214 τοῦτο δὲ γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος. 279 τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἱερεμίου τοῦ προφήτου λέγοντος. (5) 123 agrees in the main with the LXX; 26 seems to be an independent rendering of the Hebrew; 215 is also a rendering of the Hebrew; 218 is apparently quoted from the LXX, with reminiscence of the Hebrew in Tà Téκva avts; 223 cannot be traced; 415-16 is from a Greek Vs, but not from the LXX (see note, in loc.); 817 is an independent translation from the Hebrew ; 1217-21 is from the Hebrew, with reminiscence of the LXX in the last clause, or more probably from a current Greek version, which is already implied in Mk 1ll; 1335 seems to be an independent translation from the Hebrew, with reminiscence of the LXX in the first clause; 215 agrees partly with the Hebrew, partly with the LXX; 279 appears to be a free translation, with reminiscence of the LXX. Further, 26 seems to come in the main from Mic 514, with assimilation of the last clause to 2 S 52; 1218 from Is 421-4, with assimilation of the last clause to Hab 14 (Heb.); Mt 215 is a conflation of Is 6211 and Zec 99; 279-10 comes from Zec 1113, but has probably been influenced by Jer 326-9. With these quotations might be compared 1110, which occurs also in Mk 12, and which therefore seems to have been current in Christian circles in a form slightly differing from the LXX. Here, too, there seems to have been a slight assimilation to Ex 2320. It will be seen that there is a good deal of agreement with the Hebrew against the LXX. This makes it very unlikely that these quotations are due to the editor. For (a) in the quotations borrowed by him from Mk. the editor shows a tendency to assimilate the language more closely to the LXX. The single exception of change in favour of the Hebrew is Mk 1280 Mt 2287. For such assimilation, see Mt 1315 kai iáoopaι avтous for Mk.'s καὶ ἀφεθῇ αὐτοῖς; Mt 158 ὁ λαὸς οὗτος for Mk.'s οὗτος ὁ λαός; Με Igs adds καὶ (προσ)κολληθήσεται τῇ γυναικί αὐτοῦ; Mt 222 adds eiui; Mt 2681 adds Ts Toiμvns. So LXX A. Mt 2746 iva Tí for εἰς τί. (b) In nine quotations not borrowed from Mk., viz. 44. 7. 10 521. 27. 38. 438 913127 2116, there is a general agreement with the LXX, except in kaì où, 913=127, which agrees with Heb. and LXX AQ against LXX B. It seems, therefore, probable that the eleven quotations introduced by a formula, and also 1110, were already current when the editor compiled his work in a Greek form. They may come from a collection of Old Testament passages regarded as prophecies of events in the life of the Messiah. In this connection 223 is very important, because it must have originated in Jewish Christian, i.e. probably in Palestinian, circles. THE PLAN AND CHARACTERISTICS OF THE GOSPEL. In making the second Gospel the framework of his own, the editor has adopted the general outline and plan of that Gospel, which is as follows: A. Mk 11-18 Introductory. The Messiah had been heralded by the Baptist, had been declared to be the Son of God at His baptism, and had been prepared for His ministry by temptation. B. 115-723 Ministry in Galilee. C. 724-9 Ministry in the surrounding districts. This period is marked by the confession of S. Peter, and by teaching as to Christ's death and resurrection. D. 101-52 The Journey through Perea to Jerusalem. E. 11-168 The last days of the Messiah's life. To this general framework the editor prefixes two chapters dealing with the genealogy, birth, and three incidents of the Messiah's childhood.1 [A. 1. 2 Birth and Infancy of the Messiah.] He then inserts Mk.'s introductory section with considerable expansions. B. 31-411 Preparation for His ministry, [37-10. 12. 14-15 48-11]. Passing to Mk.'s section B, the editor makes considerable alterations in the order of Mk 115-618. For a detailed examination of these alterations, see pp. xiii–xvii. The result is as follows: C. 412-1520 Ministry in Galilee: (1) Public appearance as a teacher, (2) First disciples, (3) Illustrations of His teaching and work: 412-17 [13-16]. 418-22 [423-25]. (4) Extension of His mission in the work of the Twelve, 985-111 [985b-38 105b-8. 10b. 15-16. 23-111]. [(5) Survey of His ministry, 112-30 (6) Illustrations of His controversies with the Pharisees, (7) His relations seek Him, 24-80. 83. 85-52 1246-50 From this point the editor is entirely guided by the order of sections as they stand in Mk. [1428-31 and 1512-14 are not found in Mk.]. (9) Various incidents, 1358-1520. 1 Passages enclosed in square brackets are interpolations into Mk.'s narrative. In the next sections he follows the order of incidents in Mk.'s section C. Thus: D. 1521-1835 Ministry in the neighbourhood of Galilee, [1523-24 162-3. 17-19 1724b-27 183-4. 7. 10-35]. [1911-12. 28 201-15]. 10-11. 14-16 E. 191-2034 Journey to Jerusalem, F. The last days of the Messiah's life, 2128 [214-5. 2228-32. 43-45 221-14 23 (very greatly enlarged from Mk 1337b-40) 2426-28 25. 2625. 52-54 273-10. 19. 24-25. 43. 52-53. 62-66 289-10. 11-22]. The life of Christ as thus presented in the Gospel is framed in an Old Testament setting. He was the Jewish Messiah descended from Abraham, the father of the Jewish nation (11, cf. 3o), and within narrower limits from David (11. 20 1223 219.15 2242). In particular, he was the Messianic King (22 215 2711. 29. 37. 42), the Messianic Son of God (317 46 1127 1433 1616 175 2754), and the Messianic Son of Man. See pp. lxxi ff. Many of the incidents of His life had been foretold by the prophets. His birth (122-23) by Isaiah, at Bethlehem (26) by Micah, Herod's massacre of the children (217-18) by Jeremiah, Christ's return from Egypt (215) by Hosea, the settlement of His parents at Nazara by the prophets, the coming of His herald (3) by Isaiah, His own mission in Galilee (414-16) by Isaiah, His work of mercy in healing the sick (817) by Isaiah, His avoidance of publicity (1217-21) by Isaiah, His preaching in parables (1335) by the Psalmist, and the inability of the people to understand them (1314-15) by Isaiah; His entry as king into Jerusalem (214-5) by Zechariah, and the use to which the price of His life was put (279-10) by "Jeremiah." His betrayal (2624. 54. 56), His desertion (2681), and many of the incidents of His death and burial had been foretold in Scripture (2734. 35. 39. 43. 57). And of His three days' sojourn in the tomb Jonah was a type, 1240. Three features of the Gospel are prominent as characteristic of the editor's method: (a) the grouping of material in 423-13 into sections illustrative of different aspects of Christ's ministry. (b) the massing of sayings into long discourses. (1) the Sermon on the Mount (5-727), which seems to be an expansion of a shorter Sermon found in the Logia. (2) the charge to the Twelve (10). (3) the chapter of parables (13). (4) the discourse about greatness and forgiveness (18). (5) the discourse about the last things (24-25). These are all ended by a special formula. We might add: (6) the discourse about the Baptist (11). (c) the arrangement of incidents or sayings into numerical groups. e.g. three, five, and seven: three divisions in the genealogy, three incidents of childhood, three incidents prior to His ministry, three illustrations of righteousness, three commands, three miracles of healing, three miracles of power, three miracles of restoration, threefold "fear not," threefold answer to question about fasting, three questions, three parables of warning, three prayers at Gethsemane, three denials of S. Peter, three questions of Pilate, three incidents which vexed the Pharisees, three petitions in the Lord's Prayer, three aspirations in the Lord's Prayer, 610. five great discourses, ended with a formula. 5-727 10. 13. 18. 24-25, five illustrations of the fulfilment of the law, 521-48 Cf. also 1245 seven demons, 1821-22 forgiveness seven times, 2225 seven brethren, 1534 seven loaves, 87 seven baskets. Many commentators reckon seven beatitudes in the Sermon on the Mount, and seven petitions in the Lord's Prayer, and Sir John Hawkins1 reckons ten miracles in 81-934. For two, cf. the two demoniacs, 828; two blind men, 2030; two false witnesses, 2660; two blind men, 927. 1 Hor. Syn. p. 134. THE THEOLOGY OF THE GOSPEL. A. CHRISTOLOGY. Jesus was the Messiah of the Old Testament (11), and was therefore descended from David and from Abraham (11). His ancestral line rose to monarchical power in the person of David (16), lost their royal dignity at the time of the Captivity (111), but recovered it in the person of Jesus, the anointed Messiah (116). Jesus was therefore born as King of the Jews (22), entered Jerusalem as its king (214-5), and died as a claimant to royal power (2711. 29. 37. 42). He was born of a virgin, as the Prophet Isaiah had foretold (122), by conception of the Holy Spirit (120), so that He could be called God-with-us (123), or Son of God (215 317 43.6 829 1433 175 2663 2740.43.54). At His baptism the Spirit of God came down upon Him; and here, as at the Transfiguration, He was proclaimed by God to be His Son, the Beloved, divinely elected (317 175). He therefore spoke of Himself as "Son," and of God as "Father" in a unique sense 1 (1127 2436). As Messiah, He fulfilled the prophecies of the Old Testament. His supernatural birth (122), several incidents of His early years (25. 2 5. 15. 17. 23), His public ministry in Galilee (414), His ministry of healing (817), His avoidance of publicity (1217), the misunderstanding of His hearers (1314), His use of parables (1335), the manner of His entry into Jerusalem (214), His betrayal (2624), His desertion (2681), His arrest (2654. 56), and the use to which the money given for His betrayal was put (279), had all been foretold in the Old Testament. As Son of God, He cast out demons by the Spirit of God (1228). He preached the near advent of the kingdom of heaven (see below). He performed miracles, chiefly of healing, but He also cast out demons, raised dead persons to life, walked on the water on one occasion, and twice fed multitudes with a few loaves and fishes. He foretold His death and resurrection, and promised that He would come again in the near future (see below) to inaugurate the kingdom. He spoke of Himself as the "Son of Man." As such He had angels at His command (1341 2431), and 1 The distinction is also implied in the fact that Christ is represented as speaking of "My Father," but not of "our Father," except in 69, where the phrase is put into the mouths of the disciples. Schmidt (The Prophet of Nazareth, p. 154) argues that "Jesus said neither My Father' nor your Father,' but the Father who is in heaven.'” But whilst it is true that Christ may have used Abba (=the Father) in the sense of "My Father," cf. Mk 1436 and Dalm. Words, 192, the evidence of the first Gospel, that He spoke of "your Father" and "their Father," must not be set aside, since it is supported by the usage of the Jewish literature. Cf. the instances cited on p. 44. Consequently the absence from the Gospel of "our Father," except in 69, is very significant; cf. Dalm. Words, 190. 2 But see note on 2436. |