Secondly: That many passages in it occur in different connections in the other two Synoptic Gospels, specially in St. Mark xiii. and in St. Luke xii. and xxi. From this it may be inferred, either that Jesus spake the same or similar words on more than one occasion (when the circumstances were analogous), or else that St. Matthew grouped together into one Discourse, as being internally connected, sayings that may have been spoken on different occasions. Or else - and this seems to us the most likely - both these inferences may in part be correct. For,
Thirdly: It is evident, that the Discourse reported by St. Matthew goes far beyond that Mission of the Twelve, beyond even that of the Early Church, indeed, sketches the history of the Church's Mission in a hostile world, up to the end.' At the same time it is equally evident, that the predictions, warnings, and promises applicable to a later period in the Church's history, hold equally true in principle in reference to the first Mission of the Twelve; and, conversely, that what specially applied to it, also holds true in principle of the whole subsequent history of the Church in its relation to a hostile world. Thus, what was specially spoken at this time to the Twelve, has ever since, and rightly, been applied to the Church; while that in it, which specially refers to the Church of the future, would in principle apply also to the Twelve.
Fourthly: This distinction of primary and secondary application in the different parts of the Discourse, and their union in the general principles underlying them, has to be kept in view, if we are to understand this Discourse of Christ. Hence, also, the present and the future seem in it so often to run into each other. The horizon is gradually enlarging throughout the Discourse, but there is no change in the standpoint originally occupied; and so the present merges into the future, and the future mingles with the present. And this, indeed, is also the characteristic of much of Old Testament prophecy, and which made the prophet ever a preacher of the present, even while he was a foreteller of the future.
Lastly: It is evidential of its authenticity, and deserves special notice, that this Discourse, while so un-Jewish in spirit, is more than any other, even more than that on the Mount, Jewish in its forms of thought and modes of expression.
With the help of these principles, it will be more easy to mark the general outline of this Discourse. Its first part [3026] applies entirely to this first Mission of the Twelve, although the closing words point forward to the judgment.' [3027] Accordingly it has its parallels, although in briefer form, in the other two Gospels. [3028]
1. The Twelve were to go forth two and two, [3029] furnished with authority [3030] - or, as St. Luke more fully expresses it, with power and authority' - alike over all demons and to heal all manner of diseases. It is of secondary importance, whether this was conveyed to them by word only, or with some sacramental sign, such as breathing on them or the laying on of hands. The special commission, for which they received such power, was to proclaim the near advent of the Kingdom, and, in manifestation as well as in evidence of it, to heal the sick, cleanse the lepers, and cast out demons. [3031] They were to speak good and to do good in the highest sense, and that in a manner which all would feel good: freely, even as they had received it. Again, they were not to make any special provision [3032] for their journey, beyond the absolute immediate present. [3033] They were but labourers, yet as such they had claim to support. Their Employer would provide, and the field in which they worked might well be expected to supply it. [3034] [3035]