138. There is a certain discourse of the Lord which is given by the evangelist John, and which may help us more readily to understand the statement I thus make. It is to this effect: "Then said Jesus to those Jews which believed on Him, If ye continue in my word, then ye shall be my disciples indeed; and ye shall know the truth, and the truth shall make you free. And they answered Him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be free? [1161] Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever; but the Son abideth for ever. If the Son, therefore, shall make you free, ye shall be free indeed. I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you." [1162] Now surely it is not to be supposed that He spake these words, "Ye seek to kill me" to those persons who had already believed on Him, and to whom He had said, "If ye abide in my word, then shall ye be my disciples indeed." But inasmuch as He had spoken in these latter terms to the men who had already believed on Him, and as, moreover, there was present on that occasion a multitude of people, among whom there were many who were hostile to Him, even although the evangelist does not tell us explicitly who those parties were who made the reply referred to, the very nature of the answer which they gave, and the tenor of the words which thereupon were rightly directed to them by Him, make it sufficiently clear what specific persons were then addressed, and what words were spoken to them in particular. Precisely, therefore, as in the multitude thus alluded to by John there were some who had already believed on Jesus, and also some who sought to kill Him, in that other concourse which we are discussing at present there were some who had craftily questioned the Lord on the subject of the authority by which He did these things; and there were also others who had hailed Him, not in deceit, but in faith, with the acclaim, "Blessed is He that cometh in the name of the Lord." And thus, too, there were persons present who could say, "He will destroy those men, and will give his vineyard to others." This saying, furthermore, may be rightly understood to have been the voice of the Lord Himself, either in virtue of that Truth which in His own Person He is Himself, or on the ground of the unity which subsists between the members of His body and the head. There were also certain individuals present who, when these other parties gave that kind of answer, said to them, "God forbid," because they understood the parable to be directed against themselves.
[1150] Matt. xxi. 28-44.
[1151] Mark xii. 1-11; Luke xx. 9-18.
[1152] Luke xx. 15-17.
[1153] John xi. 49-51.
[1154] Ps. cxviii. 26; Matt. xxi. 9.
[1155] Keeping quia veritas est, for which the reading qui veritas est = "who is the truth," also occurs.
[1156] John iv. 1.
[1157] 1 Cor. xv. 6.
[1158] Aiunt illi.
[1159] Aiunt illi.
[1160] That is to say, the aiunt illi is the rendering for legousin auto. [This reading of the Greek text is abundantly attested.--R.]
[1161] Liberi eritis.
[1162] John viii. 31-37.
Chapter LXXI.--Of the Marriage of the King's Son, to Which the Multitudes Were Invited; And of the Order in Which Matthew Introduces that Section as Compared with Luke, Who Gives Us a Somewhat Similar Narrative in Another Connection.
139. Matthew goes on as follows: "And when the chief priests and Pharisees had heard His parables, they perceived that He spake of them: and when they sought to lay hands on Him, they feared the multitude, because they took Him for a prophet. And Jesus answered and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding, and they would not come;" and so on, down to the words, "For many are called, but few are chosen." [1163] This parable concerning the guests who were invited to the wedding is related only by Matthew. Luke also records something which resembles it. But that is really a different passage, as the order itself sufficiently indicates, although there is some similarity between the two. [1164] The matters introduced, however, by Matthew immediately after the parable concerning the vineyard, and the killing of the son of the head of the house,--namely, the Jews' perception that this whole discourse was directed against them, and their beginning to contrive treacherous schemes against Him,--are attested likewise by Mark and Luke, who also keep the same order in inserting them. [1165] But after this paragraph they proceed to another subject, and immediately subjoin a passage which Matthew has also indeed introduced in due order, but only subsequently to this parable of the marriage, which he alone has put on record here.
[1163] Matt. xxi. 45-xxii. 14.
[1164] Luke xiv. 16-24.
[1165] Mark xii. 12; Luke xx. 19.
Chapter LXXII.--Of the Harmony Characterizing the Narratives Given by These Three Evangelists Regarding the Duty of Rendering to Cæsar the Coin Bearing His Image, and Regarding the Woman Who Had Been Married to the Seven Brothers.
140. Matthew then continues in these terms: "Then went the Pharisees, and took counsel how they might entangle Him in His talk. And they send out unto Him their disciples, with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man; for thou regardest not the person of men: tell us therefore, What thinkest thou? Is it lawful to give tribute to Cæsar, or not?" and so on, down to the words, "And when the multitude heard this, they were astonished at His doctrine." [1166] Mark and Luke give a similar account of these two replies made by the Lord,--namely, the one on the subject of the coin, which was prompted by the question as to the duty of giving tribute to Cæsar; and the other on the subject of the resurrection, which was suggested by the case of the woman who had married the seven brothers in succession. Neither do these two evangelists differ in the matter of the order. [1167] For after the parable which told of the men to whom the vineyard was let out, and which also dealt with the Jews (against whom it was directed), and the evil counsel they were devising (which sections are given by all three evangelists together), these two, Mark and Luke, pass over the parable of the guests who were invited to the wedding (which only Matthew has introduced), and thereafter they join company again with the first evangelist, when they record these two passages which deal with Cæsar's tribute, and the woman who was the wife of seven different husbands, inserting them in precisely the same order, with a consistency which admits of no question.
[1166] Matt. xxii. 15-33.
[1167] Mark xii. 13-27; Luke xx. 20-40.
Chapter LXXIII.--Of the Person to Whom the Two Precepts Concerning the Love of God and the Love of Our Neighbour Were Commended; And of the Question as to the Order of Narration Which is Observed by Matthew and Mark, and the Absence of Any Discrepancy Between Them and Luke.
141. Matthew then proceeds with his narrative in the following terms: "But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together. And one of them, which was a lawyer, asked Him a question, tempting Him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets." [1168] This is recorded also by Mark, and that too in the same order. Neither should there be any difficulty in the statement made by Matthew, to the effect that the person by whom the question was put to the Lord tempted Him; whereas Mark [1169] says nothing about that, but tells us at the end of the paragraph how the Lord said to the man, as to one who answered discreetly, "Thou art not far from the kingdom of God." For it is quite possible that, although the man approached Him with the view of tempting Him, he may have been set right by the Lord's response. Or we need not at any rate take the tempting referred to in a bad sense, as if it were the device of one who sought to deceive an adversary; but we may rather suppose it to have been the result of caution, as if it were the act of one who wished to have further trial of a person who was unknown to him. For it is not without a good purpose that this sentence has been written, "He that is hasty to give credit is light-minded, and shall be impaired." [1170]
142. Luke, on the other hand, not indeed in this order, but in a widely different connection, introduces something which resembles this. [1171] But whether in that passage he is actually recording this same incident, or whether the person with whom the Lord [is represented to have] dealt in a similar manner there on the subject of those two commandments is quite another individual, is altogether uncertain. At the same time, it may appear right to regard the person who is introduced by Luke as a different individual from the one before us here, not only on the ground of the remarkable divergence in the order of narration, but also because he is there reported to have replied to a question which was addressed to him by the Lord, and in that reply to have himself mentioned those two precepts. The same opinion is further confirmed by the fact that, after telling us how the Lord said to him, "This do, and thou shall live,"--thus instructing him to do that great thing which, according to his own answer, was contained in the law,--the evangelist follows up what had passed with the statement, "But he, willing to justify himself, said unto Jesus, And who is my neighbour?" [1172] Thereupon, too [according to Luke], the Lord told the story of the man who was going down from Jerusalem to Jericho, and fell among robbers. Consequently, considering that this individual is described at the outset as tempting Christ, and is represented to have repeated the two commandments in his reply; and considering, further, that after the counsel which was given by the Lord in the words, "This do, and thou shalt live," he is not commended as good, but, on the contrary, has this said of him, "But he, willing to justify himself," etc., whereas the person who is mentioned in parallel order both by Mark and by Luke received a commendation so marked, that the Lord spake to him in these terms, "Thou art not far from the kingdom of God,"--the more probable view is that which takes the person who appears on that occasion to be a different individual from the man who comes before us here.
[1168] Matt. xxii. 34-40.
[1169] Another but evidently faulty reading is sometimes found here,--namely, Lucas autem hoc tacet et in fine Marcus, etc. = whereas Luke says nothing about that, and Mark tells us, etc.
[1170] Minorabitur. Ecclus. xix. 4.
[1171] Luke x. 25-37.
[1172] Luke x. 29.
Chapter LXXIV.--Of the Passage in Which the Jews are Asked to Say Whose Son They Suppose Christ to Be; And of the Question Whether There is Not a Discrepancy Between Matthew and the Other Two Evangelists, in So Far as He States the Inquiry to Have Been, "What Think Ye of Christ? Whose Son is He?" And Tells Us that to This They Replied, "The Son of David;" Whereas the Others Put It Thus, "How Say the Scribes that Christ is David's Son?"
143. Matthew goes on thus: "Now when the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? Whose son is He? They say unto Him, The son of David. He saith unto them, How then doth David in Spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions." [1173] This is given also by Mark in due course, and in the same order. [1174] Luke, again, only omits mention of the person who asked the Lord which was the first commandment in the law, and, after passing over that incident in silence, observes the same order once more as the others, narrating just as these, do this question which the Lord put to the Jews concerning Christ, as to how He was David's son. [1175] Neither is the sense at all affected by the circumstance that, as Matthew puts it, when Jesus had asked them what they thought of Christ, and whose son He was, they [the Pharisees] replied, "The son of David," and then He proposed the further query as to how David then called Him Lord; whereas, according to the version presented by the other two, Mark and Luke, we do not find either that these persons were directly interrogated, or that they made any answer. For we ought to take this view of the matter, namely, that these two evangelists have introduced the sentiments which were expressed by the Lord Himself after the reply made by those parties, and have recorded the terms in which He spoke in the hearing of those whom He wished profitably to instruct in His authority, and to turn away from the teaching of the scribes, and whose knowledge of Christ amounted then only to this, that He was made of the seed of David according to the flesh, while they did not understand that He was God, and on that ground also the Lord even of David. It is in this way, therefore, that in the accounts given by these two evangelists, the Lord is mentioned in a manner which makes it appear as if He was discoursing on the subject of these erroneous teachers to men whom He desired to see delivered from the errors in which these scribes were involved. Thus, too, the question, which is presented by Matthew in the form, "What say ye?" is to be taken not as addressed directly to these [Pharisees], but rather as expressed only with reference to those parties, and directed really to the persons whom He was desirous of instructing.