Biblical commentary on the New Testament - The Christian ...

292 Matthew V. 1,
bo traced in tLe discourses. It is, indeed, more close in Luke, as he
gives the discourse in an abbreviated forra.* For as, in the first
part, four woes exactly correspond to the four beatitudes (ver. 21-
2G), so again, the exhortations to pure, disinterested love (ver. 27-31)
correspond to the descri])tions of natural interested love, which does
not suffice for the Gospel (ver. 32-34), and is followed, by way of
conclusion (ver. 35-38), and with a reference to ver. 27, by the renewed
exhortation to the disciples of the New Testament to live
in pure, genuine love. The whole, therefore, forms a delineation of
the nature of the Gospel, in contrast with the strict law ; only,
that in Matthew the contrast is drawn more sharply and at gi-eater
length. At ver. 39, Luke breaks off the discourse with the remark,
that the Saviour continued his address in parables. (On -napafioXr},
see note on Matth. xiii. 3.) The words : But I say unto you, pro-
bably indicate an abbreviation of the discourse, as Luke has omitted
here the more pointed contrast between the Old and New Testa-
ments, furnished by Matthew (v. 13-43.) The parabolical parts
are also incorporated by Matthew, only in quite a different order.
We may, therefore, conclude, with probability, that they formed an
integral part of Chi'ist's address. The arrangement of the parables,
as given by Luke, is entirely natural. For in all of them this
thought is presented to the disciples, that, so far as they desired to
gain influence in the world for the new higher principles of life
(before described), they must first receive it entirely into themselves
and live according to it. Accordingly, they must first be cured of
their spiritual blindness—have the motes removed out of their eyes
—themselves bring forth good fruit, and build their house on the
eternal foundation of God's word (in opposition to pharisaical human
doctrine), and then they may help others. The only passage which
does not seem to fit in with this course of thought, is ver. 40, on
which see the remarks on Matth. x. 24. On closer consideration of
the context, however, this thought also appears to be inserted in its
appropriate place. The previous expression, '•' Can the blind lead
the blind.^" (ver. 39), as well as the subsequent parable of the mote
(ver. 41, ff.), evidently points to the Pharisees, as exercising a de-
termining influence on the Old Testament life, in the form which it
had taken among the Jews at that time. For these Pharisees were
occupied with the hypocritical work of seeking to produce in others
what was lacking in themselves ; and against this our Lord intends
to warn in his parables. The thought that " the disciple is not
above his master," fits thus very properly into the train of thought
* I cannot coincide with Sc7ilelermacher''s view of the discourse in Luke (Ueber die
Schriftcn des Lucas, S. 89, ff.), who thinlis unfavourably of it. The discourse is, indeed,
abridged (the "woes" only appear to be explanatory additions, see note on Matth. v. 3),
but still, in the main, it is accurately and connectedly epitomized.
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