is not necessary to give. These are outside of general and indefinite statements of persons cured of various afflictions.

(a) The curing at Capernaum of the man sick of the palsy (Matt. IX:1-7). See Mark II:1-12, Luke V:17-26, where the sick man is let down on his bed through the roof.

(b) The giving sight to two blind men, apparently at Capernaum (Matt. IX:27-31).

(c) Restoring his speech to a dumb man at the same time and place (Matt. IX:32-34).

(d) Curing of the man with the withered hand (Matt. XII:10-13). The place of this miracle is uncertain.

(e) The case of the blind and dumb man possessed of a devil (Matt. XII:22, 23). The circumstances of this miracle are the same as in (c).

(f) The walking on the waters (Matt. XIV:22-23) near the land of Gennesaret (Matt. XIV:34). See Mark VI:47-52; John VI:16-21.

(g) The curing of the daughter of the Gentile woman "vexed with a devil" (Matt. XV:22-28). The place of this miracle was "the coasts of Tyre and Sidon" (Matt. XIV:21).

(h) The curing of the lunatic son of a "certain man" (Matt. XVII:14-18). This occurred in some part of Galilee not specified (Matt. XVII:1, 22, 24). See also Mark IX:17-27; Luke IX:37-42.

(i) The curing of the two blind men near Jericho (Matt. XX:30-34). See also Mark X:46-52; Luke XVIII:35-43.

(j) The blasting of the fig tree near Bethany (Matt. XXI:18-20). See Mark XI:12-14, who explains the absence of figs on the tree—"for the time of figs was not yet."[27]

THE INSTRUCTIONS TO THE APOSTLES

Matthew devotes an entire chapter to this subject (Matt. X). This is the first time in Matthew's narrative that the term "Apostles" is applied to the followers or disciples of Jesus (Matt. X:2). Up to this point he has mentioned specifically the calling of only five of the apostles (Matt. IV:18, 21; IX:9), although there are possible references to others (Matt. VIII:19, 21).

The first injunction is that they shall not preach to the Gentiles or Samaritans, but "to the lost sheep of the house of Israel" (Matt. X:5, 6).

The only instruction as to the subject-matter of their preachings is that they shall say "the kingdom of heaven is at hand" (Matt. X:7).

They are told to "heal the sick, cleanse the lepers, raise the dead, cast out devils" (Matt. X:8).

They are to provide no money for their expenses and carry little raiment (Matt. X:9,10).

When they enter into a city, they are to seek a worthy house and abide therein, and, if a city will not receive and hear them, "It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city" (Matt. X:11-15).

The remainder of the chapter contains warnings of the trials that will befall the apostles on their mission, admonitions against losing their courage and promises of the rewards that will follow the faithful performance of their work. Jesus also predicts the family dissensions that will accompany the gradual introduction of His Gospel, and in that connection uses the expression: "Think not that I am come to send peace on earth; I came not to send peace, but a sword" (Matt. X:34).

The place of this statement is not fixed, nor the time, except that it appears in the narrative after the Sermon on the Mount and the raising of Jairus' daughter.

Mark tells how Jesus went "up into a mountain and calleth unto Him whom he would" (Mark III:13). He then "ordained twelve, that they should be with Him, and that He might send them forth to preach" (Mark III:14). Then follow the names of the twelve apostles, the calling of four of whom Mark had already related (Mark I:16-20). At a somewhat later time he tells of the sending forth of the twelve apostles, but condenses the instructions to them into four verses (Mark VI:7-13).

Luke tells that Jesus, "having gone out into a mountain to pray, called unto Him His disciples, and of them He chose twelve, whom also He named apostles" (Luke VI:13, 14). The calling of Andrew, Peter, James and John, and of Levi (if he were one of the apostles) had already been given (Luke V:1-10, 27, 28). The instructions to the apostles appear later in his narrative and are condensed into three verses (Luke IX:1-6).

Luke alone of the four evangelists tells that, at a later date, Jesus "appointed other seventy also" to go before Him and preach (Luke X:1). To these seventy are given instructions similar to those given to the twelve in Matthew (Luke X:2-12).

John tells of the calling of Andrew, Peter and Philip (John I:40, 41, 43), but has no account of any special instructions given to the apostles.[28]

THE TEMPERATE LIFE

In rebuking the obduracy of the then generation of the Jews, Jesus illustrates His view of right living, viz: temperance in all things.

"For John came neither eating nor drinking, and they say, He hath a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous and a wine bibber, a friend of publicans and sinners" (Matt. XI:18, 19).

In the face of the example of asceticism set by John the Baptist, Jesus neither fasted Himself, nor did He enjoin fasting on His disciples (Matt. XI:18, 19; IX:14; Mark II:18; Luke V:33). While He objected to the charge of excess, He both ate meat and drank wine in moderation, and inculcated the same practice on His disciples. "And in the same house remain eating and drinking such things as they give" (Luke X:7). He must have been companionable in His every-day life, for He both entertained in His own house (Matt. IX:10; Mark II:15), and was a welcome guest at entertainments given in His honor. "And Levi made Him a great feast at His own house" (Luke V:29). "And it came to pass as He went into the house of one of the chief Pharisees to eat bread on the Sabbath day" (Luke XIV:1). "And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there; and both Jesus was called and His disciples to the marriage" (John II:1, 2). "There they made Him a supper" (John XII:2).[29]

He could sympathize with the spirit of joy and cheer appropriate to such occasions, for when the wine failed at the wedding in Cana, He provided a fresh supply, better than the first (John II:3-10).

THE OBSERVANCE OF THE SABBATH

On a certain Sabbath day, Jesus and His disciples were passing through the corn fields (Matt. XII:1; Mark II:23; Luke VI:1). Luke says that it was "the second Sabbath after the first," probably calling "the first" the one on which Jesus preached in the synagogue at Nazareth (Luke IV:16). The disciples, being hungry, began to pluck and eat the ears of corn. The Pharisees object that they "do that which is not lawful to do on the Sabbath day." Jesus cites the example of David eating the shew-bread in the house of God, and says that if they understood the meaning of the saying, "I will have mercy and not sacrifice," they would not have condemned the guiltless. "And He said unto them, The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is Lord also of the Sabbath" (Mark