special authoritative powers, even if something similar occurs in the instructions given to the Twelve. For no Evangelist, without warrant, would have transferred these from the circle of apostles to a wider circle of disciples.

The restrictive injunction, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not, is here omitted by the Lord-the more so, as the seventy received especially the commission to visit those places in Samaria which He Himself could not personally visit.

On the other hand, however, a restriction is here laid on themnot to salute any one by the way. This was intended, no doubt, to enforce on them the necessity of avoiding not merely all delay, but also all notoriety on their journey (see above, vol. iii. p. 404).

In the instructions given to the apostles, we find the entrance into a city mentioned before the entrance into a house; here it is the reverse. In the former case, entrance into a particular house is placed indeed in immediate prospect; here, however, it is brought into greater prominence, as a chief matter. And as respects the house, it is here again specially noted, how much a single child of peace within it may decide in regard to its worthiness.

In the house where they meet with a friendly reception they are to remain, and there plant a church. The Christian Church is thus to form itself as a community, around a Christian household in the centre (as Taρoixía-parish).

So long as the messengers of peace remain in any house, their support is to consist in partaking with the rest of whatever is there. This is the test of the moral purity and truth of the relationship. If they are not allowed to eat and drink of the family fare, they are not well received: would they, on the other hand, take a higher place and enjoy something better, that were not to enter into the full and familiar fellowship of the household life.

When, however, a city, as such, receives them, this relation is modified. They shall then partake of what is set before them, i. e., also what is set out for them. The chief point here also is, that they shall neither give themselves airs whilst partaking of that which has been provided for their support, nor make high pretensions.

1 Κατὰ τὴν ὁδόν.

Where they are thus received, they must unfold the power of their salutation of peace, by healing the sick and proclaiming the near approach of the kingdom of God.

The Lord depicts at the same time the judgment which awaits the city which shall not receive them; and makes use of this opportunity to proclaim the woe against Bethsaida, Chorazin, and Capernaum, having occasion at this special juncture to cast a mournful retrospective glance on His ministry in Galilee (see above, vol. iii. 405).

Most of all, were the seventy disciples put on an equality with the apostles by the concluding words: Whosoever heareth you, heareth Me; and whosoever despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me.

The distinction also, which the seventy received on their return, is well worthy of remark. They returned again in joyful elation of mind, saying, 'Lord, even the devils are subject unto us, through Thy name.' He returned for answer the weighty words, 'I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the powers of the enemy; and nothing shall by any means hurt you.'

He thus intimated to them, that their smaller victories over the power of the evil one rested on a great victory over his power, which He Himself had already achieved;1 and that, in the strength of this victory, He gave them the power victoriously to tread down all the opposition of the kingdom of darkness, as they would poisonous reptiles which are trampled under foot, and rendered innocuous.2

Still further, however, He pointed out to them the right frame of mind, saying unto them, 'Notwithstanding, in this rejoice not, that the spirits are subject unto you; but rather rejoice because your names are written in heaven.'

In that hour the soul of Jesus was moved with joy. He exulted inwardly in spirit; and to this joyful emotion within, He gave expression aloud by thanksgiving: 'I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them 1 See above, vol. iii. p. 416.

This passage has a much too important and universal sense to have been occasioned by the communication, Acts xxviii. 3.

unto babes. Even so, Father; for so it seemed good in Thy sight.'

That He, however, Himself has a share in this glory of the Father, which glorifies itself in the babes, is expressed by Him in the words which follow: All things are delivered to Me of My Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal Him.'

But, as He shares in the glory of the Father, so the disciples also in His own. This He expresses in the words addressed to the disciples: Blessed are the eyes which see the things that ye For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them.'

see.

At those labours of the seventy disciples among the Samaritans a certain lawyer seems to have taken offence. In order to tempt the Lord, he asked Him, 'Master, what shall I do to inherit eternal life?' He said unto him, 'What is written in the law? how readest thou?' And he answering said, 'Thou shalt love the Lord thy God with all thy heart-the kernel and centre of thy life-and with all thy soul-the whole sensitive form and periphery of thy life-and with all thy strength-or the energy of thy religious and moral being—and with all thy mind—or the free self-determination of thy moral and religious nature-and thy neighbour as thyself."

The lawyer could give a pertinent answer: he knew the fundamental law of all law. But this insight had not become a living power within him. The Lord therefore said to him, 'Thou hast answered right: this do, and thou shalt live.' He however, in order to justify himself-in his contempt for those who were not Jews-said unto Jesus, Who is then my neighbour?' Jesus met the thought of his heart by narrating to him the parable of the good Samaritan: 'A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way; and when he saw him, he passed by on the other side. And likewise a Levite, when he came to the place and saw him, passed by on the other side. But a certain Samaritan, as he journeyed, came where he was; and when he saw him, he had

compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow, when he departed, he took out two pence, and gave them to the host, and said to him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.'

On this, the Lord put the question to the lawyer, 'Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?' And he said, 'He that showed mercy on him.' Jesus then dismissed him with the word, 'Go, and do thou likewise.'

This history also is found in Luke only; and it belongs to the most expressive characteristics of his Gospel. It depicts free human compassion: love to our neighbour in its royal, unrestricted proffer of help to all men, as contrasted with the stinted form of a love which acts only according to national, confessional, and other similar sympathies, and amidst antipathies of this sort perishes. The deepest foundation of this free benignity towards man is at all times, whether consciously or unconsciously to its possessor, the free grace of God towards the sinner.

NOTES.

1. The Evangelist, in the beginning of this section, intimated the departure of Jesus from Galilee. Nevertheless the two conversations with the enthusiastic and the downcast disciple (vers. 57–60) belong to a previous period. The sending forth of the seventy disciples belongs to this place; yet the narrative of their return must be separated from that of their mission by the subsequent account of the journey of Jesus through the border region between Galilee and Samaria.

2. All the three chief portions of this section are specially characteristic of Luke-the first in its psychological combination, the second in its declaration of the authority given to the seventy disciples, the third as the gospel of the good Samaritan, in contrast to the narrow-heartedness of priests and Levites.

SECTION XVI.

ISOLATED PARTICULARS FROM THE JOURNEY OF JESUS FROM GALILEE TO JERUSALEM. THE UNFOLDING OF THE DOCTRINE OF SALVATION IN FACTS.

(Chap. x. 38-xviii. 30.)

The journey of Jesus to Jerusalem developes itself in a series of the most significant acts, which, looked at apart from their chronological sequence, readily assume, to the contemplative eye, the form of an ideal journey into the kingdom of God-of the doctrine of salvation in pictures drawn from life, and from life's pilgrimage. From this point of view we have to examine the particular facts in the narrative of our Hellenic Christian Evangelist.

1. Care about the one thing which is needful.

(Chap. x. 38-42.)

It happened on a certain occasion, as the Lord journeyed with His disciples, that He entered into a village; the disciples, probably, meanwhile continuing their progress. Here a woman named Martha received Him into her house. She had a sister called Mary, who listened to the words of Jesus, and for this purpose placed herself at Jesus' feet. Martha, on the contrary, with great assiduity, gave herself much to do, in order to serve Him. Coming to Jesus, she said, 'Lord, dost Thou not care that my sister hath left me to serve alone? bid her therefore that she help me.' And Jesus answered and said unto her, 'Martha, Martha, thou art careful and troubled about many things; but one thing is needful: Mary hath chosen the good— best-part, which shall not be taken away from her.'

Only one thing is needful of prime necessity-the performance of which turns aside want in all cases. In the preservation of life, it is a piece of bread; in the daily calling, it is the first and nearest; in providing for the temporal life, it is the concern of the moment; in the search after knowledge, it is the truth; in reflection, it is the life; in the law, it is love; in the Gos