy Father which is in secret: and thy Father, which seeth in secret, shall recompense thee.”

3.18 Trusting and Serving God Alone *

Matthew 6:19-34

19“Lay not up for yourselves treasures upon the earth, where moth and rust doth consume, and where thieves break through and steal: 20but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal: 21for where thy treasure is, there will thy heart be also. 22The lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is the darkness! 24No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon. 25Therefore I say unto you, Be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than the food, and the body than the raiment? 26Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they? 27And which of you by being anxious can add one cubit unto his stature? 28And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. 30But if God doth so clothe the grass of the field, which day is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. 33But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. 34Be not therefore anxious for the morrow: for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof.”

3.19 On Judging *

Matthew 7:1-6

1“Judge not, that ye be not judged. 2For with what judgement ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you. 3And why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye? 4Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye? 5Thou hypocrite, cast out first the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.”

6“Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest haply they trample them under their feet, and turn and rend you.”

3.20 On Asking of God

Matthew 7:7-11

7 “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 9Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone; 10or if he shall ask for a fish, will give him a serpent? 11If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?”

3.21 The Golden Rule

	Matthew 7:12
	12“All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.”

3.22 On Doing Righteousness *

Matthew 7:13-27

13“Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many be they that enter in thereby. 14For narrow is the gate, and straitened the way, that leadeth unto life, and few be they that find it.”

15“Beware of false prophets, which come to you in sheep’s clothing, but inwardly are ravening wolves. 16By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? 17Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit. 18A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20Therefore by their fruits ye shall know them. 21Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out devils, and by thy name do many mighty works? 23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24Every one therefore which heareth these words of mine, and doeth them, shall be likened unto a wise man, which built his house upon the rock: 25and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock. 26And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof.”

3.23 The Wonder of the Multitude *

	Matthew 7:28-29
	28And it came to pass, when Jesus ended these words, the multitudes were astonished at his teaching: 29for he taught them as one having authority, and not as their scribes.

3.24 The Centurion’s Servant *

Matthew 8:5-13

5And when he was entered into Capernaum, there came unto him a centurion, beseeching him, 6and saying, “Lord, my Servant lieth in the house sick of the palsy, grievously tormented. 7And he saith unto him, “I will come and heal him.” 8And the centurion answered and said, “Lord, I am not worthy that thou shouldest come under my roof: but only say the word, and my servant shall be healed. 9For I also am a man under authority, having under myself soldiers: and I say to this one, ‘Go,’ and he goeth; and to another, ‘Come,’ and he cometh; and to my servant, ‘Do this, and he doeth it.’” 10And when Jesus heard it, he marvelled, and said to them that followed, “Verily I say unto you, I have not found so great faith, no, not in Israel. 11And I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: 12but the sons of the kingdom shall be cast forth into the outer darkness: there shall be the weeping and gnashing of teeth.” 13And Jesus said unto the centurion, “Go thy way; as thou hast believed, so be it done unto thee.” And the servant was healed in that hour.

3.25 On Casting out Demons by Beelzebub *

Mark 3:19b - 30

Matthew 12:22-45

19bAnd he, cometh into a house. 20And the multitude cometh together again, so that they could not so much as eat bread. 21And when his friends heard it, they went out to lay hold on him: for they said, “He is beside himself.” 22And the scribes which came down from Jerusalem said, “He hath Beelzebub, and, By the prince of the devils casteth he out the devils.” 23And he called them unto him, and said unto them in parables, “How can Satan cast out Satan? 24And if a kingdom be divided against itself, that kingdom cannot stand. 25And if a house be divided against itself, that house will not be able to stand. 26And if Satan hath risen up against himself, and is divided, he cannot stand, but hath an end. 27But no one can enter into the house of the strong man, and spoil his goods, except he first bind the strong man; and then he will spoil his house. 28Verily I say unto you, All their sins shall be forgiven unto the sons of men, and their blasphemies wherewith soever they shall blaspheme: 29but whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin:” 30because they said, “He hath an unclean spirit.”

22Then was brought unto him one possessed with a devil, blind and dumb: and he healed him, insomuch that the dumb man spake and saw. 23And all the multitudes were amazed, and said, “Is this the son of David?” 24But when the Pharisees heard it, they said, “This man doth not cast out devils, but by Beelzebub the prince of the devils.” 25And knowing their thoughts he said unto them, “Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26and if Satan casteth out Satan, he is divided against himself; how then shall his kingdom stand? 27And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. 28But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you. 29Or how can one enter into the house of the strong man, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30He that is not with me is against me; and he that gathereth not with me scattered. 31Therefore I say unto you, Every sin and blasphemy shall be forgiven unto men; but the blasphemy against the Spirit shall not be forgiven. 32And whosoever shall speak a word against ~~the Son of man,~~ it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come. 33Either make the tree good, and its fruit good; or make the tree corrupt, and its fruit corrupt: for the tree is known by its fruit. 34Ye offspring of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35The good man out of his good treasure bringeth forth good things: and the evil man out of his evil treasure bringeth forth evil things. 36And I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgement. 37For by thy words thou shalt be justified, and by thy words thou shalt be condemned.”

38Then certain of the scribes and Pharisees answered him, saying, “Master, we would see a sign from thee” 39But he answered and said unto them, “An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it but the sign of Jonah the prophet: 40for as Jonah was three days and three nights in the belly of the whale; so shall the ~~Son of man~~ be three days and three nights in the heart of the earth. 41The men of Nineveh shall stand up in the judgement with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here. 42The queen of the south shall rise up in the judgement with this generation, and shall condemn it: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here. 43But the unclean spirit, when he is gone out of the man, passeth through waterless places, seeking rest, and findeth it not. 44Then he saith, ‘I will return into my house whence I came out;’ and when he is come, he findeth it empty, swept, and garnished. 45Then goeth he, and taketh with himself seven other spirits more evil than himself, and they enter in and dwell there: and the last state of that man becometh worse than the first. Even so shall it be also unto this evil generation.”

3.26 The Kindred of Jesus *

Mark 3:31-35

Matthew 12:46-50

31And there come his mother and his brethren; and, standing without, they sent unto him, calling him. 32And a multitude was sitting about him; and they say unto him, “Behold, thy mother and thy brethren without seek for thee.” 33And he answereth them, and saith, “Who is my mother and my brethren?” 34And looking round on them which sat round about him, he saith, “Behold, my mother and my brethren! 35For whosoever shall do the will of God, the same is my brother, and sister, and mother.”

46While he was yet speaking to the multitudes, behold, his mother and his brethren stood without, seeking to speak to him. 47And one said unto him, “Behold, thy mother and thy brethren stand without, seeking to speak to thee.” 48But he answered and said unto him that told him, “Who is my mother? and who are my brethren?” 49And he stretched forth his hand towards his disciples, and said, “Behold, my mother and my brethren! 50For whosoever shall do the will of my Father which is in heaven, he is my brother, and sister, and mother.”

3.27 The Parable of the Soils *

Mark 4:1-9

Matthew 13:1-9

1And again he began to teach by the sea side. And there is gathered unto him a very great multitude, so that he entered into a boat, and sat in the sea; and all the multitude were by the sea on the land. 2And he taught them many things in parables, and said unto them in his teaching, 3“Hearken: Behold, the sower went forth to sow: 4and it came to pass, as he sowed, some seed fell by the way side, and the birds came and devoured it. 5And other fell on the rocky ground, where it had not much earth; and straightway it sprang up, because it had no deepness of earth: 6and when the sun was risen, it was scorched; and because it had no root, it withered away. 7And other fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And others fell into the good ground, and yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold.” 9And he said, “Who hath ears to hear, let him hear.”

1On that day went Jesus out of the house, and sat by the sea side. 2And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach. 3And he spake to them many things in parables, saying, “Behold, the sower went forth to sow; 4and as he sowed, some seeds fell by the way side, and the birds came and devoured them: 5and others fell upon the rocky places, where they had not much earth: and straightway they sprang up, because they had no deepness of earth: 6and when the sun was risen, they were scorched; and because they had no root, they withered away. 7And others fell upon the thorns; and the thorns grew up, and choked them: 8and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty. 9He that hath ears, let him hear.”

3.28 The Reason for the Parables *

Mark 4:10-12

Matthew 13:10-17

10And when he was alone, they that were about him with the twelve asked of him the parables. 11And he said unto them, “Unto you is given the mystery of the kingdom of God: but unto them that are without, all things are done in parables: 12that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest haply they should turn again, and it should be forgiven them.”

10And the disciples came, and said unto him, “Why speakest thou unto them in parables?” 11And he answered and said unto them, “Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. 12For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. 13Therefore speak I to them in parables; because ‘seeing they see not, and hearing they hear not, neither do they understand.’

14And unto them is fulfilled the prophecy of Isaiah, which saith,

‘By hearing ye shall hear, and shall in no wise understand;

And seeing ye shall see, and shall in no wise perceive:

15For this people's heart is waxed gross,

And their ears are dull of hearing,

And their eyes they have closed;

Lest haply they should perceive with their eyes,

And hear with their ears,

And understand with their heart,

And should turn again,

And I should heal them.’

16But blessed are your eyes, for they see; and

your ears, for they hear. 17For verily I say unto

you, that many prophets and righteous men

desired to see the things which ye see, and saw

them not; and to hear the things which ye

hear, and heard them not.”

3.29 The Explanation of the Parable of the Soils *

Mark 4:13-20

Matthew 13:18-23

13And he saith unto them, “Know ye not this parable? and how shall ye know all the parables? 14The sower soweth the word. 15And these are they by the way side, where the word is sown; and when they have heard, straightway cometh Satan, and taketh away the word which hath been sown in them. 16And these in like manner are they that are sown upon the rocky places, who, when they have heard the word, straightway receive it with joy; 17and they have no root in themselves, but endure for a while; then, when tribulation or persecution ariseth because of the word, straightway they stumble. 18And others are they that are sown among the thorns; these are they that have heard the word, 19and the cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20And those are they that were sown upon the good ground; such as hear the word, and accept it, and bear fruit, thirtyfold, and sixtyfold, and a hundredfold.”

18“Hear then ye the parable of the sower. 19When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. 20And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; 21yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth. 22And he that was sown among the thorns, this is he that heareth the word; and the care of the world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.”

3.30 On the Use of Parables *

Mark 4:21-25

21And he said unto them, “Is the lamp brought to be put under the bushel, or under the bed, and not to be put on the stand? 22For there is nothing hid, save that it should be manifested; neither was anything made secret, but that it should come to light. 23If any man hath ears to hear, let him hear.” 24And he said unto them, “Take heed what ye hear: with what measure ye mete it shall be measured unto you: and more shall be given unto you. 25For he that hath, to him shall be given: and he that hath not, from him shall be taken away even that which he hath.”

3.31 The Tares

Matthew 13:24-30

24Another parable set he before them, saying, “The kingdom of heaven is likened unto a man that sowed good seed in his field: 25but while men slept, his enemy came and sowed tares also among the wheat, and went away. 26But when the blade sprang up, and brought forth fruit, then appeared the tares also. 27And the servants of the householder came and said unto him, ‘Sir, didst thou not sow good seed in thy field? whence then hath it tares?’ 28And he said unto them, ‘An enemy hath done this.’ And the servants say unto him, ‘Wilt thou then that we go and gather them up?’ 29But he saith, ‘Nay; lest haply while ye gather up the tares, ye root up the wheat with them. 30Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’”

3.32 The Seed Growing of Itself *

Mark 4:26-29
26And he said, “So is the kingdom of God, as if a man should cast seed upon the earth; 27and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. 28The earth beareth fruit of herself; first the blade, then the ear, then the full corn in the ear. 29But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come.”

3.33 The Mustard Seed *

Mark 4:30-32

Matthew 13:31-32

30And he said, “How shall we liken the kingdom of God? or in what parable shall we set it forth? 31It is like a grain of mustard seed, which, when it is sown upon the earth, though it be less than all the seeds that are upon the earth, 32yet when it is sown, groweth up, and becometh greater than all the herbs, and putteth out great branches; so that the birds of the heaven can lodge under the shadow thereof.”

31Another parable set he before them, saying, “The kingdom of heaven is like unto a grain of mustard seed, which a man took, and sowed in his field: 32which indeed is less than all seeds; but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and lodge in the branches thereof.”

3.34 The Leaven *

	Matthew 13:33
	33Another parable spake he unto them; “The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leavened.”

3.35 Jesus’ Custom of Speaking in Parables *

Mark 4:33-34

Matthew 13:34-35

33And with many such parables spake he the word unto them, as they were able to hear it: 34and without a parable spake he not unto them: but privately to his own disciples he expounded all things.

34All these things spake Jesus in parables unto

the multitudes; and without a parable spake he

nothing unto them: 35that it might be fulfilled

which was spoken by the prophet, saying,

‘I will open my mouth in parables;

I will utter things hidden from the

foundation of the world.’

3.36 The Explanation of the Parable of the Tares *

Matthew 13:36-43

36Then he left the multitudes, and went into the house: and his disciples came unto him, saying, “Explain unto us the parable of the tares of the field.” 37And he answered and said, “He that soweth the good seed is the Son of man; 38and the field is the world; and the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; 39and the enemy that sowed them is the devil: and the harvest is the end of the world; and the reapers are angels. 40As therefore the tares are gathered up and burned with fire; so shall it be in the end of the world. 41The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity, 42and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth. 43Then shall the righteous shine forth as the sun in the kingdom of their Father. He that hath ears, let him hear.”

3.37 The Hidden Treasure

	Matthew 13:44
	44“The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field.”

3.38 The Pearl of Great Price *

	Matthew 13:45-46
	45“Again, the kingdom of heaven is like unto a man that is a merchant seeking goodly pearls: 46and having found one pearl of great price, he went and sold all that he had, and bought it.”

3.39 The Drag Net *

Matthew 13:47-50

47“Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away. 49So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among the righteous, 50and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth.”

3.40 The Understanding and Use of Parables *

Matthew 13:51-53

51“Have ye understood all these things?” They say unto him, “Yea.” 52And he said unto them, “Therefore every scribe who hath been made a disciple to the kingdom of heaven is like unto a man that is a householder, which bringeth forth out of his treasure things new and old.”

53And it came to pass, when Jesus had finished these parables, he departed thence.

3.41 The Stilling of the Tempest *

Mark 4:35-41

Matthew 8:18-27

35And on that day, when even was come, he saith unto them, “Let us go over unto the other side.” 36And leaving the multitude, they take him with them, even as he was, in the boat. And other boats were with him. 37And there ariseth a great storm of wind, and the waves beat into the boat, insomuch that the boat was now filling. 38And he himself was in the stern, asleep on the cushion: and they awake him, and say unto him, “Master, carest thou not that we perish?” 39And he awoke, and rebuked the wind, and said unto the sea, “Peace, be still.” And the wind ceased, and there was a great calm. 40And he said unto them, “Why are ye fearful? have ye not yet faith?” 41And they feared exceedingly, and said one to another, “Who then is this, that even the wind and the sea obey him?”

18Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19And there came a scribe, and said unto him, Master, I will follow thee whithersoever thou goest. 20And Jesus saith unto him, “The foxes have holes, and the birds of the heaven have nests; but the ~~Son of man~~ hath not where to lay his head.” 21And another of the disciples said unto him, “Lord, suffer me first to go and bury my father.” 22But Jesus saith unto him, “Follow me; and leave the dead to bury their own dead.”

23And when he was entered into a boat, his disciples followed him. 24And behold, there arose a great tempest in the sea, insomuch that the boat was covered with the waves: but he was asleep. 25And they came to him, and awoke him, saying, “Save, Lord; we perish.” 26And he saith unto them, “Why are ye fearful, O ye of little faith?” Then he arose, and rebuked the winds and the sea; and there was a great calm. 27And the men marvelled, saying, “What manner of man is this, that even the winds and the sea obey him?”

3.42 The Gerasene Demoniac *

Mark 5:1-20

Matthew 8:28-34

1And they came to the other side of the sea, into the country of the Gerasenes. 2And when he was come out of the boat, straightway there met him out of the tombs a man with an unclean spirit, 3who had his dwelling in the tombs: and no man could any more bind him, no, not with a chain; 4because that he had been often bound with fetters and chains, and the chains had been rent asunder by him, and the fetters broken in pieces: and no man had strength to tame him. 5And always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 6And when he saw Jesus from afar, he ran and worshipped him; 7and crying out with a loud voice, he saith, “What have I to do with thee, Jesus, thou Son of the Most High God? I adjure thee by God, torment me not.” 8For he said unto him, “Come forth, thou unclean spirit, out of the man.” 9And he asked him, “What is thy name?” And he saith unto him, “My name is Legion; for we are many.” 10And he besought him much that he would not send them away out of the country. 11Now there was there on the mountain side a great herd of swine feeding. 12And they besought him, saying, “Send us into the swine, that we may enter into them.” 13And he gave them leave. And the unclean spirits came out, and entered into the swine: and the herd rushed down the steep into the sea, in number about two thousand; and they were choked in the sea. 14And they that fed them fled, and told it in the city, and in the country. And they came to see what it was that had come to pass. 15And they come to Jesus, and behold him that was possessed with devils sitting, clothed and in his right mind, even him that had the legion: and they were afraid. 16And they that saw it declared unto them how it befell him that was possessed with devils, and concerning the swine. 17And they began to beseech him to depart from their borders. 18And as he was entering into the boat, he that had been possessed with devils besought him that he might be with him. 19And he suffered him not, but saith unto him, “Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee, and how he had mercy on thee.” 20And he went his way, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

28And when he was come to the other side into the country of the Gadarenes, there met him two possessed with devils, coming forth out of the tombs, exceeding fierce, so that no man could pass by that way. 29And behold, they cried out, saying, “What have we to do with thee, thou Son of God? art thou come hither to torment us before the time?” 30Now there was afar off from them a herd of many swine feeding. 31And the devils besought him, saying, “If thou cast us out, send us away into the herd of swine.” 32And he said unto them, “Go.” And they came out, and went into the swine: and behold, the whole herd rushed down the steep into the sea, and perished in the waters. 33And they that fed them fled, and went away into the city, and told everything, and what was befallen to them that were possessed with devils. 34And behold, all the city came out to meet Jesus: and when they saw him, they besought him that he would depart from their borders.

3.43 The Raising of Jairus’ Daughter, and Other Acts of Healing *

Mark 5:21-43

Matthew 9:18-34

21And when Jesus had crossed over again in the boat unto the other side, a great multitude was gathered unto him: and he was by the sea. 22And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet, 23and beseecheth him much, saying, “My little daughter is at the point of death: pray thee, that thou come and lay thy hands on her, that she may be made whole, and live.” 24And he went with him; and a great multitude followed him, and they thronged him.

25And a woman, which had an issue of blood twelve years, 26and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27having heard the things concerning Jesus, came in the crowd behind, and touched his garment. 28For she said, “If I touch but his garments, I shall be made whole.” 29And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of her plague. 30And straightway Jesus, perceiving in himself that the power proceeding from him had gone forth, turned him about in the crowd, and said, “Who touched my garments?” 31And his disciples said unto him, “Thou seest the multitude thronging thee, and sayest thou, Who touched me?” 32And he looked round about to see her that had done this thing. 33But the woman fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 34And he said unto her, “Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.”

35While he yet spake, they come from the ruler of the synagogue’s house, saying, “Thy daughter is dead: why troublest thou the Master any further?” 36But Jesus, not heeding the word spoken, saith unto the ruler of the synagogue, “Fear not, only believe.” 37And he suffered no man to follow with him, save Peter, and James, and John the brother of James. 38And they come to the house of the ruler of the synagogue; and he beholdeth a tumult, and many weeping and wailing greatly. 39And when he was entered in, he saith unto them, “Why make ye a tumult, and weep? the child is not dead, but sleepeth.” 40And they laughed him to scorn. But he, having put them all forth, taketh the father of the child and her mother and them that were with him, and goeth in where the child was. 41And taking the child by the hand, he saith unto her, “Talitha cumi;” which is, being interpreted, “Damsel, I say unto thee, 42Arise.” And straightway the damsel rose up, and walked; for she was twelve years old. And they were amazed straightway with a great amazement. 43And he charged them much that no man should know this: and he commanded that something should be given her to eat.

18While he spake these things unto them, behold, there came a ruler, and worshipped him, saying, “My daughter is even now dead: but come and lay thy hand upon her, and she shall live.” 19And Jesus arose, and followed him, and so did his disciples. 20And behold, a woman, who had an issue of blood twelve years, came behind him, and touched the border of his garment: 21for she said within herself, If I do but touch his garment, I shall be made whole. 22But Jesus turning and seeing her said, “Daughter, be of good cheer; thy faith hath made thee whole.” And the woman was made whole from that hour. 23And when Jesus came into the rulers house, and saw the flute-players, and the crowd making a tumult, 24he said, “Give place: for the damsel is not dead, but sleepeth.” And they laughed him to scorn. 25But when the crowd was put forth, he entered in, and took her by the hand; and the damsel arose. 26And the fame hereof went forth into all that land.

27And as Jesus passed by from thence, two blind men followed him, crying out, and saying, “Have mercy on us, thou son of David.” 28And when he was come into the house, the blind men came to him: and Jesus saith unto them, “Believe ye that I am able to do this?” They say unto him, “Yea, Lord.” 29Then touched he their eyes, saying, “According to your faith be it done unto you.” 30And their eyes were opened. And Jesus strictly charged them, saying, “See that no man know it.” 31But they went forth, and spread abroad his fame in all that land.

32And as they went forth, behold, there was brought to him a dumb man possessed with a devil. 33And when the devil was cast out, the dumb man spake: and the multitudes marvelled, saying, “It was never so seen in Israel.” 34But the Pharisees said, “By the prince of the devils casteth he out devils.”

3.44 The Rejection at Nazareth *

Mark 6:1-6a

Matthew 13:54-58

1And he went out from thence; and he cometh into his own country; and his disciples follow him. 2And when the sabbath was come, he began to teach in the synagogue: and many hearing him were astonished, saying, “Whence hath this man these things?” and, “What is the wisdom that is given unto this man, and what mean such mighty works wrought by his hands? 3Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? and are not his sisters here with us?” And they were offended in him. 4And Jesus said unto them, “A prophet is not without honour, save in his own country, and among his own kin, and in his own house.” 5And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6aAnd he marvelled because of their unbelief.

54And coming into his own country he taught them in their synagogue, insomuch that they were astonished, and said, “Whence hath this man this wisdom, and these mighty works? 55Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joseph, and Simon, and Judas? 56And his sisters, are they not all with us? Whence then hath this man all these things?” 57And they were offended in him. But Jesus said unto them, “A prophet is not without honour, save in his own country, and in his own house.” 58And he did not many mighty works there because of their unbelief.

3.45 The Sending Forth of the Apostles *

Mark 6:6b-7

Matthew 9:35-10:4

6bAnd he went round about the villages teaching.

7And he called unto him the twelve, and began to send them forth by two and two; and he gave them authority over the unclean spirits;

35And Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness. 36But when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd. 37Then saith he unto his disciples, “The harvest truly is plenteous, but the labourers are few. 38Pray ye therefore the Lord of the harvest, that he send forth labourers into his harvest.” 1And he called unto him his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness.

2Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphæus, and Thaddæus; 4Simon the Cananæan, and Judas Iscariot, who also betrayed him.

3.46 Instructions for the Journey *

Mark 6:8-11

Matthew 10:5-15

8and he charged them that they should take nothing for their journey, save a staff only; no bread, no wallet, no money in their purse; 9but to go shod with sandals: and, said he, put not on two coats. 10And he said unto them, “Wheresoever ye enter into a house, there abide till ye depart thence. 11And whatsoever place shall not receive you, and they hear you not, as ye go forth thence, shake off the dust that is under your feet for a testimony unto them.”

5These twelve Jesus sent forth, and charged them, saying, “Go not into any way of the Gentiles, and enter not into any city of the Samaritans: 6but go rather to the lost sheep of the house of Israel. 7And as ye go, preach, saying, ‘The kingdom of heaven is at hand.’ 8Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely ye received, freely give. 9Get you no gold, nor silver, nor brass in your purses; 10no wallet for your journey, neither two coats, nor shoes, nor staff: for the labourer is worthy of his food. 11And into whatsoever city or village ye shall enter, search out who in it is worthy; and there abide till ye go forth. 12And as ye enter into the house, salute it. 13And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14And whosoever shall not receive you, nor hear your words, as ye go forth out of that house or that city, shake off the dust of your feet. 15Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgement, than for that city.”

3.47 Persecution Predicted *

Matthew 10:16-23

16“Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. 17But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you; 18yea and before governors and kings shall ye be brought for my sake, for a testimony to them and to the Gentiles. 19But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak. 20For it is not ye that speak, but the Spirit of your Father that speaketh in you. 21And brother shall deliver up brother to death, and the father his child: and children shall rise up against parents, and cause them to be put to death. 22And ye shall be hated of all men for my name’s sake: but he that endureth to the end, the same shall be saved. 23But when they persecute you in this city, flee into the next: for verily I say unto you, Ye shall not have gone through the cities of Israel, till the Son of man be come.”

3.48 Courage and Faith *

Matthew 10:24-33

24“A disciple is not above his master, nor a servant above his lord. 25It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household! 26Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27What I tell you in the darkness, speak ye in the light: and what ye hear in the ear, proclaim upon the housetops. 28And be not afraid of them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. 29Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father: 30but the very hairs of your head are all numbered. 31Fear not therefore; ye are of more value than many sparrows. 32Every one therefore who shall confess me before men, him will I also confess before my Father which is in heaven. 33But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.”

3.49 On Taking up One’s Cross *

Matthew 10:34-39

34“Think not that I came to send peace on the earth: I came not to send peace, but a sword. 35For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law: 36and a man’s foes shall be they of his own household. 37He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me. 38And he that doth not take his cross and follow after me, is not worthy of me. 39He that findeth his life shall lose it; and he that loseth his life for my sake shall find it.”

3.50 On Rewards *

Matthew 10:40-42

40“He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. 41He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. 42And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.”

3.51 The Departure of Jesus and the Disciples

Mark 6:12-13	Matthew 11:1
12And they went out, and preached that men should repent. 13And they cast out many devils, and anointed with oil many that were sick, and healed them.	1And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and preach in their cities.

3.52 The Message from John the Baptist *

Matthew 11:2-30

2Now when John heard in the prison the

works of the Christ, he sent by his disciples,

3and said unto him, “Art thou he that cometh, or look we for another?” 4And Jesus answered and said unto them, “Go your way and tell John the things which ye do hear and see: 5the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good tidings preached to them. 6And blessed is he, whosoever shall find none occasion of stumbling in me. 7And as these went their way, Jesus began to say unto the multitudes concerning John, “What went ye out into the wilderness to behold? a reed shaken with the wind? 8But what went ye out for to see? a man clothed in soft raiment? Behold, they that wear soft raiment are in kings’ houses. 9But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet. 10This is he, of whom it is written,

‘Behold, I send my messenger before thy face,

Who shall prepare thy way before thee.’

11Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist: yet he that is but little in the kingdom of heaven is greater than he. 12And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force. 13For all the prophets and the law prophesied until John. 14And if ye are willing to receive it, this is Elijah, which is to come. 15He that hath ears to hear, let him hear. 16But whereunto shall I liken this generation? It is like unto children sitting in the marketplaces, which call unto their fellows, 17and say, We piped unto you, and ye did not dance; we wailed, and ye did not mourn. 18For John came neither eating nor drinking, and they say, He hath a devil. 19The ~~Son of man~~ came eating and drinking, and they say, Behold, a gluttonous man, and a winebibber, a friend of publicans and sinners! And wisdom is justified by her works.”

20Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. 21“Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 22Howbeit I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgement, than for you. 23And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt go down unto Hades: for if the mighty works had been done in Sodom which were done in thee, it would have remained until this day. 24Howbeit I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgement, than for thee.”

25At that season Jesus answered and said, “I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: 26yea, Father, for so it was well-pleasing in thy sight. 27All things have been delivered unto me of my Father: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him. 28Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30For my yoke is easy, and my burden is light.”

3.53 The Death of John the Baptist *

Mark 6:14-29

Matthew 14:1-12

14And king Herod heard thereof; for his name had become known: and he said, “John the Baptist is risen from the dead, and therefore do these powers work in him.” 15But others said, “It is Elijah.” And others said, “It is a prophet, even as one of the prophets.” 16But Herod, when he heard thereof, said, “John, whom I beheaded, he is risen.” 17For Herod himself had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias, his brother Philip’s wife: for he had married her. 18For John said unto Herod, “It is not lawful for thee to have thy brother’s wife.” 19And Herodias set herself against him, and desired to kill him; and she could not; 20for Herod feared John, knowing that he was a righteous man and a holy, and kept him safe. And when he heard him, he was much perplexed; and he heard him gladly. 21And when a convenient day was come, that Herod on his birthday made a supper to his lords, and the high captains, and the chief men of Galilee; 22and when the daughter of Herodias herself came in and danced, she pleased Herod and them that sat at meat with him; and the king said unto the damsel, “Ask of me whatsoever thou wilt, and I will give it thee.” 23And he sware unto her, “Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.” 24And she went out, and said unto her mother, “What shall I ask?” And she said, “The head of John the Baptist.” 25And she came in straightway with haste unto the king, and asked, saying, “I will that thou forthwith give me in a charger the head of John the Baptist.” 26And the king was exceeding sorry; but for the sake of his oaths, and of them that sat at meat, he would not reject her. 27And straightway the king sent forth a soldier of his guard, and commanded to bring his head: and he went and beheaded him in the prison, and brought his head in a charger, 28and gave it to the damsel; and the damsel gave it to her mother. 29And when his disciples heard thereof, they came and took up his corpse, and laid it in a tomb.

1At that season Herod the tetrarch heard the report concerning Jesus, 2and said unto his servants, “This is John the Baptist; he is risen from the dead; and therefore do these powers work in him.” 3For Herod had laid hold on John, and bound him, and put him in prison for the sake of Herodias, his brother Philip’s wife. 4For John said unto him, “It is not lawful for thee to have her.” 5And when he would have put him to death, he feared the multitude, because they counted him as a prophet. 6But when Herod’s birthday came, the daughter of Herodias danced in the midst, and pleased Herod. 7Whereupon he promised with an oath to give her whatsoever she should ask. 8And she, being put forward by her mother, saith, “Give me here in a charger the head of John the Baptist.” 9And the king was grieved; but for the sake of his oaths, and of them which sat at meat with him, he commanded it to be given; 10and he sent, and beheaded John in the prison. 11And his head was brought in a charger, and given to the damsel: and she brought it to her mother. 12And his disciples came, and took up the corpse, and buried him; and they went and told Jesus.

3.54 Return of the Apostles

Mark 6:30
30And the apostles gather themselves together unto Jesus; and they told him all things, whatsoever they had done, and whatsoever they had taught.

3.55 Feeding of the Multitude *

Mark 6:31-46

Matthew 14:13-23a

31And he saith unto them, “Come ye yourselves apart into a desert place, and rest a while.” For there were many coming and going, and they had no leisure so much as to eat. 32And they went away in the boat to a desert place apart. 33And the people saw them going, and many knew them, and they ran there together on foot from all the cities, and outwent them. 34And he came forth and saw a great multitude, and he had compassion on them, because they were as sheep not having a shepherd: and he began to teach them many things. 35And when the day was now far spent, his disciples came unto him, and said, “The place is desert, and the day is now far spent: 36send them away, that they may go into the country and villages round about, and buy themselves somewhat to eat.” 37But he answered and said unto them, “Give ye them to eat.” And they say unto him, “Shall we go and buy two hundred pennyworth of bread, and give them to eat?” 38And he saith unto them, “How many loaves have ye? go and see.” And when they knew, they say, “Five, and two fishes.” 39And he commanded them that all should sit down by companies, upon the green grass. 40And they sat down in ranks, by hundreds, and by fifties. 41And he took the five loaves and the two fishes, and looking up to heaven, he blessed, and brake the loaves; and he gave to the disciples to set before them; and the two fishes divided he among them all. 42And they did all eat, and were filled. 43And they took up broken pieces, twelve basketfuls, and also of the fishes. 44And they that ate the loaves were five thousand men.

45And straightway he constrained his disciples to enter into the boat, and to go before him unto the other side to Bethsaida, while he himself sendeth the multitude away. 46And after he had taken leave of them, he departed into the mountain to pray.

13Now when Jesus heard it, he withdrew from thence in a boat, to a desert place apart: and when the multitudes heard thereof they followed him on foot from the cities. 14And he came forth, and saw a great multitude, and he had compassion on them, and healed their sick. 15And when even was come, the disciples came to him, saying, “The place is desert, and the time is already past; send the multitudes away, that they may go into the villages, and buy themselves food.” 16But Jesus said unto them, “They have no need to go away; give ye them to eat.” 17And they say unto him, “We have here but five loaves, and two fishes.” 18And he said, “Bring them hither to me.” 19And he commanded the multitudes to sit down on the grass; and he took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake and gave the loaves to the disciples, and the disciples to the multitudes. 20And they did all eat, and were filled: and they took up that which remained over of the broken pieces, twelve baskets full. 21And they that did eat were about five thousand men, beside women and children.

22And straightway he constrained the disciples to enter into the boat, and to go before him unto the other side, till he should send the multitudes away. 23And after he had sent the multitudes away, he went up into the mountain apart to pray:

3.56 The Walking on the Sea *

Mark 6:47-56

Matthew 14:23b-36

47And when even was come, the boat was in the midst of the sea, and he alone on the land. 48And seeing them distressed in rowing, for the wind was contrary unto them, about the fourth watch of the night he cometh unto them, walking on the sea; and he would have passed by them: 49but they, when they saw him walking on the sea, supposed that it was an apparition, and cried out: 50for they all saw him, and were troubled. But he straightway spake with them, and saith unto them, “Be of good cheer: it is I; be not afraid.” 51And he went up unto them into the boat; and the wind ceased: and they were sore amazed in themselves; 52for they understood not concerning the loaves, but their heart was hardened.

53And when they had crossed over, they came to the land unto Gennesaret, and moored to the shore. 54And when they were come out of the boat, straightway the people knew him, 55and ran round about that whole region, and began to carry about on their beds those that were sick, where they heard he was. 56And wheresoever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.

and when even was come, he was there alone. 24But the boat was now in the midst of the sea, distressed by the waves; for the wind was contrary. 25And in the fourth watch of the night he came unto them, walking upon the sea. 26And when the disciples saw him walking on the sea, they were troubled, saying, “It is an apparition;” and they cried out for fear. 27But straightway Jesus spake unto them, saying, “Be of good cheer; it is I; be not afraid.” 28And Peter answered him and said, “Lord, if it be thou, bid me come unto thee upon the waters.” 29And he said, “Come.” And Peter went down from the boat, and walked upon the waters, to come to Jesus. 30But when he saw the wind, he was afraid; and beginning to sink, he cried out, saying, “Lord, save me.” 31And immediately Jesus stretched forth his hand, and took hold of him, and saith unto him, “O thou of little faith, wherefore didst thou doubt?” 32And when they were gone up into the boat, the wind ceased. 33~~And they that were in the boat worshipped him, saying, “Of a truth thou art the Son of God.”~~

34And when they had crossed over, they came to the land, unto Gennesaret. 35And when the men of that place knew him, they sent into all that region round about, and brought unto him all that were sick; 36and they besought him that they might only touch the border of his garment: and as many as touched were made whole.

3.57 Eating with Unwashen Hands *

Mark 7:1-23

Matthew 15:1-20

1And there are gathered together unto him the Pharisees, and certain of the scribes, which had come from Jerusalem, 2and had seen that some of his disciples ate their bread with defiled, that is, unwashen, hands. 3For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders: 4and when they come from the marketplace, except they wash themselves, they eat not: and many other things there be, which they have received to hold, washings of cups, and pots, and brasen vessels. 5And the Pharisees and the scribes ask him, “Why walk not thy disciples according to the tradition of the elders, but eat their bread with defiled hands?” 6And he said unto them, “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honoureth me with their lips, But their heart is far from me. 7But in vain do they worship me, Teaching as their doctrines the precepts of men.’ 8Ye leave the commandment of God, and hold fast the tradition of men.” 9And he said unto them, “Full well do ye reject the commandment of God, that ye may keep your tradition. 10For Moses said, ‘Honour thy father and thy mother;’ and, ‘He that speaketh evil of father or mother, let him die the death:’ 11but ye say, ‘If a man shall say to his father or his mother, ‘That wherewith thou mightest have been profited by me is Corban, that is to say, Given to God;’’ 12ye no longer suffer him to do aught for his father or his mother; 13making void the word of God by your tradition, which ye have delivered: and many such like things ye do.”

14And he called to him the multitude again, and said unto them, “Hear me all of you, and understand: 15there is nothing from without the man, that going into him can defile him: but the things which proceed out of the man are those that defile the man.” 16[] 17And when he was entered into the house from the multitude, his disciples asked of him the parable. 18And he saith unto them, “Are ye so without understanding also? Perceive ye not, that whatsoever from without goeth into the man, it cannot defile him; 19because it goeth not into his heart, but into his belly, and goeth out into the draught?” This he said, making all meats clean. 20And he said, “That which proceedeth out of the man, that defileth the man. 21For from within, out of the heart of men, evil thoughts proceed, fornications, thefts, murders, adulteries, 22covetings, wickednesses, deceit, lasciviousness, an evil eye, railing, pride, foolishness: 23all these evil things proceed from within, and defile the man.”

1Then there come to Jesus from Jerusalem Pharisees and scribes, saying, 2“Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.” 3And he answered and said unto them, “Why do ye also transgress the commandment of God because of your tradition? 4For God said, ‘Honour thy father and thy mother:’ and, ‘He that speaketh evil of father or mother, let him die the death.’ 5But ye say, ‘Whosoever shall say to his father or his mother, That wherewith thou mightest have been profited by me is given to God;’ 6he shall not honour his father . And ye have made void the word of God because of your tradition. 7Ye hypocrites, well did Isaiah prophesy of you, saying, 8‘This people honoureth me with their lips; But their heart is far from me. 9But in vain do they worship me, Teaching as their doctrines the precepts of men.’”

10And he called to him the multitude, and Said unto them, “Hear, and understand: 11Not that which entereth into the mouth defileth the man; but that which proceedeth out of the mouth, this defileth the man.” 12Then came the disciples, and said unto him, “Knowest thou that the Pharisees were offended, when they heard this saying?” 13But he answered and said, “Every plant which my heavenly Father planted not, shall be rooted up. 14Let them alone: they are blind guides. And if the blind guide the blind, both shall fall into a pit.” 15And Peter answered and said unto him, “Declare unto us the parable.” 16And he said, “Are ye also even yet without understanding? 17Perceive ye not, that whatsoever goeth into the mouth passeth into the belly, and is cast out into the draught? 18But the things which proceed out of the mouth come forth out of the heart; and they defile the man. 19For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witness, railings: 20these are the things which defile the man: but to eat with unwashen hands defileth not the man.”

3.58 The Syrophoenician Woman *

Mark 7:24-30

Matthew 15:21-28

24And from thence he arose, and went away into the borders of Tyre and Sidon. And he entered into a house, and would have no man know it: and he could not be hid. 25But straightway a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 26Now the woman was a Greek, a Syrophoenician by race. And she besought him that he would cast forth the devil out of her daughter. 27And he said unto her, “Let the children first be filled: for it is not meet to take the children’s bread and cast it to the dogs.” 28But she answered and saith unto him, “Yea, Lord: even the dogs, under the table eat of the children’s crumbs.” 29And he said unto her, “For this saying go thy way; the devil is gone out of thy daughter.” 30And she went away unto her house, and found the child laid upon the bed, and the devil gone out.

21And Jesus went out thence, and withdrew into the parts of Tyre and Sidon. 22And behold, a Canaanitish woman came out from those borders, and cried, saying, “Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.” 23But he answered her not a word. And his disciples came and besought him, saying, “Send her away; for she crieth after us.” 24But he answered and said, “I was not sent but unto the lost sheep of the house of Israel.” 25But she came and worshipped him, saying, “Lord, help me.” 26And he answered and said, “It is not meet to take the children's bread and cast it to the dogs.” 27But she said, “Yea, Lord: for even the dogs eat of the crumbs which fall from their masters table.” 28Then Jesus answered and said unto her, “O woman, great is thy faith: be it done unto thee even as thou wilt.” And her daughter was healed from that hour.

3.59 The Return to the Sea of Galilee *

Mark 7:31-37

Matthew 15:29-31

31And again he went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the borders of Decapolis. 32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to lay his hand upon him. 33And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue; 34and looking up to heaven, he sighed, and saith unto him, “Ephphatha, that is, Be opened.” 35And his ears were opened, and the bond of his tongue was loosed, and he spake plain. 36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it. 37And they were beyond measure astonished, saying, “He hath done all things well: he maketh even the deaf to hear, and the dumb to speak.”

29And Jesus departed thence, and came nigh unto the sea of Galilee; and he went up into the mountain, and sat there. 30And there came unto him great multitudes, having with them the lame, blind, dumb, maimed, and many others, and they cast them down at his feet; and he healed them: 31insomuch that the multitude wondered, when they saw the dumb speaking, the maimed whole, and the lame walking, and the blind seeing: and they glorified the God of Israel.

3.60 The Feeding of the Four Thousand *

Mark 8:1-10

Matthew 15:32-39

1In those days, when there was again a great multitude, and they had nothing to eat, he called unto him his disciples, and saith unto them, 2“I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: 3and if I send them away fasting to their home, they will faint in the way; and some of them are come from far.” 4And his disciples answered him, “Whence shall one be able to fill these men with bread here in a desert place?” 5And he asked them, “How many loaves have ye?” And they said, “Seven.” 6And he commandeth the multitude to sit down on the ground: and he took the seven loaves, and having given thanks, he brake, and gave to his disciples, to set before them; and they set them before the multitude. 7And they had a few small fishes: and having blessed them, he commanded to set these also before them. 8And they did eat, and were filled: and they took up, of broken pieces that remained over, seven baskets. 9And they were about four thousand: and he sent them away. 10And straightway he entered into the boat with his disciples, and came into the parts of Dalmanutha.

32And Jesus called unto him his disciples, and said, “I have compassion on the multitude, because they continue with me now three days and have nothing to eat: and I would not send them away fasting, lest haply they faint in the way.” 33And the disciples say unto him, “Whence should we have so many loaves in a desert place, as to fill so great a multitude?” 34And Jesus saith unto them, “How many loaves have ye?” And they said, “Seven, and a few small fishes.” 35And he commanded the multitude to sit down on the ground; 36and he took the seven loaves and the fishes; and he gave thanks and brake, and gave to the disciples, and the disciples to the multitudes. 37And they did all eat, and were filled: and they took up that which remained over of the broken pieces, seven baskets full. 38And they that did eat were four thousand men, beside women and children. 39And he sent away the multitudes, and entered into the boat, and came into the borders of Magadan.

3.61 Demanding a Sign from Heaven *

Mark 8:11-21

Matthew 16:1-12

11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12And he sighed deeply in his spirit, and saith, “Why doth this generation seek a sign? verily I say unto you, There shall no sign be given unto this generation.” 13And he left them, and again entering into the boat departed to the other side.

14And they forgot to take bread; and they had not in the boat with them more than one loaf. 15And he charged them, saying, “Take heed, beware of the leaven of the Pharisees and the leaven of Herod.” 16And they reasoned one with another, saying, “We have no bread.” 17And Jesus perceiving it saith unto them, “Why reason ye, because ye have no bread? do ye not yet perceive, neither understand? have ye your heart hardened? 18Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19When I brake the five loaves among the five thousand, how many baskets full of broken pieces took ye up?” They say unto him, “Twelve.” 20“And when the seven among the four thousand, how many basketfuls of broken pieces took ye up?” And they say unto him, “Seven.” 21And he said unto them, “Do ye not yet understand?”

1And the Pharisees and Sadducees came, and tempting him asked him to shew them a sign from heaven. 2But he answered and said unto them, “When it is evening, ye say, ‘It will be fair weather: for the heaven is red.’ 3And in the morning, ‘It will be foul weather to-day: for the heaven is red and lowring.’ Ye know how to discern the face of the heaven; but ye cannot discern the signs of the times. 4An evil and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of Jonah.” And he left them, and departed.

5And the disciples came to the other side and forgot to take bread. 6And Jesus said unto them, “Take heed and beware of the leaven of the Pharisees and Sadducees.” 7And they reasoned among themselves, saying, “We took no bread.” 8And Jesus perceiving it said, “O ye of little faith, why reason ye among yourselves, because ye have no bread? 9Do ye not yet perceive, neither remember the five loaves of the five thousand, and how many baskets ye took up? 10Neither the seven loaves of the four thousand, and how many baskets ye took up? 11How is it that ye do not perceive that I spake not to you concerning bread? But beware of the leaven of the Pharisees and Sadducees.” 12Then understood they how that he bade them not beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

3.62 The Blind Man of Bethsaida *

Mark 8:22-26

22And they come unto Bethsaida. And they bring to him a blind man, and beseech him to touch him. 23And he took hold of the blind man by the hand, and brought him out of the village; and when he had spit on his eyes, and laid his hands upon him, he asked him, “Seest thou aught?” 24And he looked up, and said, “I see men; for I behold them as trees, walking.” 25Then again he laid his hands upon his eyes; and he looked stedfastly, and was restored, and saw all things clearly. 26And he sent him away to his home, saying, “Do not even enter into the village.”

3.63 Peter’s Confession *

Mark 8:27-30

Matthew 16:13-20

27And Jesus went forth, and his disciples, into the villages of Cæsarea Philippi: and in the way he asked his disciples, saying unto them, “Who do men say that I am?” 28And they told him, saying, “John the Baptist: and others, Elijah; but others, One of the prophets.” 29And he asked them, “But who say ye that I am?” Peter answereth and saith unto him, “Thou art the Christ.” 30And he charged them that they should tell no man of him.

13Now when Jesus came into the parts of Cæsarea Philippi, he asked his disciples, saying, “Who do men say that the ~~Son of man~~ is?” 14And they said, “Some say John the Baptist; some, Elijah: and others, Jeremiah, or one of the prophets.” 15He saith unto them, “But who say ye that I am?” 16And Simon Peter answered and said, “Thou art the Christ, the Son of the living God.” 17And Jesus answered and said unto him, “Blessed art thou, Simon: Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it.19I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.” 20Then charged he the disciples that they should tell no man that he was the Christ.

3.64 Jesus Foretells his Death *

Mark 8:31-9:1

Matthew 16:21-28

31And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again. 32And he spake the saying openly. And Peter took him, and began to rebuke him. 33But he turning about, and seeing his disciples, rebuked Peter, and saith, “Get thee behind me, Satan: for thou mindest not the things of God, but the things of men.” 34And he called unto him the multitude with his disciples, and said unto them, “If any man would come after me, let him deny himself, and take up his cross, and follow me. 35For whosoever would save his life shall lose it; and whosoever shall lose his life for my sake and the gospels shall save it. 36For what doth it profit a man, to gain the whole world, and forfeit his life? 37For what should a man give in exchange for his life? 38For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angels.” 9:1And he said unto them, “Verily I say unto you, There be some here of them that stand by, which shall in no wise taste of death, till they see the kingdom of God come with power.”

21From that time began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and the third day be raised up. 22And Peter took him, and began to rebuke him, saying, “Be it far from thee, Lord: this shall never be unto thee.” 23But he turned, and said unto Peter, “Get thee behind me, Satan: thou art a stumbling-block unto me: for thou mindest not the things of God, but the things of men.” 24Then said Jesus unto his disciples, “If any man would come after me, let him deny himself, and take up his cross, and follow me. 25For whosoever would save his life shall lose it: and whosoever shall lose his life for my sake shall find it. 26For what shall a man be profited, if he shall gain the whole world, and forfeit his life? or what shall a man give in exchange for his life? 27For the Son of man shall come in the glory of his Father with his angels; and then shall he render unto every man according to his deeds. 28Verily I say unto you, There be some of them that stand here, which shall in no wise taste of death, till they see the Son of man coming in his kingdom.”

3.65 The Transfiguation *

Mark 9:2-13

Matthew 17:1-13

2And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured before them: 3and his garments became glistering, exceeding white; so as no fuller on earth can whiten them. 4And there appeared unto them Elijah with Moses: and they were talking with Jesus. 5And Peter answereth and saith to Jesus, “Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah.” 6For he wist not what to answer; for they became sore afraid. 7And there came a cloud overshadowing them: and there came a voice out of the cloud, “This is my beloved Son: hear ye him.” 8And suddenly looking round about, they saw no one any more, save Jesus only with themselves.

9And as they were coming down from the mountain, he charged them that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead. 10And they kept the saying, questioning among themselves what the rising again from the dead should mean. 11And they asked him, saying, “The scribes say that Elijah must first come.” 12And he said unto them, “Elijah indeed cometh first, and restoreth all things: and how is it written of the Son of man, that he should suffer many things and be set at nought? 13But I say unto you, that Elijah is come, and they have also done unto him whatsoever they listed, even as it is written of him.”

1And after six days Jesus taketh with him Peter, and James, and John his brother, and bringeth them up into a high mountain apart: 2and he was transfigured before them: and his face did shine as the sun, and his garments became white as the light. 3And behold, there appeared unto them Moses and Elijah talking with him. 4And Peter answered, and said unto Jesus, “Lord, it is good for us to be here: if thou wilt, I will make here three tabernacles; one for thee, and one for Moses, and one for Elijah.” 5While he was yet speaking, behold, a bright cloud overshadowed them: and behold, a voice out of the cloud, saying, “This is my beloved Son, in whom I am well pleased; hear ye him.” 6And when the disciples heard it, they fell on their face, and were sore afraid. 7And Jesus came and touched them and said, “Arise, and be not afraid.” 8And lifting up their eyes, they saw no one, save Jesus only.

9And as they were coming down from the mountain, Jesus commanded them, saying, “Tell the vision to no man, until the Son of man be risen from the dead.” 10And his disciples asked him, saying, “Why then say the scribes that Elijah must first come?” 11And he answered and said, “Elijah indeed cometh, and shall restore all things: 12but I say unto you, that Elijah is come already, and they knew him not, but did unto him whatsoever they listed. Even so shall the Son of man also suffer of them.” 13Then understood the disciples that he spake unto them of John the Baptist.

3.66 The Epileptic Boy *

Mark 9:14-29

Matthew 17:14-20

14And when they came to the disciples, they saw a great multitude about them, and scribes questioning with them. 15And straightway all the multitude, when they saw him, were greatly amazed, and running to him saluted him. 16And he asked them, “What question ye with them?” 17And one of the multitude answered him, “Master, I brought unto thee my son, which hath a dumb spirit; 18and wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to thy disciples that they should cast it out; and they were not able.” 19And he answereth them and saith, “O faithless generation, how long shall I be with you? how long shall I bear with you? bring him unto me.” 20And they brought him unto him: and when he saw him, straightway the spirit tare him grievously; and he fell on the ground, and wallowed foaming. 21And he asked his father, “How long time is it since this hath come unto him?” And he said, “From a child. 22And oft-times it hath cast him both into the fire and into the waters, to destroy him: but if thou canst do anything, have compassion on us, and help us.” 23And Jesus said unto him, “If thou canst! All things are possible to him that believeth.” 24Straightway the father of the child cried out, and said, “I believe; help thou mine unbelief.” 25And when Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying unto him, “Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him.” 26And having cried out, and torn him much, he came out: and the child became as one dead; insomuch that the more part said, “He is dead.” 27But Jesus took him by the hand, and raised him up; and he arose. 28And when he was come into the house, his disciples asked him privately, saying, “We could not cast it out.” 29And he said unto them. “This kind can come out by nothing, save by prayer.”

14And when they were come to the multitude, there came to him a man, kneeling to him, and saying, 15“Lord, have mercy on my son: for he is epileptic, and suffereth grievously: for oft-times he falleth into the fire, and oft-times into the water. 16And I brought him to thy disciples, and they could not cure him.” 17And Jesus answered and said, “O faithless and perverse generation, how long shall I be with you? how long shall I bear with you? bring him hither to me.” 18And Jesus rebuked him; and the devil went out from him: and the boy was cured from that hour. 19Then came the disciples to Jesus apart, and said, “Why could not we cast it out?” 20And he saith unto them, “Because of your little faith: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.” 21[]

3.67 Jesus Again Foretells his Death *

Mark 9:30-32	Matthew 17:22-23
30And they went forth from thence, and passed through Galilee; and he would not that any man should know it. 31For he taught his disciples, and said unto them, “The Son of man is delivered up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again.” 32But they understood not the saying, and were afraid to ask him.	22And while they abode in Galilee, Jesus said unto them, “The Son of man shall be delivered up into the hands of men; 23and they shall kill him, and the third day he shall be raised up.” And they were exceeding sorry.

3.68 The Temple Tax

Matthew 17:24-27

24And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, “Doth not your master pay the half-shekel?” 25He saith, “Yea.” And when he came into the house, Jesus spake first to him, saying, “What thinkest thou, Simon? the kings of the earth, from whom do they receive toll or tribute? from their sons, or from strangers?” 26And when he said, “From strangers,” Jesus said unto him, “Therefore the sons are free. 27But, lest we cause them to stumble, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a shekel: that take, and give unto them for me and thee.”

3.69 Who is Greatest? *

Mark 9:33-37

Matthew 18:1-5

33And they came to Capernaum: and when he was in the house he asked them, “What were ye reasoning in the way?” 34But they held their peace: for they had disputed one with another in the way, who was the greatest. 35And he sat down, and called the twelve; and he saith unto them, “If any man would be first, he shall be last of all, and minister of all.” 36And he took a little child, and set him in the midst of them: and taking him in his arms, he said unto them, 37“Whosoever shall receive one of such little children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me.”

1In that hour came the disciples unto Jesus, saying, “Who then is greatest in the kingdom of heaven?” 2And he called to him a little child, and set him in the midst of them, 3and said, “Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. 4Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. 5And whoso shall receive one such little child in my name receiveth me: ”

3.70 The Man Casting out Demons

Mark 9:38-41

38John said unto him, “Master, we saw one casting out devils in thy name: and we forbade him, because he followed not us.” 39But Jesus said, “Forbid him not: for there is no man which shall do a mighty work in my name, and be able quickly to speak evil of me. 40For he that is not against us is for us. 41For whosoever shall give you a cup of water to drink, because ye are Christ’s, verily I say unto you, he shall in no wise lose his reward.”

3.71 On Offences *

Mark 9:42-50

Matthew 18:6-10

42“And whosoever shall cause one of these little ones that believe on me to stumble, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea. 43And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell into the unquenchable fire. 44[] 45And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell. 46[] 47And if thine eye cause thee to stumble, cast it out: it is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into hell; 48where their worm dieth not, and the fire is not quenched. 49For every one shall be salted with fire. 50Salt is good: but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and be at peace one with another.”

6but whoso shall cause one of these little ones which believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea. 7Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh! 8And if thy hand or thy foot causeth thee to stumble, cut it off, and cast it from thee: it is good for thee to enter into life maimed or halt, rather than having two hands or two feet to be cast into the eternal fire. 9And if thine eye causeth thee to stumble, pluck it out, and cast it from thee: it is good for thee to enter into life with one eye, rather than having two eyes to be cast into the hell of fire. 10See that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven.” 11[]

3.72 The Ninety and Nine

Matthew 18:12-14

12“How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which goeth astray? 13And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray. 14Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.”

3.73 Concerning Reconciliation

Matthew 18:15-17

15“And if thy brother sin against thee, go, shew him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. 16But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. 17And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican.”

3.74 Binding and Loosing *

Matthew 18:18-20

18“Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven: and what things soever ye shall loose on earth shall be loosed in heaven. 19Again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. 20For where two or three are gathered together in my name, there am I in the midst of them.”

3.75 On Forgiveness *

Matthew 18:21-35

21Then came Peter, and said to him, “Lord, how oft shall my brother sin against me, and I forgive him? until seven times?” 22Jesus saith unto him, “I say not unto thee, Until seven times; but, Until seventy times seven. 23Therefore is the kingdom of heaven likened unto a certain king, which would make a reckoning with his servants. 24And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25But forasmuch as he had not wherewith to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26The servant therefore fell down and worshipped him, saying, ‘Lord, have patience with me, and I will pay thee all.’ 27And the lord of that servant, being moved with compassion, released him, and forgave him the debt. 28But that servant went out, and found one of his fellow-servants, which owed him a hundred pence: and he laid hold on him, and took him by the throat, saying, ‘Pay what thou owest.’ 29So his fellow-servant fell down and besought him, saying, ‘Have patience with me, and I will pay thee.’ 30And he would not: but went and cast him into prison, till he should pay that which was due. 31So when his fellow-servants saw what was done, they were exceeding sorry, and came and told unto their lord all that was done. 32Then his lord called him unto him, and saith to him, ‘Thou wicked servant, I forgave thee all that debt, because thou besoughtest me: 33shouldest not thou also have had mercy on thy fellow-servant, even as I had mercy on thee?’ 34And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due. 35So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts.”

4. From Galilee to Jerusalem

4.1 The Departure from Galilee *

Mark 10:1	Matthew 19:1-2
1And he arose from thence, and cometh into the borders of Judæa and beyond Jordan: and multitudes come together unto him again; and, as he was wont, he taught them again.	1And it came to pass when Jesus had finished these words, he departed from Galilee, and came into the borders of Judæa beyond Jordan; 2and great multitudes followed him; and he healed them there.

4.2 Concerning Divorce *

Mark 10:2-12

Matthew 19:3-12

2And there came unto him Pharisees, and asked him, “Is it lawful for a man to put away his wife?” tempting him. 3And he answered and said unto them, “What did Moses command you?” 4And they said, “Moses suffered to write a bill of divorcement, and to put her away.” 5But Jesus said unto them, “For your hardness of heart he wrote you this commandment. 6But from the beginning of the creation, Male and female made he them. 7For this cause shall a man leave his father and mother, and shall cleave to his wife; 8and the twain shall become one flesh: so that they are no more twain, but one flesh. 9What therefore God hath joined together, let not man put asunder.” 10And in the house the disciples asked him again of this matter. 11And he saith unto them, “Whosoever shall put away his wife, and marry another, committeth adultery against her: 12and if she herself shall put away her husband, and marry another, she committeth adultery.”

3And there came unto him Pharisees, tempting him, and saying, “Is it lawful for a man to put away his wife for every cause?” 4And he answered and said, “Have ye not read, that he which made them from the beginning made them male and female,” 5and said, “For this cause shall a man leave his father and mother, and shall cleave to his wife; and the twain shall become one flesh? 6So that they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.” 7They say unto him, “Why then did Moses command to give a bill of divorcement, and to put her away?” 8He saith unto them, “Moses for your hardness of heart suffered you to put away your wives: but from the beginning it hath not been so. 9And I say unto you, Whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery: and he that marrieth her when she is put away committeth adultery.” 10The disciples say unto him, “If the case of the man is so with his wife, it is not expedient to marry.” 11But he said unto them, “All men cannot receive this saying, but they to whom it is given. 12For there are eunuchs, which were so born from their mothers womb: and there are eunuchs, which were made eunuchs by men: and there are eunuchs, which made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it.”

4.3 Blessing Little Children *

Mark 10:13-16

Matthew 19:13-15

13And they brought unto him little children, that he should touch them: and the disciples rebuked them. 14But when Jesus saw it, he was moved with indignation, and said unto them, “Suffer the little children to come unto me; forbid them not: for of such is the kingdom of God. 15Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein.” 16And he took them in his arms, and blessed them, laying his hands upon them.

13Then were there brought unto him little children, that he should lay his hands on them, and pray: and the disciples rebuked them. 14But Jesus said, “Suffer the little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.” 15And he laid his hands on them, and departed thence.

4.4 The Rich Young Man *

Mark 10:17-31

Matthew 19:16-30

17And as he was going forth into the way, there ran one to him, and kneeled to him, and asked him, “Good Master, what shall I do that I may inherit eternal life?” 18And Jesus said unto him, “Why callest thou me good? none is good save one, even God. 19Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honour thy father and mother.” 20And he said unto him, “Master, all these things have I observed from my youth.” 21And Jesus looking upon him loved him, and said unto him, “One thing thou lackest: go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me.” 22But his countenance fell at the saying, and he went away sorrowful: for he was one that had great possessions.

23And Jesus looked round about, and saith unto his disciples, “How hardly shall they that have riches enter into the kingdom of God!” 24And the disciples were amazed at his words. But Jesus answereth again, and saith unto them, “Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.” 26And they were astonished exceedingly, saying unto him, “Then who can be saved?” 27Jesus looking upon them saith, “With men it is impossible, but not with God: for all things are possible with God.” 28Peter began to say unto him, “Lo, we have left all, and have followed thee.” 29Jesus said, “Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the gospel’s sake, 30but he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. 31But many that are first shall be last; and the last first.”

16And behold, one came to him and said, “Master, what good thing shall I do, that I may have eternal life?” 17And he said unto him, “Why askest thou me concerning that which is good? One there is who is good: but if thou wouldest enter into life, keep the commandments.” 18He saith unto him, “Which?” and Jesus said, “Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.” 20The young man saith unto him, “All these things have I observed: what lack I yet?” 21Jesus said unto him, “If thou wouldest be perfect, go, sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me.” 22But when the young man heard the saying, he went away sorrowful: for he was one that had great possessions.

23And Jesus said unto his disciples, “Verily I say unto you, It is hard for a rich man to enter into the kingdom of heaven. 24And again I say unto you, It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.” 25And when the disciples heard it, they were astonished exceedingly, saying, “Who then can be saved?” 26And Jesus looking upon them said to them, “With men this is impossible; but with God all things are possible.” 27Then answered Peter and said unto him, “Lo, we have left all, and followed thee; what then shall we have?” 28And Jesus said unto them, “Verily I say unto you, that ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29And every one that hath left houses, or brethren, or sisters, or father, or mother, or children, or lands, for my name’s sake, shall receive a hundredfold, and shall inherit eternal life. 30But many shall be last that are first; and first that are last.”

4.5 The Vineyard and the Husbandmen *

Matthew 20:1-16

1“For the kingdom of heaven is like unto a man that is a householder, which went out early in the morning to hire labourers into his vineyard. 2And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. 3And he went out about the third hour, and saw others standing in the marketplace idle; 4and to them he said, ‘Go ye also into the vineyard, and whatsoever is right I will give you.’ And they went their way. 5Again he went out about the sixth and the ninth hour, and did likewise. 6And about the eleventh hour he went out, and found others standing; and he saith unto them, ‘Why stand ye here all the day idle?’ 7They say unto him, ‘Because no man hath hired us.’ He saith unto them, ‘Go ye also into the vineyard.’ 8And when even was come, the lord of the vineyard saith unto his steward, ‘Call the labourers, and pay them their hire, beginning from the last unto the first.’ 9And when they came that were hired about the eleventh hour, they received every man a penny. 10And when the first came, they supposed that they would receive more; and they likewise received every man a penny. 11And when they received it, they murmured against the householder, 12saying, ‘These last have spent but one hour, and thou hast made them equal unto us, which have borne the burden of the day and the scorching heat.’ 13But he answered and said to one of them, ‘Friend, I do thee no wrong: didst not thou agree with me for a penny? 14Take up that which is thine, and go thy way; it is my will to give unto this last, even as unto thee. 15Is it not lawful for me to do what I will with mine own? or is thine eye evil, because I am good?’ 16So the last shall be first, and the first last.”

4.6 The Prediction of the Crucifixion *

Mark 10:32-34

Matthew 20:17-19

32And they were in the way, going up to Jerusalem; and Jesus was going before them: and they were amazed; and they that followed were afraid. And he took again the twelve, and began to tell them the things that were to happen unto him, 33saying, “Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and the scribes; and they shall condemn him to death, and shall deliver him unto the Gentiles: 34and they shall mock him, and shall spit upon him, and shall scourge him, and shall kill him; and after three days he shall rise again.”

17And as Jesus was going up to Jerusalem, he took the twelve disciples apart, and in the way he said unto them, 18“Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and scribes; and they shall condemn him to death, 19and shall deliver him unto the Gentiles to mock, and to scourge, and to crucify: and the third day he shall be raised up.”

4.7 The Ambition of James and John *

Mark 10:35-45

Matthew 20:20-28

35And there come near unto him James and John, the sons of Zebedee, saying unto him, “Master, we would that thou shouldest do for us whatsoever we shall ask of thee.” 36And he said unto them, “What would ye that I should do for you?” 37And they said unto him, “Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory.” 38But Jesus said unto them, “Ye know not what ye ask. Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with?” 39And they said unto him, “We are able.” And Jesus said unto them, “The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized: 40but to sit on my right hand or on my left hand is not mine to give: but it is for them for whom it hath been prepared.” 41And when the ten heard it, they began to be moved with indignation concerning James and John. 42And Jesus called them to him, and saith unto them, “Ye know that they which are accounted to rule over the Gentiles lord it over them; and their great ones exercise authority over them. 43But it is not so among you: but whosoever would become great among you, shall be your minister: 44and whosoever would be first among you, shall be servant of all. 45For verily the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.”

20Then came to him the mother of the sons of Zebedee with her sons, worshipping him, and asking a certain thing of him. 21And he said unto her, “What wouldest thou?” She saith unto him, “Command that these my two sons may sit, one on thy right hand, and one on thy left hand, in thy kingdom.” 22But Jesus answered and said, “Ye know not what ye ask. Are ye able to drink the cup that I am about to drink?” They say unto him, “We are able.” 23He saith unto them, “My cup indeed ye shall drink: but to sit on my right hand, and on my left hand, is not mine to give, but it is for them for whom it hath been prepared of my Father.” 24And when the ten heard it, they were moved with indignation concerning the two brethren. 25But Jesus called them unto him, and said, “Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 26Not so shall it be among you: but whosoever would become great among you shall be your Minister; 27and whosoever would be first among you shall be your servant: 28even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.”

4.8 Bartimaeus Healed *

Mark 10:46-52

Matthew 20:29-34

46And they come to Jericho: and as he went out from Jericho, with his disciples and a great multitude, the son of Timæus, Bartimæus, a blind beggar, was sitting by the way side. 47And when he heard that it was Jesus of Nazareth, he began to cry out, and say, “Jesus, thou son of David, have mercy on me.” 48And many rebuked him, that he should hold his peace: but he cried out the more a great deal, “Thou son of David, have mercy on me.” 49And Jesus stood still, and said, “Call ye him.” And they call the blind man, saying unto him, “Be of good cheer: rise, he calleth thee.” 50And he, casting away his garment, sprang up, and came to Jesus. 51And Jesus answered him, and said, “What wilt thou that I should do unto thee?” And the blind man said unto him, “Rabboni, that I may receive my sight.” 52And Jesus said unto him, “Go thy way; thy faith hath made thee whole.” And straightway he received his sight, and followed him in the way.

29And as they went out from Jericho, a great multitude followed him. 30And behold, two blind men sitting by the way side, when they heard that Jesus was passing by, cried out, saying, “Lord, have mercy on us, thou son of David.” 31And the multitude rebuked them, that they should hold their peace: but they cried out the more, saying, “Lord, have mercy on us, thou son of David.” 32And Jesus stood still, and called them, and said, “What will ye that I should do unto you?” 33They say unto him, “Lord, that our eyes may be opened.” 34And Jesus, being moved with compassion, touched their eyes: and straightway they received their sight, and followed him.

5. Last Days in Jerusalem

5.1 The Triumphal Entry *

Mark 11:1-11

Matthew 21:1-11

1And when they draw nigh unto Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth two of his disciples, 2and saith unto them, “Go your way into the village that is over against you: and straightway as ye enter into it, ye shall find a colt tied, whereon no man ever yet sat; loose him, and bring him. 3And if any one say unto you, ‘Why do ye this?’ say ye, ‘The Lord hath need of him; and straightway he will send him back hither.’” 4And they went away, and found a colt tied at the door without in the open street; and they loose him. 5And certain of them that stood there said unto them, “What do ye, loosing the colt?” 6And they said unto them even as Jesus had said: and they let them go. 7And they bring the colt unto Jesus, and cast on him their garments; and he sat upon him. 8And many spread their garments upon the way; and others branches, which they had cut from the fields. 9And they that went before, and they that followed, cried, “Hosanna; Blessed is he that cometh in the name of the Lord: 10Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest.”

11And he entered into Jerusalem, into the temple; and when he had looked round about upon all things, it being now eventide, he went out unto Bethany with the twelve.

1And when they drew nigh unto Jerusalem, and came unto Bethphage, unto the mount of Olives, then Jesus sent two disciples, 2saying unto them, “Go into the village that is over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3And if any one say aught unto you, ye shall say, ‘The Lord hath need of them; and straightway he will send them.’” 4Now this is come to pass, that it might be fulfilled which was spoken by the prophet, saying, 5“Tell ye the daughter of Zion, Behold, thy King cometh unto thee, Meek, and riding upon an ass, And upon a colt the foal of an ass.” 6And the disciples went, and did even as Jesus appointed them, 7and brought the ass, and the colt, and put on them their garments; and he sat thereon. 8And the most part of the multitude spread their garments in the way; and others cut branches from the trees, and spread them in the way. 9And the multitudes that went before him, and that followed, cried, saying, “Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.” 10And when he was come into Jerusalem, all the city was stirred, saying, “Who is this?” 11And the multitudes said, “This is the prophet, Jesus, from Nazareth of Galilee.”

5.2 The Cursing of the Fig Tree *

Mark 11:12-14
12And on the morrow, when they were come out from Bethany, he hungered. 13And seeing a fig tree afar off having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves; for it was not the season of figs. 14And he answered and said unto it, “No man eat fruit from thee henceforward for ever.” And his disciples heard it.

5.3 The Cleansing of the Temple *

Mark 11:15-19

Matthew 21:12-17

15And they come to Jerusalem: and he entered into the temple, and began to cast out them that sold and them that bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves; 16and he would not suffer that any man should carry a vessel through the temple. 17And he taught, and said unto them, “Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers.” 18And the chief priests and the scribes heard it, and sought how they might destroy him: for they feared him, for all the multitude was astonished at his teaching.

19And every evening he went forth out of the city.

12And Jesus entered into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves; 13and he saith unto them, “It is written, ‘My house shall be called a house of prayer:’ but ye make it a den of robbers.” 14And the blind and the lame came to him in the temple: and he healed them. 15But when the chief priests and the scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, “Hosanna to the son of David;” they were moved with indignation, 16and said unto him, “Hearest thou what these are saying?” And Jesus saith unto them, “Yea: did ye never read, ‘Out of the mouth of babes and sucklings thou hast perfected praise?’” 17And he left them, and went forth out of the city to Bethany, and lodged there.

5.4 The Lesson of the Withered Fig Tree

Mark 11:20-25

Matthew 21:18-22

20And as they passed by in the morning, they saw the fig tree withered away from the roots. 21And Peter calling to remembrance saith unto him, “Rabbi, behold, the fig tree which thou cursedst is withered away.” 22And Jesus answering saith unto them, “Have faith in God. 23Verily I say unto you, Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it. 24Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have them. 25And whensoever ye stand praying, forgive, if ye have aught against any one; that your Father also which is in heaven may forgive you your trespasses.”

18Now in the morning as he returned to the city, he hungered. 19And seeing a fig tree by the way side, he came to it, and found nothing thereon, but leaves only; and he saith unto it, “Let there be no fruit from thee henceforward for ever.” And immediately the fig tree withered 20away. And when the disciples saw it, they marvelled, saying, “How did the fig tree immediately wither away?” 21and Jesus answered and said unto them, “Verily I say unto you, If ye have faith, and doubt not, ye shall not only do what is done to the fig tree, but even if ye shall say unto this mountain, Be thou taken up and cast into the sea, it shall be done. 22And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.”

5.5 Jesus’ Authority Challenged *

Mark 11:27-33

Matthew 21:23-27

27And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders; 28and they said unto him, “By what authority doest thou these things? or who gave thee this authority to do these things?” 29And Jesus said unto them, “I will ask of you one question, and answer me, and I will tell you by what authority I do these things. 30The baptism of John, was it from heaven, or from men? answer me.” 31And they reasoned with themselves, saying, “If we shall say, ‘From heaven;’ he will say, ‘Why then did ye not believe him?’ 32But should we say, ‘From men’”—they feared the people: for all verily held John to be a prophet. 33And they answered Jesus and say, “We know not.” And Jesus saith unto them, “Neither tell I you by what authority I do these things.”

23And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, “By what authority doest thou these things? and who gave thee this authority?” 24And Jesus answered and said unto them, “I also will ask you one Question, which if ye tell me, I likewise will tell you by what authority I do these things. 25The baptism of John, whence was it? from heaven or from men?” And they reasoned with themselves, saying, “If we shall say, ‘From heaven;’ he will say unto us, ‘Why then did ye not believe him?’ 26But if we shall say, ‘From men;’ we fear the multitude; for all hold John as a prophet.” 27And they answered Jesus, and said, “We know not.” He also said unto them, “Neither tell I you by what authority I do these things.”

5.6 The Two Sons

Matthew 21:28-32

28“But what think ye? A man had two sons; and he came to the first, and said, ‘Son, go work to-day in the vineyard.’ 29And he answered and said, ‘I will not:’ but afterward he repented himself, and went. 30And he came to the second, and said likewise. And he answered and said, ‘I go, sir:’ and went not. 31Whether of the twain did the will of his father?” They say, “The first.” Jesus saith unto them, “Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. 32For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye saw it, did not even repent yourselves afterward, that ye might believe him.”

5.7 The Unfaithful Husbandman *

Mark 12:1-12

Matthew 21:33-46

1And he began to speak unto them in parables. “A man planted a vineyard, and set a hedge about it, and digged a pit for the winepress, and built a tower, and let it out to husbandmen, and went into another country. 2And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruits of the vineyard. 3And they took him, and beat him, and sent him away empty. 4And again he sent unto them another servant; and him they wounded in the head, and handled shamefully. 5And he sent another; and him they killed: and many others; beating some, and killing some. 6He had yet one, a beloved son: he sent him last unto them, saying, ‘They will reverence my son.’ 7But those husbandmen said among themselves, ‘This is the heir; come, let us kill him, and the inheritance shall be ours.’ 8And they took him, and killed him, and cast him forth out of the vineyard. 9What therefore will the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others. 10Have ye not read even this scripture;

‘The stone which the builders rejected,

The same was made the head of the corner:’

11This was from the Lord, And it is marvellous in our eyes?” 12And they sought to lay hold on him; and they feared the multitude; for they perceived that he spake the parable against them: and they left him, and went away.

33“Hear another parable: There was a man that was a householder, which planted a vineyard, and set a hedge about it, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into another country. 34And when the season of the fruits drew near, he sent his Servants to the husbandmen, to receive his fruits. 35And the husbandmen took his Servants, and beat one, and killed another, and stoned another. 36Again, he sent other Servants more than the first: and they did unto them in like manner. 37But afterward he sent unto them his son, saying, ‘They will reverence my son.’ 38But the husbandmen, when they saw the son, said among themselves, ‘This is the heir; come, let us kill him, and take his inheritance.’ 39And they took him, and cast him forth out of the vineyard, and killed him. 40When therefore the lord of the vineyard shall come, what will he do unto those husbandmen?” 41They say unto him, “He will miserably destroy those miserable men, and will let out the vineyard unto other husbandmen, which shall render him the fruits in their seasons.” 42Jesus saith unto them, “Did ye never read in the scriptures,

‘The stone which the builders rejected,

The same was made the head of the corner:’

This was from the Lord, And it is marvellous in our eyes? 43Therefore say I unto you, The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof. 44And he that falleth this stone shall be broken to pieces: but on whomsoever it shall fall, it will scatter him as dust.” 45And when the chief priests and the Pharisees heard his parables, they perceived that he spake of them. 46And when they sought to lay hold on him, they feared the multitudes, because they took him for a prophet.

5.8 The Marriage Feast *

Matthew 22:1-14

1And Jesus answered and spake again in parables unto them, saying, 2“The kingdom of heaven is likened unto a certain king, which made a marriage feast for his son, 3and sent forth his servants to call them that were bidden to the marriage feast: and they would not come. 4Again he sent forth other servants, saying, Tell them that are bidden, ‘Behold, I have made ready my dinner: my oxen and my fatlings are killed, and all things are ready: come to the marriage feast.’ 5But they made light of it, and went their ways, one to his own farm, another to his merchandise: 6and the rest laid hold on his Servants, and entreated them shamefully, and killed them. 7But the king was wroth; and he sent his armies, and destroyed those murderers, and burned their city. 8Then saith he to his servants, ‘The wedding is ready, but they that were bidden were not worthy. 9Go ye therefore unto the partings of the highways, and as many as ye shall find, bid to the marriage feast.’ 10And those Servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was filled with guests. 11But when the king came in to behold the guests, he saw there a man which had not on a wedding-garment: 12and he saith unto him, ‘Friend, how earnest thou in hither not having a wedding-garment?’ And he was speechless. 13Then the king said to the servants, ‘Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and gnashing of teeth. 14For many are called, but few chosen.’”

5.9 Paying Tribute to Caesar *

Mark 12:13-17

Matthew 22:15-22

13And they send unto him certain of the Pharisees and of the Herodians, that they might catch him in talk. 14And when they were come, they say unto him, “Master, we know that thou art true, and carest not for any one: for thou regardest not the person of men, but of a truth teachest the way of God: Is it lawful to give tribute unto Cæsar, or not? 15Shall we give, or shall we not give?” But he, knowing their hypocrisy, said unto them, “Why tempt ye me? bring me a penny, that I may see it.” 16And they brought it. And he saith unto them, “Whose is this image and superscription?” And they said unto him, “Cæsar’s.” 17And Jesus said unto them, “Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s.” And they marvelled greatly at him.

15Then went the Pharisees, and took counsel how they might ensnare him in his talk. 16And they send to him their disciples, with the Herodians, saying, “Master, we know that thou art true, and teachest the way of God in truth, and carest not for any one: for thou regardest not the person of men. 17Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Cæsar, or not?” 18But Jesus perceived their wickedness, and said, “Why tempt ye me, ye hypocrites? 19Shew me the tribute money.” And they brought unto him a penny. 20And he saith unto them, “Whose is this image and superscription?” 21They say unto him, “Caesar’s.” Then saith he unto them, “Render therefore unto Cæsar the things that are Caesar’s; and unto God the things that are God’s.” 22And when they heard it, they marvelled, and left him, and went their way.

5.10 The Question about the Resurrection *

Mark 12:18-27

Matthew 22:23-33

18And there come unto him Sadducees, which say that there is no resurrection; and they asked him, saying, 19“Master, Moses wrote unto us, If a man’s brother die, and leave a wife behind him, and leave no child, that his brother should take his wife, and raise up seed unto his brother. 20There were seven brethren: and the first took a wife, and dying left no seed; 21and the second took her, and died, leaving no seed behind him; and the third likewise: 22and the seven left no seed. Last of all the woman also died. 23In the resurrection whose wife shall she be of them? for the seven had her to wife.” 24Jesus said unto them, “Is it not for this cause that ye err, that ye know not the scriptures, nor the power of God? 25For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as angels in heaven. 26But as touching the dead, that they are raised; have ye not read in the book of Moses, in the place concerning the Bush, how God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? 27He is not the God of the dead, but of the living: ye do greatly err.”

23On that day there came to him Sadducees, which say that there is no resurrection: and they asked him, 24saying, “Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 25Now there were with us seven brethren: and the first married and deceased, and having no seed left his wife unto his brother; 26in like manner the second also, and the third, unto the seventh. 27And after them all the woman died. 28In the resurrection therefore whose wife shall she be of the seven? for they all had her.” 29But Jesus answered and said unto them, “Ye do err, not knowing the scriptures, nor the power of God. 30For in the resurrection they neither marry, nor are given in marriage, but are as angels in heaven. 31But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, 32I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.” 33And when the multitudes heard it, they were astonished at his teaching.

5.11 The Question about the Great Commandment *

gray text

Mark 12:28-34

Matthew 22:34-40

28And one of the scribes came, and heard them questioning together, and knowing that he had answered them well, asked him, “What commandment is the first of all?” 29Jesus answered, “The first is, ‘Hear, O Israel; The Lord our God, the Lord is one: 30and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.’ 31The second is this, ‘Thou shalt love thy neighbour as thyself.’ There is none other commandment greater than these.” 32And the scribe said unto him, “Of a truth, Master, thou hast well said that he is one; and there is none other but he: 33and to love him with all the heart, and with all the understanding, and with all the strength, and to love his neighbour as himself, is much more than all whole burnt offerings and sacrifices.” 34And when Jesus saw that he answered discreetly, he said unto him, “Thou art not far from the kingdom of God.” And no man after that durst ask him any question.

34But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. 35And one of them, a lawyer, asked him a question, tempting him, 36“Master, which is the great commandment in the law?” 37And he said unto him, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38This is the great and first commandment. 39And a second like unto it is this, Thou shalt love thy neighbour as thyself. 40On these two commandments hangeth the whole law, and the prophets.”

5.12 Jesus’ Question about the Son of David *

Mark 12:35-37

Matthew 22:41-46

35And Jesus answered and said, as he taught in the temple, “How say the scribes that the Christ is the son of David? 36David himself said in the Holy Spirit,

‘The Lord said unto my Lord,

“Sit thou on my right hand,

Till I make thine enemies the footstool of

thy feet.”’

37David himself calleth him Lord; and whence is he his son?” And the common people heard him gladly.

41Now while the Pharisees were gathered

together, Jesus asked them a question, 42saying,

“What think ye of the Christ? whose son is he?”

They say unto him, “The son of David.” 43He

saith unto them, “How then doth David in

the Spirit call him Lord, saying,

44‘The Lord said unto my Lord,

“Sit thou on my right hand,

Till I put thine enemies underneath thy

feet?”’

45If David then calleth him Lord, how is he his

son?” 46And no one was able to answer him a

word, neither durst any man from that day

forth ask him any more questions.

5.13 Ostentation *

Mark 12:38-40

Matthew 23:1-12

38And in his teaching he said, “Beware of the scribes, which desire to walk in long robes, and to have salutations in the marketplaces, 39and chief seats in the synagogues, and chief places at feasts: 40they which devour widows’ houses, and for a pretence make long prayers; these shall receive greater condemnation.”

1Then spake Jesus to the multitudes and to his disciples, 2saying, “The scribes and the Pharisees sit on Moses’ seat: 3all things therefore whatsoever they bid you, these do and observe: but do not ye after their works; for they say, and do not. 4Yea, they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with their finger. 5But all their works they do for to be seen of men: for they make broad their phylacteries, and enlarge the borders of their garments, 6and love the chief place at feasts, and the chief seats in the synagogues, 7and the salutations in the marketplaces, and to be called of men, Rabbi. 8But be not ye called Rabbi: for one is your teacher, and all ye are brethren. 9And call no man your father on the earth: for one is your Father, which is in heaven. 10Neither be ye called masters: for one is your master, even the Christ. 11But he that is greatest among you shall be your servant. 12And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted.”

5.14 Various Sins *

Matthew 23:13-36

13“But woe unto you, scribes and Pharisees, hypocrites! because ye shut the kingdom of heaven against men: for ye enter not in yourselves, neither suffer ye them that areentering

in to enter.”

14[] 15“Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is become so, ye make him twofold more a son of hell than yourselves.”

16“Woe unto you, ye blind guides, which say, ‘Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor.’ 17Ye fools and blind: for whether is greater, the gold, or the temple that hath sanctified the gold? 18And, ‘Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is a debtor.’ 19Ye blind: for whether is greater, the gift, or the altar that sanctifieth the gift? 20He therefore that sweareth by the altar, sweareth by it, and by all things thereon. 21And he that sweareth by the temple, sweareth by it, and by him that dwelleth therein. 22And he that sweareth by the heaven, sweareth by the throne of God, and by him that sitteth thereon.”

23“Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint and anise and cummin, and have left undone the weightier matters of the law, judgement, and mercy, and faith: but these ye ought to have done, and not to have left the other undone. 24Ye blind guides, which strain out the gnat, and swallow the camel.”

25“Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full from extortion and excess. 26Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside thereof may become clean also.”

27“Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which outwardly appear beautiful, but inwardly are full of dead men’s bones, and of all uncleanness. 28Even so ye also outwardly appear righteous unto men, but inwardly ye are full of hypocrisy and iniquity.”

29“Woe unto you, scribes and Pharisees, hypocrites! for ye build the sepulchres of the prophets, and garnish the tombs of the righteous, 30and say, ‘If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets.’ 31Wherefore ye witness to yourselves, that ye are sons of them that slew the prophets. 32Fill ye up then the measure of your fathers. 33Ye serpents, ye offspring of vipers, how shall ye escape the judgement of hell? 34Therefore, behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city: 35that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar. 36Verily I say unto you, All these things shall come upon this generation.”

5.15 Lament over Jerusalem

	Matthew 23:37-39
	37“O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38Behold, your house is left unto you desolate. 39For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.”

5.16 The Widow’s Mite *

Mark 12:41-44

41And he sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much. 42And there came a poor widow, and she cast in two mites, which make a farthing. 43And he called unto him his disciples, and said unto them, “Verily I say unto you, This poor widow cast in more than all they which are casting into the treasury: 44for they all did cast in of their superfluity; but she of her want did cast in all that she had, even all her living.”

5.17 Prediction of the Destruction of the Temple *

Mark 13:1-2	Matthew 24:1-2
1And as he went forth out of the temple, one of his disciples saith unto him, “Master, behold, what manner of stones and what manner of buildings!” 2And Jesus said unto him, “Seest thou these great buildings? there shall not be left here one stone upon another, which shall not be thrown down.”	1And Jesus went out from the temple, and was going on his way; and his disciples came to him to shew him the buildings of the temple. 2But he answered and said unto them, “See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.”

5.18 The Great Tribulation *

Mark 13:3-13

Matthew 24:3-14

3And as he sat on the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, 4“Tell us, when shall these things be? and what shall be the sign when these things are all about to be accomplished?” 5And Jesus began to say unto them, “Take heed that no man lead you astray. 6Many shall come in my name, saying, I am he; and shall lead many astray. 7And when ye shall hear of wars and rumours of wars, be not troubled: these things must needs come to pass; but the end is not yet. 8For nation shall rise against nation, and kingdom against kingdom: there shall be earthquakes in divers places; there shall be famines: these things are the beginning of travail.”

9“But take ye heed to yourselves: for they shall, deliver you up to councils; and in synagogues shall ye be beaten; and before governors and kings shall ye stand for my sake, for a testimony unto them. 10And the gospel must first be preached unto all the nations. 11And when they lead you to judgement, and deliver you up, be not anxious beforehand what ye shall speak: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. 12And brother shall deliver up brother to death, and the father his child; and children shall rise up against parents, and cause them to be put to death. 13And ye shall be hated of all men for my name’s sake: but he that endureth to the end, the same shall be saved.”

3And as he sat on the mount of Olives, the disciples came unto him privately, saying, “Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?” 4And Jesus answered and said unto them, “Take heed that no man lead you astray. 5For many shall come in my name, saying, I am the Christ; and shall lead many astray. 6And ye shall hear of wars and rumours of wars: see that ye be not troubled: for these things must needs come to pass; but the end is not yet. 7For nation shall rise against nation, and kingdom against kingdom: and there shall be famines and earthquakes in divers places. 8But all these things are the beginning of travail. 9Then shall they deliver you up unto tribulation, and shall kill you: and ye shall be hated of all the nations for my names sake. 10And then shall many stumble, and shall deliver up one another, and shall hate one another. 11And many false prophets shall arise, and shall lead many astray. 12And because iniquity shall be multiplied, the love of the many shall wax cold. 13But he that endureth to the end, the same shall be saved. 14And this gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations; and then shall the end come.”

5.19 The Abomination of Desolation

Mark 13:14-23

Matthew 24:15-28

14“But when ye see the abomination of desolation standing where he ought not (let him that readeth understand), then let them that are in Judæa flee unto the mountains: 15and let him that is on the housetop not go down, nor enter in, to take anything out of his house: 16and let him that is in the field not return back to take his cloke. 17But woe unto them that are with child and to them that give, suck in those days! 18And pray ye that it be not in the winter. 19For those days shall be tribulation, such as there hath not been the like from the beginning of the creation which God created until now, and never shall be. 20And except the Lord had shortened the days, no flesh would have been saved: but for the elect’s sake, whom he chose, he shortened the days. 21And then if any man shall say unto you, Lo, here is the Christ; or, Lo, there; believe it not: 22for there shall arise false Christs and false prophets, and shall shew signs and wonders, that they may lead astray, if possible, the elect. 23But take ye heed: behold, I have told you all things beforehand.”

15“When therefore ye see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place (let him that readeth understand), 16then let them that are in Judæa flee unto the mountains: 17let him that is the housetop not go down to take out the things that are in his house: 18and let him that is in the field not return back to take his cloke. 19But woe unto them that are with child and to them that give suck in those days! 20And pray ye that your flight be not in the winter, neither on a sabbath: 21for then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be. 22And except those days had been shortened, no flesh would have been saved: but for the elect’s sake those days shall be shortened. 23Then if any man shall say unto you, Lo, here is the Christ, or, Here; believe it not. 24For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; so as to lead astray, if possible, even the elect. 25Behold, I have told you beforehand. 26If therefore they shall say unto you, Behold, he is in the wilderness; go not forth: Behold, he is in the inner chambers; believe it not. 27For as the lightning cometh forth from the east, and is seen even unto the west; so shall be the coming of the Son of man. 28Wheresoever the carcase is, there will the eagles be gathered together.”

5.20 Concerning the Coming of the Son of Man

Mark 13:24-27

Matthew 24:29-31

24“But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, 25and the stars shall be falling from heaven, and the powers that are in the heavens shall be shaken. 26And then shall they see the Son of man coming in clouds with great power and glory. 27And then shall he send forth the angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.”

29“But immediately, after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 30and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming on the clouds of heaven with power and great glory. 31And he shall send forth his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.”

5.21 The Hour that No One Knoweth

Mark 13:28-37

Matthew 24:32-44

28“Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; 29even so ye also, when ye see these things coming to pass, know ye that he is nigh, even at the doors. 30Verily I say unto you, This generation shall not pass away, until all these things be accomplished. 31Heaven and earth shall pass away: but my words shall not pass away. 32But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father. 33Take ye heed, watch and pray: for ye know not when the time is. 34It is as when a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch. 35Watch therefore: for ye know not when the lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morning; 36lest coming suddenly he find you sleeping. 37And what I say unto you I say unto all, Watch.”

32“Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; 33even so ye also, when ye see all these things, know ye that he is nigh, even at the doors. 34Verily I say unto you, This generation shall not pass away, till all these things be accomplished. 35Heaven and earth shall pass away, but my words shall not pass away. 36But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only. 37And as were the days of Noah, so shall be the coming of the Son of man. 38For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, 39and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man. 40Then shall two men be in the field; one is taken, and one is left: 41two women shall be grinding at the mill; one is taken, and one is left. 42Watch therefore: for ye know not on what day your Lord cometh. 43But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through. 44Therefore be ye also ready: for in an hour that ye think not the Son of man cometh.”

5.22 Concerning Faithfulness *

Matthew 24:45-51

45“Who then is the faithful and wise servant, whom his lord hath set over his household, to give them their food in due season? 46Blessed is that servant, whom his lord when he cometh shall find so doing. 47Verily I say unto you, that he will set him over all that he hath. 48But if that evil servant shall say in his heart, My lord tarrieth; 49and shall begin to beat his fellow-servants, and shall eat and drink with the drunken; 50the lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, 51and shall cut him asunder, and appoint his portion with the hypocrites: there shall be the weeping and gnashing of teeth.”

5.23 Parable of the Ten Virgins

Matthew 25:1-13

1“Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2And five of them were foolish, and five were wise. 3For the foolish, when they took their lamps, took no oil with them: 4but the wise took oil in their vessels with their lamps. 5Now while the bridegroom tarried, they all slumbered and slept. 6But at midnight there is a cry, ‘Behold, the bridegroom! Come ye forth to meet him.’ 7Then all those virgins arose, and trimmed their lamps. 8And the foolish said unto the wise, ‘Give us of your oil; for our lamps are going out.’ 9But the wise answered, saying, ‘Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves.’ 10And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut. 11Afterward come also the other virgins, saying, ‘Lord, Lord, open to us.’ 12But he answered and said, ‘Verily I say unto you, I know you not.’ 13Watch therefore, for ye know not the day nor the hour.”

5.24 Parable of the Talents

Matthew 25:14-30

14“For it is as when a man, going into another country, called his own Servants, and delivered unto them his goods. 15And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey. 16Straightway he that received the five talents went and traded with them, and made other five talents. 17In like manner he also that received the two gained other two. 18But he that received the one went away and digged in the earth, and hid his lord’s money. 19Now after a long time the lord of those Servants cometh, and maketh a reckoning with them. 20And he that received the five talents came and brought other five talents, saying, ‘Lord, thou deliveredst unto me five talents: lo, I have gained other five talents.’ 21His lord said unto him, ‘Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord.’ 22And he also that received the two talents came and said, ‘Lord, thou deliveredst unto me two talents: lo, I have gained other two talents.’ 23His lord said unto him, ‘Well done, good and faithful servant; thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord.’ 24And he also that had received the one talent came and said, ‘Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter: 25and I was afraid, and went away and hid thy talent in the earth: lo, thou hast thine own.’ 26But his lord answered and said unto him, ‘Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I did not scatter;27thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest. 28Take ye away therefore the talent from him, and give it unto him that hath the ten talents. 29For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away. 30And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and gnashing of teeth.’”

5.25 Concerning the Judgement of the Son of Man *

Matthew 25:31-46

31“But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory: 32and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats: 33and he shall set the sheep on his right hand, but the goats on the left. 34Then shall the King say unto them on his right hand, ‘Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35for I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in; 36naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.’ 37Then shall the righteous answer him, saying, ‘Lord, when saw we thee an hungred, and fed thee? or athirst, and gave thee drink? 38And when saw we thee a stranger, and took thee in? or naked, and clothed thee? 39And when saw we thee sick, or in prison, and came unto thee?’ 40And the King shall answer and say unto them, ‘Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me.’ 41Then shall he say also unto them on the left hand, ‘Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels: 42for I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not.’ 44Then shall they also answer, saying, ‘Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?’ 45Then shall he answer them, saying, ‘Verily I say unto you, Inasmuch as ye did it not unto one of these least, ye did it not unto me. 46And these shall go away into eternal punishment: but the righteous into eternal life.’”

5.26 Conspiracy of the Chief Priests *

Mark 14:1-2

Matthew 26:1-5

1Now after two days was the feast of the passover and the unleavened bread: and the chief priests and the scribes sought how they might take him with subtilty, and kill him: 2for they said, “Not during the feast, lest haply there shall be a tumult of the people.”

1And it came to pass, when Jesus had finished all these words, he said unto his disciples, 2“Ye know that after two days the passover cometh, and the Son of man is delivered up to be crucified.” 3Then were gathered together the chief priests, and the elders of the people, unto the court of the high priest, who was called Caiaphas; 4and they took counsel together that they might take Jesus by subtilty, and kill him. 5But they said, “Not during the feast, lest a tumult arise among the people.”

5.27 The Anointing of Jesus

Mark 14:3-9

Matthew 26:6-13

3And while he was in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster cruse of ointment of spikenard very costly; and she brake the cruse, and poured it over his head. 4But there were some that had indignation among themselves, saying, To what purpose hath this waste of the ointment been made? 5For this ointment might have been sold for above three hundred pence, and given to the poor.” And they murmured against her. 6But Jesus said, “Let her alone; why trouble ye her? she hath wrought a good work on me. 7For ye have the poor always with you, and whensoever ye will ye can do them good: but me ye have not always. 8She hath done what she could: she hath anointed my body aforehand for the burying. 9And verily I say unto you, Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her.”

6Now when Jesus was in Bethany, in the house of Simon the leper, 7there came unto him a woman having an alabaster cruse of exceeding precious ointment, and she poured it upon his head, as he sat at meat. 8But when the disciples saw it, they had indignation, saying, “To what purpose is this waste? 9For this ointment might have been sold for much, and given to the poor.” 10But Jesus perceiving it said unto them, “Why trouble ye the woman? for she hath wrought a good work upon me. 11For ye have the poor always with you; but me ye have not always. 12For in that she poured this ointment upon my body, she did it to prepare me for burial. 13Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, that also which this woman hath done shall be spoken of for a memorial of her.”

5.28 Plot of Judas and the Rulers *

Mark 14:10-11	Matthew 26:14-16
10And Judas Iscariot, he that was one of the twelve, went away unto the chief priests, that he might deliver him unto them. 11And they, when they heard it, were glad, and promised to give him money. And he sought how he might conveniently deliver him unto them.	14Then one of the twelve, who was called Judas Iscariot, went unto the chief priests, 15and said, “What are ye willing to give me, and I will deliver him unto you?” And they weighed unto him thirty pieces of silver. 16And from that time he sought opportunity to deliver him unto them.

5.29 The Last Supper *

Mark 14:12-31

Matthew 26:17-35

12And on the first day of unleavened bread, when they sacrificed the passover, his disciples say unto him, “Where wilt thou that we go and make ready that thou mayest eat the passover?” 13And he sendeth two of his disciples, and saith unto them, “Go into the city, and there shall meet you a man bearing a pitcher of water: follow him; 14and wheresoever he shall enter in, say to the goodman of the house, ‘The Master saith, Where is my guest-chamber, where I shall eat the passover with my disciples?’ 15And he will himself shew you a large upper room furnished and ready: and there make ready for us.” 16And the disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.

17And when it was evening he cometh with the twelve. 18And as they sat and were, eating, Jesus said, “Verily I say unto you, One of you shall betray me, even he that eateth with me.” 19They began to be sorrowful, and to say unto him one by one, “Is it I?” 20And he said unto them, “It is one of the twelve, he that dippeth with me in the dish. 21For the Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born.”

22And as they were eating, he took bread, and when he had blessed, he brake it, and gave to them, and said, “Take ye: this is my body.” 23And he took a cup, and when he had given thanks, he gave to them: and they all drank of it. 24And he said unto them, “This is my blood of the covenant, which is shed for many. 25Verily I say unto you, I will no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God.”

26And when they had sung a hymn, they went out unto the mount of Olives.

27And Jesus saith unto them, “All ye shall be offended: for it is written, I will smite the shepherd, and the sheep shall be scattered abroad. 28Howbeit, after I am raised up, I will go before you into Galilee.” 29But Peter said unto him, “Although all shall be offended, yet will not I.” 30And Jesus saith unto him, “Verily I say unto thee, that thou to-day, even this night, before the cock crow twice, shalt deny me thrice.” 31But he spake exceeding vehemently, “If I must die with thee, I will not deny thee.” And in like manner also said they all.

17Now on the first day of unleavened bread the disciples came to Jesus, saying, “Where wilt thou that we make ready for thee to eat the passover?” 18And he said, “Go into the city to such a man, and. say unto him, ‘The Master saith, My time is at hand; I keep the passover at thy house with my disciples.’” 19And the disciples did as Jesus appointed them; and they made ready the passover. 20Now when even was come, he was sitting at meat with the twelve disciples; 21and as they were eating, he said, “Verily I say unto you, that one of you shall betray me.” 22And they were exceeding sorrowful, and began to say unto him everyone, “Is it I, Lord?” 23And he answered and said, “He that dipped his hand with me in the dish, the same shall betray me. 24The Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born.” 25And Judas, which betrayed him, answered and said, “Is it I, Rabbi?” He saith unto him, “Thou hast said.” 26And as they were eating, Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, “Take, eat; this is my body.” 27And he took a cup, and gave thanks, and gave to them, saying, “Drink ye all of it; 28for this is my blood of the covenant, which is shed for many unto remission of sins. 29But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.”

30And when they had sung a hymn, they went out unto the mount of Olives.

31Then saith Jesus unto them, “All ye shall be offended in me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. 32But after I am raised up, I will go before you into Galilee.” 33But Peter answered and said unto him, “If all shall be offended in thee, I will never be offended.” 34Jesus said unto him, “Verily I say unto thee, that this night, before the cock crow, thou shalt deny me thrice.” 35Peter saith unto him, “Even if I must die with thee, yet will I not deny thee.” Likewise also said all the disciples.

5.30 The Agony in Gethsemane *

Mark 14:32-42

Matthew 26:36-46

32And they come unto a place which was named Gethsemane: and he saith unto his disciples, “Sit ye here, while I pray.” 33And he taketh with him Peter and James and John, and began to be greatly amazed, and sore troubled. 34And he saith unto them, “My soul is exceeding sorrowful even unto death: abide ye here, and watch.” 35And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 36And he said, “Abba, Father, all things are possible unto thee; remove this cup from me: howbeit not what I will, but what thou wilt.” 37And he cometh, and findeth them sleeping, and saith unto Peter, “Simon, sleepest thou? couldest thou not watch one hour? 38Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.” 39And again he went away, and prayed, saying the same words. 40And again he came, and found them sleeping, for their eyes were very heavy; and they wist not what to answer him. 41And he cometh the third time, and saith unto them, “Sleep on now, and take your rest: it is enough; the hour is come; behold, the Son of man is betrayed into the hands of sinners. 42Arise, let us be going: behold, he that betrayeth me is at hand.”

36Then cometh Jesus with them unto a place called Gethsemane, and saith unto his disciples, “Sit ye here, while I go yonder and pray.” 37And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and sore troubled. 38Then saith he unto them, “My soul is exceeding sorrowful, even unto death: abide ye here, and watch with me.” 39And he went forward a little, and fell on his face, and prayed, saying, “O my Father, if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt.” 40And he cometh unto the disciples, and findeth them sleeping, and saith unto Peter, “What, could ye not watch with me one hour? 41Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.” 42Again a second time he went away, and prayed, saying, “O my Father, if this cannot pass away, except I drink it, thy will be done.” 43And he came again and found them sleeping, for their eyes were heavy. 44And he left them again, and went away, and prayed a third time, saying again the same words. 45Then cometh he to the disciples, and saith unto them, “Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed unto the hands of sinners. 46Arise, let us be going: behold, he is at hand that betrayeth me.”

5.31 The Betrayal and Arrest *

Mark 14:43-52

Matthew 26:47-56

43And straightway, while he yet spake, cometh Judas, one of the twelve, and with him a multitude with swords and staves, from the chief priests and the scribes and the elders. 44Now he that betrayed him had given them a token, saying, “Whomsoever I shall kiss, that is he; take him, and lead him away safely.” 45And when he was come, straightway he came to him, and saith, “Rabbi;” and kissed him. 46And they laid hands on him, and took him. 47But a certain one of them that stood by drew his sword, and smote the servant of the high priest, and struck off his ear. 48And Jesus answered and said unto them, “Are ye come out, as against a robber, with swords and staves to seize me? 49I was daily with you in the temple teaching, and ye took me not: but this is done that the scriptures might be fulfilled.” 50And they all left him, and fled.

51And a certain young man followed with him, having a linen cloth cast about him, over his naked body: and they lay hold on him; 52but he left the linen cloth, and fled naked.

47And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and . elders of the people. 48Now he that betrayed him gave them a sign, saying, “Whomsoever I shall kiss, that is he: take him.” 49And straightway he came to Jesus, and said, “Hail, Rabbi;” and kissed him. 50And Jesus said unto him, “Friend, do that for which thou art come.” Then they came and laid hands on Jesus, and took him. 51And behold, one of them that were with Jesus stretched out his hand, and drew his sword, and smote the servant of the high priest, and struck off his ear. 52Then saith Jesus unto him, “Put up again thy sword into its place: for all they that take the sword shall perish with the sword. 53Or thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels? 54How then should the scriptures be fulfilled, that thus it must be?” 55In that hour said Jesus to the multitudes, “Are ye come out as against a robber with swords and staves to seize me? I sat daily in the temple teaching, and ye took me not. 56But all this is come to pass, that the scriptures of the prophets might be fulfilled.” Then all the disciples left him, and fled.

5.32 Trial before the Jewish Authorities *

Mark 14:53-72

Matthew 26:57-75

53And they led Jesus away to the high priest: and there come together with him all the chief priests and the elders and the scribes. 54And Peter had followed him afar off, even within, into the court of the high priest; and he was sitting with the officers, and warming himself in the light of the fire. 55Now the chief priests and the whole council sought witness against Jesus to put him to death; and found it not. 56For many bare false witness against him, and their witness agreed not together. 57And there stood up certain, and bare false witness against him, saying, 58“We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another made without hands.’” 59And not even so did their witness agree together. 60And the high priest stood up in the midst, and asked Jesus, saying, “Answerest thou nothing? what is it which these witness against thee?” 61But he held his peace, and answered nothing. Again the high priest asked him, and saith unto him, “Art thou the Christ, the Son of the Blessed?” 62And Jesus said, “I am: and ye shall see the Son of man sitting at the right hand of power, and coming with the clouds of heaven.” 63And the high priest rent his clothes, and saith, “What further need have we of witnesses? 64Ye have heard the blasphemy: what think ye?” And they all condemned him to be worthy of death. 65And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, “Prophesy:” and the officers received him with blows of their hands.

66And as Peter was beneath in the court, there cometh one of the maids of the high priest; 67and seeing Peter warming himself, she looked upon him, and saith, “Thou also wast with the Nazarene, even Jesus.” 68But he denied, saying, “I neither know, nor understand what thou sayest:” and he went out into the porch; and the cock crew. 69And the maid saw him, and began again to say to them that stood by, “This is one of them.” 70But he again denied it. And after a little while again they that stood by said to Peter, “Of a truth thou art one of them; for thou art a Galilæan.” 71But he began to curse, and to swear, “I know not this man of whom ye speak.” 72And straightway the second time the cock crew. And Peter called to mind the word, how that Jesus said unto him, “Before the cock crow twice, thou shalt deny me thrice.” And when he thought thereon, he wept.

57And they that had taken Jesus led him away to the house of Caiaphas the high priest, where the scribes and the elders were gathered together. 58But Peter followed him afar off, unto the court of the high priest, and entered in, and sat with the officers, to see the end. 59Now the chief priests and the whole council sought false witness against Jesus, that they might put him to death; 60and they found it not, though many false witnesses came. But afterward came two, 61and said, “This man said, ‘I am able to destroy the temple of God, and to build it in three days.’” 62And the high priest stood up, and said unto him, “Answerest thou nothing? what is it which these witness against thee?” 63But Jesus held his peace. And the high priest said unto him, “I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.” 64Jesus saith unto him, “Thou hast said: nevertheless I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming on the clouds of heaven.” 65Then the high priest rent his garments, saying, “He hath spoken blasphemy: what further need have we of witnesses? behold, now ye have heard the blasphemy: what think ye?” 66They answered and said, “He is worthy of death.” 67Then did they spit in his face and buffet him: and some smote him with the palms of their hands, 68saying, Prophesy unto us, thou Christ: who is he that struck thee?”

69Now Peter was sitting without in the court: and a maid came unto him, saying, “Thou also wast with Jesus the Galilæan.” 70But he denied before them all, saying, “I know not what thou sayest.” 71And when he was gone out into the porch, another maid saw him, and saith unto them that were there, “This man also was with Jesus the Nazarene.” 72And again he denied with an oath, “I know not the man.” 73And after a little while they that stood by came and said to Peter, “Of a truth thou also art one of them; for thy speech betrayeth thee.” 74Then began he to curse and to swear, “I know not the man.” And straightway the cock crew. 75And Peter remembered the word which Jesus had said, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

5.33 The Trial before Pilate *

Mark 15:1-20

Matthew 27:1-31

1And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 2And Pilate asked him, “Art thou the King of the Jews?” And he answering saith unto him, “Thou sayest.” 3And the chief priests accused him of many things. 4And Pilate again asked him, saying, “Answerest thou nothing? behold how many things they accuse thee of.” 5But Jesus no more answered anything; insomuch that Pilate marvelled.

6Now at the feast he used to release unto them one prisoner, whom they asked of him. 7And there was one called Barabbas, lying bound with them that had made insurrection, men who in the insurrection had committed murder. 8And the multitude went up and began to ask him to do as he was wont to do unto them. 9And Pilate answered them, saying, “Will ye that I release unto you the King of the Jews?” 10For he perceived that for envy the chief priests had delivered him up. 11But the chief priests stirred up the multitude, that he should rather release Barabbas unto them. 12And Pilate again answered and said unto them, “What then shall I do unto Him whom ye call the King of the Jews?” 13And they cried out again, “Crucify him.” 14And Pilate said unto them, “Why, what evil hath he done?” But they cried out exceedingly, “Crucify him.” 15And Pilate, wishing to content the multitude, released unto them Barabbas, and delivered Jesus, when he had scourged him; to be crucified.

16And the soldiers led him away within the court, which is the Prætorium; and they call together the whole band. 17And they clothe him with purple, and plaiting a crown of thorns, they put it on him; 18and they began to salute him, “Hail, King of the Jews!” 19And they smote his head with a reed, and did spit upon him, and bowing their knees worshipped him. 20And when they had mocked him, they took off from him the purple, and put on him his garments. And they lead him out to crucify him.

1Now when morning was come, all the chief priests and the elders of the people took counsel against Jesus to put him to death: 2and they bound him, and led him away, and delivered him up to Pilate the governor.

3Then Judas, which betrayed him, when he saw that he was condemned, repented himself, and brought back the thirty pieces of silver to the chief priests and elders, 4saying, “I have sinned in that I betrayed innocent blood.” But they said, “What is that to us? see thou to it.” 5And he cast down the pieces of silver into the sanctuary, and departed; and he went away and hanged himself. 6And the chief priests took the pieces of silver, and said, “It is not lawful to put them into the treasury, since it is the price of blood.” 7And they took counsel, and bought with them the potter’s field, to bury strangers in. 8Wherefore that field was called, The field of blood, unto this day. 9Then was fulfilled that which was spoken by Jeremiah the prophet, saying, “And they took the thirty pieces of silver, the price of him that was priced, whom certain of the children of Israel did price; 10and they gave them for the potter’s field, as the Lord appointed me.”

11Now Jesus stood before the governor: and the governor asked him, saying, “Art thou the King of the Jews?” And Jesus said unto him, “Thou sayest.” 12And when he was accused by the chief priests and elders, he answered nothing. 13Then saith Pilate unto him, “Hearest thou not how many things they witness against thee?” 14And he gave him no answer, not even to one word: insomuch that the governor marvelled greatly. 15Now at the feast the governor was wont to release unto the multitude one prisoner, whom they would. 16And they had then a notable prisoner, called Barabbas. 17When therefore they were gathered together, Pilate said unto them, “Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?” 18For he knew that for envy they had delivered him up. 19And while he was sitting on the judgement-seat, his wife sent unto him, saying, “Have thou nothing to do with that righteous man: for I have suffered many things this day in a dream because of him.” 20Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus. 21But the governor answered and said unto them, “Whether of the twain will ye that I release unto you?” And they said, “Barabbas.” 22Pilate saith unto them, “What then shall I do unto Jesus which is called Christ?” They all say, “Let him be crucified.” 23And he said, “Why, what evil hath he done?” But they cried out exceedingly, saying, “Let him be crucified.” 24So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, “I am innocent of the blood of this righteous man: see ye to it.” 25And all the people answered and said, “His blood be on us, and on our children.” 26Then released he unto them Barabbas: but Jesus he scourged and delivered to be crucified.

27Then the soldiers of the governor took Jesus into the palace, and gathered unto him the whole band. 28And they stripped him, and put on him a scarlet robe. 29And they plaited a crown of thorns and put it upon his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, “Hail, King of the Jews!” 30And they spat upon him, and took the reed and smote him on the head. 31And when they had mocked him, they took off from him the robe, and put on him his garments, and led him away to crucify him.

5.34 The Crucifixion of Jesus *

Mark 15:21-41

Matthew 27:32-56

21And they compel one passing by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to go with them, that he might bear his cross. 22And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. 23And they offered him wine mingled with myrrh: but he received it not. 24And they crucify him, and part his garments among them, casting lots upon them, what each should take. 25And it was the third hour, and they crucified him. 26And the superscription of his accusation was written over, the king of the jews. 27And with him they crucify two robbers; one on his right hand, and one on his left. 28[] 29And they that passed by railed on him, wagging their heads, and saying, “Ha! thou that destroyest the temple, and buildest it in three days, 30save thyself, and come down from the cross.” 31In like manner also the chief priests mocking him among themselves with the scribes said, “He saved others; himself he cannot save. 32Let the Christ, the King of Israel, now come down from the cross, that we may see and believe.” And they that were crucified with him reproached him.

33And when the sixth hour was come, there was darkness over the whole land until the ninth hour. 34And at the ninth hour Jesus cried with a loud voice, “Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?” 35And some of them that stood by, when they heard it, said, “Behold, he calleth Elijah.” 36And one ran, and filling a sponge full of vinegar, put it: on a reed, and gave him to drink, saying, “Let be; let us see whether Elijah cometh to take him down.” 37And Jesus uttered a loud voice, and gave up the ghost. ~~38And the veil of the temple was rent in twain from the top to the bottom.~~ 39And when the centurion, which stood by over against him, saw that he so gave up the ghost, he said, “Truly this man was the Son of God.” 40And there were also women beholding from afar: among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 41who, when he was in Galilee, followed him, and ministered unto him; and many other women which came up with him unto Jerusalem.

32And as they came out, they found a man of Cyrene, Simon by name: him they compelled to go with them, that he might bear his cross. 33And when they were come unto a place called Golgotha, that is to say, The place of a skull, 34they gave him wine to drink mingled with gall: and when he had tasted it, he would not drink. 35And when they had crucified him, they parted his garments among them, casting lots: 36and they sat and watched him there. 37And they set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. 38Then are there crucified with him two robbers, one on the right hand, and one on the left. 39And they that passed by railed on him, wagging their heads, 40and saying, “Thou that destroyest the temple, and buildest it in three days, save thyself: if thou art the Son of God, come down from the cross.” 41In like manner also the chief priests mocking him, with the scribes and elders, said, 42“He saved others; himself he cannot save. He is the King of Israel; let him now come down from the cross, and we will believe on him. 43He trusteth on God; let him deliver him now, if he desireth him: for he said, ‘I am the Son of God.’” 44And the robbers also that were crucified with him cast upon him the same reproach.

45Now from the sixth hour there was darkness over all the land until the ninth hour. 46And about the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me?” 47And some of them that stood there, when they heard it, said, “This man calleth Elijah.” 48And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49And the rest said, “Let be; let us see whether Elijah cometh to save him.” 50And Jesus cried again with a loud voice, and yielded up his spirit. 51And behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake; and the rocks were rent; 52and the tombs were opened; and many bodies of the saints that had fallen asleep were raised; 53and coming forth out of the tombs after his resurrection they entered into the holy city and appeared unto many. 54Now the centurion, and they that were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, “Truly this was the Son of God.” 55And many women were there beholding from afar, which had followed Jesus from Galilee, ministering unto him: 56among whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of the sons of Zebedee.

5.35 The Burial of Jesus

Mark 15:42-47

Matthew 27:57-61

42And when even was now come, because it was the Preparation, that is, the day before the sabbath, 43there came Joseph of Arimathæa, a councillor of honourable estate, who also himself was looking for the kingdom of God; and he boldly went in unto Pilate, and asked for the body of Jesus. 44And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead. 45And when he learned it of the centurion, he granted the corpse to Joseph. 46And he bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been hewn out of a rock; and he rolled a stone against the door of the tomb. 47And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

57And when even was come, there came a rich man from Arimathæa, named Joseph, who also himself was Jesus’ disciple: 58this man went to Pilate, and asked for the body of Jesus. Then Pilate commanded it to be given up. 59And Joseph took the body, and wrapped it in a clean linen cloth, 60and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the tomb, and departed. 61And Mary Magdalene was there, and the other Mary, sitting over against the sepulchre.

5.36 The Watch at the Sepulchre

Matthew 27:62-66

62Now on the morrow, which is the day after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate, 63saying, “Sir, we remember that that deceiver said, while he was yet alive, ‘After three days I rise again.’ 64Command therefore that the sepulchre be made sure until the third day, lest haply his disciples come and steal him away, and say unto the people, He is risen from the dead: and the last error will be worse than the first.” 65Pilate said unto them, “Ye have a guard: go your way, make it as sure as ye can.” 66So they went, and made the sepulchre sure, sealing the stone, the guard being with them.

5.37 The Resurrection Morning *

Mark 16:1-8

Matthew 28:1-10

1And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him. 2And very early on the first day of the week, they come to the tomb when the sun was risen. 3And they were saying among themselves, “Who shall roll us away the stone from the door of the tomb?” 4and looking up, they see that the stone is rolled back: for it was exceeding great. 5And entering into the tomb, they saw a young man sitting on the right side, arrayed in a white robe; and they were amazed. 6And he saith unto them, “Be not amazed: ye seek Jesus, the Nazarene, which hath been crucified: he is risen; he is not here: behold, the place where they laid him! 7But go, tell his disciples and Peter, He goeth before you into Galilee: there shall ye see him, as he said unto you.” 8And they went out, and fled from the tomb; for trembling and astonishment had come upon them: and they said nothing to any one; for they were afraid.

1Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it. 3His appearance was as lightning, and his raiment white as snow: 4and for fear of him the watchers did quake, and became as dead men. 5And the angel answered and said unto the women, “Fear not ye: for I know that ye seek Jesus, which hath been crucified. 6He is not here; for he is risen, even as he said. Come, see the place where the Lord lay. 7And go quickly, and tell his disciples, He is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him: lo, I have told you.” 8And they departed quickly from the tomb with fear and great joy, and ran to bring his disciples word. 9And behold, Jesus met them, saying, “All hail.” And they came and took hold of his feet, and worshipped him. 10Then saith Jesus unto them, “Fear not: go tell my brethren that they depart into Galilee, and there shall they see me.”

Summary of Historical/Nonhistorical Verses

MARK (678/612.5/21.5/44 total/historical (90.3%)/questionable (3.2%)/unhistorical verses (6.5%)

Unhistorical: 4:13-20 13:3-13 13:14-23 13:24-27 13:28-37 15:38 ALT: 8:20

MATTHEW (1062/792/188/82 total/historical (74.6%)/questionable (17.7%)/unhistorical verses (7.7%)

Unhistorical: 1:1-25x 2:1-23x 3:14-15 4:3-11 12:32b 12:40b 13:18-23 13:36-43 8:20b 11:19a 14:33 16:13b 24:3-14 24:15-28 24:29-31 24:32-44 27:51-53 28:11-20x

Sketch of the Life of Jesus

What sort of picture did AS build from the verses he accepted as historical? The answer, in summary form, was given in the last chapter of Mystery:

The “Life of Jesus” is limited to the last months of his existence on earth. At the season of the summer seed-sowing he began his ministry and ended it upon the cross at Easter of the following year.

His public ministry may be counted in weeks. The first period extends from seed time to harvest; the second comprises the days of his appearance in Jerusalem. Autumn and winter he spent in heathen territory alone with his Disciples.

Before him the Baptist had appeared and had borne emphatic witness to the nearness of the Kingdom and the coming of the mighty pre-messianic Forerunner, with whose appearance the pouring out of the Holy Ghost should take place. According to Joel, this among other miracles was the sign that the Day of Judgment was imminent. John himself never imagined that he was this Forerunner; nor did such a thought occur to the people, for he had not ushered in the age of miracles. He is a prophet,—that was the universal opinion.

About Jesus’ earlier development we know nothing. All lies in the dark. Only this is sure: at his baptism the secret of his existence was disclosed to him,—namely, that he was the one whom God had destined to be the Messiah. With this revelation he was complete, and underwent no further development. For now he is assured that, until the near coming of the messianic age which was to reveal his glorious dignity, he has to labour for the Kingdom as the unrecognised and hidden Messiah, and must approve and purify himself together with his friends in the final Affliction.

The idea of suffering was thus included in his messianic consciousness, just as the notion of the pre-messianic Affliction was indissolubly connected with the expectation of the Kingdom. Earthly events could not influence Jesus’ course. His secret raised him above the world, even though he still walked as a man among men.

His appearing and his proclamation have to do only with the near approach of the Kingdom. His preaching is that of John, only that he confirms it by signs. Although his secret controls all his preaching, yet no one may know of it, for he must remain unrecognised till the new æon dawns.

Like his secret, so also is his whole ethical outlook ruled by the contrast of “Now and Then.” It is a question of repentance unto the Kingdom, and the conquest of the righteousness which renders one fit for it,—for only the righteous inherit the Kingdom. This righteousness is higher than that of the Law, for he knows that the law and the Prophets prophesied until John,—with the Baptist, however, one finds oneself in the age of the Forerunner, immediately before the dawn of the Kingdom.

Therefore, as the future Messiah, he must preach and work that higher morality. The poor in spirit, the meek, those that endure suffering, those that hunger and thirst after righteousness, the merciful, the pure in heart, the peacemakers,—these all are blessed because by this mark they are destined for the Kingdom.

Behind this ethical preaching looms the secret of the Kingdom of God. That which, as performed by the individual, constitutes moral renewal in preparation for the Kingdom, signifies, as accomplished by the community, a fact through which the realisation of the Kingdom in a supernatural way will be hastened. Thus individual and social ethics blend in the great secret. As the plentiful harvest, by God’s wonderful working, follows mysteriously upon the sowing, so comes also the Kingdom of God, by reason of man’s moral renewal, but substantially without his assistance.

The parable contains also the suggestion of a chronological coincidence. Jesus spoke at the season of seed-sowing and expected the Kingdom at the time of the harvest. Nature was God’s clock. With the last seed-sowing he had set it for the last time.

The secret of the Kingdom of God is the transfiguration in celestial light of the ethics of the early prophets, according to which also the final state of glory will be brought about by God only on condition of the moral conversion of Israel. In sovereign style Jesus effects the synthesis of the apocalyptic of Daniel and the ethics of the Prophets. With him it is not a question of eschatological ethics, rather is his world view an ethical eschatology. As such it is modern.

The signs and wonders also come under a double point of view. For the people they are merely to confirm the preaching of the nearness of the Kingdom. Whosoever now does not believe that the time is so far advanced, he has no excuse. The signs and wonders condemn him, for they plainly attest that the power of ungodliness is coming to an end.

For Jesus, however, there lay behind this affirmation the secret of the Kingdom of God. When the Pharisees wished to ascribe these very signs to the power of Satan, he alluded to the secret by a parable. By his acts he binds the power of ungodliness, as one falls upon a strong man and renders him harmless before attempting to rob him of his possessions. Wherefore, in sending out his Apostles, he gives them, together with the charge to preach, authority over unclean spirits. They are to deal the last blow.

A third element in the preaching of the Kingdom was the intimation of the pre-messianic Affliction. The believers must be prepared to pass with him through that time of trial, in which they are to prove themselves the elect of the Kingdom by stedfast resistance to the last attack of the power of the world. This attack will concentrate about his person: therefore they must stand by him even unto death. Only life in God’s Kingdom is real life. The Son of Man will judge them according as they have stood by him, Jesus, or no. Thus Jesus at the conclusion of the Beatitudes turns to his own Disciples with the words “Blessed are ye when men persecute you for my sake.” The charge to the Apostles turns into a consideration of the Affliction. The embassage to the Baptist about the imminence of the Kingdom concludes with the word “Blessed is he whosoever shall not be offended in me.” At Bethsaida, the morning after he had celebrated the Supper by the seashore, he adjured the multitude to stand by him, even when he shall become an object of shame and scorn in this sinful world,—their blessedness depends upon this.

This Affliction meant not only a probation but also an atonement. It is foreordained in the messianic drama, because God requires of the adherents of the Kingdom a satisfaction for their transgressions in this æon. But he is almighty. In this omnipotence he determines the question of membership in the Kingdom and the place each shall occupy therein, without himself being bound by any determining cause whatsoever. So also in view of his omnipotence the necessity of the final Affliction is only relative. He can abrogate it. The last three petitions of the Lord’s Prayer contemplate this possibility. After beseeching God that he would send the Kingdom, that his name might be blessed and his will be done on earth as it is in heaven, men beg him to forgive them the transgressions and spare them the Temptation, rescuing them directly from the power of evil.

This was the content of Jesus’ preaching during the first period. He remained throughout this time on the northern shore of the lake. Chorazin, Bethsaida, and Capernaum were the principal centres of his activity. From thence he made an excursion across the lake to the region of the Ten Cities and a journey to Nazareth.

Precisely in the towns which were the scenes of his chief activity he encountered unbelief. The curse which he must utter over them is proof of it. The Pharisees, moreover, were hostile and sought to discredit him with the people, on account of his very miracles. In Nazareth he had experience of the fact that a prophet is without honour in his own country.

Thus the Galilean period was anything but a fortunate one. Such outward ill success, however, signified nothing for the coming of the Kingdom. The unbelieving cities merely brought down judgment upon themselves. Jesus had other mysterious indications for measuring the approach of the Kingdom. By these he recognised that the time was come. For this reason he sent forth the Apostles just as they were returning from Nazareth, for it was harvest time.

By means of their preaching and their signs the reputation of his mighty personality spread far and wide. Now begins the time of success! John in prison hears of it and sends his disciples to ask him if he is “he that should come,” for from his miracles he concluded that the time of the mighty Forerunner whom he had heralded had arrived.

Jesus performed signs, his Disciples had power over the spirits. When he spoke of the Judgment he laid stress upon the fact that the Son of Man stood in such solidarity with him that he would recognise only such as had stood by him, Jesus. The people therefore opined that he might be the one for whom all were looking, and the Baptist desired to have assurance on this point.

Jesus cannot tell him who he is. “The time is far advanced”—that is the gist of his reply. After the departure of the messengers Jesus turned to the people and signified in mysterious terms that the time is indeed much further advanced than the Baptist dreamed in asking such a question. The era of the Forerunner had already begun with the appearance of the Baptist himself. From that time on the Kingdom of God is with violence compelled to draw near. He himself who asks the question is Elijah—if they could comprehend it. Men were not able to perceive that the man in prison was Elijah. When he began his preaching, they knew not the time. That was due not alone to the fact that John performed no miracles, but to the hardening of their hearts. They are unreasonable children that do not know what they want. Now there is one here who performs signs,—but even on his testimony they do not believe the nearness of the Kingdom. So the curse upon Chorazin and Bethsaida concludes the “eulogy upon the Baptist.”

The sending of the Twelve was the last effort for bringing about the Kingdom. As they then returned, announced to him their success, and reported that they had power over the evil spirits, it signified to him, all is ready. So now he expects the dawn of the Kingdom in the most immediate future,—it had seemed to him, indeed, already doubtful whether the Twelve would return before this event. He had even said to them that the appearing of the Son of Man would overtake them before they had gone through the cities of Israel.

His work is done. Now he requires to collect himself and to be alone with his Disciples. They enter a boat and sail along the coast towards the north. But the multitude which had gathered about him at the preaching of the Disciples, in order to await the Kingdom with him, now follow after them along the shore and surprise them at their landing upon a lonely beach.

As it was evening the Disciples desired that he would send the people away to find food in the neighbouring hamlets. For him, however, the hour is too solemn to be profaned by an earthly meal. Before sending them away he bids them sit down and celebrates with them an anticipation of the messianic feast. To the community that was gathered about him to await the Kingdom, he, the Messiah to be, distributes hallowed food, mysteriously consecrating them thereby to be partakers of the heavenly banquet. As they did not know his secret, they understood as little as did his Disciples the significance of his act. They comprehended only that it meant something wonderfully solemn, and they questioned within themselves about it.

Thereupon he sent them away. He ordered the Disciples to skirt the coast to Bethsaida. For his part he betook himself to the mountain to pray and then followed along the shore on foot. As his figure appeared to them in the obscurity of the night they believed—under the impression of the Supper where he stood before them in mysterious majesty—that his supernatural apparition approached them over the turbulent waves through which they were toiling to the shore.

The morning after the Supper by the seashore he collected the people and the Disciples about him at Bethsaida and warned them to stand by him and not to deny him in the humiliation.

Six days later he goes with the Three to the mountain where he had prayed alone. There he is revealed to them as the Messiah. On the way home he forbade them to say anything about it until at the Resurrection he should be revealed in the glory of the Son of Man. They, however, still remark the failure of Elijah to appear, who yet must come before the Resurrection of the dead can take place. They were not present at the eulogy over the Baptist to hear the mysterious intimation he let fall. He must therefore make it clear to them now that the beheaded prisoner was Elijah. They should take no offence at his fate, for it was so ordained. He also who is to be Son of Man must suffer many things and be set at naught. So the Scripture will have it.

The Kingdom which Jesus expected so very soon failed to make its appearance. This first eschatological delay and postponement was momentous for the fate of the Gospel tradition, inasmuch as now all the events related to the mission of the Twelve became unintelligible, because all consciousness was lost of the fact that the most intense eschatological expectation then inspired Jesus and his following. Hence it is that precisely this period is confused and obscure in the accounts, and all the more so because several incidents remained enigmatical to those even who had a part in the experience. Thus the sacramental Supper by the seashore became in the tradition a “miraculous feeding,” in a sense totally different from that which Jesus had in mind.

Therewith, too, the motives of Jesus’ disappearance became unintelligible. It seems to be a case of flight, while on the other hand the accounts give no hint how matters had come to such a pass. The key to the historical understanding of the life of Jesus lies in the perception of the two corresponding points at which the eschatological expectation culminated. During the days at Jerusalem there was a return of the enthusiasm which had already showed itself in the days at Bethsaida. Without this assumption we are left with a yawning gap in the Gospel tradition between the mission of the Twelve and the journey to Jerusalem. Historians find themselves compelled to invent a period of Galilean defeat in order to establish some connection between the recorded facts,—as if a section were missing in our Gospels. That is the weak point of all the “lives of Jesus.”

By his retreat into the region of the Genesareth Jesus withdrew himself from the Pharisees and the people in order to be alone with his Disciples, as he had in vain tried to do since their return from their mission. He urgently needed such a retreat, for he had to come to an understanding about two messianic facts.

Why is the Baptist executed by the secular authority before the messianic time has dawned?

Why does the Kingdom fail to appear notwithstanding that the tokens of its dawning are present?

The secret is made known to him through the Scripture: God brings the Kingdom about without the general Affliction. He whom God has destined to reign in glory accomplishes it upon himself by being tried as a malefactor and condemned. Wherefore the others go free: he makes the atonement for them. What though they believe that God punishes him, though they become offended in him who preached unto them righteousness,—when after his Passion the glory dawns, then shall they see that he has suffered for them.

Thus Jesus read in the Prophet Isaiah what God had determined for him, the Elect. The end of the Baptist showed him in what form he was destined to suffer this condemnation: he must be put to death by the secular authority as a malefactor in the sight of all the people. Therefore he must make his way up to Jerusalem for the season when all Israel is gathered there.

As soon therefore as the time came for the Passover pilgrimage he set out with his Disciples. Before they left the north country he asked them whom the people took him to be. For reply they could only say that he was taken for Elijah. But Peter, mindful of the revelation on the mountain near Bethsaida, said: Thou art the Son of God. Whereupon Jesus informed them of his secret. Yes, he it is who shall be revealed as Son of Man at the Resurrection. But before that, it is decreed that he must be delivered to the high priests and elders to be condemned and put to death. God so wills it. For this cause they are going up to Jerusalem.

Peter resents this new disclosure, for in the revelation on the mountain there was nothing said to such an effect. He takes Jesus apart and appeals to him energetically. Whereupon he is sharply rebuked as one who gives ear to human considerations when God speaks.

This journey to Jerusalem was the funeral march to victory. Within the secret of the Passion lay concealed the secret of the Kingdom. They marched after him, and knew only that when all this was accomplished he would be Messiah. They were sorrowful for what must come to pass; they did not understand why it must be so, and they durst not ask him. But above all, their thoughts were occupied about the conditions that awaited them in the approaching Kingdom. When once he was Messiah, what would they then be? That occupied their minds, and about it they talked with one another. But he reproved them and explained why he must suffer. Only through humiliation and the meek sacrifice of service is one prepared to reign in the Kingdom of God. Therefore must he, who shall exercise supreme authority as Son of Man, make now an atonement for many by giving up his life in meek sacrifice.

With the arrival upon the Jewish territory begins the second period of Jesus’ public ministry. He is again surrounded by the people. In Jericho a multitude gathers to see him pass through. By the healing of a blind beggar, the son of Timæus, the people are convinced that he is the great Forerunner, just as they thought already in Galilee. The jubilant multitudes prepare for him a festal entry into Jerusalem. As the one who according to prophecy precedes the Messiah they acclaim him with Hosanna. Hosanna in the highest, however, is their acclaim of the Kingdom about to appear. Therewith the same situation is reached again as in the great days near Bethsaida: Jesus is thronged by the multitudes expectant of the Kingdom.

The instruction contained in the parables which were uttered at Jerusalem has to do with the nearness of the Kingdom. They are cries of warning, with a note of menace as well for those that harden their hearts against the message. What agitates men’s minds is not the question, Is he the Messiah, or no? but, Is the Kingdom so near as he says, or no?

The Pharisees and Scribes knew not what hour had struck. They showed a complete lack of sensibility for the nearness of the Kingdom, for else they could not have propounded to him questions which in view of the advanced hour had lost all significance. What difference does it make now about the Roman tribute? What do the far-fetched Sadduceean arguments amount to against the possibility of the resurrection of the dead? Soon, with the advent of the Kingdom, all earthly rule is done away, as well as the earthly human nature itself.

If only they understood the signs of the times! He proposes to them two questions, which should cause them to ponder and hence take note that the time they live in is pregnant with a great secret which is not dreamed of in the learning of the Scribes.

By what authority did the Baptist act? If they but knew that he was the Forerunner, as Jesus had mysteriously suggested to the people, then they must know too that the hour of the Kingdom had struck.

How is the Messiah at one time David’s Son—that is, subordinate to him; at another, David’s Lord—that is, his superior? If they could explain that, then would they understand also how he who now labours lowly and unknown in behalf of God’s Kingdom shall be revealed as Lord and Christ.

But as it is they do not even suspect that the messianic indications harbour secrets. With all their learning they are blind leaders of the blind, who, instead of making the people receptive for the Kingdom, harden their hearts, and instead of drawing out from the Law the higher morality which renders men meet for the Kingdom, labour against it with their petty outward precepts and draw the people after them to perdition. Hence: Woe to the Pharisees and scribes!

True, even among them are such as have kept an open eye. The scribe who put to him the question about the great commandment and welcomed his reply is commended as “having understanding” and therefore “not far from the Kingdom of God,”—for he shall belong to it when it appears.

But the mass of the Pharisees and scribes understand him so little that they decree his death. They had no effective charge to bring against his behaviour. A disrespectful word about the Temple—that was all. Then Judas betrayed to them the secret. Now he was condemned.

In the neighbourhood of death Jesus draws himself up to the same triumphant stature as in the days by the seaside,—for with death comes the Kingdom. On that occasion he had celebrated with the believers a mystic feast as an anticipation of the messianic banquet; so now he rises at the end of the last earthly supper and distributes to the Disciples hallowed food and drink, intimating to them with a solemn voice that this is the last earthly meal, for they are soon to be united at the banquet in the Father’s Kingdom. Two corresponding parables suggest the secret of the Passion. For him, the bread and wine which he hands them at the Supper are his body and his blood, for by the sacrifice of himself unto death he ushers in the messianic feast. The parabolic saying remained obscure to the Disciples. It was also not intended for them, its purpose was not to explain anything to them,—for it was an enigma-parable.

Now, as the great hour approaches, he seeks again, as after the Supper by the seashore, a lonely spot where he may pray. He bears the Affliction for others. Therefore he can say to the Disciples beforehand that in the night they shall all be offended in him—and he does not need to condemn them, for the Scripture had so determined it. What endless peace lies in this word! Indeed, he comforts them: after the Resurrection he will gather them about him and go before them in messianic glory unto Galilee, retracing the same road along which they had followed him on his way to death.

It still remained, however, within the scope of God’s omnipotence to eliminate the Affliction for him also. Wherefore, as once he prayed with the believers, “And lead us not into the Temptation,” so now he prays for himself, that God may permit the cup of suffering to pass his lips by. True, if it be God’s will, he feels himself strong enough to drink it. He is sorrowful rather for the Three. The sons of Zebedee, to gain the seats upon the throne, have boasted that they can drink with him the cup of suffering and receive with him the baptism of suffering. Peter swore that he would stand by him even if he must die with him. He knows not what God has ordained for them,—whether he will lay upon them what they desire to undertake. Therefore he bids them remain near him. And while he prays God for himself he thinks of them and twice wakes them up, bidding them remain awake and beseech God that he may not lead them through the Temptation.

The third time he comes to them the betrayer with his band is near. The hour is come,—therefore he draws himself up to the full stature of his majesty. He is alone, his Disciples flee.

The hearing of witnesses is merely a pretence. After they have gone the High Priest puts directly the question about the messiahship. “I am,” said Jesus, referring them at the same time to the hour when he shall appear as Son of Man on the clouds of heaven surrounded by the angels. Therefore he was found guilty of blasphemy and condemned to death.

At midday of the same day Jesus cried aloud and expired. He had refused the sedative drink (Mark 15:23) in order to remain fully conscious to the last.

The 44 Questions

Demon-possessed and Blind Know Jesus’ Office

1. How do those possessed with demons [Mark 1:24, Mark 3:11, Mark 5:7] know that Jesus is the Son of God?

2. Why does the blind man at Jericho [Mark 10:47-48, Matt. 9:27] address him as the son of David, when no one else knows his messianic dignity?

3. How was it that these occurrences did not give a new direction to the thoughts of the people in regard to Jesus?

The Messianic Entry [Mark 11:7-10]

4. How did the messianic entry come about?

5. How was it possible without provoking the interference of the Roman garrison of occupation?

6. Why is it as completely ignored in the subsequent controversies as if it had never taken place?

7. Why was it not brought up at the trial of Jesus?

‘The messianic acclamation at the entry into Jerusalem,’ says Wrede, ‘is quite an isolated incident in Mark. It has no sequel, nor is there any preparation for it beforehand.’

The Parables and the Mystery of the Kingdom of God

8. Why does Jesus in Mark 4:10-12 [and Mark 4:33-34] speak of the parabolic form of discourse as designed to conceal the mystery of the kingdom of God, whereas the explanation which he proceeds to give to the disciples has nothing mysterious about it?

9. What is the mystery [or secret] of the kingdom of God?

10. Why does Jesus forbid his miracles to be made known even in cases where there is no apparent purpose for the prohibition [Mark 1:44, Mark 5:43, Mark 7:36, Mark 8:26, ... ]

11. Why is his messiahship a secret and yet no secret, since it is known, not only to the disciples [Mark 8:27-30], but to those possessed by demons [Mark 1:24, Mark 3:11, Mark 5:7], the blind man at Jericho [Mark 10:47-48, Matt. 9:27], the multitude at Jerusalem—which must, as Bruno Bauer expresses it, ‘have fallen from heaven’ [Mark 11:7-10]—and to the high priest [Mark 14:60-61]?

12. Why does Jesus first reveal his messiahship to the disciples at Caesarea Philippi [Mark 8:27-30], not at the moment when he sends them forth to preach? [Matt. 10:23]

13. How does Peter know without having been told by Jesus what dignity is due to his Master?

14. Why must it remain a secret until the ‘resurrection’?

15. Why does Jesus indicate his messiahship only by the title Son of man? [Mark 8:31, Mark 8:38, Mark 9:9-12=Matt. 17:9-12, Mark 9:31=Matt. 17:22, Mark 10:33=Matt. 20:18, Mark 10:45=Matt. 20:28, Mark 14:21=Matt. 26:24, Mark 14:41=Matt. 26:45, Mark 14:62=Matt. 26:64, Matt. 10:23, Matt. 12:32-40, Matt. 16:27, Matt. 16:28, Matt. 19:28, Matt. 26:2

15b. “According to Mark, Jesus twice employed this expression [Son of man] as a self-designation before Cæsarea Philippi (Mark 2:10 and 2:28), and it occurs in the same sense in a series of passages peculiar to Matthew: Matt. 8:20, Matt. 11:19, Matt. 12:32-40, Matt. 13:37-41, Matt. 16:13 [and son of David in Matt. 12:23]” (MYSTERY p. 77)]

16. And why is it that this title falls right into the background in primitive Christian theology?

17. What does it mean that Jesus in Jerusalem discovered a difficulty in the fact that the Messiah was described as at once David’s son and David’s Lord? [Mark 12:35-37]

Jesus and John the Baptist [Matt. 11:10-15]

18. How are we to explain the fact that Jesus had to open the eyes of the people to the greatness of John the Baptist’s office [Matt. 11:10], after the mission of the Twelve, and to enlighten the disciples themselves in regard to it during the descent from the mount of transfiguration [Mark 9:13]?

19. Why should this be described in Matt. 11:14-15 as a mystery difficult to grasp (‘If you can receive it’. . . ‘He that has ears to hear, let him hear’)?

20. What is the meaning of the saying that he that is least in the kingdom of heaven is greater than the Baptist [Matt. 11:11]? Does the Baptist, then, not enter into the kingdom of heaven?

21. How is the kingdom of heaven subjected to violence since the days of the Baptist [Matt. 11:12]?

22. Who are the violent?

23. What is the Baptist intended to understand from Jesus’ answer?

24. What importance was attached to the miracles by Jesus himself?

25. What office must they have caused the people to attribute to him?

The Mission of the Twelve [Matt. 10:16-23]

26. Why is the discourse at the sending out of the Twelve a prophecy of persecutions which experience had given no reason to anticipate, and which did not, as a matter of fact, occur?

27. What is the meaning of the saying in Matt. 10.23 about the imminent coming of the Son of man, seeing that the disciples after all returned to Jesus without its being fulfilled?

Flights and Journeys

28. Why does Jesus leave the people just when his work among them is most successful, and journey northwards [Mark 7:24-30]?

28b. His first escape took place after the great day in Capernaum. [Mark 1:35]? (QUESTv2 p. 321)

29. Why, immediately after the sending out of the Twelve, had he manifested a desire to withdraw from the multitude who were longing for salvation [Mark 6:31]?

30. How does the multitude mentioned in Mark 8:34 suddenly appear at Caesarea Philippi and disappear just as unexpectedly in Mark 9:30?

31. How could Jesus possibly have travelled unrecognized through Galilee, and how could he have avoided being thronged in Capernaum although he stayed in the ‘house’ [Mark 9:33]?

32. What made him speak so suddenly to his disciples of his suffering and dying and rising again, without, moreover, explaining to them either the natural or the moral reason [Mark 9:31]?

‘There is no trace of any attempt on the part of Jesus,’ says Wrede, ‘to break this strange thought gradually to his disciples . . . The prediction is always flung down before the disciples without preparation; it is, in fact, a characteristic feature of these sayings that any attempt to aid the understanding of the disciples is lacking.’

33. Did Jesus journey to Jerusalem with the purpose of working there, or of dying there [Mark 10:1]?

34. How comes it that in Mark 10:39 he holds out to the sons of Zebedee the prospect of drinking his cup and being baptized with his baptism?

35. And how can he, after speaking so decidedly of the necessity of his death, think it possible in Gethsemane that the cup might yet pass from him [Mark 14:36]?

36. Who are the undefined ‘many’ for whom, according to Mark 10:45 and Mark 14:24, his death is to serve as a ransom?

The Arrest and Trial

37. How did it come about that Jesus alone was arrested [Mark 14:53]?

38. Why were no witnesses called at his trial to testify that he had given himself out to be the Messiah [Mark 14:55]?

39. How is it that on the morning after his arrest the mood of the multitude seems to be completely changed, so that no one lifts a finger to help him [Mark 15:11]? [This is connected with the 45th question: What did Judas betray?]

The Resurrection

40. How does Jesus conceive the resurrection which he promises to his disciples [implied in Mark 10:37, explicit in Matt. 19:28] to be related to the coming on the clouds of heaven, to which he refers his judge [Mark 14:62]?

41. In what relation do these predictions stand to the prospect offered at the time of the sending out of the Twelve, but not realized, of the immediate appearance of the Son of man [Matt. 10:23]?

42. What is the meaning of the further prediction on the way to Gethsemane (Mark 14.28) that after his resurrection he will go before the disciples into Galilee?

43. How is the other version of this saying (Mark 16.7) to be explained? As spoken by the angel it means that the disciples are to journey to Galilee, there to have their first meeting with the risen Jesus, whereas on the lips of Jesus it meant that just as now as a sufferer he was going before them from Galilee to Jerusalem, so after his resurrection he would go before them from Jerusalem to Galilee?

44. And what was to happen there?

Predestination

Although not part of the original 44 questions, the issue whether Jesus believed in predestination is discussed several places in AS works.

45. What is the purpose of the ‘Present quality’ - ‘Future State’ form in the Beatitudes (Matt. 5:3-12)?

46. What is the meaning of the phrase "For he that hath, to him shall be given: and he that hath not, from him shall be taken away even that which he hath" in Mark 4:25?

47. Matthew’s Cases of Jesus Revealing his Messiahship Matt. 9:27-31, Matt. 12:23, Matt. 14:33, Matt. 15:22, Matt. 21:9, Matt. 21:16. [Also Matt. 7:21-23 using “Lord, Lord” and “my Father which is in heaven” also in Matt. 10:32-33 and 18:10.] This does not include narrative (e.g. Matt. 11:2) that identifies Jesus with the Messiah.

AS seems to have taken two different attitudes toward this issue. In Mystery p. 75-76 he called it “a secondary literary stratum”:

We cannot estimate how far his real character may have shone through his message, for such as had an awakened understanding. One thing is certain: up to the time of the mission of the Twelve no one had the faintest idea of recognising in him the Messiah. At Cæsarea Philippi the Disciples could only reply that the people took him for a prophet or for Elijah the Forerunner, and they themselves knew no better, for Peter, as Jesus himself said, did not derive his knowledge from the Master’s ministry in work and word, but owed it to a supernatural revelation. The Synoptical notices must be judged in accordance with this fundamental fact. In the first place, there is a series of Matthean passages which stand at variance with it.

Matt. 9:27-31: In the Galilean parallel to the healing of the blind man at Jericho it is related that two blind men pursued him through the whole village with the cry, “Son of David.” What Jesus means by the warning, “See that no man knows it,” remains indeed obscure.

Matt. 12:23: After a miraculous healing the people whisper to themselves whether this is not the Son of David.

Matt. 14:33: After their experience at sea in the boat the Disciples fall down before him saying, “Truly thou art the Son of God.”

Matt. 15:22: The Canaanitish woman addresses him as the Son of David,—whereas according to Mark she simply falls at his feet and cries for help.

All of these passages are peculiar to Matthew and belong to a secondary literary stratum. For the history of Jesus they have no importance, but a great deal for the history of the history of Jesus. They show us, that is, how the later time was inclined even more and more to depict his life in harmony with the presumption that he not only knew himself to be the Messiah but that others also had this impression of him.

In QUESTv2 p. 317-318 he took the attitude that son of David at least is not a Messianic title at all and was not necessarily inserted by later generations:

Modern theology should not be permitted to consider the title son of David given to Jesus in both the earliest Gospels to be intended as messianic and therefore to be a later insertion. In fact, the surprising thing about the title is that the evangelists in no way link it with the rank which is claimed for Jesus, but merely present it as the much-honoured family name of the prophet of Nazareth.

According to Matt. 15:22, the Canaanite woman addresses him as ‘Lord, son of David’. When the blind beggar of Jericho hears that Jesus of Nazareth is coming, he cries out to the son of David to have mercy on him (Mark 10:47-48). Those around try to quiet him, not because they object to the title son of David, but because they find his clamour disagreeable. That the beggar does not know him as the Messiah can be seen by his later addressing him simply as rabbi (Mark 10:51).

The people, too, who in Matt. 12:22-23 are amazed at the healing of a demoniac by the ‘son of David’, have no notion of his being the Messiah but only of the exorcism he has accomplished. This follows from the fact that they are told by the Pharisees immediately afterwards that the power of the Galilean comes from the prince of devils (Matt. 12:24).

At the entry into Jerusalem, according to Matt. 21:9, the crowd chant Hosannas to the son of David. But it is by no means their intention to accord him a messianic ovation. When the local inhabitants ask who the man they are honouring might be, they answer, ‘This is the prophet Jesus from Nazareth in Galilee’ (Matt. 21:11).

The chief priests and the scribes object to Jesus allowing the children to offer him homage in the temple with cries of ‘Hosanna to the son of David’ (Matt. 21:15-16). But they have no notion of accusing him of claiming to be the Messiah.

That a later generation intended to show that Jesus suddenly, either naively or in some veiled way, came to be seen as the Messiah by his own generation by inserting the son of David at these points must therefore be ruled out. How could they have come so to obstruct their own purpose that in the narratives about the blind man at Jericho and the entry into Jerusalem they immediately go on to report that he was held by those who honoured him to be merely a rabbi and the prophet of Nazareth?

All attempts to make the references to Jesus as the son of David the result of later views in the community are finally invalidated by the definite evidence we are given by Paul. The apostle to the Gentiles makes the Lord of the seed of David according to the flesh (Rom. 1:3). How could he have risked such a statement two or three decades after the death of Jesus if it had not been told him by those who knew of the family circumstances? And what interests would have led him to make such a dogmatic assertion when he otherwise shows such complete indifference to the facts of Jesus’ earthly existence?

As for the son of God in Matt. 14:33, AS wrote in QUESTv2 p. 311 note 6:

c20n6 [6] The narrative in Matt. 14:22-33, according to which the disciples, after seeing Jesus walk upon the sea, greet him as he comes into the boat as the Son of God, and the description of the deeds of Jesus as ‘deeds of Christ’ in the introduction to the Baptist’s question in Matt. 11:2, do not cancel the old notion even in Matthew, because the Synoptists, here differing from the Fourth Evangelist, do not represent either the demand for a sign or the healings by Jesus as messianic proofs of power. The action of the demons in crying out to Jesus as the Son of God is also an act of recognition on their part, but has nothing to do with the healing miracles as such. That late Judaism and the Talmud do not expect a miracle-worker as Messiah has been demonstrated on p. 245 f. above.

This would seem to imply that AS rejected Matt. 14:33 because it was not something those in the boat would have been likely to conclude from the miracle.

48. How comes it that the secret of the Kingdom of God takes the form of the secret of the Passion?

49. Why must the atonement of Jesus be added to complete the moral renewal and the penitence of the community which believes in the Kingdom?

50. In what sense has the redeeming death of Jesus an influence upon the coming of the Kingdom? (Mystery 73-74)

Appendix A

In sections from “The Return of the Apostles” to “On Offenses” a series of questions was raised. AS proposed a change in the temporal sequence in Mark and Matthew as a way of addressing many of these questions. He never claimed to have proven that the changes were required. I include them in this appendix.

It is exceedingly difficult to gather from the Synoptic accounts a clear picture of the events which happened after the mission of the Twelve. When did the Disciples return? Where did Jesus betake himself during their absence? What sort of success did the Disciples have? What events happened between their return and the departure for the north? Were these events of a sort to account for Jesus’ determination to withdraw with them into solitude?

The accounts supply no answer to these questions. Moreover they confront us with another, a purely literary problem. The connection between the several scenes is here extraordinarily broken. It seems almost as if the thread of the narration were here completely lost. Only at the moment of departure for the journey to Jerusalem do the scenes begin to stand again in a clear and natural relationship.

First of all we have to do with two obvious doublettes: the feeding of the multitude and the subsequent journey on the lake (Mark 6:31-56 = Mark 8:1-21). In both instances Jesus is overtaken by the multitude as he lands on a lonely shore after a journey across the lake. Then he returns again to the Galilean village on the west shore. Here in his accustomed field of activity he encounters the Pharisaic emissaries from Jerusalem. They call him to account. In the series which contains the first account of the feeding of the multitude the question at issue is about hand-washing (Mark 7:1-23), in the second case it is the requirement of a sign (Mark 8:11-13). The first series concludes with the departure for the north, where in the neighbourhood of Tyre and Sidon he meets the Canaanitish woman (Mark 7:24-30). In the second series the journey to Cæsarea Philippi (Mark 8:27) follows upon his encounter with the Pharisees.

We have here therefore two independent accounts of the same epoch in Jesus’s life. In their plan they match one another perfectly, differing only in the choice of the events to be related. These two narrative series are as it were predestinated to be united instead of being placed side by side. It happens that each of the northern journeys, according to the narrative, begins and ends with a sojourn in Galilee. Mark 7:31: After leaving the region of Tyre he came through Sidon to the Sea of Galilee. Mark 9:30, 9:33: And they went forth from thence (i. e. from Cæsarea Philippi) and wandered through Galilee and came to Capernaum. At the end of one narrative series one finds oneself again at the beginning of the other. Hence if one connects the one return from the north with the beginning of the other narrative series, one has, superficially viewed, a perfectly natural continuation, only that Jesus must now, incomprehensibly enough, start back immediately for the north, instead of the return to Galilee being a stage on the journey to Jerusalem! This is the order that was finally followed, but it is only in the second return that the narrative finds a point of attachment for the journey to Jerusalem.

This return movement in both series accounts for the fact that the two narratives, though they are really parallel cycles, are yet attached to one another in chronological sequence. The present text has completed the process of harmonising them. It is not simply that the story of the second feeding of the multitude makes reference to the first in the word “again” (Mark 8:1): the reconciliation is in fact carried so far that Jesus in one word addressed to the Disciples assumes both miracles (Mark 8:19-21)! How far this process was already accomplished in the oral tradition, and how much is to be charged to the account of the final literary composition, is a question which we are no longer in a position to answer.

Only the first cycle is complete. Jesus and his Disciples travel by boat north-east along the coast and return then again to the country of Genezareth (Mark 6:32, 6:45, 6:53).

The second cycle is incomplete and fallen somewhat into disorder. Jesus is back on the west coast after his voyage. Mark 8:10 ff corresponds with Mark 6:53 ff and Mark 7:1 ff. Dalmanutha lies on the west coast. But instead of his departing now directly for the north, there comes first another voyage to the east coast (Mark 8:13). It is not till they reach Bethsaida that he starts with his Disciples northward (Mark 8:27). The first cycle on the other hand relates this voyage to Bethsaida as an episode of the famous coasting voyage and places it immediately after the feeding of the multitude (Mark 6:45 ff). And as a matter of fact the second narrative series also shows that this was the original connection. For here, too, as in the first series, the conversation upon landing deals with the foregoing miracle. Mark 6:52: “For they understood not concerning the loaves, but their heart was hardened.” Mark 8:19-21: “When I brake the five loaves—when the seven—do ye not yet understand?” It is therefore impossible that between this voyage and the feeding of the multitude all the events were crowded which were enacted upon the west shore. The minds of all are still full of the great event. The new sea journey of the second cycle is nothing else but the original continuation of the voyage to Bethsaida from the scene of the feeding of the multitude.

Therewith the parallelism of the two series is proven. The events follow one another in this order: coasting voyage from the west shore, feeding of the multitude, continuation of the voyage to the north-east, “walking upon the sea” and conversation in the boat, arrival at Bethsaida, return to the region of Genezareth, discussion with the Pharisees, departure with the Disciples to the north. (Mystery p. 100-103)

AS also gives:

Some of the narratives contained in the passage Mark 6:31-9:30 take place in the Decapolis (the healing of the deaf and dumb man, Mark 7:32-37) and in Bethsaida (Mark 8:22-26), i.e. on the eastern shore. And indeed Jesus is surrounded by people here as well. Thus it is possible that Mark 8:34-9:29, where there is no indication of place, also presupposes the eastern shore as a locality. Accordingly we should assume that when Jesus crossed the Jordan after the return of the disciples he spent some days in Bethsaida. The people would then have consisted of the inhabitants of this place, which was a town he had already visited, as he had cursed it at the time of John’s enquiry (Matt. 11:21), and possibly also of the crowd, which had meanwhile crossed over from the western shore. But there are also reasons for supposing that the ‘transfiguration’ and the scenes which frame it (Mark 8:34-9:29) took place on the western shore. In that case the mountain would not be near Bethsaida but identical with the one to which Jesus withdrew alone on the evening of the feeding (Mark 6:46) and the ‘house’ (Mark 9:28) his usual lodgings in Capernaum. Thus the reported events took place in the days after their return from the eastern shore, during which Jesus stayed in the region of Gennesaret (Mark 6:53-56) until, after the discussion about the washing of hands, he departed north (Mark 7:1-24). This assumption is probably the more likely. Those who do not wish to accept the theory that the same events must have been reported twice must picture what happened as follows. Jesus went from the western shore to the region of Tyre (Mark 7:24), from there to the Decapolis, returned to the eastern shore (Mark 7:31-8:8), from there went over to the western shore (Mark 8:10-13), returned again to the eastern shore (Mark 8:14), stayed in Bethsaida (Mark 8:22-26), and from there set out for Caesarea Philippi. That he again visited the shores of the lake when he came from the north and then again tried to find solitude is not in itself impossible. Also the possibility of a second feeding, this time on the eastern shore (Mark 8:1-8), cannot be summarily dismissed, even though the nature of the narration—as if no such similar event had occurred before—makes for a strong prejudice against such an assumption and suggests positing a double account. Whether the riddle of the reporting of the events is solved one way or another is ultimately of secondary importance, for it has no bearing on the main question why Jesus is suddenly surrounded by people in Caesarea Philippi (Mark 8:34) and then just as surprisingly is alone again (Mark 9:30). It must be conceded from both external and internal evidence that the passage Mark 8:34-9:29 belongs to another place and to an earlier period. Thus the ‘transfiguration’ precedes Jesus’ appearance at Caesarea Philippi. This is the most important thing to establish. To assume the existence of a second Bethsaida lying on the western shore would complicate rather than remove the difficulties raised by Mark 7:31-9:29. (QUESTv2 p. 345 c21n25)

AS never indicated how he would have combined the events in the corresponding parts of the two loops, so I have just presented them in parallel columns. Please note that the columns in the verse tables below are therefore different from that in the main body of this work. The two columns here represent the two cycles in Mark.

3.54a Return of the Apostles

Mark 6:30
30And the apostles gather themselves together unto Jesus; and they told him all things, whatsoever they had done, and whatsoever they had taught.

3.55a Coasting Voyage from the West Shore

Mark 6:31-46
31And he saith unto them, “Come ye yourselves apart into a desert place, and rest a while.” For there were many coming and going, and they had no leisure so much as to eat. 32And they went away in the boat to a desert place apart.

3.56a Feeding of the Multitude

Mark 6:33-44

Mark 8:1-9

33And the people saw them going, and many knew them, and they ran there together on foot from all the cities, and outwent them. 34And he came forth and saw a great multitude, and he had compassion on them, because they were as sheep not having a shepherd: and he began to teach them many things. 35And when the day was now far spent, his disciples came unto him, and said, “The place is desert, and the day is now far spent: 36send them away, that they may go into the country and villages round about, and buy themselves somewhat to eat.” 37But he answered and said unto them, “Give ye them to eat.” And they say unto him, “Shall we go and buy two hundred pennyworth of bread, and give them to eat?” 38And he saith unto them, “How many loaves have ye? go and see.” And when they knew, they say, “Five, and two fishes.” 39And he commanded them that all should sit down by companies, upon the green grass. 40And they sat down in ranks, by hundreds, and by fifties. 41And he took the five loaves and the two fishes, and looking up to heaven, he blessed, and brake the loaves; and he gave to the disciples to set before them; and the two fishes divided he among them all. 42And they did all eat, and were filled. 43And they took up broken pieces, twelve basketfuls, and also of the fishes. 44And they that ate the loaves were five thousand men.

1In those days, when there was again a great multitude, and they had nothing to eat, he called unto him his disciples, and saith unto them, 2“I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: 3and if I send them away fasting to their home, they will faint in the way; and some of them are come from far.” 4And his disciples answered him, “Whence shall one be able to fill these men with bread here in a desert place?” 5And he asked them, “How many loaves have ye?” And they said, “Seven.” 6And he commandeth the multitude to sit down on the ground: and he took the seven loaves, and having given thanks, he brake, and gave to his disciples, to set before them; and they set them before the multitude. 7And they had a few small fishes: and having blessed them, he commanded to set these also before them. 8And they did eat, and were filled: and they took up, of broken pieces that remained over, seven baskets. 9And they were about four thousand: and he sent them away.

This shows how AS linked the two cycles yielding only one feeding of the multitude.

3.57a Continuation of the Voyage to Bethsaida

Mark 6:45-46	Mark 8:10
45And straightway he constrained his disciples to enter into the boat, and to go before him unto the other side to Bethsaida, while he himself sendeth the multitude away. 46And after he had taken leave of them, he departed into the mountain to pray.

3.58a The Walking on the Sea and Conversation in the Boat

Mark 6:47-52

Mark 8:14-21

47And when even was come, the boat was in the midst of the sea, and he alone on the land. 48And seeing them distressed in rowing, for the wind was contrary unto them, about the fourth watch of the night he cometh unto them, walking on the sea; and he would have passed by them: 49but they, when they saw him walking on the sea, supposed that it was an apparition, and cried out: 50for they all saw him, and were troubled. But he straightway spake with them, and saith unto them, “Be of good cheer: it is I; be not afraid.” 51And he went up unto them into the boat; and the wind ceased: and they were sore amazed in themselves; 52for they understood not concerning the loaves, but their heart was hardened.

14And they forgot to take bread; and they had not in the boat with them more than one loaf. 15And he charged them, saying, “Take heed, beware of the leaven of the Pharisees and the leaven of Herod.” 16And they reasoned one with another, saying, “We have no bread.” 17And Jesus perceiving it saith unto them, “Why reason ye, because ye have no bread? do ye not yet perceive, neither understand? have ye your heart hardened? 18Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19When I brake the five loaves among the five thousand, how many baskets full of broken pieces took ye up?” They say unto him, “Twelve.” ~~20“And when the seven among the four thousand, how many basketfuls of broken pieces took ye up?” And they say unto him, “Seven.”~~ 21And he said unto them, “Do ye not yet understand?”

Clearly if we assume Mark created two separate loops where there should have only been one, he must have created the text about the two feedings. I have therefore taken the liberty of crossing it out.

3.59a Healings in Bethsaida

Mark 7:32-37

Mark 8:22-26

32And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to lay his hand upon him. 33And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue; 34and looking up to heaven, he sighed, and saith unto him, “Ephphatha, that is, Be opened.” 35And his ears were opened, and the bond of his tongue was loosed, and he spake plain. 36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it. 37And they were beyond measure astonished, saying, “He hath done all things well: he maketh even the deaf to hear, and the dumb to speak.”

22And they come unto Bethsaida. And they bring to him a blind man, and beseech him to touch him. 23And he took hold of the blind man by the hand, and brought him out of the village; and when he had spit on his eyes, and laid his hands upon him, he asked him, “Seest thou aught?” 24And he looked up, and said, “I see men; for I behold them as trees, walking.” 25Then again he laid his hands upon his eyes; and he looked stedfastly, and was restored, and saw all things clearly. 26And he sent him away to his home, saying, “Do not even enter into the village.”

3.60a Jesus Foretells his Death

Mark 8:34-9:1

34And he called unto him the multitude with his disciples, and said unto them, “If any man would come after me, let him deny himself, and take up his cross, and follow me. 35For whosoever would save his life shall lose it; and whosoever shall lose his life for my sake and the gospels shall save it. 36For what doth it profit a man, to gain the whole world, and forfeit his life? 37For what should a man give in exchange for his life? 38For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angels.” 9:1And he said unto them, “Verily I say unto you, There be some here of them that stand by, which shall in no wise taste of death, till they see the kingdom of God come with power.”

AS placed the actions in this section here:

There is a great temptation to put the healing of the blind man in Bethsaida (Mark 8:22-26) and possibly also the passage Mark 8:34-9:29 in these days. (QUESTv2 p. 321 c21n6)

3.61a The Transfiguration

Mark 9:2-13

2And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured before them: 3and his garments became glistering, exceeding white; so as no fuller on earth can whiten them. 4And there appeared unto them Elijah with Moses: and they were talking with Jesus. 5And Peter answereth and saith to Jesus, “Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah.” 6For he wist not what to answer; for they became sore afraid. 7And there came a cloud overshadowing them: and there came a voice out of the cloud, “This is my beloved Son: hear ye him.” 8And suddenly looking round about, they saw no one any more, save Jesus only with themselves.

9And as they were coming down from the mountain, he charged them that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead. 10And they kept the saying, questioning among themselves what the rising again from the dead should mean. 11And they asked him, saying, “The scribes say that Elijah must first come.” 12And he said unto them, “Elijah indeed cometh first, and restoreth all things: and how is it written of the Son of man, that he should suffer many things and be set at nought? 13But I say unto you, that Elijah is come, and they have also done unto him whatsoever they listed, even as it is written of him.”

3.62a The Epileptic Boy

Mark 9:14-29

14And when they came to the disciples, they saw a great multitude about them, and scribes questioning with them. 15And straightway all the multitude, when they saw him, were greatly amazed, and running to him saluted him. 16And he asked them, “What question ye with them?” 17And one of the multitude answered him, “Master, I brought unto thee my son, which hath a dumb spirit; 18and wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to thy disciples that they should cast it out; and they were not able.” 19And he answereth them and saith, “O faithless generation, how long shall I be with you? how long shall I bear with you? bring him unto me.” 20And they brought him unto him: and when he saw him, straightway the spirit tare him grievously; and he fell on the ground, and wallowed foaming. 21And he asked his father, “How long time is it since this hath come unto him?” And he said, “From a child. 22And oft-times it hath cast him both into the fire and into the waters, to destroy him: but if thou canst do anything, have compassion on us, and help us.” 23And Jesus said unto him, “If thou canst! All things are possible to him that believeth.” 24Straightway the father of the child cried out, and said, “I believe; help thou mine unbelief.” 25And when Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying unto him, “Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him.” 26And having cried out, and torn him much, he came out: and the child became as one dead; insomuch that the more part said, He is dead. 27But Jesus took him by the hand, and raised him up; and he arose. 28And when he was come into the house, his disciples asked him privately, saying, “We could not cast it out.” 29And he said unto them. “This kind can come out by nothing, save by prayer.”

AS remarked about the mental state of the disciples

We must continually make a fresh effort to realize that Jesus and his immediate followers were at that time in an enthusiastic state of intense eschatological expectation. We must picture them among the people, who were filled with penitence for their sins and with faith in the kingdom were expecting its coming hourly. The expectant multitude itself provided the certainty that the reckoning of time was right. This provided the psychological presuppositions for a shared visionary experience of the kind depicted in the transfiguration. It is interesting that primarily we have illusions on the part of the three disciples. Finally they see and hear and look on their Lord alone again and in his usual form and this brings the vision to an end. Jesus himself probably took part in the event only as an object. Peter played the active role.

In this ecstasy the ‘three’ heard the voice from heaven saying who he was. Therefore the Matthaean report [of Peter’s confession at Caesarea Philippi], in which Jesus praises Simon ‘because flesh and blood have not revealed it to him, but the Father who is in heaven’, is not really at variance with the briefer Markan account, since it rightly indicates the source of Peter’s knowledge. (QUESTv2 p. 345)

This accounts for the miracles of walking on the water as well as the transfiguration and the feeding of the multitude.

3.63a Return to the Region of Gennesaret

Mark 6:53-56

Mark 8:10

53And when they had crossed over, they came to the land unto Gennesaret, and moored to the shore. 54And when they were come out of the boat, straightway the people knew him, 55and ran round about that whole region, and began to carry about on their beds those that were sick, where they heard he was. 56And wheresoever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.

10And straightway he entered into the boat with his disciples, and came into the parts of Dalmanutha.

3.64a Discussion with the Pharisees

Mark 7:1-23

Mark 8:11-26

1And there are gathered together unto him the Pharisees, and certain of the scribes, which had come from Jerusalem, 2and had seen that some of his disciples ate their bread with defiled, that is, unwashen, hands. 3For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders: 4and when they come from the marketplace, except they wash themselves, they eat not: and many other things there be, which they have received to hold, washings of cups, and pots, and brasen vessels. 5And the Pharisees and the scribes ask him, “Why walk not thy disciples according to the tradition of the elders, but eat their bread with defiled hands?” 6And he said unto them, “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honoureth me with their lips, But their heart is far from me. 7But in vain do they worship me, Teaching as their doctrines the precepts of men.’ 8Ye leave the commandment of God, and hold fast the tradition of men.” 9And he said unto them, “Full well do ye reject the commandment of God, that ye may keep your tradition. 10For Moses said, ‘Honour thy father and thy mother;’ and, ‘He that speaketh evil of father or mother, let him die the death:’ 11but ye say, ‘If a man shall say to his father or his mother, ‘That wherewith thou mightest have been profited by me is Corban, that is to say, Given to God;’’ 12ye no longer suffer him to do aught for his father or his mother; 13making void the word of God by your tradition, which ye have delivered: and many such like things ye do.”

14And he called to him the multitude again, and said unto them, “Hear me all of you, and understand: 15there is nothing from without the man, that going into him can defile him: but the things which proceed out of the man are those that defile the man.” 16[] 17And when he was entered into the house from the multitude, his disciples asked of him the parable. 18And he saith unto them, “Are ye so without understanding also? Perceive ye not, that whatsoever from without goeth into the man, it cannot defile him; 19because it goeth not into his heart, but into his belly, and goeth out into the draught?” This he said, making all meats clean. 20And he said, “That which proceedeth out of the man, that defileth the man. 21For from within, out of the heart of men, evil thoughts proceed, fornications, thefts, murders, adulteries, 22covetings, wickednesses, deceit, lasciviousness, an evil eye, railing, pride, foolishness: 23all these evil things proceed from within, and defile the man.”

11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12And he sighed deeply in his spirit, and saith, “Why doth this generation seek a sign? verily I say unto you, There shall no sign be given unto this generation.” 13And he left them, and again entering into the boat departed to the other side.

This is as far as the second cycle goes. The continuation of the first cycle proceeds with the trip to the North which now includes both the section at the borders of Tyre and Sidon as well as the section at Caesarea Philippi.

3.65a Departure with the Disciples to the North and the Syrophoenician Woman

Mark 7:24-30

24And from thence he arose, and went away into the borders of Tyre and Sidon. And he entered into a house, and would have no man know it: and he could not be hid. 25But straightway a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 26Now the woman was a Greek, a Syrophoenician by race. And she besought him that he would cast forth the devil out of her daughter. 27And he said unto her, “Let the children first be filled: for it is not meet to take the children’s bread and cast it to the dogs.” 28But she answered and saith unto him, “Yea, Lord: even the dogs, under the table eat of the children’s crumbs.” 29And he said unto her, “For this saying go thy way; the devil is gone out of thy daughter.” 30And she went away unto her house, and found the child laid upon the bed, and the devil gone out.

3.66a Peter’s Confession at Caesarea Philippi

Mark 8:27-30

27And Jesus went forth, and his disciples, into the villages of Cæsarea Philippi: and in the way he asked his disciples, saying unto them, “Who do men say that I am?” 28And they told him, saying, “John the Baptist: and others, Elijah; but others, One of the prophets.” 29And he asked them, “But who say ye that I am?” Peter answereth and saith unto him, “Thou art the Christ.” 30And he charged them that they should tell no man of him.

3.67a Jesus Foretells his Death

Mark 8:31-33

31And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again. 32And he spake the saying openly. And Peter took him, and began to rebuke him. 33But he turning about, and seeing his disciples, rebuked Peter, and saith, “Get thee behind me, Satan: for thou mindest not the things of God, but the things of men.”

The Transfiguration and Caesarea Philippi represent sections where the Messianic Secret is revealed.

Nevertheless Jesus was astonished [by Peter’s confession]. For Peter here disregarded the command given during the descent from the mount of transfiguration. He had ‘betrayed’ his Master’s messianic secret to the Twelve. It could be that Jesus did not put the question to the disciples in order to reveal himself to them as Messiah, and that by the impulsive speech of Peter, upon whose silence he had counted because of his command, and to whom he had not specially addressed the question, he was forced to take a different line of action in regard to the Twelve from what he had intended. Perhaps he had never intended to reveal the secret of his messiahship to the disciples. Otherwise he would not have kept it from them at the time of their mission, when he did not expect them to return before the Parousia. Even at the transfiguration the ‘three’ do not learn it from his lips, but in a state of ecstasy. At Caesarea Philippi it is not he, but Peter, who reveals his messiahship. We may say, therefore, that Jesus did not voluntarily give up his messianic secret; it was wrung from him by the pressure of events. (QUESTv2 p. 346)

Here is where the Transfiguration was originally.

3.68a The Return to the Sea of Galilee

Mark 7:31-37
31And again he went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the borders of Decapolis.

At this point, the sequence picks up with Mark 9:30 with Jesus’ trip through Galilee and on to Jerusalem.

Warschauer in The Historical Life of Christ (1927), with a fascinating preface by F.C. Burkitt, made his own attempt to straighten out the time sequence in this period. Although he was aware of AS ideas, he, however, did not follow AS in placing the Transfiguration in the Bethsaida period. Instead Warschauer placed it just before Peter’s Confession and moved the healing of the epileptic boy into the Bethsaida period. Warschauer also attempted to work in material from the third and fourth gospels and preserve the general two phase ministry theory popular with the liberal theologians of the period, a time of success followed by a time of failure.

One can look at Luke as the first attempt to straighten out the time sequence in this period. His solution was to replace the two loops with only one by omitting everything between the Feeding of the Five Thousand and Peter’s Confession except for Demanding a Sign from Heaven, which he moved to the Perean Ministry with much of the Q material, and the Parable of the Blind leading the Blind, which he moved to the Sermon on the Plain.

Notes

1. Introduction

He received the 1952 Nobel Peace prize, Universal Order of Human Merit at Geneva, Goethe Prize of Frankfurt, Paracelsus Medal of German Medical Society, Prince Carl Medal of Swedish Red Cross, Sonning Prize in Copenhagen, and Joseph Lemaire Prize in Brussels. He received honorary degrees from University of Zurich (1920), University of Prague (1927), University of Edinburgh (1929), Oxford (1932), St. Andrew’s (1932), University of Chicago (1949), University of Marburg (1952), University of Kapstadt (1953), Cambridge University (1955), University of Munster (1958), and Tubingen (1958). He was a member of the French Academy, the Swedish Royal Academy of Music, the Order of Merit, and the Order pour le Merite.

2. Introduction to Public Work

2.1 Prologue (Mark 1:1)

There is no discussion of this verse in AS. Since it would seem to be merely a faith statement by Mark, however true or important it may be, it is more an interpretation of the story of Jesus than a part of it.

2.2 The Ministry of the Baptist (Mark 1:2-8, Matthew 3:1-12)

The additional material in Matt. is an important addition to the shorter version in Mark, although the addition of baptism with “fire” as well as “the Holy Ghost” in Matt. 3:11 compared to Mark 1:7 may not be historical. The addition of fire brings in the possibility that the one “mightier than I” is actually the Messiah (see Davies & Allison, Vol. I, pp. 313-314) instead of Elijah as AS believed.

According to Matthew, the greater who is to come “shall baptize you with the Holy Ghost and with fire” (Matt. 3:11). Here too the simpler account of Mark is probably the older. (KOG p. 78)

The importance of John’s baptism is often underestimated. For AS it was an eschatological sacrament, the forerunner to Christian baptism.

It is a mistake to regard baptism with water as a ‘symbolic act’ in the modern sense, and make the Baptist decry his own wares by saying, ‘I baptize only with water, but the other can baptize with the Holy Spirit.’ He is not contrasting the two baptisms, but connecting them—whoever is baptized by him has the certainty that he will share in the outpouring of the Spirit which will precede the judgment, and at the judgment will receive forgiveness of sins, as one who is signed with the mark of repentance. (QUESTv2 p. 340)

The key question not normally asked in regards to this section is who the one “mightier than I” actually is. Mark and Matthew believe this refers to Jesus Christ, the Messiah. AS agreed that Jesus believed John was indeed pointing to him, but that John felt he was pointing to the mighty forerunner, Elijah, not the Messiah:

It has been naïvely assumed from early times that he was thinking of the Messiah, because Jesus, who did follow him, was the Messiah. ... But before the manifestation of the Messiah, Elijah must come. ... According to Mal. 4:5 f., God will send him back to earth before the Day of Judgement comes, to prepare men for it. Another sign of the imminence of the end of the world will be the outpouring of the Spirit and the occurrence of wonders (Joel 2:28-31). (KOG p. 78)

2.3 The Baptism of Jesus (Mark 1:9-11, Matthew 3:13-17)

AS believed:

We must again and again make it clear to ourselves that the Nazarene comes into the light of history for the first time on that day when he appears as a preacher in Galilee and that everything that comes before that belongs to dark and uncertain tradition. It is possible that Old Testament reasons account for the origin of the story of the baptism. The voice from heaven sounds remarkably like the seventh verse of the second Psalm which is usually interpreted in a Messianic sense. It is extraordinary also that Jesus when he makes known to his disciples his Messiahship (Mark 8:27-30) does not mention that he was called to this place of honor at the time of his baptism, and that Paul also does not refer to the baptism of Jesus at all. (PSYCH p. 67)

If forced to choose one of the two, AS preferred the version of Mark:

That Mark describes the event as seen and heard only by Jesus and not by the surrounding people indicates that it might well be historical. (QUESTv2 p. 316.)

According to Mark’s account (and this probably shows that it is the older), he received his baptism from John without any knowledge on the part of the latter of who he was or what had befallen him at this moment. In Matthew John refuses to baptize him because he knows that he is higher than himself, and Jesus pacifies him with the remark, “Thus it becometh us to fulfil all righteousness”, whereupon he performs it. (KOG p. 77.)

2.4 The Temptation (Mark 1:12-13, Matthew 4:1-11)

Here again, if forced to choose one, AS preferred Mark’s brief statement to Matthew’s elaborate expansion.

But the three temptations of which Matthew (Matt. 4:1-11) informs us are also unhistorical; they belong to the prehistoric legend as David Friedrich Strauss has already rightly remarked. The whole wilderness episode is to be evaluated on the whole as a literary product that grew out of reasoning based on the Old Testament. As Moses had spent forty days in solitude before the giving of the law (Ex. 24:18), so Jesus also must have done this before he took up his office. And as the wilderness is thought to be the residence of the evil spirits, he must have been tempted by them. ... The process which has led to the appearance of these stories can still be plainly followed. Mark makes the general statement that Jesus spent forty days in the wilderness, tempted by the devil and served by angels (Mark 1:12 f). Matthew fills in this framework with detailed stories. (PSYCH p. 66)

The ‘temptations’ described in Matt. 4:1-11 are not real visions but literary productions. There are no delusions which take their course in such logical dialogues, nor have there ever been. Whether Mark’s general note that Jesus lived in the wilderness with the wild beasts and the angels and was tested by Satan (Mark 1:12-13) in any way goes back to information from the Lord must remain questionable. Given the whole nature of Jesus there is no reason to suppose that he had a whole series of visionary experiences. In general it has to be said that the experiences at his baptism and in the wilderness belong more to the uncertain prehistory. (QUESTv2 note 2 Chapt. XXII)

3. The Galilean Ministry

3.1 The Departure into Galilee (Mark 1:14-15, Matthew 4:12-17)

According to AS, this is the point at which one can begin a reconstruction of the historical Jesus.

3.2 The Call of the Four (Mark 1:16-20, Matthew 4:18-22)

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3.3 The Response to Jesus’ Work (Matthew 4:23-25)

At this point Matthew inserts a section that implies that Jesus preached in Galilee at quite a few places and then returned to Capernaum where the next section occurred. Matthew inserts the first and greatest of the six discourses, the Sermon on the Mount at this point. Following the sequence of Mark, Burton and Goodspeed insert the Sermon on the Mount after the day in Capernaum.

3.4 A Day in Capernaum (Mark 1:21-34, Matthew 8:14-17)

1. How do those possessed with demons [Mark 1:24, Mark 3:11, Mark 5:7] know that Jesus is the Son of God?

3. How was it that these occurrences did not give a new direction to the thoughts of the people in regard to Jesus?

11. Why is his messiahship a secret and yet no secret, since it is known, not only to the disciples [Mark 8:27-30], but to those possessed by demons [Mark 1:24, Mark 3:11, Mark 5:7], the blind man at Jericho [Mark 10:47-48, Matt. 9:27], the multitude at Jerusalem—which must, as Bruno Bauer expresses it, ‘have fallen from heaven’ [Mark 11:7-10]—and to the high priest [Mark 14:60-61]?

The insertion of a scriptural reference in Matthew that is missing in Mark is common with Matthew. Although the encounter with the demon-possessed man in Mark 1:24-27 to us seems to be a simple case of exorcism, it is actually one of the most puzzling of all the incidents in the Gospels. It raises a series of questions that repeat continually. How did the demon-possessed man recognize Jesus as the “Holy one of God,” and why did Jesus silence the demon. Why did no one in the synagogue begin to suspect that Jesus was the Messiah? And after healing so many, why did no one recognize this powerful miracle worker as the Messiah?

This serves to introduce the theory of the Messianic Secret, that is, the question of whether Jesus’ identification with the Messiah, however that figured in Jesus’ thoughts, does not seem to occur to the people, not even to the disciples.

3.5 A Preaching Tour of Galilee (Mark 1:35-39)

28b. His first escape took place after the great day in Capernaum. [Mark 1:35]? (QUESTv2 p. 321)

This incident, not included in Matthew, also raises a recurring question: Was there something about the exorcisms and healings of the day in Capernaum that so disturbed Jesus that he fled in the night from Capernaum and would not return (1:35-38)?

When he tells Peter and his associates that the reason for his escape is that he wishes to preach the gospel elsewhere (Mark 1:38), he cannot in fact be voicing his real thoughts. Had that been so, there would have been no need to slip away secretly under cover of darkness. Nor is the usual interpretation, that he wanted to avoid the external fruits of success so that the people should learn to believe his word and not his works, or something of the kind, sufficient to explain his action. (QUESTv2 p. 320)

Thus the experience which Jesus underwent on that day must somehow have been the cause of his behaviour. The only new element in the day, which was additional to his message of the kingdom of God, and which could well have surprised even Jesus himself, was the healings and his confrontation with the man possessed by a demon. Hence the cause must lie in these. (QUESTv2 p. 321)

3.6 The Healing of a Leper (Mark 1:40-45, Matthew 8:1-4)

10. Why does Jesus forbid his miracles to be made known even in cases where there is no apparent purpose for the prohibition [Mark 1:44, Mark 5:43, Mark 7:36, Mark 8:26, ... ]

3.7 The Healing of a Paralytic (Mark 2:1-12, Matthew 9:1-8)

This is the first use of the phrase “Son of man” in Mark. It’s interpretation has been controversial since before AS’s day and remains so even now. AS proposed a solution that, although it may be true, has failed to resolve the controversy. Part of the problem is that the phrase seems to mean different things in different contexts. In the context of Mark 2:10 and below in Mark 2:28, it seems to mean simply “man in general”. In other contexts it seems to mean the supernatural being from Daniel 7.

The problem about the Son of Man is herewith elucidated. It was not an expression which Jesus commonly used to describe himself, but a solemn title which he adopted when in the great moments of his life he spoke about himself to the initiated as the future Messiah, while before the others he spoke of the Son of Man as a personality distinct from himself. (MYSTERY p. 120)

It is quite a different case which is presented by the two unhistorical “Son of Man” passages in St. Mark’s Gospel [Mark 2:10 and 2:28]. The secondary character appears in the fact that Jesus is supposed to have used the expression here as a self-designation. The historical fact is that he used it in that connection in the third person, referring either to the Son of Man as an eschatological figure, or to man in general. In either case it makes sense.

1. Man as such can by works of healing declare the forgiveness of sins upon earth. Man as man is lord of the Sabbath.

2. In view of the coming of the Son of Man forgiveness of sins is already available, as the works of healing show. (MYSTERY p. 123)

Broadly speaking, therefore, the Son of man problem is both historically solvable and has been solved. The authentic passages are those in which the expression is used in that apocalyptic sense which goes back to Daniel. But we have to distinguish two different uses of the term according to the degree of knowledge assumed in the hearers. If the secret of Jesus is unknown to them, then they understand simply that Jesus is preaching about the ‘Son of man’ and his coming without having any suspicion that he and the Son of man have any connection. ... Or, on the other hand, the secret is known to the hearers. In that case they understand that the term Son of man points to the position to which he himself is to be exalted when the present era passes into the age to come. (QUESTv2 p. 230)

In the saying about the sabbath in Mark 2:28, and perhaps also in the saying about the right to forgive sins in Mark 2:10, Son of man doubtless stood in the original in the general sense of ‘man’, but was later, at least by our evangelists, understood as referring to Jesus as the Son of man. (QUESTv2 p. 231)

But AS felt that the primary source of the controversy was the theological implication of how the phrase was interpreted. He favored the eschatological interpretation from Daniel for all occurrences in Mark except 2:10 and 2:28, which those who rejected eschatology could not accept.

Another part of the problem is the fact that in otherwise identical verses including “Son of man”, Mark and Matthew differ as to what words to use. We encounter this several times below.

3.8 The Call of Levi (Mark 2:13-17, Matthew 9:9-13)

It is not clear whether AS accepted the additional phrase taken from Hosea 6:6: “I desire mercy, and not sacrifice” in Matthew 9:13 that is missing from Mark 2:17.

3.9 The Question about Fasting (Mark 2:18-22, Matthew 9:14-17)

The question about why Jesus’ disciples do not fast, and Jesus’ reply, are important because they reveal a side of Jesus’ worldview not always in the forefront: his rejection of asceticism:

There is also a special reason for his [Jesus’] rejection of asceticism. It is not this [asceticism], but only freedom from anxiety, that meets the need of the times. For this is a time of rejoicing. The message has gone forth that the Kingdom of God has been seen to be dawning. (KOG p. 101)

AS always stressed the fact that Jesus did not totally deny the world and life, but instead affirmed that life was worth living. This is also present in Jesus’ ethics. The phrase about taking away the bridegroom, however, refers to the time of tribulation before the Son of man comes. It could also refer to the Passion.

Jesus Himself assumes that the Law will come to an end at the beginning of the Messianic Kingdom. He is also conscious that when He, the future Son of Man, appears, the Law and the Ordinances of the Scribes which were based upon it, no longer apply. To those who reproach Him because His disciples do not fast, as did those of the Baptist, He replies in the mysterious saying that they have no need to do this so long as the bridegroom is with them, but when he is taken away from them they shall do it (Mark 2:18-20). In this He is alluding to the time of the Messianic tribulation in which He expects for Himself persecution and death. (MYSTIK p. 114-115)

If he familiarizes others with the thought that in the time of tribulation they may even lose their lives, he must have recognized that this possibility was still more strongly present in his own case. It is possible that there is a hint of what Jesus expected in the enigmatic saying about the disciples fasting ‘when the bridegroom is taken away from them’ (Mark 2:20). In that case suffering, death and resurrection must have been closely united in his messianic consciousness from the first. (QUESTv2 p. 333)

3.10 Plucking Grain on a Sabbath (Mark 2:23-28, Matthew 12:1-8)

Again we have the addition of Hosea 6:6 by Matthew to an account taken from Mark. Matthew has also added Jesus’ claim to be greater than the temple. AS does not comment on this difference.

3.11 The Withered Hand (Mark 3:1-6, Matthew 12:9-14)

AS does not comment on Matthew’s omission of “the Herodians” from Mark, although he does comment on the fact that the Herodians and Pharisees never bothered Jesus and his followers until Jesus presented himself in Jerusalem:

Despite Mark 3:6, Jesus and his followers were not persecuted in Galilee; (QUESTv2 p. 313)

3.12 The Fame of Jesus (Mark 3:7-12, Matthew 12:15-21)

1. How do those possessed with demons [Mark 1:24, Mark 3:11, Mark 5:7] know that Jesus is the Son of God?

11. Why is his messiahship a secret and yet no secret, since it is known, not only to the disciples [Mark 8:27-30], but to those possessed by demons [Mark 1:24, Mark 3:11, Mark 5:7], the blind man at Jericho [Mark 10:47-48, Matt. 9:27], the multitude at Jerusalem—which must, as Bruno Bauer expresses it, ‘have fallen from heaven’ [Mark 11:7-10]—and to the high priest [Mark 14:60-61]?

AS does not comment on Matthew’s addition of a scripture fulfillment to Mark.

3.13 The Choosing of the Twelve (Mark 3:13-19a)

The next section and the nine to follow constitute the famous Sermon on the Mount, which is not included in Mark. It has been placed here as one likely place to insert it into the temporal sequence of Mark to harmonize the two Gospels.

This sermon presents the core of Jesus’ preaching of the Kingdom of God. It presents his ethics.

The ethics of the Sermon on the Mount is therefore repentance. The new morality, which detects the spirit beneath the letter of the Law, makes one meet for the Kingdom of God. Only the righteous can enter into the Kingdom of God—in that conviction all were agreed. Whosoever, therefore, preached the nearness of the Kingdom must also teach the righteousness pertaining to the Kingdom. Hence Jesus proclaimed the new righteousness which is higher than the Law and the Prophets,—for they extend only up to the Baptist. Since the days of the Baptist, however, one stands immediately within the premessianic period. (MYSTERY p. 54)

In the Sermon on the Mount he explains in positive terms what this repentance supplementary to the Law, the interim ethic before the coming of the kingdom, is. (QUESTv2 p. 323)

In the Sermon on the Mount and other speeches Jesus expounds the nature of the righteousness which is higher than that of the scribes. (KOG p. 82)

AS always insisted on situating Jesus within the late Jewish context of his time. Although he was not an expert in Judaism, he never felt the need to defend the uniqueness of Jesus from Jewish ideas of the time:

It is intrinsically possible and probable that there were models for a series of Jesus’ sayings in scribal maxims and proverbs. However, this cannot be demonstrated. (QUESTv2 p. 234)

3.14 The Character and Duties of Disciples (Matthew 5:1-16)

45. What is the purpose of the 'Present quality' - 'Future State' form in the Beatitudes (Matt. 5:3-12)?

The Beatitudes (Matt. 5:3-12) come under the same point of view. They define the moral disposition which justifies admission into the Kingdom. This is the explanation of the use of the present and the future tense in the same sentence. (MYSTERY p. 55)

In the Beatitudes ... predestination [to the Kingdom] is inferred from its outward manifestation. It may seem to us inconceivable, but they are predestinarian in form. Blessed are the poor in spirit! Blessed are the meek! Blessed are the peacemakers!—that does not mean that by virtue of their being poor in spirit, meek, peace-loving, they deserve the kingdom. Jesus does not intend the saying as an injunction or exhortation, but as a simple statement of fact: in their being poor in spirit, in their meekness, in their love of peace, it is made manifest that they are predestined to the kingdom. By the possession of these qualities they are marked as belonging to it. In the case of others (Matt. 5:10-12), the predestination to the kingdom is made manifest by the persecutions which befall them in this world. These are the light of the world, which already shines among men for the glory of God. (QUESTv2 p. 323)

In the Beatitudes he mentions the qualities which are an indication of inward membership of the Kingdom. (KOG p. 81)

3.15 The Righteousness of the Kingdom and the Law (Matthew 5:17-20)

The immediate ethic [of eschatology] ... does not supplant the Law, but it relegates it to a lower place. Accordingly both the Baptist and Jesus demand repentance and an absolute and inward ethic, instead of enjoining a meticulous observance of the last detail of the Law, as the most obvious line of conduct in view of the nearness of the coming of the Kingdom. They have no reason to attack the validity of the Law; it does not stand in their path. And with the coming of the Kingdom it will, in any case, pass away. Thus Jesus solemnly affirms (Matt. 5:17-19) that the Law continues to be binding in all its ordinances. At the same time He robs it of all significance by the ethic of unworldliness, and His demand of a righteousness which is better than that of the Scribes (Matt. 5:20). (MYSTIK p. 190)

3.16 The Righteousness of the Kingdom and the Teaching of the Synagogue (Matthew 5:21-48)

The Law is not, in his [Jesus’] view, concerned with this or that sinful act, but with the thoughts that lead to it. The prohibition of murder includes hatred and the implacable spirit (Matt. 5:21-26). That of adultery means that the entertainment of sinful lust is equivalent to the sinful act. In that of perjury we are shown how questionable all oaths are. A simple yes or no ought to be as dependable as any oath. “But let your speech be Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one” (Matt. 5:33-37). (KOG p. 82)

3.17 The Righteousness of the Kingdom and the Ostentation of the Jews (Matthew 6:1-18)

On the Lord’s Prayer AS emphasizes the eschatological orientation of each petition, in particular, the fourth petition commonly translated as above: “Give us this day our daily bread,” implying that it is referring to the Messianic Feast.

In the Prayer which Jesus teaches the believers, what He causes them to ask for is, under various forms, nothing else than the content of the Kingdom—the hallowing of God’s name, the rule of His will upon earth, forgiveness of sins—with the addition of a petition for deliverance from “Temptation,” that is to say, from the pre-Messianic Tribulation. Is it suitable in this sequence of ideas that they should ask God at the same time for daily bread? This petition, coming in the midst of the others, seems entirely to break the connection. Moreover, it contradicts the immediately following direction of Jesus that the believers should take no thought for eating and drinking and the maintenance of life generally, but reject such thoughts as heathenish (Matt. 6:25-34), being convinced that God knows and will supply all their needs, without their asking (Matt. 6:8 and 6:22). Leaving all else to take care of itself, they are to concern themselves about nothing but the Kingdom of God (Matt. 6:33). That means that their prayers also should be directed only to these things. In order that they may not, like the heathen, ask for unnecessary things, Jesus teaches them this prayer for the Kingdom of God and its blessings (Matt. 6:7-9). How then is it conceivable that, amid these petitions for the one thing needful, He should bring in one which gives expression to the forbidden anxiety about earthly needs?

Moreover, the text of the fourth petition is recalcitrant to the attempt to refer it to earthly bread. It runs [Gk. τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον] (Matt. 6:11). What is the meaning of the word [Gk. επιούσιος], which occurs here and nowhere else in Greek? The only possible thing is to take it as an adjectival formation from [Gk. ἐπιέναι], and translate it by “at hand” or “coming,” as in Acts (7:26) [Gk. τῇ ἐπιούση ἡμέρᾳ] is translated by “on the coming—i.e. the following, day.” The fourth petition means “Our bread, the coming (future) bread, give us this day.” (MYSTIK p. 239-240)

AS also emphasizes Matt. 6:13:

With all the scribes and apocalyptists he expects tumult and tribulation before the appearance of the ruler of the kingdom (Matt. 10). Peculiar to him is the conviction that possibly they might not take place and that believers may ask God to be spared them (Matt. 6:13). (QUESTv2 p. 255)

3.18 Trusting and Serving God Alone (Matthew 6:19-34)

AS finds eschatology behind the importance of avoiding entanglements to the world.

Another entanglement in the things of this world which is incompatible with expectation of the Kingdom is attachment to one’s possessions. Jesus even considers that with the Kingdom so close at hand the earning of one’s living has lost its justification. Concern about the necessities of life should now be left entirely to God. (KOG p. 97)

But Jesus’ rejection of asceticism should not be forgotten.

Jesus, on the other hand, whose denial of life and the world is only partial, is in a position to call for active ethical behaviour towards our fellow-men, even if he too must renounce systematic ethical activity as being really meaningful. His ethics, like those of late Judaism, come from the life- and world-affirming ethics of the prophets. (KOG p. 100)

3.19 On Judging (Matthew 7:1-6)

This section is also eschatological:

All judging of other people must be renounced, in view of the coming Judgement to which everyone will be subject. The man who thinks he ought to judge another must always ask himself whether he is not seeing the splinter in his brother’s eye, while oblivious to the beam in his own eye (Matt. 7:1-5). There must be no contempt, even towards those for whom it is quite appropriate in the generally accepted view. When Jesus has called the tax-collector Matthew to be a disciple, he and his disciples sit at table with tax-collectors and sinners. (KOG p. 84)

3.20 On Asking of God (Matthew 7:7-11)

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3.21 The Golden Rule (Matthew 7:12)

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3.22 On Doing Righteousness (Matthew 7:13-27)

The Day of Judgment puts this moral transformation to the proof: only he who has done the will of the heavenly Father can enter into the Kingdom (Matt. 7:21). The claim that one is a follower of Jesus, or has even wrought signs and wonders in his name, is of no avail as a substitute for this new righteousness (Matt. 7:22, 7:23). Hence the Sermon on the Mount concludes with the admonition to build, in expectation of the momentous event, a firmly founded structure capable of resisting storm and tempest (Matt. 7:24-27). (MYSTERY p. 54)

3.23 The Wonder of the Multitude (Matthew 7:28-29)

The next section, although not part of the Sermon on the Mount, is also missing from Mark and is inserted here as one likely place.

3.24 The Centurion’s Servant (Matthew 8:5-13)

AS commented on this section as containing a clue to Jesus’ conception of the Kingdom:

A point which is decisive as regards the character of Jesus’ conception of the Kingdom is that He represents men belonging to earlier generations as arisen again and taking part in it. Thus He thinks of Abraham, Isaac, and Jacob as being fellow-guests at the Messianic feast (Matt. 8:11).

AS also commented on the lack of hostility to non-Jews:

The preaching of the Kingdom of God is therefore particularistic [i.e. for the Jews only]; the Kingdom itself, however, is universalistic ... (MYSTERY p. 69)

There are many utterances of Jesus which seem to suggest that the Elect from among the heathen are destined to take the place of those among the Elect of Israel who have not obeyed the call.(MYSTIK p. 179)

Now the sequence of Mark is rejoined.

3.25 On Casting out Demons by Beelzebub (Mark 3:19b - 30, Matthew 12:22-45)

15b. “According to Mark, Jesus twice employed this expression [Son of man] as a self-designation before Cæsarea Philippi (Mark 2:10 and 2:28), and it occurs in the same sense in a series of passages peculiar to Matthew: Matt. 8:20, Matt. 11:19, Matt. 12:32-40, Matt. 13:37-41, Matt. 16:13 [and son of David in Matt. 12:23]” (MYSTERY p. 77)

In Matthew the signs and actions of Jesus have nothing to do with proof of messiahship but, as is evident from the saying about Chorazin and Bethsaida in Matt. 11:20-24, are meant to be only a display of mercy intended to awaken repentance or, according to Matt. 12:28, an indication of the nearness of the kingdom of God. They have as little to do with the messianic dignity as in the speeches in the Acts of the Apostles. In Mark, from first to last, there is not a single syllable to suggest that the miracles have a messianic significance. (QUESTv2 p. 311)

Mark’s use of “sons of men” in 3:28 and Matthew’s use of “men” in 12:31 and “Son of man” in 12:32 are interesting for the “Son of man” controversy:

In the statement that a man may be forgiven for blasphemy against the Son of man, but not for blasphemy against the Holy Spirit, in Matt. 12:32 ‘Son of man’ may be authentic. But even if it were, of course it would not give any hint that ‘Son of man designates the Messiah in his humiliation’, as Dalman wished to infer from the passage, but would mean that Jesus was speaking of the Son of man, here as elsewhere, in the third person without reference to himself, and was thinking of a contemptuous denial of the parousia such as might have been uttered by a sceptical Sadducee. But if we take into account the parallel in Mark 3:28-29, where blasphemy against the Holy Spirit is spoken of without any mention of blasphemy against the Son of man, it seems more natural to take the mention of the Son of man as a secondary interpolation, derived from the same line of tradition, perhaps from the same hand, as the ‘Son of man’ in Jesus’ question to the disciples at Caesarea Philippi. (QUESTv2 p. 231)

If the material in Matt. 12:32-45 which is not also found in Mark seems to portray Jesus as referring to himself in front of the people as the “Son of man”, it shows evidence of a literary confusion, i.e., Matthew, but not Mark, believed that Jesus claimed to be the “Son of man” prior to his death and resurrection. This is the only Messiah-like title Jesus ever uses in Mark and Matthew. This is consistent with AS’s belief that Jesus never claimed to be the Messiah during his ministry on earth.

3.26 The Kindred of Jesus (Mark 3:31-35, Matthew 12:46-50)

Many have used this section, and also Mark 3:21 as evidence of Jesus’ psychological problems. AS, in the thesis he wrote for his medical degree, specifically refuted this use:

Jesus takes a hostile attitude towards his family because his relatives wish to take him home and to obstruct his public ministry (Mark 3:21 ). When, moreover, he declares that the bonds knit between men by the common faith in the nearness of the Kingdom of God are holier than the ties of blood (Mark 3:31-35) and desires that men in the days of the coming persecution should not be led astray by looking back toward their relations, this is not a lack of family loyalty to be accounted for psychopathologically, but a special point of view to be explained by peculiar preconceptions contemporarily conditioned, as indeed everything is to be explained by those premises which the psychopathologists consider moral defects in the ethical conduct and teaching of Jesus. (PSYCH p. 69)

3.27 The Parable of the Soils (Mark 4:1-9, Matthew 13:1-9)

If Jesus was primarily a teacher/prophet sent to bring a message from God to Israel, why was this message here veiled in a parable about seeds and soils? That the message was intended to be hidden from some is reinforced by the mysterious closing phrase, “He that hath ears to hear, let him hear”? Who were those “who hath ears to hear” for which the message was intended, and who were those from which it was to be hidden? Why is this message presented so differently from the message of Mark 1:15 which was delivered to all? The next three sections of Mark seem to have been included to address these questions.

3.28 The Reason for the Parables (Mark 4:10-12, Matthew 13:10-17)

8. Why does Jesus in Mark 4:10-12 [and Mark 4:33-34] speak of the parabolic form of discourse as designed to conceal the mystery of the kingdom of God, whereas the explanation which he proceeds to give to the disciples has nothing mysterious about it?

9. What is the mystery [or secret] of the kingdom of God?

This section makes explicit what was merely implicit in the previous section, i.e., that at least part of Jesus’ message involved a “mystery of the kingdom of God” to be hidden from “them that are without” so that they will not be saved. The hard saying which Matthew adds in Matt. 13:12 “For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath,” does not seem to many to express proper Christian sentiment although it is consistent with the rest of the section. It is unclear why Matthew, if he based his section on Mark, has changed Mark’s “they that were about him with the twelve” to merely “the disciples”. The next section tries to reveal the content of that mystery.

3.29 The Explanation of the Parable of the Soils (Mark 4:13-20, Matthew 13:18-23)

AS, as well as many commentators, doubted the historical nature of this section. It is one of only two sections in Mark that AS doubted, the other was the Little Apocalypse (Mark 13).

The detailed interpretation of the description of this loss, and the application to particular classes of men, as it lies before us in Mark 4:13-20, is the product of a later view which perceived no longer any secret in the parable. (Mystery p. 62)

AS provides his own explanation of this parable which is similar to the explanations of the next two parables.

This attractive interpretation of the parables takes from them, however, the character of secrets, for the illustration of a steady unfolding through the processes of nature is no secret. Hence it is that we fail to understand what the secret is in these parables. We interpret them according to our scientific knowledge of nature which enables us to unite even such different stages as these by the conception of development.

By reason of the immediateness with which the unschooled spirit of olden time observed the world, nature had, however, still secrets to offer,—in the fact, namely, that she produced two utterly distinct conditions in a sequence, the connection of which was just as certain as it was inexplicable. This immediateness is the note of Jesus’ parables [in Mark 4]. The conception of development in nature which is contemplated in the modern explanation is not at all brought into prominence, but the exposition is rather devised to place the two conditions so immediately side by side that one is compelled to raise the question, How can the final stage proceed from the initial stage? (Mystery p. 61)

These parables are not at all devised to be interpreted and understood; rather they are calculated to make the hearers observant of the fact that in the affairs of the Kingdom of God a secret is preparing like that which they experience in nature. They are signals. As the harvest follows upon the seed-sowing, without it being possible for any one to say how it comes about; so, as the sequel to Jesus’ preaching, will the Kingdom of God come with power. (Mystery p. 63)

What is the mystery of the kingdom of God? It must consist of something more than just its nearness, and something of extreme importance; otherwise Jesus here would be indulging in mere mystery-mongering. The saying about the light which is put on the stand, so that what was hidden may be revealed to those who have ears to hear, implies that he is making a tremendous revelation in the parables about the seed and the harvest and the growth and the unfolding (Mark 4). The mystery must in some way express why the kingdom must come now, and how people see how near it is. For both the Baptist and Jesus had proclaimed why it is very near. The mystery, therefore, must consist of something more than that.

In these parables it is not the idea of development, but the immediacy which occupies the foremost place. The description aims at raising the question how, and by what power, incomparably great and glorious results can be infallibly produced by an insignificant act without human aid. A man sowed seed. Much of it was lost, but the little that fell into good ground brought forth a harvest—thirty-, sixty-, a hundredfold—which left no trace of the loss in the sowing. How did that come about? (QUESTv2 p. 324)

3.30 On the Use of Parables (Mark 4:21-25)

46. What is the meaning of the phrase "For he that hath, to him shall be given: and he that hath not, from him shall be taken away even that which he hath" in Mark 4:25?

One significant reason for this limitation in teaching [e.g. using parables] is distinctly stated in Mark 4:10-12, viz. predestination! Jesus knows that the truth which he offers is exclusively for those who have been definitely chosen, that the general and public announcement of his message could only thwart the plan of God, since the chosen are already winning their salvation from God. Only the phrase ‘Repent for the kingdom of God is at hand’ and its variants belong to the public preaching. And this, therefore, is the only message which he commits to his disciples when sending them out. In the Sermon on the Mount he explains in positive terms what this repentance supplementary to the Law, the interim ethic before the coming of the kingdom, is. But whatever goes beyond that simple phrase must be publicly presented only in parables, in order that only those who are shown to possess predestination by having the initial knowledge which enables them to understand the parables may receive a more advanced knowledge, is imparted to them to a degree corresponding to their original degree of knowledge: ‘To him who has shall be given, and from him who does not have shall be taken away even what he has’ (Mark 4:24-25). (QUESTv2 p. 323)

3.31 The Tares (Matthew 13:24-30)

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3.32 The Seed Growing of Itself (Mark 4:26-29)

A man sows seed and does not trouble any further about it—cannot indeed do anything to help it. But he knows that after a definite time the glorious harvest which arises out of the seed will stand before him. By what power? (QUESTv2 p. 324)

3.33 The Mustard Seed (Mark 4:30-32, Matthew 13:31-32)

An extremely minute grain of mustard seed is planted in the earth and there necessarily arises out of it a great bush, which certainly cannot have been contained in the grain of seed. How was that? (QUESTv2 p. 324)

What the parables emphasize is therefore, so to speak, the intrinsically negative, inadequate character of the initial fact which, as by a miracle, in the appointed time, through the power of God, is followed by the other. The parables do not stress the natural, but the miraculous character of such occurrences.

But what is the initial fact of the parables? It is the sowing.

It is not said that by the man who sows the seed Jesus means himself. The man has no importance. In the parable of the mustard seed he is not even mentioned. All that is asserted is that the initial fact is already present, as certainly present as the time of the sowing is past at the moment when Jesus speaks. That being so, the kingdom of God must follow as certainly as harvest follows sowing. As a man believes in the harvest without being able to explain how from one seed first tall grass and the hundreds of grains form but expectantly awaits them in their time, because they have been sown, so with the same necessity he may believe in the kingdom of God.

And the initial fact? Jesus can mean only one thing: the movement of repentance evoked by the Baptist and now intensified by his own preaching. That compels the bringing in of the kingdom by the power of God, as man’s sowing necessitates the giving of the harvest by the same infinite Power. Anyone who knows this sees with different eyes the corn growing in the fields and the harvest ripening, for he sees the one fact in the other, and awaits along with the earthly harvest the heavenly harvest, the revelation of the kingdom of God.

If we look into the thought more closely, we see that the coming of the kingdom of God is connected with the harvest not only symbolically or analogically, but also really and temporally. The harvest ripening upon earth is the last! With it comes the kingdom of God which brings in the new age. When the reapers are sent into the fields, the Lord in heaven will cause his harvest to be reaped by the holy angels.

If the parables of Mark 4 contain the mystery of the kingdom of God, and are therefore capable of being summed up in a single formula, this can be none other than the joyful invitation, ‘You who have eyes to see, read in the harvest which is ripening upon earth what is being prepared in heaven!’ The eager eschatological hope which believed the end to be so near inevitably regarded the natural process as the last of its kind, and gave it a special significance in view of the event which it was to set off. (QUESTv2 p. 325)

3.34 The Leaven (Matthew 13:33)

This parable from Matthew, unlike the others he has added to Mark in this section, does seem to agree in its message with the other three.

3.35 Jesus’ Custom of Speaking in Parables (Mark 4:33-34, Matthew 13:34-35)

8. Why does Jesus in Mark 4:10-12 [and Mark 4:33-34] speak of the parabolic form of discourse as designed to conceal the mystery of the kingdom of God, whereas the explanation which he proceeds to give to the disciples has nothing mysterious about it?

9. What is the mystery [or secret] of the kingdom of God?

He preaches in parables which, according to Mark 4:10-12, are not intended to reveal but rather to veil, and refrains from giving details in terms intelligible to all of how and when the kingdom of God would come (Mark 4:34). (QUESTv2 p. 322)

3.36 The Explanation of the Parable of the Tares (Matthew 13:36-43)

15b. “According to Mark, Jesus twice employed this expression [Son of man] as a self-designation before Cæsarea Philippi (Mark 2:10 and 2:28), and it occurs in the same sense in a series of passages peculiar to Matthew: Matt. 8:20, Matt. 11:19, Matt. 12:32-40, Matt. 13:37-41, Matt. 16:13 [and son of David in Matt. 12:23]” (MYSTERY p. 77)

AS rejected Matthew’s implication that Jesus referred to himself openly before Caesarea Philippi as “Son of man”. This section is one of many which Matthew adds to Mark that shows Jesus doing this.

The case is entirely different with another set of passages [including Matt. 13:37, 13:41] where the expression occurs arbitrarily as a pure self-designation, a roundabout way of saying “I.” Here all critical and philological objections are thoroughly in place. (Mystery p. 120)

Here the expression is philologically impossible. For if Jesus had so used it, his hearers must simply have understood him to mean “man.” There is nothing here to indicate that the word is meant to express a future messianic dignity! Here in fact he designates by it his actual present condition! But “Son of Man” is a messianic title of futuristic character, since it always suggests a coming upon the clouds, according to Daniel 7:13-14. Furthermore, in all of these passages the Disciples are as yet ignorant of Jesus’ secret. For them the Son of Man is still an entirely distinct person. The unity of the subject is still completely unknown to them. Therefore they were not in a position to understand that by this term he refers to himself, but they must refer everything to that Son of Man of whose coming he also spoke elsewhere. There with, however, the passages would be meaningless, for they imply that Jesus is thus speaking of himself. (Mystery p. 121)

The problem about the Son of Man is herewith elucidated. It was not an expression which Jesus commonly used to describe himself, but a solemn title which he adopted when in the great moments of his life he spoke about himself to the initiated as the future Messiah, while before the others he spoke of the Son of Man as a personality distinct from himself. In all cases, however, the context shows that he is speaking of one who is yet to come, for in all these passages mention is made either of the Resurrection or of the appearing upon the clouds of heaven.(Mystery p. 120)

AS did not reject the parable but rather the interpretation.

3.37 The Hidden Treasure (Matthew 13:44)

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3.38 The Pearl of Great Price (Matthew 13:45-46)

This and the previous parable make a different point from the parables taken from Mark 4.

A series of parables illustrates the same thought. Thus the parables of the treasure in the field and of the pearl of great price (Matt. 13:44-46) show how one must stake all upon the hope of the Kingdom when the prospect of it is held out to him, and must sacrifice all other goods for the sake of acquiring this highest good that is proposed to him. (Mystery p. 55)

3.39 The Drag Net (Matthew 13:47-50)

AS does not comment on this parable, although he accepts the eschatological nature of the final two verses and the insight it gives into the eschatology of Jesus, namely, that

The angels who follow the Son of man are active in separating the good from the evil. (QUESTv2 p. 257)

as with Matt. 13:41-42 above.

3.40 The Understanding and Use of Parables (Matthew 13:51-53)

AS does not comment on this section.

3.41 The Stilling of the Tempest (Mark 4:35-41, Matthew 8:18-27)

15b. “According to Mark, Jesus twice employed this expression [Son of man] as a self-designation before Cæsarea Philippi (Mark 2:10 and 2:28), and it occurs in the same sense in a series of passages peculiar to Matthew: Matt. 8:20, Matt. 11:19, Matt. 12:32-40, Matt. 13:37-41, Matt. 16:13 [and son of David in Matt. 12:23]” (MYSTERY p. 77)

Did AS accept this nature miracle as historical? In general he accepted the results of D. F. Strauss on miracles, namely, that they were what Strauss called “myths”. AS, unlike Strauss, stressed that many of the Synoptic miracles possessed an historical kernel, a real incident that was later developed along themes from the Old Testamemt. For this particular section AS wrote:

The story of his calming the storm on the lake (Mark 4:35-41) is not considered because it has already taken entirely the form of a great nature miracle, and the historical kernel is no longer clearly visible. (PSYCH. p. 70)

AS also wrote:

In particular we must be careful not to dismiss the inexplicable and the miraculous as later tradition. It is intrinsically possible that such an assumption is correct, but there is no way of proving it. It is also possible, and there could be a number of historical analogies for this, that the miraculous was already part of the tradition which came into circulation immediately after Jesus’ death. How far this element in the tradition can go back to real history, as we think of it today, cannot always be made out. (QUESTv2 p. 429 note 52)

The introduction to the miracle is another instance of Jesus fleeing crowds.

3.42 The Gerasene Demoniac (Mark 5:1-20, Matthew 8:28-34)

1. How do those possessed with demons [Mark 1:24, Mark 3:11, Mark 5:7] know that Jesus is the Son of God?

11. Why is his messiahship a secret and yet no secret, since it is known, not only to the disciples [Mark 8:27-30], but to those possessed by demons [Mark 1:24, Mark 3:11, Mark 5:7], the blind man at Jericho [Mark 10:47-48, Matt. 9:27], the multitude at Jerusalem—which must, as Bruno Bauer expresses it, ‘have fallen from heaven’ [Mark 11:7-10]—and to the high priest [Mark 14:60-61]?

AS had many comments on this story. First, the issue of how the demoniacs recognized Him and why this did not change the view of the people about Him.

According to Mark 3:11 the unclean spirits, as often as they saw him, threw themselves at his feet and addressed him as the Son of God (cf. also Mark 1:24, Mark 5:7). It is true, he rebuked this cry and commanded silence. But if we did not have the incontestably sure information that during the whole of his Galilean ministry the people knew no more than that he was a prophet or Elijah, we should be forced to assume that these cries of the demoniacs made the people somehow aware of his true character. As it is, however, we may discern with precision, from the fact that the demon-cries were ignored, how very far men were from suspecting him to be the Messiah. Who believed the devil and the wild speech of the possessed? (Mystery p. 76)

The only danger to Jesus’ Messianic secret comes from the demons. They address him as “Son of God”. In the synagogue at Capernaum one of them cries out: “What have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the Holy One of God” (Mark 1:24). Similar outcries are heard from a demoniac in the land of the Gerasenes (Mark 5:1-8) and in other places. “And the unclean spirits, whensoever they beheld him, fell down before him, and cried, saying, Thou art the Son of God. And he charged them much that they should not make him known” (Mark 3:11 f.). Even their cries do not suggest to the people that he might be the future Messiah. (KOG p. 108)

Next, the issue of Jesus wanting to escape the crowds.

Later he tries to gain solitude by crossing the lake with his disciples to spend some time in Transjordan. But when he lands on the shore of the country of the Gerasenes he is met by a demon-possessed man who addresses him as the Son of God. He exorcizes him. Thereupon the inhabitants come to him and beg him to leave their land. The healed man wants to accompany him, but Jesus forbids it (Mark 4:35-5:20). (QUESTv2 p. 321)

Finally there is the issue that Mark has considerably more material on this section than Matthew. This certainly implies that Mark is the older.

3.43 The Raising of Jairus’ Daughter, and Other Acts of Healing (Mark 5:21-43, Matthew 9:18-34)

10. Why does Jesus forbid his miracles to be made known even in cases where there is no apparent purpose for the prohibition [Mark 1:44, Mark 5:43, Mark 7:36, Mark 8:26, ... ]

Nothing in Mark’s version of this section is so clearly miraculous that anyone would suspect that Jesus was the Messiah. For the cure of the woman with an issue:

In reality Jesus only asserts that someone has touched his clothes. It is a naïve conjecture of the Evangelist that he said this because of a feeling that power had gone out from him. (PSYCH. p. 39)

Matthew, on the other hand, changes the conditions and inserts other miraculous-seeming cures as well as people calling out “Son of David”. Again Jesus encounters a crowd and leaves quickly.

Scarcely has he landed on the western shore when he is again surrounded by the crowd (Mark 5:21-43). He sets off on a journey which later takes him to Nazareth. (QUESTv2 p. 321)

3.44 The Rejection at Nazareth (Mark 6:1-6a, Matthew 13:54-58)

AS commented about what this section told us about Nazareth and Jesus’ time there:

Concerning the early life of Jesus we know very little. He came from a carpenter’s family in Nazareth and himself plied that trade. He does not seem to have taken any studies leading to an appearance as a teacher. When later he appeared in his home town as a prophet, the inhabitants wondered at the wisdom of the man whom they used to know only as a carpenter (Mark 6:1-5). However, it is possible that before his public appearance he had already spent a longer time elsewhere. His knowledge of the Scriptures could have been gained from the Sabbath readings.

Four brothers and several sisters are mentioned (Mark 6:3, 3:31). We do not learn where his age placed him among the children. (PSYCH. p. 47)

We know very little about Jesus’ early life and upbringing. When he went back to Nazareth with the disciples, the people were amazed to see their carpenter as teacher and prophet (Mark 6:1-16), from which we can be fairly certain that they thought he lacked the education needed for such work, and thus had little in the way of learning. This comment also tells us he had never taught there before. (QUESTv2 p. 316)

That in the sending out of the disciples Jesus was activated by a dogmatic idea becomes clear when we notice that according to Mark the mission of the Twelve followed immediately on the rejection at Nazareth. The unreceptiveness of the Nazarenes had made no impression upon him; he was only astonished at their unbelief (Mark 6:6). This passage is often interpreted to mean that he was astonished to find his miracle-working power fail him. There is no hint of that in the text. But he may have been astonished that in his native town there were so few believers, that is, elect, knowing as he did that the kingdom of God could appear at any moment. But that hardening makes no difference whatever to the nearness of the coming of the kingdom. (QUESTv2 p. 327)

3.45 The Sending Forth of the Apostles (Mark 6:6b-7, Matthew 9:35-10:4)

In Matthew this is the first section of the second long discourse, which is only partly recorded in Mark. AS treated this discourse as critical to his understanding of what happened in Jesus’ ministry. It contains many hard sayings and raises many difficult questions.

3.46 Instructions for the Journey (Mark 6:8-11, Matthew 10:5-15)

AS pointed out that Jesus gives the disciples no guidance as to what to teach the people they are to visit. All He tells them to say is ‘The kingdom of heaven is at hand.’

The commission, however, is anything but a summary of the “teaching of Jesus.” It does not in the least contemplate instruction of a thoroughgoing kind, rather what is in question is a flying proclamation throughout Israel. The one errand of the Apostles as teachers is to cry out everywhere the warning of the nearness of the Kingdom of God—to the intent that all may be warned and given opportunity to repent. In this, however, no time is to be lost; therefore they are not to linger in a town where men are unsusceptible to their message, but to hasten on in order that they may pass through all the cities of Israel before the appearing of the Son of Man takes place. But “the coming of the Son of Man” signifies—the dawning of the Kingdom of God with power.

...

The one and only article of instruction that is required is the call to repentance. Whosoever believes in the nearness of the Kingdom, repents. (Mystery p. 49)

3.47 Persecution Predicted (Matthew 10:16-23)

12. Why does Jesus first reveal his messiahship to the disciples at Caesarea Philippi [Mark 8:27-30], not at the moment when he sends them forth to preach? [Matt. 10:23]

15. Why does Jesus indicate his messiahship only by the title Son of man? [Mark 8:31, Mark 8:38, Mark 9:9-12=Matt. 17:9-12, Mark 9:31=Matt. 17:22, Mark 10:33=Matt. 20:18, Mark 10:45=Matt. 20:28, Mark 14:21=Matt. 26:24, Mark 14:41=Matt. 26:45, Mark 14:62=Matt. 26:64, Matt. 10:23, Matt. 12:32-40, Matt. 16:27, Matt. 16:28, Matt. 19:28, Matt. 26:2]

16. And why is it that this title falls right into the background in primitive Christian theology?

26. Why is the discourse at the sending out of the Twelve a prophecy of persecutions which experience had given no reason to anticipate, and which did not, as a matter of fact, occur?

27. What is the meaning of the saying in Matt. 10.23 about the imminent coming of the Son of man, seeing that the disciples after all returned to Jesus without its being fulfilled?

41. In what relation do these predictions stand to the prospect offered at the time of the sending out of the Twelve, but not realized, of the immediate appearance of the Son of man [Matt. 10:23]?

This section contains two of the hardest verses in the New Testament: Matt. 10:17-22 and Matt. 10:23. What makes them so hard is that they contain predictions that did not come to pass, i.e. they imply that Jesus was mistaken. The first prediction is for persecution of the disciples on their journey, and not just the disciples but the whole world. The second prediction is the coming of the Son of man before they return. Instead they return without persecution and the Son of man does not arrive. The next three sections continue this discussion of the great tribulation to come.

Nearly every possible exegetical maneuver has been employed to save Jesus from appearing to have been mistaken. Many modern interpreters simply reject Matt. 10:23 as unhistorical and then ignore it. Even the fact that Matthew could have included these verses in his gospel is unacceptable to many.

AS is nearly unique among biblical interpreters in accepting this whole section as historical, and not just historical but absolutely essential to understanding the historical Jesus.

If one so understands the commission to the Twelve as to suppose that Jesus would say through his Disciples that the time is now come for the realisation of the Kingdom by a new moral behaviour, that eschatological saying lies like an erratic boulder in the midst of a flowery meadow. If, however, one conceives of the embassage eschatologically, the saying acquires a great context: it is a rock in the midst of a wild mountain landscape. One cannot affirm of this saying that it has been interpolated here by a later age; rather with compelling force it fixes the presence of eschatological conceptions in the days of the mission of the Twelve. (Mystery p. 49)

What is the meaning of the saying in Matt. 10:23 about the imminent coming of the Son of man, seeing that the disciples after all returned to Jesus without its being fulfilled? (QUESTv2 p. 300)

He tells them in plain words (Matt. 10:23) that he does not expect to see them back in the present age. The parousia of the Son of man, which is logically and temporally identical with the dawn of the kingdom, will take place before they have completed a hasty journey through the cities of Israel to announce it. That the words mean this and nothing else, that they ought not to be in any way toned down, should be sufficiently evident. This is the form in which Jesus reveals to the disciples the secret of the kingdom of God.

...

It is equally clear, and here the dogmatic considerations which guided the resolutions of Jesus become still more prominent, that this prediction was not fulfilled. The disciples returned to him and the appearing of the Son of man had not taken place. The actual history disavowed the dogmatic history on which the action of Jesus had been based. An event of supernatural history which had to take place, and to take place at that particular point of time, failed to come about. For Jesus, who lived wholly in the dogmatic history, that was the first ‘historical’ occurrence, the central event which closed the former period of his activity and gave the coming period a new forward orientation. (QUESTv2 p. 327)

3.48 Courage and Faith (Matthew 10:24-33)

When the Kingdom dawns it is all one whether we exist in a living or in a dead body. It is only with this persuasion that a man can meet persecution boldly. Wherefore Jesus says to the Apostles as he sends them forth: Be not afraid of them which kill the body but are not able to kill the “soul,” but fear him who hath power to destroy both “soul” and body in hell (Matt. 10:28). (Mystery p. 129)

So when Jesus promises in respect of the coming tribulation that those who lose their lives for his sake and the Gospel will save them (Mark 8:35-37) and in the discourse at the sending out of the disciples also reckons with the possibility of perishing in the tribulations which precede the Messiah (Matt. 10:21-22 and 10:28, Matt. 10:39), he is setting himself above the traditional notion and proclaiming a new teaching. (QUESTv2 p. 250)

Before the people Jesus merely suggested the absolute solidarity between himself and the Son of Man whom he proclaimed.

It was only in this form that his own gigantic personality obtruded in his preaching of the Kingdom of God. Only he who under all conditions confesses him, the proclaimer of the coming of the Son of Man, will be discovered as a member of the Kingdom at the Day of Judgment. Jesus, in fact, will intervene before God and before the Son of Man in his behalf (Mark 8:38-9:1, Matt. 10:32-33). (Mystery p. 81)

3.49 On Taking up One’s Cross (Matthew 10:34-39)

AS points out that this hard-seeming section does not mean that Jesus was not to be the bringer of peace, but rather that before peace his coming would first cause great strife.

When he says that his mission is not to bring peace upon earth but a sword, when he speaks of the uprising which he brings about, in which the most sacred earthly ties shall be broken, in which one must follow him laden with the cross and count one’s earthly life for naught (Matt. 10:34-42), he means by this the great persecution of the last times. He who hastens the coming of the Kingdom brings also this Affliction to pass, for it is out of this travail indeed that the Kingdom and the Messiah are born. (Mystery p. 138)

3.50 On Rewards (Matthew 10:40-42)

The disciples, too, by reason of the status they are to be given, can save people who have no notion of what is taking place. Whoever receives them is saved, as if he had received the Son of man himself (Matt. 10:40); their greeting is a real power for a house (Matt. 10:13); whoever gives a man a cup of water ‘in the name of a disciple’ will in no way lose his reward (Matt. 10:42). (QUESTv2 p. 335)

3.51 The Departure of Jesus and the Disciples (Mark 6:12-13, Matthew 11:1)

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3.52 The Message from John the Baptist (Matthew 11:2-30)

15b. “According to Mark, Jesus twice employed this expression [Son of man] as a self-designation before Cæsarea Philippi (Mark 2:10 and 2:28), and it occurs in the same sense in a series of passages peculiar to Matthew: Matt. 8:20, Matt. 11:19, Matt. 12:32-40, Matt. 13:37-41, Matt. 16:13 [and son of David in Matt. 12:23]” (MYSTERY p. 77)

18. How are we to explain the fact that Jesus had to open the eyes of the people to the greatness of John the Baptist’s office [Matt. 11:10], after the mission of the Twelve, and to enlighten the disciples themselves in regard to it during the descent from the mount of transfiguration [Mark 9:13]?

19. Why should this be described in Matt. 11:14-15 as a mystery difficult to grasp (‘If you can receive it’. . . ‘He that has ears to hear, let him hear’)?

20. What is the meaning of the saying that he that is least in the kingdom of heaven is greater than the Baptist [Matt. 11:11]? Does the Baptist, then, not enter into the kingdom of heaven?

21. How is the kingdom of heaven subjected to violence since the days of the Baptist [Matt. 11:12]?

22. Who are the violent?

23. What is the Baptist intended to understand from Jesus’ answer?

24. What importance was attached to the miracles by Jesus himself?

25. What office must they have caused the people to attribute to him?

This section, which is also missing from Mark is very important to AS. It reveals how John the Baptist viewed his relationship to Jesus, which is different from that held by all Christians, including Jesus himself.

How did Jesus arrive at the conviction that the Baptist was Elijah? It was through a necessary inference from his own messiahship. Because he knew himself to be the Messiah, the other must be Elijah. Between the two ideas there was a necessary correspondence. No one could know that the Baptist was Elijah except he derived this cognisance from the messiahship of Jesus. No one could arrive at the thought that John was Elijah without at the same time being obliged to see in Jesus the Messiah. For after the Forerunner there remained no place for a second manifestation of the kind. No one knew that Jesus took himself to be the Messiah. Therefore in the Baptist men perceived a prophet and raised the question whether Jesus were not Elijah. No one understood in their full bearing the mysterious concluding sentences of the eulogy over the Baptist. Only for Jesus was John the promised Elijah.

What was the Baptist’s attitude to Jesus? If he had been conscious of being the Forerunner, he must have surmised that Jesus was the Messiah. One generally assumes this and supposes that he as the Forerunner put the question to Jesus whether he were the Messiah (Matt. 11:2-6). This supposition seems to us perfectly natural because we always represent to ourselves the two characters in the relation of Forerunner-Messiah.

In this connection, however, we forget a perfectly obvious question. Did the Baptist feel himself to be Elijah, the Forerunner? In no utterance before the people did he raise such a claim. They stubbornly recognised in him only a prophet. Also during his imprisonment he can have claimed no such thing, for in Jerusalem the people still held to the same opinion, that he was a prophet.

If somehow or another the presentiment had prevailed that he represented the character of Elijah, how then could men generally get the notion that John was a prophet, Jesus the Elijah? That this was the general view even after the death of the Baptist, is proved by the reply of the Disciples at Cæsarea Philippi.

To view the Baptist’s query under the presumption that the Forerunner is asking whether Jesus be the Messiah is to put the question in a light which is completely unjustified; for whether John took himself to be the Forerunner is not in the least to be proven. Therefore it is also by no means made out that his question referred to the messianic dignity. The people standing by, as they did not take John to be the Forerunner, must have interpreted it in a very different way,—namely, in the sense: Art thou Elias?

The fact is that the usual perspective hides a characteristic detail in this very section, the fact, namely, that Jesus applies again to the Baptist the same designation which the Baptist in his question had applied to him! Art thou the Coming One? asked the Baptist. Jesus replied: If ye are willing to receive it, he himself is Elijah, the Coming One! The designation of the “Coming One” is therefore common to both speeches, only that we arbitrarily refer it to the Messiah in the question of the Baptist. This proceeding, which appears so natural in the naive perspective, will show itself to be unjustified so soon as one becomes aware that it is in fact only a question of perspective and not of any real standard. For then the phrase “He himself” in Jesus’ reply acquires suddenly an unsuspected significance: “he himself is Elijah,” the Coming One! This reference compels us to understand by the Coming One in the Baptist’s question, not the Messiah, but—as in Jesus’ reply—Elias.

“Art thou the expected Forerunner?”—thus the Baptist through his disciples makes inquiry of Jesus. “If ye are able to receive it, he himself is this Forerunner,” said Jesus to the people after he had spoken to them about the greatness of the Baptist.

By this reference the scene now receives a far more intense colouring. First of all, it becomes clear why Jesus speaks about the Baptist after the departure of the messengers. He feels himself obliged to lead the people up climactically from the conception that John is a prophet [Matt. 11:9]to the presentiment that he is the Forerunner, with whose appearing the hand of the world clock nears the fateful hour to which refers the word concerning “him who prepares the way,” and of whom the scribes say “that he must first come” (Mark 9:11).

John, in fact, with his question was backward in his reckoning of the Messianic time. His messengers seek information about the Forerunner at the moment when Jesus’ confidence that the Kingdom is immediately to dawn was at the highest pitch. He had just sent out his Disciples and given them to expect that the appearing of the Son of Man might surprise them on their way through the cities of Israel. The hour is already far more advanced—that is what Jesus would give the people to understand in his “eulogy over the Baptist,” if they can receive it.

John reached this surmise about Jesus in the same way as did the people. That is to say, as he heard of the signs and deeds of Jesus (Matt. 11:2), there occurred to him the thought that this might be something more than a prophet with a call to repentance. So he sends messengers to him in order to have assurance upon this point.

Herewith, however, the proclamation of the Baptist is put in an entirely different light. He never pointed to the coming Messiah, but to the expected Forerunner. So is to be explained the proclamation about “him that is to come after him” (Mark 1:7, 1:8). As applied to the Messiah, the expressions he uses remain obscure. They denote, that is, only a difference of degree, not a total difference in kind, between himself and the person whom he announces. If he were speaking of the Messiah, it would have been impossible for him to employ these expressions, in which, in spite of the mighty difference in rank, he still compares the Coming One to himself. He thinks of the Forerunner as like himself, baptising and preaching repentance unto the Kingdom, only that he is incomparably greater and mightier. Instead of baptising with water, he will baptise with the Holy Ghost (Mark 1:8). (Mystery p. 88-91)

3.53 The Death of John the Baptist (Mark 6:14-29, Matthew 14:1-12)

It is also important to AS that Herod thought Jesus was John the Baptist risen from the dead.

Herod as he heard of him [Jesus] would not give up the notion that he was the Baptist: “The Baptist is risen from the dead, and therefore do these powers work in him” (Mark 6:14). (Mystery p. 85)

In certain circles, according to Mark 6:14-16, extending to the very highest quarters, even the resurrection of John the Baptist was believed in; but that did not make John the Baptist the Messiah. (QUESTv2 p. 309)

At Caesarea Philippi, the disciples would confirm this.

It is at this point that AS believed the temporal sequence we find in Mark becomes quite confused with repeated trips back and forth across the lake and trips to the north and back. For one thing, Matthew, who reports the discourse at the sending out of the disciples never reports their return, although Mark and Luke do (Mark 6:30 and Luke 9:10). Why this strange omission on Matthew’s part? Other questions arise such as the two nearly identical feedings of the multitude, both reported in Mark and Matthew, but only one of which is reported in Luke (Luke 9:10-17) and John (John 6:1-15). The relationship between Caesarea Philippi and the Transfiguration contains several questions as well. For all these reasons AS proposed a change in the temporal sequence in Mark and Matthew. He never claimed to have proven that the changes were required. I include them as an appendix.

It is exceedingly difficult to gather from the Synoptic accounts a clear picture of the events which happened after the mission of the Twelve. When did the Disciples return? Where did Jesus betake himself during their absence? What sort of success did the Disciples have? What events happened between their return and the departure for the north? Were these events of a sort to account for Jesus’ determination to withdraw with them into solitude?

The accounts supply no answer to these questions. Moreover they confront us with another, a purely literary problem. The connection between the several scenes is here extraordinarily broken. It seems almost as if the thread of the narration were here completely lost. Only at the moment of departure for the journey to Jerusalem do the scenes begin to stand again in a clear and natural relationship. (Mystery p. 100)

3.54 Return of the Apostles (Mark 6:30)

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3.55 Feeding of the Multitude (Mark 6:31-46, Matthew 14:13-23a)

29. Why, immediately after the sending out of the Twelve, had he manifested a desire to withdraw from the multitude who were longing for salvation [Mark 6:31]?

Is the feeding of the multitude a miracle or just a myth that developed from a real historical occurrence? AS believed that the mythical element was that the multitude was actually “filled” by the meal.

The story of this event has been distorted into a miracle: the cultus-meal which Jesus improvised by the seashore has been represented as a hearty and filling supper. That the scanty provision which was at hand, the food designed for himself and his Disciples, was solemnly distributed to the people is historic. That this meal took the place of the evening repast likewise corresponds with the fact. But that through a supernatural process the multitude was filled by it,—that belongs to the miraculous character which the later age ascribed to the celebration because its significance could not be apprehended. (Mystery p. 104)

3.56 The Walking on the Sea (Mark 6:47-56, Matthew 14:23b-36)

47. Matthew’s Cases of Jesus Revealing his Messiahship Matt. 9:27-31, Matt. 12:23, Matt. 14:33, Matt. 15:22

Was the “walking on the water” a miracle and why did it occur just after the feeding of the multitude?

They [the disciples], battling with wind and wave, had the illusion that a supernatural apparition approached them as they descried his figure on the beach. They still were so much under the influence of the impression lately made upon them by the mighty personality who with mysterious majesty had distributed to the multitude sacred food and then had suddenly broken off the ceremony (Mark 6:45-52).

The importance of the cultus-meal was lost on the disciples.

Neither the Disciples nor the multitude understand what goes on. As Jesus afterwards in the boat directs the conversation to the significance of the meal—this alone can be the historical meaning of the obscure intimations of Mark 6:52 and Mark 8:14-21—it appears that the Disciples have understood nothing.

He celebrated, therefore, a sacred cultus-meal the meaning of which was clear to him alone. He did not count it necessary to explain to them the meaning of the ceremony. The memory, however, of that mysterious supper on the lonely seashore lived on vividly in the tradition and grew to the account of the miraculous feeding. Wherein did the solemnity of this distribution consist for Jesus? The gathering at the feast is of an eschatological character. The people that gathered about him by the seaside were awaiting with him the dawn of the Kingdom. In replacing now the customary full meal with a sacred ceremonial meal, at which he distributed food with thanksgiving to God, he acted at the prompting of his messianic consciousness. As one who knew himself to be the Messiah, and would be manifested to them as such at the imminent dawn of the Kingdom, he distributes, to those whom he expects soon to join him at the messianic banquet, sacred food, as though he would give them therewith an earnest of their participation in that future solemnity. The time for earthly meals is passed: hence he celebrates with them a foretaste of the messianic banquet. They, however, understood it not, for they could not guess that he who distributed to them such consecrated eucharistic food was conscious of being the Messiah and acted as such. (Mystery p. 105)

3.57 Eating with Unwashen Hands (Mark 7:1-23, Matthew 15:1-20)

The Liberal interpretation of AS’s day assumed a period of defeat for Jesus starting at this point. AS, however, rejected this as unfounded.

The discussion about washing hands (Mark 7:1-23), which is always adduced to explain Jesus’ ‘flight’, in reality represents a defeat of the Pharisees. (QUESTv2 p. 328)

3.58 The Syrophoenician Woman (Mark 7:24-30, Matthew 15:21-28)

28. Why does Jesus leave the people just when his work among them is most successful, and journey northwards [Mark 7:24-30]?

3.59 The Return to the Sea of Galilee (Mark 7:31-37, Matthew 15:29-31)

10. Why does Jesus forbid his miracles to be made known even in cases where there is no apparent purpose for the prohibition [Mark 1:44, Mark 5:43, Mark 7:36, Mark 8:26, ... ]

Why is the same multitude present when Jesus returns?

3.60 The Feeding of the Four Thousand (Mark 8:1-10, Matthew 15:32-39)

Why do the disciples appear to be unaware that Jesus can feed a multitude of 4,000 in the desert when he has already fed 5,000?

3.61 Demanding a Sign from Heaven (Mark 8:11-21, Matthew 16:1-12)

Why is two feedings of the multitude not enough to show the disciples the nature of Jesus?

3.62 The Blind Man of Bethsaida (Mark 8:22-26)

10. Why does Jesus forbid his miracles to be made known even in cases where there is no apparent purpose for the prohibition [Mark 1:44, Mark 5:43, Mark 7:36, Mark 8:26]

This healing contains the same elements of keeping Jesus’ healing miracle a secret as previous sections.

3.63 Peter’s Confession (Mark 8:27-30, Matthew 16:13-20)

11. Why is his messiahship a secret and yet no secret, since it is known, not only to the disciples [Mark 8:27-30], but to those possessed by demons [Mark 1:24, Mark 3:11, Mark 5:7], the blind man at Jericho [Mark 10:47-48, Matt. 9:27], the multitude at Jerusalem—which must, as Bruno Bauer expresses it, ‘have fallen from heaven’ [Mark 11:7-10]—and to the high priest [Mark 14:60-61]?

12. Why does Jesus first reveal his messiahship to the disciples at Caesarea Philippi [Mark 8:27-30], not at the moment when he sends them forth to preach? [Matt. 10:23]

13. How does Peter know without having been told by Jesus what dignity is due to his Master?

14. Why must it remain a secret until the ‘resurrection’?

15b. “According to Mark, Jesus twice employed this expression [Son of man] as a self-designation before Cæsarea Philippi (Mark 2:10 and 2:28), and it occurs in the same sense in a series of passages peculiar to Matthew: Matt. 8:20, Matt. 11:19, Matt. 12:32-40, Matt. 13:37-41, Matt. 16:13 [and son of David in Matt. 12:23]” (MYSTERY p. 77)

How did Peter know that Jesus was the Messiah? What does Jesus mean by stating that God revealed it to Peter?

AS accepted the authority of Peter from Matt. 16:17-19 although insisting on its eschatological nature:

It is wrong to doubt the historicity of Jesus’ words, ‘You art Peter and upon this rock I will build my church; and the gates of hell will not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven’ (Matt. 16:18-19). No one has yet been able to demonstrate why this comment should have been inserted by those who wished to trace Petrine or Roman claims back to the Gospels. It has absolutely nothing to do with the empirical church and does not mean that Peter should decide what is to be allowed or not allowed in the ‘community’ . . . for Jesus had not considered the existence of a community after his death. Nor is mythological material from Mithras worship and the Babylonian cults enough to explain it. The saying is about the very special authority which will be conferred upon the disciples in the imminent days of judgment when the Son of man comes to rule, because Peter was the first of men to address him by his title (with the man possessed of a demon it was the ‘spirits’ who spoke!). The ‘church’, moreover, is the pre-existent church which will appear at the end of time, and is synonymous with the kingdom. (QUESTv2 p. 334-5)

AS included this section as another example of the importance of having Matthew to fill in missing aspects of Mark’s narrative.

Mark’s account of the incident at Caesarea Philippi also depends on an abbreviation of the text of the common source. After Peter has replied, to the question of Jesus about whom the disciples think him to be, that he is the Messiah, in Matthew Jesus pronounces him blessed, in that God has revealed to him what he could not have learned from any man, and because of this accords him a special position. He then forbids the disciples to divulge to anyone that he is the Messiah (Matt. 16:13-20). In Mark he does not give Peter, who is in possession of this knowledge, a word of acknowledgement, but comes out immediately with the prohibition which in Matthew comes later, and then, like him, goes on to proclaim that he must suffer and die (Mark 8:29-33). (KOG p. 71)

3.64 Jesus Foretells his Death (Mark 8:31-9:1, Matthew 16:21-28)

15. Why does Jesus indicate his messiahship only by the title Son of man? [Mark 8:31, Mark 8:38, Mark 9:9-12=Matt. 17:9-12, Mark 9:31=Matt. 17:22, Mark 10:33=Matt. 20:18, Mark 10:45=Matt. 20:28, Mark 14:21=Matt. 26:24, Mark 14:41=Matt. 26:45, Mark 14:62=Matt. 26:64, Matt. 10:23, Matt. 12:32-40, Matt. 16:27, Matt. 16:28, Matt. 19:28, Matt. 26:2]

16. And why is it that this title falls right into the background in primitive Christian theology?

30. How does the multitude mentioned in Mark 8:34 suddenly appear at Caesarea Philippi and disappear just as unexpectedly in Mark 9:30?

Verse Mark 9:1 = Matt. 16:28 is now the second prediction by Jesus that the kingdom of God will come within the time of the current generation. One should not assume that Jesus expects the coming to be long delayed merely because he says that some will not taste of death before it comes. Jesus assumes that the kingdom of God is coming very soon and many will die in the Tribulation that precedes the kingdom.

3.65 The Transfiguation (Mark 9:2-13, Matthew 17:1-13)

15. Why does Jesus indicate his messiahship only by the title Son of man? [Mark 8:31, Mark 8:38, Mark 9:9-12=Matt. 17:9-12, Mark 9:31=Matt. 17:22, Mark 10:33=Matt. 20:18, Mark 10:45=Matt. 20:28, Mark 14:21=Matt. 26:24, Mark 14:41=Matt. 26:45, Mark 14:62=Matt. 26:64, Matt. 10:23, Matt. 12:32-40, Matt. 16:27, Matt. 16:28, Matt. 19:28, Matt. 26:2]

16. And why is it that this title falls right into the background in primitive Christian theology?

18. How are we to explain the fact that Jesus had to open the eyes of the people to the greatness of John the Baptist’s office [Matt. 11:10], after the mission of the Twelve, and to enlighten the disciples themselves in regard to it during the descent from the mount of transfiguration [Mark 9:13]?

There are many questions raised by the Transfiguration. Was it a miracle, and did it really happen? Was there an historical event underlying this section? Where did it happen? The sequence in Mark implies that it occurs in the North, but if that is so from where did the multitude come that they meet when they descend from the mountain? Perhaps most puzzling of all is the question of why, immediately after God revealed Jesus’ true identity, did the three ask about Elijah? Matthew, who has already recorded the words of Jesus about the true role of John the Baptist, here repeats this statement for the disciples.

The conversation during the descent from the mountain of Transfiguration is decisive on this point. Jesus spoke then for the first time to his most intimate disciples of “the resurrection of the Son of Man from the dead” (Mark 9:9). They, however, were quite unable to think of “the resurrection of the Son of man” apart from the messianic Resurrection. Their attention was entirely occupied with the messianic event which Jesus’ words suggested to them. They question therefore among themselves about the Resurrection of the dead. What should that mean (Mark 9:10)? That is to say, the conditions thereof, so far as they can see, are not yet fulfilled. Elijah is not yet come (Mark 9:11). Jesus puts their minds at rest with the hint that Elijah had already appeared though men did not recognise him. He means the Baptist (Mark 9:12-13). (Mystery p. 126)

3.66 The Epileptic Boy (Mark 9:14-29, Matthew 17:14-20)

Where did the “great multitude” come from in this scene?

Here is where the modified sequence in Appendix A rejoins the narrative.

3.67 Jesus Again Foretells his Death (Mark 9:30-32, Matthew 17:22-23)

15. Why does Jesus indicate his messiahship only by the title Son of man? [Mark 8:31, Mark 8:38, Mark 9:9-12=Matt. 17:9-12, Mark 9:31=Matt. 17:22, Mark 10:33=Matt. 20:18, Mark 10:45=Matt. 20:28, Mark 14:21=Matt. 26:24, Mark 14:41=Matt. 26:45, Mark 14:62=Matt. 26:64, Matt. 10:23, Matt. 12:32-40, Matt. 16:27, Matt. 16:28, Matt. 19:28, Matt. 26:2]

16. And why is it that this title falls right into the background in primitive Christian theology?

30. How does the multitude mentioned in Mark 8:34 suddenly appear at Caesarea Philippi and disappear just as unexpectedly in Mark 9:30?

32. What made him speak so suddenly to his disciples of his suffering and dying and rising again, without, moreover, explaining to them either the natural or the moral reason [Mark 9:31]?

Why did the disciples not understand this saying when it is only a repetition of what Jesus has just told them on the mount of transfiguration?

It is important to recall that when Jesus predicts his imminent resurrection, he is not predicting an isolated event. There is no need for miraculous foreknowledge. He believed that the kingdom of God was coming very soon, and when it did everyone would be resurrected, not just Him. What was unique about Him was what he believed would happen to Him after he was resurrected. There is also no need for miraculous foreknowledge to predict what would happen to Him in Jerusalem if He himself planned it that way.

He thought of himself as any one must who believes in the immediate coming of the last things, as living in two different conditions: the present, and the future condition into which he is to be transformed at the coming of the new supernatural world. (QUESTv2 p. 332)

3.68 The Temple Tax (Matthew 17:24-27)

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3.69 Who is Greatest? (Mark 9:33-37, Matthew 18:1-5)

31. How could Jesus possibly have travelled unrecognized through Galilee, and how could he have avoided being thronged in Capernaum although he stayed in the ‘house’ [Mark 9:33]?

He is convinced that his death is an atonement (Mark 10:45), because of which mankind will be exempted by God from the general misery which is to precede the Messianic Kingdom, and expects that he, at the moment of his death or on the third day after his death, will enter into the supernatural life, achieve the Messianic honor, and usher in the end of the world, the judgment and the Messianic Kingdom. The disciples understand his allusions in this sense and on the way to Jerusalem quarrel over which of them will be called upon to occupy the place of highest honor beside him (Mark 9:33 f; Mark 10:35-45). (PSYCH p. 52)

To Jesus the young children of the final human generation are destined to enter the Kingdom as they are. They pass their existence in this world in innocence and freedom from anxiety, and will never know any other way of living here because the Kingdom will have come before they are grown up. They possess a unique privilege. (KOG p. 96)

3.70 The Man Casting out Demons (Mark 9:38-41)

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3.71 On Offences (Mark 9:42-50, Matthew 18:6-10)

Wherefore, to the living, Jesus speaks of the way that leadeth unto “life” (Matt. 7:14). He counsels men rather to part with a member of the body, when “life” is in question, than to fail of gaining through the Resurrection a part in the messianic existence (Matt. 18:8, 18:9). (Mystery p. 128-9)

3.72 The Ninety and Nine (Matthew 18:12-14)

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3.73 Concerning Reconciliation (Matthew 18:15-17)

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3.74 Binding and Loosing (Matthew 18:18-20)

Their [the disciples] future role is also related to the power to bind and to loose which is promised first to Peter (Matt. 16:19), and then later to all twelve (Matt. 18:18). (QUESTv2 p. 334)

3.75 On Forgiveness (Matthew 18:21-35)

No limit is permitted to forgiveness. When Peter asks if it is sufficient to forgive his brother seven times, he receives the reply, “Not seven times, but seventy times seven” (Matt. 18:21 f.). In connexion with this question, Jesus goes on to relate the parable of the servant whose master let him off a debt of ten thousand talents. On the way home he meets a fellow-servant who owes him a hundred pence. In spite of his pleading and promise to pay in full, he has him thrown into the debtors’ prison, to stay there until the debt is repaid. On learning of this unforgiving procedure, his master treats him in the same way (Matt. 18:23-35). (KOG p. 84-85)

4. From Galilee to Jerusalem

4.1 The Departure from Galilee (Mark 10:1, Matthew 19:1-2)

33. Did Jesus journey to Jerusalem with the purpose of working there, or of dying there [Mark 10:1]?

Afterwards, where the road to Jerusalem, in order to avoid Samaria, runs on the east bank of the Jordan, he overtakes, or is overtaken by, the Galilean pilgrim caravan on its way to the feast. “And he arose from thence, and cometh into the borders of Judaea and beyond Jordan: and multitudes come together unto him again” (Mark 10:1). This ever-growing crowd then enters Jerusalem with him. (KOG p. 114)

4.2 Concerning Divorce (Mark 10:2-12, Matthew 19:3-12)

Even what the scripture permits cannot always, in the view of Jesus, be regarded as the best possible action. It allows a man to dismiss his wife with a letter of divorce. In his opinion it does so only because of the man’s hard-heartedness. For the higher form of righteousness the decisive text is: “What therefore God hath joined together, let not man put asunder” (Matt. 19:6). Only for the wife’s unfaithfulness may the husband divorce her and marry another. If he does it for any other reason, it is he who is committing adultery (Matt. 5:31 f.; 19:3-9). (KOG p. 83)

The opinion of Jesus moves in the same direction [as Isa. 56:3-5]. He sees in the eunuchs the despised ones who like the children are destined to honor in the Kingdom of God because formerly they had been among the rejected ones. In connection with this he makes the mysterious surmise that men have placed themselves in the class of these despised ones in order to participate in that special future honor. This case has nothing whatever to do with him as he cherishes a very special expectation of a high position in the Kingdom of God through his descent from David. The words, then, have nothing to do with sex feeling but are to be explained by the ideas found to be present in late Judaism. (PSYCH p. 70)

4.3 Blessing Little Children (Mark 10:13-16, Matthew 19:13-15)

To Jesus the young children of the final human generation are destined to enter the Kingdom as they are. They pass their existence in this world in innocence and freedom from anxiety, and will never know any other way of living here because the Kingdom will have come before they are grown up. They possess a unique privilege. (KOG 96)

4.4 The Rich Young Man (Mark 10:17-31, Matthew 19:16-30)

40. How does Jesus conceive the resurrection which he promises to his disciples [implied in Mark 10:37, explicit in Matt. 19:28] to be related to the coming on the clouds of heaven, to which he refers his judge [Mark 14:62]?

AS emphasized that although the rich young man turned away sorrowful, there was still hope for him:

Hence Jesus is grieved when the rich young man cannot make up his mind to give up his riches in order to follow him (Mark 10:22), for now he cannot appear for him at the Day of Judgment to insure that he shall be accepted as a member of the Kingdom of God. Still, in the measureless omnipotence of God he finds reason to hope that this rich man will nevertheless find entrance into the Kingdom (Mark 10:17-31). If this man, therefore, because Jesus cannot intervene in his behalf, is not sure “to inherit eternal life” (Mark 10:17), those, on the other hand who, confessing him and his message, endure death are certain to save their life, i.e. to be found as members of the Kingdom at the resurrection of the dead (Mark 8:37). (Mystery p. 82)

This ethical idea of salvation and the predestinarian limitation of acceptance to the elect are constantly in conflict in the mind of Jesus. In one case, however, he finds comfort in predestination. When the rich young man went away, not having had the strength to give up his possessions for the sake of following Jesus as he had been commanded to do, Jesus and his disciples were forced to draw the conclusion that like other rich men, he was lost, and could not enter into the kingdom of God. But immediately afterwards Jesus objects, ‘With men it is impossible, but not with God, for with God all things are possible’ (Mark 10:17-27). That is, he will not give up hope that the young man, in spite of appearances, which are against him, will be found to belong to the kingdom of God, solely by virtue of the secret all-powerful will of God. Of an expected ‘conversion’ of the young man there is no mention. (QUESTv2 p. 323)

4.5 The Vineyard and the Husbandmen (Matthew 20:1-16)

AS did not comment on this parable.

4.6 The Prediction of the Crucifixion (Mark 10:32-34, Matthew 20:17-19)

15. Why does Jesus indicate his messiahship only by the title Son of man? [Mark 8:31, Mark 8:38, Mark 9:9-12=Matt. 17:9-12, Mark 9:31=Matt. 17:22, Mark 10:33=Matt. 20:18, Mark 10:45=Matt. 20:28, Mark 14:21=Matt. 26:24, Mark 14:41=Matt. 26:45, Mark 14:62=Matt. 26:64, Matt. 10:23, Matt. 12:32-40, Matt. 16:27, Matt. 16:28, Matt. 19:28, Matt. 26:2]

16. And why is it that this title falls right into the background in primitive Christian theology?

AS pointed out that the expression “going before them” is also found after the resurrection Matt.26:32.

It is not necessary to claim miraculous foreknowledge to accept this section as historical. If Jesus was heading to Jerusalem with the intent of dying, the prediction is a simple statement of what He expected to encounter there.

The modern-historical solution eliminates the eschatological conception of the Kingdom of God from the Passion, reducing it to the notion of an apotheosis, “the coming again,” as it is called. This expression is entirely false. Jesus never spoke of his coming again but only of his coming or the advent of the Son of Man. We [modern Christians] use the expression “coming again” because we connect death and glory by contrast, as though the new situation were conditioned merely upon a victorious transfiguration of Jesus. Our view makes him say: “I shall die, but I shall be glorified through my coming again.” As a matter of fact, however, he said: “I must suffer and the Son of Man shall appear upon the clouds of heaven.” But that for his hearers meant much more than an apotheosis—for with the appearing of the Son of Man dawned the eschatological Kingdom. Jesus therefore sets his death in temporal-causal connection with the eschatological dawning of the Kingdom. The eschatological notion of the Kingdom, not the modern-ethical notion, dominates his idea of the Passion. (Mystery p. 43)

The messianic title “Son of Man” is futuristic in character. It refers to the moment in which the Messiah shall come upon the clouds of heaven for judgment. From the beginning this was the sense in which Jesus had used the expression, whether in speaking to the people or to the Disciples. (Mystery p. 118)

4.7 The Ambition of James and John (Mark 10:35-45, Matthew 20:20-28)

15. Why does Jesus indicate his messiahship only by the title Son of man? [Mark 8:31, Mark 8:38, Mark 9:9-12=Matt. 17:9-12, Mark 9:31=Matt. 17:22, Mark 10:33=Matt. 20:18, Mark 10:45=Matt. 20:28, Mark 14:21=Matt. 26:24, Mark 14:41=Matt. 26:45, Mark 14:62=Matt. 26:64, Matt. 10:23, Matt. 12:32-40, Matt. 16:27, Matt. 16:28, Matt. 19:28, Matt. 26:2]

16. And why is it that this title falls right into the background in primitive Christian theology?

34. How comes it that in Mark 10:39 he holds out to the sons of Zebedee the prospect of drinking his cup and being baptized with his baptism?

36. Who are the undefined ‘many’ for whom, according to Mark 10:45 and Mark 14:24, his death is to serve as a ransom?

40. How does Jesus conceive the resurrection which he promises to his disciples [implied in Mark 10:37, explicit in Matt. 19:28] to be related to the coming on the clouds of heaven, to which he refers his judge [Mark 14:62]?

AS considered this section important for several reasons.

It was a maxim that whosoever would reign with the coming Messiah must suffer with Jesus. But yet he dared not promise his two intimate Disciples, James and John, the seats upon the throne, although he expected that they would share his Passion. He might by this infringe upon God’s omnipotence (Mark 10:35-40). (Mystery p. 143-4)

What we lack is the “Now and Then” which dominated their [the Disciples] thinking and which explains a curious duality of consciousness that was characteristic of them. What we might call identity, continuity, and potentiality was in their mind confounded in a conception which quite eludes our grasp. Every person figured himself in two entirely different states, according as he thought of himself now, in the pre-messianic age, or then in the messianic. Expressions which we interpret only in accordance with our unity of consciousness, they referred as a matter of course to the double consciousness familiar to them. Therefore when Jesus revealed to them the secret of his messiahship, that did not mean to them that he is the Messiah, as we moderns must understand it; rather it signified for them that their Lord and Master was the one who in the messianic age would be revealed as Messiah.

They think of themselves also in terms of this double consciousness. As often as Jesus made known to them the necessity of his suffering before entering upon his rule they questioned within themselves what manner of persons they should be in the coming age. Wherefore, following upon the prophecies of the Passion we find rivalry among the Disciples as to which shall be the greatest in the Kingdom, or to whom shall be accorded the seats of honour on either side of the throne. In the meanwhile, however, they remain what they are, and Jesus remains what he is, their Teacher and Master. The sons of Zebedee address him as “Master” (Mark 10:35). As Teacher they expect him to give promise and assurance of what shall come to pass when the Kingdom dawns and his messiahship is revealed. (Mystery p. 115-6)

If Jesus as a man walking in a natural body on earth predicts to his disciples the parousia of the Son of man in the immediate future, with the secret conviction that he himself was to be revealed as the Son of man, he must have made precisely this assumption that he would first be supernaturally removed and transformed. He thought of himself as any one must who believes in the immediate coming of the last things, as living in two different conditions: the present, and the future condition into which he is to be transformed at the coming of the new supernatural world. We learn later that the disciples on the way up to Jerusalem were entirely possessed by the thought of what they should be when this transformation took place. They dispute over who shall have the highest position (Mark 9:33); James and John wish Jesus to promise them in advance the thrones on his right hand and on his left (Mark 10:35-37).

However, Jesus does not rebuke them for indulging such thoughts, but only tells them that much service, humiliation and suffering in the present age is necessary to constitute a claim to such places in the future age, and that in the last resort it is not for him to allot the places on his left and on his right. They are for those for whom they are prepared; and so perhaps not for any of the disciples (Mark 10:40). At this point, therefore, the knowledge and will of Jesus are thwarted and limited by the predestinarianism which is bound up with eschatology. (QUESTv2 p. 332)

He is convinced that his death is an atonement (Mark 10:45), because of which mankind will be exempted by God from the general misery which is to precede the Messianic Kingdom, and expects that he, at the moment of his death or on the third day after his death, will enter into the supernatural life, achieve the Messianic honor, and usher in the end of the world, the judgment and the Messianic Kingdom. The disciples understand his allusions in this sense and on the way to Jerusalem quarrel over which of them will be called upon to occupy the place of highest honor beside him (Mark 9:33 f; Mark 10:35-45) (KOG p. 52)

4.8 Bartimaeus Healed (Mark 10:46-52, Matthew 20:29-34)

2. Why does the blind man at Jericho [Mark 10:47-48, Matt. 9:27] address him as the son of David, when no one else knows his messianic dignity?

3. How was it that these occurrences did not give a new direction to the thoughts of the people in regard to Jesus?

11. Why is his messiahship a secret and yet no secret, since it is known, not only to the disciples [Mark 8:27-30], but to those possessed by demons [Mark 1:24, Mark 3:11, Mark 5:7], the blind man at Jericho [Mark 10:47-48, Matt. 9:27], the multitude at Jerusalem—which must, as Bruno Bauer expresses it, ‘have fallen from heaven’ [Mark 11:7-10]—and to the high priest [Mark 14:60-61]?

Many interpreters had taken this section as an example of Jesus acknowledging that he has the Messiah. AS pointed out that nothing of the sort was implied.

Modern theology should not be permitted to consider the title son of David given to Jesus in both the earliest Gospels to be intended as messianic and therefore to be a later insertion. In fact, the surprising thing about the title is that the evangelists in no way link it with the rank which is claimed for Jesus, but merely present it as the much-honoured family name of the prophet of Nazareth.

According to Matt. 15:22, the Canaanite woman addresses him as ‘Lord, son of David’. When the blind beggar of Jericho hears that Jesus of Nazareth is coming, he cries out to the son of David to have mercy on him (Mark 10:47-48). Those around try to quiet him, not because they object to the title son of David, but because they find his clamour disagreeable. That the beggar does not know him as the Messiah can be seen by his later addressing him simply as rabbi (Mark 10:51). (QUESTv2 p. 317-8)

His knowledge that he is descended of David’s line is therefore a presupposition of Jesus’ Messianic consciousness. Others too know of this. The Canaanite woman addresses him as “O Lord, thou Son of David” (Matt. 15:22). The blind beggar at Jericho, who hears that Jesus of Nazareth is to pass through, cries to the Son of David in the hope of attracting his compassion (Mark 10:47 f.). This does not mean that he is consciously hailing him as Messiah. Afterwards, when he stands before him, he addresses him as Rabbi (Mark 10:51). (KOG p. 104)

5. Last Days in Jerusalem

5.1 The Triumphal Entry (Mark 11:1-11, Matthew 21:1-11)

4. How did the messianic entry come about?

5. How was it possible without provoking the interference of the Roman garrison of occupation?

6. Why is it as completely ignored in the subsequent controversies as if it had never taken place?

7. Why was it not brought up at the trial of Jesus?

11. Why is his messiahship a secret and yet no secret, since it is known, not only to the disciples [Mark 8:27-30], but to those possessed by demons [Mark 1:24, Mark 3:11, Mark 5:7], the blind man at Jericho [Mark 10:47-48, Matt. 9:27], the multitude at Jerusalem—which must, as Bruno Bauer expresses it, ‘have fallen from heaven’ [Mark 11:7-10]—and to the high priest [Mark 14:60-61]?

Was this a Messianic entry? According to AS it was and it was not. As in the previous section, the use of “son of David” does not necessarily imply the Messiah. Also:

For the exact understanding of the description of Jesus’ entrance into Jerusalem, the differences in detail between Mark and the parallels are of far reaching importance. In Mark we have two clearly distinguishable acclamations. The first is directed to the person of Jesus in their midst: “Hosanna! Blessed be ‘the Coming One’ in the name of the Lord” (Mark 11:9). The second refers to the expected coming of the Kingdom: “Blessed be the coming Kingdom of our father David. Hosanna in the highest!” The Son of David is thus not mentioned at all!

It is different in Matthew. There the people shout “Hosanna to the Son of David! Blessed be the Coming One in the name of the Lord. Hosanna in the highest!” (Matt. 21:9). We have here therefore only the cry which was directed to the person of Jesus; the Kingdom is not mentioned; men acclaim instead the Son of David and, at the same time, the Coming One. (Mystery p. 95)

Thus Matthew in his account interprets the Coming One as the Son of David. We possess no direct proof that this expression (the Coming One), which is derived from Psalm 118:25 ff, was employed in Jesus’ time for the Messiah. It has been shown, however, that the Baptist as well as Jesus applied it rather to the Forerunner Elijah. It is therefore unhistorical when Matthew represents the people as acclaiming in the same breath both the Coming One and the Son of David.

Mark has here, too, preserved in his detail the original situation. The people acclaimed Jesus as the “Coming One,” i.e. as the Forerunner, and sings an “Hosanna in the highest” to the Kingdom which is soon to descend upon earth. A fine distinction is made in the use of Hosanna and Hosanna in the highest (“places” is to be supplied). The former applies to the Forerunner present in their midst; the latter, to the heavenly Kingdom. The secondary character of the account in Matthew is evident in the fact that it applies to the Son of David and to the Coming One not only an Hosanna but likewise an Hosanna in the highest,—whereby the Messiah is first assumed to be on earth and then, still in heaven! Here it becomes plain that the second Hosanna belonged originally with the Kingdom.

The entrance into Jerusalem, therefore, was an ovation not to the Messiah but to the Forerunner. But then it is impossible that the people understood the scene with the blind man as indicating that Jesus welcomed the address “Son of David.” (Mystery p. 95-6)

At the entry into Jerusalem, according to Matt. 21:9, the crowd chant Hosannas to the son of David. But it is by no means their intention to accord him a messianic ovation. When the local inhabitants ask who the man they are honouring might be, they answer, ‘This is the prophet Jesus from Nazareth in Galilee’ (Matt. 21:11). (QUESTv2 p. 318)

Thus according to all the statements in late Judaism and among the rabbis—whether these may have made a synthesis between the views of the prophets and Daniel or not—the transcendence of the expectations is such that a human being in the natural state of the world could not appear and be active as Messiah. Far less could the people have such notions about any teacher or prophet, even if he performed miracles. The facts of the life of Jesus correspond very precisely to these considerations. Nowhere do the two earlier Gospels report that the prophet from Nazareth gave himself out to be the present Messiah; they indicate quite clearly that for the crowd, even after the entry into Jerusalem, he was none other than who he was before (Matt. 21:11). The question of his messianic dignity is not touched on in any way in the controversies of the last days.

It is high time for these most basic findings finally to be given general recognition. The impression is virtually that modern theology has put a premium on the best way of avoiding them. (QUESTv2 p. 245-6)

So, for the people this was not a Messianic entry. How about for Jesus?

Whatever Mark may have thought, the people did not offer Jesus a messianic ovation at all; it was he who, in the consciousness that they were simply unable to recognize it, played with his messianic self-awareness before their eyes, just as he did at the time after the sending out of the disciples, when he similarly thought that the end was at hand. (QUESTv2 p. 353)

5.2 The Cursing of the Fig Tree (Mark 11:12-14)

Jesus, too, already uses the power of judgment that he will later have. He pronounces judgment on the cities of Chorazin, Bethsaida and Capernaum (Matt. 11:20-24), and proclaims that Jerusalem will be left desolate (Matt. 23:37-38). Even a fig-tree is condemned by him, so that it will have no part in the messianic fruitfulness (Mark 11:12-14). (QUESTv2 p. 335)

There still remains to be discussed the apparently senseless act of cursing the fig tree (Mark 11:12-14). The story has come down to us in a later setting as is evident from the observation that on the following day the tree has already withered (Mark 11:20). We must, however, retain without question the historical kernel that Jesus pronounced the curse over a fig tree on which he had vainly sought to find nourishment that no one thereafter for all eternity should find fruit on it. He condemns it, therefore, not to withering but to unfruitfulness for all eternity.

The deed, however strange it may seem to us, is not at all senseless in the light of his preconceptions. The late Jewish apocalyptic literature expected that even nature would participate in the transformation and would become capable of a wonderful fertility. So the Apocalypse of Baruch tries to imagine the future yield of a single grapevine (Apoc. Bar. 29). As Jesus expected the Messianic kingdom as something very near, his words about the tree refer to its fate in the new era of the world. While all other vegetation will achieve a wondrous fertility this tree is to remain barren because it deceived by the richness of its foliage the unrecognized future Messiah in his earthly humility and hunger. Since after the end of the world the Messiah is the ruler of all the creation, Jesus simply pronounces a judgment here whose execution, he believes, lies within the scope of his future power. This is not, therefore, a question of senseless rage against the natural order but a kind of advance wielding of powers which he exercises in other respects. (PSYCH p. 70-71)

5.3 The Cleansing of the Temple (Mark 11:15-19, Matthew 21:12-17)

The chief priests and the scribes object to Jesus allowing the children to offer him homage in the temple with cries of ‘Hosanna to the son of David’ (Matt. 21:15-16). But they have no notion of accusing him of claiming to be the Messiah. (QUESTv2 p. 318)

5.4 The Lesson of the Withered Fig Tree (Mark 11:20-25, Matthew 21:18-22)

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5.5 Jesus’ Authority Challenged (Mark 11:27-33, Matthew 21:23-27)

AS wrote:

The rulers also could reach no conclusion about the personality of the Baptist. For this reason they were worsted in their colloquy with Jesus when they would challenge him for his purifying of the Temple (Mark 11:33). (Mystery p. 88)

That John had baptized in virtue of an authority conferred upon him is testified by Jesus too. On the day after his entry into Jerusalem the scribes ask him by what authority he is acting. They are thinking of how, on the day of his entry, accompanied by his adherents in the caravan from Galilee, he had appeared in the Temple as Lord, had driven the merchants and money-changers from it, and had taught the people that nothing should be done in it which was out of keeping with its purpose of providing a house of prayer for all nations. He promises them a reply to their question if they will first answer his, whether, namely, the baptism of John was from heaven or of men. They dare not deny John an authority proceeding from God, because the people regard him as a prophet. But they are also unwilling to concede it to him, because Jesus could then embarrass them with the counter-question, why had they not believed him? Accordingly they reply, “We do not know”. Jesus then considers himself justified in refusing to answer the question by what authority he has acted (Mark 11:15-19, 11:27-33). Jesus is assuming, therefore, that it was in virtue of the authority he possessed that the baptism of John was efficacious. (KOG p. 75)

5.6 The Two Sons (Matthew 21:28-32)

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5.7 The Unfaithful Husbandman (Mark 12:1-12, Matthew 21:33-46)

AS wrote:

In the last period of his life Jesus again uttered parables of the Kingdom of God: God’s vineyard (Matt. 21:33-46); the royal marriage (Matt. 22:1-14); the servant watching (Matt. 24:42-47); the ten virgins (Matt. 25:1-13); the talents (Matt. 25:14-30).

These parables, in contrast to those about the secret of the Kingdom, contain no secret, but rather they are teaching parables pure and simple, from which a moral is to be drawn. The Kingdom of God is near. Those only will be found to belong to it who by their moral conduct are prepared for it. (Mystery p. 73)

5.8 The Marriage Feast (Matthew 22:1-14)

AS wrote:

The predestinarian view goes along with the eschatology. It is pushed to its utmost consequences in the closing incident of the parable of the marriage of the king’s son (Matt. 22:1-14), where the man who in response to a publicly issued invitation sits down at the table of the king, but is recognized from his appearance not to have been invited, is thrown out into perdition. (QUESTv2 p. 323)

That the conception of the Messianic feast was present to the mind of Jesus is evident from the fact that He pictures the future blessedness as a sitting at meat with Abraham, Isaac, and Jacob in the Kingdom of God (Matt. 8:11-12), and as a being invited to the Marriage-Feast of the King’s Son (Matt. 22:1-14), and at the Last Supper with the disciples promises them that He will drink wine with them ‘new’ in the Kingdom of His Father (Mark 14:25). (MYSTIK p. 239)

5.9 Paying Tribute to Caesar (Mark 12:13-17, Matthew 22:15-22)

AS wrote:

The question which was put to him in the Jerusalem days had for him no practical importance. As he replied to the Pharisees’ question, whether one should give tribute to Caesar, he had no thought of defining his attitude towards the State or determining that of his followers. How could any one be concerned at all about such things! The State was simply earthly, therefore ungodly, domination. Its duration extended, therefore, only to the dawn of God’s dominion. As this was near at hand, what need had one to decide if one would be tributary to the world-power or no? One might as well submit to it, its end was in fact near. Give to Cæsar what is Cæsar’s and to God what is God’s (Mark 12:17)—this word is uttered with a sovereign irony against the Pharisees, who understood so little the signs of the time that this still appeared to them a question of importance. (Mystery p. 70)

The saying of Jesus that we are to “render unto Caesar the things that are Caesar’s, and unto God the things that are God’s” (Mark 12:13-17) is intended as irony. He slips out of the trap set by those who ask him whether taxes should be paid to Caesar with the answer that Caesar should be given what is Caesar’s, and God what is God’s. Its real meaning, which is not understood by its hearers, comes from the fact that, in the expectation of Jesus, very soon there will be only God and no Caesar as ruler. (KOG p. 170)

5.10 The Question about the Resurrection (Mark 12:18-27, Matthew 22:23-33)

This was a very important section for AS since it shows what Jesus believed would happen to those who would be resurrected.

In addition to this [modern idealism], when we think of the Kingdom, our thought stretches forward to the coming generations which are to realise it in ever increasing measure. Jesus’ glance is directed backward. For him the Kingdom is composed of the generations which have already gone down to the grave and which are now to be awakened unto a state of perfection. How should there be for him any ethics of sexual relations, when he explains to the Sadducees that in the Kingdom of God after the great Resurrection there will be no longer any sexual relations at all, “but they will be like the angels of heaven” (Mark 12:25)? (Mystery p. 58)

They [the Pharisees] are just as foolish in the matter of the Kingdom of God as the Sadducees with their catch-question to which husband the seven times married wife should belong at the resurrection; for they, too, leave one thing out of account—the power of God (Mark 12:24). (Mystery p. 70)

Those who believed in the coming of the Kingdom believed also in the approaching Resurrection of the dead. Wherefore the attack of the Sadducees was directed precisely against this point. Jesus’ reply to them, that “when they shall rise from the dead they neither marry nor are given in marriage, but are as the angels in heaven” (Mark 12:25), is to be understood as descriptive of conditions in the Kingdom of heaven, into which they enter through the Resurrection from the dead. (Mystery p. 128)

All in fact who have a part in the Kingdom will be in the resurrection form of existence, and be like the Angels of Heaven, as is clear from the replies of Jesus to the Sadducees’ question about the Resurrection (Mark 12:24-25). When, with allusion to passages of Daniel and Enoch, He promises the righteous that they shall shine as the sun in the Kingdom of their Father (Matt. 13:43), He means that they will then be supernatural beings. (Mystik p. 80)

That He would be resurrected as the Son of man was consistent with this view.

5.11 The Question about the Great Commandment (Mark 12:28-34, Matthew 22:34-40)

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The preference of Mark over Matthew comes from the second sermon on Reverence for Life in A Place for Revelation, p. 25. Mark adopts a more neutral attitude towards the scribe asking the question. Matthew claims the scribe was a lawyer trying to trip up Jesus.

5.12 Jesus’ Question about the Son of David (Mark 12:35-37, Matthew 22:41-46)

17. What does it mean that Jesus in Jerusalem discovered a difficulty in the fact that the Messiah was described as at once David’s son and David’s Lord? [Mark 12:35-37]

Jesus, of course, was himself the answer to this question.

Thus in the midst of the messianic expectation of his people stood Jesus as the Messiah that is to be. He dare not reveal himself to them, for the season of his hidden labour was not yet over. Hence he preached the near approach of the Kingdom of God.

It was this futuristic consciousness of messiahship which prompted Jesus in the Temple to touch upon the messianic dogma of the Scribes, as though he would call their attention to the secret which lurks behind it. The Pharisees say, “The Messiah is David’s Son;” but David calls him his Lord. How can he still be his Son (Mark 12:35-37)?

The Messiah is David’s Son—that is, subordinate to him—since in this era he is born of human parentage and lives and labours in obscurity. David’s Lord, because at the dawn of the coming era he will be revealed as Christ in glory. Jesus has no notion of impeaching the pharisaic dogma. It is correct, the Scripture so teaches. Only, the Pharisees themselves cannot properly interpret their dogma, and so cannot explain how the Messiah can be in one instance David’s Son and in another, David’s Lord. (Mystery p. 117)

With the combining of the prophetic and Danielic eschatology, a great problem arose about the personality of the Messiah. How could he come from the house of David yet at the same time be the supernatural Son of man? The puzzle with which Jesus vexes the Pharisees (Mark 12:35-37) about the opening words of Psalm 110 shows that this problem had occurred to him. But once acknowledged, its only solution lay in making the Christ be born in the last generation of the house of David, letting him only later, at the dawn of the messianic period, be transformed into the supernatural Son of man. This solution accords in the best manner possible with all the other information we have of Jesus’ eschatology.

If he believed that the messianic event was about to take place, he must also have assumed that the descendant of David who was to be the coming Son of man had already been born. (QUESTv2 p. 317)

5.13 Ostentation (Mark 12:38-40, Matthew 23:1-12)

This section begins the next great discourse in Matthew, the Denunciation of the Scribes and Pharisees. Mark does not include much of it. AS did not comment much on this discourse, but he did not reject it. He wrote:

Jesus even sees it as a requirement of the times that men who enjoy a position of respect in the spiritual sphere must decline the appropriate titles of honour customarily bestowed upon them. (KOG p. 97)

5.14 Various Sins (Matthew 23:13-36)

Of the vigorous missionary activity which the Pharisees developed in the light of this new universalism we are told by Jesus Himself. (KOG p. 178)

5.15 Lament over Jerusalem (Matthew 23:37-39)

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5.16 The Widow’s Mite (Mark 12:41-44)

The next six sections make up the Discourse on the Last Things. AS rejected this as not historical, as did many others at that time.

The question which of the two Gospels gives us the account closest to the original cannot be answered. Neither of them has come down to us in its original form. In both, for instance, an apocalypse of the early Christian period, purporting to be a sermon of Jesus and dealing with the delay in the coming of the Kingdom and the Son of Man, has been interpolated into the text (Mark 13:1-37; Matt. 24:1-51). (KOG p. 68-9)

Next came a series of parables found only in Matthew.

In the last period of his life Jesus again uttered parables of the Kingdom of God: God’s vineyard (Matt. 21:33-46); the royal marriage (Matt. 22:1-14); the servant watching (Matt. 24:42-47); the ten virgins (Matt. 25:1-13); the talents (Matt. 25:14-30).

These parables, in contrast to those about the secret of the Kingdom, contain no secret, but rather they are teaching parables pure and simple, from which a moral is to be drawn. The Kingdom of God is near. Those only will be found to belong to it who by their moral conduct are prepared for it.

The second period contains instead the secret of the Passion. Jesus’ utterances, as we have seen, point to a mysterious causal connection between the Passion and the coming of the Kingdom, because the eschatology and the thought of the Passion always emerge side by side, and the Disciples’ expectation of the future is in every case roused to the highest pitch by the proclamation of his suffering.

The secret of the Passion takes up, therefore, the secret of the Kingdom of God and carries it further. To the moral renewal which, according to the secret of the Kingdom of God, exercises a compelling power upon the coming of the Kingdom, there is adjoined another factor—the redeeming death of Jesus. That completes the penitence of those who believe in the coming of the Kingdom. Therewith Jesus comes to the aid of the men of violence who are compelling the approach of the Kingdom. The power which he thereby exerts is the highest conceivable—he gives up his life.

The idea of the Passion is therefore the transformation of the secret of the Kingdom of God. Hence it is no more designed to be understood than are the parables of the secret of the Kingdom. In each case it is a question of a fact which can be probed no further.

The connection between the thought of the Passion and the secret of the Kingdom of God guarantees the continuity of Jesus’ world of thought. All constructions which have been devised with a view to establishing this continuity have proved insufficient to accomplish what was expected of them. The acceptance of the thought of the Passion means in all cases a complete change in his idea of the Kingdom and in his Weltanschauung. If, however, one places the thought of the Passion in the great context of the secret of the Kingdom of God, the continuity is furnished naturally. The thought of the supernatural introduction of the Kingdom of God runs through the whole of Jesus’ life: the idea of the Passion is merely the fashion in which it is formulated in the second period. (Mystery 73-74)

5.17 Prediction of the Destruction of the Temple (Mark 13:1-2, Matthew 24:1-2)

Although AS never gave his own views on this section specifically, always including it in the Synoptic apocalypse, the trial before the Jewish authorities, which AS did accept, includes this prediction as part of the charges. I have taken the liberty of not crossing it out as with Matt. 24:45-51. AS did mention that Colani separated this section from the rest of the Synoptic apocalypse:

[According to Colani] The apocalyptic discourses in Mark 13; Matt. 24; and Luke 21 are interpolated. A Jewish-Christian apocalypse of the first century, probably composed before the destruction of Jerusalem, has been interwoven with a short exhortation which Jesus gave on the occasion when he predicted the destruction of the temple. (QUESTv2 p. 192)

5.18 The Great Tribulation (Mark 13:3-13, Matthew 24:3-14)

AS rejected this and the three following sections:

Even though it [Mark 13] may contain single eschatological sayings attributable to Jesus, the discourse as such is necessarily unhistorical. It betrays the perspective of the time after Jesus’ death. During the days at Jerusalem Jesus could speak of no general Affliction before the coming of the Son of Man. The Synoptic apocalypse stands in direct contradiction to the secret of the Passion, since this indeed simply abolishes the general Affliction of the last times. Therefore it is unhistorical. Apocalyptic discourses with intimation of the final Affliction belong to the Galilean period at the time of the mission of the Twelve. The discourse to the Apostles on that occasion is the historical Synoptic apocalypse. About a time of affliction after his death Jesus never uttered a word to his Disciples, for it lay beyond his field of vision. (Mystery p. 145)

In both [Mark and Matthew], for instance, an apocalypse of the early Christian period, purporting to be a sermon of Jesus and dealing with the delay in the coming of the Kingdom and the Son of Man, has been interpolated into the text (Mark 13:1-37; Matt. 24:1-51). (KOG p. 69)

5.19 The Abomination of Desolation (Mark 13:14-23, Matthew 24:15-28)

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5.20 Concerning the Coming of the Son of Man (Mark 13:24-27, Matthew 24:29-31)

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5.21 The Hour that No One Knoweth (Mark 13:28-37, Matthew 24:32-44)

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5.22 Concerning Faithfulness (Matthew 24:45-51)

In Mystery p. 73 AS did not include this section of Matthew with the rest of Matt. 24 that is the parallel of Mark 13, but grouped it with the parables that follow in Matt. 25. I assume his inclusion of it in the rejected verses in KOG was an oversight, so I have taken the liberty of not crossing it out.

5.23 Parable of the Ten Virgins (Matthew 25:1-13)

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5.24 Parable of the Talents (Matthew 25:14-30)

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5.25 Concerning the Judgement of the Son of Man (Matthew 25:31-46)

AS wrote:

The depiction of the judgment is also kept tremendously simple. There is no elaboration of the destruction of the mighty of the earth and the angelic beings. The reckoning with individuals stands in the forefront of interest (Matt. 25:31-46). Alongside this it is presupposed that Satan and his host are delivered over to eternal fire (Matt. 25:41). The angels who follow the Son of man are active in separating the good from the evil (Matt. 13:41-42, Matt. 13:49-50; Matt. 25:31). (QUESTv2 p. 257)

5.26 Conspiracy of the Chief Priests (Mark 14:1-2, Matthew 26:1-5)

15. Why does Jesus indicate his messiahship only by the title Son of man? [Mark 8:31, Mark 8:38, Mark 9:9-12=Matt. 17:9-12, Mark 9:31=Matt. 17:22, Mark 10:33=Matt. 20:18, Mark 10:45=Matt. 20:28, Mark 14:21=Matt. 26:24, Mark 14:41=Matt. 26:45, Mark 14:62=Matt. 26:64, Matt. 10:23, Matt. 12:32-40, Matt. 16:27, Matt. 16:28, Matt. 19:28, Matt. 26:2]

16. And why is it that this title falls right into the background in primitive Christian theology?

5.27 The Anointing of Jesus (Mark 14:3-9, Matthew 26:6-13)

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5.28 Plot of Judas and the Rulers (Mark 14:10-11, Matthew 26:14-16)

AS made a point of discussing the true question about Judas, What did he betray?

One can understand the attitude of the Sanhedrin and their difficulties if one steadily keeps in mind that, in view of Jesus’ whole activity, the thought had not occurred to anybody that he could take himself to be the Messiah. Thus they knew no charge to bring against him, and had nothing for it but to try to catch him in his speech and discredit him with the people—and in this they were not successful.

Then Judas appeared before them and put the deadly weapon into their hand. As they heard what he told them “they were glad,” for now was he delivered into their power. Judas now seeks a favourable moment to deliver the betrayed into their hands (Mark 14:11).

What he had betrayed to them we can see from the process of the trial. The witnesses of the Pharisees can adduce nothing that would justify his conviction. When, however, the witnesses have withdrawn, the High Priest puts the question to Jesus directly, whether He is the Messiah. To prove such a claim on Jesus’ part they could not adduce the necessary witnesses,—for there were none. The High Priest is here in possession of Jesus’ secret. That was the betrayal of Judas! Through him the Sanhedrin knew that Jesus claimed to be something different from what the people held him to be, though he raised no protest against it. (Mystery p. 135)

For a hundred and fifty years the question has been historically discussed why Judas betrayed his Master. That the main question for history was what he betrayed was suspected by few and they touched on it only in a timid kind of way—indeed the problems of the trial of Jesus may be said to have been nonexistent for criticism.

The betrayal by Judas cannot have consisted in informing the Sanhedrin where Jesus was to be found at a suitable place for an arrest. They could have had that information more cheaply by causing Jesus to be watched by spies. But Mark expressly says that when Judas betrayed Jesus he did not yet know of a favourable opportunity for the arrest, but was seeking such an opportunity. Mark 14:10-11: ‘And Judas Iscariot, one of the Twelve, went to the chief priests, to betray him to them. And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.’

In the betrayal, therefore, there were two points, one more general and one more specific: the general fact by which Judas gave Jesus into their power, and specifically the undertaking to let them know of the next opportunity when they could arrest him quietly, without publicity. But the decisive thing was the betrayal of the messianic secret. Jesus died because two of his disciples had broken his command of silence: Peter when he made known the secret of the messiahship to the Twelve at Caesarea Philippi; Judas Iscariot by communicating it to the high priest. (QUESTv2 p. 353)

5.29 The Last Supper (Mark 14:12-31, Matthew 26:17-35)

15. Why does Jesus indicate his messiahship only by the title Son of man? [Mark 8:31, Mark 8:38, Mark 9:9-12=Matt. 17:9-12, Mark 9:31=Matt. 17:22, Mark 10:33=Matt. 20:18, Mark 10:45=Matt. 20:28, Mark 14:21=Matt. 26:24, Mark 14:41=Matt. 26:45, Mark 14:62=Matt. 26:64, Matt. 10:23, Matt. 12:32-40, Matt. 16:27, Matt. 16:28, Matt. 19:28, Matt. 26:2]

16. And why is it that this title falls right into the background in primitive Christian theology?

42. What is the meaning of the further prediction on the way to Gethsemane (Mark 14.28) that after his resurrection he will go before the disciples into Galilee?

AS, in his thesis, discussed the Last Supper extensively. His discoveries in this topic are what lead to his first presentation of his ideas. I will not cover all of that here, but the main point is that AS accepted the version of the Last Supper given in Mark and Matthew as the most historical, in spite of the fact that the version in Paul’s letters was probably written down first. The version in Mark and Matthew, however, takes a more primitive form and is evidence of the accuracy of these first two gospels.

AS also commented about how to understand the “going before them”:

The prophecy that after his resurrection he will go there before the disciples (Mark 14:28) somehow presupposes that he expects the beginning of the revelation of his glory as Son of man there. (QUESTv2 p. 254)

What is the meaning of the further prediction on the way to Gethsemane (Mark 14:28) that after his resurrection he will go before the disciples into Galilee? How is the other version of this saying (Mark 16:7) to be explained? As spoken by the angel it means that the disciples are to journey to Galilee, there to have their first meeting with the risen Jesus, whereas on the lips of Jesus it meant that just as now as a sufferer he was going before them from Galilee to Jerusalem, so after his resurrection he would go before them from Jerusalem to Galilee? (QUESTv2 p. 301)

AS also pointed out the importance of the disciples denying Him.

Because it was written in Isaiah that the servant of God must suffer unrecognized and that those for whom he suffered would doubt him, his suffering could, and indeed had to, remain a mystery. In that case those who doubted him would not bring condemnation upon themselves. He no longer needed to adjure them for their own sakes to be faithful to him and to stand by him even amid reproach and humiliation; he could calmly predict to his disciples that they would all be offended in him and flee (Mark 14:26-27); he could tell Peter, who boasted that he would die with him, that before dawn he would deny him thrice (Mark 14:29-31); all that was willed thus by scripture. They had to doubt him. But now they would not lose their blessedness, for he bore all sins and transgressions. Everything was buried in the atonement that he offered. (QUESTv2 p. 349)

Jesus’ conception of the course of events was that after His resurrection He should go with His disciples to Galilee, and there experience the beginning of His exaltation as Son of Man. This is what He must mean when on the way to Gethsemane He says to the disciples “After my Resurrection I will go before you into Galilee” (Mark 14:28). (MYSTIK p. 111)

5.30 The Agony in Gethsemane (Mark 14:32-42, Matthew 26:36-46)

15. Why does Jesus indicate his messiahship only by the title Son of man? [Mark 8:31, Mark 8:38, Mark 9:9-12=Matt. 17:9-12, Mark 9:31=Matt. 17:22, Mark 10:33=Matt. 20:18, Mark 10:45=Matt. 20:28, Mark 14:21=Matt. 26:24, Mark 14:41=Matt. 26:45, Mark 14:62=Matt. 26:64, Matt. 10:23, Matt. 12:32-40, Matt. 16:27, Matt. 16:28, Matt. 19:28, Matt. 26:2]

16. And why is it that this title falls right into the background in primitive Christian theology?

35. And how can he, after speaking so decidedly of the necessity of his death, think it possible in Gethsemane that the cup might yet pass from him [Mark 14:36]?

AS found this section to be further evidence that Jesus believed it was God’s will that He suffer and die in Jerusalem.

The Affliction, in fact, represents in its extremest form the repentance requisite for the Kingdom. Whosoever comes through that test approved makes satisfaction for his transgressions in the godless æon. Through conflict and suffering men wrest themselves free from this power to become instruments of the divine will in the Kingdom of God. That is to be conceived collectively. The faithful adherents of the Kingdom as a community make the satisfaction. The individual thereby perfects and approves himself. Such is God’s will. Jesus, however, prays with them to God that he may be pleased in his omnipotence to forgive them the debt without satisfaction, as they forgive their debtors. That means remission pure and simple, without atonement. May it please God not to lead them through the “Temptation,” but straightway to release them from the power of the world.

Only so can one understand how Jesus throughout his ministry can assume forgiveness of sins and yet here expressly prays for it; and how he can speak of a temptation which comes from God. It is a question in fact of the general messianic remission of debts and the Temptation of the messianic Affliction. Therefore these petitions constitute the conclusion of the Kingdom-prayer.

What Jesus here in common prayer petitions for the community, that he implores for himself when his hour is come. In Gethsemane he prostrates himself before God. In moving prayer he appeals to God’s omnipotence: Abba, Father, all things are possible unto thee (Mark 14:36). He would that the cup of suffering might pass his lips without his needing to taste it. Also he rouses the three Disciples, bidding them to watch and pray God that he may spare them the Temptation, for the flesh is weak. (Mystery p. 143-4)

5.31 The Betrayal and Arrest (Mark 14:43-52, Matthew 26:47-56)

AS supported the idea that the young man was Mark.

This, by the way, lends further support to the early conjecture that the young man who followed Jesus and His companions that night, and escaped from the apparitors who seized him by leaving his linen garment in their hands, was John Mark himself (Mark 14:51-52). (Mystik p. 248)

5.32 Trial before the Jewish Authorities (Mark 14:53-72, Matthew 26:57-75)

11. Why is his messiahship a secret and yet no secret, since it is known, not only to the disciples [Mark 8:27-30], but to those possessed by demons [Mark 1:24, Mark 3:11, Mark 5:7], the blind man at Jericho [Mark 10:47-48, Matt. 9:27], the multitude at Jerusalem—which must, as Bruno Bauer expresses it, ‘have fallen from heaven’ [Mark 11:7-10]—and to the high priest [Mark 14:60-61]?

37. How did it come about that Jesus alone was arrested [Mark 14:53]?

38. Why were no witnesses called at his trial to testify that he had given himself out to be the Messiah [Mark 14:55]?

40. How does Jesus conceive the resurrection which he promises to his disciples [implied in Mark 10:37, explicit in Matt. 19:28] to be related to the coming on the clouds of heaven, to which he refers his judge [Mark 14:62]?

AS accepted Mark’s version of the trial before the Jewish authorities, especially the interaction with the high priest.

“Art thou the Christ the Son of the Blessed?” the High Priest asked him (Mark 14:61). “Ye shall see the Son of Man sitting at the right hand of power and coming with the clouds of heaven,” is Jesus’ answer. That signifies, Yes. The same expression occurs in the second and in the third prophecy of the Passion (Mark 9:30-32 and Mark 10:32-34) and in the saying about serving (Mark 10:45). (Mystery p. 118)

Or, on the other hand, the secret is known to the hearers. In that case they understand that the term Son of man points to the position to which he himself is to be exalted when the present era passes into the age to come. It was thus, no doubt, in the case of the disciples at Caesarea Philippi, and of the high priest to whom Jesus, after answering his demand with the simple ‘Yes’ (Mark 14:62), goes on immediately to speak of the exaltation of the Son of man to the right hand of God, and of his coming upon the clouds of heaven.

Jesus did not, therefore, veil his messiahship by using the expression Son of man, far less did he transform it, but he used the expression to refer in the only possible way to his messianic office as destined to be realized at his ‘coming’, and did so in such a manner that only the initiated understood that he was speaking of his own coming, while others understood him as referring to the coming of a Son of man who was other than himself. (QUESTv2 p. 230-1)

But the difficulty [in using Judas’ information] was that Judas was the sole witness. Therefore the betrayal was useless as far as the actual trial was concerned unless Jesus admitted the charge. So they first tried to secure his condemnation on other grounds, and only when these attempts broke down did the high priest put, in the form of a question, the charge in support of which he could have brought no witnesses.

Jesus immediately admitted it, and strengthened the admission by an allusion to his parousia in the near future as Son of man.

The betrayal and the trial can be rightly understood only when it is realized that the public suspected nothing whatever of the messianic secret. (QUESTv2 p. 353)

5.33 The Trial before Pilate (Mark 15:1-20, Matthew 27:1-31)

39. How is it that on the morning after his arrest the mood of the multitude seems to be completely changed, so that no one lifts a finger to help him [Mark 15:11]? [This is connected with the 45th question: What did Judas betray?]

AS connected the betrayal of the Messianic Secret to the behavior of the crowd:

The same is true of the scene in the presence of Pilate. The people on that morning knew nothing of the trial of Jesus, but came to Pilate with the sole object of asking the release of a prisoner, as was the custom at the feast (Mark 15:6-8). The idea then occurred to Pilate, who was just about to hand over, willingly enough, this troublesome fellow and prophet to the priestly faction, to play off the people against the priests and work on the multitude to petition for the release of Jesus.

In this way he would have safeguarded himself on both sides. He would have condemned Jesus to please the priests, and after condemning him would have released him to please the people. The priests were greatly embarrassed by the presence of the multitude. They had done everything so quickly and quietly that they might well have hoped to get Jesus crucified before anyone knew what was happening or had had time to wonder at his non-appearance in the temple.

The priests therefore go among the people and induce them not to agree to the procurator’s proposal.

How? By telling them why he was condemned, by revealing to them the messianic secret. That changes him at once from a prophet worthy of honour into a deluded enthusiast and blasphemer.

But it could also be that the ‘people’ before Pilate’s house were the mob of which the priests were certain, and whom they directed there early in the morning in order to put pressure on the governor and secure confirmation of the verdict as soon as possible. (QUESTv2 p. 353-4)

5.34 The Crucifixion of Jesus (Mark 15:21-41, Matthew 27:32-56)

AS did not accept the miracles of Mark or Matthew added after Jesus died:

If we had not this witness, the knowledge of Jesus’ historical character and personality would be forever closed to us. For after his death all sorts of presumptions arose to obscure the consciousness of the futuristic character of his messiahship. His resurrection as Messiah coincided with the general Resurrection which should usher in the messianic age—such was the perspective of the Disciples before his death. After his death his resurrection as Messiah constituted a fact for itself. Jesus was the Messiah before the messianic age! That is the fateful shifting of the perspective. Therein lies the tragical element—but the magnificent as well—in the whole phenomenon of Christianity.

The primitive Christian consciousness made the most strenuous efforts to fill the breach, trying in spite of it to conceive of Jesus’ resurrection as the dawn of the messianic era in the general rising of the dead. There was an effort to make it intelligible as analogous to a somewhat protracted interval between two scenes of the first act of a drama. Properly, however, they already stood within the messianic Resurrection. Thus for Paul, Jesus Christ, proved to be the Messiah through the Resurrection of the dead, “is the first fruits of them that sleep” (1 Cor. 15:20). The whole structure of Pauline theology and ethics rests upon this thought. Because they find themselves within this period, believers are in reality buried with Christ and with him raised again through baptism. They are “new” creatures, they are the “righteous,” whose citizenship is in heaven. Until we grasp this fundamental notion we cannot perceive the unity in the manifold complications of St. Paul’s world of thought.

The Christian historical tradition sought another way out. It assumed a sort of preresurrection which coincided with the resurrection of Jesus. It lent to this the colouring of the messianic Day. Matt. 27:50-53 furnishes an example in legendary form of such a method of reconciling fact and theory. With Jesus’ death upon the cross a new world era dawned. When he yielded up his spirit the veil of the Temple was rent from the top to the bottom and earthquakes, the signs of the end of the world, shook the earth; the rocks were rent; the graves opened; and many bodies of the saints that had fallen asleep were raised. After Jesus’ resurrection they go forth out of the tombs into the holy city and appear unto many. So this narrative clings to the conception that the general Resurrection of the dead under the omens of the messianic Day comes in conjunction with Jesus’ death and consequent resurrection,—but still only as a sort of prelude. (Mystery p. 132-133)

It is significant that according to the first two Gospels the terminology of Jesus is not noted by the other persons who appear in the Gospels. Those possessed by demons address him as son of God; Peter, at Caesarea Philippi, greets him as the anointed (Mark 8:29) or as the anointed and son of God (Matt. 16:16); the high priest asks him whether he is the anointed, the son of the Most High (Mark 14:61); the priests and scribes mock the crucified Jesus as the anointed and king of Israel (Mark 15:32) or as the son of God (Matt. 27:43). (QUESTv2 p. 252)

5.35 The Burial of Jesus (Mark 15:42-47, Matthew 27:57-61)

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5.36 The Watch at the Sepulchre (Matthew 27:62-66)

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5.37 The Resurrection Morning (Mark 16:1-8, Matthew 28:1-10)

43. How is the other version of this saying (Mark 16.7) to be explained? As spoken by the angel it means that the disciples are to journey to Galilee, there to have their first meeting with the risen Jesus, whereas on the lips of Jesus it meant that just as now as a sufferer he was going before them from Galilee to Jerusalem, so after his resurrection he would go before them from Jerusalem to Galilee?

44. And what was to happen there?

And what of the resurrection itself, did AS accept it? The only clear statement appears to be:

That the ‘historicity’ and the ‘reality’ of the reported events [of the resurrection] consist in visions, and can only consist in visions is no longer stated clearly enough in some ‘critical-historical’ studies. (QUESTv2 p. 477)

Contents

1. Introduction

2. Introduction to Public Work

2.1 Prologue *

2.2 The Ministry of the Baptist *

2.3 The Baptism of Jesus *

2.4 The Temptation *

3. The Galilean Ministry

3.1 The Departure into Galilee *

3.2 The Call of the Four

3.3 The Response to Jesus’ Work *

3.4 A Day in Capernaum *

3.5 A Preaching Tour of Galilee *

3.6 The Healing of a Leper *

3.7 The Healing of a Paralytic *

3.8 The Call of Levi *

3.9 The Question about Fasting *

3.10 Plucking Grain on a Sabbath *

3.11 The Withered Hand *

3.12 The Fame of Jesus *

3.13 The Choosing of the Twelve *

3.14 The Character and Duties of Disciples *

3.15 The Righteousness of the Kingdom and the Law *

3.16 The Righteousness of the Kingdom and the Teaching of the Synagogue *

3.17 The Righteousness of the Kingdom and the Ostentation of the Jews *

3.18 Trusting and Serving God Alone *

3.19 On Judging *

3.20 On Asking of God

3.21 The Golden Rule

3.22 On Doing Righteousness *

3.23 The Wonder of the Multitude *

3.24 The Centurion’s Servant *

3.25 On Casting out Demons by Beelzebub *

3.26 The Kindred of Jesus *

3.27 The Parable of the Soils *

3.28 The Reason for the Parables *

3.29 The Explanation of the Parable of the Soils *

3.30 On the Use of Parables *

3.31 The Tares

3.32 The Seed Growing of Itself *

3.33 The Mustard Seed *

3.34 The Leaven *

3.35 Jesus’ Custom of Speaking in Parables *

3.36 The Explanation of the Parable of the Tares *

3.37 The Hidden Treasure

3.38 The Pearl of Great Price *

3.39 The Drag Net *

3.40 The Understanding and Use of Parables *

3.41 The Stilling of the Tempest *

3.42 The Gerasene Demoniac *

3.43 The Raising of Jairus’ Daughter, and Other Acts of Healing *

3.44 The Rejection at Nazareth *

3.45 The Sending Forth of the Apostles *

3.46 Instructions for the Journey *

3.47 Persecution Predicted *

3.48 Courage and Faith *

3.49 On Taking up One’s Cross *

3.50 On Rewards *

3.51 The Departure of Jesus and the Disciples

3.52 The Message from John the Baptist *

3.53 The Death of John the Baptist *

3.54 Return of the Apostles

3.55 Feeding of the Multitude *

3.56 The Walking on the Sea *

3.57 Eating with Unwashen Hands *

3.58 The Syrophoenician Woman *

3.59 The Return to the Sea of Galilee *

3.60 The Feeding of the Four Thousand *

3.61 Demanding a Sign from Heaven *

3.62 The Blind Man of Bethsaida *

3.63 Peter’s Confession *

3.64 Jesus Foretells his Death *

3.65 The Transfiguation *

3.66 The Epileptic Boy *

3.67 Jesus Again Foretells his Death *

3.68 The Temple Tax

3.69 Who is Greatest? *

3.70 The Man Casting out Demons

3.71 On Offences *

3.72 The Ninety and Nine

5.18 The Great Tribulation *