LiTERATURB —Josephus, Ant X viii. 5, xv xi. 4, xviii. iv, 3, XX vi. 2, BJ V. V. 8, VI. V. 3 ; Sehurer, HJP i. ii. 55, 11. i. 258 ; Hastings' DB, article ' Captain."
P. Henderson Aitken.
II. Besides these two military or semi-military uses of ' captain ' in the Gospels, we have to notice the employment of the term as a title for Christ in He 2" (AV and RVm) and 122 (RVm). In both cases the corresponding word in the Greek text is dpx')76s, a word which otherwise is found in the NT only in Ac 3'^ 5^' (both times in Acts applied to Christ, and in each case rendered ' Prince, with ' Author ' as a marginal alternative in 3'°).
In accordance with its derivation (apxh and riyiop.ai), apxny6s originally meant a leader, and so naturally came to be applied to a prince or chief. From this the transition was easy to the further meaning of a first cause or autlior, which is uot infrequent in the jiliilosophical writers. For the ' Captain ' of AV in He 2'", RV substitutes ' author,' giving ' captain ' in the margin ; and in 12- botli VSS have 'author,' though RV again gives 'cap- tain ' as a marginal rendering.
But when Jesus is called apxnyii^ rijs <ruTT]pla.s {2^"), the meaning is not merely that He is the Author of our salvation. The context suggests
that the idea of a leader going before his saved ones (cf. 6-'") ought to be adhered to (see Davidson, Hebrews, nd loc). Similarly when He is called t^s Trlarem apxnyb^ (12=), the idea is that of one who has led the way along the path of faith. In both cases the term ' Captain ' may be unsuitable, since it is apt to suggest military images which had no place in the writer's mind; but 'leader,' at all events, should be retained, since the idea of leader- ship and not of authorship seems best to express his purpose (see Bruce, Expositm-, 3rd ser. viii. [1888J p. 451). For a full treatment of the subject in its apologetic and homiletie aspects, Bruce's chapter on ' The Captain of Salvation ' (op. cit. pp. 447-461) should be read in whole.
Literature.— The Lexicons of Grimm-Thayer and Crenier, s.v. ; W. R. Smith in Expos. 2nd ser. [18S1] ii. 422; D. Brown, ib. 5th ser. [1895] ii. 434 ff. See also C. J. Vaughan, F. Rendall, and B. F. VVestcott on He 210 ; j. a. Selbie in Hastings' DB iv. 102» ; and F. H. Chase, CredibiUty of the Acts, 129 f.
J. C. Lambert.
CARE (p.iptp.va, fi,epip.vdw, ptiXu, (Wi/j-eXiopiai). — The teaching of Jesus on care has been slightly obscured for English readers of the NT by the change in meaning through which this word and the word ' thought ' have passed. Properly meaning trouble or sorrow, 'care' was from an early period con- founded with Lat. cura, and from tlie idea of attention thus obtained was held to express the particular trouble of the mind due to o\er-atten- tion, viz. anxiety (see Hastings' DB i. 353), while in modern language care, and especially its com- pounds ' careful ' and ' carefulness,' are often used in a sense which indicates no trouble, but the well-directed effort of the mind in relation to present affairs and future prosjjects. The AV rendering 'take no thought (Mt 6-^- 3'- **) is still more misleading. As used by the translators, it meant ' distressing anxiety ' (see Trench On the A V p. 39 ; Hastings' DB iv. 754). That the phrase p.^ pepipvaTc is not ' take no thought,' but ' be not anxious' (RV), seems clear by the derivation of pipipva from picpls, with its sense of dividing and, as applied to the mind, of distracticn ; and is rendered certain by comparison with tlie word Bopv^i^a or rvp^i^a coupled with it in Lk 10", and with the expressive phrase /ii; ntnupi^iatie used in Lk 12-', which expresses the metaphor of a ship tossed and helpless on the waves (see Cox in Ex- positor, 1st ser. i. [1875] p. 249).
The warning of Jesus against care is therefore in no sense applicable to reasonable forethought (wpbvoia). Man cannot live his life like the birds and the flowers, without a sense of the present necessity and the impending future. He can and must think, plan, and toil. The forethought and work necessary to provide food and raiment for himself and for those dependent upon him, are part of the Divine discipline of character. A careless life would be essentially a godless life. But Christ's reproofs are directed against all feverish- ness and distraction of mind. Whatever is the exciting cause of the distress— how food is to be obtained (Mt e^^- ^\ Lk 12=3- ^) or clothing (Mt 6-'*-='', Lk 12"- 28), how the unknown future is to be met (Mt 6^) tliough there seems no obvious source of supply (Mt 10" ;. cf. Mk &, Lk 9» lO-- *), though the duties of life press hardly (Lk lO'"), and though there is impending and certain peril (Mt 10'* 12"), He says, ' Be not anxious.'
The argument of Jesus against care is clothed in language of rare geniality and felicitous- ness. ' Which of you by being anxious can add a cubit to his stature ' [rather, ' a span to his age '] * Worry does not help forward the great designs of life. It cannot even aeconiplish ' that which is least.' It may take a span from one's age; it cannot prolong life. It is futile, and it is needless