Literature.— Butler, Analogy, p. 269 ff. ; F. W. Robertson, Sermons, ii. p 94ff. ; Expositor, 2nd ser. i. [1881] pp. 372-387; Ker, Sermons, 1st ser. p. 302 ff. ; Wendt, Teaching of Jesus, 1. 109 f. w. B. Frankland.
OBSERVATION.— This word occurs only once in the NT, viz. Lk IT^" 'The kingdom of God Cometh not with observation ' (/ierd Traparrjprjo-eujs). The verbal form [TrapaT-qplu] is used : (a) for watch- ing carefully, especially in a bad sense, as a spy or with the object of finding fault {e.g. Lk 20-**) ; (b) for keeping a religious ordinance (Gal 4'"). This second sense is impossible in the place where the substantive occurs ; nor can the malignant sense of (a) be here suggested. The meaning seems to be that the Kingdom will come in such a way
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OCCUPATION
OFFENCE
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that even the close watchers ix ay not discover its approach. The reason given for this assertion is that 'the kingdom of God is within [(evrds) or " among " (so Syr sin)] you' (Lk 17"). Whichever meaning we give to the preposition, a spiritual and therefore invisible presence is indicated. This statement appears to be contradicted by v.^'*, where ' the Son of Man in his day ' is compared to ' lightning when it lighteneth out of Ijie one part under the heaven ' and ' shineth unto the other part under the heaven. '
Four explanations of the apparent contradiction have been proposed: (1) that the earlier verse refers to the Pharisees, who are blind to the signs of the new age, and the later to the disciples, who will have their eyes opened to see it (cf. 2 K 6") ; (2) that the coming of the Kingdom is a different event from the Parousia of Christ, ' the Son of Man in his day' ; (3) that there is no contradiction between the two passages ; because while, on the one hand, there will be nothing for the watcher to discern as indicative of the drawing near of the great event, this being sudden as a flash of light- ning, when it has come it will be universally apparent ; (4) that the reference to the lightning manifestation is an ajjocalyptic element from a foreign source that has been inserted, with other similar elements, among the genuine teachings of Jesus. Against (1) is (a) the lack of any discrimi- nation between two classes of hearers, and (b) the breadth of the lightning-like manifestation, which does not indicate a secret revelation for the few, but what all the world can see. Against (2) is the fact that elsewhere the coming of the Kingdom and the coming of Christ are regarded as the same event (e.g. cf. Mt 16^8 with Mk 9^). Against (3) is the indication of signs, such as, ' Now learn a parable of the fig-tree,' etc. (Mt 2i^\ Mk 13-8, cf. Lk 21-^). Explanation (4) is to cut the knot, and against it is the fact that not this passage only but many other equally inconvenient passages would have to be removed by an arbitrary process. Thus all four proposed explanations are beset with difficulties.
H. Holtzmann points out that TrapaxTjpr/crts should be understood in an active sense ; it is not to be regarded as a conceivable attribute of the King- dom, but as associated with the bringing about of the Kingdom. Accordingly, perhaps, we should reconcile the sayings thus : Sharp, critical watch- ing will not bring it. They who busy themselves with this unsymi^athetic action will neither hasten its coming nor perceive the first signs of its appear- ance. In its beginning it is already present {evros v/xQiv iffTLv). Yet those who practise wa.paT-qpyjffi.s do not perceive this. Nevertheless, the complete revelation of the Christ in His Kingdom will be universally manifest.
Literature. — Wendt, Teaching of Jesus, i. 366; ExpT vi. [1895] 358 ; H. E. Manning-, Sermons (1844), 172 ; J. H. Newman, Plain Ser. ii. 107 ; R. C. Trench, Ser. A'etv and Old, 196.
W. F. Adeney.
OCCUPATION.— This word is not found in the Gospels. It occurs elsewhere twice in the AV (Ac 18^ [rexv-rj] and 19--' [Trept to, ToiavTa]). ' Occupy,' in the sense of ' do business,' ' traffic,' ' trade ' (so RV), is found in AV of Lk 19^^ as the rendering of 7rpa7- (larevoixai. Christ, as well as His reputed father, was Himself an artificer in wood, or a carpenter (riKTwu). Every Jewish boy, indeed, had to learn a trade (rixvn), that it might stand between him and destitution if otlier resources failed. And however far removed our Lord might be in later life from quondam fellow-craftsmen, this technical education kept Him in touch with His industrial compatriots.
Our Lord's attitude towards the various occupa- tions in which men are engaged is of more interest than details regarding the occupations themselves.
Judaism in Christ's day had lost hold of the masses, because its ministers urged a law viewed by them- selves in false perspective. Christ denounced them for tithing mint, anise, and cummin, while omitting the weightier matters, juilgment, mercy, and faith (Mt 23-^). Hence work and worship were largely divorced. People indulged in pagan-like worry over the question. What shall we eat, and what shall we drink, and wherewith shall we be clothed ? instead of seeking first the Kingdom of God and His righteousness (Mt 6^^*^-). But Christ's strenu- ous example proved the possibility of being diligent in business, fervent in spirit, serving the Lord. ' I must work the works of him that sent me, while it is day : the night cometh, when no man can work ' (Jn 9'*). He never allowed danger to interfere with duty — ' Are there not twelve hours in tlie day ? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him ' ( Jn IP- '"). Christ poured contempt on that monastic spirit which creates artificial distinctions and exalts religious officials, devoid of religious motives, at the expense of those who, though engaged in less responsible callings, are more devout. He repro- bated the Pharisee who thanked God for his superi- ority to other men ; and justified the Publican who was a butt for his fellow- worshipper's sneers (Lk 18^"^- )• He rebuked Simon, haughtily hospitable, and commended the kindly woman, whose love exceeded her pride (Lk ?**"'■)• He held up the priest and Levite to perennial scorn ; and crowned with approbation that Samaritan who proved more humane, if he did not profess to be as holy as they (Lk lO^""^-). St. Luke relates with professional delight how JesUs defended His own act of healing on the Sabbath day, against the false spirituality that saw in it a breach of the Fourth Command- ment (13i5f- 143ff-).