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AND OF THE QUESTION AS TO THE HARMONY BETWEEN THE FIRST THREE EVANGELISTS AND JOHN, WHO RELATES THE SAME INCIDENT IN A WIDELY DIFFERENT CONNECTION.
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129. Matthew goes on with his narrative in the following terms: “And when He was come into Jerusalem, all the city was moved, saying, Who is this? And the multitude said, This is Jesus, the prophet of Nazareth of Galilee. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple.” and so on, down to where we read, “But ye have made it a den of thieves.” This account of the multitude of sellers who were cast out of the temple is given by all the evangelists; but Jn introduces it in a remarkably different order.479 For, after recording the testimony borne by Jn the Baptist to Jesus, and mentioning that He went into Galilee at the time when He turned the water into wine, and after he has also noticed the sojourn of a few days in Capharnaum, Jn proceeds to tell us that He went up to Jerusalem at the season of the Jews’ passover, and when He had made a scourge of small cords, drove out of the temple those who were selling in it. This makes it evident that this act was performed by the Lord not on a single occasion, but twice over; but that only the first instance is put on record by John, and the last by the other three).
AND OF THE QUESTION AS TO THE ABSENCE OF ANY CONTRADICTION BETWEEN MATTHEW AND THE OTHER EVANGELISTS IN THE ACCOUNTS GIVEN OF THAT INCIDENT, AS WELL AS THE OTHER MATTERS RELATED IN CONNECTION WITH IT; AND VERY SPECIALLY AS TO THE CONSISTENCY BETWEEN MATTHEW AND MARK IN THE MATTER OF THE ORDER OF NARRATION.
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130. Matthew continues thus: “And the blind and the lame came to Him in the temple, and He healed them. And when the chief priests and scribes saw the wonderful things that He did, and the children crying in the temple, and saying, Hosanna to the Son of David, they were sore displeased, and said unto Him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings Thou hast perfected praise? And He left them, and went out of the city into Bethany; and He lodged there. Now in the morning, as He returned into the city, He hungered. And when He saw a single480 fig-tree in the way, He came to it, and found nothing thereon but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig-tree withered away. And when the disciples saw it, they marvelled, saying, How soon is the fig-tree withered away! But Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree; but also, if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.”481
131. Mc also records this occurrence in due succession.482 He does not, however, follow the same order in his narrative. For first of all, the fact which is related by Matthew, namely, that Jesus went into the temple, and cast out those who sold and bought there, is not mentioned at that point by Mark. On the other hand, Mc tells us that He looked round about upon all things, and, when the eventide was now come, went out into Bethany with the twelve. Next he informs us that on another day,483 when they were coming from Bethany, He was hungry, and cursed the fig-tree, as Matthew also intimates. Then the said Mc subjoins the statement that He came into Jerusalem, and that, on going into the temple, He cast out those who sold and bought there, as if that incident took place not on the first day specified, but on a different day.484 But inasmuch as Matthew puts the connection in these terms, “And He left them, and went out of the city into Bethany,”485 and tells us that it was when returning in the morning into the city that He cursed the tree, it is more reasonable to suppose that he, rather than Mark, has preserved the strict order of time so far as regards the incident of the expulsion of the sellers and buyers from the temple. For when he uses the phrase, “And He left them, and went out,” who can be understood by those parties whom He is thus said to have left, but those with whom He was previously speaking,—namely, the persons who were so sore displeased because the children cried out, “Hosanna to the Son of David”? It follows, then, that Mc has omitted what took place on the first day, when He went into the temple; and in mentioning that He found nothing on the fig-tree but leaves, he has introduced what He called to mind only there, but what really occurred on the second day, as both evangelists testify. Then, further, his account bears that the astonishment which the disciples expressed at finding how the fig-tree had withered away, and the reply which the Lord made to them on the subject of faith, and the casting of the mountain into the sea, belonged not to this same second day on which He said to the tree, “No man eat fruit of thee hereafter for ever,” but to a third day. For in connection with the second day, the said Mc has recorded the incident of the casting of the sellers out of the temple, which he had omitted to notice as belonging to the first day. Accordingly, it is in connection with this second day that he tells us how Jesus went out of the city, when even was come, and how, when they passed by in the morning, the disciples saw the fig-tree dried up from the roots, and how Peter, calling to remembrance, said unto Him, “Master, behold the fig-tree which Thou cursedst is withered away.”486 Then, too, he informs us that He gave the answer relating to the power of faith. On the other hand, Matthew recounts these matters in a manner importing that they all took place on this second day; that is to say, both the word addressed to the tree, “Let no fruit grow on thee from henceforward for ever,” and the withering that ensued so speedily in the tree, and the reply which He made on the subject of the power of faith to His disciples when they observed that withering and marvelled at it. Fromthis we are to understand that Mark, on his side, has recorded in connection with the second day what he had omitted to notice as occurring really on the first,—namely, the incident of the expulsion of the sellers and buyers from the temple. On the other hand, Matthew, after mentioningwhat was done on the second day,— namely, the cursing of the fig-tree as He was returning in the morning from Bethany into the city,—has omitted certain facts which Mc has inserted, namely, His coming into the city, andHis going out of it in the evening, and the astonishment which the disciples expressed at finding the tree dried up as they passed by in the morning; and then to what had taken place on the second day, which was the day on which the tree was cursed, he has attached what really took place on the third day, —namely, the amazement of the disciples at seeing the tree’s withered condition, and the declaration which they heard froth the Lord on the subject of the power of faith.487 These several facts Matthew has connected together in such a manner that, were we not compelled to turn our attention to the matter by Mark’s narrative, we should be unable to recognise either at what point or with regard to what circumstances the former writer has left anything unrecorded in his narrative. The case therefore stands thus: Matthew first presents the facts conveyed in these words, “And He left them, and went out of the city into Bethany; and He lodged there. Now in the morning, as He returned into the city, He hungered; and when He saw a single fig-tree in the way, He came to it, and found nothing thereon but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever; and presently the fig-tree withered away.” Then, omitting the other matters which belonged to that same day, he has immediately subjoined this statement, “And when the disciples saw it, they marvelled, saying, How soon is it withered away!” although it was on another day that they saw this sight, and on another day that they thus marvelled. But it is understood that the tree did not wither at the precise time when they saw it, but presently when it was cursed. For what they saw was not the tree in the process of drying up, but the tree already dried completely up; and thus they learned that it had withered away immediately on the Lord’s sentence.
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132. Matthew continues his narrative in the following terms: “And when He was come into the temple, the chief priests and the elders of the people came unto Him as He was teaching, and said, By what authority doest thou these things? and who gave thee this authority? And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. The baptism of John, whence was it?” and so on, down to the words, “Neither tell I you by what authority I do these things.”488 The other two, Mc and Luke, have also set forth this whole passage, and that, too, in almost as many words.489 Neither does there appear to be any discrepancy between them in regard to the order, the only exception being found in the circumstance of which I have spoken above, -namely, that Matthew omits certain matters belonging to a different day, and has constructed his narrative with a connection which, were our attention not called [otherwise] to the fact, might lead to the supposition that he was still treating of the second day, where Mc deals with the third. Moreover, Lc has not appended his notice of this incident, as if he meant to go over the days in orderly succession; but after recording the expulsion of the sellers and buyers from the temple, he has passed by without notice all that is contained in the statements above—His going out into Bethany, and His returning to the city, and what was done to the fig-tree, and the reply touching the power of faith which was made to the disciples when they marvelled. And then, after all these omissions, he has introduced the next section of his narrative in these terms: “And He taught daily in the temple. But the chief priests, and the scribes, and the chief of the people sought to destroy Him; and could not find what they might do: for all the people were very attentive to hear Him. And it came to pass, that on one of these days, as He taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon Him, with the elders, and spake unto Him, saying, Tell us, by what authority doest thou these things?” and so on; all which the other two evangelists record in like manner. From this it is apparent that he is in no antagonism with the others, even with regard to the order; since what he states to have taken place “on one of those days,” may be understood to belong to that particular day on which they also have reported it to have occurred.490
AND OF THE VINEYARD WHICH WAS LET OUT TO OTHER HUSBANDMEN; OF THE QUESTION CONCERNING THE CONSISTENCY OF MATTHEW'S VERSION OF THESE PASSAGES WITH THOSE GIVEN BY THE OTHER TWO EVANGELISTS, WITH WHOM HE RETAINS THE SAME ORDER; AS ALSO, IN PARTICULAR, CONCERNING THE HARMONY OF HIS VERSION OF THE PARABLE, WHICH IS RECORDED BY ALL THE THREE, REGARDING THE VINEYARD THAT WAS LET OUT; AND IN REFERENCE SPECIALLY TO THE REPLY MADE BY THE PERSONS TO WHOM THAT PARABLE WAS SPOKEN, IN RELATING WHICH MATTHEW SEEMS TO DIFFER SOMEWHAT FROM THE OTHERS.
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133. Matthew goes on thus: “But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to-day in my vineyard. But he answered and said, I will not; but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir; and went not;” and so on, down to the words, “And whosoever shall fall upon this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.”491 Mc and Lc do not mention the parable of the two sons to whom the order was given to go and labour in the vineyard. But what is narrated by Matthew subsequently to that,—namely, the parable of the vineyard which was let out to the husbandmen, who persecuted the servants that were sent to them, and afterwards put to death the beloved son, and thrust him out of the vineyard,—is not left unrecorded also by those two. And in detailing it they likewise both retain the same order, that is to say, they bring it in after that declaration of their inability to tell which was made by the Jews when interrogated regarding the baptism of John, and after the reply which He returned to them in these words: “Neither do I tell you by what authority I do these things.”492
134. Now no question implying any contradiction between these accounts rises here, unless it be raised by the circumstance that Matthew, after telling us how the Lord addressed to the Jews this interrogation, “When the lord, therefore, of the vineyard cometh, what will he do unto those husbandmen?” adds, that they answered and said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.” For Mc does not record these last words as if they constituted the reply returned by the men; but he introduces them as if they were really spoken by the Lord immediately after the question which was put by Him, so that in a certain way He answered Himself. For [in this Gospel] He speaks thus: “What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.” But it is quite easy for us to suppose,either that the men’s words are subjoined herewithout the insertion of the explanatory clause “they said,” or “they replied,” that being left to be understood; or else that the said response is ascribed to the Lord Himself rather than to these men, because when they answered with such truth, He also, who is Himself the Truth, really gave the same reply in reference to the persons in question.
135. More serious difficulty, however, may be created by the fact that Lc not only does not speak of them as the parties who made that answer (for he, as well as Mark, attributes these words to the Lord), but even represents them to have given a contrary reply, and to have said, “God forbid.” For his narrative proceeds in these terms: “What therefore shall the lord of the vineyard do unto them? He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid. And He beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?”493 How then is it that, according to Matthew’s version, the men to whom He spake these words said, “He will miserably destroy those wicked men, and will let out this vineyard unto other husbandmen, which shall render him the fruits in their seasons;” whereas, according to Luke, they gave a reply inconsistent with any terms like these, when they said, “God forbid”? And, in truth, what the Lord proceeds immediately to say regarding the stone which was rejected by the builders, and yet was made the head of the corner, is introduced in a manner implying that by this testimony those were confuted who were gainsaying the real meaning of the parable. For Matthew, no less than Luke, records that passage as if it were intended to meet the gainsayers, when he says, “Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner?” For what is implied by this question, “Did ye never read,” but that the answer which they had given was opposed to the real intention [of the parable]? This is also indicated by Mark, who gives these same words in the following manner: “And have ye not read this scripture, The stone which the builders rejected is become the head of the corner?” This sentence, therefore, appears to occupy in Luke, rather than the others, the place which is properly assignable to it as originally uttered. For it is brought in by him directly after the contradiction expressed by those men when they said, “God forbid.” And the form in which it is cast by him,—namely, “What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? “—is equivalent insense to the other modes of statement. For the real meaning of the sentence is indicated equally well, whichever of the three phrases is used, “Did ye never read?” or, “And have ye not read?” or, “What is this, then, that is written?”
136. It remains, therefore, for us to understand that among the people who were listening on that occasion, there were some who replied in the terms related by Matthew, when he writes thus: “They say unto Him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen;” and that there were also some who answered in the way indicated by Luke, that is to say, with the words, “God forbid.” Accordingly, those persons who had replied to the Lord to the former effect, were replied to by these other individuals in the crowd with the explanation, “God forbid.” But the answer which was really given by the first of these two parties, to whom the second said in return, “God forbid,” has been ascribed both by Mc and by Luke to the Lord Himself, on the ground that, as I have already intimated, the Truth Himself spake by these men, whether as by persons who knew not that they were wicked, in the same way that He spake also by Caiaphas, who when he was high priest prophesied without realizing what he said,494 or as by persons who did understand, and who had come by this time both to knowledge and to belief. For there was also present on this occasion that multitude of people at whose hand the prophecy had already received a fulfilment, when they met Him in a mighty concourse on His approach, and hailed Him with the acclaim, “Blessed is He that cometh in the name of the Lord.”495
137. Neither should we stumble at the circumstance that the same Matthew has stated that the chief priests and the elders of the people came to the Lord, and asked Him by what authority He did these things, and who gave Him this authority, on the occasion when He to, in turn, interrogated them concerning the baptism of John, inquiring whence it was, whether from heaven or of men; to whom also, on their replying that they did not know, He said, “Neither do I tell you by what authority I do those things.” For he has followed up this with the words introduced in the immediate context, “But what think ye? A certain man had two sons,” and so forth. Thus this discourse is brought into a connection which is continued, uninterrupted by the interposition either of any thing or of any person, down to what is related regarding the vineyard which was let out to the husbandmen. It may, indeed, be supposed that He spake all these words to the chief priests and the eiders of the people, by whom He had been interrogated with regard to His authority. But then, if these persons had indeed questioned Him with a view to tempt Him, and with a hostile intention, they could not be taken for men who had believed, and who cited the remarkable testimony in favour of the Lord which was taken from a prophet; and surely it is only if they had the character of those who believed, and not of those who were ignorant, that they could have given a reply like this: “He will miserably destroy those wicked men, and will let out his vineyard to other husbandmen.” This peculiarity [of Matthew’s account], however, should not by any means so perplex us as to lead us to imagine that there were none who believed among the multitudes who listened at this time to the Lord’s parables. For it is only for the sake of brevity that the same Matthew has passed over in silence what Lc does not fail to mention,—namely, the fact that the said parable was not spoken only to the parties who had interrogated Him on the subject of His authority, but to the people. For the latter evangelist puts it thus: “Then began He to speak to the people this parable; A certain man planted a vineyard,” and so on. Accordingly, we may well understand that among the people then assembled there might also have been persons who could listen to Him as those did who before this had said, “Blessed is He that cometh in the name of the Lord;” and that either these, or some of them, were the individuals who replied in the words, “He will miserably destroy these wicked men, and will let out his vineyard to other husbandmen.” The answer actually returned by these men, moreover, has been attributed to the Lord Himself by Mc and Luke, not only because their words were really His words, inasmuch496 as He is the Truth that ofttimes speaks even by the wicked and the ignorant, moving the mind of man by a certain hidden instinct, not in the merit of man’s holiness, but by the right of His own proper power; but also because the men may have been of a character admitting of their being reckoned, not without reason, as already members in the true body of Christ, so that what was said by them might quite warrantably be ascribed to Him whose members they were. For by this time He had baptized more than John,497 and had multitudes of disciples, as the same evangelists repeatedly testify; and from among these followers He also drew those five hundred brethren, to whom the Apostle Paul tells us that He showed Himself after His resurrection.498 And this explanation of the matter is supported by the fact that the phrase which occurs in the version. by this same Matthew,—namely, “They say unto Him,499 He will miserably destroy those wicked men,”—is not put in a form necessitating us to take the pronoun illi in the plural number, as if it was intended to mark out the words expressly as the reply made by the persons who had craftily questioned Him on the subject of His authority; but the clause, “They say unto Him,”500 is so expressed that the term illi should be taken for the singular pronoun, and not the plural, and should be held to signify “unto Him,” that is to say, unto the Lord Himself, as is made clear in the Greek codices,501 without a single atom of ambiguity.
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?502 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.”503 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 Jn there were some whohad 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 onthe 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.
AND OF THE ORDER IN WHICH MATTHEW INTRODUCES THAT SECTION AS COMPARED WITH LUKE, WHO GIVES US A SOMEWHAT SIMILAR NARRATIVE IN ANOTHER CONNECTION.
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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.”504 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.505 The matters introduced, however, by Matthew immediately after the parable concerning the vineyard, and the killing of the son of the bead 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 Mc and Luke, who also keep the same order in inserting them.506 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.
AND REGARDING THE WOMAN WHO HAD BEEN MARRIED TO THE SEVEN BROTHERS.
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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 Caesar, or not?” and so on, down to the words, “And when the multitude heard this, they were astonished at His doctrine.”507 Mc and Lc 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 Caesar; 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.508 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, Mc 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 Caesar’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.
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.
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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.”509 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 Mark510 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.”511
142. Luke, on the other hand, not indeed in this order, but in a widely different connection, introduces something which resembles this.512 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 Lc 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?”513 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 Mc and by Lc 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.
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