L L M Christ's teaching which seemed to limit the preaching of the kingdom to the Jewish people. The Twelve were to preach in Palestine, 106. 23; but the Jews in the dispersion, and proselytes from the heathen, would also furnish disciples of the kingdom, 811. In Mk., on the other hand, emphasis is laid on a preaching to all nations; cf. 1310 "The good news must first be preached to all nations," and Mt 2819 all nations," which probably comes from Mk.'s lost ending. Mt. borrows these passages, but defines the object of the preaching of Mk 1310 as εἰς μαρτύριον πᾶσιν τοῖς Oveσiv. He seems to have found it possible to combine the ideas of a coming of Christ to usher in the end of the world immediately after the fall of Jerusalem, and of a previous preaching of the good news of the Kingdom to all nations. We may suppose that to him the phrase "all nations" was only a wide generalisation, and that he saw no difficulty in the idea that the good news could be preached "in all the world" within a single generation. The difficulty of completely harmonising 1023 with other parts of the Gospel, arises from the fact that the editor is borrowing from sources representing different points of view, which he has not found it possible to blend so thoroughly that no trace of the original divergence remains. 5, 6. Go not away to the Gentiles, and enter not into a Samaritan city; but be going rather to the lost sheep of the house of Israel.]— eis odòv] means apparently "to," "towards," "in the road that leads to." The reference is to the large Gentile population in Palestine. For the Hellenistic towns there, see Schürer, II. i. 57 ff. For the Pharisaic view of the Samaritans as "in many respects on a level with the Gentiles, see Schürer, II. i. 8.—тà πроßата Tà árоλwλóra] cf. 1524, Jer 506 LXX 276. 7. And as you go, preach, saying that The kingdom of the heavens is at hand. Cf. 32 417. 8. Heal sick people, raise the dead, cleanse lepers, cast out demons. Freely ye received, freely give.] For κalapičew, see on 82.—åσßevoûvτας] cf. ἰατρὸν τὸν θεραπεύσοντα τοὺς ἀσθενοῦντας, Ditt. Syll. 503. 16. 9, 10. Acquire neither gold, nor silver, nor brass in your girdles; nor a wallet for travelling, nor two coats, nor sandals, nor a staff; for the labourer is worthy of his rations.] Mk. has: "That they should take nothing for travelling except a staff only; neither bread, nor a wallet, nor brass in the girdle; but being shod with sandals, and not to put on two coats." In Mk. these regulations seem intended to teach the disciples that they need make no preparations for their journeys. Their wants will be supplied. A staff is all that they will require. No bread need be carried, and consequently no travelling sack will 1 Deissmann, Exp. Times, Nov. 1906, p. 62, suggests that hpa means "a beggar's collecting bag," and quotes in support a Greek inscription of the Roman period found in Syria. be needed. Nor need they take money to purchase food. The recommendation of sandals seems to strike a discordant note. How could it be of any importance whether the missioners went barefoot or not? The prohibition of wearing two coats seems to refer to the under and overcoats (see DB, art. "Dress"). It is, however, difficult to think that the text of Mk. is in order. The Greek is harsh (see Swete), and the command to wear sandals seems quite pointless. The command not to wear them, though difficult, would at least be easier, as having the same sort of meaning as the prohibition of two coats. In B. Berakhoth 54a it is said that men were forbidden to use the Temple courts as a thoroughfare. Consequently they went there without a staff in the hand, without shoes on the feet, and without money, whether in the girdle or in a purse. It is possible that Christ wished His missioners to avoid anything that would make them look like ordinary travellers journeying for purposes of trade or pleasure. In that case, the prohibition of staff and sandals would be more natural than the command to take them. Mt. has μndè vπodýμaτa μηδὲ ῥάβδον. Lk in the parallel section has μήτε ράβδον, and omits the reference to the sandals; but in the next chapter, in the charge to the Seventy, he has μὴ ὑποδήματα. Both Mt. and Lk. seem to be rewriting Mk. in the light of a more familiar tradition of Christ's words, according to which staff and shoes were forbidden. ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ ἐστιν.] Lk., in the charge to the Seventy (io), has the same words with μισθοῦ for τροφῆς, and without or; and Lk.'s form occurs in 1 Ti 518, where the words seem to be quoted as Scripture. 11. And into whatsoever city or village you enter, inquire who M in it is worthy, and there abide until you go out.] Mk. has: "And He said to them, Wheresoever you enter into a house, there abide until you go out thence." Lk. in the parallel section has: "And into whatsoever house you enter, there abide and thence go out." But in the charge to the Seventy He has separate sections dealing with the entry into a house and into a city. It would seem, therefore, that Mt.'s πódiv kóμŋv is due to reminiscence of a traditional form of this saying which contained these words.-eráσаTE, K.T.A.] comes probably from this tradition. For teráčev, cf. 28. ἐξετάζειν, 12, 13. And when you enter into the house, salute it. And if L the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you.] Mk. has no parallel words; but Lk., in the charge to the Seventy (105.6) has: And into whatsoever house you enter, first say, Peace to this house. And if a son of peace be there, your peace shall rest upon him. But if not, it shall return to you." The words differ from those in Mt. The two Evangelists are drawing from different sources. 'I L L 14. And whosoever will not receive you, nor hear your words; as you go outside that house or city, shake off the dust of your feet.] Mk. has: "And whatsoever place will not receive you, and they will not hear you; as you proceed thence shake off the dust which is under your feet for a testimony against them." Lk. has: "And whosoever will not receive you, as you go out from that city, shake away the dust from your feet for a testimony against them.' Both Mt. and Lk. substitute Kovoprós for Mk.'s xoûs, and introduce the reference to the city. Lk. has the same features in the charge to the Seventy (1010). They are due to the use of independent non-Marcan sources. 15. Verily, I say to you, It shall be more tolerable for the land of Sodom and Gomorrhah in the day of judgement than for that city.] Lk. has similar words in the charge to the Seventy: "I say to you, that for Sodom in that day it shall be more tolerable than for that city." Sodom is used in the N.T. as a typical instance of the execution of divine judgement; cf. 1123. 24, Lk 1012 1729, Ro 929, 2 P 26, Jude 7. So in Jub 3610 "On the day of turbulence, and execration, and indignation, and anger, with flaming devouring fire, as He burnt Sodom, so likewise will He burn His land and His city.”—ἡμέρα κρίσεως.] For the omission of the article in a technical phrase, see Blass, p. 151. For the end of the world as a day of judgement, see the references in Volz, Jüd. Eschat. p. 188; Charles, Enoch, p. 126; and cf. Ps-Sol 1512 The sinners shall perish in the Lord's day of judgement for ever"; Jub 419 "until the day of judgement"; Secrets of Enoch 391, 2 Es 7102. 113 1234. 16. Behold, I send you forth as sheep in the midst of wolves: be therefore wise as serpents, and harmless as doves.] The first clause, with apvas for πрóßara, occurs in Lk 103 in the charge to the Seventy, and is probably to be reconstructed in the fragment called Fragment of a Lost Gospel, published by Grenfell and Hunt. It there stands immediately after fragments of a saying parallel to Lk 1152 - Mt 2313.-Þpóviμor ŵs oi öpeis.] Cf. Gn 31 ὁ δὲ ὄφις ἦν φρονιμώτατος. It will have been noticed that in the preceding verses Mt. seems to have borrowed Mk 66b-11. Lk. in the parallel section seems also to have borrowed Mk 67-12. Mt. and Lk., in several striking respects, agree against Mk., e.g. προσκαλεσάμενος—ἔδωκεν, Με τοι = συνκαλεσάμενος—ἔδωκεν, Lk οι ; καὶ θεραπεύειν πᾶσαν νόσον Mt 1 = καὶ νόσους θεραπεύειν, Lk 9'. Both have μήτε (δὲ) ῥάβδον. Both add "nor silver." Both add a reference to a city, ¿epxóμevol ἔξω τῆς πόλεως ἐκείνης, Mt 14 = ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης, Lk 95. Both have Kovopróv for Mk.'s yoûv. The case is complicated by the fact that Lk., in the charge to the Seventy (ch. 10), has verses parallel to Mt 937. 38 107. 10b. 12-13. 15. 16a, and also has parallels to Mt.'s expansions or alterations of Mk. in Mt 109 μ ὑποδήματα, 11 πόλιν. These facts seem to be best accounted for by supposing that Mt.'s modifications of Mk. are due to the fact that he not infrequently substitutes for Mk.'s phrases others which were more familiar to him. He may, of course, have had before him in writing another account of the charge to the Twelve, or of words spoken to disciples with reference to their mission work, and it is probable that the Logia contained such an account. Lk., in copying Mk., has also been influenced by his memory of other forms of Christ's charge. Sometimes the phraseology which he remembers, or the second source which he uses, agrees with Mt.'s source. In compiling or copying the charge to the Seventy, the language of his source, oral or written, is often in agreement with the language of verses which Mt. has inserted in the charge to the Twelve. In other words, the situation is best explained as follows. Mt. has before him Mk.'s short account. He also has quite probably a section of the Logia containing a charge to the Twelve. These he combines, with quite possibly insertions or turns of phrase from his reminiscence of forms of the charge current in Church circles. Lk. has before him Mk., and quite possibly one or more other accounts of the charge. Amongst these may have been the first Gospel. He sometimes substitutes for Mk.'s phrases others drawn either from Mt., or from another source which was closely allied to Mt. in phraseology. The common theory that Mt. and Lk. both used (a) Mk., (b) the Logia, and that Lk. had also a third source, is too artificial to be carried through the Gospels, and does not leave enough to the independence of the Evangelists. 17. The editor is reminded by the ev μéow λúkov which he has just written of a passage which occurs later in Mk.'s Gospel (1396-18). He therefore inserts it here, though it is clear that it does not, like the preceding sayings, refer to the Apostolic mission during Christ's lifetime, but to their preaching after His death. But beware of men: for they shall deliver you up to Sanhedrins, M and in their synagogues shall they scourge you.] Mk. has: "But take ye heed to yourselves. They shall deliver you up to Sanhedrins, and in synagogues shall ye be beaten."-πроσéɣEтe åπó] cf. 715, and Blass, p. 126. Mk. has ẞλémere dè vμeîs éavтoús; cf. βλέπετε Με 815 βλέπετε ἀπό, where Mt. again has προσέχετε ἀπό. Mt. omits βλέπετε from Mk 1323.33.—παραδώσουσι] Mt. as often inserts a connecting particle, here yáp.-ovvédpia] the local courts of justice; see Schürer, II. i. 151.—kaì èv taîs σvvaywyaîs μαστιγώσουσιν ὑμᾶς] Mk. has the harsh καὶ εἰς συναγωγὰς δαρήσεσθε. For the substitution of iv for eis, cf. 2418 Mk 1316, and Introduction, p. xxvii. = 18. And before rulers and kings shall ye be led for My sake, for M a testimony to them and to the Gentiles.] Mk. has: "And before M M M M L rulers and kings shall ye stand (fast) for My sake, for a testimony to them.”ἀχθήσεσθε] for Mk.'s σταθήσεσθε is suggested by ἄγωσιν of Mk_v.ll.—καὶ τοῖς ἔθνεσιν] for Mk.'s harsh καὶ εἰς πάντα τὰ Ovn, which in Mk. belongs to the following verse. The editor could not take over the next few words, πρῶτον δεῖ κηρυχθῆναι τὸ εὐαγγέλιον, since they are obviously unsuited to this charge to the Twelve. He should therefore have stopped at μaprúρiov auToîs. See on 2414. 19. And when they shall deliver you up, take no thought how or what ye shall speak: for there shall be given to you in that hour what ye shall speak.] Mk. has: "And when they shall lead you, delivering you up, do not be taking thought beforehand what ye shall speak. But whatsoever shall be given to you in that hour, this speak." ὅταν δέ] Mk. has καὶ ὅταν ; see Introduction, p. xx.—παραδώσιν] Mk. has ἄγωσιν—παραδιδόντες. The editor has carried the ἄγωσιν into the previous verse (ἀχθήσεσθε). The editor adds πῶς ἤ, which are found also in Lk 1211. 20. For not ye are the speakers, but the Spirit of your Father which speaketh in you.] Mk. has: "For not ye are the speakers, but the Holy Spirit." 21. And brother shall deliver up brother to death, and father, child: and children shall rise up against parents, and shall kill them.] So Mk. with kai for dé at the beginning. See Introduction, p. xx. Social strife is a common feature of the Apocalyptic description of the last days; cf. 2 Es 59 "all friends shall destroy one another"; 624 "At that time shall friends make war one against another like enemies"; Jub 2319 "And they will strive one with another, the young with the old, and the old with the young, the poor with the rich, and the lowly with the great, and the beggar with the prince"; Apoc. Bar 703 “And they will hate one another, and provoke one another to fight; and the mean will rule over the honourable, and those of low degree will be extolled above the famous"; Enoch 567 995 1001. See note on v.34. 22. And ye shall be hated by all for My name's sake. But he that endured to the end, he shall be saved.] So Mk. In Mk. the Téλos is the coming of the Son of Man in the period after the great tribulation; cf. 2 Es 625 "Whosoever remaineth-he shall be saved, and shall see My salvation, and the end of the world"; 97.8" And every one that shall be saved-shall be preserved.”ὑπομείνας] cf. Dn 1212 (Th) μακάριος ὁ ὑπομένων. 23. But when they persecute you in this city, flee to the other: for verily I say to you, Ye shall not exhaust the cities of Israel, until the Son of Man come.] The eis réλos of the last verse has carried away the mind of the editor, in spite of his context, to the thought of the Second Coming. The apostles had been forbidden to go to the Gentiles or Samaritans. They were to preach to the lost sheep of the house of Israel, vv.5.6. In this work they would |