ν᾽ Δ 4 OM δι 45 Se BE ς OD FA Or #575 >, on es ΡΝ CCG Parser ᾽ν acne δ ἣν deat ΗΜ ΜῊ ΜΉΝ eS, 2 iphetelate » » ἜΣ να αν; ~! aA. Py Δ δες » aid > Be ν᾽ τ», ᾿ oe Se > τ » Oates Saleh > Ba >, t Ge Ὑ » ἫΝ " > » > > > ae ~ > » > fates ἰὴ » > Se >: > Ἦν ἀκ ες ἐς > > > > ἢ ἐν > ᾿ » ᾿ 2 > {πε 614 ΝΜ » » ERS ie » a i ye fess ~ >2y ae > see ν » ies >> es ote peenes a aS >) Kg > > >, [ὦ aye P25? Seses i iN ὡς esas ag > Pe or sh > v ae > ἔν » > δ ἐς ν Se » ἣν Ae us G <3 Phy y >.) ἢν τα > > > > > > » > >! > τα 2 Ω te ν <2 Ut i ¥ ἢ Ω > G » » 9: eae ices ἦν, > Set et Late » «ἴδ Py ΕΝ > "ἢ ; 4 8 24044 14s Satta νὰν >. >?) PSDP, eiieieke Τρ δ δ ἣν ise τ, > PS. ies Py ory ee 5 ΠΟΥ ach > Sena ses ᾿ DN serene 5 CARA? ag ON 7, Be RA PEE : οἱ the Cheologicy; Sen ay 4 Uny %Y PRINCETON,N. J. KA ὶ Pm om HISTORICAL LECTURES ON THERE LIFE OF OUR LORD JESUS CHRIST, BEING THE HULSEAN LECTURES FOR THE YEAR 1859. BY ἃ ΟΡ ΡΤ ΟΘΤῚ, D:D. BISHOP OF GLOUCESTER AND BRISTOL. FIFTH EDITION, REVISED. LONDON : LONGMANS, GREEN, READER & DYER. 1869. PREFACE. --....,--.-. ΤῊΝ following work consists of eight Lectures, of which the first six were preached before the University of Cambridge in the year 1859. The two remaining Lectures, owing to recent changes, were not preached, but are added as giving a necessary completeness to the subject, and as in substantial accordance with the will of the muni- ficent Founder. It is scarcely necessary to make any preli- minary remarks upon the text of the Lectures, as nearly all that seems required in the way of introduction to the subject will be found in the opening Lecture. It may, however, be desirable to remind the reader that he has before him no attempt at a complete Life of our Lord, but only Lectures upon it. These it has been my object to make as complete as I have been able in everything that relates to the connexion of the events, or that in any way illustrates their pro- bable order and succession. The separate inci- dents, however, have not in every case been dwelt upon at equal length; some being related by a single Evangelist and requiring no explanatory ’ comments, while others, from being related by two or more, and sometimes appearing to involve discordant statements, have called for somewhat lengthened considerations. Those portions in which, for every reason, it has seemed desirable that some regular continuity of narrative should a2 Ὡς iv Preface. be carefully preserved, viz. the Last Passover, and the Forty Days, were not required to be delivered from the pulpit, and have thus approached more nearly to regular history. I have, however, in both been most careful to preserve the same tone and character which marked the rest, and I have- been thankful that the circumstances under which the others were written and delivered have pre- scribed for me in these last two Lectures, almost as a matter of course, that gravity and solemnity of tone which is so especially called for in the recital of events so blessed and so holy, yet withal so awful and so stupendous: To adopt the usual tone of mere historical writing when such subjects are before us seems to me little short of profanity, and I have been taught by the repulsiveness of some narratives of the closing scenes of our Lord’s ministry, written in the conventional style of ordi- nary history, to be more than usually thankful that the nature of my present undertaking has at any rate prevented me from sharing in an error so great and so grievous. A few remarks must be made on the notes. In these it has been my effort to combine two things which are not always found in union,— a popular mode of treating the question under consideration, and accuracy both in outline and detail. How far I may have succeeded it is for others to judge; all I will venture to ask the reader kindly to bear in mind is this,—that much time and very great care and thought have been expended on these notes (more perhaps than might have been needful if they had been longer or their language more technical), and that thus they are not always to be judged of by their brevity or the Preface. Vv familiar list of authorities to which they refer. In my references I have aimed solely at being useful, not to the special, but to the general stu- dent, and thus have but rarely permitted myself to direct attention to any works or treatises that are not perfectly well known and accessible. I have not, by any means, attempted to exclude Greek from my notes, as this seems to me, in such works as the present, to savour somewhat of an affectation of simplicity, but I have still, in very many cases, either translated or quoted from the translations of others the longer passages from the great Greek commentators which form so con- siderable and so valuable a portion of these notes. A similar course has been pursued in reference to German expositors, though longer quotations from them are only occasional. These latter writers are, as it will be observed, often referred to; but care has been taken only to give prominence to the better class of them, and further to refer, where translations exist, to the work in its English rather than its German form. In a word, my humble aim throughout these notes has been to engage the interest of the general reader, and I pray God that herein I may have succeeded, for much that is here discussed, has of late years often been put forward in popular forms that neither are nor perhaps were intended to be con- formable to the teaching of the Church. Of my own views it is perbaps not necessary for me to speak. This only will I say, that though I neither feel nor affect to feel the slightest sympathy with the so-called popular theology of the present day, Τ still trust that, in the many places in which it has been almost necessarily called forth in the vl Preface. present pages, no expression has been used towards sceptical writings stronger than may have been positively required by allegiance to Catholic truth. Towards the honest and serious thinker who may feel doubts or difficulties in some of the questions connected with our Lord’s life all tenderness may justly be shown, but to those who enter upon this holy ground with the sinister intentions of the destructive critic or of the so-called unprejudiced historian, it is not necessary or desirable to sup- press all indication of our repulsion. Marginal references have been added as indicating the authority for the expressions and statements of the text. When these are not present, and guarded conjecture has been re- sorted to, particular care has been taken to make this most distinctly apparent. It is not necessary to detain the reader with further comments, and it only remains for me with all lowliness and reverence to lay before Almighty God this attempt, this poor and feeble attempt, to set forth the outward connexion of those incidents that inspired pens have been moved to record of the life of His Eternal Son. May He pardon its many failings and defects, may He look with pity on efforts, many of which have been made while the shadow of His hand has rested darkly over him who strove to make them, and may He bless this partial first-fruits of a mercifully spared life, by permitting it to minister in its humble mea- sure and degree to His honour and glory, and to the truth as it is in His blessed Son. TPIAS, MONAS, "EAEHSON. CAMBRIDGE, October, 1860, ADVERTISEMENT TO THE FIFTH EDITION. Tur present Edition has been generally revised. The text has been left unaltered, but additions have been made in many places to the notes, and in a few instances corrections have been introduced. The whole volume has been read over in connexion with the recent work of Caspari, entitled, Chrono- logisch-geographische Einleitung in das Leben Jesu Christi (Hamburg 1869), and is now supplied with continuous references to this excellent trea- tise. The attentive reader will not fail to observe the clear coincidences in opinion in many import- ant points between these Lectures and the treatise just alluded to. Attention may be particularly called to the similarity of opinion in reference to the difficult and much debated question of the date of the celebration of the Lord’s Supper, and especially to the similar recognition of Wieseler’s error in computation, owing to his having not distinguished with sufficient precision between the Jewish and ordinary or Julian day. Caspari here supplies a welcome and apparently independent confirmation of the opinion maintained in this volume. In other points of difficulty where there is not the same coincidence the opinion of Caspari deserves the most careful consideration. For example, in his arrangement of the events of the first year of our blessed Lord’s ministerial life, greater chronological elasticity (so to speak) is obtained for the events in the second year by mak- vill Advertisement to the Fifth Edition. ing the date of our Lord’s first journey through Samaria coincide, not with the time of sowing, but with the time of the anterior harvest: and again, in Caspari’s explanation of the “second-first” sabbath there is much that will be found greatly to commend itself to the consideration of the student. His objections also to the festival, no- ticed in John v. 1, being identified with the feast of Purim are fairly and forcibly urged. The stu- dent will do well to consider these points in con- nexion with the views still retained in this volume. A. small amount of further evidence would appear sufficient to justify some slight changes of opinion on these points in the text of these Lectures, As yet, however, the chronological and exegetical arguments, fairly weighed, seem slightly to pre- ponderate in favour of the opinions originally advanced. ‘These opinions then are still main- tained, but candid criticism requires that the stu- dent’s full attention should be called to the few but not unimportant points in which the chrono- logical arrangement of Caspari differs from that of the present work. Thus generally revised and reconsidered it is anew submitted to the reader, with the humble and earnest prayer that in these days of unstable and precarious opinion, it may be permitted on the one hand to furnish some answer to current objections, and on the other to lead the earnest student to fuller measures of faith in our adorable and ever blessed Lord and Saviour, Jesus Christ. GLOUCESTER, September, 1869, CLAUSES FROM THE WILL OF THE Rey. JoHN Hvtsz’, LATE oF ELwortH IN THE County oF CHESTER. By the will of this liberal supporter of Christian learning and truth, bearing date July 21, 1777, it is directed that four clauses of it are to be prefixed to every series of Lectures. Of these Clauses 1 specifies the proportions in which the proceeds of certain estates are to be divided between a Dissertator and a Lecturer ; Clause 2 directs that a salary of £60 be paid to the latter ; Clause 3 names a further augmentation. The most important is Clause 4, which relates to the office and duties of the Lecturer. The discourses are to be twenty in number (reduced by an order of the Court of Chancery, Dec. 21, 1830, to eight); ten to be preached in the Spring and ten in the Autumn of each year. The subject of the discourses is to be in conformity with the following sensible provisions : The subject of five sermons in the Spring and likewise of five sermons in the Autumn shall be to show the evidence for Revealed Religion, and to demonstrate in the most convincing and persuasive manner the truth and excellence of Christianity, so as to include not only the prophecies and miracles general and particular, but also any other proper and useful arguments, whether the same be direct or collateral proofs of the Christian Religion, which he may think fit- test to discourse upon, either in general or particular, especially the collateral arguments, or else any particular article or branch thereof, and chiefly against notorious infidels, whether Atheists or Deists, not descending to any particular sects or controversies (so much to be lamented) amongst Christians themselves, except some new or dangerous error, either of superstition or enthusiasm, as of Popery ’ or Methodism or the like, either in opinion or practice shall prevail, in which case only it may be necessary for that time to write and preach against the same...... And as to the ten sermons that remain the lecturer or preacher shall take for his subject some of the more difficult texts or obscure parts of the Holy Scriptures, such as may 1 See Trusts, Statutes, and Directions affecting the Endowments of the University of Cambridge, p. 262 sq., Cambridge, 1857. x appear to be more generally useful or necessary to be explained, and which may best admit of such a comment or explanation, without presuming to pry too far into the profound secrets and awful mys- teries of the Almighty. And in all the said twenty sermons such practical observations shall be made and such useful conclusions added, as may best instruct and edify mankind; and the said twenty sermons to be every year printed. After the recital of the last clause Mr Hulse directs that the following invocation which occurs at the conclusion of the will is “to be printed by way of preface in each particular work.” And may the Divine blessing for ever go along with all my benefactions, and may the Greatest and the Best of Beings by His all-wise pro- vidence and gracious influence make the same effectual to His own glory and the good of my fellow-creatures! After this pious invocation follow words which, in memory of this good and bountiful man, it does not seem unmeet to quote : Thus earnestly praying that due honour and reverence may be ever paid to the Supreme Fountain of bliss and goodness, and sincerely wishing all increase of true religion and virtue and satisfaction to mankind, I desire, when the Divine Providence shall think fit, to exchange this frail and transitory state for one that is infinitely and eternally happy in Jesus Christ, CONTENTS, vn ge Lecture I. ᾿ - PAGE Introductory considerations on the character- astics of the four Gospels ......... eee Tad δ 1 Statement of the subject, 1. Reasons for choosing it. Method adopted in the Lectures, 1 sq. Caution in applying the principles laid down, 9. Sources of the History, 10. De- tails mainly in reference to internal characteristics, 12 sq. Necessity of recognizing the individualities of the four Gospels, 15. Errors of earlier Harmonists, 17 sq. Indi- viduality of St Matthew’s Gospel, 20. St Matthew’s por- traiture of our Lord, 22, Individuality of St Mark’s Gospel, 23, St Mark’s portraiture of our Lord, 25, Individuality of St Luke’s Gospel, 27. St Luke’s portraiture of our Lord, - 28. Individuality of St John’s Gospel, 30 sq. St John’s portraiture of our Lord, 33. Conclusion. Lecture II. The Birth and Infancy of our Lord............ 37 General aspects of the present undertaking, 37. Arrangement of the subject, 39. The miraculous Conception of our Lord ; its mystery and sublimity, 40 sq. The narrative of the Conception considered generally, 43. The narrative of the Conception considered in its details, 45 sq. Self-evident truth of the narrative, 48. Journey of the Virgin to Elisa- beth, 50 sq. Internal truthfulness of the two inspired Can- ΧΙ Contents. PAGE ticles, 53. Return of the Virgin and the Revelation to Joseph, 55. Journey to Bethlehem, and taxing under Qui- rinus, 57 sq. The Nativity and its attendant circumstances, 61 sq. The Presentation in the Temple, 65sq. The visit and adoration of the Magi, 70. The guiding star, 72 sq. The extreme naturalness of the sacred narrative, 75. Flight into Egypt and murder of the Innocents, 77. The silence of Josephus, 78. The return to Judzea, 79 sq. Conclusion. Lecture III. The Early Judean Ministry ......0.seeseeeeeeee 84 The early years of our Lord’s Life, 84. Reserve of the Evange- lists, 84. The brief notice of our Lord’s childhood, 85. Equally brief notice of our Lord’s youth, 86. Visit to the Temple when twelve years old, 88. Search for, and dis- covery of the Holy Child, 90 sq. Frivolous nature of the objections urged against the narrative, 94. Silence of the Evangelists on the next eighteen years of our Lord’s life, 96 sq. The mental and spiritual development of our Lord, 99. The ministry of the Baptist and its probable effects, 102 sq. Journey of our Lord to the Baptism of John, 104 sq. The nature of St John’s recognition of our Lord, 107. The Temptation of our Lord; its true nafure and circum- stances, 109. The Temptation no vision or trance, 110. The Temptation an assault from without, 111. The Temptation addressed to the three parts of our nature, 112. The minis- tering angels, and the return to Galilee, 114. The testimony of the Baptist, 115. The journey to, and miracle at, Cana in Galilee, 116. Remarks on the miracle, 117sq. Brief stay at Capernaum, and journey to Jerusalem, 121. The expulsion of the traders from the Temple, 122. Impression made by this and other acts, 124. The discourse of our Lord with Nicodemus, 125. Our Lord leaves Jerusalem and retires to the N.E. parts of Judzea, 127. ‘The final tes- timony of the Baptist, 128 sq. Our Lord’s journey through Samaria, 130 sq. The further journey of our Lord to Galilee, 133. Our Lord’s return to Jerusalem at the feast of Purim, 135sq. Main objection to this opinion, 138 sq. The miracle at the pool of Bethesda, 139. Distinctive cha- racter of this epoch, 142. The termination of the early Ju- dzean ministry, 143. Concluding remarks and Exhortation. Contents. ΧΙ Lecrure IV. PAGE The Mimstry in Eastern Galilee ............... 148 Resumption of the subject, 148. Brief recapitulation of the events of the Judzean ministry, 148 sq. Two preliminary observations, 151. The exact period of time embraced in the present Lecture, 152, The variations of order in the three synoptical Gospels, 153. The order of St Mark and St Luke followed in this lecture, 154 sq. Appearance of our Lord in the Synagogue at Nazareth, 159. Departure to, and abode at Capernaum, 161. Special call of the four disciples, 162. Healing of a demoniac in the synagogue at Capernaum, 163. Continued performance of miracles on the same day, 165. The nature of our Lord’s ministerial labours - as indicated by this one day, 167. Probable duration of this circuit, 169. The return to Capernaum, and healing of the faithful paralytic, 170. The call of St Matthew, and the feast at his house, 172. Further charges; the plucking of the ears of corn, 174. The healing of a man with a withered hand on a Sabbath, 176. Choice of the Twelve Apostles, and Sermon on the Mount, 178. Probable form of the Sermon on the Mount, 179. The healing of the centurion’s servant, and raising of the widow’s son, 181 sq. Short circuit: fresh charges of the Pharisees, 185. The teaching by parables, 187. The passage across, and storm on the lake, 188. The Gergesene demoniacs, 189. The raising of Jairus’ daughter, 191. The second visit to the synagogue at Nazareth, 192. The sending forth of the Twelve Apostles, 193 sq. The feeding of the Five thousand, 196. Concluding remarks. Lecture V. The Ministry in Northern Galilee ............ 200 General features of this part of our Lord’s history, 200. Special contrasts and characteristics, 201. Chronological limits of the present portion, 202. Progressive nature of our Lord’s ministry, 203. Contrasts between this and preceding por- tions of the narrative, 204. Teaching and preaching rather than miracles characteristic of this period, 205. Such a difference probable from the nature of the case, 207. The return across the lake; our Lord walks on the water, 208 sq. Return to Capernaum; our Lord’s discourse in the syna- gogue, 211 sq. Healings in Gennesareth, and return of the ΧΙΥ Contents. PAGE Jewish emissaries, 214 sq. Journey to Tyre and Sidon, and the miracle performed there, 217. Return towards Deca- polis and the eastern shore of the lake, 219. Journey to De- capolis; healing of a deaf and dumb man, 220. The feeding of the Four thousand, 221. Not identical with the feeding of the Five thousand, 222. Return to the western side of the lake, 223. Journey northward to Czesarea Philippi, 225. The locality and significance of the Transfiguration, 227. The healing of a demoniac boy, 228. Return to, and proba- ble temporary seclusion at, Capernaum, 230 sq. Conclusion and recapitulation, 233 sq. Leotrure VI. The Journeyings toward Jerusalem ............ 236 General character of the present portion of the inspired narra- tive, 236. Limits of the present section, 237. Harmonistic and chronological difficulties, 237 sq. Precise nature of these difficulties, 240. Comparison of this portion of St Luke’s Gospel with that of St John, 242 sq. Results of the above considerations, 245. Brief stay at Capernaum ; worldly request of our Lord’s brethren, 245 sq. Journey to Jerusalem through Samaria, 248. Our Lord’s arrival and preaching at Jerusalem, 250. The woman taken in adul- tery: probable place of the incident in the Gospel history, 252. Further teaching and preaching at Jerusalem, 253 sq. Departure from Jerusalem, and mission of the Seventy, 256. Further incidents in Judzea recorded by St Luke, 257. Our Lord’s visit to Jerusalem at the Feast of Dedication, 259 sq. The Lord’s message to Herod, and preparation to leave Persea, 262. Probable events during the last two days in Persea, 264 sq. Apparently confirmatory notice in St John, 267. Effect produced by the raising of Lazarus, 268. Inci- dents in the last journey to Judzea, 270 sq. Onward pro- gress toward Jerusalem, 273. Arrival at Jericho, 274. Conclusion. Lecture VII. The Last. Passovers2 222. aa as Introductory comments, 278. Characteristics of the preceding portion of the narrative, 279. Characteristics of the present portion, 280. The journey to, and supper at, Bethany, 282. Contents. XV PAGE The Triumphal entry into Jerusalem, 284 58. Reflections on the credibility of the narrative, 289. Our Lord’s entry into Jerusalem, 291. The cursing of the barren fig-tree (Mon- day), 292 sq. The cleansing of the Temple, and works of mercy performed there, 295. Answers to the deputation from the Sanhedrin (Tuesday), 297 sq. Continued efforts on the part of the deputation, 301. The question about the duty of paying tribute to Czsar, 301sq. Exposure and frustration of the stratagem, 304. The question of the Sad- ducees touching the Resurrection, 306. The question of the lawyer about the greatest commandment, 308. The ques- tion relative to the woman taken in adultery, 310. Our Lord’s question respecting the son of David, 312. The offering of the poor widow, 314. The request of the Greek proselytes, 315 sq. The departure from the temple, and the last prophecies, 318. Consultation of the Sanhedrin and treachery of Judas (Wednesday), 320. The celebration of the Last Supper (Thursday), 321 sq. The agony in Geth- semane (Thursday night), 327 sq. The betrayal of our Lord, 331. The preliminary examination before Annas, 332. The examination before the Sanhedrin, 335 sq. The brutal mockery of the attendants, 338. The fate of Judas Iscariot, 340. Our Lord’s first appearance before Pilate, 341 sq. The dismissal of our Lord to Herod, 344. Second appear- ance before Pilate ; his efforts to set our Lord free, 345 sq. Scourging of our Lord ; renewed efforts of Pilate, 348 sq. The Crucrrixion, 352. Occurrences from the third to the sixth hour, 354. The darkness from the sixth to the ninth hour, 356 sq. The portents that followed our Lord’s death, 359. The removal from the cross and burial of the Lord’s body, 361 sq. Conclusion, 365. Lecture VIII. ἘΠΕ POO YE Oss. conve. vader Sesto set chess avinn 908 Introductory comments, 368. Doctrinal questions involved in this portion of the history, 369 sy. Characteristics of the present portion of the narrative: number of the accounts, 372. Their peculiarities and differences, 373 sq. Resump- tion of the narrative: visit of the women to the sepulchre, 3778sq. The appearance of the angels to the women at the sepulchre, 382. The two Apostles at the tomb, 384. The Lord's appearance to Mary Magdalene, 385 sq. Probable XV1 Contents. effect produced on the Apostles by Mary’s tidings, 339. The Lord’s appearance to the other ministering women, 390 sq. The appearance of our Lord to the two disciples journeying to Emmaus, 393 sq. Inability of the disciples to recognize our Lord, 396. Appearance to the ten Apostles, 398 sq. Disbelief of Thomas: our Lord’s appearance to the eleven Apostles, 403. Appearance by the lake of Tiberias, 404 sq Reverential awe of the Apostles, 408. Appearance to the brethren in Galilee, 410, The Lord’s Ascension, 412 sq. Conclusion, 415 sq. LECTURE I. INTRODUCTORY CONSIDERATIONS ON THE CHARACTER- ISTICS OF THE FOUR GOSPELS. St Joun xx. 9]. These are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name. TuEst words, brethren, which, in the context L«ct. from which they are taken, allude more particu- ἡ larly to the miracles of Christ, but which I fee venture here to extend in application to the whole evangelical history, will in some degree pre- pare you for the subject that I purpose laying before you in this series of Lectures. After seri- ous meditation on the various subjects which the will of the munificent founder of these Lectures leaves open to the preacher, it has appeared to me that none would be likely to prove more useful and more edifying than the history and connexion of the events in the earthly life of our Lord and Master, Jesus Christ. Two grave reasons have weighed with me Reasonsfor in choosing this momentous subject, one more “4 exclusively relating to the younger portion of my audience, the other relating to us all. The first reason has been suggested by the First rea- feeling, which I believe is not wholly mistaken, pe that these Lectures are too often lable, from the nature of the subjects to which they are restricted, E. H.L. 1 Eee. 2 Introductory Considerations on the to prove unattractive to the younger portion of those among us. It is but seldom that the young feel much interested in the debated questions of Christian evidence. Nay it is natural that they should not. With the freshness and warmth of springing life, with the generous impulses of yet unchilled hearts, they are ready for the most part to believe rather than to doubt, to accept rather than to question. The calm and impar- tial investigation, the poised judgment, the sus- pended assent, which must all characterize the sober disputant on Christian evidences, and which we of a maturer age may admire and appreciate, are, I truly believe, often so repulsive to our younger brethren, that after having sat out a sermon or two, they company with us no more, This apples with still greater force, as has been thoughtfully suggested to me, to the new comers in the October term, whose first entrance into the Church of this our mother University is com- monly during the second part of the course of the Hulsean Lecturer. They have thus all the disadvantage of coming among us in the middle of a course; and when to that is added a con- sciousness of defective sympathy with the theme of the preacher, they are tempted, I fear, thus early to withdraw from what they deem unedi- fying, and so to lay the foundation of the evil habit of neglecting attendance at this Church, and of treating lightly the great Christian duty of assembling ourselves together in the house of God. It has thus seemed desirable to choose a sub- ject which, if properly treated, ought to interest Characteristics of the four Gospels. 3 and to edify the very youngest hearer among us, LECT. and which may admit of such natural divisions : as may cause the later hearers to feel less sen- sibly the disadvantage of not having attended the earlier portion of the course. My second reason, however, for the selection second rea- of this peculiar subject is one that applies to α8 all, and is still more grave and momentous. It is based on the deep conviction, that to the great questions connected with the life of our Redeemer, Jesus Christ, the Son of Adam, the Son of God?, * Lk. iii. 38 all the controversies of these latter days are tend- ing noticeably to converge. Here it is that even the more abstract questions, that try the faith of our own times,—questions as abstract as the degree of inspiration of 1 Tn every complete discussion on the Inspiration of the Scriptures, the nature of the more special re- ferences of our Lord to the Old Tes- tament must be fully and fairly con- sidered. To take an extreme case; when our Lord refers, distinctly and explicitly (Matth. xii. 39, 40), to ‘the sign of the prophet Jonas,’ have we any escape from one of two alter- natives, either, (a) that in spite of all that has been urged to the con- trary, and all the scarcely disguised contempt with which the history of Jonah has been treated by modern criticism (comp. Hitzig, Kleinen Pro- pheten, p. 361 sq.), the narrative is notwithstanding true and typical, and referred to by our Lord as such ; or, (6) that it is fabulous, and that our Lord wittingly made use of a fabulous narrative to illustrate His Resurrection? Modern speculation does not hesitate to accept (ὁ), and to urge that it was not a part of our the Written Word’, or Lord’s mission to correct all the wrong opinions, more or less con- nected with religion, which might be prevalent in the minds of those with whom He was conversing (comp. Norton, Genuineness of Gospel, Vol. Ir. Ρ. 477). If we rest contented with such unhappy statements, we must be prepared to remodel not only our views of our Lord’s teach- ing, but of some of the highest attributes of His most holy life: consider and contrast Ullmann, Un- stindlichkeit Jesu, § 19 (Transl. p. 8, 75, Clark). The assertion that ‘the sign of Jonah’ was not referred by our Lord to His resurrection, but to His whole earthly life, seems distinctly untenable (see esp. Meyer on Matth. xii. 40); but were it otherwise, it could scarcely affect the above considerations. To contemplate a rejection of these words from the inspired narrative in the face of the most unquestioned 1—2 + Introductory Considerations on the Lect. the nature of the efficacies of the Atonement’ __' which that Word declares to us,—must seek for their ultimate adjustment. Here is the battle- ground of the present, here perchance the mystic Armageddon of coming strife. Already forms of heresy more subtle than ever Ebionite pro- pounded or Marcionite devised,—forms of heresy that have clad themselves in the trappings of modern historical philosophy’, and have learned to accommodate themselves to the more distinctly earthly aspects of modern speculation, have ap- peared in other- Christian lands, and are now silently producing their influence on thousands and tens of thousands who bear on their fore- heads the baptismal cross of Christ. Already even in our own more favoured country, humanitarian views with regard to the Person of our Redeemer are thrusting themselves forward with a startling and repulsive activity,—intruding themselves into our popular literature as well as into our popu- external evidence (Maurice, Kings and Prophets, p. 357) cannot be characterized as otherwise than as in the highest degree arbitrary and uncritical. 1 Everything which tends to de- rogate from the Divinity of our Lord, tends, as Priestley long ago clearly perceived (History of Cor- ruptions, Vol, I. p. 153), to do away with the idea of an atonement, in the proper sense of the word, for the sins of other men; comp. Magee, Alonement, Dissert. 3. So converse- ly, all limitations of the atonement, all tendencies to represent our Lord's sacrifice as merely an act of moral greatness (comp. Jowett, Romans, Vol. m1. p. 481), will be found in- evitably to lead to indirect denials of the Catholic doctrine of the union of the two natures in our Lord, and to implied limitations of His divinity : compare, but with some reserve, Macdonell, Lectures on the Atone- ment (Donellan Lectures), p. 61 sq. * For a clear statement of the two problems connected with the Gospel history (the criticism of the evangelical writings, and the criti- cism of the evangelical history), and the regular development of inodern speculation, see the introduction to the useful work of Ebrard, Wissen- schaftliche Kritik der evangelischen Geschichte, § 2—7, p. 3 sq. (ed. 2). Characteristics of the four Gospels. 5 lar theology!, yea, and winning assent by their LECT. seductive appeal to those purely human motions and feelings within us, which, while we are in the flesh, we can hardly deem separable from the nature of even sinless man. Already too a so-called love of truth, a bleak, barren, loveless love of truth which the wise Pascal* long since denounced,—a love of truth that like Agag claims to walk delicately, and to be respected and to be spared,—is gathering around itself its Epicu- rean audiences: already is it making its boast of fabled civilizations that rest on other bases than on Christ and His Church’, daily and hourly labouring with that restless energy that belongs to ‘the walkers in dry places,’ to make us_ re- gard as imaginary or illusory those holy prepos- sessions in reference to the Evangelical history, 1 See Preface to Commentary on the Philippians, Coloss. and Phile- mon, Ῥ. X. 2 The following remark of this thoughtful writer deserves considera- tion: ‘On se fait une idole de la vérité méme: car la vérité hors de la charité n’est pas Dieu; elle est son image, et une idole qu’il ne faut point aimer, ni adorer ;_ et encore moins faut-il aimer et adorer son contraire, qui est lemensonge.’ Pen- sées, 11. 17.74, p. 297 (Didot, 1846). 3 It does not seem unjust to say that the views advocated in the most recent history of civilization that has appeared in this country (Buckle, History of Cwilization, Lond. 1858) cannot be regarded as otherwise than plainly hostile to Christianity. There is a special presupposition in view- ing the history of Christ in its rela- tion to the world, which such writ- ers as Mr Buckle unhappily either scorn or reject,—a presupposition which an historian of a far higher strain has well defined as the root of all our modern civilization, and as that from which civilization can never separate itself, without assum- ing an entirely changed form; ‘it is the presupposition that Jesus is the Son of God, in a sense which cannot be predicated of any human being, —the perfect image of the su- preme personal God in the form of that humanity that was estranged from Him; the presupposition that in Him appeared the source of the divine life itself in humanity, and that by Him the idea of humanity was realized.” Neander, Leben Jesu Chr. p. 5 (Transl. § 2, p. 5, Bohn). Contrast with this the unhappy and self-contradictory comments of Hase, Leben Jesu, § 14, p. τό. LECT. rf. 6 Introductory Considerations on the that ought, and were designed by God Himself to exercise their unquestioned influence and sove- reignty over our wh. le inner life’. It is this feeling that has more especially led me to fix upon the Life of our Lord and Master as the subject of these Lectures. It is the deep feeling, that every effort, however humble and homely, to set forth the groupings, the harmonies, and the sigvificancies of that Holy History, is a contribution to the spiritual necessities of our own times,—that has now moved me to enter upon this lofty theme. Here it is, and here only is it, that our highest ideal conceptions of perfec- tion find only still higher practical realizations, Here it is that while we humbly strive to trace the lineaments of the outward, we cannot fail, if we be true to God and to our own souls, to feel the workings of the inward’, and while the 1 Tt has been wellsaid by Ebrard, ‘We do not enter on the Evangelical History, with spy-glass in hand, to seek our own credit by essaying to disclose ever fresh instances of what is contradictory, foolish, or ridicu- lous, but with the faithful, clear, and open eye of him, who joyfully recognizes the Good, the Beautiful, and the Noble wheresoever he finds it, and on that account finds it with joy, and never lays aside his favour- able prepossession, till he is per- suaded of the contrary. We give our- selves up to the plastic influence of the Gospels, live in them, and at the same time secure to ourselves, while we thus act in the spirit of making all our own, a deeper insight into the unity, beauty, and depth of the Evangelical History.’ Kvritik der Evang. Geschichte, § 8, p. 38. 2 Τὸ is satisfactory to find in most of the higher class of German writers on the Life of our Lord a distinct recognition of this vital principle of the Gospel narrative: ‘As man’s limited intellect could never, without the aid of God’s revelation of Him- self to the spirit of man, have ori- ginated the idea of God, so the image of Christ could never have sprung from the consciousness of sinful humanity, but must be re- garded as the reflection of the actual life of such a Christ. It is Christ’s self-revelation, made through all generations in the fragments of His history that remain, and in the work- ings of His Spirit which inspires these fragments, and enables us to recognize in them one complete whole.’ Neander, Leben Jesu Chr. Ρ. 6 (Transl. ὃ 3, p. 4, Bohn): see Characteristics of the four Gospels. 7 eyes dwell lovingly on the inspired outlines of LECT. the history of Jesus and of Him crucified, to fee] __“ _ His image waxing clearer in the soul, His eter- nal sympathies mingling with our infirmities, and enlarging into more than mortal measures the whole spiritual stature of the inner man’. After this lengthened, but I believe not un- necessary introduction, let me, with fervent prayer for grace and assistance from the illuminating Spirit of God, at once address myself to my arduous and responsible task. (I.) And jist, as to the method which with Method the help of God I intend to pursue. se Tags My first object in these Lectures is to arrange, τ to comment upon, and, as far as possible, to illus- trate the principal events in our Redeemer’s earthly history ; to show their coherence, their connexion’, and their varied and suggestive meanings; to place, as far as may be safely attempted, the different di- vine discourses in their apparently true positions, estimated chronologically’, and to indicate how further the eloquent remarks of Dr Lange in the introduction to his valuable work, Das Leben Jesu nach den Evangelien, τ. τ. 6, Vol. 1. p. 71 sq. (Heidelb. 1844), and compare the introductory comments of Ewald, Geschichte Christus’, p. xi. xii. 1 The admirable introductory ex- hortation of Bp Taylor, prefixed to his Life of Christ, deserves parti- cular attention. The prayer with which it concludes is one of the most exalted of those rapt devo- tional outpourings which illustrate and adorn that great monument of learning and piety. 2 On the two methods of relating the events of our Lord’s life, whether by adhering strictly to chronological sequence, or by grouping together what seems historically similar, see Hase, Leben Jesu, § 16, p. 17. The latter method is always precarious, and in some cases, as for example in the Leben Jesu Christi of Neander, tends to leave the reader with a very vague idea of the real connexions of the history. 3 It may perhaps be safely affirmed, and many parts of the succeeding lec- tures will serve to illustrate the truth of the remark, that the exact chro- nological position of all our Lord’s discourses can never be satisfactorily ascertained. One of the most sharp- sighted and trustworthy of modern LECT. ib 8 Introductory Considerations on the they both give to and receive illustration from the outward events, with which they stand in more immediate connexion. But all this must be, and the very nature of the subject prescribes that it should be, subordi- nated to the desire to set forth in as much fulness and completeness as my limits may permit, not only the order and significance of the component features, but the transcendent picture of our Re- deemer’s life, viewed as one divine whole'. With- out this ulterior object all such labour is worse than in vain. Without this higher aim, the divine harmonies of our Master’s life become lost in mere annalistic detail; the spiritual epochs of His minis- try forgotten in the dull, earthly study of the va- ried problematical arrangements of contested his- tory. These last points the nature of my present office may compel me not to leave wholly untouch- ed; nay, I trust that those who are acquainted with the nature of such investigations will here- chronologers of our Lord’s life pru- dently observes: ‘I will not deny that the chronology of the discourses of our Lord, and especially of all the separate discourses, is very hard to be ascertained,—nay the problem viewed under its most rigorous aspects, owing to the nature of the evangelical accounts that have come down to us,—I refer particularly to the Gospel of St Matthew, in which especially so many of these por- tions of discourses occur,—is perhaps never to be solved.’ Wieseler, Clro- nologische Synopse, p. 287; compare too Stier, Reden Jesu, Vol. τ. p. xi. (Transl. Vol. 1. p. 7, Clark). ? “Tt is the problem of faith,’ says Dr Lange, ‘to introduce into the church’s contemplation of the life of Jesus, viewed as a whole, more and more of the various features of the gospel narrative, regarded in their consistent relations with one an- other. On the contrary, it is the problem of theological science to en- deavour to exhibit more and more, by successive approximations, the completed unity of the life of Jesus from the materials ready to its hand.’ Leben Jesu, τ. 7. 2, Vol. 1. p. 233. Some thoughtful remarks on the contrast between the ideal and the outward manifestation of the same (Gegensatz zwischen der Idee und der Erscheinung) in the lives of men, but the perfect harmony of this ideal and phenomenal in Christ, will be found in Neander, Leben Jesu Chr. p. 9. Characteristics of the four Gospels. 9 after perceive that I have not shrunk from enter- oe ing into this very difficult and debateable province ——_ of our subject, and that opinions are not put forth without some knowledge of what has been urged against them. Still the details will not appear in the text of the Lectures, or appear only in affirma- tive statements that are subordinated to the gene- ral current and spirit of the narrative, Let us never forget, in all our investigations, Caution in applying that the history of the life of Christ is a history of the atove. redemption,—that all the records which the Eter- nal Spirit of truth has vouchsafed to us bear this indelible impress, and are only properly to be seen and understood from this point of contemplation’. It is the history of the Redeemer of our race that the Gospels present to us, the history, not of Jesus of Nazareth but of the Saviour of the world, the record, not of merely idealized perfections* but of redemptive workings,—‘My Father worketh hitherto, and 1 work*; and he who would presume to trace out that blessed history, without being in- fluenced by this remembrance in all his thoughts 1 Some very valuable remarks on the true points of view from which the Evangelical History ought to be regarded by the Christian student, will be found in the eloquent intro- duction of Lange to his Leben Jesu: see esp. Book 1.4.6, Vol. I. p. 141 sq. 2 Compare Lange, Leben Jesu, I. 1. 5, 6, Vol. I. p. 41 sq. It has been well remarked by Neander, in answer to Strauss, that the picture of the Life of Christ does not exhibit the spirit of the age in which it appeared, nay that ‘the image of human perfection thus concretely presented, stands in manifold con- tradiction to the tendencies of hu- manity in that period; no one of them, no combination of them, dead as they were, could account for it.’ Leben Jesu, p. 6, note (Transl. p. 4, Bohn). The true conception of the mingled divine and human aspects of our Lord’s life has been nowhere better hinted at than by Augustine, —‘Ita inter Deum et homines me- diator apparuit, ut in unitate per- sone copulans utramque naturam, et solita sublimaret insolitis et in- solita solitis temperaret.’ £pist. CXXXVII. 3. 9, Vol. I. p. 519 (ed. Migne). a Joh. v. 17 ἃ Col. ii. 9 Sources of our history. 10 Introductory Considerations on the and words, must be prepared to find himself add- ing one more unhonoured name to the melan- choly list of those who have presumed to treat of these mysteries, with the eclectic and critical spirit of the so-called biographer—the biographer’ (a strangely inappropriate and unbecoming word) of Him in whom dwelt bodily the whole fulness of the Godhead *. (11) In the next place a few words must on this occasion necessarily be said both on the sources of our history, and our estimate of their divinely-ordered differences and characteristics. Our sources are the four Gospels, four inspired narratives, so mysteriously overruled in their inter- dependence, that regarded from the point of view in which the history of our Lord alone ought to be regarded,—viz. as a history of redemption,—they are all, and more than all, that our most elevated conceptions of our own spiritual needs could have sought for or devised. Such words perchance may sound strange in an age that has busied itself in noting down the seeming deficiencies of the Gospels rather than recognizing their divine fulness, that looks out for diversities rather than accordances’, 1 The essential character of bio- as the Evangelists desired to por- graphy is stated clearly and fairly enough by Hase (Leben Jesu, § 12, p. 15), but the proposed application of it to the life of Our Lord can scarcely be defined as otherwise than as in a high degree startling and repulsive. This cold, clear, but un- sound writer seems to imagine that some height can be reached from which the modern historical critic can recognize the individualizing characteristics of the life of Christ tray them, and may sketch them out in their true (?) relations to the time and age in which they were manifested: compare the somewhat similar and equally objectionable re- marks of Von Ammon, Geschichte des Leben Jesu, Vol. τ. p. vii. (Pre- face). 2 A popular but good article (by Prof. C. E. Stowe) on the nature of the modern assaults upon the four Gospels will be found in the Biblia- Characteristics of the four Gospels. 11 and that never seems to regard its historical criti- cism with more complacency than when it presents to us the four inspired witnesses as involved in the discrepancies of a separate story’, Such words, I repeat, may sound strange, but they are the words of soberness and truth; and I will be bold to say that no patient and loving spirit will ever rise from a lengthened investigation of the four evangelical records without having arrived at this honest con- viction,—that though here there may seem diffi- culty because faith has to be tried’, there a seem- ing discrepancy because we know not all, yet that the histories themselves, no less in their arrange- ments and mutual relations than in the nature of their contents, exhibit vividly the pervading influ- ence of that Spirit which it was declared* should guide, aye and infallibly has guided, their writers into all truth®. But let us carry out these obser- vations somewhat in detail. theca Sacra for 1851, Part 11. The αὐτοῖς τυπούμενοι Πνεύματος. Greg. details are well sketched out by Ebrard, Kvritik der Ev. Geschichte, § 3—7, P- 5 sq. 1 The early Church was fully aware of the discrepancies, not merely in detail, but even in general plan and outline, that were deemed to exist between the Gospels, but she well knew how they were to be estimated and regarded: οὐδὲ γὰρ τοὺς εὐαγγελιστὰς φαίημεν ἂν ὑπ- ἐναντία ποιεῖν ἀλλήλοις, ὅτι οἱ μὲν τῷ σαρκικῷ τοῦ Χριστοῦ πλέον ἐν- ησχολήθησαν, οἱ δὲ τῇ θεολογίᾳ προσέβησαν" καὶ οἱ μὲν ἐκ τῶν καθ᾽ ἡμᾶς, οἱ δὲ ἐκ τοῦ ὑπὲρ ἡμᾶς ἐποιή- σαντο τὴν ἀρχήν᾽ οὕτω τὸ κήρυγμα διελόμενοι πρὸς τὸ χρήσιμον οἶμαι ποῖς δεχομένοις, καὶ οὕτω παρὰ τοῦ ἐν Naz. Orat. xx. Vol. I. p. 365 (Paris, 1609). 2 *Tpsa enim simplici et certa fide in illo permanere debemus, ut ipse aperiat fidelibus quod in se absconditum est: quia sicut idem dicit apostolus, Jn illo sunt omnes thesauri sapientice et scientie abscon- ditt. Quos non propterea abscon- dit, ut neget, sed ut absconditis’ ex- citet desiderium.’ Augustine, Serm. 11. 4, Vol. v. p. 336 (ed. Migne). 3 The language of Augustine on the subject of the plenary inspiration of the Gospels is clear and decided : ‘Quidquid ille [Christus] de suis factis et dictis nos legere voluit, hoe scribendum illis tanquam suis manibus imperavit. Hoe unitatis LECT. 1 ἃ John xvi. 13 LECT. I. Details,— mainly in reference to internal character- istics. 12 Introductory Considerations on the Omitting, on the present occasion, all investi- gations into the more distinctly external character- istics of the Gospels, whether in regard of the general aspect of these inspired documents, or the particular styles in which they are composed, let us turn our attention to the more interesting sub- ject of their internal peculiarities and distinctions. And yet we may pause for a moment even on the outward; for verily the outward is such as can never be overlooked; the outward differences and distinctions are indeed such as may well claim the critical reader’s most meditative consideration. We may note, for example, the pervading tinge of Hebrew thought and diction! that marks, what we may perhaps correctly term, the narrative* of St consortium et in diversis officiis con- cordium membrorum sub uno capite ministerium quisquis intellexerit, non aliter accipiet, quod narranti- bus discipulis Christi, in Evangelio legerit, quam si ipsam manum Do- mint, quam in proprio corpore gesta- bat, scribentem conspexerit.’ De Con- sensu Evang. 1. 35, Vol. 1Π. p. 1070 (ed. Migne) ; comp. in Joann. Tract. RANKL, 26], Lp. 1032. 1 Nearly all modern critics agree in recognizing not merely in isolated words and phrases, but in the gene- ral tone and diction of the first Gus- pel, the Hebraistic element. The ‘physiognomy of this first of our Gospels,’ to use the language of Da Costa, ‘is eminently Oriental :’ the language, though mainly simple and artless, not unfrequently rises to the rhythmical and even poetical, and is marked by a more frequently recurring parallelism of words or clauses (comp. Lowth, Prelim. Dis- sert. to Isaiah, p. viii. Lond. 1837) than is to be found in the other Gospels: compare, for example, Matth. vii. 24—27, with Luke vi. 47—49, and see Da Costa, The Four Witnesses, p. 28 sq. (Transl. Lond. 1851). 2 Perhaps the term narrative may be more correctly applied than any other to the Gospel of St Matthew: it neither presents to us so full a recital of details as we find in St Mark, nor the same sort of historical sequence which we observe in St Luke, nor yet again the same con- nexion Lord’s_ diseourses which we observe in St Jobn, but to a certain extent combines some distinctive features of all. Anti- quity well expressed this feeling in the comprehensive title τὰ λόγια (Papias, ap. Euseb. Hist. Lecl. m1. 39), which we may perhaps suitably paraphrase, as Papias himself seems to suggest (by his subsequent use of the terms τῶν κυριακών Aoylwy,—but the reading is not certain), as τὰ in our Characteristics of the four Gospels. 13 Matthew ;—we may observe the more isolated though more unqualified Hebraistic expressions’, and even the occasional Latinisms* that diversify the graphic but more detached memoirs* of the ex- ponent of the preaching of St Peter‘;—-we may trace the Hellenic colouring that gives such grace ὑπὸ Χριστοῦ λεχθέντα ἢ πραχθέντα: see Liicke, in Studien u. Kritiken for 1833, p. 501 sq., Meyer, Kom- mentar iiber Matth. p. 4, note, and Lange, Leben Jesu, I. 5. 2, Vol. I. p- 161. this Gospel has been well investi- gated in a programme by Harless, entitled Lucubrationum Evangelia Canonica spectantium Pars τι. Er- lang. 1842. As essays of this cha- racter are not always accessible, it may be worth noticing that the learned author finds in the Gospel five divisions,—the jirst, ch. i—iv., The general structure of ver. 23—25 forming the epilogue ; the second, ch. iv.—ix., ver. 35—38 similarly forming the epilogue ; the third, ch. x.—xiv.; the fourth, ch. xv.—xix. 1, 2; and the fifth, ch. xix. 3 to the end: see pp. 6, 7. 1 We may especially notice the occasional introduction of Aramaic words, most probably the very words that fell from our Lord’s lips; comp. ch. iii. 17, Boavepyés; ch. v. 41, ταλιθὰ κοῦμι ; ch. vil. 34, ἐφφαθά ; ch. xiv. 36, ἀββᾶ : see Da Costa, Four Witnesses, p. 89. 2 These have been often specified; it may be enough to notice, σπεκου- Adrwp, ch. vi. 27; ἕεστής, ch. vii. 4, 8; Kevrupiwy, ch. XV. 39, 44, 48» and the use of χαλκὸς for money, ch. vi. 8. Some good remarks on other peculiarities of the style of St Mark, especially in reference to his adoption of less usual words and forms of expression, will be found in Credner, Hinleitung in das N. T. δ 49, p. 102 sq., and in the Introd. of Fritz. Evang. Marci, p. xlv. sq. The assertion that this Gospel was originally written in Latin, and the appeal to a so-called Latin original, have been long since disposed οἵ: see Tregelles and Horne, Jntroduc- tion to the N. T. Vol. Iv. p. 438. 3 This term may perhaps serve to characterize the general aspects of the Gospel of St Mark, and to dis- tinguish it from the more distinctly historic Gospel of St Luke: it also seems well to accord with the spirit of the statements preserved by Eu- sebius, Hist. Eccl. 111. 39. A few remarks by De Wette on the cha- racteristics of this Gospel will be found in the Studien u. Kritiken for 1828, p. 789; see also Lange, Leben Jesu, I. 7. 2, Vol. I. p. 247; and for details, Da Costa, Four Witnesses, p- 87 sq., Guerike, Hinleitung in das N. T. § 39. 3, p- 248 (ed. 2). 4 It is perhaps unnecessary to substantiate this assertion by special quotations, as the connexion between the second Evangelist and St Peter seems now distinctly admitted by all the best modern critics. The most important testimonies of anti- quity to this effect are Papias, ap. Euseb. Hist. Fecl. 11. 39, Trenus, Her. tt. 1, Clem. Alex. ap. Euseb. Hist. Eccl. Vi. 14, and Origen, ap. 16. VI. 25. LECT. I, 14 Introductory Considerations on the and interest to the compiled history of St Luke’; we may recognize the marvellous and divine sim- plicity of the longer and more collective discourses” that form the bulk of the spzitual* and in some respects supplemental* Gospel of St John...All : 1 Tf in the first Gospel we recog- nize the Oriental tinge of thought and dietion, and if in the second we detect some traces of the influence of Latin modes of thought, and of a primary destination for Roman con- verts, we can scarcely fail to acknow- ledge in the third Gospel the impress of Greek thought and culture (comp. Jerome, Comment. in Esaiam, vi. 9), and in its well-ordered and often flowing periods to discern the hand of the Greek proselyte : comp. Col. iv. 14, and notes zm loc.; and see further, Da Costa, The Four Wit- nesses, p. 148, Lange, Leben Jesu, I. 7.4, Vol. 1. p. 253 sq., and for some details in reference to language, Credner, Hinleitung, § 59, p. 132 sq., Guerike, Dinleitung, § 40. 4, p- 278, Patritius, de Evangeliis, Ἐς 3-5) ΟἹ; I. Pp. 03 8d... in those parts (e.g. ch. i.) where we find a clearly marked Hebraistic colouring, it seems natural to con- clude that we have before us, in perhaps not greatly changed forms, trustworthy documents supplied either by the Blessed Virgin (in the chapter in question) or other privi- leged eye-witnesses (comp. ch. i. 2) and ministers of the word: compare Gersdorf, Beitrdge z. Sprachcharac- teristik des N. T. p. 160 sq., Patri- tius, de Evangeliis, 1. 3. 4, Vol. 1 p- 80; and for some general com- ments on St Luke, the good lecture of Dr Wordsworth, New Zest. Vol. ΤΡ, 150. * The discourses of our Lord, as recorded by St John, have been defined by Schmidt (Biblische Theo- logie, § 3, p. 23) as ‘central,’ in contrast with those of the Synop- tical Gospels, which he calls more ‘peripherisch.’ The observation is fanciful, but perhaps has some truth in it: in St John the Lord’s dis- courses certainly seem to turn more on His own Divine person and His true relation to the Father, and the ideas and truths which flow there- from, while those in the Synoptical Gospels relate more frequently to the general facts, features, and as- pects of the kingdom of God ; comp. Ebrard, Avritik der Evang. Gesch. § 35, Ρ. 143. 3 Compare Clem. Alex. ap. Euseb. Hist. Eccl. vi. 14, τὸν μέντοι ᾽Τωάν- νην ἔσχατον συνιδόντα ὅτι τὰ σωμα- τικὰ ἐν τοῖς εὐαγγελίοις δεδήλωται, προτραπέντα γνωρίμων, Πνεύματι θεοφορηθέντα, πνευματι- κὸν ποιῆσαι εὐαγγέλιον. The same distinction is preserved by Augus- tine :—‘ Tres isti Evangelist in his rebus maxime diversati sunt quas Christus per humanam carnem tem- poraliter gessit : porroautem J oannes ipsam maxime divinitatem Domini qua Patre est equalis intendit.’ De Consensu Evang. 1. 4, Vol. ul p. 1045 (ed. Migne). 4 This character of St John’s Gospel has of late been denied, but as it would seem wholly unsuccess- fully. That this was not the special object of that sublime Gospel may be fully conceded (see Luthardt, das ὑπὸ τῶν Characteristics of the four Gospels. 15 these things may well suggest to us meditations of LECT. the freshest interest ; but as they belong to πὸ. ὁ critical essay rather than to the popular lecture, we shall be wise perhaps to confine ourselves now only to the more strictly internal peculiarities, more especially those which characterize the different pictures presented to us of our Blessed Lord and Redeemer. Let us, however, never forget that in every Zhe Indi. effort to set forth the life of our Master, our whole eres of the four superstructure not only rests upon the four Gos- 7%" pels, but has to be formed out of the elements‘! «4 recognized. which they supply, and that unsymmetrical will it be and incongruous, unless, like wise master-build- ers, we learn to appreciate the inner and essential distinctions between the precious materials which we are presuming to employ. Here has been the grave error of only too many of those who have taken in hand to draw up an account of those things that are fully believed, among us*. Here harmonies have failed to edify, here critical his- tories have often proved so lamentably deficient. Nay, I believe that there is no one thing which the long roll of harmonies and histories, extending ἃ Luke i. 1 from the days of Tatian Johan, Evang. 1v. 1, Vol. 1. p. 109 sq.), but that St John wrote with a full cognizance of what his three predecessors had related, that he presupposed it in his readers, and en- larged upon events not recorded else- where, seems almost indisputable. That this was distinctly the belief of antiquity is fully conceded by Liicke, Comment. tiber Johan. 111. 13, Vol. 1. p. 187 (ed. 3): see especially Euseb. Hist, Eccl. 111. 24 ; Jerome, down to our own’, teach de Viris Illustr. cap. 9 ; and compare the expressions in the Muratorian fragment on the Canon, reprinted in Routh, Relig. Sacre, Vol. Iv. p. 3 sq. (ed. 1). 1 A full list of these will be found in the useful but unsound work of Hase, Leben Jesu, ὃ 21, p. 21 sqq., and a shorter and selected list in the Harmonia Evangelica of Tischen- dorf, p. ix. sqq. Those which most deserve consideration seem to be, LECT. 16 Introductory Considerations on the us more distinctly than this—that no true picture of the earthly life of our Redeemer can ever be realized, unless by God’s grace we learn both to feel and to appreciate the striking individuality of the four Gospels in their portraiture of the life of Christ, and are prepared to estimate duly their peculiar and fore-ordered characteristics’. That antiquity failed not to recognize these in- dividualities, we are reminded by the admirable treatise of Augustine on the Consent of the Evan- gelists*\—a treatise from which, though we may venture to differ in details, we can never safely depart in our general principles of combination and adjustment*. No writer has more ably main- Gerson, Concordia Evangelistarum (about 1471), Chemnitz, Harmonia Quatuor Evangelistarum (Vol, 1. pub- lished in 1593); Lightfoot, Harmony, ce. ofthe N. T. (Lond. 1655); Lamy, Harmonia sive Concordia Quatuor Evangelistarum, Paris, 1689; Bengel, Richtige Harmonie der vier Evan- gelien, Tubing. 1736; Newcome, Harmony of Gospels, Dubl. 1778; Clausen, Tabula Synoptice, Havnie, 1829 ; Greswell, Harmonia Evan- gelica, Oxon. 1840; Robinson, Har- mony of the Four Gospels, Boston, 1845, and (with useful notes) Lond. (Relig. Tract Society): Anger, Syn- opsis Evangeliorum, Lips. 1851 ; Tischendorf, Synopsis LEvangelica, Lips. 1851; and, lastly, the volu- minous work of Patritius, de Lvan- geliis, Friburg. 1853. 1 See some good remarks in the Introduction to Lange, Leben Jesu, especially I. 3. 1, Vol. 1. p. 98 sq. 2 We might also specify, as illus- trative of this view of the individual character of the four Gospels, the ancient and well-known comparison of the four Gospels to the four living creatures mentioned in the Apocalypse (Ireneus, Her, 111. 1). Though later writers (Athanasius, Augustine, Jerome, al.) varied some- what in their adaptations of the symbols (see Wordsworth, Greek Test. Vol. 1. p. li.), this fourfold com- parison may be considered as the practical manifestation of the belief of the ancient Church in the dis- tinct individuality of the four Gos- pels. The more usual order and application of the symbols is stated by Sedulius in the following lines, which may bear quotation :— Hoc Matthzeus agens hominem generaliter implet, Marcus ut alta fremit vox per deserta Leonis, Jura sacerdotii Lucas tenet ore juvenci, More volans aquilse verbo petit astra Jo- annes, % Augustine appears from his own statements to have taken especial He alludes to it twice in his commentary on St John (Tract. cxtt. 1, Vol. mI. p. 1929, and again Tract. CXVII. 2, pains with this treatise. Characteristics of the four Gospels. 17 tained the fundamental position, that the four .xcr. evangelical records in their delineation of the life of Christ have noticeably different characteristics— that they present our Redeemer to us under dif- ferent aspects',—and that these four histories (to use the simile of another ancient writer’), though flowing from one paradise, go forth to water the earth with four currents of different volume and direction. LE It was the neglect of these principles that made 2rrors of eartier so many of the laborious Harmonies of the six- Harmo- teenth and seventeenth centuries both valueless and unedifying, and not improbably served to call out that antagonistic criticism, which in these later days has acquired such an undue, and it must be said undesirable prominence*, These earlier efforts Vol. 11. p. 1945), and in both cases speaks of it as composed with much labour: compare also his Retracta- tiones, Book 11. ch. τό, 1 See especially Book I. 2, 3, 4 (Vol. ur. p. 1044, ed. Migne), where the different aspects under which our Redeemer was viewed by the Evangelist are specially noticed. What we have to regret in this valuable treatise is the somewhat low position assigned to St Mark’s Gospel, the author of which, accord- ing to Augustine, is but the ‘pedis- sequus et breviator’ of St Matthew (chap. 2). Modern criticism has strik- ingly reversed this judgment. 2 Jerome, Pref. in Matth, cap. 4, Vol. vil. p. 18 (ed. Migne). 3 I regret that I cannot agree with some of the expressions of my friend, Dean Alford, in the Intro- duction to his New Testament, Vol. 1. ὃ 7. Careful investigation seems ἘΠῚ: Τὸ to justify the opinion that between the forced harmonies, which found favour in older times, and the blank rejection of evangelical harmony, except in its broadest outlines, which has been so much advocated in our own times, there is a safe via media, which, if followed thoughtfully and patiently, will often be found to lead us to aspects of the sacred narrative, which are in the highest degree interesting and instructive. Varia- tions are not ‘consequently inae- curacies’ (§ 7. 6): could we only transport ourselves to the right point of view we should see things in their true perspective; and that we can more often do so than is generally supposed, has, I venture to think, been far too generally denied. For some good remarks on Gospel har- mony, see Wieseler, Chron. Synops. p- 5 sqq., Da Costa, Four Witnesses, p. 1 sqq. (Transl. ). 2 nists. LECT. Ih 18 Introductory Considerations on the . we may have never seen, perhaps never heard of. We may smile perhaps at the luckless sedulity that deemed it necessary to assign to St Peter nine denials of our Lord', and we may perhaps scarcely believe that such abuses of Evangelistic harmony could have been originated by one who co-operated with Luther, and whose works were not without influence on his contemporaries, and on them that followed him. We may perhaps now smile at such efforts, but still if one only looks at some of the harmonies of the present century, it seems abun- dantly clear that these influences are even now not wholly inoperative’, and that efforts to interweave portions of the sacred narrative, without a proper estimate of the different objects and characteristics of the Evangelists, still find among us some fa- vour and reception. In our desire, however, to reject such palpably uncritical endeavours, let us at any rate respect the principle by which they ap- pear to have been actuated—a reverence, mistaken it is true, but still a reverence for every jot and tittle of the written word; and let us beware too that we are not tempted into the other extreme,— 1 Osiander, Harmon. Evang. p. Mosheim, Eccl. Hist. Iv. 3. 2. 1, 128 (Bas. 1561). This rigid and Vol. m1. p. 357 (ed. Soames); Tho- somewhat arrogant divine was born A.D. 1498: he was educated at Wit- temberg and afterwards at Nurem- berg, in which latter city he became a preacher at one of the churches. He warmly supported Luther in his attack on Papal indulgences, but afterwards fell into errors respecting the application of Christ’s righteous- ness and the divine image, which he appears to have defended with ,un- due confidence and pertinacity; see luck, Lit. Anzeiger for 1833, No. 54; and for a short notice of his life, Schréckh, Kirchengeschichte (Refor- mation), Vol. Iv. p. 572. * I fear I must here specify the learned and laborious work of Dr Stroud (New Greek Harmony of the Four Gospels), in which in this same case of St Peter’s denials, the event is recounted under different forms seven times; see the Introduction, p. clxxxix, Characteristics of the four Gospels. 19 LECT. that equally exaggerated view of modern times, I. that the discordances of the sacred writers are such as defy reconciliation’, and that all, save the great events in the history of our Redeemer, must ever remain to us a collection of confused and inconse- quent details. In one word, let us remember that though it is oko uncritical, unwise, and even presumptuous to fabri- tion the cate a patchwork narrative, yet that it is not only meee possible, but our very duty to endeavour judici- ously to combine*. Let us remember that we have four holy pictures, limned by four loving hands, of Him who ‘was fairer than the children of men*,’— " Ps. xlv. 2 and that these have been vouchsafed to us, that by varying our postures we may catch fresh beauties and fresh glories*. Let 1 For some useful observations on, and answers to the extreme views that have been maintained on the supposed discrepancies or diver- gences that have been found in the Gospel history, see Ebrard, Kritik der Evang. Geschichte, § 19, p. 71 sqq. 2 Modern writers on harmonistic study commonly draw distinctions between Synopsis and Harmony, and again between Chronology and Order of Events (Akoluthie). Such distinctions are useful, and serve to assist us in keeping clearly in view the principles on which our combi- nation is constructed. The problem, however, we have to solve can really be regarded under very simple as- pects; it is merely this, (1) to deter- mine, where possible, by reference to chronological data, the order and connexion of events ; (2) to reconcile any striking divergences we may meet with in accounts of the same us then fear not to use event ; compare Chemnitz, Harmon. Quatuor Evang. Proem, cap. 5. In regard of (2) we must be guided by the results of a sound exegesis of each one of the supposed discordant passages combined with a just ap- preciation of the apparently leading aims, objects and characteristics of the inspired records to which they respectively belong. In regard of (1), where chronology fails us, we can only fall back on the principle of Chemnitz :—‘Nos querimus ordi- nem, cujus rationes, si nou semper certee et ubique manifesta, proba- biles tamen nec absurd nec vero absimiles reddi possunt.’ Harmonia Evang. Vol. 1. p. 18 (Hamb. 1704). 3 Compare with this the judicious observations of Da Costa :—‘To picture Christ to the eye in equal fulness, that is, as an actual whole, and that in all His aspects, one witness was very far from being sufficient ; but Divine wisdom could 2—2 LECT, ἃ, /llustra- tions of the internal character- istics above alluded to. Individu- ality of δέ Mat- thew's Gospel. 20 Introductory Considerations on the one to see more in light what another has left more in shade; let us scruple not to trace the line- ament that one has left unexpressed, but another has portrayed. Let us do all this, nothing doubt- ing; but let us beware, let us specially beware, lest in seeking to work them up mechanically into what might seem to us a well-adjusted whole, instead of order we bring in confusion, distortion instead of symmetry, burning instead of beauty. Let me conclude with a few illustrations of those internal characteristics and individualities of the four Gospels, especially in reference to the pic- ture of our Lord’s life, to which I have alluded, and so prepare ourselves for thoughtful recogni- tions, in future lectures, of divinely ordered dif- ferences, and for wise and sober principles of combination. How striking is the coincidence between the peculiar nature of the contents of the Gospel of St Matthew, and what Scripture relates to us of the position of him that wrote it. How natu- rally we might expect from him who sat at the receipt of custom on the busy shores of the lake of Gennesareth, and who had learnt to arrange and to methodize im the callings of daily life,— how naturally we might expect careful grouping and well-ordered combination. And how truly here accomplish its object by means of a fourfold testimony and a four- sided delineation. In order to this, it was meet that each of four Evan- gelists should represent to us not only the doings and sayings, but the very person of the Saviour from his own individual point of view and in harmony with his own per- sonal character and disposition.’ Zhe Four Witnesses, p. 118 (Transl.). 1 See the thoughtful comments of Lange, Leben Jesu, I. 7. 2, Vol. 1. Ῥ. 237 sq. It may perhaps be urged that we are here tacitly assuming that the details of the office of a τελώνης Were More in harmony with modern practice than can actually Characteristics of the four Gospels. 21 we find it! To leave unnoticed the vexed ques- tion of the exact nature of the Sermon on the Mount',—to whom save to St Matthew do we owe that effective grouping of parables which we find in the thirteenth chapter’, wherein each one by its juxtaposition imparts additional force and clearness to those with which it stands in im- mediate contact? Whose hand was it save the wise publican’s that wove into narrative that glo- rious garland of miracles of which the eighth and ninth chapters are nearly entirely composed*? be demonstrated. That an dpyrre- λώνης (sub magistro) was especially concerned with administrative ‘de- tails can be distinctly shown, but that the simple collector (portitor), such as St Matthew probably was, had any duties of an analogous na- ture, may be regarded as doubtful. The very necessities of the case, however, imply that the ‘ portitor’ would have to render constant ac- counts to his superior officer,—and this seems quite enough to warrant the comments in the text; see Smith, Dict. of Antig. 5. v. ‘ Publicani ;’ Jahn, Archeolog. Bibl. § 241; Winer, Realworterb. s. v. ‘Zoll,’ Vol. 11. p. 739 58. 1 See the comments on its pro- bable structure in Lecture Iv. 2 In this chapter we have the longer parables of the Sower (ver. 3—9) and of the Tares and the Wheat (ver. 24—30), and the shorter comparisons of the kingdom of hea- ven with the Grain of Mustard Seed (ver. 31, 32), Leaven (ver. 33), the Treasure in a field (ver. 44), the Merchantman and the Pearl (ver. 45, 46), and the Net cast into the sea (ver. 47, 48). The illustrative connexion that exists between these parables can hardly escape the notice We have, as it were, seven varied aspects of the kingdom of God on earth. In the jirst parable we have placed be- fore us ‘the various classes in the visible Church ; in the second we contemplate the origin and presence of evil therein, and its final removal and overthrow ; in the third we see the kingdom of God in its aspects of growth and extension; in the fourth in its pervasive and regene- rative character; in the fifth and sixth in reference to its preciousness, whether as discovered accidentally or after deliberate search; in the seventh in its present state of inclu- siveness combined with its future state of selection and unsparing se- paration: see Wordsworth, New Test. Vol. I. p. 39; and compare Knox, Remains, Vol. I. pp. 407—425. 3 In these two chapters we have the narrative of the cleansing of a leper (viii. 2—4); the healings of the centurion’s servant (viii. 5—13), of St Peter’s wife’s mother (viii. 14, 15), and of numerous demoniacs (viii. 16); the stilling of the winds and sea (viii. 2426) ; the healing of the demoniacs of Gadara (viii. 28—34) ; of the observant reader. LECT. lie 22 Introductory Considerations on the LECT. who but he, who has brought together in such __* _ illustrative combinations the Lord’s last prophe- cies, and the partially prophetic parables that usher in that most solemn revelation of our Redeemer to His Church, which concludes with the twenty- Especially in his por- traiture of our Lord. ° iii, 13 sq. 105. circumstances of Satanic trial®. fifth chapter’? But to narrow our observations to that with which we are more especially concerned,—with ἢ what force and effect are the contrasts, which such habits of combination naturally suggest’, employed in presenting to us vivid and impres- sive aspects of our Redeemer’s history. In what striking antithesis do the opening chapters set before us the new-born king of Peace and the *ii1,3 savage Herod*, the mysterious adoration of the Magi, and the hasty flight for life into a strange rit rr, 13 land”, the baptism with the opened heavens and descending Spirit, and the temptation with all Observe too andiv-159- how thus heightened by contrast as well as herald- ed by prophecy, the Lord appears to us as the Son of David and the Son of Abraham‘, the spiritual King of spiritual Judaism, the Messiah of the Israel of God*. Yet withal observe how qi, I of the paralytic on his bed (ix. 2—8), and of the woman with an issue of blood (ix. 20—22); the raising of Jairus’ daughter (ix. 23—25), the healing of two blind men (ix. 28— 30), and the dispossession of a dumb demoniac (ix. 32—34). 1 Especially the similitude of the Unready Servant (xxiv. 43—51), and the parables of the Ten Virgins (xxv. I1—12), and of the Talents (χχν. 14— 30). 2 Compare Lange, Leben Jesu, 1. 7,2, Vol. I. p. 240. The outlines and general construction of St Matthew’s Gospel are described by Ebrard, Kritik der Evang. Ges- chichte, § 22, p. 86 sq. but not under any very novel or suggestive aspects. For some remarks on the characteristic peculiarities of this Gospel, see Davidson, Introduction to N. T. Vol. I. p. 52 8q. : 3 Compare the fragments of Ire- neus, taken from Possini, Catena Patrum, and cited in the various Characteristics of the four Gospels. 23 the Theocratic King and the suffering Messiah pass and repass before our eyes in ever new and ever striking interchange, and how a strange and deep tone of prophetic sadness blends with all we read, and prepares us as it were for Gethsemane and Calvary ; and yet again when the Lord has broken the bands of death, whose save St Matthew’s is that inspired pen that records that outpouring of exalted majesty, ‘All power is given me in heaven and in earth*’? To whom save to the first Evange-* Matt. list owe we the record of that promise which forms” εἰ the most consolatory heritage of the Church, ‘Lo! 1 am with you alway, even unto the end of the world?’? fee ΟΝ; No less strongly marked is the individuality maiviau. of St Mark’s Gospel. No less clearly in this in- 77.2 δὲ Mark's spired record can we trace the impressible and “%?¢ fervid character which we almost instinctively ascribe to John Mark the son of Mary® (for I °Act.xiir hold the identity of the Evangelist with the nephew of Barnabas)',;—to him that seems to LECT. dir editions of that ancient writer (Grabe, p- 471; Massuet, Vol. 1. p. 347); it isas follows: Τὸ κατὰ Ματθαῖον evay- γέλιον πρὸς ᾿Τουδαίους ἐγράφη" οὗτοι γὰρ ἐπεθύμουν πάνυ σφόδρα ἐκ σπέρ- ματος Δαβὶδ Χριστόν. ‘O δὲ Ματ- θαῖος, καὶ ἔτι μᾶλλον σφοδροτέραν ἔχων τὴν τοιαύτην ἐπιθυμίαν, παν- τοίως ἔσπευδε πληροφορίαν παρέχειν αὐτοῖς, ὡς εἴη ἐκ σπέρματος Δαβὶδ ὁ Χριστός. Διὸ καὶ ἀπὸ γενέσεως αὐτοῦ ἤρξατο. Comp. Ebrard, Αγε der Evang. Geschichte, § 21, p. 85. 1 This opinion has of late been considered doubtful (see Kienlen, Stud. u. Krit. for 1843, p. 423), but apparently on insufficient grounds. The silence of Papias as to the con- nexion with Barnabas, on which an argument has been based, cannot fairly be pressed, as in the passage in question (Euseb. Hist. Eccl. It. 39) Papias appears occupied not with the question who St Mark was, but simply with the nature of the testimony which he delivered and his dependence on St Peter. Ec- clesiastical tradition seems to have recognized three bearing this name, the Evangelist, John Mark, and the nephew of Barnabas,—but for such a distinction still less can be said ; comp. Coteler, Constit. Apost. τι. 57, Vol. 1. p. 265. The opinion of Da Costa (Four Witnesses, Ὁ. 114 8q.), that St Mark was the devout soldier 24 Introductory Considerations on the have been so forward in action, and yet on one occasion at least too ready to fall away. I say on one occasion at least, for there are many whose judgment demands our respect who also find in the young man with the hastily-caught up linen ‘Mk.xiv.sr garment who followed but to flee*, him who alone has handed down to us that isolated notice’. Time would fail me if I were to name all the many touches that stamp this impress of in- dividuality on the work of the second Evangelist. Do we not recognize his graphic pen and his noticeable love of the objective and the circum- stantial, in almost every event, and especially in every miracle which he has been moved to record? Ts not this plainly apparent in the narrative of the healing of the paralytic®, in that of the Gada- rene demoniac*, in the account of the gradual re- ἃ γῇ. 5154. covery of the blind man of Bethsaida‘, and in εἶχ, 208q. the striking description of the demoniac boy”? Is not this to be felt in the various touches that diversify almost every incident that finds a place LECT. it: bij. 3 Βα. eye ἘΠ. in his inspired record’? who attended on Cornelius (Acts x. 7), is a mere fancy, wholly destitute of even traditional testimony. 1 Such was the opinion of Chry- sostom (in loc.), Gregory the Great (Moral. xiv. 23), and one or two other ancient writers. It may, how- ever, justly be considered very pre- carious, as the common and not un- . natural supposition that the young man was a disciple does not seem to accord with the comment of Papias, οὔτε γὰρ ἤκουσε τοῦ Kuplov, οὔτε παρηκολούθησεν αὐτῷ, ap. Euseb. Hist. Eccl. it. 30. * These touches are very nume- Is it not St Mark that rous, but are perhaps more easily felt than specified. We may notice, however, the effective insertion on three occasions of the very Aramaic words that our Lord was pleased to use (ch. v. 41, vii. 34, xiv. 36), of the emphatic ἀκούετε prefixed to the parable of the Sower (ch. iv. 3), and of the words of power addressed to the winds and sea (ch. v. 39). Sometimes details are brought out by the introduction of a single word (ch. xv. 43, τολμήσας), sometimes by the simple use of a stronger ex- pression than is found in the cor- responding passage in the other Characteristics of the four Gospels. 25 presents to us our Master amid all the loneli- Lucr. ness and horrors of the wilderness, ‘with the wild ΟῚ beasts*’? Is it not he who brings up, as it were * Mk.i. 13 before our very eyes, our Redeemer on the storm- tost lake ‘in the hinder part of the ship asleep on a pillow”’? and precisely notes almost every distinctive ges- ture and look', and is it not to him that we owe the last touch, as it were, to that affecting picture of our Lord’s tenderness and love’, when “* τ΄ He ‘took up the young children zn His arms, and put His hands upon them, and blessed them’? But still more does this individuality appear, and with this we are now most concerned, in the broad and general picture which this Evan- gelist presents to us of his heavenly Master. If in the first Gospel we recognize transitions from theocratic glories to meek submissions, in the Gospels (compare for instances Mark i. 10, σχιζομένους τοὺς οὐρανούς, with Matth. iii. 16, Luke iii. 21; ch. i. 12, ἐκβάλλει, with Matth. iv. 1, Luke iv. 1; ch. ii. 12, ἐξίστασθαι, with Matth. ix. 8; ch. iv. 37, γεμίζεσθαι, with Matth: viii. 24, Luke viii. 23 ; ch. vi. 46, ἀποταξάμενος, with Matth. xiv. 23; ch. xiv. 33, ἐκθαμβεῖσθαι καὶ ἀδημονεῖν, with Matth. xxvi. 37), while at other times we seem made conscious, perhaps merely by a repe- tition of a word or phrase (ch. i. 14, 13, ii. 16, iv. I, xi. 28, al.), perhaps merely by a strengthened form (e.g. cognate accus., ch. ili. 29, iv. 41, V. 42, Vil. 13, xili. 19), of that graphic vigour which so peculiarly charac- terizes the record of the second Evan- gelist. The single parable which is peculiar to this Gospel (ch. iv. 26 sq.) may be alluded to as bearing every impress of the style of St Mark. 1 Many instances of this could be cited: we may pause to specify the all-embracing look (περιβλέπεσθαι) of our Lord which, with the excep- tion of Luke vi. 10, is noticed only by this Evangelist (ch. iii. 5, 34, v. 32, X. 23, xi. 11); the expression of inward emotions on different occa- sions (ch, vii. 34, Vili. 12, X. 14, 21); and the very interesting fact of our Lord’s heading His band of discipies on the last journey to Jerusalem, mentioned in ch. x. 32: compare Da Costa, Four Witnesses, p. 121 ; Lange, Leben Jesu, I. 7. 2, Vol. I. Ρ- 179 sq.; Guerike, Linleitung, 8. 39. 3, Ρ- 258 note; and David- son, Introduction to N.T. Vol. 1. Ρ- 150. Is it not he who so frequently ἢ ἦν 38 Especially in his por- traiture of our Lord. 20 Introductory Considerations on the LECT. second we see our Redeemer in one light only, 1. : - οὗἁ majesty and power. a iii, 20; vi. 31 “y.. 20 f vi. 2 E vii. 36 δ vi. 56 i xvi. 19 If in St Matthew’s re- cord we behold now the glorified and now the suffering Messiah, in St Mark’s vivid pages we see only the all-powerful incarnate Son of God; ° the voice we hear is that of the Lion of the Tribe of Judah....With what peculiar variety of expression does this inspired writer notice the awe and amazement, no less of the familiar circle of the disciples* than of the more impressible multi- tude”. With what circumstantial touches does he put before us—Him on whose lips the multitude so hung that they had scarce room to stand’, or time to eat*,\—Him that wrought such wondrous works that all men did marvel’, yea, and un- believing Nazareth was astonished’—Him whose fame was spread all the more that He sought to conceal it*,—Him before whose feet ‘ whither- soever He entered, villages or cities,’ the sick were Jaid out, and laid out only to be made whole. These things can escape the observation of no attentive reader, nor will they perhaps fail almost to convince him, as they have almost con- vinced me, that he whose narrative like Stephen’s glance penetrates beyond the clouds, and tells us how the Lord ‘was received up into heaven and sat down at the right hand of God'’ was John Mark the Evangelist’. 1 Tt is right to speak with diffi- dence on a point on which modern critics and commentators (even Dr Wordsworth) have judged differently. It is not desirable here to enter upon a criticism of external evidence, which will be found clearly and ably stated elsewhere (see especially the critical notes to the new edition of Tischen- dorf’s Greck Testament ; Meyer, Con- ment on St Mark, p. 170 sqq.; and Tregelles, Printed Text of the N. T. pp. 246—26r), except to remark that the only clear and unqualified exter- nal evidence against the passage is B, the newly found δὲ, the Latin Characteristics of the four Gospels. 27 Still more clearly, if it be possible, can we LEcT. recognize the individuality of the Gospel of as Luke. Here the coincidences between the nature of the history and what we know of him who wrote it,—the wise physician of Antioch';—the proselyte as it has been thought of the gate,— the only one of the four Evangelists who bore in his body the mark of belonging to the wide world that was not of the stock of Abraham’?,— meet us again and again, and press themselves Codex Bobbiensis, some MSS. of the Armenian Version, an Arabic Ver- sion in the Vatican, and perhaps we may add Severus of Antioch, and Hesychius of Jerusalem (see Tischen- dorf 1. c.),—the testimonies of Eu- sebius and Jerome being not so cer- tain (see Wordsworth, Four Gospels, p. 127). As a set-off against the arguments founded on differences in the use of a few words and expres- sions (see Norton, Genuineness of the Gospels, Vol. I. p. 219, ed. 2), we may certainly plead the cireumstan- tial tone of ver. 10 (πενθοῦσιν καὶ κλαίουσιν), of ver. 12 (ἐν ἑτέρᾳ μορφῇ, πορευομένοις εἰς ἀγρόν), the specifica- tions of ver. 17 sq.,— against which the objections commonly urged seem most noticeably weak,—and the con- clusion of ver. 19. Why may not this portion have been written by St Mark at a later period when mere verbal peculiarities might have altered, but when general sentiment and style might, as we seem to ob- serve is the case, remain wholly unchanged? To speculate on the causes which led to the interruption at the end of the 8th verse is per- haps idle. The terrible persecution under Nero, A.D. 64, is, however, somewhat plausibly urged as a pos- sible period when the Evangelist might have suddenly sought safety by flight, leaving the record, which he had been so pressed to write (Euseb. Hist. Hecl. τι. 15, VI. 14), unfinished, and to be concluded per- haps in another land, and under more peaceful circumstances: comp. Norton, Genuineness of the Gospels, Vol. I. p. 221. 1 Compare Euseb. Hist. Eccl. 111. 4,—Aoukds τὸ μὲν γένος ὧν τῶν ἀπ᾽ ᾿Αντιοχείας ; see also Jerome, Catal. Script. cap. 16. This statement has been recently considered doubtful (Winer, RWB. Art. ‘Lucas,’ Vol. 11. p- 35; Meyer, inleitung, p. 182), and due merely to a mistaken iden- tification of the Evangelist with Lucius (Acts xiii. 1), but apparent- ly without sufficient reason. The re- cent attempt to identify St Luke with Silas has been noticed, but re- futed by Dr Davidson, Introduction, Vol. IL. p. 20. 2 This has been usually and, as it would seem, correctly inferred from Col. iv. 14, where St Luke and Demas are named by themselves, and, with Epaphras, not included in the list which preceded (ver. 10, 11) of those who were of the circum- cision; see notes zn loc, Individu- ality of St Luke’ 8 Gospel. 28 Introductory Considerations on the LECT. upon our attention, in ever new and ever sug- I Portrai- ture of our Lord. gestive combinations. I may allude in passing to the frequent and characteristic statement of the circumstances or reasons that gave rise to the events or discourses recorded!, which we find so strikingly in this Gospel. I may notice the pe- culiarly reflective and, if I may use the term, psychological comments ’*, which the thoughtful physician so often passes on the actors or the circumstances which he inspired narrative. These things we can 1 This may be observed especially in the way in which the parables, peculiar to this Evangelist, are com- monly introduced into the sacred narrative: compare ch. vil. 39 56.» X. 30 8q., xii. τῷ 8q., xviii. 1, and very distinctly xix. 11. also here specify St Luke’s account of the outward circumstances that led to our Lord’s being born at Bethlehem, the valuable clue he gives us to one of the significances of the Transfiguration (ch. ix. 31), the notice how St Peter came to be armed with a sword (ch. xxii. 38), the mention of our Lord’s being first blindfolded, and then bidden to pro- phesy who struck Him (ch. xxii. 63) ; compare Blunt, Coincidences of the Gospels, No. ΧΙ. p. 47); and to con- clude a list, which might be made much longer, the allusion to the cir- cumstances which led to our Lord’s being taken before Herod (ch. xxiii. 6 sq.); compare also Lange, Leben Jesu, I. 7. 2, Vol. 1. p. 256. 2 We may specify a few instances ; e.g. the passing comment on the as yet imperfect perceptions of Jo- seph and Mary, ch. ii. 50, 51; the notice of the expectancy of the peo- We may brings forward in his here only allude to in ple, ch. iii. 15; the glimpse given us of the inward thoughts of the Pharisee, ch. vii. 39; the passing remark on their spiritual state gene- rally, ver. 30; the brief specification of their prevailing characteristic, ch. xvi. 14; the sketch of the prin- ciples of action adopted by the spies sent forth by the chief priests and scribes, ch. xx. 20; the notice of the entry of Satan into Judas, ch. xxii. 3, and the significant comment on the altered relations between Pilate and Herod, ch. xxiii. 12. We may remark in passing that the difference between these comments and those which we meet with in St John’s Gospel is clear and charac- teristic. In St John’s Gospel such comments are nearly always specially introduced to explain or to elucidate (comp. ch. iii. 23, 24, iv. 8, Ὁ; vi. 4; τὸ, '23;°71, Vil. 39, Xi. 2, 13) alt); in St Luke’s Gospel they are rather obiter dicta, the passing remarks of a thoughtful and reflective writer, called up from time to time by the varied aspects of the events which he is engaged in recording ; comp. Lange, Leben Jesu, 1. 7. 2, Vol. 1. Ρ- 256 sq. Characteristics of the four Gospels, 29 passing ; we may, however, with profit to our- selves pause somewhat on the portraiture of our Redeemer as presented to us by this Evangelist. If, as I said, St Matthew presents to us our Redeemer more especially as the Messiah, the Son of Abraham and the Son of David; if St Mark more especially presents Him to us as the incar- nate and wonder-working Son of God, assuredly St Luke presents Him to us in the most wide and universal aspects' as the God-man, the Friend and Redeemer of fallen humanity, yea even as his own genealogy declares it, not merely the Son of David and the Son of Abraham, but the Son of Adam and the Son of God’... With what affecting delineation does He who tenderly loved the race He came to save appear to us in the raising of the son of the widow of Nain*;—in 1 The universality of St Luke’s Gospel has been often commented on. Not only in this Gospel do we feel ourselves often, as it were, transported into the domain of gene- ral history (comp. Da Costa, Four Witnesses, p. 154),—not only can we recognize the constantly recur- ring relations or contrasts of Judaism and Gentilism (Ebrard, Avitik der Evang. Gesch. § 31, p. 120),—notonly may we, with most modern critics, see this universality very distinctly brought out in the notice of the mission of the Seventy Disciples (Credner, Hinleitung, ὃ 60, p. 144), but we may trace the same charac- teristic in some of the recitals of leading events, in some of the mira- cles and parables, and in several of our Lord’s isolated comments and observations: consider, for example, ch. ii, 31, 323 iv, 27; ix. 1—6 (especially when contrasted with Matth. x. 5—6), ix. 52 54.» X. 308q., ΣΥΝ τὸ; Vile ΞΠ: XI 39. (55 contrasted with Matth. χχὶ, 9, Mark xi, 9, 10, John xii. 13,—in all of which the reference is to the theo- cratic rather than to the universal King), xxiv. 47, and compare Pa- tritius, de Hvangelvis, I. 3. 5. 80, Vol. 1. p. 92. 2 This difference did not escape the notice of Chrysostom; ‘O μὲν Ματθαῖος, dre Ἑβραίοις γράφων, ov- δὲν πλέον ἐζήτησε δεῖξαι, ἢ ὅτι ἀπὸ ᾿Αβραὰμ καὶ Δαυὶδ ἣν: ὁ δὲ Λουκᾶς ἅτε κοινῇ πᾶσι διαλεγόμενος καὶ ἀνωτέρω τὸν λόγον ἀνάγει, μέχρι τοῦ ᾿Αδὰμ προϊών. in Matth. Hom.t. p. 7 (ed. Bened.); see also Origen, ap. Euseb, Hist, Zecl. vi. 25, and the comments on this Gospel of Ebrard, Kritik der Ev. Geschichte, § 31, p. 120 sq. LECT. ie ὙΠ: 11 LECT. Τὶ * LK. vii. 37 84. Ὁ xv. 38q. ; also in Mt.xviii.12 ° xv. 8 sq. 4 xy. 11 sq. ® xxiii, 27 56. f xxiii. 34 © xxiii, 43 h xxiv. 50 Individu- ality of St Johi’s Gospel. 30 Introductory Considerations on the the narrative of her who was forgiven and who ‘loved much*,—in the three parables of the lost sheep, the lost coin’, and the prodigal son*,— in the address to the daughters! of Jerusalem*,— in the prayer for those who had crucified Him‘, —in the gracious promise to the penitent male- factor®, vouchsafed even while the lips that spake it were quivering with agonies of accumulated suffering. In all these things, and in how many more than these that could easily be adduced, see we not the living picture of Him who was at once the Son of Man in mercy and the Son of God in power, whose grace and redemptive blessings extended to both Jew and Gentile, and who, even as He is borne up into the clouds of heaven, passes from our view in the narrative of St Luke blessing those from whom He is parting" ;—‘and it came to pass while He blessed them, He was parted from them and carried up into heaven, and they worshipped Him, and returned to Jeru- salem with great joy’? On the internal characteristics of the Gospel of St John, and the picture that is there vouchsafed to us of our Lord, I need perhaps say but little, as that blessed Gospel is to so large an extent com- posed of the Redeemer’s own words, and as modern thought no less than the meditations of antiquity 1 It may be observed that con- xxiii, 27, 55, and see also vii. 37 sq. sistently with the characteristic of The same feature is especially no- universality above alluded to, St ticeable in the Acts; comp. ch. i. Luke brings before us, more fre- 14, viii, 12, ix. 2, ix. 36, xii. 12, quently than the other Evangelists, xvi, I, 14, al.; comp. Da Costa, notices. of pious and ministering Four Witnesses, p. 189 sq., Lange, women ; comp. ch, 11, 36, viii. 2, Leben Jesu, Vol. 1. p. 259. Characteristics of the four Gospels. 31 seems rarely to have missed seizing the true aspects ΠΡΟΤῚ of the divine image of the Son of God that is ἐποτ. . presented to us. The very words which I have chosen as my text declare the general object of the Gospel,—even ‘that we may believe that Jesus is the Christ, the Son of God?; the very opening * sx. 31 words suggest the lofty sense in which that son- ship is to be understood,—‘ the Word was with God, and the Word was God.’ As in the synop-?: ! tical Gospels the Incarnate Son is mainly displayed to us in the operative majesty of outwardly-exer- cised omnipotence, so in the fourth Gospel is He mainly revealed to us in the tranquil majesty of conscious unity with the eternal Father’. Here we are permitted to catch mysterious glimpses of the very inner life of our redeeming Lord; we behold the reader of the thoughts and intents of 1 The excellent work of Luthardt (das Johanneische Evangelium, Niirn- berg, 1852) may here be especially noticed. In this the reader will find full and careful notices of all that is peculiar and distinctive in this Gospel, an exposition of the plan of development, and comments on the component parts of the narra- tive. The writer is perhaps too much carried away by his theory of the regular and dramatic structure of the Gospel, and sometimes too artificial in his analysis of details, still his work remains, and will pro- bably long remain, as one of the best essays on St John’s Gospel that haseverappeared. Fora review, see Reuter, Repertor. Vol. LXXXV. p. 97- A good essay on the life and cha- racter of the Apostle will be found in Liicke, Comment. iiber Joh. § 2, Vol. 1. p. 6 sqq., and some useful remarks on the general plan and ar- rangement of the Gospel, in Ebrard, Kritik der Ev. Geschichte, § 35, p- 141 sq.; see also Davidson, Jntro- duction, Vol. 1. p. 334. 2 Compare Augustine, de Consensu Evang.t. 5: ‘Intelligi datur, si dili- genter advertas, tres Evangelistas temporalia facta Domini et dicta que ad informandos mores vite pre- sentis maxime valerent, copiosius persecutos, circa illam activam vir- tutem fuisse versatos; Joannem vero facta Domini multa pauciora nar- rantem, dicta vero ejus, ea preser- tim que Trinitatis unitatem et vite zeterne felicitatem insinuarent, dili- gentius et uberius conscribentem, in virtute contemplativa commendan- da, suam intentionem preedicatio- nemque tenuisse.’ Vol, 111. p. 1046 (ed. Migne) ; compare Lange, Leben Jesu, 1. 7. 2, Vol. 1. p. 265 sq, LECT. i ® Exodus XXXiil. II Ὁ Tsai. ἘΣ ΧΙ, 17 92 Introductory Considerations on the the human heart’, we note the ever-present con- sciousness of truest and innermost union with the Father of Spirits’. Yet we feel rather than see; Wwe are made conscious rather than observe. Here, in the stillness of our hearts, as we read those heavenly discourses, we seem to feel the Son of God speaking? to us ‘asa man speaketh with his friend*:’ His image seems slowly to rise up before us ; the ideal picture gathers shape; we seem to see, yea in exalted moments we do see, limned as it were in the void before our eyes, ‘the King in His beauty’; heaven and earth melt away from our rapt gaze, we spiritually behold the very Re- 1 This seems a decided and some- what noticeable characteristic of this Gospel; see, for example, ch. 1. 47, 11. 2.4. ἵν, αὖ. 18, σι -4'2,pVien LE Οἵ, 64, xiii. 11; compare xi. 4, 15. It may be observed that in some in- stances, 6. 5. our Lord’s conversa- tion with Nicodemus, a remembrance of this characteristic will greatly assist us in understanding the true force of our Lord’s words. It would certainly seem, in a few cases, as if our Lord was not so much reply- ing to the words of the speaker, as to the thoughts which He knew were rising up within; compare Meyer, on Joh, iii. 3; Stier, Reden Jesu, Vol. 1v. p. 376 sq. (Clark). 2 Compare ch. iii. 16, 35 sq., Vv. 17 8Q., Vi. 57, Vill. 42, X. I5, 30, xi. 42, al. It may be further ob- served that it is in St John’s Gospel alone that we find the title μονογενὴς applied to the Eternal Son; see ch. i. 14, 18, iii, 16, 18, and comp. 1 Jobn iv. 9. 3 In this Gospel our Lord is truly to us what the significant appella- tion of the inspired writer declares Him to be,—the Word. In the other Gospels our attention is mainly centered on our Lord’s acts, but in this last one He speaks; see Da Costa, Four Witnesses, p. 240. It may indeed be noticed as one of the striking features of this Gospel that it makes all its characters exhibit their individuality to us by what they say rather than by what they do. We may recognize this kind of selt-portraiture partially in the case of Nathanael (ch. i. 47 sq.) and Ni- codemus (ch. iii. 1 sq.), and very distinctly in that of the woman of Samaria (ch. iv. 7 sq.) and of the man born blind (ch. ix. 1, 39). The very enemies of our Lord appear similarly before us; all their doubts (ch, viii. 22), divisions (ch. x. 19), and machinations (ch. xi. 47) are disclosed to us as it were by them- selves and in the words that fell from their own lips. For some good remarks on the individualizing traits and characteristics of those who ap- pear on the pages of St John’s Gospel, see Luthardt, Das Johann. Evang. 11. 2, Parti. p. 98 sq. Characteristics of the four Gospels. 33 deemer of the world, we hear the reassuring voice, and we say, with a conviction deep as that of him whom this Gospel tells us of, “My Lord and my God*.” On the picture of our Lord which this Gospel presents to us’, I am sure then I need say no more. I will only in conclusion call your atten- tion to the mystical completeness which this Gospel gives to the evangelical history. I will only ask you to spend a moment’s thought on that everlasting wisdom by which it was foreordained that a Gospel should be vouchsafed to us in which the loftiest ideal purities and glories with which we might be able to invest the Son of David, the Son of God, and the Son of Man, might re- ceive a yet loftier manifestation, and by which the more distinctly historical pictures disclosed to us by the synoptical Evangelists might be made in- stinct with a quickening life, which assuredly they lack not, but which we might never have com- pletely realized if we had not been endowed with the blessed heritage of the Gospel of St John’. 1 For some further notices and illustrations, see especially Luthardt, Das Johann. Evang. Ut. 2, p. 92 8q., and for comparisons between the pictures of our Redeemer as dis- played to us in this and the three other Gospe!s, Lange, Leben Jesu, I. 7. 2, Vol. 1. p. 271 sq.; compare also Da Costa, Four Witnesses, Ὁ. 286 sq. 2 We may perhaps profitably close this comparison of the characteris- tics of the four Gospels with a brief statement of some of the distinc- tions which have either been above -alluded to, or may be further ad- duced as evincing the clear indivi- ἘΝ 1 lel GF duality of each one of the inspired records. In regard of (1) the Exter- nal features and characteristics, we are perhaps warranted in saying that (a) the point of view of the first Gospel is mainly Israelitic ; of the second, Gentile ; of the third, uni- versal ; of the fourth, Christian ;— that (b) the general aspect and, so to speak, physiognomy of the first is mainly Oriental; of the second, Roman; of the third, Greek ; of the fourth, spiritual ;—that (c) the style of the first is stately and rhythmical ; of the second, terse and precise; of the third, calm and copious ; of the 3 LECT. If. * Joh.xx.28 LECT. a: Conclusion. 94 Introductory Considerations on the And now I must close these meditations. Fain would I dwell on some practical applications, but the remembrance that these are Lectures rather than Sermons, and that the time is far spent, warns me to say no more. Yet I cannot part from you, my younger brethren, without simply yet earnestly urging you, ere we again meet in this church, to spend a brief hour in reviving your remembrance of the events in our Redeemer’s history which con- clude with the return of the Holy family to Naza- reth, and precede the isolated notice of our Lord’s visit to the Temple when twelve years old; for thus far my next Lecture will extend. I venture to suggest this, for I feel that you will thus be en- abled to enter with a fresher interest into the medi- tations, into which with the help of Almighty God fourth, artless and colloquial ;—that (d) the most striking characteristic of the first is symmetry; of the second, compression; of the third, order; of the fourth, system ;—that (6) the thought and language of the first are both Hebraistic; of the third, both Hellenistic; while in the second the thought is often Oc- cidental though the language is He- braistic ; and in the fourth the lan- guage Hellenistic, but the thought Hebraistic. Again, (2), in respect of Subject-matter and contents we may say perhaps, (a), that in the first Gospel we have narrative; in the second, memoirs; in the third, his- tory; in the fourth, dramatic por- traiture;—(b) that in the first we have often the record of events in their accomplishment ; in the second, events in the detail; in the third, events in their connexion; in the fourth, events in relation to the teaching springing from them ;—that thus, (6), in the first we more often meet with the notice of impressions; in the second, of facts; in the third, of motives; in the fourth, of words spoken;—and that lastly, (d), the record of the first is mainly collec- tive and often antithetical; of the second, graphic and circumstantial ; of the third, didactic and reflective; of the fourth, selective and supple- mental. We may, (3), conclude by saying that in respect of the Por- traiture of our Lord, the first Gospel presents Him to us mainly as the Messiah ; the second, mainly as the God-man; the third, as the Re- deemer ; the fourth, as the only- begotten Son of God. For illustra- tions of this summary the reader inay be referred to the Four Wit- nesses of Da Costa, to Davidson, Introduction to the N. 1, Vol. 1; Lange, Leben Jesu, 1. 7. 2, Vol. 1. p- 234—281; Ebrard, Kvritik der Evang. Geschichte, § 1o—39. Characteristics of the four Gospels. 35 I hope to lead you next Sunday afternoon. Yet Lect. withal remember, I beseech you, that this is no mere investigation of chronological difficulties, no dry matter of contested annals, but involves an effort to see and feel with more freshness and reality the significance of the recorded events in the earthly life of the Eternal Son'. Remember that it implies a humble endeavour by the grace of the inworking Spirit to gain a more vital and per- sonal interest in the inspired history of Him who stooped to wear the garments of our mortality, who submitted for our sakes to all the condition- ing circumstances of earthly life, was touched with a sense of our infirmities, yea, as an inspired writer has told us, was pleased to learn obedience ‘ by the things that He suffered*,” though Himself the * Heb.v.s King of Kings and Lord of Lords, God blessed for ever ; Amen. Such a work, if regarded under such aspects, and with such remembrances, both is and must be blessed. Such contemplations, if engaged in with a humble and loving spirit, will add a strength to your faith, which, it may be, the storm and stress of coming life will never be able successfully to weaken, and against which those doubts and diffi- culties which at times try the hearts of the young and inexperienced, will be found both powerless and unprevailing. 1 For some excellent remarks on the unity of the Gospel-history on the one hand, and its fourfold, yet organically connected revelation of our Redeemer’s life and works on the other, see especially the elo- quent and thoughtful work of Dr Lange, already several times referred to, Das Leben Jesu, τ. 7. 1, 2, Vol. 1. p. 230 sq.—a work, which we are glad to observe, has recently been trans- lated (Clark, Edinburgh). 3—2 90 Introductory Considerations &e. LECT. May the grace of our Redeemer be with ‘you; may He quicken your young hearts, may He show unto you His glorious beauty, may His image grow in your souls, and both in you and in us all may His life-giving Spirit enlighten “Eph. 18 the eyes of our understanding’, and fill us, heart and soul and spirit, with all the fulness of God. LECTURE II. THE BIRTH AND INFANCY OF OUR LORD. St Luxe ut. 40. And the child grew, and waued strong in spirit, filled with wisdom: and the grace of God was upon Him. Tue text which I have just read, brethren, forms Lect. the concluding verse of that portion of the Evan- es gelical history to which, with God’s assisting grace, pete: he I purpose directing your attention this afternoon. pee We may now be said to have fairly entered upon the solemn subject which I propose treating in these lectures; and we shall do well at once to address ourselves to its discussion And that too without any further preliminary matter, as I trust that my remarks last Sunday will have so far prepared us for the sound and reverential use of the four sources of our Redeemer’s history, that we need no longer delay in applying the principles which were there alluded to. I will pause only so far to gather up the results of our foregoing meditations, as to remind you that, if our observations on the general character and relations of the four inspired records were in any degree just and reasonable, it would certainly ‘seem clear that our present endeavour to set forth a continuous and connected life of our Master, must involve a constant recognition of two seem- ingly opposite modes of proceeding. On the one hand, we must regard the four holy histories as to LECT. 38 The Birth and Infancy a great degree independent in their aims, objects, and general construction,—as marked by certain fore-ordered and providentially marked character- istics ; and yet, on the other hand, we must not fail to observe that they stand in such relations to each other as may both sanction and justify our combining them in a general delineation of the chief features of our Redeemer’s earthly life. While we may shrink from mere cold and some- times forced harmonizing on this side, we must not, on that, so exaggerate seeming differences! as to plead exemption from the edifying task of comparing Scripture with Scripture’, and of sup- plying from one inspired writer what another might have thought it meet to leave unnoticed or un- explained. Nay more, we must not shrink from noting even seeming discrepancies’, lest we fail to learn, by a more attentive consideration of them, 1 This, which Augustine (de Con- sensu Evang. I. 7. 10) well calls ‘palmare vanitatis,’ has been far too much the tendency of modern commentators and essayists, espe- cially in Germany. We may ob- serve this not merely in the repul- sive productions of men like Strauss and his followers, but even in the commentaries of more sober and thoughtful writers. I may specify, for instance, the otherwise valuable commentary of Dr Meyer. Here we have not only the fewest possible efforts to adjust or account for dif- ferences in the order of events in the Gospel history, but only too often a tendency to represent them greater than they really are found to be; compare, for example, this writer’s objectionable remarks on Luke v. 1—11, Kommentar, p. 263. The results of the modern destruc- tive school are stated fairly and clearly by Ebrard, Aritik der Evang. Gesch. § 114—118, p. 608; see especially p. 641. * Some judicious remarks on the true Christian method of estimating, comparing, and criticizing the in- spired records of the four Evan- gelists, will be found in the intro- duction to Lange’s Leben Jesu ; see especially Book 1. 4. 7, Vol 1. p. 141 sq. 5. The duty of the critic in this respect is well stated by Dr Lange in the work above referred to: ‘The Evangelist,’ he says, ‘may certainly, nay must appear to contradict him- self; for the appearance of such contradiction is the mark of life, depth, and freshness. Nature ap- pears a thousand times over to con- of our Lord. 39 how they commonly arise from our ignorance of LECT. some unrecorded relations,—and how the seeming S discord is due only to the Selahs and silences in the mingled strains of Evangelical harmony’. But let us delay no longer, for the subject before us is so extended, that it will fully occupy all our time, and so varied that it will require some adjustment to adapt it to the prescribed limits of these lectures, As the present course of the Hulsean Lectures es is limited in its duration to one year, and con- subject. sequently will, at the very utmost, only afford me eight opportunities of addressing you’, it will per- haps be best to adopt the following divisions. In the present lecture we will consider the events of the Lord’s infancy. Next Sunday we will meditate on the single recorded event of our Lord’s boyhood, and that portion of the history of His manhood, which commences with His baptism, and concludes with the miracle at the pool of Bethesda,—in a word, what may be roughly though conveniently termed our Lord’s early Judean ministry. A tradict herself. If a critic finds a difficulty in such an appearance of contradiction, and demands from the Gospels the precision of notaries, he clearly enough evinces his own incapability of forming a just esti- mate of them.’ Leben Jesu, 1. 4. 7, Vol. 1. p. 144. See also some brief but good remarks on seeming dis- crepancies in the introduction to Chrysostom’s Homilies on St Matth. I. p. 5 (ed. Bened.). 1 ‘But if in recounting the won- ders (of the Gospel history) all did not mention the same things, but one mentioned this set of incidents and another that, do not be dis- turbed thereby. For if one had related everything the rest would have been superfluous; or if all had written new and peculiar matter in reference to one another there would not have appeared the present evi- dence of agreement.’ Chrysostom, ib. p.6. See further some judicious remarks in the introduction to The Four Witnesses of Da Costa, p. 1 sq. 2 Owing to recent regulations, this number of Lectures has been finally reduced to six. The last two Lectures were thus not preached, but are added both for the sake of still maintaining some conformity to the will of the founder, and also for the sake of ’giving a necessary completeness to the subject. The mira- culousCon- ception of our Lord ; its mystery and subli- mity. 40 The Birth and Infancy fourth and a fifth lecture may be devoted to the _ininistry in Galilee and the neighbouring districts ; a sixth may contain a brief account of the Lord’s last three journeys to or towards Jerusalem; a seventh may well be given exclusively to the events of the last passover,—that period of such momentous interest, and so replete with difficul- ties of combination and arrangement ;—and a con- cluding lecture may embrace the history of the last forty days. In the present portion, if we leave out the commencement of St John’s Gospel and the early history of the Baptist', the first recorded event is of an importance that cannot be over-estimated, —that single event in the history of our race that bridges over the stupendous chasm between God and man. That first event is the miraculous con- ception of our Redeemer*. It is related to us both by the first and third Evangelists’, and by 1 These portions of the inspired to current objections. The main narrative are not commented on. The former belongs more to the pro- vince of dogmatical theology; the latter to the general history of our Lord’s times, into neither of which our present limits and the restricted nature of our subject will now per- mit us to enter. The student will find an elaborate and, in most re- spects, satisfactory article on the Baptist, in Winer, Realwérterb. Vol. I. p.585—590; and some good com- ments on his ministry in Greswell, Dissert. X1X. Vol. 11. p. 148 sq. 2 Some good remarks on this pro- found subject will be found in Nean- der, Life of Christ, p. 13 sq. (Bohn). The student will there find an able exposure of the mythical view, as it is called, of this sublime mystery, and brief but satisfactory answers position of Neander is, that the miraculous conception was demand- ed ἃ priori, and confirmed @ poste- riert. As regards any explanation of the special circumstances of this holy miracle, all that can be said has been said by Bp Pearson, Creed, Art. i. Vol. 1. p. 203 (ed. Burton); see also Andrewes, Serm.1X. Vol. 1. p- 135 sq. (A.-C. Libr.). The dig- nity of the conception is well touch- ed upon by Hilary, de Trinitate, Book 1. p. 17 (Paris 1631). 3 The objection founded on the assumed silence οὗ St Jobn is wholly futile. If our view of St John’s Gospel be correct (see above, p. 14), it may be fairly urged that a formal notice of an event which had been so fully related by one Evangelist and so distinctly confirmed by ano- of our Lord. 41 the latter with such an accuracy of detail, that we .LEcT. may bless God for having vouchsafed to us we record, which if reverently and attentively con- sidered will be found to suggest an answer to every question that might present itself to an honest though amazed spirit. Yea, and it 7s a subject for amazement’. Dull hearts there may be that have never cared to meditate deeply on these mysteries of our salvation, and to which the wonder and even perplexity of nobler spirits may have seemed unreasonable or inexplicable. Such there may be: but who of higher strain, as he sees and feels the infirmities with which he is encompassed, the weakness and frailty of that flesh with which he is clothed’, the sinfulness that ther would have seemed out of place in a Gospel so constructed as that of St John. What we might have ex- pected we meet with,—the fullest and most unquestioned statement of this divine truth (ch. i. 14, comp. ver. 13), nay more, reasoning which depends upon it (ch. iii. 6), but no historical details; see Neander, Life of Christ, p. 17, note (Bohn); and compare Da Costa, Four Witnesses, p. 286. The similarly assumed si- lence of St Paul(Von Ammon, Gesch. des Lebens Jesu, τ. 4, Vol. 1. p. 86) is abundantly confuted by Lange, Leben Jesu, ΤΙ. 2. 4, Part I. pp. 72, 73: 1 Well may Augustine say: ‘Quid mirabilius virginis partu! concipit et virgo est; parit et virgo est. Creatus est de δῷ quam creavit: attulit ei fe- cunditatem, non corrupit ejus integri- tatem.’ Serm. CLXXXIX. 2, Vol. Vv. p. 1605 (ed. Migne). So, too, Gregory of Nazianzus, in a fine sermsn on the nativity: Προελθὼν δὲ Θεὸς μετὰ τῆς προσλήψεως ὃν ἐκ δύο τῶν ἐναν- τίων, σαρκὸς καὶ Πνεύματος" ὧν τὸ μὲν ἐθέωσε, τὸ δὲ ἐθεώθη. ᾿ἊὮ τῆς a καινῆς μίξεως, ὦ THs παραδόξου κρά- σεως, ὁ ὧν γίνεται, καὶ ὁ ἄκτιστος κτίζεται, καὶ ὁ ἀχώρητος χωρεῖται διὰ μέσης ψυχῆς νοερᾶς μεσιτευούσης θεό- τητι καὶ σαρκὸς παχύτητι. ΟΥαί. XXXVIII. p. 620 (ed. Morell). 2 “What say you to flesh? is it meet God be manifested therein ? “Without controversy” it is not. Why what is flesh? it is no mystery to tell what it is; it is dust, saith the patriarch Abraham. It is grass, saith the prophet Esay; jfenuwm, “grass cut down, and withering.” It is ‘‘ corruption,” not corruptible, but even corruption itself, .saith the Apostle Paul...We cannot choose but hold this mystery for great, and say with Augustine, Deus ; quid gloriosius? caro; quid vilius ? Deus in carne; quid mirabilius ? Andrewes, Serm. 11. Vol. 1. p. 37 (A.-C. Libr.). ” LECT. 42 The Birth and Infancy seems wound round every fibre, and knit up with _every joint of his perishing body,—who has truly felt all this, and not found himself at times over- whelmed with the contemplation of the mystery of Emmanuel',—the everlasting God manifested in, yea tabernacling in this very mortal flesh ? Wild heathenism we say may have dreamed such dreams. The pagan of the West may have vaunted of his deified mortality and his brother-men ascending to the gods; the pagan of the East may have fabled of his encarnalized divinities, and of his gods descending to men*,—but this mystery of mysteries, that the Eternal Son of the Eternal Father, He whose outgoings had been from everlasting, whose hands had laid the bases of the hills, and spread out the floods, that He should become incarnate, should take upon Him our nature and our in- firmities,—can it be? Can such a thought have found an expression in prophecy®? Can it have become realized in history? Say,—can it be? Can the world produce a narrative that can make such a conception imaginable? Is there a record that can make such an event seem credible, seem 1 ¢Oh! the height and depth of this super-celestial mystery,’ says the eloquent Bishop Hall, ‘that the infinite Deity and finite flesh should meet in one subject, yet so as the humanity should not be absorbed of the Godhead, nor the Godhead con- tracted by the humanity, but both inseparably united; that the God- head is not humanized, the humanity not deified, both are indivisibly con- joined ; conjoined so as without con- fusion distinguished.’ Great Mystery of Godliness, § 2, Vol. VII. p. 332 (Oxf. 1837). Chrysostom has ex- pressed very similar sentiments and with equal eloquence: see Hom. in Matth. ττ. p. 21 (ed. Bened.). * This thought is well expressed and expanded by Dr Dorner in his valuable work on the Person of Christ, Vol. I. p. 4 sq. (ed. 2, 1845). ® The prophecies of the Old Tes- tament relating to the miraculous conception, so often and so recklessly explained away or denied, will be found calmly and critically, though not in all respects, satisfactorily dis- _ cussed by Hofmann, Schriftbeweis, II. 1, 5. 3, Vol. IL p. 54—69. of our Lord. 3 possible, we will not say to a doubting but even to nee. a receptive and to a trustful spirit? Yea verily, ——~— blessed be God, we have that narrative, and on that narrative not only in its general outlines, but its most special details, we may τοῖν with a confi- dence which every meditative reading will be found to enhance and to corroborate. Let us pause a moment to consider a few of Hike the more striking portions of the narrative, espe- Conception cially from the point of view in which we are for pies et the moment regarding it,—that of supplying the fullest conviction to every honest but anxious, every longing but inquiring heart. Does the idealizing spirit that views the transcendent event in all the circumstances of its widest universality, —that seems to recognize the mysterious adapta- tions of earthly dominion', to read the tokens of 1 The state of the world at the epoch when our Lord appeared was exactly that which, according to our mere human conceptions, mightseem most fitted for the reception of Chris- tianity. Judaism, on the one hand, had lost all those external glories and prerogatives which, at an earlier period, would have prevented any recognition of the Messiah save as a national ruler and king. There would have been no Israel of God with chastened hearts and more spi- ritualized expectancies waiting, as we know they now were, for a truer redemption of Israel. Heathenism, on the other hand, had now gained by its contact with Judaism truer conceptions of the unity of God; and many a proselyte of the gate was there, who like the centurion of Capernaum (Luke vii. 5) loved well the nation that had taught him to kneel to the one God, and could bear to receive from that despised people a knowledge of his own and the world’s salvation : compare Jost, Geschichte des Judenthums, 111. 1. 4, Vol. 1. p. 330, and Milman, Hist. of Christianity, ch. 1. Vol. 1. p. 21 sq. When we add to this the remem- brance of the recent consolidation of the power of Rome (see esp. Meri- vale, Hist. of Romans, ch. ΧΧΧΙΧ, Vol. Iv. p. 383 sq.) and recognize a political centralization which could not but aid, however unwittingly and unwillingly, the pervasive in- fluences of the new faith, we may well feel that the very appearance: of Christianity, at the time when it did appear, is in itself an indirect evidence of its divine nature and truth. See some good remarks on this subject in Lange, Leben Jesu, Il I. 1, p. 15 sq.; and for a fairly LECT. 44 The Birth and Infancy the fulness of the times, and to discern the long- ings pervading not only the chosen people! but the whole wide realms of the Eastern world*— does such a spirit, meditating thus loftily and per- chance blamelessly upon the mighty coincidences of time and place and history, seek in vain for some features in the record of the incarnation of the Son of God that shall respond to such feel- ings? Does not the direct message from Jehovah*, the angelic ministration”, the operative influence of the Eternal Spirit’, all tend to work a convic- tion that to the receptive heart becomes of inex- pressible strength®? Or again, to the more humble and meek spirit that seeks only by the holy lead- ings of simple narrative to gain for itself a saving knowledge of the history of its own salvation, is candid statement of the relations of Judaism to Christianity, the learned work of Jost, Geschichte des Juden- thums, 111. 3. 11, Vol. 1. p. 394 84. 1 The gradual development of this feeling, and the circumstances which helped to promote it are well noticed by Ewald, Geschichte Chris- tus’, pp. 55—96. 2 It has been recently considered doubtful whether the well-known passages from Tacitus (Hist. v. 13) and Suetonius ( Vespas. 4) relating to the feeling that pervaded the whole Eastern world, and the attention that was directed to Judza, may not have been imitated from Jose- phus (Bell. Jud. vit. 5. 4): see Ne- ander, Life of Christ, p. 28, note (Bohn); and compare Whiston, Dis- sert. 111., appended to his translation of Josephus, esp. Vol. m1. p. 612 (Oxford, 1830). does not seem clearly made out: Such an imitation still even if in part we concede it, we have only thus far weakened the testimony from without as to con- sider it an acceptance of a statement made from within, because that statement was felt to be correct. 3 “Our own idea of Christ com- pels us to admit that two factors, the one natural, the other super- natural, were coefficient in His en- trance into human life; and this to, although we may be unable, ἃ priori, to state how that entrance was accomplished. But at this point the historical accounts come to our aid, by testifying that what our theory of the case requires, did, in fact, occur.’ Neander, Life of Christ, p. 13 (Bohn), —a loose, but substan- tially correct representation of the orig‘nal (Leben Jesu Christi, p. 15): compare Bp. Taylor, Life of Christ, I. ad sect. 1. 4, Vol. 1. p. 28 (Lond. 1836). of our Lord. 45 there not here disclosed, in the many notices of the LECT. purely human and outward relations of those whom ———— the opening of the Gospel brings before us, those artless traits of historic truth that on some minds work such a fulness of conviction? Yes, let us take the very objections of adversaries or sceptics, and see in this portion of St Luke’s Gospel the more direct agencies of the spiritual world, and in the short notice of St Matthew’s Gospel their more mediate workings',—let us accept the statement, and see in it only one more proof, if proof be needed, of the diverse forms in which Evangelical Truth is presented to the receptive mind, let us recognize in it only one more example of the varied aspects of the manifold wisdom of God. Let us now substantiate the foregoing remarks The narra- by a brief notice of the details of the inspired oan history, te What a vivid truth, speaking humanly, there “” is in the narrative of St Luke! With what a marvellous aptitude to human infirmity do things, divine and human, mingle with each other in ever illustrative and ever confirmatory combinations. 1 See, for example, Von Ammon, Gesch. des Lebens Jesu, 1. 5, Vol. I. p- 194. Wedo not in these lectures notice, nor do we consider it either useful or edifying to notice, the repulsive opinions of writers like Strauss (Leben Jesu), Weisse (die Evang. Geschichte), or Gfrorer (Ges- chichte des Urchristenthum): their general tendencies are so simply destructive, their unhappy criticisms so almost judicially infatuated, and their progressions in doubt and de- nials (see Ebrard, Kritik der Ev. Gesch. § 6, 7) such melancholy in- stances of a very μεθοδεία πλάνης (Ephes. iv. 14), that we may well leave them tothemselves, and to their own mutual confutations. Writers of the character of the one above al- luded to may however sometimes be profitably referred to, as evincing, as Von Ammon especially does in respect of this narrative (see pp. 190, 191), what an amount of unhappy effort it takes to resist the impres- sion of its vital truth which the evangelical history makes upon doubting minds that will consent to be reasonable and candid. LECT. TT: 46 The Birth and Infancy With what striking persuasiveness do mysteries —___ seemingly beyond the grasp of thought blend Sik is UE lovingly with the simplest elements, and become realizable by the teachings of the homely relations of humble and sequestered life. With what a noble yet circumstantial simplicity,—a simplicity that in the language no less than in the facts related bewrays the record of her who saw and believed',;—is the opening story told of man’s redemption! The angel Gabriel, he who stood among the highest of the angelic hierarchy, and whose ministrations, if it be not too bold a thing to affirm, appear to have been specially Messvanze, just as those of Raphael might have pertained to individual need, and those of Michael to judicial power’,—that blessed Spirit, who a few months before had been sent to announce the future birth of the forerunner’, is now sent from God to a rude 1 See Lange, Leben Jesu, 11. 2. 6, Part I. p. 93 sq. We can perhaps hardly go so far with this able writer as positively to find in the recital of the events a diction that belongs rather to a woman than to aman ; but when we mark the spe- cialities of the narrative, the preser- vation of the exact expressions of the sacred canticles, and above all the tone of artless reality, which pervades the whole, we seem per- fectly justified in believing that we have here, partly perhaps in sub- stance, partly in precise terms, a record that came to St Luke medi- ately or immediately, from the lips of the Virgin herself,—her Son’s first evangelist. And with such a belief the peculiarities of the dic- tion seem fully to coincide. While throughout we can trace the hand of St Luke (see esp. Gersdorf, Bei- trdge, p. 160 sq.), we can also seein the transition from the studied dedi- cation to the simple structure of the ancient Scriptures just that change which a faithful incorporation of the recital of another would be certain to introduce : compare Mill, on Pan- theistic Principles, Part I. p. 23 56. 2 This remark (valeat quantum) is due to Lange (Leben Jesu, 11. 2. 2, Vol. 11. p. 46), whose whole chap- ter on the subject of angelic minis- trations deserves perusal, For fur- ther references on the nature of angels, see notes on Eph. i. 21; and for a most able confutation of the arguments against this portion of the sacred narrative founded on angelic appearances, Mill, Obss. on Pantheistic Principles, Part 11. 4, Ρ. 52 8q. of our Lord. 47 and lone village in the hills of Galilee, Nazareth the disesteemed', and to a betrothed virgin’ whose name was Mary. Of the early history of that highly favoured one we know nothing. Yet with- out borrowing one thought from the legendary notices of apocryphal narrative’, it does not seem a baseless fancy to recognize in her one of those pure spirits that in seclusion and loneliness were looking and longing for the theocratic King, and that deeply imbued, as we see the Virgin must have been, both with the letter and with the spirit of the Old Testament*, were awaiting the evolu-* Luke i. tion of the highest of all its transcendent pro- re phecies. Rapt as such a one might well have been in devotion or in Messianic meditation‘, she sees before her, at no legendary spring-side’, but 1 See Stanley, Palestine, chap. x. I, p. 361 (ed. 2), and compare John i. 46, and the notes of Meyer in loc. The savage act recorded by St Luke (ch. iv. 29) is a good commentary on the meaning of Nathanael’s question. For an interesting description of Nazareth, especially considered with reference to the Gospel history, see Robinson, Palestine, Vol. 11. p. 333 sq. (ed. 2). 2 *So it was that the Virgin was betrothed, lest honourable marriage might be disreputed, and seem in- glorious, by a positive rejection from any participation in the honour,’ Taylor, Life of Christ, τ. ad sect. 1. 6, Vol. τ. p. 29 (Lond. 1836). Other, and some of them singular reasons, are assigned by the older writers: see Spanheim, Dub. Evang. Part τ. p-116. The use of the word μεμνη- στευμένην is investigated with much learning by Byneus, de Natali Jes. Chr. X. p. 28 sq. 3 The history of the Virgin is told at great leneth in the Protevangeliun of James, and in the so-called Gos- pels de Ortwu (Pseudo-Matth.) and de Nativitate Marie: see Tischendorf, Evang. Apocrypha (Lips. 1853) ; and for a connected history formed out of these apocryphal writings, the laborious work of Hofmann (R), das Leben Jesu nach den Apocryphen (Leipz. 1851). 4 Bp Taylor censures any specu- lation of this kind; but it seems, to say the least, harmless, and not in- consistent with the meditative spirit which reveals itself in the Virgin’s Bengel hints at the time as evening, comparing Dan. iby Ale 5 Compare Protevang. cap. 11, Hist. de Nat. Marie, cap. 9, and compare Hofmann, Leben Jesu, p. 74. The expressions of inspired narra- tive (ver. 28) seem in this particular to justify the statement made in inspired canticle. 48 The Birth and Infancy LECT. as the words of the Evangelist seem rather to ___— imply, in her own humble abode’, the divinely-sent ® Lk. i. 28 : ᾿ messenger, and hears a salutation which expressed in the terms in which it was expressed,—‘ Hail bi, 28 highly-favoured one! the Lord is with thee?,”— and coming as it did from an angel’s lips, must well have troubled that meek spirit and cast it into awe and perplexity’. What persuasive truth there is in the nature of the terms in which the announcement is conveyed. To that highly favoured one that perchance had long communed in stillness on the prophecies of the Messianic kingdom, to her is Jesus the Son of the Highest portrayed in that form, which par- tially Israelitic in general outline, yet Christian in essence’, must have begun to work in her the most lively conviction. Yet how characteristic is Self-evident truth of the narrative. ce: "34 the question, “ How shall this be*?” the question . not of outwardly expressed doubt like that of ες ἐν νι, Zacharias*, or of an inwardly felt sense of impossi- "ἢ bility like that of Abraham® and Sarah‘ in the old f Gen. XViii. 12 Suidas s.v. Ἰησοῦς, where the Virgin is related as specifying,—elcehOav ἐν ᾧ ἤμην οἰκήματι. The spring in question is alluded to and briefly described by Stanley, Palestine, p. 362 (ed. 2). 1 The addition of the participle ἰδοῦσα in the received text, though not without great external support (see Tischendorf in loc.), must still be considered as somewhat doubtful. Even if retained we may perhaps more naturally refer the troubled feelings of the Virgin simply to the terms in which the salutation was couched ; observe the specific ἐπὶ τῷ λόγῳ, and the concluding clause, kal διελογίζετο ποταπὸς εἴη 6 ἀσπασ- μὸς οὗτος. 2 We seem to recognize this dis- tinction in the expressions of ver. 33.—If, on the one hand, the hea- venly messenger declares, in con- tinuation of the image at the con- cluding part of the former verse, that the Eternal Son ‘shall reign over the house of Jacob for ever ;’ he, on the other hand, seems to imply by the very seeming repeti- tion, ‘And of His kingdom there shall be no end,’ a reference to a still more universal dominion : comp. Dan. vii. 14, and see Byneus, de Natali Jes. Chr, XXXVI. p. 117 8q. of our Lord. 49 and typical past, but of a child-like innocence, that LECT. sought to realize to itself, in the very face of seem- ae ΟῈ ing impossibilities the full assurance of its own blessedness. No, there was no lack of real faith in that question’. It was a question to which the heavenly messenger was permitted to return a most explicit answer, and to confirm by a most notable example, even that of her kinswoman Elisabeth’, that with God no word was impossible’, * Lk. i. 36 —no promise that was not to receive its completest and most literal fulfilment. With these words of the angel all seems to have become clear to her in regard of the wonder- working power of God; much too must have already seemed clear to her on the side of man. With the rapid foreglance of thought she must have seen in the clouded future, scorn, dereliction, the pointed finger of a mocking and uncharitable 1 The utmost that can be said is that the Virgin felt the seeming im- possibility, and that in avowing the feeling she sought for that further assurance which she also felt would not be withheld, and would at once allay her doubts. Even the follow- ing excellent remarks of Jackson attribute to the Virgin somewhat more mistrust than the words and the case seem to imply: ‘‘It is far from my disposition at any time, or my purpose at this, to urge further to aggravate the infirmity of a vessel so sanctified, elect, and precious : and I am persuaded the Evangelist did not so much intend to disparage hers, as to confirm “Her belief, by relating her doubtful question, and the angel’s reply; the one being but Sarah’s mistrust refined with maid- enly modesty, the other Sarah’s ἘΠ H. L. check mitigated and qualified by the angel.” Creed, Book Vit. 1. 12, Vol. vi. p. 209 (Oxf. 1844). The earlier commentators, though per- haps they slightly overpress the πώς in the Virgin’s question (ἐπιζητοῦσα τὸν τρόπον Tot πράγματος, Theoph.), have in most cases rightly appre- ciated the true state of feeling which prompted the question: comp. Lange, Leben Jesu, 11. 2. 3, Part 1. p. 66. 2 Tt is usual to consider ῥῆμα in this text as co-extensive in meaning with the Hebrew 727 and as im- plying ‘thing,’ ‘matter,’ (Words- worth in loc.). This is now rightly called in question by the most accu- rate interpreters; the meaning is simply as stated by Euthymius,— πᾶν ὃ λέγει, πᾶν ὃ ἐπαγγέλλεται: see Meyer, Komment. iiber Luk. p. 203. 1 50 The Birth and Infancy LECT. world, calumny, shame, death. But what was a _ world’s scorn or a world’s persecution to those words of promise? Faith sustains that possible shrinking from more than mortal trial, and turns it into meekest resignation. ‘Behold the hand- maid of the Lord; be it unto me according to thy word.” From that hour the blessed Virgin seems ever to appear before us in that character, which the notices of the Gospels so consistently adum- brate!, meek and pensive, meditative and resigned, blessed with joys no tongue can tell, and yet even in the first hours of her blessedness beginning * Lk. ii. 35 to feel one edge of the sword’, that was to pierce through her loving and submissive heart. Journeyof The last words of the miraculous message seem ee te prepare us for the next event recorded by the beth. Evangelist,—the hasty journey of the Virgin to her aged relative Elisabeth* in the hill-country of Judea: “and Mary arese and went into the hill- > Lk. i 39 country, with haste, unto a city of Juda>.” “But why this haste? Why this lengthened, and, as 1 The character of the blessed Virgin, as far as it can be inferred from the Scriptures, has been touch- ed upon by Niemeyer, Charaeter, Vol. I. p. 54 sq. Some thoughtful notices, as derived from St John’s Gospel, will be found in Luthardt, das Johann. Evang. Vol. 1. p. 114 sq. 2 Tt seems impossible to state con- fidently the nature of this relation- ship. It has been thought possible that the Virgin may have been of the tribe of Levi, and thus connect- ed with Elisabeth, who we know was of that tribe: so the apocryphal document called the TZestamentum wit. Patrum, § 2, 7, and Faustus Manichzus, as referred to by Au- gustine, contra Faust. Manich. XXii. 9, Vol. vu. p. 471 (ed. Migne). The more probable opinion is, that the Virgin was of the tribe of Judah, and that the relationship with Elisa- beth arose from some intermarriage. Such intermarriages between mem- bers of the tribe of Levi and mem- bers of other tribes can be shown to have occurred in earlier periods of sacred history (comp. 2 Chron. xxii. {1); and in these later periods might have been far from uncommon: see Byneus, de Natali Chr. τ. τ. 47, p. 141; and comp. Mishna, Tract, ‘Kiddushin,’ Iv. 1 sq. Vol. 11. p. 378 sq. (ed. Surenhus.). of our Lord. δ] far as we can infer from national custom’, unusual journey in the case of a young and secluded maiden ? Are we to believe, with a recent and eloquent writer of a life of our Lord, that it was in con- Sequence of a communication on the part of the Virgin and a subsequent rejection on the part of Joseph*? Are we to do such wrong to both our Lord’s earthly parents? Are we to make that righteous son of Jacob the first Ebionite? Are we to believe that the blessed Virgin thus strangely threw off that holy and pensive reserve, which, as I have remarked, seems her characteristic through- out the Gospel history? It cannot be. That visit was not to receive consolation for wrong and unkindness from man, but to confer with a wise heart on transcendent blessings from God, which the unaided spirit even of Mary of Nazareth might not at first be able completely to grasp and to realize. And to whom could she go so natu- rally as to one towards whom the wonder-working power of God had been so signally displayed? Nay, does not the allusion to her “ kinswoman Elisabeth*,” in the angel’s concluding words, 1 Passages have been cited from Philo, de Legg. Spec. mt. 31, Vol. 1. p- 327 (ed. Mangey), and Zalm. Hieros., Tract, ‘ Chetuboth,’ vir. 6, which would seem to imply that such journeys in the case of virgins were contrary to general custom, ‘The journey,’ says Lange, ‘was not quite in accordance with Old Testa- ment decorum: the deep realities of the cross, however, give a freedom in the spirit of the New.’ Leben Jesu, Part 1, p. 85. 2 See Lange, Leben Jesu, I. 2. 5, Part I. p. 84 sq.,—fully and satis- factorily answered by Ebrard, Kritik der Ev. Gesch. § 45, p.2148q. There seems no sufficient reason for plac- ing, with Alford and others, what is recorded in Matth. i. 18—25 be- fore this journey. The discovery noticed in Matth. i. 18 (εὑρέθη δὲ εἶπε διὰ τὸ ἀπροσδόκητον, Euthym.) and the events which followed would seem much more naturally to have taken place after the Virgin’s re- turn: so rightly August. de Con- sensu Evang. 11, 17, Vol. 11. p. 108 (ed. Migne) ; compare Tischendorf, Synops. Evang. p. Xxi, 5 5 Lo LECT. ἃ Lk. 1. 36 LECT. II. * Lk. i. 39 52 The Birth and Infancy suggest the very quarter to which she was to turn for further spiritual support, and for yet more accumulated verification? ΤῸ her then the Virgin at once hastens. A few days' would bring the unlooked-for visitant to the ‘city of Juda*’— whether the nearer village which tradition still points to as the home of Zacharias and Elisa- beth’, or the more remote town of Juta, or perhaps, more probably, ancient and_ priestly Hebron’, which Jewish tradition has fixed upon as the birth-place-of the last and greatest scion of the old dispensation’. 1 Τῇ Hebron (see below) be con- sidered the Virgin’s destination, the distance could not have been much short of too English miles, and would probably have taken at least four days. We learn from Dr Ro- binson’s Jtinerary that the time from Hebron to Jerusalem, with camels, was in his case 8h. 15m., and from Jerusalem to Nazareth, with mules, 29h. 45m. The rate of travelling with the former is estimated at about two geographical miles an hour, and with the latter somewhat less than three ; see Robinson’s_ Pa- lestine, Vol. 11 pp. 568, 574 (ed. 2). A learned dissertation on the rate of a day’s journey will be found in Greswell, Dissertations, Vol. Iv. p. 525 sq. (ed. 2). 2 Now called Ain Karim, anda short distance from Jerusalem. Its claims are strongly supported by Dr Thomson in his excellent work, The Land and the Book (Vol. τι. p- 537), and seem to rest mainly on the concurrent traditions of the Greek and Latin Churches: see, however, below, note 4. 3. This last supposition, which is There she finds, and that of Grotius, Lightfoot, and others, is perhaps slightly the most pro- bable, as Hebron appears to have been preeminently one of the cities of the Priests: see Josh. xxi. I1 ; and comp. Lightfoot, Hor. Hebr. in Lue. i. 39, Vol. 11. p. 386 (Lond. 1684). The second supposition is due to Reland (Palest. p. 870), and is adopted by Robinson (Palestine, Vol. 11. p. 206, ed. 2), who identifies it with the modern Yttta. The sup- position that ‘Iovéa is only a cor- rupted form, by a softer pronuncia- tion, of ᾿Ιούτα (Reland), is highly questionable ; no trace of such a reading occurs in any of the ancient manuscripts. 4 See Otho, Lex. Rabbin. p. 324, and compare Joshua xxi. 11, where Hebron is specially defined as being ‘in the hill-country of Judah.’ This general definition of locality is per- haps slightly less suitable to the first- mentioned place, Ain Karim, which though in the uplands of Judza is scarcely in that part which seems commonly to have been known as ‘the hill-country.’ Sepp (Leben Chr. Vol, 11 p. 8) cites Talm. Hieros, of our Lord. 53 there, as St Luke especially notices, she salutes* LECT. the future mother of the Baptist. tion perchance was of a nature that served, under © the inspiration of the Spirit, in a moment to convey all. Elisabeth, yea and the son of Elisa- beth, felt the deep significance of that greeting’. The aged matron at once breaks forth into a mysterious welcome of holy joy, and with a loud voice’, the voice of loftiest spiritual exaltation, » ver. 42 she blesses® the chosen one who had come under ° ver. 42 the shadow of her roof, adding that reassurance which seems to supply us with the clue to the right understanding of the whole, ‘and blessed is she that believed: for there shall be a_per- formance of those things which were told her from the Lord?’ We need not pause on this inspired greeting and on the exalted hymn of praise uttered in response by the Virgin, save to protest against the discreditable, and, to use the mildest term, the unreasonable attempts that have been made to throw doubt on the credibility of the sacred narrative, by appealing to the improbability of these so-called lyrical effusions* on the part of Mary and Elisabeth. Lyrical effusions! What! are we to say that this strange and unlooked- for meeting on the part of the mother of the ‘Schevith,’ fol. 38, 4,—‘ Quodnam est montanum J ude ? mons regalis.’ 1 Tt has been well, though perhaps somewhat fancifully said by Euthy- mius : ‘O μὲν Χριστὸς ἐφθέγξατο διὰ τοῦ στόματος τῆς ἰδίας μητρός" ὁ δὲ ᾿Ιωάννης ἤκουσε διὰ τῶν των τῆς οἰκείας μητρός, καὶ ἐπιγνοὺς ὑπερ- φυῶς τὸν ἑαυτοῦ δεσπότην ἀνεκήρυξεν αὐτὸν τῷ σκιρτήματι. Tren. Als 2 Compare Schleiermacher, Essay on St Luke, p. 24,—well and com- pletely answered by Dr Mill in his admirable comments on these in- spired hymns: see Observations on Pantheistic Principles, Part τι, 3, Ῥ' 39 §q- Comment. in That saluta- pe: leq otay ἃ ver. 45 Internal truthful- ness of the two in- spired canticles. LECT. 54 The Birth and Infancy Forerunner and the mother of the Redeemer was as common-place and prosaic as that of any two matrons of Israel that might have met unex- pectedly under the terebinths' of Hebron? Are we so utterly to believe in all the modern Ept- curean views of the history of our race as to conceive it possible that the greatest events con- nected with it were unmarked by all circum- stances of higher spiritual exaltation? If there be only that grain of truth in the Evangelical history that our adversaries may be disposed to concede; if there be any truth in those ordinary psychological laws, to which, when it serves their purpose, they are not slow to appeal,—then be- yond all doubt both Elisabeth and the Virgin could not be imagined to have met in any way less striking than that which is recorded; their words of greeting could have been none other than those we find assigned to them by the Evangelist’, Every accent in the salutation of the elder matron is true to the principles of our common nature when subjected to the highest influences; every cadence of the Virgin’s hymn is in most life-like accordance with all we know of the speaker, and with all we can imagine of the circumstances of this momentous meeting. No 1 Kitto, Cycl. s. v. § Alah.’ 5. ‘Such a vision of coming power and light and majesty as these hymns indicate,—a picture so vivid as to the blessedness of the approaching reign, so indistinct and void as to the means by which that blessedness was to be realized,—in which, while the view of faith is so concentrated on the Source of salvation then ini- tially manifested, the whole detail of His acts and the particulars of His redemption continue closely wrapped up in the figure and sym- bol which represented them in the ancient dispensation,—such a vision could belong only to the particular position assigned to it, in the boun- dary of the old and new covenants.’ Mill, Observations, Part 11. 3, p. 51. of our Lord. 55 LECT. verily! let us not hesitate to express our full us and hearty conviction that the words we have here are no collection of Scriptural phrases, no artful composition of an imaginative or credulous writer, but the very words that fell from the lips of Mary of Nazareth, words which the rapture of the moment and the inspiration of the Holy Ghost alike called forth and alike imprinted in- delibly on the memory both of her that spake and her that listened’. All speaks truth, life and reality. On the one hand the diction of the Old Testament that pervades this sublime can- ticle, the reminiscences perchance of the hymn of Hannah, type of her who spake; on the other hand, the conscious allusions to mysterious bless- ings that Hannah never knew,—all place before us as In a portraiture of most living truth the rapt maiden of Nazareth pouring forth her stored- up memories of history and prophecy in one full stream of Messianic joyfulness and praise. After a few months’ sojourn with Elisabeth Return of the Virgin returns’, and then, or soon after it, ee revelation came the trial of faith to the righteous Joseph. (5 χορ. 1 Even without specially ascribing to the Virgin, as indeed we fairly might do, that spiritually strength- ened power of recollection which was promised to the Apostles of her Son (John xiv. 26), we may justly re- mind our opponents that the rhyth- mical character of these canticles would infallibly impress them on the minds of both the speakers with all that peculiar force and vividness which, we must often observe, metre does in our own cases: comp. Mill, Observations, p. 42. 2 It has been doubted whether the notices of time may not lead us to suppose that the Virgin staid with Elisabeth till the birth of the Baptist, and that St Luke has speci- fied the return of the Virgin in the place he has done merely to connect closely the notices of her journey and her return : see Wieseler, Chron. Synops. I. 3, p. 151. There is some plausibility in the supposition; but on the whole it seems more natural to conceive that the events took place in the order in which they are described : comp. Greswell, Prolego- mena, Cap. Iv. p. 178. Different form of the divine mes- sages. * Mat.i.20 ver. 21 56 The Birth and Infancy This St Matthew relates to us briefly, but with some suggestive and characteristic marks of living truth to which we may for a moment advert. How very striking is the fact that while to the Virgin the heavenly communication is made directly by an angel, the communication to the handicraftsman of Galilee’ is made by means of a dream of the night*. How suggestive is it that while to the loftier spirit of Mary the name of Jesus is revealed with all the prophetic asso- ciations of more than David’s glories,—to Joseph, perchance the aged Joseph*, who might have long seen and realized his own spiritual needs, and the needs of those around him, it is speci- ally said, ‘thou shalt call His name Jesus: jor He shall save His people from their sins? Surely, brethren, such things cannot be cunningly devised; such things must work and ought to work conviction; such things must needs make us feel, and feel with truth, that this and the 1 Chrysostom notices the different nature of the heavenly communica- tions, assigning however what scarce- ly seems the true reason,—the faith of Joseph (πιστὸς ἣν ὁ ἀνήρ, καὶ οὐκ ἐδεῖτο τῆς ὄψεως ταύτης). If wemay venture to assign a reason it would rather seem referable, first, to the difference of the subjects of the two revelations—that to the Virgin need- ing the most distinct external attes- tation (Euthym.); secondly, to some difference in the respective natures of Joseph and Mary, and in their powers of receiving and appreciat- ing divine communications: comp. Lange, Leben Jesu, 11. 2. 5, Part I. p- 89. * Without referring to the apo- cryphal writers, or seeking to specify with the exactness of Epiphanius (πρεσβύτης ὀγδοήκοντα ἐτῶν πλείω ἢ ἐλάσσω, Her, τι. 10), it may per- haps be said that such seems to have been the prevailing opinion of the early Church. That he died in the lifetime of our Lord has been justly inferred from the absence of his name in those passages in the Gos- pels where allusion is made to the Virgin and the Lord’s brethren: see Blunt, Veracity of Evangelists, § 8, p- 38; and for notices and reff. as to the supposed age of Joseph at our Lord’s birth, see the curious but often very instructive work of Hofmann, Leben Jesu nach den Apocryphen, ὃ το, p. 62. of our Lord. 57 following holy chapters, so carped at by the LECT. doubting spirits both of earlier and of later days, τ΄. are verily what the Church has ever held them to be, the special, direct, and undoubted reve- lations of the Eternal Spirit of God*, And now the fulness of time was come. By Be 2 one of those mysterious workings whereby God and taming makes the very worldliness of man bring about ie τως the completion of His own heavenly counsels, the provincial taxing or enrolment of the per- sons or estates” of all that were under the Roman sway—a taxing almost proved by independent historical induction to have been made even as 1 Tt is painful to notice the hardi- hood with which the genuineness of these chapters has been called in ques- tion even by some of the better class of critics; see, for example, Norton, Genuineness of Gospels, Note A, ὃ 5, Vol. I. p. 204 sq. When we remem- ber (1) that they are contained in every manuscript, uncial or cursive, and in every version, eastern or western, that most of the early Fa- thers cite them, and that early ene- mies of Christianity appealed to them (Orig. Cels. I. 38, 11. 32)— when we observe (2) the obvious connexion between the beginning of ch. iii. and the end of ch. ii., and between ch. iv. 13 and ii, 23,—and when we remark (3) the exact ac- cordance of diction with that of the remaining chapters of the Gospel,— it becomes almost astonishing that even @ priori prejudice should not have abstained at any rate from so hopeless a course as that of impugn- ing the genuineness of these chap- ters. To urge that these chapters were wanting in the mutilated and falsified Gospel of the Ebionites (Epiph. Her. xxx. 13), or that they were cut away by the heretical Ta- tian (Theodoret, Her. Fab. 1. 20), is really to concede their genuine- ness, and to bewray the reason why it was impugned. For additional notices and arguments, see Gries- bach, Epimetron ad Comment. Crit. Ρ. 47 sq.; Gersdorf, Beitrdge, p. 38 ; and Patritius, de Evangeliis, Quest. vil. Vol. I. p. 29 sq. 2 This point is so doubtful and debateable that I prefer adopting this more general form of expression : compare Wieseler, Chron. Synops. 1. 2, p. 75 sq-, and Greswell, Dissert. No. xiv. Vol. I. p. 541 sq. On the general lexical distinction between ἀπογραφὴ and ἀποτίμησις no great reliance can be placed: in Joseph. Ant. XVI. 13. 5, XVIII. I. 1, the words appear used interchangeably; see Wieseler, J. c., and Meyer in loc. This much may perhaps be said, that if it was at first only an enrolment per capita, it was one that had and perhaps was perfectly well known to have a prospective reference to property. LECT. ΤΠ" * Lk. i. 2 » ver. 4 58 The Birth and Infancy St Luke relates it*, during the presidency of Cyrenius'—brings the descendants of David to David’s own city”...Idle and mischievous doubts have sought to question the accuracy of this portion of the Evangelical history, to which we can here pause only to 1 Without entering at length into this vexed question, we may remark for the benefit of the general reader, that the simple and grammatical meaning of the words, as they ap- pear in all the best MSS. [B. alone omits 7 before ἀπογραφή], must be this,—‘ this taxing took place as a first one while Cyrenius was governor of Syria ;’ and that the difficulty is to reconcile this with the assertion of Tertullian (contr. Mare. rv. 19), that the taxing took place under Sentius Saturninus, and with the apparent historical fact that Quirinus did not become, President of Syria till nine or ten years afterwards; see the Cenotaphia Pisana of Cardinal Nori- sius, Dissert. 11., and the authorities in Greswell, Dissertations, No. xiv. Vol. I. p. 446 sq. (ed. 2). There are apparently only two sound modes of explaining the apparent contradic- tion (I dismiss the mode of regarding πρώτη as equivalent to προτέρα as forced and artificial), either by sup- posing, (a) that ἡγεμονεύοντος is to be taken in a general and not a special sense, and to imply the du- ties of a commissioner extraordinary, —a view perhaps best and most ably advocated by the Abbé San- clemente, de Vulg. dre Dionys. Emend. Book Iv. ch. 2, but open to the objection arising from the spe- cial and localizing term τῆς Συρίας (see Meyer, Komment. iiber Luk. p. 221) ; or by supposing, (ὁ) that under historical circumstances imperfectly return the briefest an- known to us, Quirinus was either de facto or de jure President of Sy- ria, exactly as St Luke seems to specify. In favour of this latter supposition we have the thrice-re- peated assertion of Justin Martyr (Apol. 1. ὃ 34; 46, Trypho, § 78), that Quirinus was President at the time in question, and the interesting fact recently brought to light by Zumpt (Commentationes Epigraphice, Part 11. Berl. 1844), that owing to Cilicia, when separated from Cyprus, being united to Syria, Quirinus, as governor of the first-mentioned pro- vince, was really also governor of the last-mentioned, —whether in any kind of association with Saturninus (see Wordsw. in loc.) or otherwise, can hardly be ascertained, —and that his subsequent more special connexion with Syria led his earlier and ap- parently brief connexion to be thus accurately noticed. This last view, to say the least, deserves great con- sideration, and has been adopted by Merivale, Hist. of Romans, Vol. Iv. p- 457. The treatises and discus- sions on this subject are extremely numerous. Those best deserving consideration are perhaps, Greswell, Dissert. No. Σιν. ; Huschke, diber den zur Zeit der Geburt Jes. Chr. gehaltenen Census, Bresl. 1840; Wieseler, Chron. Synops. p. 73 8q. (in these πρώτη is explained away) ; and Patritius, de Evangeliis, Dissert. xvi. Book 111. p. 161, where (a) is advocated. of our Lord. 59 swers', But this I will presume to say, that I feel certain no fair and honest investigator can study the various political considerations connect- ed with this difficult question, without ultimately coming to the conclusion, not only that the ac- count of St Luke is reconcileable with contem- porary history, but that it is confirmed by it in a manner most striking and most persuasive. When we remember that the kingdom of Herod was not yet formally converted into a Roman province, and yet was so dependent upon the imperial city? as to be practically amenable to all its provincial edicts, how very striking it 18 to find,—in the first place, that a taxing took place at a time when such a general edict can be proved to have been in force?; and, in the next place, to find that that taxing in Judea is incidentally described as having taken place according to the yet recognized customs of the country,—that it was, in fact, essentially imperial and Roman in origin, and yet Herodian and Jewish in form. How strictly, how minutely consistent is it with actual historical relations to 1 The main objections that have been urged against this portion of St Luke’s narrative are well exa- mined and convincingly refuted by Wieseler, Chron. Synops. 1. 2, pp. 75—122. The most important work for general reference on the his- torical and political circumstances the dependence of Judea, especially as tributary to the Roman govern- ment, are cited by Greswell, Dissert. No. xxi Vol; im: p: 375. For further facts and references, see Winer, RWB. Art. ‘Judia,’ Vol. I. p. 630. 3 See the Monumentum Ancyra- connected with this event, beside the above work of Wieseler, is that of Huschke, tiber den zur Zeit u. s. w. referred to in the foregoing note. 2 See Wieseler, Chron. Synops. 1. 2, p. 93 sq. Passages which prove num, as cited and commented on by Wieseler, Chron. Synops. p. 90 sq., and compare Ryneus, de Natali Jes. Chr. I. 3, p. 300; Spanheim, Dub. Evang. No. vit. Vol. I. p. 162. LECT. 1: LECT. ας 5 ΤᾺ, ἢ, 4 00 The Birth and Infancy find that Joseph, who under purely Roman law might, perhaps, have been enrolled at Nazareth', is here described by the Evangelist as journey- ing to be enrolled at the town of his forefathers, “because he was of the house and lineage* of David*.” This accordance of the sacred narrative with the perplexed political relations of the in- tensely national, yet all but subject Judea is so exact and so convincing, that we may even pro- fess ourselves indebted to scepticism for having raised a question to which an answer may be given at once so fair, so explicit, and so conclu- sive. It seems almost idle to pause further on this portion of the narrative and to seek for rea- sons why the Virgin accompanied Joseph in this enforced journey to the city of his fathers®. 1 This is the objection stated in its usual form; but it seems very doubtful if even on merely general historical data it can be substan- tiated. In fact Huschke (iiber den Cens. p. £16 sq.) has apparently de- monstrated the contrary, and proved that in every Roman census each individual was enrolled where he had his ‘ forum originis.’ This, how- ever, need not be pressed, as the journey of Joseph is so much more plausibly attributed to the Jewish form in accordance with which the census was conducted: comp. By- neus, de Natali Jes. Chr. τ. 3, p. 337, and a good article by Winer, RWB. ‘Schatzung,’ Vol. 1. p. 398 - 401. 2 The terms here used, οἶκος and πατριά, seem to be specially and exactly chosen. The latter is used with reference to the ninawy or gentes, which traced their origin to the twelve patriarchs, the former Is to the MIN MA or familie, of which these latter were composed: see Winer, RWB. Art. ‘Stimme,’ Vol. IL p. 513 sq. % If the census had been purely Roman in its form it would seem that the presence of the Virgin would certainly not have been needed, the giving in of the names of women and children being considered suffi- cient: comp. Dionys. Halic. 1v. 15 : Huschke, tiber den Cens. Ὁ. 121. As, however, in accordance with the view taken in the text, it is to be consi- dered rather as Jewish in form, the presence of Mary is still less to be accounted for on any purely legal reasons. The favourite hypothesis that she was an heiress, and pos- sessor of a real estate at Bethlehem, and so legally bound to appear (Olsh. in loc.), is now generally and, as it would seem, rightly given up: see Winer, RWB. Art. ‘Schatzung,’ Vol. 11. p. 401. of our Lord. 61 it positively necessary to ascribe to her some LECT. inheritance which required her presence at the enrolment at Bethlehem? Is it really not enough for us that St Luke relates that she did take this journey; and is it so strange that at that time of popular gatherings, and perhaps popular excitement!, she should brave the exhaustion of a long journey, rather than lose the protection of one to whom she must have been bound by ties of the holiest nature, and who shared with her the knowledge of a mystery that had been sealed in silence since the foundations of the world ? On such subordinate and bootless inquiries we need, I am sure, delay no longer. And now the mysterious hour, which an old 716 Nati. apocryphal writer has described with such striking ae yet such curious imagery’, was nigh at hand. Very “cru soon after the arrival at Bethlehem, perchance on the self-same night, in one of the limestone caverns, —for I see no reason for rejecting the statement of one who was born little more than a century 1 Compare the sensible remarks of Wieseler, Chron. Synops. p. 28. 2 The sort of pause, as it were, in all things that marked this most momentous period in the world’s history is thus curiously described in the Protevangelium Jacobi, cap. 18: ‘And I Joseph was walking, and yet was not walking; and I looked up into the sky, and I saw the sky in amazement ; and I looked up to the pole of heaven, and I saw it standing still, and the birds of the air in tranquil calm; and I directed my gaze on the earth, and I sawa bowl-like table, and labouring men around it, and their hands were in the bowl, and they who had meat in their mouths were not eating, and they that were taking up food raised it not up, and they that were bring- ing it up to their mouths, were not bringing it up ; but the countenances of all were directed upwards. And I saw sheep in the act of being driven, and they were standing still ; and the shepherd was raising his hand to smite them, and his arm remained aloft. And I gazed on the torrent-course of a river, and I be- held the kids lowering their heads towards it, and not drinking, and all things in their courses for the moment suspended” (ed. Tisch. pp. 33, 34). Compare Hofmann, Leben Jesu, p. 110. 02 The Birth and Infancy ce afterwards and not forty miles from the same . ἘΞ. spot',—in one of the caverns in that narrow ridge of long grey hill on which stands the city of David’, was the Redeemer born into a world that rejected Him even in His mother’s womb. How brief and how simple are the words that relate these homely circumstances of the Lord’s Nativity. How surely does the mother’s recital and the mother’s stored-up memories come forth in the artless touches of detail*, And yet with how much of holy and solemn reserve is that first hour of a world’s salvation passed over by the Evangelist. We would indeed fain inquire more into the wonders of that mysterious night ; and they are not wholly withheld from us. The same Evangelist that tells us that the mid-day 1 The statement of Justin Martyr, who was born at Sichem, about A.D. 103, is very distinct: Τεννηθέντος δὲ τότε τοῦ παιδίου ἐν Βηθλεέμ, ἐπειδὴ ᾿Ιωσὴφ οὐκ εἶχεν ἐν τῇ κώμῃ ἐκείνῃ τοῦ καταλῦσαι, ἐν σπηλαίῳ τινὶ σύν- eyyus τῆς κώμης κατέλυσε. Tiryph. cap. 78, Vol. 11. p. 264 (ed. Otto). This ancient tradition has been re- peated by Origen (Cels. 1. 51), Euse- bius (Demonstr. Evang. vit. 2), Jerome (EZpist. ad Marcell, xxiv.), and other ancient writers, and has been gene- rally admitted by modern writers and travellers, as far from impro- Lable: comp. Stanley, Palest. p. 438. Dr Thomson (The Land and the Book, Vol. 11. p. 507), though ad- mitting the ambiguity of the tradi- tion, opposes it on reasons derived from the context of the sacred nar- rative, which are however far from convincing. The Virgin might easily have been removed to the olka spe- cified in Matt. ii. 11, before the arri- val of the Magi. For further details and reff. see Thilo, Codex Apocr. p. 381 sq.; Hofmann, Leben Jes. p. 108; and a very good article by Rev. G. Williams, in the Zcclesiolo- gist for 1848. 2 The reader who may have an interest in the outward aspects of these sacred localities will find a coloured sketch of Bethlehem and its neighbourhood in Roberts’s Holy Land, Vol. τι. Plate 84. The illus- trations, however, most strongly re- commended by an Oriental traveller of some experience to the writer of this note, as giving the truest idea of the sacred localities, are those of Frith, and the excellent views of Jerusalem and its environs executed by Robertson and Beato (Gambart and Co.). 3 See above, p. 46, note 1, where this subject is briefly noticed. of our Lord. 63 sun was darkened during the last hours of the LECT. Redeemer’s earthly life*, tells us also that in His —— first hours the night was turned into more than xiii. 44 day, and that heavenly glories shone forth not unwitnessed”, while angels announce to shepherd-? i 9 watchers! on the grassy slopes of Bethlehem the } Luke ii. 8, ἀγραυλοῦντες καὶ from the probable sequence of events, φυλάσσοντες φυλακὰς τῆς νυκτός ; the last words defining the time and qualifying the two preceding parti- ciples. The fact here specified has been often used in the debated sub- ject of the exact time of year at which our Lord’s birth took place. But little, however, can really be derived from it, as the frequently quoted notice of the Talmudical wri- ters (see Lightfoot on Luke ii. 8), that the herds were brought in from the fields about the beginning of November and driven out again about March, is merely general, and might include so many modifications arising from season or locality (see Sepp, Leben Christi, Vol, τ. p. 213; Wieseler, Chron. Synops. p. 146) that it cannot fairly be urged as conclu- sive against the traditional date in December. Nay, temporary circum- stances, —the large afflux of strangers to Bethlehem,—might have easily led to a temporary removal of the cattle into some of the milder val- leys to provide an accommodation of which at least the Holy Family were obliged to avail themselves. Still it must be said, the fact viewed simply does seem to incline us to- wards a period less rigorous than mid-winter; and when we join with this chronological data which appear positively to fix the epoch as sub- sequent to the beginning of January (see Wieseler, Chron. Synops. p.145), and further, considerations derived and the times probably occupied by them, we perhaps may slightly lean to the opinion that early in Febr. (most probably a.U.c. 750; Sulpic. Sever. Hist. Sacr. Book 11. ch. 39) was the time of the Nativity. The question has been discussed from a very early period. In the time of Clement of Alexandria (Strom. 1. 21, Vol. 1. p. 407, ed. Pott.), by whom it appears to have been considered rather a matter of περιεργία, the traditions were anything but unani- mous (some selecting Jan, 6, some Jan. 10, others April 20, and even May 20), and it was not till the fourth century that December 25 became generally accepted as the exact date: see the useful table attached to the valuable dissertation of Patritius, de Zvang. Book 111. 19, p. 276. Out of the many treatises and discussions that have been writ- ten on this subject the following may be specified: Ittig, de Fest. ~ Nativ. Dissert. 111.; Jablonsky, de Origine Fest. Nativ. Vol. U1. p. 317 sq. (ed. te Water); Spanheim, Dub. Evangel. x11. Vol. 11. p. 208 sq. ; Greswell, Dissert. x11. Vol. 1. p. 381 sq.; Wieseler, Chron. Synops. p. 1325 compare also Clinton, Fast: Hell, Vol. 11. p. 256 sq.; and Browne, Ordo Seclorum, § 23 sq., p. 26 sq. A distinct Homily on this subject will be found in Chrysost. Homitl. in Diem Natal. Vol. 11. p. 417 sq. (ed. Bened. 1834). LECT. ἯΙ © Lk i. 21 b Mat. xi. 5 64 The Birth and Infancy tidings of great joy, and proclaim the new-born Saviour*... How mysterious are the ways of God’s dealings with men. The Desire of all nations at length come, the Saviour born into an expect- ant world, and—announced to village shepherds. What a bathos, what a hopeless bathos to the unbelieving or unmeditative spirit! How notice- able that the Apocryphal writers, who spin out with the most dreary prolixity every other hint supplied by the sacred writers, pass over this in the fewest possible words*, and as something which they could neither appreciate nor understand. And yet what a divine significance is there in the fact, that to the spiritual descendants of the first type of the Messiah, Abel the keeper of sheep, the announcement is made that the great Shepherd of the lost sheep of humanity is born into the world’. What a mysterious fitness that that Gospel, of which the characteristic was that it was preached unto the poor”, was first pro- claimed neither to the ceremonial Pharisee, who would have questioned it, nor to the worldly Sadducee, who would have despised it, nor to the separatist Essene*, who would have given it a 1 See Pseudo-Matth. Evang. cap. 13; Lvang. Infant. Arab. cap. 4; and compare Hofmann, Leben Jesu, p. 117. Tradition affects to preserve their names—Misael, Acheel, Cyna- cus, and Stephanus. 2 “ΤῸ fell not out amiss that shep- herds they were; the news fitted them well. It well agreed to tell shepherds of the yeaning of a strange Lamb, such a Lamb as should ‘take away the sins of the world ;’ such a Lamb as they might ‘send to the Ruler of the world for a present,’ mitte Agnum Dominatori terrce,—Esay’s Lamb. Or if ye will, to tell shepherds of the birth of a Shepherd, Ezekiel’s shepherd: Zece suscitabo vobis pastorem, ‘ Behold, I will raise you a Shepherd,’ ‘the Chief Shepherd,’ ‘the Great Shep- herd,’ and ‘the Good Shepherd that gave His life for His flock.”” An- drewes, Serm. Vv. Vol. 1. p.65 (A.-C. Libr.). 3 The spiritual characteristics and of our Lord. 65 mere sectarian significance, but to men whose LECT. simple and susceptible hearts made them come — ~— with haste, and see, and believe, and spread abroad the wonders they had been permitted to behold’. Shepherds were the first of men who glorified and praised God for their Saviour; shepherds were the first earthly preachers’ of the Gospel of Christ. How far their praises and the wonders they 2he cir- had to tell of wrought on the hearts of those (yi pre. and pre- who heard them* we are not enabled to say. ae e The holy reserve of the Virgin mother, who kept 7 ene ἐν all these sayings* and pondered them in her hearty, » ver. 19 relations of these three sects are briefly but ably noticed by Lange, Leben Jes. 11. 1.1, Parti. p. 17. The Pharisee corrupted the current and tenor of revelation by ceremonial additions, the Sadducee by reducing it to a mere deistic morality, the Essene by idealizing its historical aspects, or by narrowing its widest principles and precepts into the rigid- ities of a false and morbid asceticism. Superstition, scepticism, and schism alike found in the cross of Christ a stone of stumbling and a rock of of- fence. For further notices of these sects and their dissensions, see Jost, Geschichte des Judenthums, 1. 2. 8, Vol. I. p. 197 sq. 1 “Why was it that the Angel went not to Jerusalem, sought not out the Scribes and Pharisees, en- tered not into the synagogues of the Jews, but found shepherds...... and preached the Gospel to them? Be- cause the former were corrupt and ready to be cut to the heart with envy ; while these latter were uncor- rupt, affecting the old way of living of the patriarchs, and also of Mo- E. H. L. ses, for these men were shepherds.’ Origen ap. Cramer, Caten. Vol. 1. p. 20; compare too Theophylact in loc. For some further practical con- siderations, see Bp Taylor, Life of Christ, Part 1. ad Sect. 4, Vol. 1. p- 45 sq. (Lond. 1836). 2 The first preachers, as Cyril rightly observes (Comment. on Luke, Serm. 11, Parti. p. 13, Transl., Oxf. i859), were angels,—a distinction faintly hinted at by the very terms of the original: ὡς ἀπῆλθον am’ αὐτῶν els τὸν οὐρανὸν οἱ ἄγγελοι, καὶ οἱ ἄνθρωποι οἱ ποιμένες εἶπον κιτ.λ. Here it need scarcely be said we have no mere idle periphrasis (‘homo pastor,’ Drus.), but an opposition to the preceding term ἄγγελοι ; see Meyer in loc. 3 The expression τὰ ῥήματα ταῦτα (Luke ii. 19) is rightly referred by most modern commentators, not to the circumstances generally (τὰ πράγ- ματα ταῦτα, Theoph.), but to the things mentioned by the shepherds: so rightly Euthym. ἐπ ἰοο.--- τὰ παρὰ τῶν ποιμένων λαληθέντα. On the reasonableness of this reserve, see 5 LECT. cop Bays τ bi, 65 δ. 58 66 The Birth and Infancy would lead us to believe that at any rate the history of the miraculous conception was not gene- rally divulged; and that the Lord’s earthly parents spake not beyond the small circle of those imme- diately,around them. The circumcision, from the brief notice of the Evangelist*, would certainly seem to have taken place with all circumstances of privacy and solitude,—in apparent contrast to that of the Forerunner, which appears to have been with gatherings and rejoicings’, and was marked by marvels that were soon noised abroad through- out all the hill-country of Judea’. Nay, even at the presentation in the temple, more than a month afterwards’, the Evangelist’s remark, that Joseph and Mary marvelled at Simeon’s prophecy“, would seem distinctly to show that no circumstances from without had as yet proved sufficient to prepare them for the mysterious welcome which awaited the infant Saviour in His Father’s temple. But what a welcome that was, and how seem- ingly at variance with all outward circumstances, Mill, on Pantheistic Princ. 1. 1. 2, p. 212. 1 Even if we limit, as perhaps is most grammatically exact, the sub- ject of ἦλθον (Luke i. 59) to those who were to perform the right of cir- cumcision, the context would cer- tainly seem to show that many were present. * The exact time in the case of a male child (in the case of a female it was double) was 40 days, during 7 of which the mother was to be accounted unclean; during the re- maining 33 days she was ‘to con- tinue in the blood of her purifying ; she was ‘to touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.’ Levit. xii. 4. For further informa- tion see Michaelis, Law of Moses, § 192, Bahr, Symbolik, Vol. 1. p. 487, Winer, RWB. Art. ‘ Reinig- keit,’ Vol. 11. p. 315 sq.; and for a good sermon on the subject, Frank, Serm. xx. Vol. I. p. 340 (A.-C. Libr.), and esp. Mill, Univ. Serm. XxI, p. 400. The indication of the comparative poverty of the Holy Family supplied by the notice of their offering (Luke ii. 24, Lev. xii. 8) has often been observed by mo- dern, but seldom by ancient, expo- sitors. of our Lord. 67 The devout, and let us add, inspired* Simeon’, whose steps had been led that day to the Temple by the Holy Spirit’, saw perchance before him no more than two unnoted worshippers*. But it was enough. When the eyes of the aged waiter for the consolation of Israel” saw the Holy Child, he saw all. There in helpless infancy and clad in mortal flesh was the Lord’s Christ,—there was the fulfilment of all his mystic revelations’, the granted issue of all his longings and all his prayers‘. Can we marvel that his whole soul was stirred to its depths, that he took the Holy Child 1 The history of this highly fa- voured man is completely unknown. Some recent attempts (Michaelis, al.) have been made to identify him with Rabban Simeon, the son of Hillel, and father of Gamaliel, who was afterwards president of the Sanhe- drin (Lightfoot, Hor. Hebr. in loc. ; Otho, Lew. Rabbin. 5. v. ‘Simeon,’ p. 605): such an identification, how- ever, has nothing in its favour, ex- cept the name,—a sufficiently com- mon one, and this against it, that Rabban Simeon could not have been as old as the Simeon of St Luke is apparently represented to be. For some notices of Rabban Simeon, see Sepp, Leben Christi, ch. xvit. Vol. Il. p. 52 Βα. 2 This seems implied in the words ἦλθεν ἐν τῷ Πνεύματι eis τὸ ἱερόν, Luke ii. 27,—the preposition with its case marking the influence in which, and under which he was act- ing, ‘impulsu Spiritus’ (Meyer, on Matth. xxii. 43), and though not perfectly identical with, yet approxi- mating in force to the instrumental dative; τῷ Πνεύματι τῷ ἁγίῳ κινη- θείς, Euthym. in loc. So too Ori- gen, even more explicitly, —‘Spiritus sanctus eum duxit in templum.’ In Luc. Hom. xv. Vol. 111. p. 949 (ed. Bened.). 3 One of the Apocryphal writers has represented the scene very dif- ferently, and in suggestive contrast to the chaste dignity of the inspired narrative: ‘Tum videt illum Simeon senex instar columne lucis fulgen- tem, cum domina Maria Virgo ma- ter ejus de eo letabunda ulnis suis eum gestaret: circumdabant autem eum angeli instar cireuli celebrantes tanquam satellites regi adstantes.’ Evang. Infant. Arab. cap. 6, p. 173 (ed. Tisch.). The Pseudo-Matth, Evang. keeps more closely to the in- spired narrative: see cap. 15, p. 78. 4 For an essay on the character of this faithful watcher, see Evans, Script. Biogr. Vol. 1. p. 326; and for some good comments on his in- spired canticle, Patritius, de Zvang. Dissert. xxvi. Part 1. p. 304. In the early Church Simeon appears to have been designated by the title ὁ θεοδόχος, in memory of the bless- ing accorded to him: comp. Menolog. Grec. Feb. 3, and the oration of Timoth. Hieros. in the Bibl. Max. Patrum, Vol. v. p. 1214. 5—2 LECT. ἘΠ * Lk. ii, 25 b ver, 25 © ver. 26 LECT. II. * LK. ii, 28 68 The Birth and Infancy in his arms*, and poured forth, in the full spirit of prophecy', that swan-song of the seer of the Old Covenant, to which our Church so justly and befittingly assigns a place in its daily service ἢ Can we marvel that with the Holy Child still in his arms” he blessed the wondering parents, though the spirit of prophecy that was upon him mingled with that blessing words that must have sunk deep into the heart of the Virgin*, words often 1 Ἰροφητικῇ χάριτι τετιμημένος, Cyril Alex. ap. Cramer, Caten. Vol. 1. p. 23, and Serm. Iv. Vol. 1. p. 25 (Transl.). On the character of this and the other inspired canticles in this part of the Scripture, see the good remarks of Mill, on Pantheistic Principles, Part 11. 1. 3, Ῥ. 43 56. 2 Though we cannot, with Meyer and others, safely press the meaning of the verb κεῖται as implying ‘qui in ulnis meis jacet’ (Beng.), it would yet seem highly probable from the context that this blessing was pro- nounced by the aged Simeon, while still bearing his Saviour in his arms. For a good practical sermon on Simeon’s thus receiving our Lord, see Frank, Serm. xxur. Vol. I. p. 360 sq. (A.-C. Libr.), and compare Hacket, Serm. x. p. 88 sq. (Lond. 1675). 3 The prophetic address of Simeon, which it may be observed is directed specially to the Virgin (καὶ εἶπε πρὸς Μαριὰμ τὴν μητέρα αὐτοῦ, Luke ii. 34), has two separate references, the one general, to the Jewish na- tion, and the opposed spiritual atti- tudes into which the Gospel of Christ would respectively bring those who believed and those who rejected (πτῶσιν μέν, τῶν μὴ πιστευόντων, ἀνά- στασιν δέ, τῶν πιστευόντων, Theo- phylact); the other special, to the Virgin personally (καὶ σοῦ δὴ αὐτῆς kK.T.d., Ver. 35), and to the bitter- ness of agony with which she should hereafter behold the sufferings of her divine Son. So rightly Euthymius: ῥομφαίαν δὲ ὠνόμασε τὴν τμητικωτά- την καὶ ὀξεῖαν ὀδύνην, ἥτις διῆλθε τὴν καρδίαν τῆς Θεομήτορος, ὅτε ὁ υἱὸς αὐτῆς προσηλώθη τῷ σταυρῷ. Com- pare also a good comment in Cramer, Caten. Vol. 11. p.24, and Mill, Uni. Serm. XXI. p. 415. The only re- maining exegetical difficulty is the connexion of the final clause, ὅπως ἂν κιτιᾺ. (ver. 35). According to the ordinary punctuation, this would be dependent on ver. 34, the first clause of ver. 35 being enclosed in a parenthesis ; according, however, to the best modern interpreters it is regarded as simply dependent on what precedes: the mystery, that the heart of the earthly mother was to be riven with agony at the suffer- ings of her divine Son, involved as its end and object the bringing out of the true characters and thoughts of men, and making it clear and manifest—rlis μὲν ὁ ἀγαπῶν αὐτόν, καὶ μέχρι θανάτου τὴν εἰς αὐτὸν ἀγά- anv ἐνδεικνύμενος. Τίς δὲ ὁ ἐπίπλασ- τον ἔχων τὴν εἰς αὐτὸν πίστιν, σκαν- δάλου πληρωθεὶς διὰ τὸν σταυρόν. Cramer, Caten. Vol. u. p. 25. So Augustine, in his answer to the of our Lord. 69 pondered over, yet perchance then only fully un- LECT. ΤΠ: derstood in all the mystic bitterness of their truth, —_— when, not a thousand paces from where she then was standing, the nails tore the hands that she had but then been holding, and the spear pierced the side she had but then been pressing to her bosom ? Yet man was not alone to welcome the Lord; one sex was not alone to greet Him—in whom there was neither male nor female*, but all were one. Not one sex only, for at that very instant, we are told by St Luke, the aged and tenderly- faithful Anna! enters the place she loved so well. Custom® rather than Revelation appears to have brought the widowed prophetess into the temple, but she too saw and believed, and returned grate- ful praise* unto the God of her fathers, and of her this special notice has been made by the Evangelist, that “she spake of the Lord to all them that were looking for redemption in Jeru- queries of Paulinus of Nola (Zpist. CXLIX. 33, Vol.11. p.644, ed. Migne), except that he unduly limits the πολλῶν καρδιῶν διαλογισμοὶ to the ‘insidiz Judzorum et discipulorum infirmitas.’ 1 The tenderness and constancy of the aged prophetess to the me- mory of the husband of her youth is slightly enhanced by the reading of Lachmann and Tischendorf,— χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων, Luke ii. 37; butthis reading, though supported by A, B, L, the Vulgate, and other versions, is by no means certain. The honour in which the ‘ univira’ was held by the Jews, is shown very distinctly by the com- ments of Josephus on the persistent widowhood of Antonia: Antiq. XVIII. 6.6. Compare Winer, RWB. Art. ‘Bhe,’ Vol. 1. p- 299. 2 This perhaps is a fairly correct paraphrase of the peculiar term used by St Luke, ἀνθωμολογεῖτο. The remarks of the accurate Winer on this word are as follows: ‘ Possis existimare de celebrandi laudandi- que significatione;...sed, ut dicam quod sentio, addendum erat, cele- brantis istius pietatem mulieris max- ime in gratiarum actione positam esse...Itaque hee videtur verbi ἀν- θομολογ. vis propria esse, ἀντί enim manifesto referendi rependendique sensum habet, atque ita facile per- spicias, quod inter “ὁμολογ. Θεῷ et ἀνθομολογ. Θεῷ intersit.’ De Verb. ὁ. Prep. Fasc. ut. p. 20,—a treatise unfortunately never completed. ἃ Galil. 28 » Lk. ii. 38 ° ver. 37 LECT. 11. ® Lk. ἢ, 38 The visit and adora- tion of the Magi. 70 The Birth and Infancy salem*.” The daughter of Phanuel’ was the first preacher of Christ in the city of the Great King. And her preaching was not long left uncon- firmed. What she was now telling in secret chambers* was soon to be proclaimed on the house- tops. The ends of the earth were already send- ing forth the heralds of the new-born King. The feet of strange pilgrims and worshippers were even now on the mountains of the promised Land. It would seem from the narrative that Joseph and Mary had returned but a few days* to their 1 The special mention of the fa- ther and tribe of Anna was perhaps designed to give to the narrative a still further stamp of historical truth. Anna, the daughter of Phanuel, might have been a name still remem- bered by many: ἐπιμένει ὁ εὐαγγε- Norns τῇ περὶ τῆς "Αννης ἀφηγήσει, καὶ τὸν πατέρα καὶ τὴν φυλὴν κατα- λέγων, ἵνα μάθωμεν ὅτι ἀληθῆ λέγει, μάρτυρας ὡσανεὶ πολλοὺς προσκαλού- μενος. Theoph. ὅπ loc. 2 Anna’s preaching was not gene- ral, but τοῖς προσδεχομένοις λύτρωσιν ἐν Ἱερουσαλήμ, ver. 38. The local addition ἐν Ἵερουσ. appears to be- long specially to the participle τοῖς προσδεχομένοις : see Meyer in loc. 3 According to one MS. of the Pseudo-Matth. Evangelium (cap. XVI. p- 79, ed. Tisch.), two days after- wards; according to the text adopted by Tischendorf, the completely im- probable period of two years; see Wieseler, Chron. Synops. τ. 2, p. 59, note, who, however, himself (see below, p. 73, note 1) seems to press too strongly the ἀπὸ διετοῦς kal κατω- τέρω, Matth. ii 16. The Protev. Jacobi (cap. 21) makes the visit of the Magi to have been made to the temporary abode at Bethlehem‘, when sages, _bear- Holy Family while yet in the cave, a statement distinctly at variance with Matth. ii. 11, ἐλθόντες εἰς τὴν οἰκίαν. For chronolozical considera- tions substantiating the view taken in the text, see Wieseler, Chron. Synops. p. 154 sq. 4 The narratives of St Matthew and St Luke have been here often regarded as almost wholly irrecon- cileable; see Meyer and Alford in loc. Is this however so certain? Why may not St Luke have stu- diously omitted what he might pos- sibly have known had been recorded by another Evangelist, and thus have left unnoticed the occurrences which intervened between this visit to the Temple and the return to Nazareth, specified by St Matthew, ch. li. 23? The reconciliation adopt- ed by Eusebius (Quest. ad Marin. ap. Mai, Bibl. Patr. Vol. Iv. p. 253), that Joseph and Mary went direct to Nazareth, and afterwards return- ed to Bethlehem, is not very proba- ble, as no reason can be assigned why the Holy Family should have returned again to a place with which they appear to have had little or no connexion: see Augustine, de Con- of our Lord. 71 ing the already almost generic name of Magi, LECT. arrive from some Eastern lands not specified by —--— the Evangelist, but probably remote as the Arabia which one ancient tradition', or the Persia which another ancient tradition’ has fixed upon as their home. Witnesses were they, from whatever clime they came, of the wisdom of God displaying it- self in the foolishness or misconceptions of man*. sensu Evang. 11. 5. τό, Vol. Il. p. 1079 (ed. Migne), Wieseler, Chron. Synops. p. 156. 1 Such is the older tradition, ne- ticed and supported by Justin Mar- tyr, Tryph. cap. 78, Vol. τι. p. 263 (ed. Otto), Tertullian adv. Jud. cap. 9, and adv. Mare. mi. 13. The objection to this view seems to ΒΘ the term ἀνατολῶν, which, in the New Testament at least, can hardly be regarded as a natural designation of a country which elsewhere is always specified by its regular geo- graphical name: see Wiuer, RIB. Art. ‘Stern der Weisen,’ Vol. 11. p- 523, but also contrast the reff. of Patritius, de Evang. Dissert. XXVII. Part OI. p. 317. 2 This somewhat later tradition is maintained by Chrysostom (én oc.), Pseudo-Basil (Vol. 11. p. 855, ed. Bened.), Ephrem (Cantic. de Maria et Magis, Vol. ut. p.601, ed. Assem.), the Christian poet Juvencus, and many - other ancient writers,—and with con- siderable probability, as Persia and the adjoining countries appear always to have been regarded as the chief seat of the Magian philosophy (seethe numerous confirmatory reff. in Gres- well, Dissert. XVIII.), and as the term αἱ ἀνατολαὶ might naturally and suit- ably have been applied by the Hvan- gelist to the trans-Euphratean coun- tries of which Persia formed a portion. Such too is the opinion of apparently the majority of the more learned mo- dern writers who have touched upon this subject ; we may pause to specify the celebrated Orientalist, Hyde (de Relig. Vet. Pers. cap. XXXI. p. 383), who particularly notices their country as Parthia; the learned Dr Thomas Jackson (Creed, Book vu. Vol. vi. p. 261, Oxf. 1844), and the no less learned Dr Mill (Obs. on Pantheistic Principles, Part 11. pp. 365, 375). For further information the student may be referred to Spanheim (Dub. Evang. XVU1.—XXIvV. Parti. p. 255 sq.), the excellent dissertation οἵ, Patritius above referred to (de Hvan- geliis, Part U1. pp. 309—354, where every question relating to these sages is fully discussed), Greswell, Dissert. xviul. Vol. 11. p. 135 sq., Hofmann, Leben Jes. p. 125, and especially the sound and valuable comments of Mill, on Panth. Princ. Part τι. 3. 1, p- 364. 3 See the excellent remarks of Mill on the true physical influence and true significancy of the heavenly bodies, and the counterfeit science of astrology with which it was adul- terated. Observations on Pantheistic Principles, Part 11. 3. 2, pp. 364, 365: compare also a learned and not uninteresting dissertation on judicial astrology in Spanheim, Dub. Evang. Xxxu1. Part 11. p. 334 sq. LECT. 1 The quid- ing star. 72 The Birth and Infancy Witnesses were they of the cherished longings of ancient nations'; bright examples of a faith that could dignify even superstitions, and of hopes that grew not cold when all must have seemed utter hopelessness. But what could have brought these first-fruits of the wisdom of the Eastern world from their own distant lands ? Even that which was most calculated to work in them the liveliest belief and conviction. 1 Tt has long been a matter of discussion what precisely led these Magi to expect a birth so prefigured ; see Spanheim, Dub. Evang. XXXIv. Part τι. p. 366 sq. Was it due to a carefully preserved knowledge of the prophecy of Balaam (Numb. xxiv. 17—19), an opinion maintained by Origen (contr. Cels. Book I. Ῥ. 46, ed, Spencer), and the majority of the ancient expositors ; or was it due to prophecies uttered in their own country, dimly foreshadowing this divine mystery (see the citations from the Zend-Avesta, below, p. 77, note 1, and compare Hyde, de Relig. Pers. ΧΧΧΙ. p. 389 sq.)? Perhaps the latter view is the most probable, especially if we associate with it a belief, which the sacred narrative gives us every reason for entertain- ing (Matth. ii. 12), that these faith- ful men received a special illumina- tion both to apply rightly what they had remembered, and to recognize its verification in the phenomenon of which they were now the privi- leged observers: compare Mill, Ob- servations, Part 11. 3. 2, p. 368. 2 Thus far, at least, correctly, Origen (contr. Cels. Book 1. p. 45, ed. Spencer): Tov ὀφθέντα ἀστέρα ἐν τῇ ἀνατολῇ καινὸν εἶναι νομίζομεν καὶ μηδενὶ τῶν συνήθων παρα- A. πον star’, which the tenor of the πλήσιον, οὔτε τῶν ἐν TH ἀπλανεῖ οὔτε τῶν ἐν ταῖς κατωτέρω σφαίραις. This great writer seems only to err when in his subsequent remarks he supposes it to be of the nature of a comet. On this star much, and that not always of a satisfactory nature, has been written by both ancient and modern commentators. That it was not a star in the usual astro- nomical sense (Wieseler, Chron. Sy- nops. I. 2, p- 50) seems clear from the special motions apparently at- tributed to it in the sacred narrative (see Mill, on Panth. Princ. Part τι. 3. 2, p. 369, note), that it also could not be a mere conjunction of the greater planets (Miinter, Stern der Weisen, Keppler, and similarly Ide- ler, Handbuch der Chronol. Vol. 11. Pp- 399 sq..—both following or ex- panding the older view of Keppler) seems also still more certain from the use of the definite term ἀστήρ. We therefore justly fall back upon the ancient opinion, that it was a luminous body, possibly of a me- teoric nature, but subject to special laws regulating its appearance, and perhaps also its motion. The litera- ture of this subject, which is very extensive, will be found in Winer, RWB. Art. ‘Stern der Weisen,’ Vol. IL p. 523 56. of our Lord. 73 narrative wholly precludes our deeming aught else than a veritable heavenly body moving apparently in the limits of our own atmosphere, and subject not to astronomical but to special and fore-ordered laws, had suddenly beamed, not many months before', upon the eyes of these watchers in their own Eastern lands’, and, either by cooperating with dormant prophecy or deepseated expectation, leads them to that land, with which either their own science*, or more probably the whole feeling 1 The date of the appearance of the star is a question that has been often entertained and cannot easily be decided. Wieseler (Chron. Synops. I. 2, p. 59) urges a period of two years previous to the arrival of the Magi, pressing the sort of date af- forded by Matth. ii. 16; see above, p: 70. As, however, Greswell (Dis- sert. XviII. Vol. 11. p. 136, ed. 2) has fairly shown that the term ἀπὸ duerovs καὶ κατωτέρω need not be understood as necessarily implying the extreme limit, and as it is also probable that Herod would be cer- tain to secure to himself a wide margin, we may, with almost equal plausibility, select any period between thirteen and twenty-four months. Patritius (de Evang. Dissert. XXvu. Part U1. p. 334) urges with a little show of probability a period of eigh- teen months, which according to the rough date of the Nativity adopted in these lectures would have to be reduced to sixteen. The time of the miraculous conception seems to com- mend itself as the exact epoch, but causes us either to reduce somewhat unduly the ἀπὸ διετοῦς, or (with Greswell) to assume an interval of nearly three months between the Presentation and the arrival of the Magi, which is not only improbable in itself, but absolutely incompatible with the date (A.U.0. 750, the death- year of Herod), which we have above fixed upon as the probable year of the Nativity; see p. 63, note I. 2 A few interpreters of this pas- sage, and among them our own expositor Hammond (on Matth. ii. 2) and the German chronologer Wiese- ler (Synops. p. 59), regard ἐν τῇ ἀνα- τολῇ as used with an astronomical reference, ‘at its rising.’ This seems at needless variance with the use of the same words in ver. 9,—where ἐν Th ἀνατολῇ and ov ἣν τὸ παιδίον seem to stand in a kind of local antithesis, and is in opposition to the apparently unanimous opinion of the Vulgate, Syriac, Coptic, and other ancient versions. For yet another view see Jackson, Creed, Book vit. Vol. vi. p. 262 (Oxf. 1844). 5. Much has been said about the astrological association of the con- stellation of the Fish with the land of Judea; see Miinter, Stern der Weisen, p. 55 sq., Ideler, Handb. der Chronol. Vol. 1. p. 409, and Wieseler, Chron. Synops. I. 2, p. 56. As, however, this is more or less associated with the doubtful views as to the nature of the star above alluded to, we make no use of such precarious elucidations. LECT. τι. LECT. ΤΣ. ἃ Mat. ii. 2 Ὁ ver. 3 74 The Birth and Infancy of the Eastern world', tended to associate the mystery of the future. Can we not picture to ourselves the excitement and amazement im Jeru- salem as those travel-stained men‘ entered into the city of David with the one question® on their lips, ‘Where is He that is born King of the Jews? ? Can we wonder that the aged man still on the throne of Judea was filled with strange trouble and perplexity”? Can we be surprised at the course that was immediately followed? 1 This general feeling has been above alluded to; see p. 44, note 2, and compare Mill, on Panth. Prin. Part Il. 3. 1, p. 366. 2 Some interesting notices of the probable time which it would have taken the Wise Men to travel from Persia to Jerusalem, will be found in Greswell, Dissert. ΧΥ ΠῚ. Vol. 11. p- 138 sq. From the calculations there made it would appear that they could not have been much less than four months on the road. It has been computed by Chrysostom, in reference to the journey of Abraham, that the time occupied in a journey from Palestine no further than to Chaldzea would be about 7o days. Ad Stagir. τι. 6, Vol. 1. p. 188 (cited by Greswell). 3 The terms of this question de- serve some notice, as they serve incidentally to show the firm belief of the Magi that the expected King was now really born into the world, and yet their complete ignorance, not only of the place of His birth, but, as it would seem, also of its myste- rious nature and character; comp. Greswell, Harmony, Dissert. XVIII. Vol. It. p. 144, butseecontra Theoph. in loc. They go naturally to Jeru- salem, for where, as Jackson says (Creed, Book vil. p. 258), ‘should they seek the King of the Jews but in His standing court?’ and they put forward a question which shows their conviction that a great King had been born in the land they were visiting, though, at present, who or where they knew not (opposed to Theoph. in loc.). In the sequel, they were probably permitted to be- hold some glimpses of the true na- ture of Him whom they came to reverence; so that, as Bp Taylor well says, ‘their custom was changed to grace, and their learning height- ened with inspiration; and God crowned all with a spiritual and glorious event.’ Life of Christ, Part 1. 4. 4. Though then in the first προσκυνῆσαι (ver. 2) no more per- haps might have been designed than the outward worshipful reverence of Persian usage (Herod. I. 134), we may well believe that in the subse- quent performance of the act (ver. 1) there was something more, and may not incorrectly believe with Tertul- lian (adv. Jud. cap. 9), Origen (contr. Celsum, Lib. τ. p. 46, ed. Spencer), ἡ and indeed, the whole early Church, that with a deepening though still imperfect consciousness, these faith- ful men adored the Infant at Beth- lehem as God, no less than they prostrated themselves before Him as of our Lord. 75 Let us only consider the case in its simplest LEcr. aspects. Here was a question based on celestial ——~ appearances coming from the lips of those in whom 7°", it would have seemed most portentous,—the Magi eas of the Hast, the ancient watchers of the stars. s«erdnar- When with this we remember how rife expectation was, and how one perhaps of that very council, which the dying king" called together, could tell of his own father’s mysterious prophecy of the com- ing Messiah*—when we add to this the strange rumours of the Child of Bethlehem, fast flying from mouth to mouth beyond that narrow circle to which Anna had first proclaimed Him,—can we wonder at all that followed? How natural the description of the probably hastily-summoned council, and of the question publicly propounded man: see the copious reff. in Patri- tius, de Evang. Dissert. XXvVII. 2, Part 1. p. 348. 1 The death of Herod appears almost certainly to have taken place a few days before the Passover of the year A. U. Cc. 750; apparently, if retrospective calculations can be de- pended on, towards the end of the first week of April; see Wieseler, Chron. Syn. p. 57, and comp. Clin- ton, Fasti Hell. Vol. 111. p. 254, Browne, Ordo Sec. ὃ 31, p. 31. If then we suppose the Saviour’s birth to have been in late winter, say, at the beginning of February, the ar- rival of the Magi would have taken place about three weeks before He- rod’s death, and a very few days be- fore his removal to the baths at Callirrhoe (Joseph. A ntiq. XVII. 6.5) comp. Browne, Ordo Sec. § 28. If we adopt Dec. 25, A.U. 0. 749, a date which, as has been above im- plied (p. 63, note 1), is perhaps not quite so probable (compare Wieseler, Chron. Syn. p. 134 8q.), the interval between the present event and the death of the wretched king will be proportionately longer, and in some respects, it must be admitted, more chronologically convenient. 2 If, as seems reasonable to sup- pose, the son of R. Nehumiah ben Hakkana was present at the council, he could scarcely have forgotten the prophecy said to have been uttered by his father,—that the coming of the Messiah could not be delayed more than fifteen years: see Sepp, Leben Christi, Vol. 11. p. 24, and the curious work of Petrus Galatinus, de Arcanis Cathol. Verit. cap. 3, p. ὃ (Francof. 1602). The opinion that this was a special meeting of the Sanhedrin (Lightfoot) is perhaps slightly the most probable; the omission of the third element, the πρεσβύτεροι τοῦ λαοῦ, is similarly found in Matth. xvi. 21, xx. 18; see LECT. ἐπ ® Mat. ii. 4 b ver. 7 © ver. 8 ἃ ver. 9 76 The Birth and Infancy to it touching the birth-place of the Messiah*. How natural too the private inquiry about the star’s appearance made specially to the Magi”, and how accordant with all that we know of Herod, the frightful hypocrisy with which they were sent. to test and verify the now ascertained declaration of prophecy’,—and the murderous sequel. How natural also the description of the further journey of the Wise Men, their simple joy when on their evening mission to Bethlehem, they again see’ the well-remembered star“, and find that the very powers of the heavens are leading them where Rabbinical wisdom? had already sent them. How full must now have been their conviction; with what opening hearts must they have worshipped ; with what holy joy must they have spread out Meyer im loc. On the γραμματεῖς τοῦ λαοῦ here mentioned, see Span- heim, Dub. Evang. xxxvit. Part ΤΙ. Ῥ. 392 sq., Patritius, de Evang. Dis- sert, XXIX. Part 11. p. 366, and on the Sanhedrin generally, Selden, de Synedriis, τι. 6, Vol. τι. p. 1316 sq. Jost, Gesch. des Judenth. I. 3. 14, οἷ. τὸ Ῥ. 27,5: 1 This seems the only natural meaning that we can assign to the words καὶ ἰδού [surely an expression marking the unexpectedness of the reappearance], ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτούς, Matth. ii. 9. Whether the star preceded them the whole way to Jerusalem and then disappeared for a short time, or whether it only appeared to them in their own country, disappeared, and now reappeared, must remain a The definitive ὃν εἶδον ἐν τῇ ἀνατολῇ, and still more the unusual strength of the expres- sion which describes their joy at matter of opinion. again beholding the star,—éxdpnoav χαρὰν μεγάλην σφόδρα (ver. 10),— seem strongly in favour of the latter view: so Spanheim, Dub. Evang. XxIx. Part IL p. 320, Jackson, Creed, Book vit. Vol. vi. p. 261, and Mill, Observations, II. 2. 3, p. 369. ? The recent revival of the older anti-christian view, that the pro- phecy of Micah (ch, v. 2), cited by the Evangelist, either refers to Zoro- babel (a view unhappily maintained by Theodorus of Mopsuestia), or, if referring to the Messiah, only alludes to His descent from David, whose seat Bethlehem was, has been ably and completely disposed of by Mill, Observations, 11. 2. 3, pp.. 391—402. On this and other supposed difficul- ties connected with this prophecy, see Spanheim, Dub. Evang. XuI.— XLVI. Part 11. p. 406; Patritius, de Lvang. Dissert. xxx. Part m1. p. 368 sq. of our Lord. té their costly gifts*; how they must now have felt, LEcT. though perhaps still dimly and imperfectly, that ———— they were kneeling before the hope of the world.“ τ " One greater than Zoroaster had ever foretold, a truer Redeemer than the Sosiosh of their own ancient creed'. No marvel was it, that with prompt obedience they followed the guidance of the visions of the night” and returned to their ? ver. 1 distant home by a way by which they came not. No sooner had they departed, than the heaven- Flight {πῆ ly warning is sent to Joseph* to flee on that very τ. night®* into Egypt from the coming wrath of eis Herod’, And that wrath did not long linger. When the savage king found that his strange messengers had "Εἰ ἃ him, with the broad ° ver. 13 1 According to the statements of Anquetil du Perron, in his Life of Zoroaster, prefixed to his edition of the Zend-Avesta (Vol. I. 2, p. 46), Sosiosh was the last of the three posthumous sons of Zoroaster, and was to raise and judge the dead and renovate the earth ; see 7680} 8 Sadés, xxvitt., ‘Lorsque Sosiosch paroitra, il fera du bien au monde entier existant’ (Vol. 11. p. 278); Boundehesch, XXxX1., ‘Sosiosch fera revivre les morts’ (Vol. 11. p. 411); and similarly, ib. x1. (Vol. 11. p. 364) ; ib. XXxuI. (Vol. 11. p. 420). What- ever may be the faults or inaccu- racies of Du Perron’s translation (many of which have been noticed in Bournouf’s Commentaire sur le Yagna, Paris, 1833), it can at any rate now no longer be doubted, that Zend has its proper place among the primitive languages of the Indo- Germanic family (see Rask’s Lssay translated by Von der Hagen, Berl. 1826), and that the Avesta must have existed in writing previously to the time of Alexander : naldson, New Cratylus, sq. (ed. 3). 2 Again, it will be observed, con- sistently with the notice of the pre- ceding divine communication vouch- safed to Joseph (Matth. i. 20),—by an angelic visitation in a dream; see again ver. 20, and compare the remarks made above, p. 56, note I. Some curious remarks on the nature of angelic visitations in dreams will be found in the learned work of Byneus, de Natali Jes. Chr. 1 14, Ρ. 210. 3 Probably on the same night that the Magi arrived: for there seems every reason against the view of a commentator in Cramer (Caten. Vol. I. p. 14), that the star led them ἐν ἡμέρᾳ μέσῃ. At any rate the Holy family appear to have departed by night: the words, ἐγερθεὶς παράλαβε, seem to enjoin some promptitude,— ‘surge accipe,’ Syr. see Do- § 86, p- 144 LECT. ΠῚ The silence of Jose- phus. 78 The Birth and Infancy margin that a reckless ferocity left a matter of no moment, he slays every male child in Bethlehem whose age could in any way have accorded with the rough date which the first appearance of the star had been judged to supply’. On this fiendish act we need dwell no further, save to protest against the inferences that have been drawn from the silence of a contemporary historian» What, we may fairly ask, was such an act in the history of a monster whose hand reeked with the blood of whole families and of his nearest and dearest relations? What was the murder of a few children at Bethlehem in the dark history of one who had, perchance but a few days before, burnt alive at Jerusalem above forty hap- less zealots who had torn down his golden eagle*? 1 See above, p. 73, note 1. As Herod made his savage edict inclu- sive as regards locality (ἐν Βηθλεὲμ καὶ ἐν πᾶσιν τοῖς ὁρίοις αὐτῆς, ver. 16), so did he also in reference to time: he killed all the children of two years and under (ἀπὸ διετοῦς, 5011. παιδός, not χρόνου, as appa- rently Vulg., ‘a bimatu’), to make sure that he included therein the Divine Infant of Bethlehem ; τοὺς μὲν διετεῖς ἀναιρεῖ, ἵνα ἔχη πλάτος ὁ χρόνος. HKuthym. in Matth. ii. 16, p- 81 (ed. Matthei). * It seems doubtful whether we need go so far as to say, with Dr Mill (Observations, τι. 3. 1, p- 345), that this silence is remarkable. The concluding days of Herod’s life were marked by such an accumulation of barbarities that such an event might easily have been overlooked or for- gotten. At any rate the reference of the well-known passage of Macro- bius (Saturnal, 11. 4) to this murder of the Innocents, though often de- nied or explained away (‘aus der Christlichen Tradition geflossen ist,’ Meyer, Kommentar, p. 80), seems now clearly established and vindi- cated: see Mill, ἰδ. p. 3498q.; and compare Spanheim, Dub. Evang. LXXvI. Part I p. 534 sq. It is worthy of notice that if, as seems nearly certain, the son of Herod alluded to in that passage was Anti- pater, the date of the murder of the Innocents may be roughly fixed, as not very far distant from that of the execution of the unhappy man re- ferred to, and this latter event, we know, was five days before the death of Herod ; see Joseph. Bell. Jud. τ. 33. 8; and compare above, p. 75, note I. 3 See Josephus, Antiqg. xv. 6. 2, Bell. Jud. τ. 33. 2. This was an outbreak caused by the harangues of two expounders of the law, Judas and Matthias, and resulted in the of our Lord. 79 What was the lamentation at Rama’ compared with that which had been heard in that monster's own palace, and which, if his inhuman orders had been executed, would have been soon heard in every street in Jerusalem’? Even doubters have here at least admitted that there is no real diffi- culty®; and why should not we? [5 the silence of a prejudiced Jew to be set against the declarations of an inspired Apostle? The events of this portion of the sacred narra- tive come to their close with the notice of the divinely-ordered journey back from Egypt on the death of Herod, and the final return to Nazareth. Warned by God in a dream of the death of Herod?, Joseph at once* brings back the Holy Child and destruction of a large golden eagle of considerable value which Herod had erected over the gate of the temple. From the tenor of the nar- rative (βασιλεὺς δὲ καταδήσας αὐτοὺς ἐξέπεμπεν εἰς Ἰεριχοῖῆντα, ὃ 3), and the subsequent oration in the theatre (comp. Antig. xv. 8. 1), it would seem that Herod was at this time in Jerusalem. The date of the execution of these unhappy zealots, which probably almost immediately followed their apprehension, can be fixed with certainty to the night of March 12—13 (A.U.0. 750), as Jose- phus mentions that on the same night there was an eclipse of the moon (loc. cit. § 4): see Ideler, Handb. der Chronol. Vol. τι. p. 28, and comp. Wieseler, Chron. Synops. ἘΣ. 50. 1 For some excellent critical re- marks on the citation from Jeremiah in reference to Rachel weeping for her children, see Mill, Observations, Il, 3. I, p. 402 sq.; and for a good sermon on the text, Jackson, Creed, Vol. vi. p. 277 (Oxf. 1844). 2 Τὸ is distinctly mentioned by Josephus, that this frantic tyrant had all the principal men of the nation summoned to him at Jericho, and shut up in the hippodrome, and that he gave orders to his sister Salome and her husband Alexas to have them executed immediately he died, that as there would be no mourners for, there might be some at his death. Antig. ΧΥΤΙ. 6. 5. 3 See Schlosser, Universalhistor. Uebers. der alten Welt, Part 111. 1, p- 261, referred to by Neander, Leben Jesu Chr. p. 45. For several ques- tions connected with the murder of the Innocents, including some cha- racteristically guarded remarks on their number, see Patritius, de Zvang. Dissert. Xxx11I. Part UI. p. 375. 4 Tf the remark made above (p. 77, note 3) be correct, the same inference must be made in the pre- sent case, that the heavenly com- LECT. ἘΠῚ The return to Judea. ἃ Mat. ii. 19 8 Mat. ii.15 80 The Birth and Infancy His mother; and thus after a stay in Egypt of. perhaps far fewer days' than Israel had there sojourned years, the word of ancient and hitherto unnoted prophecy receives its complete fulfiment’, the mystic Israel comes up to the land of now more than promise,—out of Egypt God has called His Son?. To what exact place of abode the blessed Virgin and Joseph were now directing their steps is not specially noticed by the Evangelist. We may, however, perhaps reasonably infer from St Mat- mand required a similar promptitude on the part of Joseph, and that the faithful guardian delayed not. We may observe, however, that it is now ἐγερθεὶς παράλαβε καὶ πορεύου, not ἐγερθεὶς παράλαβε καὶ φεῦγε, as in ver. 13. This did not escape the observation of Chrysostom. 1 If the dates we have adopted are approximately correct, it would seem that little more than a fort- night elapsed between the flight into Egypt and the death of Herod, and that consequently we must conceive the stay in Egypt to have been com- paratively short. Greswell, by adopt- ing April, A.U.0. 750, as the date of the Nativity, and 751 A.U.c. as the death-year of Herod, is compelled to assume a stay there of about seven months: see Déssert. x11. Vol. II. p. 392. The apocryphal writers still more enlarge this period (‘ ex- acto vero driennio rediit ex Egypto,’ Evang. Inf. Arab. cap. XXVI.; com- pare Pseudo-Matt. Evang. cap. 26), almost evidently for the purpose of interpolating a series of mi- racles, * This citation from ancient pro- phecy has been much diseussed. Without entering into the detail of objections which have in many cases proved as frivolous as they are irre- verent, we may observe, (1) that it seems certain that Hosea xi. 1 is the passage referred to: see Jerome in loc., Eusebius, Eclog. Proph. p. 46 sq. (ed. Gaisford) ; and (2) that little doubt can be entertained that the - catholic interpretation which makes israel and the promised Seed stand in typical relations (ἐλέχθη ἐπὶ τῷ λαῷ τυπικῶς, ἐξέβη δὲ els τὸν Χριστὸν ἀληθινῶς. Theoph. im loc., in sub- stance from Chrysostom) is no less true and correct than it is simple and natural. St Matthew, as writ- ing principally to Hebrew readers and to men who felt and knew that the nation to which they belonged was the truest and most verita!le type of their Lord, specifies a pas- sage which they had perhaps consi- dered but simple history, but which, with the light of inspiration shed on it, assumes every attribute of mys- terious, and, let us add, to them at any rate, of most persuasive typo- logy. For further references and information, the reader may profita- bly consult Spanheim, Dub. Evang. LXU.—Lxx. Part 0. p. 474 8q., Deyling, Obs. Sacr. Vol. Iv. p. 769, and Mill, on Panth. Principles, τι. Bed, eps 4200: of our Lord. 81 thew’s Gospel that this homeward journey would EuCr. have terminated at Bethlehem,—that new home ———— now so dear to them from its many marvellous asso- ciations,—that home which now might have seem- ed marked out to them by the very finger of God, had not the tidings which reached Joseph, that the evil son of an evil father', the Ethnarch Arche- laus, was now ruling over Judea’, ful guardian afraid to return to a land so full of hatred and dangers. While thus, perhaps, in doubt and perplexity, the Divine answer is vouchsafed to his anxieties’, and Joseph and the Virgin are directed to return to the safer obscurity of their old home in the hills of Galilee, and the spirit of ancient prophecy again finds its fulfilment in the desig- nation the Messiah receives from His earthly abode, “He shall be called a Nazarene’.” 1 The language of the Jewish de- puties to Augustus fully justifies this remark: afraid, they said, ‘lest he should not be deemed Herod’s own son, that he took especial care to make his see Joseph. Antiq. ‘he seemed to be so acts prove it:’ ΕΝ ΤΠ ΤΣ 2. 2 This seems to lie in the word χρηματισθείς (ver. 22). Though we may not perhaps safely, either here or ver. £2, or indeed in the New Testament generally, press the idea of .a definite foregoing question, we may yet so far retain this usual meaning (χρηματίζει" Suid.) as to regard the doubts and fears of Joseph as the practical ques- tion to which the Divine answer was returned : see Suicer, Thesaur. s. v. Vol. 11. p. 1521. 3 The very use of the inclusive διὰ τῶν προφητῶν ought to prepare E. H. 1. ἀποκρίνεται, us to expect, what we find to be the case, that this is no citation from any particular prophet, but expresses the declarations of several: ‘ plu- raliter prophetas vocando, Matthzus ostendit non verba de Scripturis a se sumpta sed sensum.’ Jerome in loc. We seem justified then in as- signing to the word Ναζωραῖος all the meanings legitimately belonging to it, by derivation or otherwise, which are concurrent with the de- clarations of the prophets in refer- ence to our Lord. We may there- fore, both with the early Hebrew Christians (see Jerome) and appa- rently the whole Western Church, trace this prophetic declaration, (a) principally and primarily, in all the passages which refer to the Messiah under the title of the Branch (ἽΝ) of the root of Jesse (Isaiah xi. 1; comp, Jer, xxiii. 5, xxxili. 15, Zech. 6 made that faith- *Mat. ii. 22 LECT. 1: Conclusion. 82 The Birth and Infancy I must now at once bring this lecture to a close, yet not without two or three sentences of earnest exhortation to you, brethren, who form the younger portion of this audience. If there be aught in these hasty outlines of contested portions of Evangelical history that has arrested your attention, and deepened your con- victions, I will pray to God that it may yet work more and more in your hearts, and lead you to feel that there is indeed a quick and living truth in every sentence of the blessed Gospel, and that they who read with a loving and reverential spirit shall see it in its clearest manifestations, Pray fervently against the first motions of a spirit of doubting and questioning. By those prayers which you learned at a mother’s knees, by that holy history which perchance you first heard from a mother’s lips, give not up the first child-like faith of earlier and it may be purer days,—that simple, heroic faith, which such men as Niebuhr! and vi. 12); (0) in the allusions to the cir- cumstances of lowliness and obscu- rity under which that growth was to take place (comp. Isaiah liii. 2); and perhaps further (c) in the prophetic notices of a contempt and rejection (Isaiah liii. 3), such as seems to have been the common and, as it would seem in many respects, deserved por- tion of the inhabitant of rude and ill-reputed Nazareth. See above, Ῥ. 47, note 1, and for further inform- ation and illustrations, Spanheim, Dub. Evang. xc. —xou. Part 11. p. 598 sq., Deyling, Obs. Sacr, Xu. Vol. τ. p. 176, Patritius, de Evang. Dissert. xxxvit. Part 11. p. 406, Mill, Observations, 11. 3. 1, p. 422 84. 1 It must be regarded as very striking, that the great historian who could express himself with such strength and even bitterness of lan- guage against much that, however exaggerated it may have been in the case in question, was really funda- mentally sound in pietism (see Letter CCLXXX.), could yet feel it right to educate his son in a way that must have led to the deepest reverence for the very letter of the inspired records. These are Niebuhr’s own words: ‘He [his son] shall believe in the letter of the Old and New Testaments, and Τ shall nurture in him, from his infancy, a firm faith in all that I have lost, or feel un- certain about.’ Life and Letters, Vol. 11. p. tor (Transl. 1852). of our Lord. 83 _Neander’ knew how to appreciate and to glorify, τς even while they felt its fullest measures could never be their own. Jemember that when faith grows cold love soon passes away and hope soon follows it, and believe me that the world cannot ex- hibit a spectacle more utterly mournful, more full of deepest melancholy, than a young yet doubt- ing, a fresh yet unloving, an eager yet hopeless and forsaken heart. May these humble words have wrought in you the conviction, that if with a noble and earnest spirit, like the Berceans of old*, we search the *Acts xvii. Scriptures, we shall full surely find,—yea verily that we who may go forth weeping to gather up the few scattered ears of truth that might seem all that historical scepticism had now left to us, shall yet return with joy’, and bring with us the sheaves " Ps cxxvi. of accumulated convictions, and the plenitudes of assurance in the everlasting truth of every part and every portion of the Gospel of Jesus Christ. 1 After some comments on ex- οὗ our spirits. Our scientific views treme views as to what is termed, may be defective in many points; not perhaps very correctly, ‘the our knowledge itself may be but old mechanical view of inspiration,’ fragmentary ; but our religious in- this thoughtful writer thus proceeds: _terests will find all that is necessary ‘But this [existence of chasms in to attach them to Christ as the the Gospel history] only affords ground of salvation and the arche- room for the exercise of our faith,—_—s type':«oof':« holiness.’ Life of Jesus a faith whose root is to be found, Christ, p. g (Bohn),—a paraphrastic, not in demonstration, but in the but substantially correct representa- humble and self-denying submission tion of the original. LECT. 11|: The early years of our Lord’s life Reserve of the Evan- gelists. LECTURE III. THE EARLY JUDMAN MINISTRY. St Luke 1. 52. And Jesus increased in wisdom and stature, and in favour with God and man. In my last lecture, brethren, we concluded with that portion of the sacred narrative which briefly notices the return of the Holy Family to Naza- reth, and the fulfilment of the spirit of ancient prophecy in the Redeemer of the world being called a Nazarene. Between that event and the group of events which will form the subject of this afternoon’s lecture, and which make up what may be termed our Lord’s early Judeean ministry, one solitary occurrence is recorded in the Gospel nar- rative,—our Lord’s second appearance in the Temple at Jerusalem, His second presentation in His Father’s house. With the single exception of the notice of this deeply interesting event, the whole history of the Saviour’s childhood, youth, and even early man- hood, is passed over by all the Evangelists with a most solemn reserve. Even he of them who ap- pears to have received so much, directly or indi- rectly, from the blessed Virgin herself’, and from whom we might have expected some passing no- 1 See the remarks aboye, p. 14, note τ. The Early Judean Ministry. 85 tices of that mysterious childhood,—even he would seem to have been specially moved to seal all in silence, and to relate no more than this one event which marks the period when the Holy One was just passing the dividing line between childhood and youth. Both periods, that preceding and that succeeding this epoch, are described in two short verses’, closely similar in expression, and tending alike to show that the outward and earthly deve- lopment of our Redeemer was in strict accordance with those laws, by which those He came to save pass from childhood inte youth, and from youth Into mature age’. In regard of the first period, that of the child- hood, one short clause is graciously added to warn us from unlicensed musings upon the influences of outward things upon the Holy Child’,—one clause 1 Τὸ is well said by Cyril of Alexandria: ‘Examine, I pray you, closely the profoundness of the dis- pensation; the Word endures to be born in human fashion, although in His Divine nature He has no begin- ning, nor is subject to time. He who as God is all-perfect submits to bodily growth, the Incorporeal has limbs that advance to the ripeness of manhood...The wise Evangelist did not introduce the Word in His abstract and incorporate nature, and so say of Him that he increased in stature and wisdom and grace, but after having shown that He was born in the flesh of a woman, and took our likeness, he then assigns to Him these human attributes, and calls Him a child, and says that He waxed in stature, as His body grew little by little, in obedience to cor- poreal laws.’ Comment. on Luke, Part 1. pp. 29, 30 (Transl.). So too Origen: ‘Et crescebat, inquit, hu- miliaverat enim se, formam servi accipiens, et eadem virtute qua se humiliaverat, crescit.? Zn Zuc. Hom. ΧΙΧ, Vol. 111. p. 953 (ed. Bened.). 2 On this subject see more below, p- 99 sq. Meanwhile we may justly record our protest against the way in which a most serious and pro- found question is now usually dis- cussed, and the repulsive freedom which many modern writers, not only in Germany, but even in this country, permit themselves to as- sume when alluding to the mental development of the Holy Child: see for example, the highly objection- able remarks of Hase (Leben Jesu, ξ 31, p- 56), in which this writer plainly tells us at the outset that ‘the spiritual development of Jesus depended on fortunate gifts of na- * Luke ii. 40 and 52 The brief notice of our Lord’s childhood. LECT. 111. 81. ii. 40 Equally brief notice of our Lord’s youth, 86 The Early Judean Ministry. only, but enough,—‘and the grace of God was upon Him*’ In regard of the second period, that of the Lord’s youth and early manhood, one event at its commencement, which shows us how that grace unfolded itself in heavenly wisdom’, is made fully known to us,—one event, but one only, to which ture’ (gliicklichen Naturgaben); and that these, though enhanced by the purposes and circumstances of His after-life, still never went beyond the culture of the time and country, and never ‘transcended the limits of humanity.’ Compare too Von Am- mon, Leben Jesu, τ. 10, Vol. 1. p. 236, where the highly questionable views of Theodorus of Mopsuestia find a ready defender; and for an example from writers of our country of elo- quent and attractive, but still pain- fully humanitarian comments on this mysterious subject, see Robertson, Sermons, Vol. τι. p. τού. 1 On this subject the following are the sentiments of Gregory of Nazianzus: ‘He was making ad- vance, as in stature so also in wis- dom and grace. Not by these quali- ties receiving increase,—for what can be more perfect than that which is so from the very beginning ?—but by their being disclosed and revealed by little and little.’ Orat. xx. p. 343 (Paris, 1609). It may, however, be justly doubted whether these state- ments,—especially the negative -as- sertion,—though confessedly in close accordance with some expressions of Athanasius (προκόπτοντος τοῦ σώμα- τος προέκοπτεν ἐν αὐτῷ καὶ ἡ φανέ- ρωσις τῆς θεότητος τοῖς ὁρῶσιν. Adv. Arian. τιτ. 29. 14), and other ortho- dox writers, are not unduly re- stricted, and whether the words of the inspired Evangelist do not clearly imply (to use the language of Water- land) that our Lord’s increase in wisdom is to be understood in a sense as ‘literal, as His increasing in stature is literal’ (Script. and Arians Compared, Vol. 111. p. 298). While then with these catholic writ- ers we may certainly acknowledge a gradual and progressive disclosure of the Lord’s divine wisdom, we must certainly, with other equally catholic writers, recognize a regular development and increase in the wisdom and grace of the reasonable soul, 7. ¢.,—to speak with psycholo- gical accuracy, of the ψυχὴ and vous; the true and complete state- ment being,—‘ Christum secundum sapientiam divinam, hoc est eam, que ei competit tanquam Deo, non profecisse ; secundum sapientiam au- tem humanam, hoc est eam, que ei ut homini competit, vere profecisse, hominis quidem more, sed tamen su- pra modum humanum.’ Suicer, Thes. Vol. 11. p. 269 (appy. from Bernh. de Consid. Book πι.). Ina word then, as Cyril of Alexandria (én loc.) briefly says, ‘the body advances in stature and the [reasonable] soul in wisdom:’ see Ambrose, de Jncarn. cap. 72 86. Vol. 11. 1, p. 837 (ed. Migne), Epi- phanius, Her. Lxxvil. 26, Vol. 1. Ῥ. τοῖο (Paris, 1622), and the good note of the Oxford Translator (J. H. Newman) of Athanasius, Select Trea- tises, Disc. 111. Part 1. p. 474 (Libr. of Fathers). The Early Judean Ministry. 87 one short verse, that of our text, is added, to teach us how that wisdom waxed momently more full, more deep, more broad, until, like some mighty river seeking the sea, it merged insensibly into the omniscience of His limitless Godhead'. One further touch completes the Divine picture,—‘in favour with God and man*, perchance designed to hint to us that the outward form corresponded to the inner development, that the fulness of hea- venly wisdom dwelt in a shrine of outward per- fection and beauty’, and that the ancient tradi- 1 This simile, though merely in- tended to illustrate generally a pro- found mystery, and not to be pressed with dogmatic exactness, is still, as it would seem, substantially correct. The fact of the present verse (Luke ii. 52) being one of those urged by the heretical sect of the Agnoete, as tending to show limitations even in our Lord’s Divine nature, was not improbably the cause of its having received some interpretations (see above) so rigid, as to favour by in- ference the Apollinarian statement that the Word itself was in the place of the νοῦς (Pearson, Creed, Vol. 11. p. 122, ed. Burton). The whole subject, and a scholastic dis- cussion ‘de Christi scientia et ne- scientia et profectu secundum huma- nitatem,’ will be found in Forbes, Instruc. Hist.-Theol. Book 11. ch. 19, 20: see Petav. Dogm. Theol. (de Incarn. ΧΙ. 2), Vol. V1. p. 39, Suicer, Thesaur. s. v. Λόγος, Vol. τι. p. 268, and the sensible remarks of Boyse on our Lord’s omniscience, Vindic. of our Saviour’s Deity, Vol. τι, p. 23 sq. (Lond. 1728). ? Upon this point, it need scarcely be said, nothing certain can be ad- duced. From the Gospels we seem to be able to infer that our Lord’s outward form, on one occasion at least, sensibly struck the beholders with a feeling of the majesty and dignity of Him who condescended to wear the garments of our mor- tality: comp. John xviii.6. Perhaps, however, we may go so far as to say, that there was still nothing that merely outwardly marked the Redeemer of the world as strikingly different from the general aspect of the men of his own time and coun- try, otherwise it would seem strange that the Apostles who beheld him by the lake of Gennesareth, and to whom He was near enough to be easily heard (John xxi. 4 sq.) did not instantly recognize who it was. The similar failure of recognition in the case of the two disciples going to Emmaus (Luke xxiv. 13 sq.) can perhaps hardly be urged, owing to the Evangelist’s own remark (ver. 16), and the further illustrative com- ment of St Mark (ἐν ἑτέρᾳ μορφῇ, ch. xvi. 12). This perhaps is all that can safely be specified. The more distinct descriptions of our Lord’s appearance, especially those in the Lpistle of Lentulus (see Fabricius, Codex Apocr. N. T. Vol. 1. p. 301 LECT. 111. * Lk. ii. 52 hii. 2 Visit to the Temple when twelve years old, 88 The Early Judean Ministry. tion' which assigned no form or comeliness to ‘the fairest of the children of men’,’ was but a narrow and unworthy application of the merely general terms of Isaiah’s prophecy*. Thus waxing strong in spirit and in the grace of His heavenly Father, the Holy Child, when twelve years old, goes up with both His parents sq.), and the very similar one of Epiphanius Monachus (p. 29, ed. Dressel,—and cited by Winer, RWB. Art. ‘Jesus,’ Vol. 1. p. 576, after a better text supplied to him by Tischendorf), appear clearly to be due to the imagination and concep- tions of the writers. The statue of our Lord, said by Eusebius (fist. Eccl. vit. 18) to have been erected at Czsarea Philippi by the woman with the issue of blood (Matth. ix. 20), might perhaps be urged as show- ing that our Lord’s appearance was not unknown to the early Church, if it did not appear probable from historical considerations that the statue in question really never re- presented our Lord, and was never erected under the alleged circum- stances: see the ‘ Excursus’ of Hei- nichen, in his edition of Eusebius, H.E, Vol. 111. p. 396sq. The student who is anxious to pursue further this interesting, but not very pro- fitable subject, will find abundant notices in Winer, RWB. Vol. 1. p. 576, and especially in Hase, Leben Jesu, ὃ 34, p. 62 sq. (ed. 3), Hof- mann, Leben Jesu, ὃ 67, p. 292 sq.; and may consult the special work of Reiske, de Imaginibus Christi (Jen. 1685). Origen in reference to a supposed Some curious remarks of diversity in our Lord’s appearance to different persons, will be found in the Latin translation of that great writer’s commentaries on Matth. $ 100, Vol. 111. p. 906 (ed. Bened.) ; comp. Norton, Genuineness of Gos- pels, Vol. τι. p. 274 (ed. 2). 1 See Justin Martyr, Zrypho, cap. 14, Vol. 11. p. 52 (ed. Otto): Τῶν re λόγων τούτων καὶ τοιούτων, εἰρημέ- νων ὑπὸ τῶν προφητῶν, ἔλεγον ὦ Τρύφων, οἱ μὲν εἴρηνται εἰς τὴν πρώ- τὴν παρουσίαν τοῦ Χριστοῦ, ἐν ἢ καὶ ἄτιμος καὶ ἀειδὴς καὶ θνητὸς φανή- σεσθαι. κεκηρυγμένος ἐστίν, οἱ δὲ εἰς τὴν δευτέραν αὐτοῦ παρουσίαν. So still more distinctly Clem. Alex. Pedag. ii. τ. 3: Tov δὲ Κύριον av- τὸν τὴν ὄψιν αἰσχρὸν γεγονέναι διὰ Ἡσαΐου τὸ Πνεῦμα μαρτυρεῖ. Comp. Strom. 111. 17, 103, Orig. Cels. VI. p- 327 (ed. Spencer),—where the concession is made to Celsus, and Tertull. de Carne Chr. cap. 9, adv. Jud. cap. 14. This opinion, how- ever, soon began to be modified; see Augustine, Serm. CXxxvul. Vol. v. Ρ. 706 (ed. Migne), and Jerome, Epist. LXV. Vol. 1. p. 380 (ed. Vall.), who well remarks, —‘ Nisi habuisset et in vultu quiddam oculisque sidereum, nunquam eum statim secuti fuissent Apostoli, nec qui ad comprehend- endum eum veuerant, corruissent.’ 2 Chrysostom rightly urges this indirect prophecy: Οὐδὲ yap θαυ- ματουργῶν ἣν θαυμαστὸς μόνον, ἀλλὰ καὶ φαινόμενος πολλῆς ἔγεμε χάριτος, καὶ τοῦτο ὁ προφήτης δηλῶν ἔλεγεν" . - a Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Hom. ὧν Matth, Xvi. 2, Vol. vit. p. 371 (ed. Bened.). The Early Judean Ministry. 89 to the Passover at Jerusalem, not however as a worshipper, nor as yet even what Hebrew phrase- ology has termed, a ‘Son of the Law,’ though pos- sibly as a partaker in some preparatory rite which ancient custom might have associated with that age of commencing puberty’. We observe that it is in- cidentally noticed that the blessed Virgin not only on this occasion, but every year*, went up with Joseph to the great festival of her nation. Like Hannah of old®, year after year, though compelled neither by law nor by custom’, she might have longed to enter into the more immediate presence of the God of Israel, and though but dimly con- scious of the eventful future, might have felt with 1 This perhaps is the critically exact statement, as it would cer- tainly seem that the age of puberty was not considered as actually at- tained till the completion of the thirteenth year: see Jost, Geschichte des Judenth, 111. 3.11, Vol. 1. p. 398 (where the statement of Ewald is rectified); and compare Greswell, Dissert. x11. Vol. 1. p. 396, and 7b. Xvi. Vol. 1. p. 136. It has been doubted, then, whether on this oc- casion our Lord was taken up to celebrate the festival, or whether it was merely to appear before the Lord in company with His parents, and perhaps take part in some introduc- tory ceremony. ‘The patristic com- mentators (6. y. Cyril Alex. ‘upon the summons of the feast,’ Part I. p. 30, and probably Origen, Hom. in Lue. XIX.) appear rather to advocate the former opinion, and would lead us io think that our Lord, either in com- pliance with the wishes of His pa- rents, or more probably in accord- ance with His own desire (comp. ver, 49), attended the festival as an actual worshipper: the latter opinion, however, seems most correct, and most in accordance with what we know of Jewish customs: see Gres- well, ὦ. ὁ. Vol. I. p. 397. The rule appears to have been that all males were to attend the three great festi- vals, ‘exceptis surdo, stulto, pue- rulo...puerulus autem ille dicitur, qui, nisi a patre manu trahatur in- cedere non valet.’ Bartolocci, Bibli- oth. Rabbin. Vol, ut. p. 132: com- pare Lightfoot, Hor. Hebr. (in loc.) p- 499 (Roterod. 1686). 2 See the very distinct quotation adduced by Schoettgen (Hor. Hebr. Vol. 1. p. 266), from which it would appear that the injunction of Hillel, that women should once attend the passover, was net binding, and in- deed self-contradictory. Such a habit on the part of the blessed Virgin must be referred to her piety. Schoettgen quotes from the tract, ‘ Mechilta,’ a similar instance in the case of the wife of Jonah,—‘ Uxor Jonz ascendit ad celebranda festa solemnia.’ (loc. cit.) LECT. @Lk ii, 41 b 1 Sam. ii. IQ; comp. ils 47 LECT. TET. 90 The Early Judean Ministry. each revolving year a mysterious call to that . ᾿ Festival, of which the Holy Child beside her was Search for and disco- very of the Holy Child, hereafter to be the Lamb and the sacrifice. . After the paschal solemnities were celebrated, most probably on the afternoon of the eighth day’, the Virgin and Joseph turn their steps backwards to Galilee,—but alone. They deem the Holy Child was in another portion of the large pilgrim- company,—perhaps with contemporaries to whom, after the solemnities they had shared in, ancient custom might have assigned a separate place in the festal caravan*, and they doubt not that at their evening resting-place among the hills of Benjamin (not improbably that Beeroth which tra- dition has fixed upon‘), they shall be sure to find 1 Τὸ has been correctly observed by Lightfoot (Hor. Hebr. in loc. p. 740), that the expression τελειω- σάντων τὰς ἡμέρας (Luke ii. 43), seems certainly to imply that the Holy Family staid the full time of seven days at Jerusalem. During this time it is not improbable that the youthful Saviour had been ob- served by some of the members of the venerable assemblage among whom he was subsequently found. Perhaps even, with Euthymius, we might further attribute the Lord’s prolonged stay to a desire to con- sort longer with those on whom the words of grace and wisdom which fell from His lips could not but have produced a startling and perhaps long-remembered effect: ὑπέμεινε δέ, εἴτουν ὑπελείφθη ἐν ‘Tepovoadnp, Bov- λόμενος συμμίξαι τοῖς διδασκάλοις (Vol. 11. p. 279, ed. Matth.). 2 Greswell urges, on the autho- rity of Maimonides (de Sacrif. Pasch. ut. 4), that a paschal company could not be composed of ‘pueri impu- beres.’ This would seem certainly correct (comp. Mishna, ‘Pesachim,’ VII. 4, p. 118 of De Sola’s transl.) ; but it does not seem to militate against the assumption in the text, that in returning a separate com- pany might be formed of those who had gone through the preliminary ceremony which Maimonides him- self seems to allude to: comp. de Sacr. Solemn. τι, 3 (cited by Gres- well, Vol. I. p. 397). 3 The usual resting-place for the night appears to have been Sichem, which, though in Samaria, was not forbidden as a temporary station : ‘Terra Samaritanorum munda est, et fontes mundi, et mansiones mun- de, Talm. Hieros. ‘ Abodah Zarah,’ fol. 44. 4, cited by Sepp, Leben Christi, Vol. τ᾿. p. 45. But tradi- tion and probability appear to pre- vail in favour of Beer or Beeroth, a place distant, according to Robin- son (Palest. Vol. 1. p. 452), about The Karly Judean Ministry. 91 Him. But they find Him not. Full of trouble they turn backwards to Jerusalem ; a day is spent in anxious search, perhaps among the travelling companies which now in fast succession would be returning homeward from the Holy City ; yet ano- ther day they search in vain’, On the third they find the Holy Child, but in what an unexpected place, and under circumstances how mysterious and unlooked for. In the precints of the temple, most probably in one of the rooms* where, on Sabbath- days and at the great festivals, the Masters of Is- rael sat and taught, they find Him they had so long sought for. They find Him sitting in the midst of that venerable circle’; sitting’, yet at no Gamaliel’s three hours from Jerusalem: comp. Winer, RW2A. s. v. ‘Beer,’ Vol. 1. p- 146. 1 The exact manner in which the time specified was spent has been differently estimated. It seems most reasonable to suppose that one day was spent in the return and search on the road, a second in fruitless search in Jerusalem, and that on the third the Holy Child was found. The remark of Bengel is curious: ‘Tres. Numerus mysticus. Totidem dies mortuus a discipulis pro amisso habitus est.’ If there be anything in this, we might feel disposed to adopt rather the view of Euthymius: ‘One day they spent, when they went a day’s journey and sought for Him among their kinsfolk and acquaintance ; a second when, in con- sequence of not having found Him, they returned to Jerusalem seeking Him; in the course of the third day they at length found Him.’ Com- ment. on Luke ii. 44. The expres- sion μεθ᾽ ἡμέρας τρεῖς, seems, how- ever, rather in favour of the first view; comp. Meyer zn Joc. 2 We learn from the Talmudic gloss cited by Lightfoot (ὧν loc.), that there was a synagogue ‘near the court, in the mountain of the Temple:’ comp. Deyling, Obs. Sacr. Xxx. Vol. 111. p. 283, Reland, Antiq. 1, 8. 6. Here, or in one of the many buildings attached to the Temple, apparently on its eastern side, we may conceive the Holy Child to have been found: see Sepp, Leben Chr. τ. 16, Vol. 11. p. 47, and Jost, Gesch. des Judenth. 11. τ. 2, Vol. 1. p- 140. 3 The Talmudic statement, cited by Lightfoot, that scholars did not sit, but stand (‘a diebus Mosis ad Rabban Gamalielem non didicerunt legem nisi stantes,’ ‘Megillah,’ fol. 21. 1), is apparently untenable (see Vitringa, de Synag. Vol. I. p. 167), and not to be pressed in the present passage. The words καθεζόμενον ἐν μέσῳ τῶν διδασκάλων seem, however, to bear out the view adopted in the text, and are so interpreted by De Wette in loc. ἃ Lk. ii. 46 92 The Early Judean Ministry. LECT. feet, but, as the words would seem to imply, spon- ____ taneously raised to a position of equal dignity, not the hearer only, but the indirect teacher by the divine depth of His mysterious questions’...No wonder that the Evangelist should tell us that * Lk. ii. 48 His parents when they saw Him ‘were amazed*;’ no wonder that even the holy mother when she gazed on that august assemblage, when she saw, as she perchance might have seen’, the now aged Hillel the looser, and Shammai the binder’, and the wise sons of Betirah, and Rabban Simeon, Hillel’s son, and Jonathan the paraphrast, the greatest of his pupils,—when she saw these and such as these all hanging on the questions of the Divine Child, no wonder that she forgot all 1 This is the patristic and, as it would seem, correct statement of the exact relation in which the Holy Child now stood to those around Him: ‘Quia parvulus erat, inveni- tur in medio non eos docens, sed in- terrogans, et hoc pro etatis officio, ut nos doceret, quid pueris, quamvis sapientes et eruditi sint, conveniret, ut audiant potius magistros, quam docere desiderent, et se varia osten- tatione non jactent. Interrogabat inquam magistros, non ut aliquid disceret, sed ut interrogans erudiret.’ Origen, in Luc. Hom. xix. Vol, 11. Ρ. 955 (ed. Bened.). ‘Those very questions,’ says Bp Hall, were ‘ structions, and meant to teach.’ Contempl. 1. 1. The view taken by Bp Taylor (Life of Christ, 1. 7), that the present exhibition of learn- ing was little short of miraculous, seems far less natural, and less con- sonant with the tenor of the sacred text. 5. The names mentioned in the in- text belong to men who are known to have been alive at the time, and who occupied conspicuous places among the circle of Jewish Doctors. For further information respecting those here specified, see Sepp, Leben Christi, τς 175 Vole αἰ Ὁ»; ayesqe and the notices of Petrus Galatinus, de Arcan. Cath. Ver. cap. 2, 3, Pp. 5 sq. (Francof. 1602). There may be some doubt about Hillel being: still alive; but if our assumed date of this event (A. U. c. 762) is correct and the dates supplied by Sepp (oc. cit.) are to be relied on, we seem justified in believing that that vener- able teacher was one of those thus preeminently blessed. 3 ‘Shammai ligat, Hillel solvit :’ comp. Lightfoot, in Matth. xvi. 19, p-378. For anaccount of the general principles of teaching respectively adopted by these celebrated men and their followers, see Jost, Gesch. des Judenth. 11. 3.,13, Vol. I. ps; 257 864: The Early Judean Ministry. 93 in the strange and unlooked-for circumstances in which she found Him she had so sorrowingly* sought for. All the mother speaks out in her half-reproachful address’, all the consciously incar- nate Son in the mysterious simplicity of the an- swers that reminds the earthly mother that it was in the courts of His heavenly Father’s house’ that the Son must needs be found, that His true home was in the temple of Him whose glories still lin- gered round the heights of Moriah... And yet with what simple pathos is it noticed by the Evan- gelist, that ‘ He went down and came to Nazareth, and was subject to them®.” As that Holy One left the glories of heaven to tabernacle with men, so now in retrospective shadow and similitude He leaves the blessedness of His Father's temple for the humble home of earthly parents, and remains 1 The prominence which the Vir- gin-mother gives to the relation she bore to the Holy One that vouch- bula.” Jn Luc. Hom, xix. Vol. 111. Ῥ- 955 (ed. Bened.). So Augustine, though with a further and deeper safed to be born of her can hardly be acvidental,—réxvoyv, τί ἐποίησας ἡμῖν οὕτως, ver. 48. The emphatic position of the πρὸς αὐτὸν might also almost lead us so far to agree with Bp Hall (‘it is like that she reserved this question till she had Him alone,’ Contempl. 11. 1) as to think that it was addressed to the Divine Child in tones that might not have been heard, or intended to have been heard, by those around. All the patristic expositors com- ment on the use of the term οἱ γονεῖς αὐτοῦ, and ὁ πατήρ σου in reference to Joseph, and none perhaps with more point than Origen: ‘ Nec mi- remur parentes vocatos, quorum al- tera ob partum, alter ob obsequium, patris et matris meruerunt voca- reference: ‘Propter quoddam cum ejus matre sanctum et virginale con- jugium, etiam ipse [Joseph] parens Christi meruit appellari.’ Contr. Faust: Manich. 1. 2, Vol. UI. p. 214 (ed. Migne). 2 The exact meaning of the words ἐν τοῖς Tov πατρός μου has been dif- ferently estimated. Common usage (see exx. in Lobeck, Phrynicus, p. 100), and still more the idea of locality which would seem naturally involved in an answer to the pre- ceding notice of the search that had been made, may incline us to the gloss of Huthymius, —év τῷ οἴκῳ τοῦ πατρός μου. So also the Peshito-Sy- riac and Armenian versions: the Vul- gate, Coptic, and Gothic are equally indeterminate with the original. b ver. 51 94 The Karly Judean Ministry. LECT. with them as the loving and submissive son, the al -sharer perhaps in His reputed father's earthly la- bours', the consoler and perchance supporter of the widowed Virgin after the righteous son of Jacob, who henceforth appears no more in the history, had been called away to his rest’. pai And this is the narrative, this narrative so the objec- simple and so true, in which modern scepticism tions urged against the has fancied it can detect inconsistencies and incon- ieee eruities*?. And yet what is there so strange, what so inconceivable? Does the age of the Holy Child seem to preclude the possibility of such contact with the Masters of Israel, when the historian Josephus, as he himself tells us*, was actually con- sulted by the high priests and principal men of the city at an age but little more advanced than that of the youthful Saviour ? 1 This statement is perhaps par- tially supported by Mark vi. 3, οὐχ οὗτός ἐστιν ὁ TéxTwy,—a reading which, even in spite of the assertion of Origen in reply to Celsus, that our Lord is never described in the four Gospels as a carpenter (Contr. Cels. vi. 36), must certainly be re- tained : see Tischendorf in loc. When we add to this the old tradition pre- served by Justin Martyr (Zrypho, cap. 88), that our Lord made ‘ploughs, yokes, and other imple- ments pertaining to husbandry,’ we seem fully warranted in believing that our Redeemer vouchsafed to set to us this further example of humility and dutiful love. The silly legends of the apocryphal gospels hardly deserve to be noticed: see, however, Evang. Thom. cap. 11, Evang. Inf. Arab. cap. 38, 39. 2. See above, p. 56, note 2. Ac- Are we to admit cording to a simple comparison of two passages in the apocryphal His- toria Josephi (cap. 14, 15), this took place in the eighteenth year of our Lord. Upon such authority, how- ever, no further reliance can be placed than perhaps as the ex- pression of a belief in the early Church that Joseph did not, as Ambrose seems distinctly to imply (de Instit. Virg. cap. 7, Vol. IL 1, p- 318, ed. Migne), survive our Lord, or even the times of His public ministry. ® For some notices of these objec- tions, see Ebrard, Aritik der Evang. Gesch. ὃ 80, p. 247. 4 ‘Moreover, when I was a child,’ says the historian, ‘and about four- teen years of age, I was commended by all for the love I had to learn- ing; on which account the high- priests and principal men of the city The Harly Judean Ministry. 95 such precocity in the case of the son of Matthias and deny it in that of the Son of God? Or again, — is the assumed neglect of the parents to be urged against the credibility of the narrative’, when we know so utterly nothing of the arrangement of these travelling companies, or of the bands and groupings into which on such solemn occasions as the present, custom might have divided the re- turning worshippers? But I will not pause on such shallow and hapless scepticism ; I will not do such dishonour to the audience before which I stand as to assume that it is necessary for me to make formal replies to such unmerited cavillings. I will only presume to make this one mournful comment, —that if a narrative like the present, so full as it is of life-like touches, so exquisitely natural in its details, and so strangely contrasted with the silly fictions of the Apocryphal Infancies’*—if such a narrative as this is to be regarded as legendary or came then frequently to me toge- ther, in order to know my opinion about the accurate understanding of points of the law.’ Life, ch. 2. Vol. I. p. 2 (Whiston’s transl.). Such a statement would seem inconceiv- able, if it were not remembered that so much, especially of interpretation of the law, turned on opinion and modes of reasoning rather than on accumulations of actual learning: see especially Wotton, Discourses, ch, Iv. Vol. 1. p. 24 sq. 1 Much has been said by a cer- tain class of writers about the want of proper care for the Holy Child previously evinced by Joseph and Mary. Such remarks are as untena- ble as they are clearly designed to be mischievous. Even Hase remarks” that the Lord’s staying behind in Jerusalem is perfectly conceivable without attributing any carelessness to His parents. Leben Jesu, § 30, p. 55; comp. Tholuck, Glaubwiird, p. 2148q. Bede (én loc. Vol. 11, p. 349, ed. Migne) suggests that the women and men returned in different bands, and that Joseph and Mary each thought that the Holy Child was with the other. This, however, seems ‘argutius quam verius dictum.’ 2 The simple evangelical narrative of our Lord’s interview with the Doctors has, as we might have ima- gined, called forth not a few apo- cryphal additions. These will be found in the Evang. Infant. Arab. cap. 50—52, pp. 199, 200 (ed. Tisch.), LECT. ΤΙ. LECT. ἯΙ; ® Heb.iii.12 Silence of the Evan- gelists on the next eighteen years of our Lord’s life. 96 The Early Judean Ministry. mythical, then we may indeed shudderingly recog- nize what is meant by the ‘evil heart of unbe- lief*,? what it is to have that mind that will exco- gitate doubts where the very instinctive feelings repudiate them, and will disbelieve where disbelief becomes plainly monstrous and revolting. And now eighteen years of the Redeemer’s earthly life pass silently away’, a deep veil falls over that mysterious period which even loving and inquiring antiquity has not presumed to raise, save in regard to the brief notice of the Saviour’s earthly calling to which an early writer has al- luded?, and to which, both national custom and the examples of the greatest teachers, Hillel not ex- cepted*, lend considerable plausibility. 1 This would seem the place, in accordance with the arrangement in the Gospel of St Luke, for making a few comments on the genealogies of our Lord as recorded in this Gospel and that of St Matthew. Into this difficult subject, however, it does not seem desirable to enter further, than to remark for the benefit of the general reader, (a) that the most exact recent research tends distinctly to prove the cor- rectness of the almost universally received ancient opinion, that both are the genealogies of our Lord's reputed father; (b) that the genea- logy of St Matthew is not according to lineal descent, but according to the line of regal succession from Solomon,—and that in accordance with national and scriptural usage, and possibly for the sake of facili- tating memory (Mill, p. 105) it is recorded in an abridged and also symmetrical form; (c) that the ge- nealogy of St Luke exhibits the natural descent from David through Nathan ; (d) that the two genealo- gies can be reconciled with one ano- ther, and with the genealogy of the house of David preserved in the Old Testament. Jor a complete sub- stantiation of these assertions, see Mill, Obs. on Pantheistic Principles, II. 2. I, 2, p. 101 sq., Hervey (Lord A.) Genealogies of our Lord (Cambr. 1853); and compare August. de Di- versis Quest. LXI. Vol. VI. p. 50, and contra Faust. Manich. 1. 1 sq. Vol. Vill. p. 214 sq. ° See above, p. 294 sq. 3 For numerous citations from the Rabbinical writers confirming the above statement, see Sepp, Leben Christi, 1. 19, Vol. τι. p. 59 8q- The quotation in reference to Hillel is as follows: ‘ Num forte pauperior eras Hillele? Dixerunt de Hillele seniore quod singulis diebus labo- rabat, conductus mercede nummi.’ Tract ‘Joma,’ fol. 36. 1: compare ‘Lightfoot, Hor. Hebr, p. 444. The Karly Judean Ministry. 97 On this silence much has been said into which it LECT. is here not necessary to enter. Instead of pensive = : and mistaken longings, it should be to us a subject καὶ mtu of rejoicing and thankfulness that in this parti-%/"s cular portion of the sacred history Scripture has *indeated assumed to itself its prerogative of solemn reserve. plisied. Think only, brethren, how the narrative of the simple events of that secluded childhood would have been dealt with by the scoffer and the sceptic. Nay pause to think what a trying effect it might have had even on the better portion of Christianity, how our weak and carnal hearts might have dwelt merely on the human side of the events related, and how hard it might have seemed to have realized the incarnate God in the simple incidents of that early life of duty and love. I ground this observation on the very sug- gestive fact recorded by St John, that our Lord’s brethren ‘did not believe on Him*’ However *Joh.vii. 5 these words may be interpreted; whether the word ‘believe’ is to be taken in a more general or more restricted sense,—whether the brethren be regarded as sons of the Virgin, or, as I humbly be- lieve them to be, sons of Mary her sister’, affects 2 Upon this vexed question we will here only pause to remark, that 1 A brief discussion of the ques- tion why so great a portion of our Redeemer’s life is thus passed over, will be found in Spanheim, Dub. Evang. xcvi. Part 11. p. 651. The contrast between this holy silence on the part of the Evangelists, and the circumstantial and often irreverent narratives of some of the apocryphal gospels (especially the Pseudo-Matth. Evangelium, and the Evang. Infant. Arabicum), is singularly striking and suggestive: see further comments, in Cambr. Essays, 1856, p. 156 sq. eat: ἵν the whole subject seems to narrow itself to a consideration of the appa- rently opposite deductions that have been made from two important texts. On the one hand, if we rest solely on the rigid meaning of the word ἐπίστευον in John vii. 5, and regard οἱ ἀδελφοὶ αὐτοῦ as including all so designated, it would certainly seem to follow that none of them could be apostles, and that consequently James the brother of the Lord was ia 4 98 The Early Judean Ministry. our present argument but little. This momentous fact these words do place before us, that some of those who stood in the relation of kinsmanship and affinity to the Saviour, who saw Him as the familiar eye saw Him, were among the latest to acquire the fullest measures of faith. Though so many blessed opportunities were vouchsafed to them of seeing the glory of God shining through the veil of mortal flesh, yet they saw it not. Their eyes so rested on the outward tabernacle that they be- held not the Shechinah within. The material and familiar was an hindrance to their: recogni- tion of the spiritual,—an hindrance, be it not for- gotten, which in their case was ultimately re- moved', but an hindrance, in the case of those not identical with James the son of Alphzus. On the other hand, if we adopt the only sound grammatical interpretation which the words of Gal. i. 19 can fairly bear, we seem forced to the conclusion that James the Lord’s brother was an Apostle, and consequently is to be identified with James the son of Alpheus. If this be so, James the Apostle and his brethren, owing to the almost certainly established identity of the names Alpheus and Clopas (Mill, Observations, 11. 2. 3, Ὁ. 236) must be further identified with the children of Mary (Matth. xxvii. 56; Mark xv. 40) the wife of Clopas and aunt of our Lord (John xix. 25), and so His cousins. We have thus two texts for consideration, upon the correct interpretation of which the question mainly turns. That Gal. i. 19 can- not be strained to mean ‘I saw none of the Apostles, but I saw the Lord’s brother,’ seems almost cer- tain from the regularly exceptive use which εἰ μὴ appears always to preserve in the New Testament. That ἐπίστευον, however, in John vii. 5, is to be taken in the barest sense of the word, or that οἱ ἀδελφοὶ αὐτοῦ includes all so named, is by no means equally clear. Even if οὐκ ἐπίστευον be understood in a sense in which it could not be applied to an Apostle, we have still two of the ἀδελφοί, and perhaps more (see Mill), who were not Apostles, and who, with the sisters, might form a party that might reasonably be grouped under the roughly inclusive expres- sion of ἀδελφοὶ αὐτοῦ. For further information and references, see notes on Gal. i. 20, and especially Mill, Observations, Il. 2. 3, p. 221 sq. 1 Tt has been pertinently observed by Neander, that for this very rea- son such men are to be accounted still more trustworthy witnesses. The very fact that they who so long resisted the impression wrought up- on them by our Lord, did at last yield, and acknowledge Him whom they accounted but as an unnoted re- The Early Judean Ministry. 99 who could not have their advantages, which might meee never have been removed, an obstacle to a true -——— acknowledgment of their Lord’s divinity, against which faith might never have been able to prevail. Much again has been said upon the men- Zhe mental tal and spiritual development of the Holy Child tia de during these silent years, upon which it is equally ge as unprofitable to enlarge’. Whatever speculations, “”’” in passive and meditative moments, we may in- dulge in with regard to these silent years, let us hold this as most fixed and irrefragably true, that our heavenly Master received nothing affecting His Divine purpose and mission from the influences of even the purer and more spiritual teaching of those around Him*. With what startling temerity has the converse statement been urged and ac- cepted*; and yet is there not tacit blasphemy in the very thought? What was there for ex- ample in Pharisaism which could have had its lative to be the Messiah and the Son of God, makes their testimony all the more valuable: see Leben Jes. Chr. p. 49 (Transl. p. 33). 1 This subject and the probable ‘plan’ of our Saviour’s ministry are topics which most of the modern lives of our Lord discuss with a very unbecoming freedom : see Hase, Leben Jesu, § 31, 40 sq., pp. 56, 69 sq. In reference to the former, and to the true nature of our Lord’s advance in wisdom enough has been said above (p. 86, note 1): in refer- ence to the latter it may be sufli- cient to say, simply and briefly, that the only principle of action by which man may presume to believe the Eternal Son to have been influenced was love toward man co-operating with obedience to the will of the Father (Heb. x. 9),—of Him with whom He Himself was one (John x. 30): comp. Ullmann, Unsiindlichkeit Jesu, sect. Iv. p. 25 (Transl. by Park). Further remarks will be found in Neander, Life of Christ, Book iv. p. 80 sq. (Bohn). 2 Some very valuable comments on the religious views of the leading sects, and of the Jews generally in the time of our Lord, will be found in a recent work by Langen, Juden- thum in Palastina zur Zeit Christi, pp. 183 sq. (Freiburg, 1866). 3 The various sources to which ancient and modern sceptical writers have presumed to refer the peculiar characteristics of our Lord’s teach- ing are specified by Hase, Leben Jesu, § 31, p. 87. (—2 100 The Early Judean Ministry. influence on Him who so spake against every principle that marked it? What was there in the anti-eudzemonism'!, as it has been termed,—the desire placidly to do good for its own sake, which has been attributed to the original creed of the Sadducee,—that could for one instant be thought to have been assimilated by Him who came to save His own creatures with His sufferings and His blood, and whose ever-operative and redemp- tive love was the living protest against the cold- ness and deadness of a merely formal or self- complacent morality ? What, lastly, was there in the much-vaunted spirit of Essene teaching that we can trace in the Gospel of Jesus Christ? ? What was there in the spiritual pride of that se- cluded sect that sceptical criticism shall think it 1 See Neander, Life of Christ, p. 38 (Bohn); and compare Jost, Gesch. des Judenthums, 1. 2. 8, Vol. 1. p. 215. The sentiment as- cribed to the so-called founder of this sect is found in the Mishna (Tract, ‘Pirke Aboth,’ I. 3), and is to this effect: ‘Be not as servants who serve their master on the con- dition of receiving a reward; but be as servants who serve on no such a condition, and let the fear of heaven be in you.’ It must be observed, however, that though the above ap- pears to have been one of the prin- ciples of early and even later Sad- duczism, the connexion of the sect with Sadok, and of its doctrines with perversions of the original teaching of Antigonus Socho, is clearly to be regarded as a very questionable hypothesis: see Winer, RWB. Art. ‘Sadducier,’ Vol. 11. p. 352 sq. * The connexion of Christianity with Essene teaching has always been the most popular of these theo- ries: comp. Heubner on Reinhard’s Plan Jesu, Append..v. How little similarity, however, there really is between the two systems, and how fundamental the differences, is clearly enough shown by Neander, Life of Christ, p. 38 (Bohn). For contem- porary notices of the habits and tenets of this sect, see Philo, Quod. Omn. Prob. § 12, Vol. Il. p. 457, ib. de Vit. Contempl. § 1. Vol. It. p- 471 (ed. Mang.), and Joseph. Anliq. XIII. 5, 9, XVI. 1, 5, Bell. Jud. 11. 8. 2 sq., and for a general estimate of the characteristics of Essene teaching and its relations to Pharisaism, Jost, Gesch.des Judenth. I, 2. 8, Vol. I. p. 207 sq. The as- sumption that the Essenes expected a Messiah who by his sufferings and death was to take away the sins of the world (Stiiudlin, Kuinél, al.) is fully disproved by Langen, Judenth. zur Zeit Christi, p. 457, note. The Early Judean Ministry. 101 can discern in the active, practical, all-embracing ἘΣ covenant of Love? No, it cannot be. No finite . human influences gave tinge to those eternal pur- poses. No doctrines and traditions of men added aught to the spiritual development of the Holy Child of Nazareth. From that Father in whose bosom* He had been from all eternity,—from the *Johni.18 fulness of that Godhead of which He Himself was a co-partner,—unmingled and uncontaminated came all forms of that wisdom in which, as man, and as subject to the laws and developments of man’s nature, the omniscient Son of God vouchsafed to advance and to make progress. Thus, O mystery of mysteries, in that green Bee basin in the hills of Galilee', amid simple circum- youth of stances, and perchance in the exercise of a humble ae 2 calling, dwelt the everlasting Son of God,—the varied features of that nature which He Himself had made so fair, the permitted media of the im- pressions of outward things’; His oratory the solitary mountains, His purpose the salvation of our race, His will the will of God....Thus silently and thus mysteriously pass away those eighteen years, until at length the hour is come, and the 1¢The town of Nazareth lies upon the western side of a narrow oblong basin, extending about from 8.8.W. to N.N.E., perhaps twenty minutes in length by eight or ten in breadth. The houses stand on the lower part of the slope of the western hill, which rises high and steep above them....Towards the north the hills are less high; on the east and south they are low. In the south-east the basin contracts, and a valley runs out narrow and winding, apparently to the great plain.’ Robinson, Pa- lestine, Vol. 11. p. 333 (ed. 2); see also Thomson, Zhe Land and the Book, Vol. 11. p. 131, and especially the good description in the new and very able work of Caspari, Chrono- logisch-Geographische Einleitung in das Leben Jesu Christi, p. 51 sq. (Hamburg, 1869). 2 For a notice of the fair view that must have met the Saviour’s eye whenever He ascended the west- ern hill specified in the preceding note, see Robinson, Palestine, Vol. 11. p- 336 sq., and comp. the photo- graphic view of Frith, Lgypt, &c., Pt. τὰς 102 The Early Judean Ministry. LECT. voice of the mystic Elias is now heard sounding ‘in the deserts, and preparing the way for Him that was to come. : On the ministry of the Baptist my limits will The minis- me permit me to say but little. It would seem to ched have preceded that of our Lord by some months, fects. and not improbably occupied the greater portion of the sabbatical year, which came to its conclu- sion three or four months before our Lord had completed His thirtieth year. The effects of the Forerunner’s ministry seem to have been of a mingled character. That St John found some partial adherents among the Pharisees and Sad- ducees* seems certain from the express words of *Mat.iii.7 St Matthew*, and that two years after his death he, whom his Master had pronounced as among > Lk.vii.28 the greatest of the prophets”, was to a great degree regarded as such by the fickle multitude at large, 1 We have no data for fixing the time when the ministry of the Bap- tists commenced, unless we urge Luke iii. 1, which, as we shall see be- low (p. 104, note 1), is more plausi- bly referred to another period of his history. We are thus thrown on conjectures; the most probable of which seems that as St John was born six months before our Lord, so he might have preceded Him in his public ministrations by a not much greater space of time. The further chronological fact (see Wieseler, Chron. Synops. p. 204), that from the autumn of 779 A.U.c. to the autumn of 780 was a sabbatical year, is certainly significant, and may additionally incline us to the opinion that perhaps in the spring or summer of 780 a.v.c. St John’s voice was first heard in the wilderness of Judza. For notices of the outward circum- stances under which the Forerunner appeared, the student may be re- ferred to Spanheim, Dub. Evang. xcvu—c. Part 1. p. 654 sq., Hux- table, Ministry of St John, p. 8 sq. (Lond. 1848), and the exhaustive dissertation of Patritius, de Hvang. XLII. Book ΠΙ. 439 sq. 2 The supposition that the mem- bers of these sects came to oppose the baptism of St John is just gram- matically possible (see Meyer zn loc.), but wholly contrary to the spirit of the context. They might have come with unworthy motives, from excited feelings, or from curiosity, but cer- tainly not as direct, opponents; see Neander, Life of Christ, p. 51 86. (Bohn). Chrysostom perhaps goes too far the other way when he says, οὐ δὲ yap ἁμαρτανόντας εἶδεν ἀλλὰ με- ταβαλλομένους. Hom. in Matth. Xt. Vol. vit. p. 173 (ed. Bened. 2). The Early Judean Ministry. seems equally certain from the Gospel narrative*. LxcrT. 103 Yet that the Pharisees as a body rejected his teaching, and that the effect on the great mass of M**/3? the people was but partial and transitory, seems certain from our Lord’s own comments on the generation that would not dance to those that piped unto them}, and would not lament with those that mourned”. We may with reason, then, believe” that the harbinger’s message might have arrested, aroused, and awakened,—but that the general in- fluence of that baptism of water was comparatively limited, and that its memory would have soon died away if He that baptized with the Holy Ghost and with fire had not invested it with a new and more vital significance. John struck the first chords, but the sounds would have soon died out into silence if a mightier hand had not swept the yet vibrating strings’. 1 This is also shown clearly by the remark of our Lord to the Jews on their general reception of the Baptist’s message, ἠθελήσατε ἀγαλ- λιαθῆναι πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ, John v. 35, where though the chief emphasis probably rests on the ἀγαλλιαθῆναι (as opp. to μετανοῆσαι, see Meyer in. loc.) the πρὸς ὥραν is not without its special force: ‘it marks,’ as Chrysostom says, ‘ their lightmindedness and the quick way in which they fell back from him.’ Compare tuo Matth. xxi. 32, though this perhaps more especially applies to those (οἱ ἀρχιερεῖς καὶ of πρεσβύ- τεροι τοῦ λαοῦ, ver. 23) to whom our Lord was immediately speaking. On the effect of the Baptist’s preaching compare, though with some reserve, the well-expressed estimate of Mil- man, History of Christianity, τ. 3, Vol. I. p. 143 Βα. 2 This is the ancient and, as it would seem, correct view of the re- lations of the ministry of Christ to that of His Forerunner. Though on the one hand we must not rashly dissociate what undoubtedly stood in close relation to one another, we still can scarcely go so far on the other as to say that St John was ‘absolutely the counterpart, and merely the forerunner of Christ’ (Greswell, Dissert. x1x. Vol. It. p. 156). The difference between St John’s baptism and christian, though treated as a needless question by Jackson (Creed, Vil. 41, Vol. VI. p- 380), often occupied the attention of the early Church, and has never been better stated than by Gregory of Nazianzus: ‘John also baptized, not however any longer after a Jew- ish manner, for he baptized, not with water only, but unto repent- LECT. 111. Journey of our Lord to the Baptism of John. *Numb.iv. 104 The Early: Judean Ministry. It was now probably towards the close of the year of the City 780', after more than the time allotted to the Levite’s preparation for ‘the ser- vice of the ministry*’ had already passed away ἡ, that Still it was not yet after a spiritual manner, for he adds not, “with the Spirit.” Jesus baptizes also, but it is with the Spirit.” Orat. XXXIX. p. 634 (Paris, 1609): see August. contr. Litt. Petil. 1. 32. 75, Vol. 1x. p. 284 (ed. Migne), where the erroneous opinions of the schis- matical bishop on this head are very clearly exposed ; comp. also Thorn- dike, Laws of the Church, 1. 7. 4, Vol. Iv. 1, p. 149 sq. (A.-C. Libr.). 1 This date, it need scarcely be said, like all the dates in our Re- deemer’s history, is open to much discussion. It has been selected after a prolonged consideration of the various opinions that have been ance. recently adduced,—and certainly seems plausible. If, as we have supposed, our Lord was born to- wards the close of January or begin- ning of February, a.U.c. 750, He would now be 30 years old and some months over,—an age well co- inciding with the ὡσεὶ ἐτῶν τριά- κοντα ἀρχόμενος of Luke iii. 23. The only difficulty, and it is con- fessedly a great one, is the date pre- viously specified by Luke, ch. iii. 1, the 15th year of the reign of Tibe- rius. If we take the first and appa- rently plain sense of the words, this 15th year can only be conceived to date back from the regular acces- sion of Tiberius at the death of Au- gustus, and will consequently coin- cide with A.v.c. 781,—a date which not only involves the awkwardness of positively forcing us to extend the age of our Lord to 31 or more to make His birth precede the death of Herod (certainly April, a.v.c. 750), but also forces us to shorten the duration of His ministry very unduly to bring His death either to the year A.D. 29, or A.D. 30, which seem the only ones that fairly satisfy the astronomical elements which have been introduced into the question by Wurm (Astron. Beitrége) and others. We must choose then between two modes of obviating the difficulty; either, (a) with Greswell (Dissert. vir. Vol. I. p. 334 sq.) and more re- cently Caspari (Chron.-Geogr. Einlett. § 34, Ρ. 39), we must suppose the 15 years to include two years during whieh Tiberius appears to have been associated with Augustus,—a mode of dating, however, both unlikely and unprecedented (see Wieseler, Chron. Syn. p. 172, Browne, Ordo Sec. § 71, p. 76 sq.); or (6) we must conceive the 15th of Tiberius to coincide, not with the first appearance, but the captivity of John the Baptist,— the epoch, be it observed, from which, in accordance with ancient tradi- tion (Eusebius, Hist. Hecl. 1. 24), the narrative of the Synoptical Gos- pels appears to date (Matth. iv. 12, 17; Mark i. 14). This latter view has been well supported by Wieseler (Chron. Syn. p. 172 8q.), and adopted by Tischendorf (Synops. Evang. p. XIV. sq.), and is perhaps slightly the most probable. The opinion of San- clemente and Browne (§ 85), that the 15th of Tiberius was the year of the Passion, has much less in its favour. 2 The meaning of the words ὡσεὶ ἐτῶν τριάκοντα ἀρχόμενος (Luke iii. 23) has been much discussed; the doubt being whether the participle is to be referred (a) to the age speci- The Early Judean Ministry. 105 the holy Jesus, moved we may humbly presume by that Spirit which afterwards directed His feet to the wilderness, leaves the home of His child- hood, to return to it no more as His earthly abode, save for the few days! that preceded the removal to Capernaum in the spring of the following year. ...[t was now winter’, and the valley of Esdraelon fied (‘incipiebat esse quasi annorum triginta,’ Beza, Greswell), or (b) to the commencement of the ministry. Whichever position of ἀρχόμενος we adopt (see Tischendorf in loc.) it can scarcely be doubted that (0) is the correct interpretation (so Origen and Euthym.), and that our Lord’s ministry is to be understood to have commenced when He was more than 30, btit less than 31 years of age. For arguments (not very strong) in favour of ὡσεὶ implying, not some- what above, but somewhat under the time specified, see Greswell, Dissert. x1. Vol. 1. p. 368. 1 When our Lord returned to Galilee after the Temptation, it would seem that for the short time that preceded the passover He did not stay at Nazareth, but at Capernaum ; see Johnii. 12. On His next return to Galilee (December, A.U.0. 781), He appears to have gone to and per- haps stayed at Cana (John iv. 46), a place to which some writers have supposed that the Virgin and her kindred had previously retired: see Ewald, Gesch. Christus, Vol.v.p. 147. Under any circumstances we have only a short period remaining before the final removal to Capernaum, specified Matth. iv. 13, Luke iv. 31. 2 The conclusion at which Wiese- ler arrives after a careful considera- tion of all the historical data that tend to fix the time of our Lord’s baptism, is as follows: Jesus must have been baptized by John not earlier than February 780 A.U.C¢. (the extreme ‘terminus a quo’ sup- plied by St Luke), nor later than the winter of the same year (the ex- treme ‘terminus ad quem’ supplied by St John) : see Chron. Synops. 11. B. 2, p. 201. Wieseler himself fixes upon the spring or summer of 780 A.U.0. as the exact date (p. 202) ; but to this period there are two ob- jections ; First, that if, as seems rea- sonable, we agree (with Wieseler) to fix the deputation to the Baptist (John i. 19 sq.) about the close of February 781 A.U.c., we shall have a period of eight months, viz. from the middle of 780 to the end of the second month of 78t wholly unac- counted for (Wieseler, Chron. Syn- ops. p. 258); secondly, that it is almost the unanimous tradition of the early church that the baptism of our Lord took place in winter, or in the eally part of the year: see the numerous ancient authorities in the useful table of Patritius, Dissert. xx. Book mI. p. 276, and comp. Diss. XLVII. p. 485. The tradition of the Basilideans mentioned by Clement of Alexandria (Strom. I. 21, Vol. 1. p- 408, ed. Pott.), that the baptism of our Lord took place on the 11th or 15th of Tybi (Jan. 6 or 10) de- serves consideration, both from the antiquity of the sect, and from the fact that the baptism of our Lord was in their system an epoch of the highest importance ; see Neander, Church Hist. Vol. 11. p. 102 (Clark). The ordinary objections founded on the season of the year are well and, 106 The Early Judean Ministry. was just green with springing corn’, as the Re- deemer’s path lay across it towards the desert valley of the Jordan, either to that ancient ford near Succoth, which recent geographical specu- lation? has connected with the Bethabara or rather Bethany of St John, or more probably to the neighbourhood of that more southern ford not far from Jericho, round which traditions yet linger’, and to which the multitudes that flocked to the *“Maki.s Baptist from Judzea and Jerusalem* would have found a speedier and more convenient access. There the great Forerunner was baptizing; there he had been but just uttering those words of stern LECT. Ill. as it would seem, convincingly an- swered by Greswell, Dissert. x1. Vol. I. p. 371 (ed. 2). 1 The harvest in Palestine ripens at different times in different locali- ties ; but as a general rule the barley harvest may be considered as taking place from the middle to the close of April, and the wheat-harvest about a fortnight later; see Robinson, Palestine, Vol. 1. p. 431 (ed. 2), and compare Stanley, Palestine, p. 240, note (ed. 2). 2 See Stanley, Palestine, ῳ. 308, who both pleads for the reading Bethabara, and for the more northern position of the scene of the baptism. With regard to the reading, at any rate, there can be no reasonable doubt. All the ancient authorities and nearly all the MSS. in the time of Origen (σχεδὸν πάντα τὰ ἀντίγρα- ¢a) adopt the reading Bethany ; nor would Bethabara have ever found a place in the sacred text, if Origen, moved by geographical considera- tions, had not given sanction to the change ; see Liicke, Comment. iiber Joh. i. 28, and the critical notes of Tischendorf in loc. The opinion of Caspari that the scene of St John’s baptism is to be transferred to the upper Jordan and to Gaulonitis, though ingeniously maintained, can- not easily be reconciled with the statement of St Mark (Ch. i. 5) or with the probabilities of the case ; see Chron.-Geogr. Einleit. § 77, p. οὔ. 8 The traditional sites adopted by the Latin and Greek churches are not the samme, but both not far from Jericho, The bathing-place of the Latin pilgrims is not far from the ruined convent of St John the Bap- tist, that of the Greek pilgrims two or three miles belowit ; see Robinson, Palestine, Vol. 1. p. 536. The ob- jection to the latter, and possibly to the former place, is the steepness of the banks (see Thomson, Zhe Land and the Book, Vol. τι. p. 445), but this cannot be strongly pressed, as, at the assumed time of year (when as we Jearn from Robinson [Vol. 1. p. 541], the river has not yet been seen by travellers), partial or local overflows might have given greater facilities for the performance of the ceremony ; see Greswell, Dis- sert. xtx. Vol. 11. p. 184. See, how- ever, Thomson, Zhe Land and the Book, Vol. 11. p. 452 8q. The Karly Judean Ministry. 107 warning to the mingled multitude*, to Pharisee and to Sadducee', which are recorded by the first® and third Evangelists; there stood around him men with musing hearts, doubting whether that bold speaker were the Christ or ποῦ, when sud- denly, unknown and unrecognized, the very Mes- siah mingles with those strangely-assorted and ex- pectant multitudes, and with them seeks baptism at the hands of the great Preacher of the desert. It has been doubted whether that lonely child LECT. III. @ Lk. iii. 7 b Mat. iii. 7 Skiers The nature of St John’s of the wilderness at once recognized the Holy One recognition that was now meekly standing before him. at any rate certain from his own words that his knowledge of our Lord as the Messiah was not due to a previous acquaintance*, and it is also quite possible that he might not have known his Redeemer even by outward appearance. But if he knew Him not by the seeing of the eye, he must have known of Him by the hearing of the ear, and he must have felt within his soul, as the Lord drew nigh, a sudden and mystic intimation that 1 See above, p. 102, note 2. 2 This view, which is substantially that taken by the older commenta- tors, has been well defended by Dr Mill against the popular sceptical objections; see Obss. on Pantheistic Principles, 11. 1. 5, p. 79 sq. We certainly seem to gather from the language of St Matthew that the Baptist recognized our Lord, if not distinctly as the Messiah, yet in a degree closely approaching to it, be- fore the baptism, —for otherwise how are we to understand the language of Matth. iii. 14% See especially, Chrysost.in Joann. Hom.xv1. Whe- ther this was due to a short un- recorded conversation (Mill), or, as suggested in the text, to special re- velation (οὐκ ἀπ᾽ ἀνθρωπίνης φιλίας ἣν αὕτη [ἡ μαρτυρία], ἀλλ᾽ ἐξ ἀποκα- λύψεως. Ammonius, ap. Cramer, Caten. in loc.), cannot be decided. The facts at any rate, as specified by the two Evangelists, are perfectly compatible with each other ; on the one hand, St John did recognize our Lord just before the baptism (Matth. 1. c.); on the other hand, he himself declares (John 1. 6.) that his personal acquaintance, if such existed, was not in any degree concerned in his subsequent complete recognition of Him as the Christ, the Son of God. So rightly, De Wette, on John, lL. c., and similarly, Huxtable, Ministry of St John, p. 60. of our 1 t is Lord. εὐ. nT, ἃ Mt. iii. 14 b ver. 15 “LK. ii. 22 108 The Early Judean Ministry. he was gazing on Him of whose wondrous birth his own mother’s lips must oft have told him, and on whose future destinies he might often have mused with a profound and all but consciously- prophetic interest’... With strange memories in his thoughts, and perhaps now still stranger pre- sentiments in his heart, the Baptist pleads* against such an inverted relation as the Son of Mary seeking baptism from the son of Elisabeth. He pleads, but he pleads in vain. Overpersuaded and awed by solemn words? which he might not have fully understood, the Forerunner descends with his Redeemer into the rapid waters of the now sacred river; when lo! when the inaugural rite is done, the promised sign at length appears, the Baptist beholds the opened heavens, and the em- bodied form’? of the descending Spirit’; he sees perhaps the kindled fire, apt symbol of the Re- deemer’s baptism, of which an old writer has made mention? ; he hears the Father’s voice of blessing 1 Tt has been well observed by Mill, that ‘the designation to which he bore testimony unconsciously in the womb, and which his mother with entire consciousness of its meaning, expressed reverently to the 2 The following is the ancient tra- dition referred to: ‘And then when Jesus came to the river Jordan, where John was baptizing, and de- scended to the water, a fire was kindled over the Jordan.’ Justin Virgin Mother of her Lord, cannot have been kept secret from his ear- liest years : and however the memory of the wonderful facts in question might fade, as would naturally be the case, from the minds of many that heard them,...the tradition of them could not possibly thus pass away from him. Nor would his solitary life in the desert, apart from his kindred, as from mankind in general, tend to impair the recollec- tion but to strengthen it.’ Observa- tions on Panth. Principles, τι. 1. 5, p. 80. Martyr, Trypho, cap. 88, Vol. 1. Ῥ. 302 (ed. Otto). So also, some- what similarly, Epiphanius, Her. XXX. 13, and the writer of a treatise, de Baptismo Hereticorum, prefixed to the works of Cyprian (p. 30, ed. Oxon.), who alludes to the tradition as mentioned in the apocryphal and heretical Pauli Preedicatio. Some- thing like it has been noticed in the Oracula Sibylle (vit. 83) Galland, Bibl. Vet. Patr. Vol. τ. p. 387 0. 3 The distinct language of St Luke, σωματικῷ elder ὡσεὶ περιστε- ράν (ch. iii. 22), must certainly pre- The Early Judean Ministry. 109 and love*,—he sees and hears, and, as he himself Lxcr. tells us, bears witness that this is verily the Son τ of God’. ΤΕ And now all righteousness has been fulfilled. rhe temp- Borne away, as it would seem at once, by the Say motions of the Spirit, either to that lonely and τ αν nature and ynexplored chain of desert mountains, of which “7” Nebo has been thought to form a part, or to that steep rock on this side of the Jordan which tradi- tion still points out'\—there amid the wild beasts®° Mk. i. 13 of the thickets and the caverns, in hunger and lone- liness, the now inaugurated Messiah confronts in spiritual conflict the fearful adversary of His king- dom and of that race which He came to save.... On the deep secrets of those mysterious forty days it is not meet that speculation should dwell. If we had only the narrative of St Matthew’, we*'? might think that Satanic temptation only pre- sumed to assail the Holy One when hunger had weakened the energies of the now exhausted body. If again we had only the Gospels of St Mark* and °- 13 St Luke’, we might be led to conclude that the tiv. 2 struggle with the powers of darkness extended clude our accepting any explanatory gloss, referring the holy phenomenon to light shining ‘ with the rapid and undulating motion of a dove’ (Mil- man, Hist. of Christianity, 1. 3, Vol. I. p. 151). The form was real. For the opinions of antiquity on the manifestation of the Holy Ghost in this peculiar form, see the learned work of the eloquent Jesuit, Barra- dius, Comment. in Harmon. 1. 15, Vol. 11. p. 48 (Antw. 1617). 1 The place which the most cur- rent tradition has fixed on as the site of the Temptation, is the moun- tain Quarantana, which Robinson describes as ‘an almost perpendicu- lar wall of rock, twelve or fifteen hundred feet above the plain.’ Pales- tine, Vol. 1. p. 567 (ed. 2) ; compare Thomson, Zhe Land and the Book, Vol. 11. p. 450. It has been asserted by Robinson that this tradition does not appear to be older than the time of the Crusades, but see Mill, Sez- mons on the Temptation, p.166. The supposition in the text seems better to accord with the probable locality assigned to the baptism, but must be regarded as purely conjectural, The temp- tation no vision ΟἹ" trance, 110 The Early Judean Ministry. over the whole period of that lengthened fast. From both, however, combined we may perhaps ven- ture to conclude that those three concentrated forms of Satanic daring, which two Evangelists have been moved to record, presented themselves only at the close of that season of mysterious trial’. ...Upon the three forms of temptation and their attendant circumstances my limits will not permit me to enlarge. These three remarks only will I presume to make. First, I will venture to avow my most solemn conviction that the events here related belong to no trance or dream-land to which, alas! even some better forms of both ancient and modern speculation have presumed to refer them’, 1 So perhaps Origen, who re- marks : ‘Quadraginta diebus tentatur Jesus, et que fuerint tentamenta nescimus.’ Comment. in. Luc. Hom. xxix. Vol. 111. p. 966 (ed. Bened.). Most of the patristic commentators seem to consider that the hours of hunger and bodily weakness were especially chosen by the Evil One for his most daring and malignant forms of temptation ; see Chrysostom, on Matth. 1v. 2, Cyril. Alex. on Luke IV. 3, and compare the excellent re- marks of Ireneus, Her. V. 21. 2 The opinion that, if not the whole, yet that the concluding scenes of the temptation were of the cha- racter of a vision, was apparently entertained by Origen (de Princip. Iv. 16, Vol. 1. p. 175, ed. Bened.), Theodore of Mopsuestia (Miinter, Fragm. Patrum, Fasc. 1. p. 107), and the author of a treatise, de Je- junio et Tentat. Christi, annexed to the works of Cyprian (p. 36, Oxon. 1682). This view in amore extended application has been adopted by many modern writers, both English (Farmer, on Christ’s Temptation, ed. 3, Lond. 1776) and foreign, but it need scarcely be said that all such opinions,—whether the Temptation be supposed a vision especially call- ed up, or a mere significant dream (see Meyer in Stud. u. Krit. for 1831, p. 319 sq.),—clearly come into serious collision with the simple yet circumstantial narrative of the first and third Evangelists; in which, not only is there not the faintest hint that could render such an opinion in any degree plausible, but, on the contrary, expressions almost studi- ously chosen (ἀνήχθη, Matth. iv. 1; ἤγετο, Luke iv. 1; comp. Mark i. 12, ἐκβάλλει; προσελθών, Matth. iv. 3; παραλαμβάνει, ver. 5; ἀναγαγών, Luke iv. 5; απέστη, ver. 13) to mark the complete objective character of the whole ; see, thus far, Fritzsche, Fritzschior. Opuse. p. 122 sq., and Meyer, Komment. εἶδον Matth. p. 114 8q., though in their general esti- mate of the whole the conclusions of both these writers are distinctly to be rejected. For further notices and The Early Judean Ministry. 111 but are to be accepted as real and literal occur- LEcrT. rences,—yea, as real and as literal as that ἤμπα]. overthrow of Satan’s power on Calvary, when the Lord reft away from Him all the thronging hosts of darkness', and triumphed over them on His very cross of suffering. Secondly, I could as soon 726 temp- doubt my own existence, as doubt the completely assault outward nature of these forms of temptation’, and ee their immediate connexion with the personal agency of the personal Prince of darkness*. I could as soon accept the worst statements of the most degraded form of Arian creed as believe that this temptation arose from any internal strugglings or solicitations4—I could as soon admit the most references on a subject, the literature of which is perplexingly copious, the student may be referred perhaps especially to Andrewes, Sermons (vit.) on the Temptation, Vol. Vv. p. 479 sq. (A.-C. Libr.), Hacket, Sermons (axz.) on the Temptation, p. 205. sq. (Lond. 1671), Spanheim, Dub. Evang. LI— LXV. Part 11, p. 195 sq., Deyling, Obs. Sacr. XViI. Part IL p. 354, and Huxtable, The Temptation of our Lord (Lond. 1848), and for practical comments on the circumstances and moral intention of the whole, Leo M. Serm. Xxxix—u. Vol. I. p. 143 (ed. Ballerin.), Jones (of Nayland), Works, Vol. 11. p. 157 sq. 1 For a discussion on the meaning of ἀπεκδυσάμενος in the difficult text here referred to (Col. ii. 15), and for a further elucidation of the view here taken, see Commentary on Coloss. p. 161 sq. 2 One of the popular modes of evading the supposed difficulties in this holy narrative is to assume that the whole series of temptations were really internal, but represented in the description as external; see for example, Ullmann, Sinlessness of Jesus, Sect. 7, p. 55 (Transl.). Most of such views arise either from er- roneous conceptions in respect of the mysterious question of our Lord’s capability of temptation, or from tacit denials of the existence or per- sonal agencies of malignant spirits. On the first of these points, see especially Mill, Serm. τι. pp. 26—39, and on the second, Serm. 111. p. 54 sq. Some valuable remarks on these and other questions connected with our Lord’s temptation will be found in the curious and learned work of Meyer, Historia Diaboli, 11. 6, p. 271 sq. (Tubing. 1780). 3 The monstrous opinion that the Tempter was human, and either the high-priest or one of the Sanhedrin (comp. Feilmoser, Z'ubing. Quartal- schrift for 1828) is noticed, but not condemued in the terms which so plain a perversion deserves, by Mil- man, Hist. of Christianity, 1. 3, Vol. 1. p. 153. 4 Such conceptions and supposi- LECT. IIT. * Ja. i. 13 The temp- tation ad- dressed to the three parts of our nature, b 1 Johnii. 16 112 The Early Judean Ministry. repulsive tenet of a dreary Socinianism as deem that it was enhanced by any self-engendered en- ticements*, or hold that it was aught else than the assault of a desperate and demoniacal malice from without', that recognized in the nature of man a possibility of falling, and that thus far consistently, though impiously, dared even in the person of the Son of Man to make proof of its hitherto resistless energies. Thirdly, I cannot think it an idle specu- lation that connects the three forms of temptation with those that brought sin into the world*,—the lust of the flesh, and the lust of the eye, and the pride of life’; nor can I deem it unnatural to see in them three spiritual assaults directed against the three portions of our composite nature*...To tions alas! only too often in this humanitarian age secretly enter- tained, if not always outwardly ex- pressed, are justly censured by Dr Mill (Serm. 11. p. 38) as degrading and blasphemous. In all speculations on this mysterious subject the student will do well to bear in mind this admirable statement of Augustine: ‘Non dicimus nos Christum, felici- tate carnis a nostris sensibus seques- trate, cupiditatem vitiorum sentire non potuisse, sed dicimus, eum per- fectione virtutis, et non per carnis con- cupiscentiam procreata carne, cupi- ditatem non habuisse vitiorum.’ Op. Imperf. contr. Jul. τν. 48, Vol. x. p. 1366 (ed. Migne), —thisgreat writer’s last and unfinished work. In esti- mating the nature of our Lord's tentability let us never forget the holiness of His humanity, and the eternal truth of His miraculous con- ception. 1 On the question ag to the form in which the Adversary appeared, whether human or angelical (comp. Taylor, Life of Christ, 1. 9. 7, Lange, Leben Jesu, τι. 3. 6, Part 1. p. 217), all speculation is as unnecessary as it is more or less presumptuous. All that we must firmly adhere to is the belief that the presence of the Evil One ‘was real, and that it was external to our Lord.’ Huxtable, Temptation of the Lord, p. 78; com- pare Mill, Serm, 111. p. 64. 2 This is touched upon by Augus- tine (Enarr. in Psalm. vu. 13, Vol. Iv. p. 116, ed. Migne) and others of the earlier writers, but nowhere more clearly and convincingly stated than by Jackson, Creed, VIII. 10, Vol. vi. p. 450 sq.; see also An- drewes, Serm. τι. Vol. v. p. 496 (A.-C. Libr.), Mill, Serm. 111. p. 60. 3 For a discussion on the threefold nature of man, and a distinction be- tween the terms soul and spirit; see The Destiny of the Creature, Serm. v. p- 99, and the works there referred to (p. 167). The opinion of Mill that the seat of the second tempta- tion was ‘our higher mental nature’ The Early Judean Ministry. 113 the body is presented the temptation of satisfying its wants by a display of power which would have tacitly abjured its dependence on the Father, and its perfect submission to His heavenly will. To the soul, the longing, appetitive soul! (for I follow the order of St Luke) was addressed the tempta- tion of Messianic dominion’ (mere material domi- nion would seem by no means so probable) over all the kingdoms of the world, and of accomplish- ing ina moment of time all for which the incense of the one sacrifice on Golgotha is still rising up on the altar of God, To the spirit® of our Redeemer, with even more frightful presumption, was ad- dressed the temptation of using that power which belonged to Him as God to vindicate his own eternal nature, and to display by one dazzling miracle the true relation in which Jesus of Naza- reth stood to men and to angels and to God‘. (p. 60), and of the third, the ‘ high- est self-conciousness, by which man becomes to himself the centre of regard’ (ib.) is scarcely so simple or so exact as the reference to soul and spirit adopted in the text. 1 This we may roughly define with Olshausen as ‘ vis inferior [in homi- ne] que agitur, movetur, in imperio tenetur’ (Opusc. p. 154), and may in many respects regard as practical- ly identical with xapéia,—the soul’s imaginary seat and abiding place: see Comment. on Phil. iv. 6, Destiny of Creature, Vv. p. 117, and Beck, Seelenlehre, 111. 20, p. 63. On the order of the temptations, compare Greswell, Dissert. xx. Vol. 11. p. 192, Mill, Serm. 1v. p. 82 sq. 2 See Lange, Leben Jesu, τι. 3. 6, Part Il. p. 225, and compare Hux- table, Temptation of the Lord, p. 87 E. H. L. sq. If with Dr Mill we refer it to worldly dominion generally (Serm. lv. p. 105), we must, with the same learned author, suppose that Satan really did not fully know the exact nature of Him whom he impiously dared to tempt (p. 63; comp. Cyril Alex. on Luke iv. 3); a view how- ever which does not seem fully con- sistent with the opening address of the Tempter. 3 This third and highest part in man we may again roughly define with Olshausen (compare note 1!) as ‘vis superior, agens, imperans in homine’ (Opusc. p. 154), and may rightly regard as in many - respects identical with νοῦς ; see Comment. on Phil. iv. 6, Destiny of Creature, v. p- 115, and Delitzsch, Bibl. Psychol. IV. Ρ. 145. 4 The third form of temptation, 8 LECT, ἘΠῚ LECT. Ill. The minis- tering an- gels, and the return to Galilee. Ἐν 13 114 The Early Judean Ministry. When every form of temptation was ended, the baffled Tempter departs,—but, as St Luke reminds us, only for a season"; and straightway those blessed spirits, whose ministry but a few moments before the Devil had tempted Him to command, now tender to their Lord’s weakened humanity their loving and unbidden services'...Sustained by these angelic ministries”, our Lord would seem at once to have returned backward to the valley of the Jordan in His homeward way to Galilee, and after a few days,—for here to assume with a recent chronologer a lapse of several months? is in the highest degree unnatural,—to have had that second and noticeable interview with the Baptist at Bethany or Bethabara, which is recorded to us by St John*. that of spiritual presumption, has been thus well paraphrased by Dr Mill : ‘Give to the assembled muiti- tudes the surest proof that thou art indeed their expected K:mz,—the Desire of them and of all nations, —at whose coming the Lord shall shake the heavens and the earth, and make this house more glorious than the mysterious Shekinah made the first.’ Serm. p. 118. The exact spot (τὸ πτερύγιον τοῦ ἱεροῦ, Matth. iv. 5) which was the scene of this temptation is not perfectly certain. The most probable opinion is that it was the topmost ridge of the orod βασιλικὴ on the south side of the temple (observe that in both evange- lists it is τὸ πτερύγιον τοῦ ἱεροῦ, not τοῦ ναοῦ), the height of which is thus alluded to by Josephus; ‘if any one looked down from the top of the battlements, or down both those altitudes, he would be giddy, while his sight could not reach to such an immense depth.’ Antig. Xv. 11. 5 (Whiston). This, however, could scarcely be so clearly in the sight of ‘the assembled multitudes’ (Mill),—if indeed this be a neces- sary adjunct,—as at other sites that have been proposed ; see Middleton, Greek Art. p. 135 (ed. Rose), and Meyer, Komment. iib. Matth. iv. 5, p. 110. 1 The nature of the services of these blessed spirits, owing to the use of the general term διηκόνουν (Matth. iv. 11), cannot be more ex- actly specified. If we admit con- jectures we may venture to believe that they came to supply sustenance (‘allato cibo,’ Beng. ; comp. 1 Kings xix.), and possibly also to administer support and comfort (‘ad solatium refero,’ Calv. ; comp. Luke xxii. 43); see Hacket, Serm. ΧΧΙ. p. 406 (Lond. 1675). 2 See Wieseler, Chron. Synops. p- 258, and compare the remarks on the chronology of this period made above, p. 105, note 2. The Early Judean Ministry. 115 It was but the day before that the Forerunner Lecr. had borne his testimony to the deputation of —' Priests and Levites* that had come to him from oe Jerusalem'; and now absorbed, as he well might 22s have been, in thoughts of Him to whom he ee τ so recently borne witness, he raises his eyes and lo! he sees coming to him” the very subject of his »i. 29 meditations; he sees his Redeemer’; and humbly greets Him ‘as the Lamb of God that taketh away the sins of the world*’ 1 This deputation we are informed by the Evangelist was sent by the *Tovdator,—a general name by which St John nearly always designates the Jews in their peculiar aspect as a hostile community to our Lord, and as standing in marked contrast to the impressible ὄχλος. The more special and direct senders of this deputa- tion of Priests and their attendant Levites (John i. 19) were perhaps the members of the Sanhedrin, by whom these emissaries might have been directed to inquire into and test the Baptist’s pretensions as ἃ public teacher (comp. Matth. xxi. 23), and to gain some accurate information about one who was drawing all Je- rusalem and Judea to his baptism (Matth. iii. 5), and in whom some even deemed that they recognized the expected Messiah (Luke iii. 15). Onthe message generally, see Lange, Leben Jesu, 11. 4. 1, Part 11. p. 451, Liicke, Comment. dber Joh. Vol. I. p- 381; and on the particular ques- tions propounded to the Buptist, Origen in loc. Vol. Iv. p. 108 (ed. Bened.), Greg. Magn. in Evang. I. 7, Vol. τ. p. 1456 (ed. Bened.). 2 The circumstances that led to this meeting are wholly unknown to us. That it took place after our Lord’s baptism seems certain ; and that the preceding interview with the Priests and Levites also took place after the same event seems to follow from the words ‘whom ye (ὑμεῖς) know not’ (ver. 26),—an ex- pression which may be fairly urged as implying by contrast some know- ledge on the part of the speaker. Now as we learn from St Mark (ch. i. 12) that the Temptation fol- lowed immediately after the Baptism, we may perhaps reasonably believe that our Lord was now on His homeward way to Galilee after the Temptation (comp. August. de Con- sens. Evang. 11. 17), and that He either specially went a little out of His way again to see and greet the Baptist, or that the direction of His journey homeward led Him past the scene of the previous baptism, where John was still preaching and bap- tizing. If we fix the site of the Temptation at Quarantana, the for- mer supposition will seem most pro- bable, if the mountains of Moab (see above, p. 109, note 1), thelatter. The deputation from the Sanhedrin and the close of the Temptation would thus appear to have been closely contemporaneous : see Liicke on John i. 19, Vol. 1. p. 398, and compare Lampe in loc., and Luthardt, Joh. Evang. Vol. 1. p. 320. 8—2 With the same °i. 2 110 The Early Judean Ministry. Lec. significant words! the Baptist parts from Him on 1 _** the morrow*,—words that sank so deep into the *Job-i-35 hearts of two of his disciples, Andrew, and not improbably the Evangelist, who gives the account, δ γεν. 39 that they follow the Lord, and abide with Him, The jowr- ney to, and miracle at PANY Cana in Galilee. to return back again no more. On the morrow, with Simon Peter and Philip of Bethsaida, and *ver.44.45 Nathanael of Cana® added to the small company’, the Lord directs His steps onward towards the hills of Galilee, »perchance by the very path which He had traversed in solitude a few eventful weeks before. The immediate destination of that small com- was doubtless the Lord’s earthly home at Nazareth’; but there, as we learn from the Evan- 1 Into the exact meaning of these words we will not here enter further than to remark, (a) that the reference seems clearly not to the Paschal Lamb (Lampe, Luthardt, al.), a re- ference sufficiently appropriate after- wards (i Cor. v. 7), though not now, but to Isaiah lili, 7 (Origen, VI. 35), a passage, which to one so earnestly expecting the Messiah, as the holy Baptist, must have long been well- known and familiar; (0) that the meaning of αἴρειν has nowhere been better expressed than by Chrysostom, who in referring to a former part of the same prophecy (Isaiah liii. 4) says: * He did not use the expres- sion, ‘He ransomed’ (ἔλυσεν) but, ‘He received and bare’ (ἔλαβεν καὶ éBdoracev); which seems to me to have been spoken by the prophet rather in reference to sins, in accord- ance with the declaration of John, ‘Behold the Lamb of God that taketh away the sins of the world.’” Hom, in Matth, xxvu. 1, Vol. vit. p- 370 (ed. Bened. 2). For further information on both these points consult the elaborate note of Liicke in loc. Vol. I. p. 404 8q. 2 We can scarcely agree with Greswell (Dissert. xxut. Vol. τι. p. 284 sq.) in the inference that the two disciples did not now perma- nently attach themselves to our Lord. The express terms of the call given the next day to Philip, ‘ follow me’ (ver. 44), and the certain fact that some disciples were with our Lord the day following (John ii. 2) seem strongly in favour of the opi- nion that all the five disciples here mentioned did formally attach them- selves to our Lord, and went with Him into Galilee; see Maldonatus on John i. 43 and ii. 2. The miracle that followed had special reference to these newly-attracted followers; see John ii. rr, and comp. Luthardt, Johann. Evang. Vol. τ. p. 351. 3 Unless we accept the not very probable supposition alluded to p. 105, note I, The Early Judean Ministry. a Ὑ] gelist, the Lord could not have found the blessed Lecr. Virgin, as she was now a few miles off at Cana’, ὁ the guest at a marriage festival. How natural then was it that the Lord with His five disciples, one of whom belonged to Cana’, should at once * Joh. xxi. pass onward to that village to greet her from whom He had been separated several weeks! And how consistent is the narrative that tells us that on the third day” after leaving Bethany, ὑπ" ii. 1 Lord and His followers had become the invited®° ver 2 and welcome guests of those with whom the Virgin was now abiding. With the details of the great miracle which Howse on this occasion our Lord was pleased to perform, miracte. we are all, 1 trust, too familiarly acquainted to need any lengthened narrative’. We may, however, somewhat profitably pause on one portion of it, the address of the mother of our Lord, and the answer He returned,—which have been thought to involve some passing difficulties, but which a consideration of the previous circumstances combined with a due recognition of Jewish customs tends greatly to elucidate...In the first place let us not forget,— 1 On the position of Cana, which now appears rightly fixed, not at Kefr Kenna (De Saulcy, Voyage, Vol. 11. p. 448), but at Kana el-Jelil, about 3 hours distant from Naza- reth ; see Robinson, Palestine, Vol. It. p. 346 sq., Vol. 111. p. 108 (ed. 2), Thomson, Land and the Book, Vol. II, p. 121 sq., and Caspari, Chron. - Geogr. Einleit. ὃ 82, p. 100, who similarly decides for the last-men- tioned locality. 2 For details and explanatory re- marks the student may ke especially referred to the commentaries of Mal- donatus, Liicke, and Meyer, to the exquisite contemplation of Bp Hall, Book 11. 5, to Abp Trench, Notes on the Miracles, p. 96 sq., and to the comments of Lange, Leben Jesu, 11. 4.4, Part τι. p. 475. The supposed typical relations are alluded to ina somewhat striking sermon of Bp Copleston, Remains, p. 256: com- pare with it Augustine, in Joann. Tractat. ΙΧ. 5, Vol. 1. p. 146 (ed. Migne), where very similar views will also be found. LECT. ἘΠῚ, ® Joh. i. 37 b ver. 36 © ver. 45 118 The Early Judean Ministry. if we may place any reliance upon modern cus- toms as illustrative of ancient',—that the fact of guests adding contributions to an entertainment which extended over several days is by no means singular or unprecedented. With this let us com- bine the remembrance that the Lord and His five disciples had, as it would appear, come un- expectedly’, a few hours only before the com- mencement of the marriage-feast. In the next place let us reflect how more than natural it would be for these disciples,—two of whom, as we are specially told by the Evangelist, had heard* the significant announcement of the Baptist, ‘ Be- hold the Lamb of God’, and another of whom had recognized in our Lord the very One whom prophets had foretold’, —to have already made such 1 The writer of this note was lately informed by a converted Jew, on whom reliance could be placed, that it was not at all uncommon for the guests at a wedding-feast to make contributions of wine when there seemed likely to bea deficieucy, and that such cases had fallen under Be this as it may, it seems at any rate clear that his own observation. the marriage-feasts usually lasted as long as 7 days (Judges xiv. 12, 15; Tobit xi. ro), and it is surely not unreasonable to suppose that in the present case the givers of the feast were of humble fortunes (Lightfoot conjectures it to have been at the house of Mary, the wife of Cleophas ; comp. Greswell, Dissert. xvit. Vol. 11. p- 120), and, as Bp Taylor quaintly says, ‘had more company than wine.’ Life of Christ, τι. 10. 5. For further notices and references see Winer, RWB. Art. ‘Hochzeit,’ Vol. 1. p. 499 86. 5 The only statement that might seem indirectly to militate against this is the comment of St John, ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ of μαθηταὶ Τῇ how- ever we date the ‘third day’ (ver. 1), as seems most natural, from the day last-mentioned (ch. i. 44), and esti- mate the distance from Bethany on the Jordan to Cana, our Lord could scarcely have arrived at the last- mentioned place till the very day specified ; compare Wieseler, Chron. Synops. ΤΙ. 3, p. 253. The ἐκλήθη then must be referred to the time when our Lord and His followers arrived, and its introduction account- ed for, as slightly distinguishing the newly-arrived and just-invited guests from the Virgin, who had been there perhaps for some little time; comp. Meyer tn loc., and Lange, Leben Jesu, 11. 4. 4, Part 11. p. 476, whose date, however, for the τῇ ἡμέρᾳ τῇ τρίτῃ does not seem tenable. αὐτοῦ els γάμον, ch. ii. 2. The Early Judean Ministry. 119 communications to the Lord’s mother'as might well Lec. lead her to expect some display of her Son’s changed ———~ position and relations. He who a few weeks before had left Galilee the unnoted son of Joseph the carpenter, now returns with five followers the more than accredited teacher, yea, as one of those followers had not hesitated to avow, as the Son of God* and the King of Israel*. Wrought upon “Jeb. i. 49 by these strange tidings, and with all the long- treasured remembrances of her meditative heart” » Lk. ii. το brought up freshly before her*, how natural then 1 Though we are not positively constrained by the tenor of the nar- rative to fix the miracle on the very day that our Lord arrived (comp. Wordsw. and Liicke in loc.), it must be admitted that on the whole such an adjustment seems slightly the most probable: comp. ver. 10, in which the remarks of the ἀρχιτρίκλι- vos seem to have reference to asingle festal meal, the bezinning and end of which it contrasts. Even in this case, however, the disciples cou'd easily have had time to communicate to the Virgin enough of what they had heard, felt, and observed in reference to their venerated Master to arouse hopes and expectations in the mother’s heart ; comp. Theo- phyl. and Ewhym. in loc., both of whom, however, slightly over esti- mate the Virgin’s knowiedge of what had ree ntly happened. 2 Most modern, and some ancient expositors, explain away the title here given by Nathanael to our Lord as implying no more than ‘The Messiah,’ or to use the lan- guage of Theophylact, one who ‘on account of His virtue was adopted asa Son of God’ (υἱοθετηθέντα τῷ Θεῷ). Perhaps the further title as- signed by Nathanael, and still more our Lord’s reply (ver. 51) may seem partly to favour this view. It will be well, however, not to forget that this assertion was made by Natha- nael after our Lord had evinced a knowledge above that of man (ver. 48), which might well have awak- ened in the breast of that guileless Israelite some feeling of the true natute of Him who was now speak- ing with him: so rightly, Cyril Alex. in loc., and Augustine, ὧν Joann. Tract. VIL. 20; 21. 3 Though we certainly must not adopt the rash and indeed anti- scriptural view (comp. John ii. 11) spoken approvingly of by Maldona- tus, and even partially adopted by Liicke (p. 470), that the Virgin had previously witnessed miracles per- formed by our Lord in private, we may yet with reason believe that she ever retained a partial consciousness of the real nature of her Divine Son, and that the mysterious past was ever freshly remembered, when the present served in any way to call it up again: πάντα συνετήρει ἐν TH καρδίᾳ αὐτῆς, καὶ ἐκ τούτων ἐλογί- ἕετο τὸν υἱὸν ὑπὲρ ἀνθρωπον δύνασθαι. Theophylact in loc. (p. 584, Paris, LECT. 111: 120 The Early Judean Ministry. becomes that significant comment of the mother ‘they have no wine,-——a comment that may have alike implied that the free hand of unexpected guests might supply a want in part occasioned by them!' (for this the order to the servants may fully justify us attributing to the Virgin), and also may have dimly expressed the hope that the Holy Jesus would use these circumstances of partial publicity for the sake of revealing His true cha- racter to the assembled guests*, Under these assumptions how full of meaning does the Lord’s answer now appear. How solemnly yet how ten- derly He reminds the mother that earthly relations 1631),—but with too definite a refer- ence to an expected special θαυμα- roupyla ; see below, note 2. 1 The comments of Luthardt on this exquisitely natural and strik- ingly characteristic remark of the Lord’s mother deserve here to be quoted. ‘It is a delicate trait,’ says this thoughtful writer, ‘that she does no more than eall her Son’s attention to the deficiency. She feels such confidence in Him, yea, and such reverence towards Him, that she believes that she neither need nor ought to say anything further. Of His benevolent nature she has already had many an expe- rience; and that He is full of wis- dom, and can find ways and means, where others mark them not, she knows full well. More, however, was not necessary, —especially when there was this in addition, that the presence of Jesus and His followers had helped to cause the deficiency, —than with humility to direct His attention to it.’ Das Johann. Evang. Vol. 1. p. 115. We may here pause for a moment to advert to the number of the waterpots. Lightfoot (Hor, Hebr. in loc.) simply considers the wants of the ‘multitudo jam presens,’ and probably rightly; it is, however, worth a passing con- sideration whether it depended in any way on the six newly arrived guests. * This would seem to be a correct estimate of the exact state of feeling in the mother’s heart. As Bp Hall well says, ‘she had good reason to know the Divine nature and power of her son’ (Contempl. 11. 5): she felt that He could display a more than mortal power, and she now longed that He would give proof of it. We thus avoid on the one hand the over-statement of the earlier com- mentators, that this was a definite exhortation to perform a miracle (els τὸ θαῦμα προτρέπει, Cyril) ; and on the other we avoid the serious under- statement of many modern writers (Luthardt even partly‘included), that it was a request referring merely to assistance to be given in some natu- ral way,—how, the speaker knew not: see for example, Meyer in loc. The Early Judean Ministry. 121 must now give place to heavenly’, and that the 1507. times and seasons in which the Eternal Son-is to τ display His true nature are not to be hastened even by the longings of maternal love. The Lord’s manifestation, however, takes place, the miracle is performed, and its immediate effect is to confirm the faith* of the five disciples who *Job.ii.1 now appear before us as the first-fruits of the in- gathering of the Church. Immediately after the performance of this Brig stay first miracle the Lord with His mother, His bre- nawm, and thren, and His disciples go down to Capernaum ’, ‘Jmusalen. a place, which as the residence of one of His fol- lowers, but still more as a convenient point for joining the pilgrim-companies now forming for the who states this latter view in a very objectionable form. 1 Τὸ has been remarked by Lu- thardt (loc. cit.), and before him by Bp Hall (Contempl. U. c.), that in His answer our Lord here addresses the Virgin as γύναι (ver. 4), and not μῆτερ, --- term which, though mark- ing all respect, and subsequently used by our Lord in a last display of tenderness and love (John xix. 26), still seems to indicate the now changed relation between the Mes- siah and Mary of Nazareth. That our Lord’s words contained a tender reproof is certain, and that it was felt so is probable ; but, as the Vir- gin’s direction to the servants clearly shows, it could not repress the long- ings of the mother, or alter the con- victions of the all but conscious Deipara. : 2 The exact site of Capernaum has been much contested: see Ro- binson, Palestine, Vol. 111. p. 348 sq. (ed. 2), where the questivn is discussed at considerable length, and the site fixed at Khan Minyeh, a place not far from the shore of the lake and at the northern extremity of the plain of Gennesareth ; comp. Vol. 11. p. 403. On the whole, how- ever, the name, ruins, position, and prevailing tradition seem justly to incline us to fix the site at Tell Him, a ruin-bestrewed and slightly elevated spot on a sinall projecting curve of the shore, about one hour in distance nearer the head of the lake than Khan Minyeh: see esp. Thomson, Land and the Book, Vol. I. p. 542 sq., Ritter, Hrdkunde, Vol. XV. p. 339, Van de Velde, Memoir (accompanying map), p. 302, and Williams in Smith’s Dict. of Geogr. s.v. Vol. I. p. 504. Caspari in his recent work argues strongly against Tell Hfim as the site of Capernaum, and in favour of the vicinity of Ain Medawarah (Chron.-Geogr. Linlett. ἃ 63, p. 69) ; recent exploration, how- ever, appears somewhat decisively to substantiate the opinion adopted above. 122 The Early Judean Ministry. urct. paschal journey to Jerusalem, would at this time "be urore suitable for a temporary sojourn than ® Joh. ii. The expul- sion of the traders from the Temple. 12 days*, the secluded Nazareth’, After a stay of but a few our Lord and His disciples now bend their steps to Jerusalem, to celebrate the passover’— the first passover of our Lord’s public ministry. The first act is one of great significance, the expulsion of the buyers and sellers from the temple, an act repeated two years afterwards with similar circumstances of holy zeal for the sanctity of His Father’s house’. 1 This observation seems justified by the fact that the western shores of the lake of Gennesareth were at that time extremely populous and scenes of a bustle and activity of life that could be found nowhere else in Palestine, except at Jeru- salem (see Stanley, Palestine, chap. X. p. 370); and further by the fact that there were at least three routes of considerable importance that led from the neighbourhood of the lake to the south. Tie traveller of that day might join the great Egypt and Damascus road, where it passes near- est to the lake (near Khan Minyeh; see Robinson, Palestine, Vol. 11. p. 405, Van de Velde, Memoir, p. 226), and leaving it 2 or 3 miles W.S.W. of Nain proceed south through Sa- maria; or secondly, he might jour- ney along the lake to Scythopolis (Beisan), and thence by the ancient Egypt and Midian road to Gina (see Winer, RWB. Art. ‘Strassen,’ Vol Ir. p. 539, Van de Velde, Me- moir, p. 238), and so onward by the Jerusalem and Galilee road to She- chem and the south; or thirdly, he might take the then more frequented, but now little known route from the south end of the lake through How strange Perza (comp. Van de Velde, Memoir, p- 233, Ritter, Lrdkunde (Paldstina), δ 13, Part xv. p. ΙΟΟῚ sq.), and across the Jordan to Jericho, and so to Jerusalem. For further infor- mation on this somewhat important subject, the student may be referred to Reland, Palestina, 11. 3, Vol. 1 p- 404 (Traject. 1714) ; Winer, RWB. (doc. cit.) ; the various itineraries in Ritter, Lrdkunde (Paldstina), Part XvV.; and the useful list of routes in Van de Velde, Memoir, pp. 183— 258. 2 It is not mentioned positively that the disciples accompanied our Lord, but it is certain that they were present at Jerusalem and wit- nessed the purgation of the temple: see John ii. 17, where the ἐμνήσθη- σαν is not to be referred to any future time (Olsh.), but to the period in question ; see Meyer in loc., and comp. Origen, in Joann. Tom. x. 16, Vol. iv. p. 186 (ed. Bened.). 3 That this is not to be identified with the purgation of the temple mentioned by the Synoptical Evan- gelists (Matth. xxi. 12 sq., Mark xi. 15 sq., Luke xix. 45 sq ), istheopinion of the patristic writers (see Origen, in Joann. Tom, X. 15, Chrysost. in The Early Judean Ministry. 123 it is that the thoughtful Origen should have found any difficulties in this authoritative act of the Messiah, or should have deemed incon- gruous and unsuited to the dignity of his Master what in the narrative of the Evangelist appears to be so natural and intelligible’. If we closely consider the words of the original, we have pre- sented to us only the very natural picture of the Redeemer driving out from the court of the Gen- tiles the sheep and oxen that base huckstering and traffic had brought within the sacred in- closure. What is there here unseemly, what is there startling in finding that the Lord of the Temple not only drives forth the animals’, but Matth. Hom. txvit. init., and Au- gust. de Consensu Evang. τι. 67), and is rightly maintained by the majority of the best recent exposi- tors: see Meyer in loc., and Kbrard, Ev. Gesch. p. 488. 1 These difficulties are stated very clearly in his Commentary on St John, Book x. 16, Vol. 1v. p. 185 sq. (ed. Bened.), and yet disposed of by no one better than himself, when he in- dicates how actions which in a mere child of man, however authorized, would have been met with resent- ment and resistance, were in the case of our Lord viewed with a startled and perhaps reverential awe, —an awe due to that θειοτέρα τοῦ _ Ἰησοῦ δύναμις οἵου τε ὄντος, ὅτε ἐβούλετο, καὶ θυμὸν ἐχθρῶν ἀναπτο- μενον σβέσαι, καὶ μυριάδων θείᾳ χά- pite περιγενέσθαι, καὶ λογισμοὺς θορυ- βούντων διασκεδάσαι. loc. cit. p. 186: comp. Jerome, in Matth. xxi. 15. Vol. vit. p. 166 (ed. Vallars.). See some good comments on this im- pressive act in Milman, Hist. of Christianity, I. 3, Vol. 1. p. 164 Βα.» and a quaint but sound practical sermon by Bp Lake, Serm. Part 1v. p. 122 sq. 2 It seems not improbable that Meyer (in loc.) is right in referring πάντας (ver. 15) to Ta Te πρόβατα καὶ τοὺς βόας, and that the transla- tion should not be ‘and the sheep and the oxen’ (Auth. Ver.), but, ‘both the sheep and the oxen,’ as in the Revised Transl. of St John, p. 5. The true force of the re—xal is thus preserved (comp. Winer, G7. § 53. 4, Ρ. 359), and the sacred narrative freed from one at least of the objec- tions which others beside Origen have felt in the Saviour’s use of the φραγέλλιον against the sellers as well as against the animals they sold. It may be observed that our Lord speaks to the ‘sellers of doves,’ not perhaps that he regarded them with greater consideration (De Wette), —for compare Matth. xxi. 12, Mark xi. 15,—but simply because the ani- mals could be driven forth, while these latter offerings could only be removed, 124 The Early Judean Ministry. overthrows the tables of so-called sacred coin’, _ tables of unholy and usurious gains, and with a voice and attitude of command sternly addresses even the sellers of the offerings of the poor,— offerings such as His own mother had once pre- sented,—and bids them take them hence, and make not the house of His Father a house of Mammon and merchandize? The halfasto- nished, half-assenting bystanders ask for a sign that might justify or accredit such an assump- *Joh.ii19 tion of authority, and a sign is not withheld’; Impression mace by this and other acts. a sign which, though not understood at the time, appears from subsequent notices to have made no slight impression on those that heard it*, and to have been lovingly remembered and verified when the dissolved Temple of their Master's body was reared up again on the pre- dicted day. But not only by this authoritative act and 1 Every Israelite was bound to pay half a shekel annually to the temple, in the month of Adar; see Mishna (Shekalim, τ. 3). Gifts were also presented at other seasons, and especially at the Passover ; see Cas- pari, Chron.-Geogr. Einleit. § 84, Petz. ® That these words of our Lord referred to His body, which stood to the Temple in the relation of type to antitype, is the distinct declara- tion of the inspired Evangelist (John ii. 21), and has justly been regarded by all the older expositors as the only true and possible interpretation of the words. To assert, then, that the reference was simply to the breaking up of the older form of religious worship and the substitu- tion of a purer form in its place (Herder, Liicke, De Wette), is plainly to contradict that Evangelist who was blessed with the deepest insight into the mind of his Divine Master, and further to substitute what is illogical and inexact for what is clear, simple, and consistent: see esp. Meyer in loc. (p. 95, ed. 2), who has ably vindicated the au- thentic interpretation of the words. See also Stier, Disc. of our Lord, Vol. 1. p. 72 sq. ; and on the eternal truth that our Lord did raise Him- self, Pearson, Creed, Art. v. Vol. 1. p- 302 sq. (ed. Burt.). The futile objection founded on the supposed enigmatical character of the decla- ration is well disposed of by Chry- sostom in loc. Vol. VIM. p. 155 E (ed. Bened. 2). The Early Judean Ministry. 125 these words of mystery, but, as St John has spe- cially recorded, by the display of signs and won- ders during the celebration of the festival*, the deep heart of the people was stirred. Many be- lieved, and among that many was one of the members of the Sanhedrin' whose name is not un- honoured in the Gospel history. He who at this passover sought the Lord under cover of night, and to whom the Lord was pleased to unfold the mystery of the new birth’, was so blessed by the regenerating power of the Spirit as to be embold- ened at a later period to plead for the Lord in the open day’, and to do honour to His crucified body®....On that mysterious interview, which pro- bably took place towards the end of the paschal week, I cannot here enlarge*; but I may ven- 1 Of this timid yet faithful man nothing certain is known beyond the notices in St John’s Gospel, here and ch, vii. 50, xix. 39. The title he here bears, ἄρχων τῶν ᾿Ιουδαίῶν (iii. 1), seems to show that he was a member of the Sanhedrin (comp. ch. vii. 26, 50, Luke xxiv. 20; Joseph. Antig. XX. 2. 2); and the further comment of our Lord (ὁ διδάσκαλος τοῦ ᾿Ισραήλ, ver. 10) may favour the supposition that he belonged to that portion of the venerable body which was not of Levitical or priestly descent, but is spoken of in the Gospels under the title of ypayma- Tels τοῦ λαοῦ : see Knapp, Scripta Var. Argum. Vol. 1. p. 200, note ; and comp. Lightfoot, Hor. Hebr. in Matth, ii. 4, Vol. τι. p. 260 (Roterod. 1686). Tradition says that Nicode- mus was afterwards baptized by St Peter and St John, and expelled from his office and from the city : see Photius, Biblioth. § 171. ? Whether the word ἄνωθεν (ver. 3) is to be taken (a) in a temporal reference, and translated ‘anew’ with the Vulgate, Pesh.-Syriac, Coptic, and Ethiopic Versions, and with Chrysostom (who, however, gives the other view) and Euthymius, or (ὁ) to be taken in a local reference, and translated ‘from above,’ with the Gothic and Armenian Versions, and with Origen and Cyril, it is very hard to decide. The latter is per- haps most in accordance with the usage (ver. 3r) and general teaching of St John (see Meyer in loc.), the former with the apparent tenor of the dialogue. 3 For a good general exposition of this mysterious discourse of our Lord with the timid ruler, see generally, of the older writers, ‘Chrysostom, in Joann. Hom. XXIV.—XXVIIL., Cyril Alex. in Joann. Vol. Iv. p. 145 —156, Augustine, in Joann. Tractat. XII. cap. 3, Euthymius and Theo- phylact im loc.; and of the modern expositors, Knapp, Script. Var. Ar- LECT. Il. tere b Jn. vil. 50 o xix. 30 The dis- course of our Lord with Nico- demus. 120 The Early Judean Ministry. ture to make one remark to those who desire to enter more deeply into the meaning of our Lord’s words,—and it is this, that if we remember, as I said in my first lecture’, that in St John’s Gospel our Lord especially appears before us as the reader of the human heart, we shall be pre- pared to find, as apparently we do find, that He often answers rather the thoughts than the words of the speaker, and alludes to the hidden feeling rather than the expressed sentiment*. If we bear this in mind, I verily believe that, by the help of God, we shall be enabled to gain some clue to understanding the more difficult parts of this most solemn and profound revelation, gum. Vol. I. p. 199—254, Meyer, Kommentar, Ὁ. tot sq., Stier, Dise. of our Lord, Vol. Iv. p. 359 sq. (Clark), and the excellent work of Luthardt, Johan. Evang. Vol. τ. p. 364 sq. Some good remarks on the character of Nicodemus will be found in Evans, Scripture Biography, Vol. II. p. 233 54. ; and an ingenious but not satisfactory defence of his timid- ity in Niemeyer, Charakt. Vol. 1. p. 113 sq. Caspari conceives St John to have been present at the inter- view, and deems it not improbable that our Lord was now in the house of the Apostle; see Chron.-Geogr. Einleit. § 85, p. 103, and comp. p- 93. The subsequent presence of the Apostle with his brother and their father Zebedee at the lake of Gennesareth is accounted for on the supposition that they were tempo- rarily there for fishing ; see 2). δ 105, p. 123. 1 See p. 32, note I. 2 Thus, for example, at the very outset, our Lord’s first words can scarcely be considered an answer to the words with which Nicodemus first addresses Him, but may very suitably be conceived an answer to the question of his heart, whichseems rather to have related to the mode of gaining an entrance into the king- dom of God. Was the lowly but wonder-working Teacher whom he addressed the veritable Way, the Truth, and the Light,—or was there some other way still compatible with the old and familiar tenets of Juda- — ism? Chrysostom seems rather to imply that our Lord regards Nico- demus as not yet to have passed even into the*outer porch of true knowledge (ὅτε οὐδὲ τῶν προθύρων τῆς προσηκούσης γνώσεως ἐπέβη), and that He does not so much address Nicodemus as state generally a mys- tic truth, which he knew not of, but which might well arrest and engage his thoughts. Comment. in Joann. xxiv, Vol. vit. p. 161 (ed. Bened. 2). The very different views that have been taken of these opening words will be seen in the commen- taries above referred to. The Early Judean Ministry. 127 With this interview the occurrences of this Lect. eventful passover appear to have closed. Our Lord perceiving by that same knowledge of the 77." human heart, to which I have just alluded, that 7e™e leaves and retires He could no longer trust Himself* even with eo those who had heard His teaching and beheld His Judea. miracles, now leaves Jerusalem”, most probably ,4."..""4 for the North Eastern portion of Judea’, in the vicinity of the Jordan, where we seem to have good grounds for supposing that He was pleased to abide till nearly the end of the year. There the sacred narrative® tells us He baptized by the © Joh. iv. 2 hands of Elis disciples’, and so wrought upon the hearts of the people that He eventually gathered round Him believers and disciples* which outnum- 1 The Evangelist only says, ἦλθεν ὁ ᾿Ιησοῦς καὶ of μαθηταὶ αὐτοῦ eis τὴν ᾿Ιουδαίαν γῆν (ch. ili. 22) ; but from the closely-connected mention of the administration of baptism, it does not seem unreasonable to suppose, with Chrysostom, that our Lord retired to the Jordan (ἐπὶ τὸν ’Lop- δάνην πολλάκις ἤρχετο), and perhaps sought again the place where He Hiwself had been baptized by John (see p. 106, note 3), and to which numbers might still be thronging. Lizhtfoot suggests a place more ex- actly to the north of Jerusal-m, and closer to the direct route to Galilee : see Harmon. Quat. Evang. Vol. 1. p- 446 (Roterod. 1686). 3 The reason why our Lord did not Himself baptize has formed a subject of comment since the days of Tertullian. We can, however, scarcely adopt that early writer’s view that it was owing to the diffi- culty of our Lord baptizing in His own name (de Baptism. cap. 11), but may plausibly adopt the opinion hinted at by the poetical paraphrast Nonnus (οὐ yap ἄναξ βάπτιζεν ἐν ὕδατι, p. 30, ed. Passow), and well expressed by Augustine (‘ prebebant discipuli ministerium corporis, pre- bebat ille adjutorium majestatis,’ in Joann, Tract. XV. 4. 3), —that bap- tism was a ministerial act, aud thus more suitably performed by disciples than by their Lord: compare Acts x. 48, 1 Cor. i. 17. “ 3 We can of course form no exact estimate of the actual numbers of disciples which John might have now gathered round him, ever, the inspired narrative distinctly specifies the multitudes that came to his baptism (Matth. iii. 5 ; Mark i. 5; Luke iii. 7), and alludes to the different classes and callings of which they were composed (Luke iii. 12), we may reasonably infer that the number of his actual disciples and followers could by no means have been inconsiderable. As, how- LECT. 111, 128 bered those of John*, The Early Judean Ministry. many as there seems rea- —son for supposing dhein now to have become. * ver. I The final testimony of the Baptist. © John iil. 27—36 The Baptist was still free. A®non' near Salim, a place of waters” He was now at in the Northern portion of the Valley of the Jordan’, Joh. 11.558 and from which he might afterwards have passed by the fords of Succoth into the territory of the licentious Antipas. At this spot was deli- vered his final testimony to the Redeemer’,—a testimony perhaps directed against a jealousy on the part of his disciples’, which might have been recently called out by the Jew’ with whom they 1 Some plausible but purely con- . textual argumeuts for fixing the site of Anon in the wilderness of Judea will be found in Wieseler, Chron. Synops. p. 249 sq. Such arguments, however, cannot safely be urged against the direct statements of early writers : see next note. 2 There seems good reason for identifying the Salim, near to which the. Evangelist tells us John was baptizing, with some ruins at the northern base of Tell Ridghah, near to which is a beautiful spring, and a Wely (Saint’s tomb), called Sheikh Salim: see Van de Velde, Memoir, Ῥ. 345. Robinson appears to doubt this (Palestine, Vol. 11. p. 333, ed. 2), but without sufficient reason. The mere coincidence of name might perhaps be an unsafe argument, if the position of the place did not accord with the position of Salim as fixed by Jerome in his Onomasticon (Art. ‘Afnon’), where Anon and Salim are both noticed as being eight Roman miles from Scythopo- lis: see Van de Velde, Syria and Palestine, Vol. 11. p. 345 sq., Cas- pari, Chron.-Geogr. Einleit. ὃ 87, p- 104, 3 The words of the sacred text (John 111. 26) give us some grounds for supposing it possible that feel- ings of doubt or jealousy might have been shown by some of St John’s disciples,—feelings which perhaps might have remained even to a later period, and might have been one of the causes which led to the mission of the two disciples recorded in Matth. xi. 2 sq., Luke vii. 18 sq. There is an expression of something unlooked for, and perhaps not wholly approved of, in the ἔδε οὗτος βαπτίζει καὶ πάντες ἔρχονται πρὸς αὐτόν. So Augustine (‘moti sunt discipuli, Jo- hannis ; concurrebatur ad Christum, veniebatur ad Johannem’), and still more distinctly Chrysost. an loc. 4 There seems no reasonable doubt that the true reading is ᾿Ιουδαίου, and not "Iovdalwy (Rec.). The evi- dence for the former, which includes eleven uncial MSS. in addition to the Alexandrian and Vatican, will be found in the new edition of Tischen- dorf’s New Test. Vol. 1. p. 564. What the exact subject of the con- tention was we are not told, further than that it was περὶ καθαρισμοῦ (ver. 25): it might well have arisen, The Early Judean Ministry. 129 had been contending on the subject of purifying*. LEcr. That testimony was in one respect mournfully pant prophetic. He had now begun, even as he himself 7°" 3.65 said’, to decrease; his ministry was over; the” ver: 3° Bridegroom had come, and the friend of the bridegroom had heard his voice, and the joy of that faithful friend was now completed and full®, “ ver- 29 Thus it was that apparently at the close of this year, or according to a recent chronologer, two or three months later’, the fearless rebuker of sin, though it be in kings’ palaces, is seized on by the irritated yet superstitious Antipas’, and after ‘sitio, compared a short imprisonment in the dungeons of Ma- with Mark Vil. 20 as Augustine suggests, from the statement on the part of the Jews [August. adopts the plural],—‘ma- jorem esse Christum, et ad ejus bap- tismum debere concurri.’ Zn Joann. Tract. xu. 3. 8. 1 The exact date of the captivity of the Baptist is a question of great difficulty, and perhaps can never be settled: see Winer, RWB. Art. ‘Jo- hannes der Taufer,’ Vol. 1. p. 590. Wieseler, in a very elaborate discus- sion (Chron. Synops. p. 223—251), has endeavoured to show that it took place about the feast of Purim in the following year (March 19, A.U.c. 782), and that he was be- headed a few days before the Pass- over (April 17) of the same year. The latter date seems made out (see Chron. Synops. p. 292 sq.), but the former is open to many objections, two of which may be specified, (a) the way in which our Lord speaks of the Baptist (John v. 33); and (8) the brief space of time that is thus necessarily assigned to his captivity, —a time apparently as unduly short, as that assigned by Greswell is K. H. L. unnecessarily long: see Dissert. xX. (Append.) Vol. 111. p. 425. Itseems then, on the whole, safer to adopt the first view in the text, and to suppose that St John was put into prison shortly before our Lord’s pre- sent departure into Galilee, and that the ἀναχώρησις into that country specified by the Synoptical Evan- gelists (Matth. iv. 12; Mark i. 14; Luke iv. 14) coincides with that here specified by St John. For a brief consideration of the difficulties this view has been supposed to involve, see Lect. IV. p. 149, note 3, and com- pare the remarks of Tischendorf, Synops. Evang. p. XXv. The most recent writer on the Chronology of our Lord’s life (Caspari) fixes the date as somewhere between the Passover of A.U.c. 781 and the Sep- tember of the same year, but this rests on the assumption that the ἑορτὴ (John y. 1) was the festal season beginning with the day of Atonement, on which hypothesis see below p. 136, note 2: see also Cas- pari, Chron.-Geogr. Einleit. § οὔ, paylics 9 LECT. 111. ® ΤΟΝ ἶτοῦ Our Lord’s journey through Samaria. 130 The Early Judean Ministry. cheerus', falls a victim to the arts of the vengeful Herodias. This capture of the Baptist, if we adopt the earlier date, might perhaps have soon become known to our Lord, and might have suggested some thoughts of danger to Himself and to His infant Church from which now He might have deemed it meet to withdraw. Perhaps with this feeling, but certainly, as St John specially tells us, with the knowledge that the blessed results and success of His ministry had reached the ears of the male- volent Pharisees*, our Lord suspends His first ministry in Judeea, a ministry that had now lasted eight months, and prepares to return by the short- est route, through Samaria’, to the safe retirement of the hills of Galilee. It was now late in December’, four months 1 See Josephus, Antig. XVIII. 5. 23 and for a description of the place, ib. Bell. Jud. vit. 6.2. From this latter passage, and especially from the notice of the fine palace built there, we may perhaps suppose it to have been the scene of the festival (Matth, xiv. 6; Mark vi. 21) which preceded the Baptist’s murder : see, however, Wieseler, Chron. Synops. p- 250 sq., who places the scene at Livias. The site of Machzrus is supposed by Seetzen to be now occu- pied by a ruined fortress on the north end of Jebel Attards, which is said still to bear the name of M’kauer: see Ritter, Zrdkunde, Part XV.1, p- 577. * Our Lord was now probably in the north-eastern, or as the ἔδει δὲ αὐτὸν κιτ.Ὰ. (John iv. 4) may be thought to suggest, more northerly portions of Judea. Thither He might have gradually moved from the more immediate neighbourhood of the Jordan, towards which He seems first to have gone: see above, p. 128. Our Lord on one occasion - at least (Luke ix. 51 sq.) adopted the route through Samaria in pre- ference to the route through Pera. At a later time the journey through Samaria was occasionally rendered unsafe by the open hostility of the Samaritans (see Joseph. Antiq. xx. 6. 2), some traces of which we find even in our Lord’s time: comp. Luke ix. 53; and see Lightfoot, Harm, Part 11, Vol. 1. p. 460 (Ro- terod. 1686). 3 Stanley (Palestine, ch. V. p. 240, note, ed. 2) fixes it in January or February, but in opposition to Ro- binson, Harmony, p. 19 (Tract So- ciety), who adopts an earlier date: see above, p. 106, note I. The Early Judean Ministry. 131 as the narrative indirectly reminds us from the harvest', when the Lord crossed the rich plain that skirts the southern and eastern bases of Ebal and Gerizim, and weary with travel rested on His way by a well which even now the modern pil- erim can confidently identify*. His disciples had gone forward up the beautiful but narrow valley? to the ancient neighbouring city to which, as it would seem, Jewish prejudice had long since given the name of Sychar‘, when the grace of 1 See John iv. 35, οὐχ ὑμεῖς λέ- ETE ὅτι ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται, --ῶᾧϑ passage which, from the distinctness and precision of the language (observe the ἔτι and compare it with ἤδη which follows), has been rightly pressed by some of the best expositors as affording a note of time: see Meyer in loc., and especially Wieseler, Chron. Synops. p- 214sq. This note of time must, as Caspari rightly observes, be re- ferred either to the time of sowing or of harvest. The context certainly seems very distinctly in favour of the former, but it may be conceded that the latter is possible; see the re- marks in the preface, and Caspari, Chron.-Geogr. Einleit. § 86, p. 104. The arguments in favour of its being merely a proverbial expression, and not at all of a chronological nature, deserve some consideration, but ap- pear to have been fairly disposed of by Wieseler, loc. cit. A different, and very improbable note of time is deduced from the passage by Gres- well, Dissert. 1x. (Append.). Vol. Ill. p. 408. 5 For a good description of Jacob’s Well, see Robinson, Palestine, Vol. II, p. 286 sq.: compare also Van de Velde, Syria and Palestine, Vol. 1. p- 399, Caspari, Chron.-Geogr. Einleit. $89, p. 106, and Thomson, The Land and the Book, Vol. 1. p. 206, where a sketch is given of this profoundly interesting spot. For a possible identification of this well with the “ΞῚΘ PY of the Talmudical writers, see Lightfoot, Chorogr. Vol. 1. p. 586 sq. (Roterod. 1686), and com- pare Wieseler, Chron. Synops. p. 256, note. 3 For a description of this valley, see Van de Velde, Syria and Pales- tine, Vol. 1. p. 386 sq., and compare Stanley, Palestine, ch. Vv. p. 232. 4 The name of Sychar (not Sichar ; see Tischendorf ὧν Joc.) does not appear to have arisen from a mere corruption of the ancient name of Shechem (Olsh., al.), but from a studiedly contemptuous change with reference either to wy, ‘falsehood,’ z. 6. idol-worship (comp. Hab. ii. 18, and Reland, Dissert. Misc. Vol. 1. p- 241), or to “aw, ‘drunkard’ (comp. Isaiah xxviii. 1, and Light- foot, Chorogr. Vol. 11. p. 586, ed. Roterod.), and in the time of St John had become, the regular name of the place; compare, however, Acts vii. 16, where Stephen perhaps designedly recurs to the ancient name, and Wieseler, Chron. Synops. 9—2 LECT. Ill. 132 The Early Judean Ministry. LECT. God brings one poor sinful woman either from _—__ the city or the fields to draw water at J acob’s well. We well remember the memorable converse that followed: how the conviction of sin began to work within, and how the amazed woman became the Lord’s first herald in Sychem,—the first-fruits of the great harvest that but a few years afterwards was to be gathered in by Philip the Deacon*. ee The faith of these Samaritans and the effect maritans. produced on them, even when contrasted with that produced by our Lord during His ministry in Judea, deserves more than a passing notice. In Judea our Lord had abode eight months; in Sychem He spends but two days. * Joh.ii.23 Works many miracles*; in Samaria He works none’. p- 256 sq. (note), where the name is connected, apparently less pro- bably, with 12D="2Y, ‘to hire,’ in reference to Gen. xxxiii. το. It is now called Nabulus, by a con- traction from the name of Neapolis afterwards given it by the Romans ; but it seems probable that the an- cient city was larger and extended nearer to Jacob’s Well: see Robin- son, Palestine, Vol. 11. p. 292 (ed. 2), where there will be found a full and excellent description of the place and its vicinity. Compare also Thomson, The Land and the Book, Vol. τι. p. 200 sq.,—where a sketch will be found of the entrance into the city, Van de Velde, Syria and Palestine, Vol. 1. p. 386 sq., and a photo- graphic view by Frith, Zgypt and Palestine, Part iv. 3. It has been recently urged by Caspari, with some plausibility, that Sychar is to be iden- tified with El Askar, a hamlet not above ten minutes’ walk from the well; see Chrron.-Geogr. Hinleit. § go, In Judea He p- 107. The above assumption, how- ever (the greater extent of the an- cient city) seems best to reconcile difficulties. 1 See Acts viii. 5 sq., where the thankful reception of the Gospel on the part of the Samaritans is espe- cially noticed; and compare Baum- garten, in loc. ὃ 14, Vol. I. p. 184 sq. (Clark). That the ‘city of Sa- maria,’ to which the Deacon went down from Jerusalem, was the city of Sychem, does not appear certain (Meyer, on Acts viii. 5), though it may reasonably be considered highly probable. 3. On the faith of these Samaritans see Horsley, Serm. XXIV.—XXVI., and on its contrast with that of the Jews, Chrysost. in loc. It seems, however, a little rhetorical to say that the latter ‘were doing every- thing to expel Him from their country,’ while the former were en- treating Him to stay: see Hom. in Joann, XXXV. Vol. VIM. p.232. The The Early Judean Ministry. 133 And yet we read that in Sychem many believed Lecr. even the vague tidings of the heart-stricken ἐπ woman’, and hastened forth to welcome Him, *Jeh.iv.39 whom, in the fulness of a faith that overstepped all narrow national prejudices, they believed in and acknowledged as the true Messiah, the Re- storer, or perhaps rather Converter, as He was termed in their own dialect’, the Saviour, as they indirectly avow not of Samaria only, but of all the scattered families of the children of men». But faith astonishing even as that of Samaria 1 εν might not detain Him he came to the lost sheep ‘our Lord to of che house of Israel. After a stay of two me- ae morable days, which the people of Sychem would b ver. 42 multitudes in Judea or elsewhere appear almost always to have gladly received our Lord, except when instigated to a contrary course by His true and bitter enemies, the ruling and hierarchical party (the Ἰουδαῖοι of St John; see Meyer, on John xi. 19) and their various satel- lites: comp. Matth.xxvii. 20, Mark KV. ΤΙ. 1 Much has been written about the expectation of a Messiah on the part of the Samaritans. It is not improbable that, as their own letters in modern times assert (see Heng- stenberg, Christol. Vol. 1. p. 66, Clark), they derived it from such passages in the Pentateuch as Gen. xlix. 10, Numb. xxiv. 17, Deut. Xvill. 15; and that, though really foreigners by descent (comp. Robin- son, Palestine, Vol. 11. p. 289), they still maintained this belief in com- mon with their hated neighbours, the Jews. certain that an expectation of a Restorer or Converter under the title of anwn or Ii, was enter- At any rate it seems tained among them at an earlier period of their history (see Gesenius, Samar. Theol. p. 41 sq., and the curious doctrinal hymns published by the same learned editor under the title Carmina Samaritana, p. 75 sq.); and we learn from Robinson that even to this day, under the name of el-Muhdy (the Guide), the Messiah is still looked for by this see Palestine, Vol. Il. p. 278, and p. 297 sq., where an account is given of the celebrated correspondence maintained at inter- vals between the Samaritans and Joseph Scaliger, Marshall, and other scholars of the West: Winer, RWB. Art. Vol. 11. p. 273. The exact meaning of ANA is discussed by Gesenius in the Berlin Jahrb. fiir Wissensch. Krit. for 1830, p. 651 sq. Some in- teresting remarks on this subject and on the Messianic expectations of the Samaritans g-nerally will be found in Langen, Judenthum in Paldstina zur Zeit Christi, p. 407 sq. singular people : compare also ‘ Samaritaner,’ * Joh.iv.40 » ver. 45 d ver, 46 ever. 54 134 The Early Judean Ministry. gladly have had prolonged*, the Lord returns to a country that now vouchsafed to receive its pro- phet' only because His miracles at Jerusalem had been such as could not be denied®. Signs and wonders were all that dull-hearted Galilee could appreciate. Signs and wonders they must see, or, as our Lord mournfully says, ‘they would not believe®’ We may observe then how consistent is the narrative which represents our Lord as having chosen the scene of His first miracle as His temporary resting-place*. He returns to Cana in Galilee, where as St John significantly adds, ‘He made the water wine*.’ There He yet again performs a second miracle® in bringing back to life the dying son of the Capernaite nobleman*,— 1 The exact meaning of our Lord’s comment, John iv. 44, αὐτὸς yap Ἰησοῦς x.7.d., is not perfectly clear, owing to the apparent diffi- culty caused by the argumentative yap, and the doubtful application of πατρίδι. ‘That this latter word does not refer to Judea (Origen, and recently Wieseler, Chron. Synops. Pp. 45) but to Galilee, seerns almost certain from the mention of Γαλιλαία both in the preceding and succeed- ing verses. The force of the γὰρ is, however, less easy to decide upon, but is perhaps to be sought for in the fact that our Lord stayed so short a time with the Samaritans, and avoided rather than courted popularity. Itis true that He found it in Galilee (ver. 45), but that was because He brought it as it were from another country. The Gali- leans did not honour the Lord as their own prophet, but as One whom they had seen work wonders at Jerusalem. The explanatory force adopted by Liicke and others does not harmonize with the simplicity of the context. 2 See John iv. 46, ἦλθεν οὖν [ὁ Ἰησοῦς] πάλιν εἰς τὴν Kava,—where the οὖν seems to imply that the visit of our Lord was in consequence of this disposition on the part of the Galileans. He sees the effect which miracles produced upon the people, and is pleased so far to conde- scend to their infirmities as to so- journ for a time at the scene of a miracle that must have made a great impression on those who witnessed it, and the memory of which His presence among them might savingly revive and reanimate: see Chryso- stom iz loc. Hom, xxv. Vol, VIII. Ρ. 235. 3 From the instances from Jose- phus of the use of the term βασιλικός, that have been collected by Krebs (Obs. in Nov. Test. p. 144), we may perhaps reasonably conclude that the person here specified was not a relative (Chrys. I.), but in the ser- vice of Herod Antipas (‘in famulitio The Early Judean Ministry. 135 a miracle which wrought its blessed effects on the LEcr. father and his whole household*, and may thus — τῶν perchance have had some influence in leading our ὅν 88 Lord three months afterwards, when rejected by the wretched madmen of Nazareth”, to make Ca- Lk.iv. 29 pernaum His earthly home’. Our present portion of the Evangelical history Our Lord's 3 δι return to contains but one more event,—the journey of our Jerusalem Lord to Jerusalem, and His miraculous cure of Κλ ε τ the infirm man at the pool of Bethesda’. Here, ° John v. I need scarcely remind you, we at once find our- ie selves encountered by a question, on the answer to which our whole system of Gospel-harmony mainly depends, and on which we find, both in ancient? and modern times, the most marked diver- sity of opinions. The question is,—what festival does St John refer to at the beginning of the fifth et ministerio regis,’ Krebs, ἰ. ¢c.),— in what capacity, however, cannot be determined. The opinion that this miracle was identical with that of the healing of the Centurion’s servant (Matth. viii. 5. sq., Luke vii. I sq.) is mentioned both by Origen (in Joann. Tom, x11. 60) and Chry- sostom (én Joann. Hom. ΧΧΧΥ. 2), but very properly rejected by them. Nothing really is identical in the two miracles except the locality of the sufferer, and the fact that our Saviour did not see him: see espe- cially Theophylact and Euthymius in loc. 1 For some good comments on the details of this miracle,—one of the characteristics of which is the performance of the cure by our Lord, not only without His seeing (as in the case of the Centurion’s servant), but when at a distance of some miles from the sufferer,—see the commen- taries of Origen, Chrysostom, Cyril Alex., Theophylact, and Euthymius ; and for a general view ofthe whole, Hall, Contempl. 111. 2, and Trench, Miracles, p. 117 sq.: compare also Lange, Leben Jesu, 11. 4. 10, Part 11. Ρ. 552 Εα: 2 The differences of opinion as to the festival mentioned in John v. 1, are not confined to modern writers. Ireneus says that it was at the Passover (Her, I. 39), but as we cannot ascertain what reading (ἑορτὴ or ἡ ἑορτή, see next note) was adopt- ed by this ancient writer, his opinion must be received with some reserve. Chrysostom, Cyril of Alexandria, and after them Theophylact and Euthymius, with more plausibility, suppose it to have been the feast of Pentecost: see, however, p. 136, note 2. LECT. PEE ® Joh. v.1 136 The Early Judean Ministry. chapter of his Gospel, when he tells us that ‘ there was a feast of the Jews, and Jesus went up to Jerusalem®’? The various answers I will not now pause to discuss, but will say briefly, that after a prolonged consideration of this difficult subject, 1 venture to think that as the language of St John, according to the best text', and when duly con- sidered, does seem distinctly unfavourable to this festival being considered as either the Passover or one of the three greater festivals’, we may, not 1 The true reading appears to be ἑορτὴ τῶν ᾿Ιουδαίων (Rec.), without the article. It has, in addition to secondary authorities, the support of three out of the five leading uncial MSS. (ABD; opposed to N and C), is specially commented on in the Chronicon Paschale (p. 405 sq., ed. Dindorf), and is adopted by Lachmann, Tischendorf, and the best recent editors. 2 The principal arsuments are as follow, and seem of seme weight : (a) the omission of the article,—which though sometimes observed when a verb substant. precedes (Middleton, Greek Art.; comp. Neander, Life of Christ, p. 234, note, Bohn), or when a strictly defining or possessive ge- nitive follows (see exx. in Winer, Gramm. § 19. 2. 6), cannot possibly be urged in the case of a merely inverted sentence like the present, and where the gen. has no such spe- cial and defining force: see Winer, Gramm. l. 6. p. 232, note. [The answer to this in Robinson, Har- mony, p. 199 (Tract Soc.), has no force, as the cases adduced are not out of St John, wholly different, and easily to be accounted for,] To this we may add (6) the absence of the name of the festival, whereas St John seems always to specify it: compare ch. ii. 13, vii. 2, and even (in the Again (ὁ) it seems now generally agreed upon that it was not the Pentecost ; that if it be a Passover, our Lord would then have been as long a time as eighteen months absent from Je- rusalem (see Wieseler, Chron. Synops. p. 217); and that if it be the Feast of Tabernacles, we then, according to Ebrard (Aritik der Ev. Gesch. ὃ 37, p. 157), must adopt the highly improbable view that it was not the σκηνοπήγια that followed the Pass- over mentioned ch. ii. 13, but that case of the éyxalvea) x. 22. followed a second Passover, which St John, usually so accurate on this point (see ch. vi. 4), has not speci- fied. It is just however to say that this view of Ebrard does not seem so certainly clear as he regards it. We may with Caspari (Chron. -Geogr. Ein- leit. § 96, p. 112) apparently regard this festival, as far as other chrono- logical considerations are concerned, as the Day of Atonement after the jist Passover, but if we accept the view taken above (p. 131, n. 1) of the supposed note of time in John iv. 35, then this would be the σκηνοπήγια after a second Passover, and our chronology would become hopelessly embarrassed. The Early Judean Ministry. 137 without many plausible arguments, adopt the view of the best recent harmonists and commentators, and regard it as the Feast of Purim',—the com- memorative feast of Esther’s pleading and Ha- man’s overthrow. This festival, it would appear by backward computation, must have taken place in this present year of our Lord’s life (a.u.c. 782), on the 19th of March’, and, as we may reasonably infer from the narrative, a Sabbath-day,—a day on which, according to the ancient, though not according to the modern calendar of the Jews, this festival could apparently have been celebrated’, 1 Tbe arguments in favour of this particular festival, though suffi- ciently strong to have gained the assent of a decided majority of the best recent expositors, are still of a dependent and negative character. They are as follow: (a) if the note of time derived from John iv. 35 be correct, then the festival here men- tioned clearly falls between the end of one year and the Passover of the one following (ch. vi. 4), and con- sequently can be no other than the Feast of Purim, which was cele- brated on the 14th and 15th of the month Adar (Esth. ix. 21); (6) if, as seems shown in the above note, strong critical as well as exegetical objections can be urged against any and all of the other festivals that have been proposed, then a remain- ing festival which is only open to objections of a weaker and more general character (see below, note 3) deserves serious consideration ; (c) if this date be fixed upon, the chronology of the period between it and the following Passover not only admits of an easy adjustment, but also, as will be seen in the course of the narrative, involves some striking coincidences and har- monies which reflect great additional plausibility upon the supposition. For additional notices and argu- ments, see Anger, de Temp. in Act. A post. I. p. 24 sq., Wieseler, Chron. Synops. pp. 205—222, Lange, Leben Jesu, Book 11. Part 1. p. 9; and for perhaps the strongest statement of the counter-arguments, Hengsten- berg, Christology, Vol. 111. p. 244 8q. (Clark). 2 For the principles on which this computation rests, see Wieseler, Chron. Synops. p. 206 sq., compared with p. 219 : compare also the useful table in Tischendorf, Synops. Evang. p- L1.; and for general tables for facilitating such calculations, see Browne, Ordo Secl. ὃ 452—455, p- 499 8q- 8. This seems to be made out by Wieseler, Chron. Synops. p. 219 8q., but is so strongly questioned by Hengstenberg (Christology, Vol. 17. Ῥ. 248),—who refers for proofs to Reland, Antig. Sac. Iv. 9, and the special treatise of Shickard, on this festival, reprinted in the Critic? Sacri, Vol. 11. p. 1183 (ed. Amstelod. 1698—1732),—that a few comments LECT. fT, Main objec- tion to this opinion. 138 The Early Judean Ministry. and, singularly enough, the only instance in which ΤΠ ἃ Sabbath could fall upon any one of the festivals of the year in question’. It has I know been urged that our Lord would never have gone up toa festival of mere earthly rejoicing and revelry*. In answer to this, without must be made on thesubject. Much seems to turn on the question whe- ther the 14th of Adar, or, as Heng- stenberg urges, the day on which the roll of Esther was read,—a day, as will be seen from the Mishna, made variable for convenience,—was the true day of the festival? With the opening sections of the Tract ‘Megillah’ before us, we shall pro- bably (with Wieseler) decide for the former, especially when we compare with the preceding sections the close of sect. 3, where it is said in answer to the general question, ‘when the Megillah may be read before its proper time,’ that an exception is to be made for places where it is customary for [the country people] to assemble on Mondays and Thurs- days, but that ‘where that does not take place it may only be read on its proper day’ NON MIN PUP PS ma). Mishna, p. 182 (De Sola and Raphall’s Trans].). The ques- tion is here noticed as of some in- terest, but it may be observed that though it is probable from the sacred narrative that the Sabbath on which the miracle was performed coincided with the festival, it is not expressly said so; and that even if the Feast of Purim could not fall on a Sab- bath, the main question would re- main wholly unaffected by it: see Meyer, on John v. 1, p. 143. 1 See Wieseler, Chron. Synops. p. 219, and compare the table in Tischendorf, Synops. Evang. p. 11. It may be observed that the year now in question was a leap-year, and had a second month of Adar,— hence the difference between this calendar and that in Browne, Ordo Seecl. §. 594, p- 647, where this fact is not observed. For exact informa- tion on the difficult subject of the Jewish calendar, see Ideler, Hand- buch der Chronol. Vol. 1. p. 477 sq., the special work of Ben-David, Gesch. des Jud. Kalend. (Berl. 1817) ; compare also the good Excursus of Wieseler, Chron. Synops. p. 437 sq., and Browne, Ordo Seclorum, δ 403 84. ; 2 This objection is urged, though not with much cogency, by Trench, Miracles, p. 245. For a fullaccount of the ceremonies at this festival, see the work of Shickard, de Festo Purim (Tubing. 1634) above alluded to (p. 137, note 3), and compare Winer, RWB. Art. ‘Purim,’ Vol. 11. p. 589. The objection that has been founded on St John’s omission of the special name of this festival, contrasted with his usual habit in similar cases (ch. vii. 2, x. 22), is fairly met by Anger, who remarks that while the names of other festi- vals (e.g. σκηνοπήγια and ἐγκαίνια) partially expiained themselves, that’ of the Feast of Purim, under its Grecized title (τῶν φρουραὶ or φου- pal, or τῆς Μαρδοχαικῆς ἡμέρα), was probably felt by the Evangelist as likely to prove unintelligible to the general readers for whom the Gos- The Early Judean Ministry. 139 pausing to compare this merely negative statement Lect. with the positive arguments which have been ad- vanced on the contrary side, let us simply reply, that at this festival, in which the hard lot of the poor and needy received a passing alleviation, the Divine presence of Him who came to preach the Gospel to the poor might not seem either strange or inappropriate’. In addition to this, let us not forget that, in the year now under consideration, the Passover would take place only a month after- wards, and that our Lord might well have thought it meet to fix His abode at Jerusalem and to com- mence His preaching before the hurried influx of the multitudes that came up to the solemnities of the great yearly festival’. ° But let us now return to our narrative, and The mira cle at the pool of Bethesda with sadness observe how the malice and wicked- ness of man was permitted to counteract those counsels of mercy, and to shorten that mission of love. On this Sabbath-day, by the waters of that healing pool*, which ancient tradition as well as pel was designed. De Temp. in Act. Apost. p. 27 sq. 1See Wieseler, Chron. Synops. p. 222,—vigorously, though not very convincingly, opposed by Hengsten- berg, who seems to take a somewhat extreme view of the revelry and license which prevailed at the festi- val; see Christology, Vol. 11. p. 247. 2 A partial illustration of this is supplied by John xi. 55, where it is expressly said that ‘many went out of the country up to Jerusalem be- fore the Passover, to purify them- selves.’ The ἵνα ayvicwow of course does not apply in the present case, but the general fact that there was such a habit of going up before the festival is not without significance. 3 It may be considered somewhat doubtful whether ver. 4 is really an integral portion of the Sacred Text, or a later addition. It is omitted by Tischendorf with B, the first hand of C, D (to which we may now add δὲ), and a few ancient versions, —the valuable Curetonian Syriac (but see Roberts, On Lang. of St Matth. Gospel, p. 122) being of the number, This is undoubtedly au- thority of much weight, but as pre- judice or reluctance to accept the MEL LECT. | 140 - The Early Judean Ministry. recent investigation seems to have correctly iden- tified with the large, but now ruined reservoir in the vicinity of St Stephen’s gate', the Lord performs a miracle on one poor sufferer, who had long lingered in that House of Mercy’, unpitied and_ friendless. with a sign of great significance. fact specified might have something to do with the removal of the verse, we shall perhaps be justified in fol- lowing the judgment of Lachmann, and, with one first-class and nearly all the second-class uncial MSS., in retaining the verse. It must not be disguised, however, that these au- thorities differ greatly with one ano- ther in the separate words,—a fur- ther argument of some importance ; compare Meyer, Komment. p. 141 sq. (ed. 2). The attempts, in which strangely enough a note of Ham- mond is to be included, to explain away the miraculous portion of the statement are very unsatisfactory. If the verse is a part of the Sacred Text, then undoubtedly the ultimate agency, however outwardly exhi- bited, whether by gaseous exhala- tions or intermittent currents, was angelical: see Wordsworth in loc., and comp. Lange, Leben Jesu, 11. 2. 2, Parti. p. 50, and some curious comments and quotations in Sepp, Leben Christi, 1v. 5, Vol. τι. p. 315 sq. 1 This, it must be conceded, is a debated point, as there are argu- ments of some weight in favour of this reservoir being regarded as a portion of the ancient fosse which protected the temple and the fort of Antonia: see Robinson, Palestine, Vol. I. p. 293 sq. (ed. 2). The tra- ditional site, however, and its iden- tification with the pool of Bethesda That miracle was accompanied Not only does mentioned in the ancient Jerusalem Itinerary (p. 589), seems fairly main- tained by Williams, Holy City, τι. 5, Vol. 11. p. 483, though doubted by Winer, RWB. Vol. 1. p. 170. Under any circumstances the sug- gestion of Robinson (apparently fa- voured by Trench, Miracles, p. 247), that Bethesda is perhaps to be iden- tified with the Fountain of the Vir- gin, is pronounced by an unbiassed traveller who has seen that deeply excavated fountain (see vignette in Williams, Vol. 11. p. xi), as plainly incompatible with what we must infer from the details of the sacred narrative as to the nature of the locality where the miracle was per- formed. For a good view of the traditional site, see Robertson and Beato, Views of Jerusalem, No. 12, and for some useful comments, Cas- pari, Chron.-Geogr. Einlcit. § 98, Pp: lia. ° This appears to be the correct meaning: the true etymology not being NIZN ND, ‘the house of effusion or washing’ (Bochart, Re- land, al., followed by Williams, Holy City, Vol. τι. p. 487), but ΠΞ S'1D7],—an etymology strongly con- firmed by the Peshito-Syriac, which here resolves the Grecized form back again into its original elements (beth chesdo): see Wolt, Cure Philolog. (in loc.) Vol. 11. p. 835. The Early Judean Ministry. 141 our Lord restore the helpless paralytic', but com- mands him to rise up and bear his bed*, and thus practically evince not only his own completed re- covery, but the true lordship of the Son of Man over Sabbatical restrictions and ceremonial rest?. He that a year before had shown that He was Lord of the Temple’, now shows that He is Lord also of the Sabbath. But this was what Phari- saical hypocrisy could not brook. This act, merci- ful and miraculous as it was, involved a violation of what Scribe and Pharisee affected to hold most dear; and it could not and must not be tolerated. The Jews or,—as that term nearly always implies in St John,—the adherents of the Sanhedrin’, who had been informed by the man who it was that 1 For an explanation of the vari- ous details of the miracle, the student must be referred to the standard commentaries, especially those of Chrysostom, Cyril of Alexandria, Theophylact, and Euthymius; and among more modern writers, those of Maldonatus, Liicke, Meyer, and Alford. See also the fragmentary homily of Cyril of Jerusalem (Works,. p- 336, ed. Bened.), Hall, Contem- plations, Iv. 11, and Trench, JVotes - on the Miracles, p. 243. 2 It would certainly seem, as Lightfoot suggests (Hor. Hebr. in loc. Vol. 11. p. 622), that our Lord desired by this command to show His power over the Sabbath, and to exhibit openly His condemnation of the ceremonial restrictions with which it was then encumbered. For some striking instances of these, see especially the Mishna, Tract, ‘Sab- bath,’ p. 37 sq. (De Sola and Ra- phall),—where the case of an act of charity (relieving a mendicant) forms the subject of discussion. We may infer what must have been the amount of glosses with which the law respecting the Sabbath was now encumbered, when in the above for- mal collection of the precepts of the oral law, committed to writing little more than 150 years afterwards, we find that ‘a tailor must not go out with his needle near dusk [on the Sabbath eve], lest he forget and carry it out with him, [during the Sabbath].’ Mishna, Tract, ‘Sab- bath,’ I. 3, p. 38 (De Sola and Ra- phall). 3 See above, p. 115, note r. The only and indeed obvious exception to this is when the term ᾿Ιουδαῖοι is used with a national reference (John τ Ope L351. τὸ lV Oye al) she Uthe all other cases the term in St John’s Gospel seems to mark the hostile and hierarchical party that especially opposed our blessed Lord’s teaching and ministry. LECT. IIL. * Joh. v. 8 ii. 19 LECT. Til. 8. Joh.v. 16 b ver. 17 © ver. 23 Distinctive character of this epoch. 142 The Early Judean Ministry. had healed him', and some of whom had perhaps witnessed the miracle, at once begin to exhibit a vengeful’ hatred*, which only deepens in its im- placability when, in that sublime discourse at the close of the chapter on which we are meditating, the fifth chapter of St John, the Lord declares not only His unity in working’, but His unity in dignity and honour’ with the Eternal Father’. This is the turning point in the Gospel history. Up to this time the preaching of our Lord at Jerusalem and in Judvea has met with a certain degree of toleration, and in many cases even of acceptance’: but after this all becomes changed. 1 There does not seem sufficient reason for supposing that the man made the communication from gra- titude, or from a desire to commend our Lord to the rulers (comp. Chrys., Cyril Alex.); still less was it from any evil motive (comp. Lange, p. 769). It probably arose simply from a desire to justify his performance of the command (ver. 9) by specify- ing the authority under which he had acted ; comp. Meyer in loc., and Luthardt, Joh. Evang. Parti. pp.6,7. 3 This perhaps is the strongest terin that we are fairly justified in using, as the words καὶ ἐζήτουν av- Tov ἀποκτεῖναι (ver. 16) are omitted by three out of the four leading uncial MSS. : see Tischendorf én loc. Voli. 577. 3 A very careful investigation into the connexion and evolution of thought in this divine discourse,— the main subject of which is the Person, Mission, and Offices of the eternal Son of the eternal Father, and the testimony by which they are confirmed,—will be found in Luthardt, Johann. Evang. Part 1. p- 10 sq.; see also Stier, Words of our Lord, Vol. v. p. 83 sq. (Clark), and Lange, Leben Jesu, 11. 5. 1, Part Il. pp. 770—775- ‘The whole is ably expanded and enlarged upon by Au- gustine, in Joann. Tract, XVII.— Xx. Vol. III. p. 1355 sq. 4 See John ii. 23, iv. 1. In esti- mating the degree of reception that our Lord’s teaching met with, we must carefully distinguish between the general mass of the people, whe- ther in Judea or Galilee, which commonly ‘heard him gladly’ (Mark xii. 37), and the Pharisaical and hierarchical party, which both dis- believed themselves, and, commonly acting from Jerusalem as a centre (see esp. Matth. xv. 1, Mark iii. 22, 1), readily organized co-opera- tion in other quarters; comp. Luke y. 17. Their present state of feeling deserves particular notice, as pre- paring us for their future machina- tions, and as leading us to expect no such prolonged duration of our Lord’s ministry as the supposition that this feast was a Passover would force us to assume, ‘The fearful re- vii. The Early Judean Ministry. 143 Henceforth the city of David is no meet or safe Lucr. abode for the Son of David; the earthly house of | ee His heavenly Father is no longer a secure hall of audience for the preaching of the Eternal Son. Henceforth the Judzean or, more strictly speaking, the Jerusalem ministry narrows itself into two efforts, the one made seven the otber nine months afterwards!, and both marked by a similar vindic- tive animosity*, on the part of the hostile Jewish * John vii. section, to that which now first comes into such melancholy prominence....Abruptly as it would seem, perhaps only a day or two after this eventful Sabbath’, the Lord leaves Jerusalem, to return to His old home in Galilee,—there alas! to meet with a yet sadder rejection”, and to withdraw from » Luke iv. 6 hands more savage and murderous® than those ἐΐν, even of the Pharisees of Jerusalem. With this return to Galilee, which is implied in the interval between the 5th and 6th chapters of St John, and which has been supposed, though 1 cannot think correctly ’, by a recent sacred chro- nologer‘, as identical with the departure or return solve to kill our Lord, though per- haps not officially expressed, had nevertheless now been distinctly formed, and was being acted upon: see Jolin y. 18, and comp. Lange, Leben Jesu, τι. 5. 1. Part 11. p. 769 86. 1 The first of these was at our Lord’s visit to Jerusalem, during the Feast of Tabernacles, towards the middle of October in the present year, A.U.C. 782 (John vii. I sq., comp. Luke ix. 51 sq.); the second at His appearance in Jerusalem at the Feast-of the Dedication, in the December of the same year (John a 22 8q:). Ὁ 2 When our Lord left Jerusalem is not mentioned or even implied, but after the impious efforts directed against His life, we may reasonably conclude that it was immediately,— the very day perhaps after the pre- sent Sabbath, and thus with fully sufficient time to reach Galilee and Nazareth before the Sabbath which succeeded: comp. Wieseler, Chron. Synops. p. 222, 260 sq. 3 See above, p. 129, note 1, and the beginning of the next Lecture, where this question is noticed more at length. 4 See Wieseler, Chron. Synops. p. 161 sq., compared with p.223. This 595 Χ. 31, 39 ( |- 28 The termi- nation of the early Judaan ministry. LECT. ἘΠῚ ἃ Mt. iv.12 Mark i. 14 Lk. iv. 14 144 The Early Judean Ministry. to Galilee specified by all the three Synoptical Evangelists*,—this portion of our history comes to its conclusion. Thus then what has been roughly termed the Judean ministry,—a ministry extending continu- ously from the March to the December of the preceding year (A.U.c. 781),—-and resumed only to be abruptly broken off in the March of the pre- sent year (A.U.c. 782),—-may be considered as now practically ended', This is immediately succeeded by the ministry in Galilee and in the neighbour- ing districts to the North and East,—a ministry, be it again observed, to which the principal portion of the Synoptical Gospels, especially of the first and second’, is nearly exclusively confined. If we opportunity may properly be taken of especially recommending to the attention of every thoughtful stu- dent, who may be acquainted with the language in which it is written, this able treatise on the succession of the events in the Gospel-history. The more recent Synopsis Evangelica of Tischendorf is based nearly en- tirely upon the researches and deduc- tions of this keen-sighted writer, and the present work owes a very large part of what may be thought plau- sible or probable in its chronological arrangement to the same intelligent guide. It is just to state that no- thing has been accepted without independent and very deliberate in- vestigation, and that many modifi- cations, and, as it would seem, recti- fications, have been introduced. The clue, however, even where it has been judged to lead off in a different direction, has in most cases, I again most gratefully acknowledge, either been indicated or supplied by this excellent work. A translation of it has, I am glad to say, recently appeared. The most recent work on the subject is one already quoted several times, and to which I very confidently refer the student,—the Chronologisch - Geographische Einlei- tung in das Leben Jesu Christi of C. Εἰ. Caspari, Hamburg, 1869. 1 The short period of two months which intervenes between the Feast of Tabernacles and the Feast of the Dedication was probably spent in Judzea (see Lecture vi.), and thus might properly be considered a por- tion of the Judean ministry. The general reader, however, will find it more convenient to regard the main Judzan ministry as now past, the Galilean ministry as about to follow, and to be succeeded by a period of broken and interrupted ministra- tions, of removals and journeys, which terminate with the last Pass- over: see above, Lect. I. p. 39. 2 It seems necessary to make this The Early Judean Ministry. 145 only steadily bear in mind that the Synoptical ae Gospels mainly relate to us the events of the σ΄ ministry in Galilee, the rough starting-point of which is the Baptist’s captivity’, we shall, I ven- ture to feel confident, find but little difficulty in appreciating the true relations to one another of the four Gospels, and in mastering the general outline of the succeeding portions of the Evange- lical narrative. And now let me close this lecture with the Conetuding earnest prayer that these hasty and fleeting ae sketches’ may have in some degree served to ον bring this portion of the history of our Redeemer before our minds with increased measures of fresh- ness and coherence. Hard it has been, very hard, to adjust the many questions of contested history ; harder still to know where to enlarge or where to be brief only in unfolding the connexion of limitation, as the Gospel of St Luke from the close of the gth to the middle of the τοῦ! chapter,—a very considerable portion of that Gospel, —is occupied with notices of that portion of our Lord’s ministry which intervened between the Feast of Ta- bernacles (October, a.U.c. 782) and the triumphal entry into Jerusalem just preceding the last Passover, (April, A.u.c. 783). 1 See above, p. 129, note 1. The ancient tradition on which this very reasonable opinion mainly rests is cited below, p. 151, note 1. The reason why the Synoptical Evan- gelists leave unnoticed the early mi- nistry in Judea cannot perhaps be readily assigned. As, however, it seems certain that nearly every sys- tem of chronology must, in a greater or less degree, concede the fact, we EK. H. L. may, with all humility and rever- ence, perhaps hazard the opinion that these Evangelists were specially directed and guided mainly to con- fine their narrative to the period of the ministry in Galilee,—a period so marked, not only by the founding of the Church, but by the exhibition of many and mighty miracles, and the communication ef varied and manifold forms of heavenly teach- ing. Compare Wieseler, Chron, Syn- ops. p. 261. 2 This is the term which is most appropriate to these Lectures, and which would have appeared on the very title-page if it had not been deemed unsuitable to place a term, so purely belonging to mere human things, in connexion with the most holy name of Our Lord and Saviour Jesus Christ. 10 LECT. ΤΥ, 140 The Early Judean Ministry. events which are still regarded by the wise and meditative as in uncertain dependence, or in more than precarious sequence. Yet I trust all has not been in vain; I trust that in you, my younger brethren, more especially’, I have awakened some desire to search the Scriptures, and to muse on the events of your Redeemer’s life with a fresher and more vital interest. Remember, 1 beseech you, that though chronologies may seem perplex- ing and events intermingled, yet still that every earnest effort to bring before your hearts the living picture of your Redeemer’s life will be blessed by His Spirit’. Be not discouraged by the difficulty of the task: though here perchance we may wander,—there miss the right clue, yet if with a true and living faith we seek to bring home to our hearts the great features of the Evangelical history,—to journey with our Master over the lonely mountains of Galilee, to sit with 1 Some experience as a public examiner in the New Testament, both in this University and else- where, has served to teach me that few points connected with the expo- sition of the four Gospels are less known or less attended to, by the young, than the study of the pro- bable order of events, and the rela- tions and degrees of interdependence existing between the records of the four inspired writers. 2 Τὸ is well and truly observed by Bishop Taylor, in his noble intro- duction to his greatest work, The Life of Christ, that every true and sincere effort to set before our souls the life of our Master both ought to, and, with God’s blessing, must needs end in imitation. ‘He that considers,’ says the Chrysostom of our Church, in reference to one par- ticular aspect of our Lord’s life, ‘with what effusions of love Jesus prayed ; what fervours and assiduity, what innocency of wish, what mo- desty of posture, what subordination to His Father, and conformity to the Divine pleasure, were in all His devotions, is taught and excited to holy and religious prayer. The rare sweetness of His deportment in all temptations and violences of His passion, His charity to His enemies, His sharp reprehension of the Scribes and Pharisees, His ingenuity toward all men, are living and effectual sermons to teach us patience, and humility, and zeal, and candid sim- plicity and justice in all our actions.’ Life of Christ, Prelim. Exhort. § 15, Vol. 1. p. 25 (Lond. 1836). The Early Judean Ministry. 147 Him beside the busy waters of the lake of Genne- sareth,—to follow His footsteps into remote and half-pagan lands’, or to hang on His lips in the courts of His Father’s house,—we shall not seek in vain. The history of the Gospels will be more and more to us a living history; one Divine Image ever waxing clearer and brighter, shedding its light on lonely hours, coming up before us in soli- tary walks,—ever fresher, ever dearer, until at length all things will seem so close, so near, so _ true, that our faith in Jesus and him crucified will be such as no sophistry can weaken, no doubtfulness becloud’. For that vivid interest in the history of Jesus let us all pray to our heavenly Father, and in the name of Him on whom we have been meditating, let us conclude with the prayer of His chosen ones, ‘Lord, increase our faith*.’ 1 This striking and commonly too much overlooked portion of our Lord’s ministry will be found no- ticed especially in Lect. v. 2 For an expansion of these pass- ing comments on the unspeakable blessedness of this form of medi- tative union with our adorable Sa- viour, the student may profitably be referred to one of the most eloquent devotional treatises ever written in our language,—the Christ Mystical of Bp Hall (Works, Vol. VIL p. 225, Talboys, 1837). 10—2 LECT. ΤΥ ΔΤ xviis LECT. VE Resump- tion of the subject. Brief reca- pitulation of theevents of the Ju- daan ministry. LECTURE IV. THE MINISTRY IN EASTERN GALILEE. St Marx tr. 14. Now after that John was put in prison, Jesus came into Galilee, preaching the Gospel of the Kingdom of God. In resuming my course of Lectures upon those events in the Life of our Lord and Master which are recorded to us in the Gospels it will be per- haps well for me, both in consideration of the time that has elapsed since my last Lecture’, and with the remembrance that some may now be present who did not hear the former portion of this course’, so far to recapitulate as to remind you briefly of our present position in the Gospel-history, and of the events which appear to have just preceded our present starting-point. It may perhaps be remembered that our last meditations were devoted to what we agreed to term our Lord’s early Judzean ministry*,—a ministry 1 The first three Lectures of this course were delivered in the month of April, the present and the two following not till the succeeding Oc- tober. The brief recapitulation in the text could thus hardly be dis- pensed with when so long an inter- val had elapsed between the two portions of the Course. In the form in which the Lectures now appear it is not so necessary; as, however, it has seemed probable that, in a sub- ject like the present, a brief recapi- tulation might be of benefit even to the general reader, the Lecture has been left in the same state in which it was delivered. 2 This refers to the new comers in the October Term. in Lecture I. p. 2. ° See Lecture 11. p. 39, and com- pare p. 144, note I. See the remarks The Ministry in Eastern Galilee. 149 which commenced with the cleansing of the Temple at our Lord’s first Passover (March a.v.c. 781)’, and extended continuously to the December of that year when our Lord returned to Galilee through Samaria, and performed the second and, as it would seem, isolated miracle of healing the son of the nobleman of Capernaum*. It may be further remembered that after a brief stay in Galilee of which we have no further record than the passing comment of St Luke, that ‘He taught in their synagogues, being glorified of all*,’* and 1 If the tables constructed by Wieseler (Chron. Synops. p. 482 sq. ; reprinted in Tischendorf, Synops. Evang. p. 11) on the basis of the astronomical data supplied by Wurm (Astron. Beitrage) are to be relied on as exact, the first day of this Pass- over, 2. 6. according to popular usage, the 14th of Nisan, took place on the cgth of March. One day earlier (March 28) is the date specified by Browne (Ordo Secl. § 64), but the Tables from which it appears to have been derived ($ 448), are admitted to involve sufficient error to account for the difference: see the examples on p. 497- 2 See above, Lecture 1. p. 134. 3 This text appears to illustrate, if not confirm, the opinion previously advanced (see above, p. 129, note 1), that the return of our Lord specified by the three Synoptical Evangelists (Matth. iv. 12, Mark i. 14, Luke iv. 14) does not coincide with the inter- val between the 5th and 6th chapters of St John, but with the return specified by that Evangelist in the 4th chapter. The words of St Luke just seem to give that passing no- tice of the two-mcnth residence in Galilee, which preceded the Feast of Purim, that we might naturally ex- pect The chief feature which pro- bably marked that period,—preach- ing and teaching in the synagogues, is briefly specified, while in the words δοξαζόμενος ὑπὸ πάντων it is just pos- sible that there may be an oblique allusion to the miracle which we know from St John (ch. iv. 44) was performed during that interval. The force of the main objection,—that the synoptical narrative does not thus, as it would seem to profess to do, commence immediately after that return of our Lord to Galilee, but really two months later, is thus so far weakened, that when we further observe-—(a): that of two returns to Galilee, St John pauses carefully to specify one, and leaves the other almost unnoticed (comp. ch. vi. 1), and again: (b) that in ch. v. 35 our Lord seems to speak of John’s minis- try as something now quite belong- ing to the past,—it.appears difficult to resist the conviction that the distinctly-mentioned ἀναχώρησις into Galilee of the Synoptical writers, LECT. JAE Sake 115 immediately after John’s captivity, . is identical with the carefully speci- fied journey recorded in the 4th chapter of St John: see Tischendorf, 1580 7{ἠ6 Ministry in Eastern Galilee. the similarly brief notices of St Matthew*, and St Mark», that the burden of that teaching was repentance, our Lord went up to Jerusalem at the time of a festival, which it was judged highly probable was that of Purim, with the apparent intention of staying over the Passover’, but that, owing to the malignity of the more hostile sec- tions of the Jews, He appears to have left the city almost immediately, and again to have re- turned to Galilee. Here our present section begins, and with it what.may be termed the Lord’s Galilean ‘or extra- Judzean ministry, a ministry which in itself lasted about six months, but which combined with the journeys and interrupted ministries which suc- ceeded, occupied as nearly as possible a single year*,—the ‘acceptable year’ of that ancient pro- Synopsis Evangelica, p. ΧΧΥ͂, and for the arguments (not very strong) in favour of the identity of the above return with that implied in John vi. 1, Wieseler, Chron. Synops. p. 161 sq. The attempt of Lange (Leben Jesu, Part 11.), and others to interpolate a considerable portion of the events of the present earlier Galilean ministry between the return through Samaria and the Feast of Purim, bas been well considered, and been found to involve chronological difficulties wholly insurmountable. 1 See above, p. 139, note 2. 2 The ministry of our Lord would thus seem to have lasted about two years and three months, ὁ 6. from His baptism at the close of 27 A.D. (780 A.U.c.) or beginning of 28 A.D. to the last Passover in 30 A.D. The opinions on this subject have been apparently as much divided in an- cient as in modern times. Several early writers, among whom may be specitied Clement of Alexandria (Strom. I. 21, § 145), Origen (de Princip. τν. 5, in Levit. Hom. Ix., in Luc. Hom. Xxxt1.—butsee below), Archelaus of Mesopotamia (Routh, Relig. Sacr. Vol. Iv. p. 218), and, according to apparently fair infer- ences, Julius Africanus (Greswell, Dissert. xi. Vol. I. p. 46), suppose our Lord’s ministry to have lasted little more than one year. Others again of equal or even greater anti- quity, such as Melito of Sardis (Routh, Relig. Sacr. Vol. I. p. 115), Treneus (Her. 11. 39,—but see be- low), and, according to correct in- ferences, Tertullian (see Kaye, Eccl. Hist. ch. 11. p. 159, and comp. Browne, Ordo Sccl. ὃ 86. 3), and, later in life, Origen (Cels. 11. 12, οὐδὲ τρία ἔτη) have fixed the duration as three years, or, a8 Irenzus (J. ὁ.) implies, even more. A calm consi- The Ministry in Eastern Galilee. 151 phecy* which our Lord Himself proclaimed in the LECT. synagogue at Nazareth as now receiving its ful-— filment®,—the year to which a most πε ses tradition preserved by Eusebius confines the nar- rative of the three Synoptical Gospels'. Before we enter upon the details of the in- 2wo pre- liminary spired history, let me pause to make two preli- observa: minary observations, the first in reference to the “”"” space of time which it is convenient to consider in the present Lecture,—the second in reference to the variations of order in the events as related 5. lxi. 2 one iv.2I in this portion of the Synoptical Gospels. With regard to the first point, we may observe deration of these and other passages from early writers will show that they cannot be strongly pressed on Several of them involve which in either side. references to prophecy, some cases evidently swayed the opinion of the writer (comp. EKuseb. Dem. Evang. Vul. 400 B) ; some (as the passage of Irenzus) are called out by the counter-opinion of here- tics, while others again are mere obiter dicta, that cannot fairly be urged as giving a really deliberate opinion. After a review of the whole evidence the most reasonable opinion, and one which tends in a great degree to harmonize these ci- tations, is this,—that the general feeling of antiquity was that our Lord’s entire ministry lasted for a period, speaking roughly, of about three years, but that the more active part, ὁ.6. that with which the syn- optical narrative practically com- mences, lasted one. If this be cor- rect, the statement at the beginning of the note has to a certain extent the united support of all antiquity, and sufficiently nearly accords with the three years of the significant parable (Luke xiii. 6 sq.), which has, perhaps rightly, been pressed into this controversy ; see Wieseler, Chron. Synops. p. 202; and for further ge- neral information, Greswell, Dissert. xu. Vol. 1. p. 438 sq., Browne, Ordo Scecl. § 85 sq., and the acute comments of Anger, de Temp. in Act. Apost. p. 23 sq. 1 The valuable tradition above alluded to is as follows: ‘When the three first written Gospels had been now delivered into the hands of all, and of John too as well, they say that he approved of them and bore witness to their truth, and that thus all that the history lacked was an account of the things done by Christ at first and at the beginning of His preaching. And the account is cer- tainly true. For it is easily seen that the other three Evangelists have only written an account of what was done by our Saviour in the space of one year after the imprisonment of John the Baptist, and that they have intimated the same at the beginning of their history.” Eusebius, Hist. Eccl, 111. 24; comp. Wieseler, Chiron. Synops. p. 163. The exact period of time em- braced in the present Lecture. 152 The Ministry in Eastern Galilee. that we have now before us the events of a year and a few days', distributed, however, very un- equally in the Gospel-narrative. Of the events of the first portion, which, as will be seen, are included in a period of little more than three weeks, we have an ample and almost continuous history ; of the events of the whole remaining period (excluding the final week of our Lord’s ministry), more isolated and detached notices, and a somewhat altered mode of narration....This being the case, I venture to think that we shall both distribute our incidents more equably, and, what is more important, keep distinct from one another portions of the Gospels which appear to be dissimilar in their general characteristics’, if on the present occasion we confine ourselves solely to the events of the three weeks above alluded to, and reserve for the remaining Lectures the events 1 The first event is the rejection of our Lord on his appearance in the synagogue at Nazareth (Luke iv. 16). bath-day, the exact date of which, —if Wieseler’s Tables (see above, p. 149, note 1) are fully to be relied on, and if the Feast of Purim fell, as it appears to have done, on the sabbath when our Lord healed the man at the pool of Bethesda (see Leet. 111. p- 137),—would be March 26. The Passover of the succeeding year we This we know was on the sab- learn from the same authority com- menced on April 6. We have then exactly a year and eleven days. The calculation, by which the week- day answering to any given date is arrived at, will be greatly facilitated by Tables Iv. and v. in Browne’s Ordo Seacl. p. 502 sq. In the pre- sent case it will be found by inde- pendent computation that, as above asserted, March 26 coincided with a Saturday. * This statement will be substan- tiated by the succeeding comments upon the variations of order in the first three Evangelists (p. 154), and by the introductory remarks at the commencement of Lecture Iv. The main points to be observed are that up to the Feeding of the 5000 the order of events in St Matthew ap- pears intentionally modified, after that period, mainly regular and sys- tematic ; and that up to the same point St Luke is full and explicit, while to the six months between that period and the journey to Jeru- salem at the Feast of Tabernacles he only devotes about 30 verses. The arrangement of the events in their order will be found in a conve- nient form in Caspari, Chron.-Geogr. Finleit. p. 116 sq. The Ministry in Eastern Galilee. 158 of the longer portion. The dividing epoch, let Lect. it be observed, is that of the Feeding of the five thousand,—an epoch by no means arbitrarily chosen, but, as a brief chronological notice in St John’s Gospel* warrants our asserting, an epoch: Joh, vi. 4 closely coincident with that Passover of the present year' which the savage and impious designs of the Jewish party at Jerusalem appear to have pre- vented our Lord from celebrating in the Holy City’. Estimating them roughly by festivals, our present period extends from the Feast of Purim (March το, a.v.c. 782) to the Passover-eve (April 14)—at which point our present meditations will conveniently come to their close. With regard to the second point,—the order Τῆς varia- of the events in these three weeks, let me briefly as = τη the three observe that the period we are now engaged in gio presents the utmost difficulty to the harmonist?, “sve. 1 This useful conciliatory date is commented upon by Wieseler, Chron. Synops. p. 273. To set aside the words τὸ πάσχα as a gloss (Mann. True Year of our Lord's Birth, p. 161; Ordo Scecl. ὃ 89) is arbitrary, and not justified by any external evidence. comp. Browne, 2 See above, p. 142, note 2. 3 These discrepancies perhaps can never be wholly cleared up, espe- cially in those cases where there are pittial notes of place which augment the already existing difficulties in regard of time. To take an exam- ple: in the case of the Healing of the Leper recorded in the three Synwptical Gospels, independent of all the difficulties arising from the BESO in time, the scene of the miracle as defined by St Matthew, καταβάντι δὲ αὐτῷ ἀπὸ τοῦ ὄρους, (ch. viii. 1) does not seem to accord with the ἐν μιᾷ τῶν πόλεων of St Luke (ch. v. 12). imagine several ways in which the two accounts could be harmonized, but we must be satisfied with merely We can of course putting them forward as tentative and conjectural. At first sight it might be thought judicious in a case like the present to consider the special notice of St Matthew as contrasted with the more general notices of St Mark and St Luke as definitely fixing both the time and place (comp. Alford, on Matth. viii. 2), but a remembrance of the principle of grouping, which appears almost evidently to have been followed in this portion of the record of the first Evangelist (comp. Lecture I. p. 21), warns us at once that all such eclec- tic modes of harmonizing can never be relied on, and that even with St Mat- thew’s accessory definitions the order LECT. The order of St Mark and St Luke followed in P these Lectures. 154. = The Ministry in Eastern Galilee. arising from this simple fact, that though all the first three Evangelists record more or less the same facts, St Matthew relates them in an order so signally and palpably different from that adopt- ed by St Mark and St Luke,—that all efforts to combine the two must be pronounced simply hopeless’, Either for those three weeks we must accept the order of St Matthew and adapt that of St Mark and St Luke to it, or we must adopt the converse course. The third alternative, that of constructing a harmony of our own out of all three,—an alternative that has only too often been adopted by the ingenious and the speculative,—is in a high degree precarious, and as far as I am able to judge, has not led to any other than debateable and unsatisfactory results. Without here entering into details which deli- vered orally would prove both wearisome and per- of the events he relates must to the last remain a matter of uncertainty, 1 Let the student either make for himself, with the proper notes of time and place, three lists of the events in their order as related by the first three Evangelists, or refer to those drawn up by others, as, for instance, by Wieseler (Chron. Synops. pp. 280, 297), Browne (Ordo Secl. ὃ 586), or any of the better harmonizers of this portion of the inspired narrative, and he will feel the truth of this re- mark, For example, if r...... 26 re- present in order the events of this period as collected from St Mark and St Luke, the order in St Mat- thew will be found as follows: 1, 2, 3, 5, 12, 6, 13, 4, 19, 20, 7, 8, 21, 23: 15; Ὁ; 10, 18; 17, 2, 28; 20; Such a result speaks for itself. lexing* I will simply say, that after long and 2 To conduct such an inquiry properly, we must endeavour (a) to form a correct idea of the general object of the Gospel in question, and to observe how far this admits of its being made the basis of a regular and continuous Gospel-history; (d) to collect all the passages which in any degree indicate the principles anecdotal or historical, on which the Evangelist appears to have drawn up his narrative; (c) to note care- fully the nature and amount of the irregularities which can be detected, —either from a comparison of dif- ferent portions of the same Gospel with one another, or with parallel accounts in the other Gospels; (d) to classify the notes of time and place, and to observe where they are pre- cise and definitive, and where merely The Ministry in Eastern Galilee. 155 careful consideration, and with a full sense of the great responsibility of making distinct assertions on such difficult questions before an audience like the present, I have come to the determina- tion of following the order of events as given by St Mark and St Luke rather than that given by St Matthew—and that for these general but weighty reasons. First, that in cases of clear First rea. discrepancy in the order of narration between two ”” of the sacred writers, we seem bound to follow the one who himself tells us', if words mean anything, that it has been his care to draw up his history with general reference to the order of events.... Secondly, that the order of St Luke in the first Second part of our present portion is strikingly confirmed ae by the order of events in St Mark, from which LECT. ys vague and indefinite; lastly, (e) to in- vestigate the nature of the formule which link together the successive paragraphs, and to distinguish be- tween those which mark immediate connexion, and those which indi- cate mere general sequence. The first of these heads is partially illus- trated in Lect. I. p. 20: the rest are best left to independent observa- tion. If assistance be needed; in reference to (b), see Davidson, Jntrod. to N. T. Vol. 1. p. 56, or Credner, Einleitung, ὃ 37, p. 63 sq.; in ref. to (c), Greswell, Dissert. 111. Vol. I. p. 195 sq.; in ref. to (d), the table in Wieseler, Chron. Synops. p. 297 sq. 3 and in ref. to (e), Ebrard, Aritik der Ev. Gesch. ὃ 23, pp. 88—94. 1 The exact meaning of some of the expressions in this introduction, especially ἀπ᾽ ἀρχῆς, παρηκολουθη- κότι, ἄνωθεν, and most of all καθ- εξῆς, has been abundantly discussed. The most correct view seems to be as follows; that ἀρχὴ refers to the beginning of the πραγμάτων previ- ously alluded to, scil. τῶν θαυμάτων καὶ τῶν πραγμάτων, Kuthymius in loc.; that παρηκολουθηκότι, ἴῃ ac- cordance both with its use and de- rivation, marks research as evinced in tracing along, and as it were mentally accompanying the events in question; that ἄνωθεν refers to a commencement from the very be- ginning,—from the birth of the Baptist ; and lastly that καθεξῆς, like ἐφεξῆς, can only imply an adhe- rence to the natural order of the events related,— ἑξῆς, ws ἕκαστα ἐγέ- vero, Thucyd. 1. 1, v.26: see Meyer, in loc., and compare Greswell, Dis- sert. τ. Vol. I. p. 9. this preface we are assured by the inspired writer that we are to ex- pect in what follows, fidelity, accu- In a word, in racy, research, and order,—and we find them: compare Lange, Leben Jesu, I. 6. 3. Introd. p. 220. LECT. τ: Third rea- son. Fourth reason, 156 The Ministry in Eastern Galilee. it only differs in two or three instances', which have been satisfactorily accounted for and ad- justed.... Thirdly, that the chronology of St Luke in this portion of the Gospel history can be shown to harmonize with that supplied indirectly by St John in a very striking manner*....Mourthly, that the seeming want of order in St Matthew can be very readily accounted for by observing that, in this portion of his Gospel, the Evangelist appears to have wittingly adopted a peculiar arrangement, viz. a separation into different groups of the dis- courses of our Lord and the historical events with which they stood in connexion, and that such an arrangement almost necessarily precludes strict chronological adjustments. However perplexing we may deem such a phenomenon in a Gospel that in other parts appears mainly to follow a regu- Jar and chronological order,—however we may be tempted to speculate on the causes which led to 108, this much appears certain, that such an 1 These are, the calling of the four Apostles (Luke ν. 1—11, com- pared with Mark i. 16—20), the arrival of the mother and brethren of our Lord (Luke viii. rg—21, compared with Mark iii. 31—35), and apparently the calumnies of the Pharisees (Mark iii. 20 sq., com- pared with Luke xi. 15 sq.), and the parable of the Grain of Mustard (Luke xiii. 18 sq., compared with Mark iv. 30 sq.)—though both these might well have been repeated on two different occasions. For a good adjustment of the two main differ- ences, see Wieseler, Chron. Synops. p- 284 sq., and in respect of the first of them, compare also Augustine, de Consens. Fv, 1. 17, and Spanheim, Dub. Evang. uxt. 2, p. 341 sq. 2 For a careful investigation into the confirmatory elucidations of the order of this portion of St Luke’s Gospel as supplied by that of St John, see Wieseler, Chron. Synops. IIl. 2 A, p. 271 sq. 3 Though it is ever both unwise and unbecoming to speculate too freely about the origin and compo- sition of an inspired document, the opinion may perhaps be hazarded that this peculiarity in St Matthew’s Gospel may be due to the incorpo- ration by the Evangelist of an earlier (Hebrew) narrative in this later and more complete (Greek) Gospel. If such a conjecture be received, we can not only explain The Ministry in Eastern Galilee. 157 arrangement does exist and can be easily verified, if we examine the peculiar structure of the portion _ of the Gospel which begins with the fifth and closes with the thirteenth chapter. We see for example, that on the one hand we have three large portions containing discourses, viz. the Sermon on the Mount, the apparently grouped and collected instructions which our Lord addressed to the Twelve previous to their mission, and the collec- tion of the parables in the thirteenth chapter’; and, on the other hand, that we have a large col- lection of miracles related in the eighth and ninth chapters, which comprise, with scarcely any excep- tion, the scattered events of the period preceding the present peculiarity, but can also account for, on the one hand, the positive statements of antiquity that the first Evangelist composed his Gospel originally in Hebrew (Papias ap. Euseb. Hist. Eccl. 11. 39, Ire- neus, Heer. 111. 1, al.), and on the other, the universal reception of the Greek Gospel as the veritable and undoubted work of the Evange- list: see Wieseler, Synops. p. 304. The portion to which we are allud- ing may thus have been a part of the λόγια which Papias says were drawn up by St Matthew, and the meaning of the doubtful λόγια may be so far correctly modi- fied, as to point to a predominance in that treatise of the τὰ ὑπὸ Xpu- στοῦ λεχθέντα over the πραχθέντα which appears also included in the term; see above, Lect. I. p. 12, note 2. That St Matthew origi- nally wrote in Hebrew can scarcely be doubted if we are to place any reliance on external testimony, and word that the present Greek Gospel came from his hand, and not from that of an editor or compiler, seems almost equally clear from internal and ex- ternal testimony combined ;—how then can we adjust the two appa- rent facts without assuming an ear- lier and a later treatise ? And if so, is it strange that the first should have been incorporated in the se- cond, and thus so effectually super- seded as to have soon passed out of notice? The pretensions of the Curetonian Syriac (as put forward by its laborious editor) to represent more nearly the words of St Mat- thew than any other extant docu- ment would in some degree affect the present question, if it had not apparently been demonstrated that such pretensions are untenable ; see, thus far, the recent investigation of Roberts, Original Lang. of St Mat- thew’s Gospel, ch. 1V. 3, p. 122 8q., and compare Donaldson, New Crat. § 15, p- 23, note (ed. 3). 1 For a brief notice of these, see Lect. I. p. 21,note 2, and for a specification of the miracles in the Sth and gth chapters, ib., note 3. 158 The Ministry in Eastern Galilee. the sending out of the Twelve,—after which the narrative proceeds in strict chronological order... When we add to this the concluding observation, that singularly enough, we find in several in- stances careful notices of place exactly where the order of time seems most disarranged', it seems almost impossible to resist the conviction that the first Evangelist was by no means unacquainted with the correct order of events, but that he de- signedly departed from it, and directed his first attention to his Master’s preaching during this momentous period, and then grouped together the nearly contemporary events and miracles* with such notices of place as should guard against any possibility of misconception. Relying on these sober and apparently convinc- ing reasons for following the order of St Mark and St Luke rather than that of St Matthew, let us now again take up the thread of the inspired nar- rative. neither satisfactory nor plausible. Attention was formerly called to it by Lightfoot (Harmony, Vol. 1. p. 1 Compare for example ch. viii. 5, εἰσελθόντι δὲ αὐτῷ els Karrepvaovy ; ver. 14, ἐλθὼν els τὴν οἰκίαν ἹΤετροῦ ; ver. 18, els τὸ πέραν ; ver. 28, ἐλθόντι εἰς τὸ πέραν els THY χώραν τῶν Γεργε- σηνῶν ; ch. ix. 1, ἦλθεν els τὴν ἰδίαν πόλιν ; ch. xii. 9, ἦλθεν εἰς τὴν συνα- γωγὴν αὐτῶν ; xiii. τ, ἐξελθὼν ἀπὸ τῆς οἰκίας ἐκαθῆτο παρὰ τὴν Oddac- σαν. See also Wieseler, Chron. Syn- Ops. Pp. 307. 2? The want of regularity in St Matthew’s Gospel, arising from this mode of construction, is acknow- ledged by nearly all impartial in- ‘quirers of recent times; see Gres- well, Dissert. 1. Ὁ. 194—238; Browne, Ordo Secl. § 390,—whose theory of a Redactor, however, is 503, Roterod. 1686), and also by Whiston (Harmony of Gospels, p. 100 sq., Lond. 1702), but accounted for by the latter in a way (mis- arrangement by a translator of frag- mentary scraps) which Browne (p. 644, note) properly designates as palpably absurd. He was answered by Jones, Vindiec. of St Matth. Lond. 1719. The latest writer on the chro- nology of the Lord’s life (Caspari) similarly decides against the order of the first Evangelist, and in favour of that of St Mark; see Chron. Geogr. Einleit. p. 119 54. The Ministry in Eastern Galilee. 159 After a hasty departure from Jerusalem our LECT. Lord returns to His old home at Nazareth, where some, if not all, of the kindred of the Lord appear spre to have been still residing’, and on the Sabbath- fot μι day which immediately succeeded His return en- « Naw tered into the Synagogue’, as had now become His «Lx. iv. 16 custom”, to read and to teach....What a vivid” ver τό picture has the inspired Evangelist St Luke been moved to present to us of that memorable morn- ing. Prayer and the reading of the law was now over’ and the reading of the prophets was to begin, and the reading of the season was from the old Evangelist Isaiah. The Redeemer stands up to read*, and with the sanction of the now not im- probably expectant ruler of that house of prayer’, © ver. 16 1 It has been supposed that the Virgin and her family had retired to Cana (see above, p. 105, note 1), but apparently not on sufficient grounds. That the ἀδελῴαὶ of the Lord were now living at Nazareth seems certain from Matth. xiii. 56, Mark vi. 3, and that the Virgin and the brethren were there also is not improbable. The way, however, in which the residence of the ἀδελφαὶ is specified seems rather to imply the contrary, and may lead us to conjecture that the Virgin and her other kindred were now at Caper- naum,—a place which they might have selected for their abode a year before (John ii. 12): consider Matth. xii. 46 sq., Mark iii. 31 sq., Luke viii. 19 sq., and John vii. 3. The commonly assumed identity of this visit to Nazareth with that men- tioned Matth. xiii. 54 sq., Mark vi. I sq., is convincingly disproved by Wieseler, Chron. Synops. p. 284. 2 The service of the Synagogue commenced with praise and prayer ; then a portion of the law was read aloud, and after this a portion from the prophets; see Jost, Gesch. des Judenth. 11. τ. 6, Vol. I. p. 173 Βα.» the special treatise of Vitringa (de Synag.), the more modern work of Zunz (Gottesdienst. Vortrige der Juden. p. 329 sq.), and for useful references illustrative of the whole passage, compare Lightfoot, Hor. Hebr. Vol. 11. p. 508 sq. (Roterod. 1686). 3 Tt would appear that our Lord by rising indicated that, as a mem- ber of the Synagogue of Nazareth, He desired on the present occasion to undertake the office of Maphtir, or reader of the lesson from the pro- phets; comp. Vitringa, de Synag. mi. 1. 7, Part τι. p.696sq. Though not called upon by the ruler of the Synagogue (comp. Mishna, Tract ‘Megillah,’ Iv. 4), assent is at once given, as both the ruler and the congregation appear to have heard LECT. 2 ver. 19; see above, p. 150. The im- pious se- quel. b ver. 20 ° ver. 22 160 The Ministry in Eastern Galilee. the roll is delivered to Him by the attendant. He unfolds it and reads that striking passage which His own Divine wisdom and foreknowledge had moved Him to select',—that passage which both in its specifications of time* and circumstances was now being so exactly fulfilled. Such words might well have aroused the at- tention of those that heard it, nor can we wonder that our Lord’s explanations* were looked for with interest’, and at first received with a kind of amazed approval’. But what a fearful sequel! When grave yet gracious words of warning* were directed against those feelings of distrust and of the comparatively recent miracle at Capernaum (Luke iv. 23; comp. Wieseler, Chron. Synops. p. 271), and as the context shows (ver. 20), were full of expectation ; see Light- foot, in loc. Vol. 11. p. 508. 1 It seems probable that the read- ing of the season was from Isaiah (Lightfoot), and that our Lord re- ceived accordingly that portion of Scripture from the attendant keeper of the sacred books (comp. Vitringa, Synagog. Ill. 2. 2, p. 899), but that, with the privilege which the oral law conceded in the case of the lesson from the prophets (Mishna, ‘ Megil- lah, Iv. 4), He either passed over from the section of the day to the begin- ning of the 6ist chap., or else as ‘Lord of the Sabbath,’ specially se- lected that portion; see Lightfoot, Hor. Hebr. Vol. 11. p. 509, and comp. Meyer in loc. The supposi- tion, that on our Lord’s opening the roll this passage providentially met His eye (comp. De Wette), is not im- probable, but apparently less in ac- cordance with the ἀναπτύξας, which, as Lightfoot remarks, seems some- thing more than the mere ‘ explicuit or aperuit librum’ (/. 6. p. 510). 2 After having read such a por- tion of the passage as by custom was deemed sufficient (‘si fuerit Sabbato interpres, legunt in Pro- pheta versiculos tres aut quinque aut septem, et non sunt solliciti de versiculis viginti uno,’ Massecheth Soph. cap. 12), our Lord took upon Himself the office of interpreter, and according to custom sat down to perform it: comp. Zunz, Gottesd. Vortrdge der Juden. p. 337, and Sepp, Leben Christi, τι. το, Part 11. p: i222 3 The objections that have been urged against the general character of this address are most idle and irreverent. Our Lord, who knew the human heart, saw here unbelief, and the ordinary Galilean estimate of His Divine mission (John iv. 45) in their worst forms, and accord- ingly adopts the language of mer- ciful warning and reproof. On the whole incident, see some useful com- ments in Lange, Leben Jesu, 11. 4. 9, Part 11. p. 541 sq. The Ministry in Eastern G'alilee. 16] unbelief into which even now these dull-hearted Lect. men of Nazareth were fast falling back again, we ear hall remember with horror what followed,—how these wretched men dared to do what even the gain- sayers at Jerusalem a week before had only begun to think of doing, how they thrust Him forth not only from their synagogue and their town*, but * ver 29 led Him toa neighbouring declivity, which modern travellers have not doubtfully identified', to cast Him down headlong, and how by an exercise of His Divine power? He escaped” their impious and ἢ ver. 3° vengeful hands. Henceforth that quiet home in the bosom of Departure to, and the green hills of Galilee was no longer to be the abode at Lord’s earthly resting-place. His Divine steps were ee now turned to more busy scenes, and in accord- ance with the voice of ancient prophecy’, to the °1six.rsq. 1 The exact place to which these wretched and infatuated people en- deavoured to lead our Lord was certainly not the traditional Mount of Precipitation overlooking the vale of Esdraeclon and two miles distant, but apparently one of the precipices of the western hill which flanks the town,—perhaps that by the present Maronite Church: see Robinson, Palestine, Vol. 1. p. 335 (ed. 2); and compare Stanley, Sinai and Palestine, p. 363 (ed. 2), Thomson, The Land and the Book, Vol. τι. p. 135. In the photograph of Frith (Syria and Palestine, Part 11.) this portion of the western hill is not included: see Roberts, Holy Land, Vol. τι. Plate 29. 2 There does not seem sufficient reason for assuming with Robinson and. others that in this there was no exercise of that miraculous power Ἐπ. H. L. which most of the ancient writers (Ambrose, Euthymius, al.) recog- nize in our Lord’s thus passing through the infuriated throng: so also and rightly, Alford zn loc. In all these things He manifested alike the exercise of His Divine wisdom and His Divine power ; of the former in defining the time in which He vouchsafed to suffer, and of the latter in preventing that time being hurried by the impiety and violence As Oyril of Alexandria well says, ‘it depended on Him to suffer, or not to suffer; for He is the Lord of times as well as of things.’ Comment. on St Luke, Part I. p. 64,--where, however, it is just to observe that there is no distinct reference to an exercise of mira- of men. - culous power, but rather of over- awing majesty : so also Lange, Leben Jesu, 11. 4. 9, Part Ir. p. 548. 11: LECT. Eve Special call to the four disciples. ® Joh.iv. 46 ΡΟΣ “hk, Vealo 162 The Ministry in Eastern Galilee. people that sat in the darkness the Light came; and in Capernaum, at but little distance’ from that fair and populous plain of ‘Gennesar’ which a nearly contemporary visitor has so eloquently described’, the rejected One of Nazareth found a more thankful and believing home...... . More thankful, and more believing; for not perhaps without a fresh recollection of the miracle per- formed on one who had lain sick among them a few weeks before*, the people we are told by St Luke ‘pressed upon Him to hear the word of God?;’ and we may well conceive that it was not without the deep consciousness and foreknowledge of the active ministry that was now to be vouch- safed amid the populous towns of Gennesareth', that He called the four disciples, who had already been with Him for above a year, to leave, on this occasion, for ever their earthly occupations, and to become the ‘fishers of men*’ And we know how readily that call was obeyed; we know how St Peter and his brother, and the two sons of Thun- 1 As to the supposed position of Capernaum, see Lect. Il. p. 121, note 2. 2 See Josephus, Bell. Jud. 11. το. 8,—according to Robinson (Pales- tine, Vol. I. p. 402), an overdrawn picture. Thomson, with more judg- ment, draws a distinction between what the land then was, and what it has become now: comp. The Land and the Book, Vol. 1. p. 536. ’ A very good description of what was probably the state of this popu- lous district in the time of our Lord is given by Stanley, Sinai and Pa- lestine, p. 371 sq. (ed. 2. The re- mark that ‘it was to the Roman Palestine almost what the manufac- turing districts are to England,’ is apparently borne out by the indi- rect allusions in the inspired narra- tive to the populous nature of the district, and by what we can infer from the ruins which are still found scattered about on the western shores of the lake: compare Robinson, Pa- lestine, Vol. 11. p. 403. The traces of buildings which appear to have been used in the operations of trade, and may be the remains of ancient potteries, tanneries, &c. have been observed by Dr Thomson at Tabiga, —which he terms ‘ the grand manu- facturing suburb of Capernaum.’ The Land and the Book, Vol. 1, p. 547. The Ministry in Eastern Galilee. 163 der, wrought upon by that miracle that showed LECT. how the creatures that the hand of the Lord had ——— made could gather together at His will*,—that “ΤΟ v. 6 miracle that brought the impressible Peter on his knees’, and filled all with amazement”,—obeyed ὃ ver. 9 the heavenly voice, and left father and earthly callings, nets and vessels, forsook all, and followed Ham?. This prompt adhesion of men so well known in Zeating of Capernaum as two at least of the four must have #74777" been’, this ready giving up of everything to follow τος Jesus of Nazareth, could not have been without =. its effect on the people of Capernaum and its neighbourhood. 1 The effect which the miracle produced on St Peter is well com- mented upon by Olshausen (zn loc. Vol. 1. p. 299, Clark), and by Ewald, Gesch. Christus’, p. 252. The con- trast between his own conscious un- holiness and the holy majesty and power of Him who had just wrought the mighty miracle made the fervid disciple both on the one hand offer his spontaneous adoration, and on the other to beseech his pure sinless Lord to depart from one who felt and knew in his own bosom what sin was. On the whole miracle, see Olshausen, Commentary, Vol. I. p. 292 sq. (Clark), Trench, Miracles, p. 126; and compare Lange, Leben Jesu, 11. 4. 11, Part 11. p. 562 sq. 2 There seems no reason for doubt- ing that the call of the four disciples mentioned by St Matthew (ch. iv. 18 sq.) and St Mark (ch. i. 16 sq.) was contemporaneous with the above call mentioned by St Luke. The only difficulty is, that St Luke makes it subsequent to the healing of the demoniac, and of St Peter’s mother- The report too of the miracle, in-law, while St Mark places it be- fore. The order of the latter is confirmed by St Matthew, and dis- tinctly to be preferred, especially as the change of order in St Luke cau be partly accounted for by the desire of the Evangelist to place in imme- diate contrast the reception in the synagogue at Capernaum, with the rejection a week before at Nazareth: see Wieseler, Chron. Synops. p. 285 sq. 3 From the notice of the hired servants (Mark i. 20), the two ves- sels employed (Iuuke v. 7), and the subsequent mention of St John’s acquaintance with one in so high a position as the high-priest (John xviii. 15), it has been reasonably inferred that Zebedee, if not a wealthy man (Jerome, in Matth. iv. 12, opp. to Chrys. in Joann. Hom. It. 1), was at any rate of some posi- tion in Capernaum, As has already been noticed, Caspari considers that Zebedee belonged to Jerusalem and came only from time to time to the lake: see Chron.-Geogr. Einleit. p. 123. 11—2 104 The Ministry in Eastern Galilee. Tae though perhaps as yet not fully understood or ΞΕ ἘΣ ΞΡ ΟῚ had probably soon passed from mouth * Mk. i. 24 know thee who thou ar Lk. iv. 34 lake, to mouth, among the fishers and boatmen on the and might well have added to the pre- vailing expectation and excitement. We may readily imagine then the eagerness and gladness *Mk.i.21 with which on the following Sabbath* the Re- deemer’s preaching was listened to in the syna- gogue, and we know the mighty effect that was produced by it, enhanced as it was by the sub- sequent healing of the demoniac within its walls’. ...How startling must have been that scene when the spirits of darkness, driven by the wild anta- »Lk.iv.34 gonisms of their fears’ and malignities, broke out amid that mingled concourse into cries alike of reprobation and of confession’, ‘Let us alone—I t; the Holy One of God*? What amazement was there then when those frightful voices were silenced, and the wretched sufferer, whose frail body had been the tenement of those hellish occupants, though rent and con- 1 See especially Mark i. 27 (Tisch), in which this amazement both at the teaching and the miracle is ex- pressed in the strongest terms :—Té ἐστιν τοῦτο; διδαχὴ καινὴ κατ᾽ ἐξου- σίαν" καὶ τοῖς πνεύμασιν τοῖς ἀκαθάρ- τοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 2 Τὴ the circumstances connected with this and other miracles per- formed on demoniacs, three things are worthy of notice: (1) the lost consciousness of personality on the part of the sufferer, the man becom- ing, as it were, identified with, and at times the mouthpiece of the devil within him (Mark v. 7, Luke viii. 28); (2) the terror-stricken recog- nition on the part of the devils of Jesus as the Son of God and their future Judge (Matth. viii. 29, Mark lii. 11, v. 7, Luke viii. 28),—en- hanced in the present narrative by the awful ἔα ! (Luke iv. 34) of the recoiling demon ; (3) the prohibition from speaking on the part of our Lord (Mark i. 34, iii. 12, Luke iv. 41),— possibly that the multitude might not believe in their Redeemer on the testimony of devils Cyril Alex. on Luke iv. 41, Part 1. p- 71 (Transl.). Hence, perhaps, the omission of the prohibition in the case of the demoniacs of Gadara or Gergesa, when only those were present whose faith was already firm, and convictions true and settled. + comp, The Ministry in Eastern Galilee. 165 vulsed by the final paroxysm*, yet a moment LECT. afterwards stood both freed and unharmed? before them'. There were as yet none among those vii. se simple-hearted men to object to healings on the Sabbath’. There were as yet none to make the’ % 7 blasphemous assertion that such power after all was only due to some league with the prince of those spirits’ that had been commanded with such ¢Mt-xii.24 authority, and had obeyed with such terror. These men of Capernaum had no such doubts; they saw and believed, yea and as two Evangelists record, soon spread the fame of the great Healer not only through all the neighbouring villages and towns’, ° Lk. iv. 37 but in all the regions round about Galilee’. cee But the wonders of this first Sabbath at Caper- naum, this day of which the events are so specially and so minutely told us by two Evangelists, had Continued not yet come to their close. Immediately after More that amazing scene in the synagogue, probably Τργαρίο οι about mid-day’, our Lord with His four freshly- ¢- called disciples round Him§®, enters into the com- ἡ Mi 29 mon dwelling of two of the number’, and gra-® ver. 29 ciously vouchsafes to that small home-circle, on the person of the mother-in-law of St Peter, ano- 1 For further comments on this miracle, see Trench, Miracles, p. 230, and for some thoughtful observa- tions on the case of demoniacal pos- sessions generally, Olshausen, Com- mentary, p. 305; compare also Deyling, Obs. Sacr, xxvinl. Part ΤΙ, Ρ. 373 84: 2 Τὸ would seem from a passage in Josephus, that on the Sabbath- day the usual hour for the meal of which our Lord appears afterwards to have partaken in the house of the two brothers was mid-day: ἕκτη wpa καθ᾽ ἣν τοῖς σάββασιν ἀριστο- ποιεῖσθαι νόμιμον ἐστὶν ἡμῖν. De Vita Sua, cap. 54. The service in the synagogue, the forms and hours of which appear to have been studi- ously conformed to those in the temple-worship (Vitringa, de Synag. p. 42, Jost, Gesch. des Judenth. Vol. 1. p. 170), would in all pro- bability have commenced about 9 o’clock, and ended some time before mid-day. 100 The Ministry in Eastern Galilee. ther merciful display of those healing powers, of which a whole synagogue had but lately been witness. There, perhaps in the low and crowded suburb’, the mother-in-law of the Apostle Peter was laid and sick, as the physician-Evangelist characteristically notices, of a great fever*. But the Healer was now nighat hand. Anxiously they tell Him of her state, anxiously they beseech His help; and with power and majesty that help is bestowed. With His voice the Lord rebukes* the * Lk. iv.39 eVil influence of the disease*, with His hand He >Mt.viii.rg touches the sufferer®,—and she who a moment before lay subdued and powerless, now rises sup- Mk. i. 31 ported by the Divine ἤδη", and, as all the three Synoptical Evangelists especially notice, ministers unto them‘, and with wonted strength and health LECT. Ve 1 The conjecture of Dr Thomson above alluded to (p. 162, note 3), that Tabiga is the site of what was the manufacturing suburb of Caper- naum, derives some support from the above incident, there being marshy land in the vicinity which might account for the ‘ great fever’ under which St Peter’s mother-in- law was suffering: see The Land and the Book, Vol. τ. p. 547. There may be also a slight hint at the season of the year; as we learn from modern travellers that in the East fevers prevail in spring and autumn, dysentery in the summer: compare Winer, RWB. Art. ‘ Krankheiten,’ Vol. 1. p. 673. 2 This passage has been often referred to as illustrating not only the accuracy, but the profession of St Luke. We learn from the Greek medical writers that there was a re- cognized distinction between ‘ great’ and ‘small’ fevers: see Galen, de Different. Febr, τ. cited by Wetstein in loc. 3 The exact expression in the ori- ginal should not be overlooked, ἐπε- τίμησεν τῷ πυρετῷ (Luke iv. 39), according to which the disease, like the boisterous wind and stirred-up sea in the miracle on the lake (Matth. viii. 26, Mark iv. sq., Luke viii. 24), is treated as a hostile potency. De- ductions as to the presence of spiri- tual agencies in similar cases, must be made with caution, but the ex- pression is remarkable, and has not been left unnoticed by the early ex- positors: see especially Cyril Alex. in loc. Part 1. p. 69 (Transl.). 4 “Not only doth He cure her from her disease,’ says Theophylact, ‘but also infuses in her full strength and power, enabling her to minister.’ In Lue. iv. 39, p. 334 (Paris, 1631); compare also Chrysost. in loc, For some very good remarks on the manner in which this miracle was The Ministry in Eastern Galilee. 167 prepares for our Lord and His followers the Sab- Lxct. bath mid-day meal....And yet the record of that” _ eventful day is not concluded. A few hours later, at sun-set’, the whole city*, with all its sick, * ME i 33 gathers at the door of the house, and ancient pro- phecy” again finds its fulfilment in that exercise ? Is. liii. 4 of Divine power that raised the sick and healed demoniacs, and yet chained in silence the driven- forth spirits’, who with the recognition of terror both knew Him® and would have proclaimed Him ° Mk. i. 34 as man’s Redeemer and their own Judge. What an insight does the account “of this day, he nature of our so marked by ks of love and mercy, Q1Vve US Lord's mi- nisterial into the nature of our Lord’s ministry in Galilee! ΠΣ indicated What holy activities, what ceaseless acts of mer- δ ἐλ one cies! Such a picture does it give us of their “” actual nature and amount, that we may well con- ceive that the single day, with all its quickly- succeeding events, has been thus minutely por- trayed, to show us what our Redeemer’s ministerial life really was*, and to justify, if need be, the ting for them to usurp the glory of the Apostolic office, nor with im- pure tongue to talk of the mystery of Christ.’ Part 1. p. 71 (Transl.): see also Theophyl. ὧν Lue. iv. 41 (1st interpr.), who subjoins the good performed, see Cyril Alex. in loc. Part I. p. 70 sq. (Transl.): compare also Trench, Miracles, p. 234. 1 This note of time, supplied both by St Mark (i. 32) and St Luke (iv. 40), serves to mark that the Sabbath was over, after which the sick and suffering could legally be brought to our Lord: see Lightfoot, Hor. Ποῦ». Vol. τ. p. 306 (Roterod. 1686). So rightly Theophylact (in Mare. i. 32), and the Scholiast in Cramer, Caten. Vol. τ. p. 278. 2 The comment of Cyril Alex. (referred to above, p. 164, note 2) seems correct and pertinent: ‘He would not permit the unclean demons to confess Him, for it was not fit- practical remark,—ovx ὡραῖος aivos ἐν στόματι ἁμαρτωλῶν. 3 The incidents of this first Sab- bath at Capernaum are well noticed by Ewald (Gesch. Christus’, p. 254 sq.), as showing what the nature of our Lord’s holy labours really was: comp. Lange, Leben Jesu, 11. 4. 11, p- 559 sq. The occurrence of so many events on a single day makes the short duration of the present ministry in Galilee less improbable. LECT. * Jn. xxi,25 >» Mk. i. 33 ΘΜ 1.28 Lk. iv. 42 div, 42 nently blessed*. 168 The Ministry in Eastern Galilee. noble hyperbole of the beloved Apostle, that if the things which Jesus did should be written every one, ‘the world itself could not contain the books that should be written*.’...... What a day too had this been for Capernaum! What manifestations of Divine power had been vouchsafed to them in their synagogue! what mercies had been showered down upon them in their streets?! Could they, and did they, remain insensible to such displays of omnipotence?—It would have been indeed impos- sible; and it is not with surprise that we find that in the dawn! of the following morning the multitudes, conducted as it would seem by Peter aud the newly-called disciples, tracked out the great Healer to the lonely place® whither He had withdrawn to commune with His Father, broke in upon His very prayers, and strove to prevent Him leaving those whom He had now so pre-emi- But it might not be. That re- quest could not be granted in the exclusive manner in which it had been urged. Though the faith of these men of Capernaum was subsequently re- warded by our Lord’s vouchsafing soon to return again, and by His gracious choice of Capernaum as His principal place of abode, yet now, as He ¢Mk, i. 38 alike tells both them and His disciples’, He must fulfil His heavenly mission by preaching to others 1 We learn from St Mark that our Lord retired before day broke to some lonely spot, apparently at no great distance from Capernaum (comp. Stanley, Sinai and Palestine, ch. X. p. 374), and was there pray- ing; see ch. i. 35. From the tenses used and the special note of time, ἔννυχα λίαν (Lachm., Tisch.), it would seem that He had been there some little time before He was discovered by St Peter and those with him, who appear to have thus eagerly followed our Lord (κατεδίωξαν av- τὸν) at the instigation of the multi- tude: see Luke iv. 42, and compare Lange, Leben Jesu, 11. 4. 11, Part ΤΙ. p. 561, The Minstry in Eastern Galilee. 169 as well as unto them. The blessings of the Gospel were to be extended to the other towns and villages by those peopled shores’, and thither, with His small company of followers, the Lord de- parted, ‘healing,’ as St Matthew tells us*, ‘all manner of sickness, and all manner of disease among the people.’ ἐ How long this circuit lasted we are not spe- cially informed, but as one incident only, the heal- ing of the earnest and adoring leper’, appears to belong to this journey, we may perhaps, not without some probability, believe that the present circuit lasted but a few days, and that the return to Capernaum” took place on the day before the Sabbath of that week,—a Sabbath of which we have some special notices*. 1 The expression used by St Mark (ch. i. 38) is τὰς ἐχομένας κωμοπόλεις (St Luke adopts the more general term, ταῖς ἑτέραις πόλεσιν), which seems to mark the sort of ‘ village- towns’ (compare Strabo, Geogr. XII. ΡΡ. 537, 557) with which the whole adjacent plain of Gennesareth was closely studded ; compare Stanley, Sinai and Palest. ch. X. p. 370. 2 It seems right to speak guard- edly, as St Matthew (ch. viii. 1) here appears to add a note of time, κατα- βάντι δὲ αὐτῷ ἀπὸ τοῦ ὄρους (Rec., Tisch.). As, however, there is really nothing very definitely connective in the καὶ ἰδοὺ λεπρὸς προσελθὼν κ.τ.λ. —as St Mark and St Luke both agree in their position of the mira- cle,—and as the place it occupies in St Matthew’s Gospel can be reason- ably accounted for (see Lightfoot, Harmony, Vol. 1. p. 512), we seem justified in adhering to the order of St Mark and St Luke ; comp. Wie- seler, Chron, Synops, p. 306 sq., and Caspari, Chron.-Geogr. EHinleit. p. 124. On the miracle itself, one of the most remarkable characteristics of which was, that, as the three Evan- gelists all specify (Matth. viii. 13, Mark i. 41, Luke v. 13), our Lord touched the sufferer (δεικνὺς ὅτι ἡ ἁγία αὐτοῦ σὰρξ ἁγιασμοῦ μετεδίδου, Theoph. in Matth. l. c.),—see Trench, Miracles, p. 210; and for some good notices on the nature of the disease, Von Ammon, Leben Jesu, Vol. 1. p. 11|, and the frightful account in Thomson, Land and the Book, Vol. 1. p. 516. The subject is treated very fully and completely in Winer, RWB. Art. ‘Aussatz,’ Vol. 1, p. 114 sq. 3 As the circuit was probably confined to the ‘ village-towns’ on the western shores of the lake and in the vicinity of Capernaum (see above, note 1), we have an addi- tional reason for thinking that it LECT, ἵν. iv. 23 Probable duration of this cireutt, υ Mk. ii. 1 170 The Ministry in Eastern Galilee. — Meanwhile Capernaum had not forgotten its ______ Healer and Redeemer, though evil men from other o Caen” parts of Galilee, and, as it is significantly added, naum, and Η a 1 healing of Οἱ Judea and Jerusalem*, had now come in among pik 7 a them’,—men, as it would seem, specially sent to * Lk. v.17 Collect charges against our Lord, and to mature the savage counsels which, we have already seen’, had been taken by the party of the Sanhedrin. No sooner was it noised abroad that he had re- turned, than we find the whole city flocking to did not last more than four or five days, and that thus our Lord might easily and naturally be found at Capernaum on the following Sab- bath, —which, as we shall see below, has a definite and distinctive date. No objection against this chronolo- gical arrangement can be founded on the fact that our Lord ‘ preached in their synagogues’ (Mark i. 30, Luke iv. 44), as it appears certain, setting aside extraordinary days (of which there would seem to have been onein this very week, —the NewMoon of Nisan), there were services on the Mondays and Thursdays (comp. Mishna, Tract ‘Megillah,’ 1. 2), in which the law was read and pro- bably expounded, and to which the Talmudists (on ‘Baba Bathra,’ 4) assigned as great an antiquity as the days of Ezra: see Lightfoot, Har- mony, Vol. τ. p. 476 (Roterod. 1686), Vitringa, de Synag. 1. 2. 2, p. 287, and compare Jost, Gesch. des Judenth. Vol. I. p. 168 sq. Some valuable observations on the subject of our Lord and His Apostles preaching in synagogues will be found in Vitringa, de Synag. 11. τ. 7, p. 696 sq. 1 We owe the important notice of the precise quarter from which these evil men came solely to St Luke. From the other two Synop- tical Evangelists we only learn that the objectors were Scribes (Matth. ix. 3, Mark ii. 6), and that they appear to have come there with a sinister intent. The allusion, how- ever, to Juda and Jerusalem (espe- cially when compared with Mark iii. 22, γραμματεῖς of ἀπὸ Ἱεροσολύμων καταβάντες), throws a light upon the whole, and gives some plausi- bility to the supposition that the ‘Scribes and Pharisees’ we here meet with for the first time in Gali- lee were emissaries from the hostile party at Jerusalem. These men, promptly uniting themselves with others that they found to be like- minded in Galilee, formed a settled plan of collecting charges against our Lord, and the sequel shows with what feelings and in what spirit they were acting. For a while they wear the mask ; they reason (Luke vy. 21), they murmur (ver. 30), they insidi- ously watch (ch. vi. 7). Soon, how- ever, all disguise is thrown aside; a deed of merey on the Sabbath, in spite of their tacit protest, hurries them on to their ruthless decision. That decision is at Capernaum what it had already been at Jerusalem (John v. 18),—death: see Matth., xii. 14, Mark iii. 6. 2 See above, Lect. 111. p. 142. The Ministry in Eastern Galilee. 171 the house, so that as St Mark, with one of his graphic notices tells us, ‘there was no room to receive them, no not so much as about the door*’ But there were some without who would not be sent away. One sinful’ but heart-touched para- lytic there was, whose body and soul alike needed healing, and whose faith was such that when entry in the usual way was found to be impracticable, he prevailed on friends to bear him up the outside staircase, and let him down through the roof into the upper chamber, where, as it would seem from the narrative, our Lord was preaching to the mingled multitude both around Him and in the courtyard below’......And we remember well how that faith prevailed, and how the soul was healed first? and then the palsied body*, and how the last act was made use of, as it were, to justify the first 1 We may infer this from the declaration of our Lord recorded by all the three Synoptical Evangelists, —ddéwrral σου ai ἁμαρτίαι, Matth. ix. 2, Mark ii. 5 ; comp. Luke v. 20. The disease of the man, as Neander observes, may have been due to sinful excesses ; and the conscious- ness, if not of this connexion, yet of the guilt within him was such that spirit and body reacted on each other, and an assurance of forgive- ness was first needed, before the sensible pledge of it extended to him by his cure could be fully and pro- perly appreciated ; see Life of Christ, p. 272 (Bohn), and compare Olshau- sen, Commentary, Vol. 1. p. 300 84. (Clark). 2 The course adopted was as fol- lows : As the bearers could not enter the house on account of the press (Mark ii. 4), they ascend by the outside staircase that led from the street to the roof (Winer, RWB. Art. “Dach,’ Vol. I. p. 242), pro- ceeding thereon till they come to the spot over which they judged our Lord to be. They then remove the tiles or thin stone slabs, which are sometimes used even at this day (see Thomson, cited below), and make an opening (Mark ii. 4, Luke v. 19; comp. Joseph. Antig. X1V. 15. 12), through which, perhaps assisted by those below, they let the man down into the ὑπερῷον, or large and com- monly low chamber beneath, in which, or perhaps rather under the verandah of which, the Lord then was: see Thomson, The Land and the Book, Vol. 11. p. 7 8q.. Meyer, Komment. tiber Mark. p. 24 sq., and compare the good article in Kitto, Bibl. Cyclop. Vol. 1. p. 874 8q., especially p. 877. b Lk. v. 20 ὦ ver. 24 1722. = The Ministry in Eastern Galilee. Ee in the eyes of those scribes and Pharisees who had — "stolen in among the simple-hearted men of Caper- naum, and were finding blasphemy in the exer- cise of the Divine power and prerogatives of the Son of God. But this time at least those in- -truders were silenced, for when the sufferer obeyed his Lord’s command, and showed the complete- ness of his restored powers’ by bearing his bed, and walking through that now yielding throng, 2(seenot only amazement, but as St Matthew* and St Luke” both notice, fear found its way into their hearts, and made the lips confess ‘that they had seen strange things that day.’ But another opportunity soon offered itself to these captious and malignant emissaries. Every prejudice was to be rudely shocked, when, as it would seem, on the very same day, our Lord called from his very toll-booth by the side of the lake’, a publican, Matthew*,—a publican, to be one of His followers and disciples. Here was an infrac- Tea ). by, 26 The call of St Matthew and the feast at his house. ° Mt. ix. 9 Mk. ii. 14 1 ¢ He saith to the paralytic, Rise, and take up thy bed, to add a greater confirmation to the miracle, as not being in appearance only ; and at the same time to show that He not only healed him, but infused power into him.’ Theophylact, on Mark ii. 11. The command on the former occasion that it was given (John v. 8) probaby also involved a reference to Christ’s lordship over the Sabbath: comp. Lect. 111. Ὁ. 141. For further comments on this mira- _ ele, see Olshausen, Commentary, Vol. I. p. 326 sq., Lange, Leben Jesu, τι. 4. 14, Part τὰς p. 666 sq., Trench, Notes on the Miracles, p. 199 sq ; and for some curious allegorical ap- plications, Theophylact, loc. cit. p. 199 (Paris, 1631). 2 There seems no reason for call- ing in question the opinion of most of the more ancient writers (see Const. Apost. VI. 22, and Coteler in loc.; contrast, however, Hera- cleon ap. Clem. Alex. Strom. Iv. 11), that Levi (Mark ii. 14, Luke v. 27) and Matthew (Matth. ix. 9) are names of one and the same person, In favour of this identity, we have (1) the perfect agreement, both as to place and all attendant circum- stances, of the narrative of the call- ing of Matthew (Matth. ix. 10) with that of the calling of Levi (Mark ii. 15, Luke v. 29); (2) the absence on the lists of the Apostles of any trace of the name Levi (the attempted identification with Lebbzeus is in the highest degree improbable), while The Ministry in Eastern Galilee. 173 tion of all that Pharisaical prejudice held to be most clear and recognized, an infraction too against - which they were soon able to inveigh openly, when at the feast which the grateful publican made in honour of his Lord, and to which, per- haps by way of farewell, many of his old associates were summoned', the great Teacher openly sat down to meat ‘with publicans and sinners.’ This was an opportunity that could not be neglected. The disciples are taxed with their own and their Master’s laxity, to which the Lord vouchsafes an answer turning against these gainsayers the very term in which their prejudice had expressed itself. The Redeemer, He tells them, had ‘not come to call the righteous, but sinners, to repentance*’ If*Mt.ix.13 the publicans were sinners, then to them must He vouchsafe His presence, then with them was it meet LECT. that He should be found. the name of Matthew occurs in all, and is specified by the first Evan- gelist (ch. x. 3) as of that earthly calling which is here definitely as- cribed by the second Evangelist to Levi. It is far from improbable that after and in memory of his call, the grateful publican changed his name to one more appropriate and significant. He was now no longer 2 but ΠΡ, not Levi but Theo- dore,—one who might well deem both himself and all his future life a veritable ‘gift of God:’ see Winer, RW2B.s. v. ‘Name,’ Vol. 11. p. 135. 1 This supposition, which is due to Neander (Life of Christ, p. 230, Bohn), is not without some pro- bability; at the same time the spe- . cially inserted dative αὐτῷ (Luke v. 29) seems clearly to imply that St Matthew’s first object in giving the entertainment was to do honour to It was in vain that they our Lord, and thereby to commemo- rate his own now highly-favoured lot: compare Hall, Contempl. iv. 4. The attempt to show that the feast mentioned by St Matthew is not that mentioned by St Mark and St Luke (Greswell, Dissert. xxv. Vol. 1. p. 397) is by no means suc- cessful; still less the attempt of Meyer (Komment. ib. Matth. p. 195) to establish a discrepancy between the first and the other two Synoptical Evangelists as to the locality of the feast. That ἐν τῇ οἰκίᾳ (Matth. ix. 10) refers to the house of St Matthew (ἐν τῇ οἰκίᾳ τῇ ἐκείνου, Chrys.) is not only grammatically possible, but in a high degree natural and pro- bable: the general expression is stu- diedly used by the Apostle as keep- ing in the background the fact of his own grateful hospitality: see Blunt, Veracity of Evangelists, § 5, p. 30 56. LECT. Ty. -- ᾿ practices of John’s 174. = The Ministry in Eastern Galilee. shifted their ground and brought forward the stern disciples, some of whom it is “Mk. 1.18 noticed were present’, and some of whom seem to > Mt. ix. 1 "+ have been speakers’. Further charges : the pluck- ing of the ears of corn, They were not worldly, they fasted ; the prophet of Nazareth feasted. Yea but the very garments worn by those around and the very wine they were drinking suggested a simile that conveyed the true answer,—the New and the Old could not be brought together'; the spirit of the new dispensation was incompatible with the dead formalities of a dispensation that now, with all that marked it, was gone and passed away for ever. The day that followed was apparently a Sab- bath’, the second-first Sabbath as it is especially defined by St Luke,—the first Sabbath, as it is now most plausibly explained, of a year that stood second in a sabbatical cycle*-—when again the same 1 Some good comments on this text, of which the above is a sum- mary, will be found in Cyril Alex. Comment. on St Luke, Part τι. p. 89 (Oxf. 1859). 2 This assertion rests, not on the ἐν ἐκείνῳ τῷ καιρῷ (ch. xii. 1) of St Matthew, which is only a general note of time, but on the apparent close connexion in point of time between the different charges of the Pharisees and their adherents. The Passover was nigh at hand, and time was pressing. 3 There are four explanations of this difficult word that deserve con- sideration: (a) that of Theophylact (in loc.), that it was a Sabbath that immediately succeeded a festival, which from falling on the παρασκευή, was observed as a regular Sabbath ; (b) that of Scaliger (de Emend. Temp. p- 557), that it was the Sabbath that succeeded the second day of the Passover; (6) that of Hitzig (Ost. u. Pfingst. p. 19), that it was the 15th of Nisan, the 14th being, it is asserted, always coincident with a Sabbath; (d) that of Wieseler (Chron. Synops. p. 231 sq.), as stated in the text. Of these (a) is open to the decisive objection that such con- currences must have been frequent, and that if such was the custom, and such the designation, we must have found some trace of it else- where: (c) involves an assumption not historically demonstrable (see Wieseler, Chron. Synops. p. 353 54.), and, equally with (0), labours under the formidable objection that as the event here specified is thus at, and not, as every reasonable system of chronology appears to suggest, before a Passover, the Passover at the feeding of the 5000 (John vi. 4) must be referred to a succeeding year, and an interval of more than The Ministry in Eastern Galilee. 175 bitter spirit of Pharisaical malice finds opportunity LECT. for displaying itself. Yesterday the social privacy ——— of the publican’s feast, to-day the peace and rest of the year’s first Sabbath’, is broken in upon by the malignity of that same gathered company of Pharisees whom Judea and Jerusalem and alas too Galilee* had sent forth to forejudge and to* Lk. v.17 condemn. With the full sanction of the Mosaic law” the disciples were plucking the ears of? Deut. ripening corn, and rubbing them in their hands. coo Miah The act was permissible, but the day was holy’, re and the charge, partly in the way of rebuke to a year assumed to exist between the 5th and 6th chapters of St John. We adopt then (d), as open to no serious objections, as involving no chronological difficulties, and as ap- parently having some slight historical basis to rest upon, viz. that at this period years appear to have been reckoned by their place in a Sab- batical cycle: comp. Joseph. Antigq. xiv. το. 6. In the recent work of Caspari a somewhat different view is taken. The uncertainty as to the exact length of the month (29 or 30 days) is supposed to have involved the necessity of observing two con- secutive days as Sabbaths, so as to ensure Nisan being duly observed: the first of these was called σάββα- Tov πρῶτον, the second σάββατον δευτερόπρωτον ; Chron.-Geogr. Linleit. $102,p.120. The view is ingenious and plausible, but has but little evi- dence to rest on. The word is omitted in the important MSS. BLN, and a few ancient versions (see Tischend. in loc.), but seems certainly genuine, there being an obvious reason for its omission, and none for its insertion. 1 The exact date of this Sabbath, according to our present calendar, if we can rely on the tables of Wurm and Wieseler, would seem to be April 9,—a date when the corn would be forward enough in many localities to be rubbed in the hands; see Wieseler, Chron. Syn. p. 225 86.» and compare Lect. 111. p. 106, note 1. 2 The act was regarded as a kind of petty harvesting, and as such was regarded by the ceremonial Pharisee as forbidden, if not by the written yet by the oral law: ‘Metens sabbato vel tantillum reus est. Kt vellere spicas est species messionis.” Maimonides, Tit. ‘Shabbath,’ ch. 1x. cited by Lightfoot (Hor. Hebr.in Matth. xii. 2, Vol. 1. p. 320), who further reminds us that, according to the traditional law, the punishment for the offence was capital, the action being one of those ‘per que reus fit homo lapi- dationis atque excisionis.’” Maimon. ib. ch. vit. It is not probable that at this period such a penalty would ever have been pressed ; still it is not unreasonable to suppose that the legally grave nature of the supposed offence may have tended to call forth from our Lord that full and explicit vindication of his disciples which the Evangelists have recorded. LECT. LYE Δ Lk. vi. 2 b ; Sam. χει. ὁ 176 The Ministry in Eastern Galilee. the disciples, partly in the way of complaint to our Lord who was tacitly sanctioning their act, is promptly made with every assumption of of- fended piety,—‘ Why do ye do that which it is not lawful to do on the Sabbath*?’ why indeed! The reason was obvious: the justification im- mediate. Did not the history of the man after God’s own heart justify such an act”? Did not the unblamed acts of the great type of Him who stood before them supply the substance, as ° Hos. vi.6 did ancient prophecy® the exact terms of the answer that was vouchsafed, ‘I will have mercy, and not sacrifice’? Mercy, and not sacrifice,— “Mt.ix.13 words uttered already the day before’, but now ΒΤ vi. δ The heal- ing of a man with a withered hand on a Sabbath. accompanied with a striking declaration, which some of those standing by might have remembered had been practically illustrated three weeks before in Jerusalem, by a deed of mercy and power’, even ‘that the Son of man is Lord also of the Sabbath’, and of all its alleged restrictions. And now hostility deepens. On the next, or apparently next day but one’, which in the case of the year we are considering (4.U.c. 782) com- putation would seem to fix as the seventh day of the first month, and which we may infer from a passage in Ezekiel was specially regarded. as a holy day’, we almost detect traces of a regular 1 See Lect. 111. p. 140. 2 See below, p. 193, note 1, from which it would seem that there is an error of a day in the tables of Wurm and Wieseler. 35. After speaking of the first month and the sacrifices to be ob- served therein, the prophet adds (ch. xlv. 20),—‘ And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple: so shall ye reconcile the house.’ From words, when coupled with the similar no- tice of the solemn first day of Nisan in the verses that precede, and the notice of the still more solemn r4th day in the verses that follow, it has these been apparently rightly inferred that the 7th of Nisan was regarded as The Ministry in Eastern Galilee. 177 stratagem. A man in the synagogue afflicted LECT. with a withered right hand®*, placed perchance in — a prominent position, forms the subject of a μὐὰ question which these wretched spies not only entertain in their hearts’, but even presume’: 7, 8 openly to propound to our Lord,—‘ was it lawful to heal on the Sabbath-day®?’? The answer was ° Mt-xii.10 prompt and practical, first the command to the sufferer to rise from his place and stand forth in the midst*; then the all-embracing gaze! of? «vi. grief and anger’, and lastly after a few reproving ° Mk.iii. 5 words, the immediate performance of the miracle’. But such an answer malice and infidelity could neither receive nor endure. The flame of savage vengeance at once breaks out. ‘They were filled with madness’ are the remarkable words of St Luke’; they go forth from the synagogue, they ¢ vi. τὰ hold a hasty council*, yea they join with their ®Mt-xiiry very political opponents, the followers of Herod holy, and might appropriately be designated by St Luke (ch. vi. 6) as ἕτερον σάββατον : compare Wieseler, Chron. Syn. p. 237. It seems diffi- cult to regard these words as mark- ing the remainder of the day which began at even with the incident in the cornfields : so however, Caspari, Chron.-Geogr. Einleit. § 106, p. 125. 1 Not only St Mark, but St Luke notices this act of our Lord’s, both using the same expressive word, περιβλεψάμενος. On the use of this term by St Mark, comp. p. 25, note 1. 2 The present miracle forms one of the seven which are particularly noticed as having been performed on the Sabbath (see John v. 9, Mark i. 21, Mark i. 29, John ix. 14, Luke xiii. 14, Luke xiv. 1, E. ἘΠ. Τὰς and comp. Crit. Sacr. Thesaur. Nov Vol. 11. p. 195), and is specially the one before the performance of which the Lord vouchsafes to vindicate the lawfulness (Matth, xii. 12), of such acts of merey, by an appeal to re- cognized prineiples of justice and mercy which even the Pharisees could not reject or deny. For some comments on the miracle, the nature of which was the immediate restora- tion of the nutritive powers of nature to a part where they had perhaps by degrees, but now permanently ceased to act (Winer, RWB. Art. ‘ Krankheiten,’ Vol. 1. p. 674), com- pare Hook, Serm. on the Miracles, Vol. I. p. 135 8q., and especially see Trench, Notes on the Miracles, Ῥ. 312 Βα. 13 LECT. LV: ἃ Mt. iii. 6 b Lk. v. 21 Choice of the twelve Apostles, and Ser- mon on the Mount. 178 The Ministry in Eastern Galilee. Antipas’, as St Mark has been moved to record*, and now deliberately lay plans to slay the great Healer. The cup in their eyes is full. Two days since blasphemy, as they deemed it, had been spoken’; this however they might have borne with ; but publicans have been received, the rest of a weekly Sabbath infringed upon, and now worst of all, a legal Sabbath has been profaned by—beneficence ; that profanity must be washed out by blood. As but a short time before im Jerusalem, so now in Galilee the fearful deter- mination is distinctly formed of compassing the death of One whose life-giving words their own ears had heard, and whose deeds of mercy their own eyes had been permitted to behold. This is a very important turning-point in the Gospel-history, and it prepares us for the event which followed perhaps only a day or two afterwards?,—and which the now deepening ani- 1 There seems no reason to dis- sent from the conjecturally expressed opinion of Origen (Comm. in Matth. Tom. XVII. 26) that the Herodians were a political sect who, as their name implies, were partisans of Herod Antipas (οἱ τὰ Ηρώδου φρο- νοῦντες, Joseph. Antig. XIV. 15. 10), and, by consequence, of the Roman government, so far as it tended to maintain his influence: comp. Ewald, Gesch. Christus’ (Vol. V.), p. 43 sq. Thus they were really, as Meyer (Komment. ub. Matth. xxii. 16) de- fines them, royalists as opposed to maintainers of theocratic principles ; still, being members of a political and not a religious sect, they might easily be found in coalitions with one of the latter sects for temporary objects which might affect, or be thought to affect, the interests of both : comp. Matth. xxii. τό, Mark xii. 13, where they again appear in temporary union with the Pharisees. For further comments, see Winer, RWB. 5. v. Vol. 1. p. 486, Herzog, Real-Encycl. s. v. Vol. Vil. p. 14, and compare Lightfoot, Harm. Evang. § 16, Vol. το p. 470. 2 The only note of time is ἐν ταῖς ἡμέραις ταύταις (Luke vi. 12), which, though far too general to be quoted in support of the above supposition, does not in any way seem opposed toit, There appears much in favour of a close connexion in point of time between the formal choice of the Apostles, and these murderous de- terminations of the hierarchical party and their adherents: comp. Ewald, Gesch. Christus’ (Vol. V.), p. 270 84. The Ministry in Eastern Galilee. 179 mosities against the sacred person of our Re- deemer rendered in a high degree natural and ap- propriate,—a retirement into the lonely hills on the western side of the lake, and the choice of twelve pillars for the not yet consolidated, yet already endangered Church. There, on that horned hill of Hattin, which a late tradition does not in this case appear to have erroneously selected’, was the scene of the formal compacting and framing together of the spiritual temple of God ; there too was heard that heavenly summary of the life and practice of Christianity which age after age has regarded as the most sacred heritage that God has vouchsafed unto His Church’. I must here be tempted into no digressions,— Probable for there are several events yet before us for 1 See Robinson, Palestine, Vol. 11. p- 370 sq. (ed. 2), who admits that, though this appears to be only a late tradition of the Latin Church, ‘there is nothing in the form or cir- cumstances of the hill itself to con- tradict the supposition.’ So far, indeed, it may be added, is this from being the case, that Dr Stan- ley finds the conformation of the hill so strikingly in accordance with what we read in the Gospel nar- rative, ‘as almost to force the in- ference that in this instance the eye of those who selected the spot was for once rightly guided.’ Sinai and Palestine, p. 364 (ed. 2); comp. Cas- pari, Chron.-Geogr. Einleit. § 107, p- 126. Thomson (Zhe Land and the Book, Vol. 11. p. 118) speaks far more slightingly than is usual with that agreeable and observant writer. 5 Of the many expository works on this divine discourse the follow- ing may be selected as appearing, perhaps more particularly, to deserve the attention of the student :— the exposition of Chrysostom in his Commentary on St Matthew; Augus- tine, de Sermone Domini, Vol. 111. p- 1229 sq. (Migne), and with it Trench, Serm. on the Mount (ed. 2) ; Pott, de Indole Orat. Mount. (Helmst. 1788),—whose general conclusion, however, as to the nature of the Sermon does not appear plausible ; the exegetical comments of Stier (Disc. of our Lord, Vol. τ. p. 90, Clark), and Maldonatus (Comment. p- 95); the special work of Tholuck, Bergpredigt (translated in Edinb. Cabinet Libr.) ; and lastly, the more directly practical comments and dis- courses of Bp Blackall (Lond. 1717), and James Blair (Lond. 1740,—with a commendatory preface by Water- land) ; to which may be added the comments in Taylor, Life of Christ, 11. 12, Vol. 1. p. rg0 (Lond. 1836), and in Lange, Leben Jesu, ΤΙ. 4. 12, Part 11. p. 566 sq. 12—2 LECT. ΙΝ, form of the Sermon on the Mount. LECT. vs 180 = The Ministry in Eastern Galilee. consideration,—still, at such an important point in our history, it does seem almost wrong to suppress the. humble statement of an opinion on a most serious and yet most contested question in reference to this Divine discourse. Let me say then with that brevity that our limits demand,— First, that there seem greatly preponderant reasons for believing the sermon recorded by St Luke to be substantially the same with that recited by St Matthew! ;—Secondly, that the divine unity which pervades the whole totally precludes our believing that St Matthew is here presenting us only with a general collection of discourses ut- tered at different times, and leads us distinctly to maintain the more natural and reasonable opinien, that this holy and blessed Sermon was uttered as it is here delivered to us* ;—Thirdly, that of the modes of reconciliation proposed be- tween the two forms of this Sermon vouchsafed to us by the Holy Ghost, two deserve considera- 1 The main arzuments are, —that the beginning and end of the Ser- mon are nearly identical in both Gospels; that the precepts, as re- cited by St Luke, are in the same general order as those in St Mat- thew, and that they are often ex- pressed in nearly the same words ; and lastly, that each Evangelist specifies the same miracle, viz. the healing of the centurion’s servant, as having taken place shortly after the Sermon, on our Lord’s entry into Capernaum: comp. Matth. viii. 5, Luke vii. 2 sq., and see Tholuck, Sermon on the Mount, Vol. 1. p. 5 sq. (Cl.urk). * This opinion, improbable as it is now commonly felt to be, was adopted by as good an interpreter as Calvin (Harm. Evang. Vol. 1. p. 135, ed. Tholuck), and has been lately advanced in a slightly changed form by Neander, who attributes to the Greek editor (?) of St Matthew the insertion of those expressions of our Lord which are found in other collocations in St Luke’s Gospel: see Life of Christ, p. 241 (Bohn). There is nothing, however, unna- tural in the supposition that our blessed Lord vouchsafed to use the same words and give the same pre- cepts on more occasions than one: compare Matth. v. 25 and Luke xii, 58, Matth. vi. 19—21 and Luke xii. 33, Matth. vi. 24 and Luke xvi. 13, Matth. vii. 13 and Luke xiii. 24, Matth. vii. 22 and Luke xiii. 25—27. The Ministry in Eastern Galilee. 181 tion, (a) that which represents St Luke’s as a condensed recital of what St Matthew has related more at length, and (b) that which attributes the condensation to our Lord Himself, who on the summit of the hill delivered the longer but, as it has been doubtfully termed, esoterze sermon to His Apostles, and perhaps disciples, and on the level piece of ground, a little distance below, delivered the shortened and more popular form to the mixed multitude’. But let us now pass onward. On the Lord’s Thehealing return to Capernaum, which it does not seem ft aesieke unreasonable to suppose took place on the evening ae of the same day, the elders of the synagogue of” ”"s Capernaum meet our Lord with a petition from one who shared in the faith, though he was not of the lineage of Abraham.—This petition, and the way in which it was made, deserve a passing notice. We see, on the one hand, the different feelings with which as yet the leading party at Capernaum were animated when contrasted with 1 Of these two opinions, the οἵ the two inspired records seems to second, though noticed with some approval by Augustine (de Consensu Evang. WI. 19), and convenient for reconciling the slight differences as to locality and audience which ap- pear in the records of the two Evan- gelists (see Lange, Leben Jes. 11. 4. Part 11. p. 568 sq.), has so much the appearance of having been formed simply to reconcile these differences, and involves so much that is un- likely and indeed unnatural, that we can hardly hesitate to adopt the first; so too, as it would seem, Augustine, loc. cit. ad fin.: comp. Trench, Lapos. of Serm. on Mount, p. 160 (ed. 2). A fair comparison confirm this judgment, and satis- factorily to show that St Luke’s record is here a compendium, or rather selection, of the leading pre- cepts which appear in that of St Matthew. No extract, it may be observed, is made from chap. vi. (Matth.), as the duties there speci- fied (almsgiving, prayer, fasting, &c.) are mainly considered in reference to their due performance in the sight of God, while St Luke appears to have been moved to specify those which relate more directly to our neighbour. For further notices and comments, see Tholuck, Serm. on Mount, Vol. 1. p. 1 sq. (Clark). LECT. ᾽ν; 2 vii. 3, 6 ) vil. 11 sq. © Lk.vii. 11 ἃ ver, 12 κέν 13 182 The Ministry in Eastern Galilee. the emissaries from Jerusalem; and on the other we recognize the profound humility of the God- fearing soldier who, it would seem from St Luke's account", twice preferred his petition by the mouths of others, before he presumed himself to speak in behalf of his suffering servant. Then followed, probably from his own lips, words of faith that moved the wonder of our Lord Himself, and forthwith came the reward of that faith,—the healing of apparently the first Gentile sufferer’... But the morrow was to see yet greater things ; for, as St Luke” tells us, on the following day, during the course of a short excursion into the vale of Esdraelon, the Lord of Life comes into first conflict with the powers of death. At the brow of that steep ascent, up which the modern traveller to the hamlet of Navn has still to pass’, the Saviour, begirt with a numerous company of His disciples and a large attendant multitude’, beholds a sad and pity-moving sight. The only son of a widow was being borne out to his last resting-place, followed by the poor weeping mother and a large and, as it would seem, sym- pathizing crowd’, But there was One now nigh at hand who no sooner beheld than He pitied®, 1 For comments on this miracle, one of the characteristics of which is, that, as in the case of the noble- man’s son, our Lord vouchsafed the cure without seeing or visiting the sufferer, see Bp Hall, Contempl. τι. 6, Trench, Miracles, p. 222, and compare Lange, Leben Jesu, 11. 4. 13, Part 11. p. 645 sq. 2 See Stanley, Sinai and Pales- tine, ch. IX. p. 352 (ed. 2). The Dutch traveller Van de Velde re- marks that the rock on the west side of Nain is full of sepulchral caves, and infers from this that our Lord approached Nain on its west- ern side: Syria and Palestine, Vol. II. p. 382. A sketch of the wretched- looking but finely situated hamlet that still bears the name of Nain or Nein (Robinson, Palest. Vol. 11. p. 361) will be found in Thomson, The Land and the Book, Vol. τι. Ρ. 159. The Ministry in Eastern Galilee. 183 and with whom to pity was to bless. The words yxyor of power were uttered*, the dead at once rose ἰδ up to life and speech’, and was given to the oe widow's arms, while the amazed multitude glori- fied God, and welcomed as a mighty prophet®* ver. τό Him who had done before their eyes what their memories might have connected with the greatest of the prophets of the past'....It is here perhaps, or at one of the towns in the neighbourhood, that we are to fix the memorable and affecting scene at the house of Simon the Pharisee*, when the ‘ ver 36 poor sinful woman pressed unbidden among the guests to anoint not the head®, like the pure Mary ° vr 38 of Bethany, but the feet of the Virgin’s Son, and whose passionate repentance and special and preeminent faith’ was blessed with acceptance and f ver. 50 pardon’. 1 For some further comments on this miracle, see Cyril Alex. on δύ Luke, Serm. xxxvi. Part 1. p. 132 sq. (Transl.), Bp Hall, Contempl. 11. 1, and Trench, Notes on the Miracles, p. 239. Compare also Augustine, Serm. xovi. Vol. v. Ῥ. 591 sq. (ed. Migne), and Lange, Leben Jesu, τι. 4. 16, Part τι. p. 74° 8q. 2 With regard to this anointing of our Lord, we may briefly remark, (a) that it certainly is not identical with that which is specified by the other three Evangelists (Matth. xxvi. 6 sq., Mark xiv. 3 sq., John xii. 1 sq.). Everything is different,— the time, the place, the chief actor, and the circumstances ; see Meyer, on Matth. xxvi. 6, p. 483, and Lange, Leben Jesu, τι. 4. 16, Part Il. p. 736. We may further remark, (Ὁ) that there seems no just ground for identifying the repentant sinner here mentioned with Mary Magda- lene, who, though a victim to Sa- tanic influence, and that too in a fearful and aggravated form (Luke viii. 2), is not necessarily to be con- sidered guilty of sins of impurity. Nay more, the very description of the affliction of Mary Magdalene seems in itself sufficient to distin- guish her from one whom no bint of the Evangelist leads us to suppose was then or formerly had been a demoniac. The contrary opinion has been firmly maintained by Sepp (Leben Christi, 01. 23, Vol. I. p. 285), but on the authority of Rab- binical traditions, which are curious rather than convincing. On the in- cident generally, see Greg. M. Hom. in Evang. Xxxut., Augustine, Serm. ΧΟΙΧ., and especially Bp Hall, Con- templ. iv. τό. The Bap- tist’s mes- sage of in- quiry. * Mt. xi. 3 Lk, vii. 19 184 The Ministry in Eastern Galilee. It is about the same time too, and, as appears by no means improbable, but a very few days before the tragical end of their Master’s life’, that the two disciples of John the Baptist come to our Lord with the formal question which the, so to say, dying man commissioned them to ask,— whether the great Healer, the fame of whose deeds had penetrated into the dungeons of Macheerus, were truly He that was to come, or whether another were yet to be expected*....The exact purpose of this mission will perhaps remain to the end of time a subject of controversy*, but it has ever been fairly, and, as it would seem, convincingly urged, that he whose eyes, scarce sixteen months before, had beheld the descend- ing Spirit, whose ears had heard the voice of Paternal Jove and benediction, and who now again had but recently been told of acts of om- nipotent power, could himself have never really doubted the truth of his own declaration’, that 1 The most probable period to which the murder of the Baptist is to be assigned would seem to be the week preceding the Passover of the second year of our Lord’s minis- try, April to—17, A.U.c. 782. For the arguments on which this rests, consult Wieseler, Chron. Synops. p. 2928q., and see below, p. 196, note I. * The three different states of feeling (doubt, impatience, desire to convince his disciples) which have been attributed to the Baptist, as having given rise to this mission, are noticed and commented on by Ebrard, Kvritik der Evang. Gesch. § 73, p- 367 sq. For a full discus- sion of the subject, however, see the calm and learned comments of Jack- son, on the Creed, Vol. VI. p. 310 54. Compare also, but with caution, Lange, Leben Jesu, 1. 4. 17, Part II. p. 745 56: 3 The utmost that can be said is, that the Baptist required the com- fort of accumulated conviction (see Jackson, Creed, Vol. V1. p. 314): that he entertained distrust, or wavered in faith in these last days of his life, seems wholly incredible. To convince his disciples (Cyril Alex. im loc.) fully and completely before his death, was the primary object of the mission; to derive some incidental comforts from the answer he foresaw they would re- turn with, may possibly have been the secondary object. The Ministry in Eastern Galilee. 185 this was indeed ‘the Lamb of God that taketh away the sing of the world.’ Almost immediately after the marvellous scene at Nain, our Lord accompanied not only by His twelve Apostles, but, as it - specially recorded, by pious and grateful women”, chief among whom ; stands the miraculously healed Mary of Magdala, passed onward from city to city and village to village preaching the kingdom of God. That circuit could not have lasted much above a day or two after the miracle at Nain', and as the words of the second Evangelist. seem to imply terminated at Capernaum, which as we already know had now become our Lord’s temporary home. On their return two parties anxiously awaited them; on the one hand the multitude, which, St Mark’ tells us, gathered so hastily round ἡ the yet unrested company, that either the disciples, or, as seems more probable from the sequel® the mother and brethren of our Lord, deemed themselves called upon to interpose’, and to plead 1 Tt has been already observed (p. 169, note 1), that the villages and even towns were so numerous Maith. xiii. 1, which, in specifying the place (παρὰ τὴν θάλασσαν), marks the day as the same with that on in some parts of Galilee, that the words of the Evangelist (διώδευεν κατὰ πόλιν καὶ κώμην κηρύσσων, Luke vii. 1), need not be pressed as necessarily implying a lengthened circuit. It may be indeed doubted whether these notices of circuits, which it is confessedly very difficult to reconcile with other notes of time, may not be general descriptions of our Lord’s ministry at the time rather than special notices of special journeys. That the circuit had a homeward direction and terminated at Capernaum, we gather from which the visit of our Lord’s mother and brethren took place, and so connects us with Mark iii. 19 sq., which seems to refer to the re- turn from the circuit (Luke viii. 1 sq.) which we are now consider- ing. 2 A little difficulty has been felt (a) in the exact reference of the words of παρ᾽ αὐτοῦ (Mark iii. 21), and (δὴ) in the fact that St Luke places the visit of our Lord’s mother and brethren after the delivery. of the parables rather than before them. With regard to the first point,—ol = 3 Joh. i. 29 Short cir- cuit; fresh charges of τὰ Phari- b Lk. Viil. 2 lili. 20 d see ch. 2 111. 31 sq. 186 The Ministry in Eastern Galilee. LECT. against what they could not but deem an almost _'Y inconsiderate enthusiasm*. On the other hand, “MK-jiL2r We still find there the hostile party of Scribes and Pharisees from Jerusalem, whom we have already noticed, and who yet lingered, though the passover was so nigh, in hopes that they might find further and more definite grounds of accusation. An opportunity, if not for preferring a charge, yet for attempting to check the growing *Mt-xii-23 belief of the amazed multitude”, and for enlisting the worst feelings against the very acts of mercy which our Lord vouchsafed to perform, soon pre- sented itself at the miraculous cure of a blind and dumb demoniac, which appears to belong to this portion of the sacred narrative’. Then was it that the embittered hatred of these prejudiced and hardened men showed itself in the frightful blasphemy,—repeated, it would seem, more than once*, that attributed the wonder-working power map’ αὐτοῦ seems clearly to imply not the Apostles, but our Lord’s rela- tives (‘propinqui ejus,’ Syr.), who are noticed here as going forth (pro- bably from some temporary abode at Capernaum ; see p. 159, note 1); and a few verses later (Mark iii. 31) as having now arrived at the house where our Lord then was. With regard to (b), it seems enough to say that St Luke clearly agrees with St Matthew in placing the event in question on the same day, but from having here omitted the discourse which preceded the arrival (Mark iii. 22 sq.), he mentions it a little out of its true chronological order, to prevent its being referred to some one of the towns on the circuit, and to connect it with the right place and time,—Capernaum, and the day of the return. 1 There seems reason for placing the narrative of the healing of the demoniac, recorded in Matth. xii. 22 sq., between Mark iii. 21 and Mark iii. 22, as the substance of the words which follow in, both Gospels are so closely alike, and as the nar- rative of the miracle in St Matthew follows that of other miracles which certainly appear to belong to a period shortly preceding the one now under consideration. 2 Compare Luke xi. 17sq., where we meet with, in what seems clearly a later portion of the history, the same impious declaration on the part of the Pharisees, which St Mark (ch. iii, 22 sq.) and apparently St Mat- The Ministry in Eastern Galilee. 187 of the eternal Son of God to the energy of LECT. Satan*; and then too was it that our Lord called —— them to Him’, and mercifully revealed to them ἘΣ aerpe the appalling nature of their sin, which was now fast approaching the fearful climax of sin against the Holy Ghost,—that sin for which there was no forgiveness!, ‘neither in this world, neither in that which is to come®’” The afternoon or °Mt.xii.32 early evening of that day was spent by the shores ἰὸν ἐπόρ of the lake. The eager multitude, augmented by 97. others who had come in from the neighbouring towns‘, had now become so large that, as it would *L&.viii. 4 seem, for the sake of more conveniently address- ing them, our Lord was pleased to go on board one of the fishing vessels, and thence with the multitude before Him, and with His divine eyes perchance resting on some one of those patches of varied and undulating corn-field which modern travellers have noticed as in some cases on the very margin of the lake*,—with the earthly and thew (ch. xii. 24) refer to the present place. That such statements should have been made more than once, when suggested by similar miracles, is every way natural and probable: compare Matth. ix. 34 and xii. 22 sq., and see Wieseler, Chron. Synops. Ῥ. 287 sq. 1 On this highest and most fright- ful enhancement of sin in the indi- vidual,—of which the essential cha- racteristic appears to be, an outward expression (see Waterland) of an inward hatred of that which is re- cognized and felt to be divine, and the irremissible nature of which de- pends, not on the refusal of grace, but on the now lost ability of fulfil- ling the conditions required for for- giveness,—see the able remarks of Miiller, Doctrine of Sin, Book v. Vol. 11. p. 475 (Clark), and the good sermon of Waterland, Serm. XXVIII. Vol. v. p. 707. For further com- ments on this profound subject, see Augustine, Serm. LXXxI. Vol. v. p. 445 sq. (ed, Migne), the special work on the subject by Schaff (Halle, 1841), and the article by Tholuck, in the Studien u. Kritiken for 1836, compared with the earlier articles in the same periodical by Grashoff (1833), and Gurlitt (1834). 2 See the interesting and illus- trative remarks of Stanley, Sinai and Palestine, ch. XII. p. 421 sq. ; and, in reference to the parable, compare the elucidations, from local 188 The Ministry in Eastern Galilee. Lect, the heavenly harvest-field thus alike before Him, LVS, The pas- sage across, and storm on the lake. Ὁ ver. 36 “Mt. xii.22 driven forth devils’, f Mk. iv. 39 —He delivered to that listening concourse as wondrous series of parables beginning with that appropriately chosen subject, specified alike by all the seed’. the three Synoptical Evangelists,—the Sower and And now, as St Mark specifies, the evening ad come, and after that long and exhausting day the Holy One needed retirement and repose, and nowhere could it be more readily obtained than in *Mk-iv-35 the solitudes of the eastern shore*....The multitudes still linger ; wearied Master, but the Apostles bear away their ‘as He was,’ says the graphic St Mark”, in the vessel from which He had been preaching. As they sail the Lord slumbers, when from one of the deep clefts of the surrounding *Lk.vii-23 hills* a storm of wind bursts upon the lake’, and 4Mk.iv.37 the stirred-up waters beat in upon the boat*. Terror-stricken the disciples awaken their sleeping Master, and He, who only a few hours before had now quells by His word! the lesser potencies of ἘΠ and storm’. observation, of Thomson, The Land and the Book, Vol. τ. p. 115 sq. 1 On the connexion of the pxra- bles, of which this forms the first, see Lect. I. p. 21, note 2 2 «To understand,’ says Dr Thom- son, who himself witnessed on the very spot a storm of similar violence, and that lasted as long as three days, ‘the causes of these sudden and violent tempests, we must re- member that the lake lies low [hence κατέβη Natta, Luke viii. 23],—six hundred feet lower than the ocean ; that the vast and naked plateaus of Jaulan rise to a great height, spread- ing backward to the wilds of the Hauran, and upward to snowy Her- mon; that the water-courses have cut out profound ravines and wild gorges, converging to the head of this lake, and that these act like gigantic funnels to draw down the winds from the mountains.’ The Land and the Book, Vol. 11. pp. 32, 33. See also Ritter, Erdkunde, Part XV. I, p. 308 sq., where the peculiar nature of these storm-winds is briefly noticed. 3 For further comments on this miracle, one of the more striking features of which is the Saviow’s The Ministry in Eastern Galilee. 189 When they reached the opposite side, which LECT. might have been late that evening, or more probably studiously delayed till the ΡΣ of the following day, our Lord had no sooner gone out” of the vessel than He was met by the hapless Gergesene' demoniac or demoniacs’, whose home was in the tombs* that can still be traced in more than one of the ravines that open out upon the Lake on its eastern side’, rebuke to the warring elements, the very words of which, as addressed to the storm-tost waters (καὶ εἶπε TH θαλάσσῃ, Σιώπα, πεφίμωσο, Mark iv. 39), have been specially recorded by the second Evangelist,—see the expository remarks of Chrysostom, in Matth. Hom. xxviit., the typical and practical application of Augus- tine, Serm. LX1I1. (ed. Migne), Trench, Notes on the Miracles, p. 143 sq., and compare Hook, Serm. on the Miracles, Vol. τ. p. 207 54. 1 Whether the true reading in Matth. viii. 28, be Tepyeonvaiv, Ta- δαρηνῶν, or Γερασηνῶν, is a question which cannot easily be answered. On the whole, however, if we assign due weight not only to the evidence of manuscripts, but also to recent geographical discovery, we shall per- haps be led to adopt the first reading in St Matthew and the second in St Mark and St Luke. The grounds on which this decision rests are as follows: (1) The amount of external evidence in favour of Γεργεσηνῶν in Matth. viii. 28 (see Tischendorf in loc.) is much too great to be due solely to the correc- tion of Origen; (2) Origen plainly tells us that there was a place in his time so named, and that the exact site of the miracle was pointed out to that day; (3) ruins have There, and in the been recently discovered by Dr Thomson in Wady Semak, 501] bearing the name of Kerza or Gerza, which are pronounced to fulfil every requirement of the narrative. See especially, The Land and the Book, Vol. I. p. 33 sq., and compare Van de Velde, Memoir to Map, p. 311. The probable reading in St Mark and St Luke (Παδαρηνῶν) may be accounted for by supposing that they were content with indicating generally the scene of the miracle, while St Matthew, whose know- ledge of the shores of the lake whereon he was a collector of dues would naturally be precise, specifies the exact spet. 2 Of the current explanations of the seeming difficulty that St Mat- thew names two and St Mark and St Luke one demoniac, that of Chrysostom (7 loc.) and Augustine (de Consensu Evang. Il. 24) seems most satisfactory, viz. that one of the demoniacs took so entirely the prominent part as to cause two of the narrators to omit all mention of his companion. We have no reason for inferring from St Matthew that the second of the sufferers did more than join in the opening cry of deprecation ; see Matth. viii. 29. 3 See Thomson, The Land and the Book, Vol. τι. p. 35. Tombs The Gerge- sene demo- * Mk. v. 3 LECT. LV: ®Lk.viii, 39 b Mk, v. 20 ° ver. 9 ἃ ver. 6 © Comp. p. 164, note. 190 The Ministry in Eastern Galilee. solitudes of the desert mountains behind, dwelt the wretched, and, as it would seem, sinful man, who by his Lord’s own Divine command* was hereafter to be Christ’s first preacher in his own household, and who told abroad the blessings he had received through the surrounding land of Decapolis’. How he was healed, the astonish- ing and most convincing way in which every line of the narrative sets before us the awful kind of double or rather manifold personality’, the kneeling man of the one moment* and the shouting demoniac of the next*, the startling yet all-wise permission given to the devils’, and the overpowered instinct of self-preservation in the possessed swine,—all this our present limits pre- clude me from pausing fully to delineate, but have also been observed in Wady Fik on the side of the road leading up from the lake (Stanley, Palestine, ch, X. p. 376), the position of which has perhaps led to that ravine be- ing usually selected as the scene of the miracle; if, however, the above identification of Tépyeoa and Gerza be accepted, the scene of the miracle must be transferred to the more northern Wady Semak. 1 On this much debated subject we may briefly observe, (@) that the permission to enter into the herd of swine may have been deemed neces- sary by our Lord (πολλὰ ἐντεῦθεν οἰκονομῶν, Chrys.) to convince thesuf- ferer of his cure (Chrys. 1.); (6) that it may also stand in connexion with some unknown laws of demoniacal possession generally, and more par- ticularly with that which the demons dreaded, deprecated, and perhaps foresaw,—a return to the abyss (Luke viii. 31). It may be that to defer that return they ask to be suffered to enter into fresh objects in that district to which they so mysteriously clung (Mark v. 10), and it may be too that the very permitted entry by destroying the instinct of self-preservation in the swine brought about, even in a more ruinous way, the issue they so much dreaded. That this was (c) further designed to punish the people for keeping swine is not perfectly clear, as the inhabitants of those parts were mainly Gentile: comp. Joseph. Antiqg. Xv. 11. 4. The supposition that the swine were driven down the precipice by the demoniacs (Kuinoel, followed by Milman, //ist. of Christianity, Vol. I. p. 238) is not only in the highest degree im- probable, but wholly at variance with the express statements of the inspired writers. The Ministry in Eastern Galilee. 191 this one comment I will venture to make, that with this miracle before us, with expressions so unqualified, and terms so distinct, a denial of the reality of demoniacal possession on the part of any one who believes the Gospel narrative to be true and inspired, may justly be regarded as simply and plainly inconceivable’. oe On the Lord’s return to the western side, Zheraising of Jairus’ which took place immediately in consequence of dauyhier. the request of the terror-stricken inhabitants of the neighbouring city*, He found the multitude *™*v'3+ eagerly waiting to receive Him”, and among them " ΤΟΥ 49 one anxious and heart-stricken man, Jairus, whose daughter. lay dying, and who besought our Lord with all the passion of a father’s love to save his child. But the crowd hung round the Lord’, and ° ver. 42 the case of the suffering woman‘, who touched her “γον 4354 Saviour’s garments with the touch of faith’, added to the delay, and the daughter of the ruler of the synagogue had breathed her last before the Lord could reach the father’s house’*. 1 For some good remarks on this subject see Olshausen, Commentary, Vol. I. p. 305 sq. (Clark), Trench, Notes on the Miracles, p. 151 sq., Alford, on Matth. viii. 32, and com- pare Kitto, Journal of Sacr. Lit. No. vil. p. 1 sq., No. XIV. p. 394 sq. In addition to these, on the miracle generally, see Chrysostom, on Matth. Hom. Xxvil., the good comments of Maldonatus, on Matth. l.c., Bp Hall, Contempl. 111. 5, and compare Jones of Nayland, Works, Vol. v. p- 72 84.» and Bp Wilberforce, Serm. p- 107. 2 On this miracle, the charac- teristics of which are the great faith of the sufferer, and the indirect So they tell Him though not unconscious performance of the cure, see Hall, Contempl. Iv. 4, Trench, Notes on the Miracles, p. 189 sq., Hook, Serm. on the Mira- cles, Vol. 1. p. 242 8q. ; and compare Lange, Leben Jesu, 1V. 4. 14, Part Il. p. 681. 3 The slight difference between the narrative of St Matthew in which the father speaks of his daughter as now dead (ch. ix. 18), and thatofSt Mark, where he speaks of her as being at the last gasp (ch. v. 23), has been accounted for most reasonably by Augustine (de Con- sens. Evang. 11. 2), Theophylact (rst alternative), and others, by the sup- position that Jairus spoke from what LECT. Uae * Mk. v. 35 Lk. viii. 49 b vil. Ar 192 The Ministry in Eastern Galilee. that all was over*. But now was the glory of God to be revealed. Yet again a second time, as once on the bier, so now on the bed, did the Lord loose the bands of death—with however this very striking and peculiar difference, that what a few days before was done in the sight of all Nain”, was here done in strict privacy with three chosen Apostles and the father and mother alone *Mk.v.43 present, and with the special and urgent® com- The second visit to the synagogue at Naza- reth, mand to those present not to raise the veil of the solemn scene they had been permitted to witness’. Soon after this, perhaps on the same day, our Lord accompanied by His disciples leaves Caper- naum, and on the Sabbath which immediately followed again appeared in the synagogue at His own town of Nazareth’....The feeling there is now in some degree better than it was three his fears suggested, and that he re- garded the death of his daughter as by that time having actually taken place; comp. Greswell, Dis- sert. 111. Vol. I. p. 217. 1 This command, which Meyer (on Mark Vv. 43) most rashly consi- ders a mere unauthorized addition of later tradition, is perfectly in harmony with the private manner in which the miracle was performed. The reason why it was given can, however, only be conjectured. It can scarcely have been on account of the Jews (διὰ τὸν φθόνον τάχα τῶν ᾿Τουδαίων, Theophyl. on Luke viii. 56), but may very probably have been suggested by a desire to avoid undue publicity, and perhaps also by merciful considerations of what the Lord knew to be best for the maiden and her relatives ; compare Olshausen, Commentary on (Gospels, Vol. 1. Ὁ. 276 (Clark). On the mira- cle itself see the good comments of Chrysost. in Matth. Hom, ΧΧΧΙ., Bp Hall, Contempl. tv. 8, Lardner’s vindication, Works, Vol. XI. p. 1 84.» Trench, Notes on the Miracles, p. 179, and Lange, Leben Jesu, Il. 4. 14, Part 11. p. 683 sq. 2 That this visit to Nazareth is not identical with that recorded by St Luke (ch. iv. 16) is rightly main- tained by Meyer, on Matth. xiii. 54. The only argument for the identity is our Lord’s use of the same proverb on both occasions ; but is there any- thing strange in such a repetition, especially when the conduct of the people of Nazareth on each occasion rendered sucha proverb most mourn- fully pertinent? See Wieseler, Chron. Syn, p. 284 sq. The Minstry in Eastern Galilee. 193 weeks before’. The fame that spread all through Lxocr. Galilee had produced some effect even at Naza- _ ἢ reth, and had disposed them to give ear a second Pris ws time to Him whose wisdom and even miraculous powers” they were forced to recognize and to? Mk.vi. 2 confess. But the inward heart of the men of Nazareth was unchanged as ever. Though there was now no longer that open indignation and murderous rage® that was so frightfully manifested ° Lk.iv. 28 at the former visit, there was a similar vexed spirit of amazement and incredulity, and a similar and even more scornfully-worded appeal to family connexions of low estate, and to kindred that had long lived humbly among them ; ‘ Is not this the carpenter, the son of Mary and the brother of James and Joses and Judas and Simon’? Τὺ °™Msvi3 is now however offence rather than positive rejection—yet offence that sprang from a deep heart of unbelief, which stayed the Saviour’s healing hands*, and made him who knew full *Mtxiii.5s well what it was to meet with rejection and want of faith, to marvel at the exceeding measures of Nazarene unbelief’. On the eveof that day, or more t Mx. vi. 6 probably early on the morrow, our Lord appears jy, jon of to have commenced a short circuit of Galilee, but, {erin as we must conclude from our general notes of time’, in the direction of Capernaum, and at this 1 The sabbath on which our Lord 484), we find that our present Sab- preached at Nazareth would certain- bath answers to Nisan 13, and ly seem to be the sabbath which therefore must conclude that both succeeded the σάββατον Sevrepdrpw- our Lord and His Apostles returned tov (Luke vi. 1), and consequently to Capernaum from their respective according to our explanation of the missionary journeys on the following latter term, the second Sabbath of day, there being good reason for Nisan. Now if we turn to our fixing the Feeding of the 5000 on tables (Wieseler, Chron, Synops. p. the Passover-eve, Nisan 14 ; see be- ἘΠ ΓΤ, 13 14. The Ministry in Eastern Galilee. LECT. same time also it would certainly appear that He sent forth the twelve Apostles (who we * Mk. vit now accompanied Him to Nazareth)*, by two and two, probably in different directions, and perhaps with an order, after having made a brief trial of the powers” with which they had been intrusted, to joi their Master at Caper- naum. Thither they must have returned, it would seem, not more than two days afterwards’... Such a statement may at first seem startling. It may be urged that so short an absence on the part of the Apostles is hardly compatible with the instructions given to them by our Lord, as °Mt.x.5sq. recorded by the first Evangelist’, wherein distant and continued journeyings would seem rather to be contemplated than the limited circuit which our Ὁ vi. 12 present chronology suggests’. low, and compare John vi. 4. Such a result can hardly be conceived na- The difficulty, however, may be in some degree removed by tak- ing into consideration the fact that the first day of the Jewish month was fixed by observation, and that the day of the Julian calendar with which it agrees can hardly be deter- mined with perfect certainty. In the case of Nisan 1 in the present year the correct time of new moon was about 7 o’clock in the evening of April 2; the new moon would then probably be observed on the evening of April 4 (see Wieseler, Chiron. Synops. p. 446). But the Jewish day begins after 6 o'clock; Nisan 1 would then begin on April 4 but really coincide with April 5, and not with April 4 as Wieseler The date of our present Sabbath would then be tural. and Wurm suppose. The objection is Nisan 12 and not Nisan 11, and we should have two whole days for the absence of the Apostles, a time not improbably short: see below. Such niceties and difficulties may well teach us caution, aid may justly make us very diffident as to our ability to assign each event in this portion of the sacred narrative to the true day on which it occurred. 1 See the preceding note. * Another objection may perhaps be founded on the declaration of St Mark that our Lord ‘went round about the villages, teaching’ (ch. vi. 6; comp. Matth. ix. 35). This is also of some weight, but as we find no special note of time serving to define it as subsequent to the visit to Nazareth, and prior to the send- ing forth of the Twelve, we may perhaps justly and correctly regard it either (a) as serving only to mark The Ministry in Eastern Galilee. 195 certainly not without force, and is useful in warn- LECT. ing us not to be too confident either on the con- struction of our chronological tables, or in the correctness of our collocation of individual events. Still when we consider,—/First, that it is far from improbable that St Matthew has incorporated in this address to the Apostles instructions given to them by our Lord at other periods of His minis- try'; Secondly, that the address whether in its longer or its shorter form may reasonably be supposed to extend far beyond the present time*, \yomp. ? and to refer to periods of missionary labour as yet still distant; Zhirdly, that it does not seem probable that our Lord would have long dispensed with the attendance of those to whom His blessed presence was so vital and so essential*—when we consider all these points, it will perhaps seem less improbable, that this first missionary journey was but short, and that the Apostles returned that our Lord’s ministry was con- tinuous; that He did not remain at Nazareth, but was extending His blessings to other places, or, still - more simply (Ὁ) as merely specifying the work in which our Lord was then engaged, and as preparing the reader for a transition to other sub- jects (ver. 7—29) ; see above, p. 185, note I. 1 When we remember that St Matthew does not notice the sending forth of the Seventy, and further, when we compare the instructions delivered to them, as recorded by St Luke (ch. x. 2), with those which are here recorded by St Matthew, as delivered to the Twelve (ch. x. 2 sq.), it seems hard to resist the conviction that as the first Evange- list was moved in the preceding chapters to group miracles together, go in the present case he is present- ing in a collected form all our Lord’s instructions on the subject of mis- sionary duties and labours generally. See a comparison of the parallel passages in Wieseler, Chron. Synops. Pp. 303. 2 Tt is right to remember that the formal appointment of the Twelve can scarcely be placed further back than a week or ten days from the present time. Some of the number, we know, had been already long enough with our Lord as disciples for us to conceive that they might have been enabled to teach and preach for some time without being sustained by His presence, but this can hardly be felt in reference to all the Apostles. 13—2 LECT. Ve * Comp. Mt. xiv. 13 bMk.vi. 31 ° ver. 31 The Feed- ing of the ἡ Jive thou- sand, 196 The Ministry in Eastern Galilee. to Capernaum as early as the evening of the second day. The return was nearly, it would seem, contemporaneous with the arrival of the tidings of the SBaptist’s murder', and it was perhaps partly on this account*, and partly for the sake of communing in stillness with His chosen ones after their first missionary efforts®, that our Lord thought it meet to avoid the many comers and goers® which a time so close to the Passover would be sure to set in motion, and to seek rest and privacy by retiring with His Apostles to the solitudes of the further side of the lake. But rest and privacy were not to be obtained. A. very short time, especially when we remember the probable vicinity of the city of Bethsaida- Julias*, and the numbers that might now have been moving about the country, would have served to have brought the Five thousand round our Lord; and there on the green table-lands on 1 Tt seems probable that the death of the Baptist took place somewhere about a week before the time now under consideration ; see Wieseler, Chron. Synops. p. 292 sq. Much succeeded in the government of Galilee (Joseph. Antig. xvi. 8. 1), is known to have died a few days before the Passover, A.U.c. 750; see Lect. II. p. 75, note I. however turns on the meaning as- signed to the term γενέσια (Matth. xiv. 6, Mark vi. 21). If it refers to the festival in honour of the birthday of Herod Antipas (Meyer) no precise date for the murder of the Baptist can be obtained from this portion of the narrative; if, however, as seems not unlikely, it refers to the festival in honour of the commencement of Herod’s reign, then an approximately close date can easily be arrived at, as Herod the Great, whom Herod Antipas 2 This appears to have been a place of some size and importance. It was transformed by Philip from a mere village into a populous and handsome town (see Joseph. Antig. XVUI. 2. 1), of which some traces are thought to have been found on some rising ground on the east side of the Jordan and not far from the head of the lake; see Robinson, Palestine, Vol. 11. p. 413, Thomson, The Land and the Book, Vol. 1. p- 9, and compare Winer, RWB, ΟΡ. 172. The Ministry in Eastern Galilee. 197 the north eastern corner of the lake, or amid the τιν. ‘oreen grass” of the rich plain near the mouth —*’ of the Jordan!, must we place the memorable “39 scene of the miraculous feeding of that vast mul- titude. Memorable indeed: memorable for the display of the creative power of the eternal Son that was then made before more” than five thou-?Mt-xiv.21 sand witnesses; memorable too for the strange coincidence that on the very eve that the Paschal lambs were being offered up in the temple-courts of Jerusalem, the eternal Lamb of God was feed- ing His people in the wilderness with the bread which His own Divine hands had multiplied’. And now I must draw these words and this Concluding portion of our Master’s life at once to a close, yet ἘΠῚ not without the prayer that this effort to set forth the narrative of a most solemn and eventful period,—the period of the Lord’s founding His Church,—may be blessed by His Spirit. To be confident of the accuracy of details either of time or place, where not only the connexion of individual events but the arrangement of the whole period is a matter of the utmost doubt and difficulty, 1 See Stanley, Palestine, ch. x. p- 377, and especially Thomson, The Land and the Book, Vol. τι. p- 29, where it is stated that the exact site of the miracle may almost confidently be identified. For a con- futation of the rashly advanced opinion that St Luke places the scene of the miracle on the western shore (De Wette, comp. Winer, RWB. Vol. % p. 175), see Meyer, on Luke ix. το. 2 On this miracle, which, as has been often observed, is the only one found in all the four Gospels, and which, when compared with the miracle of turning the water into wine (John ii. 1 sq.), shows our Lord’s creative powers in reference to quantity, as the latter does His transforming powers as to quality, see Origen, in Matth. xi. 1, Vol. m1. p- 476 sq. (ed. Bened.), Augustine, in Joann. Tract. xxiv. Vol, ll. p. 1592 sq. (ed. Migne), Bp Hall, Contempl. Iv. 5, Trench, Notes on the Miracles, p- 261, and a good sermon by Mill, Univ. Serm. XVI. p. 301. LECT. 198 The Ministry in Eastern Galilee. would indeed argue a rash and self-satisfied spirit ; -yet this I will presume to say, that if certain chronological data and reasonings be approxi- mately correct,—and after manifold testings cor- rect in the main I do verily believe them to be,— then the general picture can hardly be much otherwise than as it has been here sketched out. Be this however as it may, I count all as nought if only I have succeeded in the great object which these Lectures are intended to promote, if only, by presenting some sketches of the continued life of the Saviour, I may have been enabled to bring that Saviour nearer to one heart in this Church, On that holy life, on all its Divine harmonies, on all its holy mysteries, may we be moved more and more to dwell. By meditating on the inspired records may we daily acquire increasing measures of that fulness of conviction, to have which in its most complete proportions is to enjoy the greatest earthly blessing which the Lord has reserved for those that love Him....This is indeed to dwell with the Lord on earth!, this is indeed to feel His spiritual presence around us and about us, and yet to feel, with no ascetic severity but in sober truth, that we have here no abiding city, but 1 ‘Do not then,’ says the wise and eloquent Bp Hall, ‘conceive of this union as some imaginary thing that hath no existence but in the brain, or as if it were merely an accidental or metaphorical union by way of figurative resemblance; but know that this is a real and substantial union, whereby the believer is in- dissolubly united to the glorious per- son of the Son of God. Know that this union is not more mystical than certain, that in natural unions there may be more evidence but cannot be more truth. Neither is there so firm and close a union betwixt the soul and body as there is betwixt Christ and the believing soul ; for as much as that may be severed by death but this cannot.’ Christ Mys- tical, ch. 11.; see above, Lect. III. p- 147, note 2. The Ministry in Eastern Galilee. 199 that there, where He is, is our true and ever- LECT. lasting home: there, by the shores of that crystal a sea* our heavenly Gennesareth, there that new * Rev. ἵν. 6 Jerusalem, whose light is the light of the Lamb», " Rev. xxi —the ‘city which has foundations, whose builder ᾿ and maker is God* *Heb.xi.10 LECTURE V. THE MINISTRY IN NORTHERN GALILEE. Sr Luke trv. 43. And He said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent. et I nave chosen these words, brethren, which really —_— helong to a slightly earlier period’ than that which we are now about to consider, as nevertheless a very suitable text for that part of our Master’s history which will occupy our attention this after- General features of this part of our Lord’s history. noon. In the portion of the inspired narrative now before us, we have the brief yet deeply interesting notices of more widely extended journeys and more prolonged circuits. We find the clear traces of missionary travel to the West and to the Hast and to the North, and we read the holy record of deeds of mercy performed in remote regions both of Galilee and the lands across the Jordan’, 1 The exact time when these words were uttered by our Lord was the morning following the first Sabbath at Capernaum, when the amazed but grateful multitudes were pressing Him not to leave the place He had so greatly blessed ; see Lect. Iv. p. 168. * It has not been easy to select a single term which should correctly describe the principal scene of the ministerial labours of our Lord which come before us in this Lecture. The known geographical divisions of Up- per and Lower Galilee (Joseph. Bell. Jud. U1. 3. 1) would naturally have suggested the adoption of the former term in reference to the present, and the latter in reference to the preceding portion of the sacred nar- rative, if it were not apparently an established fact that Capernaum The Ministry in Northern Galilee. 201 which the Lord had not, as it would appear, yet Lrcr. blessed with His Divine presence. plain of Gennesareth and the nearer portions of Galilee, ‘the land of Zabulon and the land of Hitherto the ne. Nephthalim*,’ had been almost exclusively blest *Mt.iv.r5 with the glory of the great Light; now Phcenice and Decapolis were to behold its rays, Hitherto the lake of the East, ‘the way of the sea beyond Jordan", had been the chief theatre of the Re-” ver. 15 deemer’s teaching and miracles ; now the dwellers round Tyre and Sidon were 8115 to hear, even in their own remote lands, the tidings of salvation, Luke vi. 17 yea and to bear their witness to victories over the powers of that kingdom of darkness which had so long been seated on those heathen and idolatrous shores. © Comp. Mark 111. 8 Such is the general character of the very re- Special markable portion of the sacred narrative on which we are now about to dwell. Remarkable is it for the glimpses it vouchsafes to us of the un- wearied activities of our Lord’s ministerial life ; remarkable for the notices it supplies to us of the extended spheres to which those holy energies were directed'; remarkable too for the contrasted belonged, not as it might be thought to Lower (Kitto, Bibl. Cycl. Art. ‘Galilee, Vol. 1. p. 727), but to Upper Galilee ; comp. Euseb. Ono- mast, Art. ‘Capharnaum,’ and Smith, Dict. of Bible, Art. ‘Galilee,’ Vol. 1. p- 646. The title above has thus been chosen, though it is confess- edly not exact, as failing to include the districts across the Jordan, which, as will be seen from the nar- rative, were the scenes of some part of the ministry that we are now considering. 1 The peculiar character of these distant missionary journeys of our Lord, and the considerable portion of time which they appear to have occupied, have been too much over- looked by modern writers of the Life of our Lord; compare, for ex- ample, Hase, Leben Jesu, § 85, and even to some extent Lange, Leben Jesu, τι. 5. 10, Part τι. p. 864, nei- ther of whom seems properly to recognize the important place which contrasts and cha- racteristics. LECT. ve Chronolo- gical limits of the pre- sent por- tion. 292: The Ministry in Northern Galilee. relations in which it stands to that portion of the Gospel history which claimed so much of our atten- tion last Sunday. ‘To these contrasts and charac- teristics let us devote a few preliminary thoughts. First, however, let us specify the limits of the section to which we are about to confine our at- tention....These seem, almost at once, to suggest themselves to the meditative reader, and serve to separate the evangelical narrative into simple and natural divisions. Our section, it will be remembered, commences with the events which immediately succeeded the Feeding of the five thousand on the Passover eve!, and naturally and appropriately concludes with the return of our Lord to Capernaum a very short time previous to His journey to Jerusalem at the feast of Taber- nacles, towards the middle of October. We have thus as nearly as possible a period of six months’, a period bounded by two great festivals, and, as I have already said, marked off from the preceding portion of our Lord’s history by some striking contrasts and characteristics. On these let us briefly pause to make a few observations which the nature of the subject appears to demand. these journeys really occupy in our Lord’s ministry ; see below, p. 203. Ewald on the contrary has correctly devoted a separate section to this portion of the Gospel history ; see Gesch. Christus’, p. 331 sq. 1 See above, Lect. 1v. p. 197. The opinion there advanced, of the exact coincidence of the day on which the multitudes were fed with that on which the paschal-lamb was slain, derives some slight support from the subjeet of our Lord’s discourse (the bread of life, John vi. 22 sq.) at Capernaum on the following day, which, it does not appear at all un- likely, was suggested by the festal season ; see below, p. 211. 2 Τῇ we are correct in our general chronology, the present year would be 782 A.U.c., and in this year the Passover would begin April 17 or 18 (see above, p. 193, note 1), and the feast of Tabernacles October 19 ; see the tables in Wieseler, Chron. Synops. p. 483. The Μύϊδίγη in Northern Galilee. 203 One of the most striking features of the pre- sent section is the glimpse it affords us of the progressive nature, if I may venture to use such an expression, of our Lord’s ministerial labours, and the prophetic indications, as it were, which it supplies of the future universal diffusion of the Gospel. At first we have seen that our blessed Master was mercifully pleased to confine His teaching and His deeds of love and mercy mainly to that province which could now alone be reckoned as the land of the old theocracy. In Judxa He was pleased to dwell continuously more than eight months'; in Judea He gathered round Him disciples more numerous than those of John’, and from Judzea He departed only when the malignity of Scribe and Pharisee rendered that favoured land no longer a safe resting-place for its Redeemer and its God’, Then, and not till then, followed the ministry in the eastern and as it would seem more Judaized’ portion of Galilee. 1 This ministry began with the Passover of the year 781 A.U.C. (March 29), and concluded with our Lord’s departure to Galilee through Samaria, which, as we have seen above, may be fixed approximately as late in December: see Lect. II. p- 130, note 3. 2 This last epithet may perhaps be questioned, but is apparently borne out by the essentially Jewish character of the district which the sacred narrative seems to reveal. The population of the great city of the district, Tiberias, though mixed (Joseph. Aniig. XVI. 2. 3), appears to have included a considerable and probably preponderant number of Jews, as we find it mentioned as in revolt against the Romans (Joseph. Vit. 9), while the other large city of Galilee, Sepphoris, did not swerve from its allegiance. Capernaum too, if we agree to identify it with Tell Him (p. 121, note 2), must have had a large population of Jews at a time not very distant from the Christian era, otherwise we can hardly account for the extensive ruins, apparently of a synagogue of unusual magnifi- cence, which have been observed at that place by modern travellers ; see Robinson, Palestine, Vol. 111. p. 346 (ed. 2), Thomson, Land and the Book, Vol. 1. p. 540. As to the supposed early date of the building, compare the remarks of Robinson, Palest. Vol. 111. p. 74. LECT. V. Progressive nature of our Lord’s ministry. 4 Joh.iv. 1 b ver. 3 204 The Ministry in Northern Galilee. Lect. In due and mysterious order succeeded those missionary labours in frontier lands where the Gentile element was mainly, if not in some cases exclusively prevalent. This gradual enlargement of the field of holy labour does indeed seem both striking and suggestive ; this we may perhaps ven- ture to regard as a result from our present system of harmonizing the Gospel narrative, which reflects on that system no small degree of plausibility. Contrasts But there are contrasts too between the between this : : ° andthe uarrative of this present portion of our Lord’s eee ae history and that which has preceded, which the narra- seem to illustrate the foregoing remarks, and are in themselves both interesting and instructive. Though the ‘portion of time vouchsafed to the ministry in Capernaum and its vicinity was so short, yet with what minute accuracy is it detailed to us by the three Synoptical Evangelists! How numerous the miracles, how varied and impressive tive. the teaching! 1 Assuming our general dates to be right, our Lord’s first appear- ance in the synagogue at Nazareth would be on a Sabbath co:respond- ing with the 21st day of the interca- lated month Beadar, or, according to the Julian Calendar, March 26 or 27. The Passover, as we have already seen, commenced on April 17 or 18. We have thus for the portion of our Lord’s ministry on which we have commented in the preceding Lecture only a period of about twenty-two days. It may be urged that this is far shorter than we could have inferred from the narrative; but it may be answered, —that if the feast mentioned by St John (ch. v. 1) be Purim, and 7f Three continuous weeks only’, yet we consider, as we seem fairly justi- fied in doing, the Feeding of the five thousand coincident with the Passover-eve of the same year (see p. 153, note 1), then our Lord’s minis- try in Eastern Galilee cannot readily be shown to have lasted longer than has here been supposed. It is by no means disguised that there are in this, as in every other system of chronology that has yet been pro- posed, many difficulties, and much that may make us very doubtful of our power of fixing the exact epochs of many events (see above, p. 193, note 1); still, if the extreme chrono- logical limits appear rightly fixed, we seem bound to accept the fair results of such an arrangement, if The Ministry in Northern Galilee. 20 in that short time one signal instance of the Lord’s xxcr. controlling power over the elements’, two records of triumphs over the power of death, three notable accounts of a stern sovereignty exercised over the spirits of perdition*®, the formal founding of the Church, and the promulgation of all its deepest teaching....But in our present section when we follow our Lord’s steps into half-heathen lands, though the time spent was so much greater, how few the recorded miracles, how isolated and de- tached the notices of them ! Nay more, our very inspired authorities seem teaching to change their relations, and yet suggest by the (7 ing rather very change that local teaching and preaching? “ar mire cles cha- rather than display of Ἐπ τ power was eee of Ls chief characteristic of these six months of the period. Lord’s ministerial life. I ground this opinion on the easily verified fact that the professed historian not as certainly true, yet at least as consistent with what has been judged to be so, and thus far as claiming our assent. For some re- marks tending in some measure to dilute the force of ἃ priori argu-’ ments founded on the apparent shortness of the time, see Wieseler, Chron. Synops. p. 288. 1 We might have almost said two, as the miracle of walking on the water (Matth. xiv. 25, Mark vi. 48, John vi. 19), though placed in the portion on which we are now com- menting, obviously belongs to the ministry in Eastern Galilee. 2 These are, (1) the striking in- stance in the synagogue at Caper- naum (Mark i. 23 sq., Luke iv. 33 8q.), which so greatly amazed those who witnessed it; (2) the in- stance of healing the blind and deaf demoniac (Matth. xii. 22), which provoked the impious declarations of the Jerusalem scribes and Phari- sees; and (3) the Gergesene demo- niacs (Matth. viii. 28 sq., Mark y. 1 sq., Luke viii. 26 sq.). 3 The statement of Chrysostom (in Matth. Hom. uu. Vol. vit. p. 596, ed. Bened. 2), that our Lord did not journey to the borders of Tyre and Sidon for the purpose of preaching there (οὐδὲ ὡς κηρύξων ἀπῆλθεν), seems doubtful. St Mark, as Chrysostom urges, we learn that our Lord sought privacy ‘and would have no man know’ (ch. vii. 24), but this, from the im- mediate context and, as it were, contrasted miracle, would seem to indicate a desire for partial rather than absolute concealment, a tempo- rary laying aside of His merciful dis- plays of Divine power rather than a suspension of His ministry. From LECT. Vi * Lke12 206 The Ministry in Northern Galilee. of his Master’s life, he who made it his duty to set in order the narrative which eye-witnesses had delivered’, and who records to us events rather than discourses’, has assigned to this six months’ period only some thirty or more verses’, while to the brief but eventful period that preceded he has devoted at least seven times as much of his in- spired record. Our principal authority, as we might almost expect, is St Matthew; yet not ex- clusively, as about 150 verses of St Mark’s Gospel relate to the same period*. The events however recorded by both evangelists taken together are so very few, that again the inference would seem reasonable, that if two of those who were eye- witnesses,—for in St Mark we have the testimony of St Peter,—have related so little, our Lord’s miracles during this time could scarcely have been numerous. Miracles, as we know, were performed, but it was probably less by their influence than by the calm but persuasive influence of teaching and preaching that the Lord was pleased to touch and test the rude, yet apparently receptive hearts of the dwellers in the remote uplands of Galilee, or in the borders of Hellenic Decapolis‘. 1 On the nature and character- istics of this Gospel, see Lect. 1. spel that refers to this period of our Lord’s ministry begins ch. vi. 45, p. 27 sq. 2 The only portion of St Luke’s Gospel which appears to relate to this period of our Lord’s ministry, if we excepta very few verses which may perhaps belong to discourses during this period (ch. xv. 3—7: xvii. 1, 3), begins ch. ix. 18, and concludes with the soth verse of the same chapter: comp. Wieseler, Chron. Synops. p. 314. 5 The portion of St Mark’s Go- and seeins to conclude with the last verse of ch. ix. The next chapter describes our Lord as journeying into Judea by way of Perwa, and consequently is describing the last journey to Jerusalem ; ture VI. see Lec- * The district, or, more strictly speaking, confederation bearing this name, seems to have been made up of cities and the villages round them (Joseph. Vit. § 65), of which the The Ministry in Northern Galilee. 207 This is exactly what we might have presumed Lect. to expect from the circumstances of the case, and ἢ from what has been incidentally revealed to us of the conditions on which the performance of the Lord’s miracles in a great measure depended. From the comment which both St Matthew and St Mark have made upon the repressing influence of the unbelief of the people of Nazareth*, we τ Seth seem justified in asserting that our Redeemer’s miracles were in a great degree contingent upon the faith of those, to whom the message of the Gospel was offered'. How persuasively true then does that narrative appear which on the one hand represents the appeal to miracles most frequent and continuous in Hastern Galilee, where the receptivity was great and the contravening in- fluences mainly due to alien emissaries*,—and, on the other, leaves us to infer, by its few and isolated Such a difference probable from the nature of the case. notices, that amid the population was nearly entirely Gen- tile: two of the cities, Hippos and Gadara are distinctly termed by Jo- sephus (Antig. XII. 11. 4) Ἑλληνίδες πόλεις. The geographical limits of Decapolis can scarcely be defined; we seem, however, justified in con- sidering that nearly all the cities included in the confederation were across the Jordan, and on the eastern side of the lake of Gennesareth; comp. Euseb. Onomast. s. v. ‘ De- capolis,’ Winer, RWB. Art. ‘ Deca- polis,’ Vol. 1. p. 263, and the de- tailed account of the district and its cities in Caspari, Chron.-Geogr. Ein- leit. § 72, p. 83 sq. 1 The following comment of Ori- gen is clear and pertinent: ‘From these words (Matth. xiii. 58) we are taught that miracles were performed darkness and necessarily among the believing, since ‘‘ to every one that hath it shall be given and shall be made to abound,” but a- mong unbelievers miracles not only were not, but, as St Mark has re- corded, even could uot be performed. For attend to that ‘‘ He could not perform any miracle there;” he did not say ‘He would not,” but “ΗΘ could not,” implying that there is an accessory co-operation with the miraculous power supplied by the faith of him towards whom the mira- cle is being performed, but that there is a positive hindrance caused by unbelief.’ Jn Matth. x. 18, Vol. 11. p- 466 (ed. Bened.): see also Eu- thym. Matth. xiii. 58. 2 See above, Lecture Iv. p. 170, note I. LECT. V. The return across the lake. Our Lord walks on the waters. ®*Mt.xiv.22 Mk. vi. 45 208 The Ministry in Northern Galilee. imperfect belief of the frontier lands that appeal was comparatively limited and exceptional. But it is now time for us to resume the thread of the inspired history. On that Passover-eve with which our narrative commences, our Lord after having fed the Five thousand remains Him- self behind on the eastern shore to dismiss the yet lingering multitudes’, but directs the disciples to cross over the lake to Bethsaida. From some supposed discordant notices in the accounts given of the circumstances which followed, it has been urged that this Bethsaida was the town of that name, known also by the name of Julias, not far from the head of the lake’, and with this suppo- sition it may be conceded that there are some 1 This view, which is perhaps originally due to Lightfoot (Chron. Temp. § 47, Vol. 11. p. 30, Rote- rod. 1686), is very elaborately main- tained by Wieseler (Chi'on. Synops. p- 274, note), and has also found a recent advocate in Dr Thomson (The Land and the Book, Vol. τι. p- 30 8q.), who conceives that there was really only one Bethsaida, viz. the town at the north-eastern corner of the lake. In opposition to Light- foot and Wieseler we may justly urge, first, the distinct words of St Matthew, describing the position of the vessel on its return, τὸ δὲ πλοῖον ἤδη μέσον τῆς θαλάσσης ἣν (ch. xiv. 24; comp. Mark vi. 47); and se- condly, the words of St Mark προά- yew εἰς τὸ πέραν πρὸς Βηθσαϊδάν (ch. vi. 45), which, when coupled with the above notice of the posi- tion of the vessel, it does seem im- possible to explain otherwise than as specifying a direct course across the lake: compare also John vi. 17. With regard to Dr Thomson’s opi- nion it may be observed that all modern writers seem rightly to acqui- esce in the opinion of Reland that there was a place of that name on the western coast, very near Capernaum. Robinson fixes its site as at the modern et-Tabighah (Palestine, Vol. Ill. p. 359, ed. 2), but there seems good reason for agreeing with Ritter in placing it at Khan Minyeh, and in fully admitting the statement of Seetzen, that this last-mentioned place was also known by the local name of Bat-Szaida: see Hrdkunde, Part xv. p. 333 sq., and the com- ments of Caspari, Chron. -Geogr. Ein- leit. § 66, p. 75 sq. That there should be two places called Beth- saida (‘ House of Fish’) on or near a lake so well-known not only for the peculiar varieties (Joseph. Bell. Jud. ur. 10. 8) but the great abundance of its fish as that of Gennesareth, cannot justly be considered at all improbable. The Ministry in Northern Galilee. 209 statements in the sacred narrative that at first sight seem to be fairly accordant: as however the supposed discordances and difficulties are really only imaginary, there seems no sufficient reason for departing from the ordinarily received opinion that this was the village on the western side. Nay more, the scarcely doubtful direction of the gale from the south-west'!, which would bring, as we are afterwards told, vessels from Tiberias to the north-eastern coast*, but would greatly delay a passage in the contrary direction, seems to make against such a supposition, and to lead us deci- dedly to believe that Bethsaida on the western coast was the point which the Apostles were try- ing to reach,—and trying to reach in vain. Though they had started in the evening’, they 1 See Blunt, Veracity of Evange- lists, No. xx. p. 82, who appears rightly to connect with the mention of the gale the incidental notice of the passage of boats from Tiberias to the N. E. corner of the lake. For a description of these sudden and often lasting gales, see Thomson, Land and the Book, Vol. τι. p. 32, and comp. p. 188, note 2. 2 Some little difficulty has been found in the specifications of time in the narrative owing to the inclu- sive nature of the term ὀψία. The following remarks will perhaps adjust the seeming discrepancies. From St Matthew (ch. xiv. 15) we learn that it was ὀψία before the men sat down. This we may reasonably suppose roughly specifies some time in the jirst evening (3 P.M.—6 P.M.), which again the ὥρα πολλὴ of St Mark (ch. vi. 35) would seem more nearly to define as rather towards the close than the commencement of that ὀψία. At Be HL. the beginning of the second evening, probably soon after 6 o’clock, the disciples embark (John vi. 16), and ere this ὀψία, which extended from sunset to darkness, had quite con- cluded, the disciples had reached the middle of the lake (Mark vi. 47; comp. Matth. xiv. 24), and were now experiencing the full force of a gale, which probably cummencing soon after sunset (comp. Thomson, Land and the Book, Vol. 11. p. 32) was now becoming hourly more wild. For some hours they contend against it, but without making more than a few stadia (comp. John vi. 19: the lake was about forty stadia broad ; Joseph. Bell. Jud. ut. 10. 7), when in the fourth watch (Matth. xiv. 25) they beheld our Lord walking on the waters, and approaching the vessel. On the first and second evenings, see Gesenius, Lex. 8. v. Δ), p. pei (Bagster), Jabn, Ar- checol. Bibl. § τοι. 14 LECT. Vi ἃ. Joh.vi. 23 210 The Ministry in Northern Galilee. Lect. had not crossed the lake by the time of the fourth watch"; still were they toiling against the stirred-up waters and tempestuous wind, when to their bewilderment they see the Lord walking on those storm-tost waves, and as it were leading the way' to the haven they had so long been striving to reach. We well remember the incident of the striking but, alas! soon failing faith of St Peter’, the ceasing of the wind, and the speedy arrival of the vessel at the land whither they were going’; and we have perhaps not forgotten that this miracle produced a greater impression on the ®Mt.xiv.25 Mk. vi. 48 b Matt. xiv. 28 sq. © Joh.vi. 21 © ver. 14 f vi. 52 Apostles than any they had yet witnessed’. The miracle of the multiplied loaves they could not fully appreciate. Though, as we well know, it had produced a profound effect upon those for ‘Johvits whose sake it had been performed‘, and had caused them to confess that this was ‘of a truth that prophet that should come into the world®, and though we cannot doubt that in such a confession the Apostles had also silently shared, yet we are plainly told by the second evangelist’, that their hearts were too hard and too dull to understand fully the mighty miracle at which they themselves had been permitted to minister. 1 See Mark vi. 48, καὶ ἤθελεν παρ- ελθεῖν αὐτούς : and compare Lange, Leben Jesu, i. 5. 3, Part 1. p. 788. 2 On this miracle, which is one of the seven selected by St John (comp. Ewald, Gesch. Christus’, p.359, note), and which, as the Greek commenta- tors rightly observe (see Chrysost. and Euthymius, in Matth. xiv. 33), evinces even more distinctly than the Stilling of the tempest our Lord’s power over the laws that govern the Here, however, material world,—see some novel, though too allegorically applied com- ments in Origen, in Matth. xi. 5, Vol. ΠΙ. p. 484 sq. (ed. Bened.), and in Augustine, Serm. LXXV. LXXVI. Vol. v. p. 474 sq. More general comments will be found in Hall, Contempl. 1v. 6, Trench, Miracles, p- 274 sq.; and notices of difficul- ties in this and the accompanying “narrative, in Ebrard, Kvritik der Evang. Geschichte, § 76, p. 391. The Ministry in Northern Galilee. 211 was something that produced on them a far uecr. deeper impression; here was something that ap- pealed to those hardy boatmen as nought else could have appealed, and made them both with their lips and by their outward and unforbidden posture of worship* avow for the first time col- *Mt.xiv.33 lectively, that their Master was what one of them had long since separately declared Him to be?, " 79}. i. 49 not only ‘the king of Israel,’ but ‘the Son of God’! The morning brings back to the western side Return to many’ of those who had been miraculously fed the aoe a evening before, and to them in the synagogue 47¢ dis at Capernaum (for it was the fifteenth of Nisan ἐλ syne- and a day of solemn service’) the Lord utters si that sublime discourse recorded by St John, so strikingly in accordance not only with the past mi- racle but with the present Passover-season, where- in He declares Himself to be the Bread of Life. The whole discourse is worthy of deep attention *, 1 On the full signification of the title ‘Sou of God,’ as applied to our Lord in the New Testament, see the valuable remarks of Wilson, J/lustr. of the New Test. ch. 11. p. to sq. In the present case it is impossible to doubt that it was aught else than a full and complete recognition, not merely of our Saviour’s Messiahship (Meyer), which would here be wholly out of place, but of His Divine nature and prerogatives. 2 Unnecessary difficulties have been made about the transit of the multitude. Without unduly press- ing ὁ ἑστηκώς (Stier), as specially implying those who remained, in contrast with those that went away, it still seems obvious from the tenor of the narrative that those who fol- lowed our Lord were only the more earnest and deeply impressed por- tion of the multitude. Boats they would find in abundance, as the traffic on the lake was great, and the gale would have driven boats in a direction from Tiberias, and obliged them to seek shelter on the north-eastern shores ; see above, p. 209, note 1, and comp. Sepp, Leben Christi, v. 7, Vol. 111. τό. 3 See Lev. xxiii. 7, Deut. xxviii. 18, from both of which passages we learn that there was to be a holy convocation on the day, and no servile work done thereon. 4 For good and copious comments on this discourse, the subject of 14—2 LECT. ya Δ Luke v. 17; comp. Mk. iii. 22 b Joh.vi.30 © ver. 41 ἃ ver. 52 212 = The Ministry in Northern Galilee. as serving to confirm, perhaps in a somewhat striking way, some of the views which we were led to adopt last Sunday in regard to the spiritual state of the people of Capernaum and its neigh- bourhood. It seemed almost clear, you may re- member, that the hostility and unbelief which the Lord met with at Capernaum was in a great degree to be traced to malignant emissaries from Jerusalem*, subsequently joined by some Galilean Pharisees'. We may reasonably conceive that these evil men had now left Galilee to celebrate the Passover, and we may in consequence be led to expect far fewer exhibitions of hatred and hostility when our Lord vouchsafes to preach in the synagogue from which they were temporarily absent. And this is exactly what we do find re- corded by the fourth Evangelist. We detect traces of doubt and suspended belief in some of the as- sembled hearers?, nay, we are told of murmurings from the more hostile section then present’, when our Lord declares that He Himself was ‘the bread which came down from heaven‘; we observe too strivings" among themselves as to the true meaning of His weighty words’, but we are shocked by which is the mysterious relation of our Lord to His people as the Bread 2 Tt deserves notice that the speak- ers are now not, as above, some of of Life, and as the spiritual suste- nance of believers,—see Chrysostom, in Joann. Hom. Xuiv.—xtvil., Cy- ril Alex. in Joann. Vol. Iv. pp. 295 —372 (ed. Aubert), Augustine, in Joann. Tractat. ΧΧΥ. XXVI. and among modern writers in Luthardt, das Johann. Evang. Part τι. pp. 49 —64, and Stier, Disc. of our Lord, Vol. Vv. pp. 149—205 (Clark). 1 See above, p. 170, note 1. the multitude who had followed our Lord, and whose questions had re- ceived the solemn answers recorded in the earlier portion of the dis- course, but are specially noticed as Ἰουδαῖοι; ἴ. 6. according to what seems St John’s regular use of the term, adherents of the party that was specially hostile to our Lord : see above, p. 141, note 3. 3 These strivings, though in a dif- The Ministry in Northern Galilee. 213 none of those outbursts of maddened hatred which Lecr. on an earlier occasion* marked the presence of the intruders from Jerusalem. It is clear, how- ever, that evil seed had been sown and was Ye7 springing up; it is plain that our Lord’s words caused offence, and that not merely to the general multitude, but, alas! to some unspiritual disciples, who, St John tells us shortly but sadly, ‘went back, and walked with Him no more»’...But the holy Twelve were true and firm: they who a few hours before on the dark waters of the solitary lake had confessed their Master’s divinity’, now again in the face of all men declare by the mouth of St Peter', that they believed and were sure that ‘He was Christ the Son of the living αοα ferent and better spirit, have conti- nued to this very day. Without entering deeply into the contested question of the reference of the words καὶ ὁ ἄρτος x.7.A. (ver. 51), we may remark generally (1) that the allusion in ver. 50 is clearly to the Incarnation, which at the commence- ment of ver. 51 is more fully un- folded, and in the conclusion of that verse seems also further (kal ὁ ἄρτος δέ, x.7..) followed out to its last most gracious purpose, —the giving up of the human flesh thus assumed, to atone for the sins of mankind: ἀποθνήσκω φησίν, ὑπὲρ πάντων, ἵνα πάντας ζωοποιήσω δι᾽ ἐμαυτοῦ, Cyril Alex. in loc. Vol. Iv. p. 353. This supposition, thus derived from the context, is strongly confirmed by the word σάρξ, which, especially in its present connexion, seems intend- ed still more definitely to point to our Lord’s atoning death; comp. Eph. ii. 15, Col. i. 22, 1 Pet. iii. 18. To which we may add (2) that the idea pervading the whole verse,— Christ the bread of the world, and the further explanations which our Lord Himself vouchsafes (ver. 53)—- fully warrant a reference, not direct- ly and exclusively but indirectly and inclusively, to the Holy Communion of our Lord’s body and blood. For an account of the various conflicting views, see Liicke, Comment. iiber Joh. Vol. 1. p. 152 sq. (ed. 3), Meyer, ib. p. 209 (ed. 3),—but to ascertain the exact opinion of the patristic writers there referred to, the student will be wise to consult the original writers. 1 This confession of St Peter, which, as Chrysostom rightly re- marks, was said in bebalf of all (ov yap εἶπεν “ἔγνωκα, ἀλλ᾽ ‘ ἐγνώκα- pev’), is certainly not to be regarded as identical with that recorded in Matth. xvi. 16: contrast Wieseler, Chron. Synops. p. 277. Time, place and circumstances seem so clearly different that we can hardly fail to *® Luke vi. ΓΙ; comp. vi. 66 °Mt.xiv, 33 4 Joh.vi.69 214 The Ministry in Northern Galilee. LECT. Of the miraculous events that immediately Υ. ; __‘'__ followed we can only speak in general terms. eal Both St Matthew and St Mark here expressly sareth, and mention numerous healings which were performed return of the Jewish in the plain of Gennesareth. Both speak of the Sa: great confluence of the sick and the suffering*; Mk. vi. 55 both specify the mightiness of the power with >Mt.xiv.3 which they were healed’. To the performance of ΜΚ. vi. 56 ‘ ~ these deeds of mercy a short time,—a few days perhaps,—may reasonably be assigned', but it was a short time only. Those healing hands were, alas! soon to be stayed. Old enemies were by this time on their way back again to bring charges and to condemn; the human agents of the king- dom of darkness were again arraying themselves Oy ἃ yii. 1 against the Lord of the kingdom of Light. St Matthew* and St Mark? both relate the arrival of admit, what is in itself highly natural, that the fervid apostle twice made a similar confession. Such seems dis- tinctly the opinion of Chrysostom (in loc.), who alludes to the other confession as ἀλλαχοῦ. The exact words of the confession are not per- ‘We have followed above the Received Text, but as there seems some probability of alter- ation from Matt. xvi. 16 (see Meyer and Alford zn loc.) it may be fairly questioned whether the read- ing of BC'DL, &,—-6 ἅγιος τοῦ Θεοῦ, is not to be preferred. 1 In the narrative of St Matthew there is nothing to guide us. The remark, however, of St Mark, ὅπου fectly certain. ἂν εἰσεπορεύετο els κώμας ἢ εἰς πόλεις ἢ εἰς ἄγρους (ch. vi. 56), seems to indicate a continued ministry in the neighbourhood of Capernaum, of at least a few days’ duration. Wieseler (Chron. Synops. p. 311, note) seems to refer not only all these events but also the reply of our Lord to the Pharisees on the subject of eat- ing with unwashen hauds (Matth. xy. 1 sq., Mark vii. 1 sq.) to the same day as that on which the dis- course on the Bread of Life was delivered, z7.e. on Nisan 15. This, however, is by no means probable. The Pharisees and Scribes, who are specified both by the first and se- cond Evangelists as having come from Jerusalem, would hardly have left the city till the festival of the Passover was fully concluded. Ori- gen (in Matth. Tom. xt. 8) comments on the τότε (Matth. xv. 1) as mark- ing a general coincidence in point of time with the healings in Gennesa- reth, but gives no precise opinion as to the exact time when the emissa- ries reappeared. The Ministry in Northern Galilee. 21 Scribes and Pharisees from Jerusalem !—beyond all doubt those whose machinations we noticed in our last lecture, and who now, with the true spirit of the sect to which they belonged, had formerly observed their Passover at Jerusalem, and had hastened back, as it were from the presence of the God of justice and truth, to take counsel against innocent blood. Ground of accusation is soon found out. These base men had perhaps insidi- ously crept into the social meetings of the dis- ciples, and marked with malignant eyes the free- dom of early evangelical life, and the charge is soon made: ‘ Why walk not thy disciples accord- ing to the tradition of the elders, but eat bread with unwashen hands*?’ Stern and crushing in- deed is the answer which is returned, startling the application of prophecy”, plain the principle, de- clared openly and plainly to the throng of by- standers’, that defilement is not from without but from within®, Complete indeed was the vindica- tion, but dangerous in its very completeness. The Pharisees, as we learn incidentally, were now still more deeply offended‘ ; 1 Chrysostom (in Matth. xv. 1) has noticed the special mention of the place whence they had come, remarking that the Scribes and Pha- risees from the capital were both actuated by a worse spirit and held more in repute than those from other parts of Judea. Hom. Lt. Vol. vir. p- 585 (ed. Bened. 2); see Euthy- mius, in loc. Vol. I. p. 605. 2 Both St Matthew and St Mark notice the fact that our Lord called the mixed multitude round Him (Matth. xv. 10, καὶ προσκαλεσάμε- vos Tov ὄχλον; comp. Mark vii. 14) their malevolence was and declared more especially to them (τρέπει τὸν λόγον πρὸς Tov ὄχλον ὡς ἀξιολογώτερον, Huthym.) the principle, which the Pharisees would have been slow to admit, that defilement was from within and not from without. It would seem, how- ever, that this was uttered in the hearing of the Pharisees, and that, as Euthymius rightly suggests, this was the λόγος (Matth. xv. 12) at which, both from its sentiment and the publicity given to it, the Phari- sees were so much offended ; comp. Meyer, in loc. p. 306 (ed. 4). * Mt. xv. 2 . Vii. 5 b Mk. vii. 6 Mt. xv.11 d ver. 12 LECT. ve * LK. iv. 42 DLE. ix.g © ver. 7 216 The Ministry in Northern Galilee. assuming hourly a more implacable form, and, not improbably, hourly becoming more and more con- tagious. Doubts, suspicion, and perhaps aver- sion!, were now not improbably fast springing up in the minds even of those who once* would fain have prevented the Lord from ever leaving their highly-favoured land. Nor was this all. Other evil influences were at work not only among the people but among their rulers; for we may re- member that it was but a short time before that the evil and superstitious Herod Antipas* had evinced a strong desire” to see One of whom he had heard tidings that filled him with uneasiness and perplexity®. And such a desire on the part of the murderer of the Baptist, we may well infer, could bode nothing but ill against One who his .fears had made him believe was his victim come back again from the grave’. 1 This seems in some measure to transpire in St John’s account of our Lord’s recent preaching at Ca- pernaum, especially in those expres- sions of thorough Nazarene unbe- lief (Luke iv. 22, Mark vi. 3) which followed our Lord’s declaration that He was the ‘ Bread which came down from heaven’ (John vi. 41 s8q.). Though it is right to remember that these expressions came from a hostile section (see above, p. 212, note 2), yet the very preseuce of such a section in a synagogue where a very short time before the only feeling was amazement (Mark i. 22, Luke iv. 32) seems to show that some change of feeling was beginning decidedly to show itself. 2 What little we know of the character of this Tetrarch is chiefly derived from what is recorded of All the Lord’s secret him in the Gospels, especially in that of St Luke. Josephus notices chiefly his love of ease and expense (Antig. XVII. 7. 1 sq.), but in the sacred writers, beside the mention of his adultery, and murder of the Baptist, we also find allusions that prove him to have been a thoroughly bad man; comp. Luke iii. 19, and Nolde, Historia Idum. p. 251 sq. 3 In the account given by the three Synoptical Evangelists (Matth. xiv. 1 sq., Mark vi. 14 sq., Luke ix. 7 sq.) we have the workings of a bad conscience plainly set before us. Observe the emphatic ἐγώ (Luke ix. 9), and the desire expressed to see our Lord so as to satisfy himself that the general opinion (Luke ix. 7) in which he himself seems to have shared (Matth. xiv. 2, Mark vi. 16, comp. Chrysost. in Matth. 1. 6.) was The Ministry in Northern Galilee. 217 or avowed enemies thus seemed unconsciously working together: danger was on every side, and eastern Galilee was probably fast becoming as un- safe an abode for the Redeemer and His Apostles as Judzea had been a few months before. Fflowever this may be, the blessing of the Lord’s presence was now to be vouchsafed to other lands. of Tyre the Lord was now pleased to seek, if not for a security that was denied at Capernaum, yet for a seclusion® that might have been needed for a yet further instruction of the Apostles in the things pertaining to the kingdom of God. But, as St Mark records, There was faith even in those darkened and heathen lands, and a faith that in one instance at least was proved and was blessed. No sooner was it known that the Lord was there than one poor woman at once crossed the frontier® which as yet the Redeemer had not passed, and with those strange words on heathen lips, ‘Have mercy on me, Lord, thou Son of David, called upon the Lord with importunate energy to heal her demo- niac daughter. The whole tenor of the narrative ‘He could not be hid?” not true after all. There seems no reason for ascribing to the Tetrarch a belief in any form of transmigra- tion of souls ; (comp. Grotius in loc.) ; his words were merely the natural accents of guilty fear. 1 This seems the correct inference from the words of St Mark (τὰ με- θόρια Τύρου, ch. vii. 24) coupled with the incidental comment of St Mat- thew (ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦ- σα, οἷν. χν. 22). At present, it would seem, our Lord had not actually crossed into the territory of Tyre, but was in the district closely con- tiguous to it. Origen (in Matth. Tom. ΧΙ. 16) rightly connects this journey with the offence given to the Pharisees by our Lord’s declara- tion to the multitudes on the sub- ject of inward and outward pollution (Matth. xv. 11, Mark vii. 15); comp. also Greswell Dissert. xxut. Vol. 11. p- 354- That it was also for quiet and repose (Kuthym.) is to be in- ferred from Mark vii. 24. LECT. Vi Journey to Tyre and Che and the miracle In the remote West and in the confines! performed there. @ Mk. vii.24 ib. ver. 24 °Mt.xv.22 ἃ ver, 22 218 The Ministry in Northern Galilee. LECT. of both the Evangelists who relate the incidents - ᾿ seems clearly to show that this passionate call and a Mt. xv.2 on these wildly-uttered words at first met with no response’. Our Lord was silent. When, however, that suppliant drew nigh, when she fell at her Redeemer’s feet, and uttered those pity-moving words of truest faith, ‘ Lord, help me*, then was it that the all-merciful One beheld and vouchsafed to accept a faith that was permitted to extend the very sphere of His own mission. The Canaanite was heard, the descendant of ancient idolaters’ was practically accounted as one of the lost sheep of the house of Israel ; the devil was cast out, and the child was healed *. 1 See Matthew xv. 23. That this silence on the part of our Lord was designed to prove the faith of the woman is the opinion of the ancient commentators (see Chrys. in Matth. Hom. Li. 2), and seems certainly borne out by the trying answer of our Lord (Matth. xv. 26, Mark vii. 27) which was vouchsafed to her second entreaty. To suppose that our Lord was here condescending to the prejudices of the apostles (Mil- man, Hist. of Christianity, Vol. τ. p- 253) is not probable or satisfac- tory; still less so is the supposition that He was simply overcome by her faithful importunity (De Wette, Meyer): as Chrysostom properly says, Εἰ μὴ δοῦναι ἔμελλεν, οὐδ᾽ ἂν μετὰ ταῦτα ἔδωκεν. Vol. vil. p. 598 (ed. Bened. 2). 2 The term Xavavaia, used by St Matthew (ch. xv. 22), seems fully to justify this statement. She is term- ed Ἑλληνίς (i. 6. a heathen, not of Jewish descent), Συροφοινίκισσα (Lachm.) or Σύρα Φοινίκισσα (Tisch.) τῷ γένει by St Mark (ch. vii. 26), a definition perfectly accordant with that of St Matthew, as these Syro- Pheenicians probably derived their origin from the remains of old Canaanite nations which had with- drawn on the conquest of Palestine to the extreme northern cvasts; comp. Winer, RWB. Art. ‘ Canani- ter,> Voli. p. 20. ® On this miracle, the character- istics of which are that it was per- formed on one of heathen descent, at a distance from the sufferer (comp. p. 135, note r), and in consequence of the great faith of the petitioner (‘vox humilis, sed celsa fides,’ Sedu- lius), see Chrysost. in Matth. Hom. Lit., Augustine, Serm. LXxvit. Vol, v. p. 483 (ed. Migne), Bp Hall, Con- templ. 1v. 1, Trench, Miracles, p. 339 sq., and Lange, Leben Jesu, 11. 5. 10, Partit. p.865 sq. The allegorical reference according to which the wo- man represents the Gentile Church, and her daughter τὴν πρᾶξιν κυριευο- μένην ὑπὸ δαιμόνων, is briefly but perspicuously noticed by Euthymius, in Matth. xv. 28. The Ministry in Northern Galilee. 219 How long our Lord abode in these regions we know not; but as this touching miracle is the only incident recorded by the Evangelists, and as the privacy which our Lord sought for, was now still less likely to be maintained, we may, perhaps, not unreasonably conclude that after a short stay, yet probably long enough for His enemies to have dispersed and returned to Jerusalem, our Lord turned His steps backward, passing through the midst of the semi-pagan Decapolis!, and_ ulti- mately approaching the sea of Galilee, as it would seem, from the further side of the Jordan*. Equal- ly, or nearly equally ignorant are we of the extent of this northern journey: if, however, we adopt a reading which now finds a place in most critical editions’, we are certainly led to extend this journey beyond the Tyrian frontier, and further to draw the interesting inference, that our Lord, moved probably by the great faith of the Syro- Pheenician woman, actually passed into the hea- then territory, visited ancient and _ idolatrous Sidon’, and from the neighbourhood of that city commenced His south-easterly circuit toward De- ference which these critics and com- mentators have thus unanimously 1 See above, p. 206, note 4, where the character of this confederation is briefly noticed. 2 The reading in question is ἦλθεν διὰ Σιδῶνος (Mark vii. 31), which is found in the Codex Vaticanus and Codex Bez, in the valuable MS. marked L, in δὲ, A (Cod. Sangall.), and in several ancient versions of considerable critical value, e.g. the Old Latin, Vulgate, Coptic, and Ethiopic. It has been adopted by Lachmann, Tischendorf, Fritzsche, Meyer, Alford, and Tregelles, and’ appears certainly to deserve the pre- given to it: see Meyer, Komment. iib, Mark. p. 80 (ed. 3). 3 It is not safe to enlarge upon a point which rests only on a probable reading; but, if we accept this read- ing, it must be acknowledged as a fact of the greatest significance in reference to the subsequent diffusion of the Gospel, that the City of Baal and of Astarte was visited by the Redeemer of mankind; see above, p- 201. This question is worthy of further consideration. LECT. Return towards Decapolis, and the eastern ΚΝ Ο7 Ὁ of the lake. a Comp. Mk. vii. 31 22 02 716 Ministry in Northern Galilee. HER, capolis and the further shore of the sea of Gen- .-- ͵. nesareth. On that shore He was not now to be a strange Decapolis ; Apes m . . healing οἱ ANG unwelcome® visitor. There, in that region “est and of Tecapolis, lips by which devils once had spoken dumb man. ee had already proclaimed» the power and majesty >Mk.v.200f Him that had now vouchsafed to journey “vil 39 through that darkened land ;—and there too those lips had not spoken in vain. No sooner had the Lord appeared among them, than, as St Mark relates to us*, His healing powers are besought for a deaf and all but dumb man who is brought to Him, and brought only to be healed'.... It 1s wor- thy of a moment’s notice that both this, and a miracle performed shortly afterwards on a blind ‘Mk.viii22 man at Bethsaida-Julias*, were accompanied with a withdrawal of the sufferer from the throng of bystanders, special outward signs, and, in the case of the latter miracle, a more gradual process of restoration. All these differences it is undoubt- edly right to connect with something peculiar in the individual cases of those on whom the miracle was performed?; yet still it does not seem im- proper to take into consideration the general fact that these were miracles performed in lands which Return to © vii. 32 1 On this miracle, the character- istics of which are alluded to in the text, see the comments of Maldona- tus and Olshausen, Hook, Serim. on the Miracles, Vol, 11. p. 49 8q., Trench, Notes on the Miracles, p. 348 sq., and Hare (Jul.), Serm. xiv. Vol. 1. p. 245, 2 See Olshausen on the Gospels, Vol. τι. p. 206 (Clark), who com- ments at some length on the pecu- liarities in the performance of this miracle, and in that of the Healing of the blind man at Pethsaida. Some good comments will also be found in Maldonatus, Comment. in Mare, vii. 33. The withdrawal from the crowd is ascribed by the scholiast in Cramer’s Catene (Vol. I. p. 338) to a desire on the part of our Lord to avoid display (iva μὴ δόξῃ ἐπιδεικτι- κῶς ἐπιτελεῖν τὰς Oeoonutas); but this, in the present case, seems very doubtful, The Ministry in Northern Galilee. 221 the Lord had not before traversed,—lands where Lect. the nature of His healing powers might a been wholly misunderstood, and to which, for the spiritual benefit of the sufferers, it was judged meet that their earnest and deliberate attention! should be especially directed. Both these miracles, we may also observe, were accompanied with a command to preserve silence’,—but in the case of the present miracle it was signally disobeyed’. So widely indeed was the fame of it spread abroad that great multitudes, as we are told by St Mat- thew, brought their sick unto the Lord; and He, "ὅν. 3° whe as He Himself had but recently declared’, ° ver. 24 was not come ‘save to the lost sheep of the house of Israel,’ nevertheless sought His Father’s glory even amidst half-Gentile Decapolis ; so that it is not perhaps without deep meaning that the first Evangelist‘ tells us that ‘they glorified the ** 3: God of Israel’ And they were yet to glorify The Feed- Him more, and to be the witnesses of the creative ΠΝ as well as of the healing powers of His beloved *”"” Son....Those eager-hearted men had now so swelled in numbers that four thousand, without © Mk. vii.36 1 So in effect Maldonatus: ‘Quia ergo qui surdi sunt, videntur re aliquaé obturatas habere aures, mit- tit digitum in aures surdi, quasi clausas et obturatas terebraturus, aut impedimentum, quod in illis erat, ablaturus digito. Et quia qui muti sunt, videntur ligatam nimia siccitate habere linguam (?), palato- que adhzrentem, ideoque loqui non posse...mittit salivam in os muti, quasi ejus linguam humectaturus.’ Vol. 1. p. 762 (Mogunt. 1611). 2 See above, p. 192, note I. 3 This did not escape the notice of Origen (in Matth. Tom. xt. 18), who remarks as follows: ‘ Yea, they glorify Him, being persuaded that the Father of Him who healed the man above mentioned is one and the same God with the God of Israel ; for God is not the God of the Jews only but also of the Gentiles.’ Vol. 1Π. p. 508 (ed. Bened.). Theophylact. (in Matth. Xv. 29) places the scene in Galilee, but, as the parallel pas- sage in St Mark (ch. vii. 31 sq.) seems Clearly to prove, not correctly ; compare Robinson, Palestine, Vol. Il. p. 397, note 2. 222 The Ministry in Northern Galilee. LECT. counting women and children*, were gathered round the Lord and His Apostles, and He who had so pitied and relieved their afflictions, now pitied and relieved their wants. They had come * Mk.viii-3 from far’; they were faint and weary, and were to be miraculously refreshed. Seven loaves feed the four thousand, just as, a few weeks before, and perhaps not far from the same spot’, five loaves had fed a great number: ‘they did all eat,’ says the first Evangelist, ‘and were filled, and they took up of the broken meat that was left seven baskets °Mt.xv.37 full © *Mt.xv.38 Not iden- We may here pause, yet for a moment only, to he Fading make our decided protest against that shallow of # eviticism which would persuade us that this dis- tinctive miracle is merely an ill-remembered repro- duction of the Feeding of the five thousand a few weeks before’. Few opinions can be met more easily; few of the many misstatements that have been made in reference to the miracles of our Redeemer can be disposed of more readily and more satisfactorily. Let it be observed only that everything that might seem most clearly to specify and to characterize is different in the two miracles. 1 The locality is not very clearly defined. That it was an uninhabited place appears from Matth. xv. 33, and that it was on the high ground east of the lake may be inferred from ver. 29. As the spot to which our Lord crosses over is situated about the middle of the western coast, we may perhaps consider the high ground in the neighbourhood of the ravine nearly opposite to Mag- dala, which is now called Wady Semak, as not very improbably the Christ, p. 287, note (Bohn). site of the present miracle. 2 See for example, De Wette, on Matth. xv. 29, and Neander, Life of The remarks in the text seem sufficiently to demonstrate that such a view is wholly untenable; see more in Ols- hausen, Comment. Vol. 11. p. 209 sq. (Clark), Ebrard, Kritik der Ev. Gesch. § 86, p. 433; and compare Origen, in Matth. xi. 19, Vol. Il. p. 509 (ed. Bened.), Alford, Commentary, Vol. 1. p. 157 (ed. 4). The Ministry in Northern Galilee. 228 The number of loaves in the latter miracle is ΤΠ ΠΟΤ. greater ; the number of fish greater ; the remnants Ae collected less; the people fewer ; the time they had tarried longer; their behaviour in the sequel noticeably different. The more excitable inha- bitants of the coast-villages of the North and the West', we are distinctly told, would have borne away our Lord and made Him a king’, if He had 7°15 not withdrawn into the mountains; the men of Decapolis and the eastern shores permit the Lord to leave them without any recorded excitement or demonstration. Let all these things be fairly con- sidered, and there will, I firmly believe, be found few indeed who will question our Lord’s own decla- rations’, or raise any difficulty as to the separate ° Ὑ xvi. and distinct nature of this second manifestation of ’ His creative beneficence’. Immediately after this Return to the western miracle our Lord leaves a land which seems tO side of the 1 The recipients in the case of the former miracle appear to have come mainly from the western side ; comp. Mark vi. 33. They followed our Lord, we are told, on foot (Matth. xiv. 13), and would conse- quently have passed round the north- ern extremity of the lake, receiv- ing probably, as they went, additions from Bethsaida-J ulias and the places in its vicinity. Chrysostom (in Matth. Hom. Lin. 2) seems to imply that the effect produced by this miracle was as great as that pro- duced by the former miracle; this may have been so, but it certainly cannot be inferred from the words of the sacred narrative. 2 On the miracle itself, which Origen (in Matth. Tom. XI. 19), though on somewhat insufficient reasons, considers as even greater than that of the Feeding of the five thousand, see Origen, /.c., Hilary, in Matth. Can. xv. p. 342 (Paris. 1631), Serm. LXXXI. Append. (but apparently rightly re- garded by Trench as genuine), Vol. V. p. 1902 (ed. Migne), Hook, Sexm. on the Miracles, Vol. τι. p. 66, Trench, Notes on the Miracles, p. 355. The idea of Hilary (loc. cit.) that the former miracle has reference mainly to the Jews, the present miracle to the Gentiles, is perhaps not wholly fanciful; the multitude in the present case we may reason- ably conceive to have been collected nearly entirely from Decapolis, and so mainly Gentile ; the multitude in the former case, as we haye observed, was apparently from Capernaumn and its vicinity, and probably mainly Jewish; compare p. 203, note 2. Augustine, lake. LECT. ¥. 224 «The Ministry in Northern Galilee. have displayed somewhat striking faith, and on __‘' which His Divine visit could hardly have failed δ viii. 10 > Mk. iii. 6 © Mt. xvi. I to have exercised a permanent spiritual influence, for the familiar shores on the opposite side of the lake. He crosses over to Magdala', or perhaps to some village close to the high ground in its vicinity, which seems alluded to in the designa- tion Dalmanutha’, as specified by the second Evangelist®. But there His abode was short. The evil wrought by the emissaries from Jeru- salem was now only too mournfully apparent. No sooner was the Lord arrived than Pharisees, now for the first time leagued with Sadducees, as once before they had combined with Herodians°, come to Him with the sceptical demand of a sign from heaven®. Amid such faithless and probably malevolent hearts the Lord yvouchsafes not to tarry, but, as it would seem immediately, enters 1 This place is now unanimously regarded by recent travellers as situ- ated, not on the eastern side of the lake (Lightfoot, Decas Chorographi- ca Marco premissa, cap. V. τ), but on the western side, and at the miser- able collection of huts now known by the name of ‘ el-Medjel;’ see Robin- son, Palestine, Vol. 11. p. 397 (ed. 2), Thomson, Land and the Book, Vol. u. p. 108, where there is a sketch of this forlorn village, and Van de Velde, Memoir, p. 334. It is proper to observe that some MSS. and versions of importance (BD; Vulg., Old Lat., al.) read Μαγαδάν, and that this reading has been adopted by some recent editors : see Caspari, Chron.-Geogr. Linleit. § 73, p. go. Of this latter place nothing seems to be known; the identification with Megiddo (Ewald, Drei Erst. Evy. p. 268, Gesch. Chris- tus’, p. 333) does not seem very pro- bable. Ξ The exact locality of Dalma- nutha is difficult to trace. It must clearly have been near to Magdala, as St Mark (ch. viii. 10) specifies it as the place into the neighbourhood of which our Lord arrived in the transit across the lake which we are now considering. If we accept the not improbable derivation of 177 ‘was pointed’ (Wieseler, Chron. Synops. p. 312), we may fix the locality as close to or among the cliffs (see Thomson’s sketch) which rise at a short distance from Mag- dala. Porter identifies Dalmanutha with ‘ Ain el-Barideh’ (Smith, Dict. of Bible, Vol. 1. p. 381), situated at the mouth of a narrow glen a mile south of Magdala; but this appears only to rest on the fact that ruins are found there. The Ministry in Northern Galilee. 225 the vessel in which he had come’, and with warn- LEcr. ing words to them“, and a special caution to His disciples against the leaven of their teaching?, crosses over to Bethsaida-Julias, and there per- forms the progressively-developed miracle of healing the blind man to which we have recently alluded’. From thence we trace the Lord’s steps north- Journey ward to the towns and villages in the neighbour- hood of the remote city of Czesarea Philippi*, near which it is just possible that he might have passed in His circuit from Sidon a very few weeks before....Of the exact purpose of this journey or of the special events connected with it we have no certain knowledge, though we may reasonably infer, from the incidental mention of a formal ad- dress to the multitude* as well as to the disciples, that public teaching and preaching rather than 1 The words of St Mark are here so very distinct (πάλιν ἐμβὰς ἀπῆλ- θεν, ch. viii. 13) that the supposition of Fritzsche, that our Lord crossed over alone to the place where He was questioned by the Pharisees, and that he was afterwards joined by His disciples (Matth. xvi. 6), must be pronounced wholly untenable. The disciples are mentioned specially and by themselves (Matth. xvi. 5), simply because they alone form the subject of the ἐπελάθοντο, and because this act indirectly gave rise to the warning instructions which follow. 2 On this miracle, the chief cha- racteristic of which is the very gra- dual and progressive nature of the cure, see the comments of Olshausen above alluded to (Comment. Vol. τι. p- 206, Clark), Trench, Notes on the Miracles, p. 359, Hook, Serm. on the Miracles, Vol. τι. p. 20. The Beth- E. H. L. saida here mentioned is clearly not the village on the western side (comp. Theophylact i loc.) but Bethsaida- Julias, by. which the Lord would naturally have passed in his north- ward journey to Cesarea Philippi. 3 This picturesquely placed city, formerly called Panium (Joseph. Antiq. XV. το. 3) or Paneas, from a cavern sacred to Pan in its vicinity (see Winer, RWB. Vol. I. p. 207, Stanley, Palest. p. 394), received its subsequent name from the Tetrarch Philip, by whom it was enlarged and beautified (Joseph. Antig. XVIII. 2.1, Bell. Jud. τι. 9.1). For a de- scription of its site see Robinson, Palestine, Vol. 111. p. 408 sq. (ed. 2), Caspari, Chron.-Geogr. Einleit. § 122, p- 139, and compare Thomson, Land and the Book, Vol. I. p. 344 8q., where there is a sketch of the sin- gular cavern above alluded to. 15 ἃ Mt. xv. 2 86. b xvi. 6 Mk. viii. 15 northward to Cesarea Philippi. °Mk. viii. 34 LECT. We δ Μὲ xvii.r Mk. ix. 2 b ix. 28 226 The Ministry in Northern Galilee. seclusion was the object of this extended circuit. However this may be, with those regions we con- nect three circumstances of considerable moment ; First, the remarkable profession of faith in Christ as the Son of the living God uttered by St Peter as the ready spokesman of the rest of the Apostles, accompanied by the remarkable charge on the part of the Lord that they should tell it to no man’; Secondly, and as it would seem almost imme- diately afterwards, the Lord’s first formal predic- tion of His own sufferings and death—a prediction which jarred strangely on the ears of men who now seem to have begun to realize more fully the Divine nature and Messiahship of their beloved Master*; Thirdly, the Transfiguration, which a precise note of time supplied by two Evangelists* fixes as six days from some epoch not defined, but which the more general comment of St Luke? seems to imply was that of the above-mentioned confession, and of the discourses associated with it*. 1 The true reason for this strict command (διεστείλατο, Matth. xvi. 20), at which Origen (ia Matth. Tom. xii. 15) appears to have felt some difficulty, would seem to be one which almost naturally suggests itself ; viz. that our Lord’s time was not yet come, and that expectations were not to be roused among those who would have sought to realize them in tumults and popular excite- ment. As Cyril of Alexandria well says, ‘He commanded them to guard the mystery by a seasonable silence, until the whole plan of the: dispen- sation should arrive at a suitable Comment. on St Luke, Part 1. p. 220. conclusion.’ 2 On this prediction, see a good sermon by Horsley, Serm. x1x. Vol. I. p. 121 (Dundee, 1810). 5. The six days are regarded by Lightfoot (Chron. Temp. 1111.) as dating from the words last spoken by our Lord. This view differs but little from that adopted in the text, as the confession of St Peter seems to stand in close connexion with the Lord’s announcement of His own sufferings (see Luke ix. 21, 22), and this last announcement to have sug- gested what follows. A more in- clusive reference, however, as well to the important confession as to what followed, appears, on the whole, more simple and more probable. The ὡσεὶ of St Luke (ch. ix. 28) shows that there is no necessity to The Ministry in Northern Galilee. 227 On the mysteries connected with this third Lecr. event,—the glorified aspect of Him whose very ΟΝ garments shone bright as the snows of the moun- rh aa tain on which He was standing*;—the personal Sian presence of Moses and Elias,—the Divine voice, ?ransigu- not only of paternal love, but of exhortation and ® mx. ix. 3 command, ‘Hear ye Him”,’—and the injunction of es the Saviour to seal all in silence till the Son of iis; Man be risen from the dead°,—on all this our “ Mk. ix. 9 present limits will not permit me to enlarge. Let me only remark, first, as to locality,—that there seems every reason for fixing the scene of the Transfiguration, not on the more southern Tabor, but on one of the lofty spurs of the snow-capt Hermon'; Secondly, as to its meaning and signifi- cance,—that we may, not without reason, regard the whole as in mysterious connexion both with St Peter’s profession of faith and with that sad- dening prediction which followed it, and which, it . has been specially revealed, formed the subject of the mystic converse between the Lord and His two attendant saints. That the Transfiguration ap- 41k. ix. 31 pears generally to have had, what may be termed, attempt a formal reconciliation (see Chrysost. 7n loc.) of his note of time with that supplied by St Matthew and St Mark. 1 So rightly Lightfoot (Hor. Hebr. in Mare. ix. 2), Reland (Palest. p. 334 sq.), and apparently the ma- jority of the best recent commen- tators. The objections of Lightfoot to the traditional site, founded on the high improbability of so sudden a change of place, are nearly con- clusive ; and when we add to this that the summit of Tabor was then occupied by a fortified town (see Robinson, Palestine, Vol. 11. p. 359) we seem certainly warranted in re- jecting a tradition though as old as the 6th century: see also Caspari, Chron.-Geogr. Einleit. § 125, p. 142. The incidental simile, ws χιών, of the graphic St Mark (ch. ix. 3) might well have been supplied to him by one to whom the snow-capt mountain suggested it; the reading, however, though fairly probable (see Meyer, Komm. ib. Mark. p. 97) is not certain, ws χιὼν not being found in two of the four leading manu- scripts, 15—2 LECT. 228) = The Ministry in Northern Galilee. a theological aspect, and was designed to show ΟΝ that the Law and the Prophets had now become Thehealing of a demo- niac boy. a part of the Gospel, cannot reasonably be doubted ; but that it was also designed to confirm the faith of the Apostles who witnessed it, and to supply them with spiritual strength against those hours of sufferimg and trial which our Lord had recently predicted, seems pressed upon us by the position it occupies in the sacred narrative’. And the practical faith of the Apostles was verily still weak, for, on the very day that fol- lowed, their want of spiritual strength to heal a “Mk.ix.25 deaf and dumb* demoniac afforded an opportunity, b ver. 14 only too readily seized, to some Scribes who were present, of making it fully known to the gathering multitudes. They were in the very act, St Mark tells us, of questioning with the disciples’, when the Lord, with His face perchance still reflecting 1 This view seems certainly to have been considered probable by Chrysostom, who states as a fifth reason why Moses and Elias ap- peared in attendance on the Lord, that it was ‘to comfort Peter and those who regarded with fear the (Lord’s) suffering, and to raise up their thoughts,’ in Matth. Hom. 11. 2, Vol. vil. p. 638 (ed. Bened. 2); comp. Cyril Alex. on St Luke, Serm. 11. Part 1. p. 227 (Transl.). The last-mentioned writer, it is proper to be observed, also clearly states the reason alluded to in the text for the appearance of Moses and Elias (ib. p. 228), and so, as we might imagine, does Origen, who briefly but pertinently says, ‘Moses the Law and Elias the Prophets are become one, and united with Jesus the Gospel.’ In Matth. Tom. xt. 43, Vol. mr. p. 565 (ed. Bened.). On the subject generally, besides the writers above referred to, see August, Serm. LXXVIII, Vol. v. p. 490 (ed. Migne), Hall, Contempl. Iv. 12, Hacket, VIJ. Serm. p. 441 sq. (Lond. 1675), Frank, Serm. xuvit. Vol. 11. p. 318 (A.-C. L.), Lange, Leben Jesu, 11. 512, Part 11. p. 002, and Olshau- sen, Commentary, Vol. 11. p. 228 sq. (Clark). The opinion that this holy mystery was a sleeping or waking (comp. Milman, δέ. of Christianity, Vol. 1. p. 258), though as old as the days of Tertullian (contr. Mare. IV. 22), is at once to be rejected, as plainly at variance with the clear, distinct, objective statements of the three inspired narrators ; see Caspari, Chron.-Geogr. Hinleit. § 124, p. 141. vision The Ministry in Northern Galilee. 229 the glories of the past night’, comes among the disputing and amazed* throng. After a general rebuke for the want of faith shown by all around’, ἡ the Lord commands the hapless lad to be brought to Him....The recital of what followed from the pen of St Mark is here in the highest degree graphic and sublime. The whole scene seems at once to come up before us: the paroxysm of demo- niacal violence brought on by proximity to the Redeemer*,—the foaming and wallowing sufferer”, —the retarded cure till the faith of the father is made fully apparent*,—the crowding multitude‘; and then the word of power, the last struggle of the departing demon’, the prostration of the lad after 1 This, as Euthymius (2d altern.) suggests, may perhaps be inferred from, and be the natural explana- tion of, the strong word ἐξεθάμβησαν (kal γὰρ εἰκὸς ἐφέλκεσθαί τινα χάριν ἐκ τῆς μεταμορφώσεωΞ), with which St Mark (ch. ix. 15), whose account of this miracle is peculiarly full and graphic (see Da Costa, The Four Witnesses, p. 78 sq.), describes the feelings of the multitude when they beheld our Lord ; compare also Ben- gel i loc. ® The αὐτοῖς (Mark ix. 19, Lachm., Tisch.) may refer only to the disci- ples (Meyer), but our Lord’s use of the strong term, ‘ perverted’ as well as ‘faithless’ (ὦ γενεὰ ἄπιστος καὶ διεστραμμένη), specified both by St Matthew and St Luke, would seem to show that the address is to both parties, if indeed not principally to the disputing Scribes. Perverted feelings were far more at work in the συζήτησις of the Scribes than in the exhibition of the imperfect faith of the disciples that probably tended to provoke it: see Lightfoot, Hor. Hebr. in Matth. xvii. 17. 3 This seems implied in the words καὶ ἰδὼν [sc. ὁ δαιμονιζόμενος ; see Meyer in loc.) αὐτόν, τὸ πνεῦμα εὐθὺς ἐσπάραξεν αὐτόν (Mark ix. 20). Something similar may be observed in the case of the demoniac in the synagogue at Capernaum (Luke iv. 34; comp. Lect. Iv. p. 164) and that of the Gergesene demoniacs (Mark v. 6 sq., Luke viii. 28). Lange (Leben Jesu, τι, 5. 13, Part IL p. 911) considers the paroxysm as an evidence that the power of our Lord was already working upon the lad, but the view adopted in the text seems more simple and natural. For further comments on this miracle, see Origen, ὧν Matth. xiii. 3 sq., Vol. rt. p. 574 (ed. Bened.), Cyril Alex. Comment. on Sé Luke, Serm. Lit, Part 1 p. 231 8q. (Transl.), Bp. Hall, Contempl. 1v. 19, Trench, Notes on the Miracles, p. 362 8q., and the careful exposition of the whole narrative in Olshausen, Com- mentary on the Gospels, Vol. 11. p. 238 sq. (Clark). Y ver. ° ver. 2 d ver. © ver. 26 LECT. vi *Mk. ix. 27 Return to and proba- bly tempo- rary seclu- sion at Ca- pernaum. 230 The Ministry in Northern Galilee. the fierceness of the reaction, and the upraising hand of the great Healer*,—all tend to make up one of those striking pictures which so noticeably diver- sify the inspired narrative of the second Evan- gelist, and which could have only come originally from one who heard, and saw, and believed’. Our Lord’s steps appear now to have been again turned southward, through Galilee towards Capernaum, at which place the next recorded event is the miraculous payment of the tribute- money. If, as seems most natural both from the peculiar use of the term (ra δίδραχμα), and still more from the context, we retain the old opi- nion that it was the halftshekel for the Temple- service’, we must attribute the present tardy 1 Tt is scarcely necessary to re- mark that reference is here made to the early and universally received tradition that St Mark’s Gospel was written under the guidance of St Peter, and embodies the substance, if not in some cases the very words, of that Apostle’s teaching. The principal testimonies of antiquity on which this assertion rests have . been already referred to (Lect, 1. p- 13, note 4), to which we may add Tertullian, contr. Mare. ΤΥ. 5. See further, if necessary, Guerike, Zin- lectung in das N. T. ὃ 39, 2, p. 254 ed, 2), and the introductory com- ments of Meyer (Xomment. p. 3), who seems fairly to admit the truth of the ancient tradition. 2 This sum was to be paid every year for the service of the sanctuary (Exod. xxx. 13; comp. 2 Kings xii. 4, 2 Chron. xxiv. 6, 9) by every male who had attained the age of twenty years (see Winer, RWB. Art. ‘Ab- gaben,’ Vol. 1. p. 4), and as we learn from the Mishna (‘Shekalim,’ I, 3), was levied in the month Adar. We seem therefore obliged to have recourse to some supposition like that advanced in the text ; compare Lightfoot, Hor. Heb. in loc. Vol. 11. Ῥ. 341 sq. (Roterod. 1686), and see Greswell, Dissert. ΧΧΤΙΙ. Vol. 11. p. 377, who gives some reason for thinking that the tax might have been regularly paid about the feast of Tabernacles. Caspari refers the event to a later period in the history, and places it after the feast of Dedi- cation; see Chron.-Geogr. LHinlett. § 136, p. 154. This however in- volves a greater dislocation of the order in St Matthew’s Gospel than seems warranted by the general narrative. The opinion of most of the ancient expositors that the re- ference is here to a tribute which each male had to pay to the Roman government (‘tributum Czsareum,’ Sedulius) is noticed, not disap- provingly, by Lightfoot, and has been zealously defended by Wieseler (Chron. Synops. p. 264 sq.), but The Ministry in Northern Galilee. 231 demand of a ΚΣ levied some months before, either LECT. to the or to some habit of delayed collection which ey very likely have prevailed in places remote from Jerusalem, but which, from deficient knowledge of local customs, we are unable formally to substan- tiate'.....The present stay at Capernaum was pro- bably short, and, as far as we can infer from the Lord’s desire expressed on His homeward journey to remain unobserved*, one of comparative “Mk. ix. 30 He had now to prepare the minds of seclusion. His chosen ones for the heavy trials through which they must soon pass when their Master was delivered up into the hands of men, and when their longings for a triumphant Messiah were to be changed into the avowal of a crucified Saviour. On their late return through Galilee, when their hearts were dwelling most on their Lord’s powers?, ?@is-43 their elation was checked by a renewal of the sad prediction which they first heard near Czesarea Philippi; and now again, in the quiet of home’, the °Mk.ix. 33 same holy anxiety may be traced to check that pride of spirit which seems to have been sen- to such a view the words of our Lord (Matth. xvii. 25, 26) seem distinctly opposed. What our Lord implies by His question to St Peter, and His comment on the Apostle’s answer, seems clearly this :—as Son of Him to whom the temple was dedicated, and indeed as Himself the Lord thereof, He had fullest claim to be exempted from the tri- bute, but still He would not avail Himself of His undoubted preroga- tives : see Hammond in /oc., whose discussion of this passage is both clear and convincing. 1 On the remarkable miracle by which the half-shekel was paid, the design of which, we may humbly conceive, was still further to illus- trate and substantiate what was implied in the address to the Apostle (‘in medio actu submissionis emi- cat majestas.’ Bengel),—see the ex- tremely good comments of Trench, Notes on the Miracles, p. 372. The older expositors cannot here be re- ferred to with advantage, as they nearly all adopt the apparently erro- neous opinion above alluded to, that it was a tribute which was paid to the Roman government, and adapt their comments accordingly. 232 The Ministry in Northern Galilee. sibly manifesting itself in the apostolic company. Such manifestations were apparently of a mixed character, and were probably due to very different influences. On the one hand, we may connect them with a more real conviction of their Lord’s Divine nature and Messiahship; on the other hand, we cannot fail to observe that they involved much that was merely carnal and worldly. This pride of spirit shewed itself, as we are especially informed, in unbecoming contentions among themselves about "Lk. ix. 46 fyture preeminence*, and led them overhastily to Ρ ᾽ forbid some yet undeclared disciple’ who was casting out devils in their Master’s name from continuing to do, what they might have remembered they them- selves could not do, a week or two before, when an agonized father called to them for help, and when *Mk.ix.33 Scribes stood by and scoffed. Humility”, forbear- © ver. 38 aMt.xviii.6 ® ver. 10 ance’, avoidance of all grounds of offence“, love to- wards their Master’s little ones*, gentleness, and ‘ver.128q. forgiveness, the lost sheep‘, and the debtor of the “ver-2354- ten thousand talents®, were the wise and loving les- sons which the Lord now specially vouchsafed to them in this brief period of tranquillity and seclusion. 1 Jt would seem clear from our Lord’s words that the man was no deceiver or exorcist, but one, who, as Cyril of Alexandria observes, though ‘not numbered among the holy Apostles, was yet crowned with apostolic powers.’ Comment. on St Luke, Serm, ty. Part 1, p. 249 (Transl.), where there are some other good comments on this very sugges- tive incident. The connexion of thought between the notice of this occurrence on the part of St John and the words of our Lord which preceded is perhaps more clearly to be traced in St Mark (ch, ix. 37, 38) than in St Luke (ch. ix. 49). Our Lord’s declaration, ὃς ἂν ἕν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου ἐμὲ δέχεται seems to bring to the remembrance of St John a recent case which appeared at variance with His Master’s words, viz. that of one who used the Lord’s name and yet did not evince his reception of Him by becoming an avowed disciple. The remembrance, coupled perhaps, as Theophylact suggests, with the feeling that their treatment of that case had not been right, gives rise to the mention of it to our Lord. The Minstry in Northern Galilee. 238 And here this portion of our meditations comes Ect. to a natural and suitable close’. Yet ere we part τ let us spend a few moments in recapitulation and retrospect. We have considered this afternoon what I Conclusion think we cannot but deem a most interesting part eta of our Redeemer’s ministry, and yet one which does not perhaps always so distinctly present itself to the general reader as other and more sharply defined portions of the Gospel history. We have perhaps been led to admit the appearance of a eradual enlargement of the sphere of our Master’s personal ministries ; we have journeyed with Him in half-heathen lands; we have seen saving mer- cies extended to those who were not of the stock of Abraham ; we have seen that Divine presence not withheld from the dwellers in Decapolis; nay more, we have seemed to see’ that priceless bless- 1 After this period, as will be seen in the following Lecture, the nature of our Lord’s ministerial labours and the character of His missionary journeys appear to assume a com- pletely different aspect. The whole wears the character of being what St Luke very fitly terms it,—ai ἡμέραι τῆς ἀναλήψεως (ch. ix. 51). Though Jerusalem is the point to- wards which the journeys tend, and Judea the land to which a portion of the ministry is confined, yet the whole period is so marked by inter- ruptions and removals, that we can hardly consider it as standing in ministerial connexion with any for- mer period : see above Lect. ΠῚ. p. 144, note I. 2 Here, as it has already been observed, it is our duty to speak with caution. That our Lord ap- proached that portion of Palestine which was termed the ‘confines of Tyre’ (τὰ μεθόρια Τύρου, Mark vii. 24,—if with Tischendorf we adopt the shorter reading), or, with more latitude, the ‘parts of Tyre and Sidon’ (τὰ μέρη Τύρου καὶ Σιδῶνος, Matth. xv. 21), is indisputable, but that He was pleased actually to cross the frontier rests really upon a probable though contested reading : see above, p. 218, note 2, Modern writers appear often to have felt a difficulty in the supposition that our Lord went beyond the Jewish bor- der (comp. Meyer, wb. Matth. xv. 21), but this feeling does not seem to have prevailed equally among the earlier writers, some of whom, as Chrysostom, in Matth. Hom. 111. 1, not only speak of our Lord’s having departed εἰς ὁδὸν ἐθνῶν, but endea- vour to account for His having acted contrary to a command which LECT. ® Matt. XXVili. 19 234 The Ministry in Northern Galilee. ing vouchsafed to strictly pagan regions ; the land of Baal and of Ashtoreth ; yea, we have beheld as it were the Lord’s prophetic performance of His own subsequent command’, that the message of mercy should be published not only in Judeea and Jerusalem but even to the uttermost bounds of the wide heathen world. All this we have seen and dwelt upon,—and 1 trust not dwelt upon wholly in vain....To some perchance the grouping of events which I have ventured to advocate may seem to wear the aspect of partial novelty; to others again I may have seemed to press unduly characteristics to which they may feel disposed to assign a different or a modified application. Be this, hawever, as it may ; whether such a survey of this portion of our Lord’s life be regarded as plausible or improbable ; whether such an endea- vour to trace the connexion of events during a period where connexion is doubtful be deemed hopeful or precarious, matters but little provided only it may have so far arrested the student's at- tention as to lead him to examine for himself, patiently and thoughtfully, the harmonies in the narrative of His Master’s life’. Yea, I will joy- He Himself gave to His Apostles ; compare Matth. x. 5. 1 Tt is much to be feared that the tendency of our more modern study of the Gospels is to regard every attempt to harmonize the sacred narrative with indifference, if not sometimes even with suspicion. We may concede that recent harmonistic efforts, viewed generally, though made with the most loyal feelings towards the inspired Word, have in many cases been such as cannot stand the test of criticism. Nay we ἡ may go farther and say, that the modern tendency to study each Gospel by itself, rather than in con- nexion with the rest, is undoubtedly just and right, so long as the object proposed is a more complete realiza- tion of the view of our Lord’s life as presented by each of the sacred writers, and so long as it is consi- dered preparatory to further combi- nations. All this we may willingly concede, and yet we may with justice most strongly urge the ex- treme importance, not only in a The Ministry in Northern Galilee. 235 fully count all as nought, if only I have been enabled by the help of God to stir up in others a desire to look more closely into the connexion of the inspired record, and have helped to strengthen the belief that the earnest student may unceasingly derive from it fresh subjects for meditation, and that the seeker may verily hope to find. May God move us all to dwell upon such things with an ever fresh and ever renewing in- terest. May His eternal Spirit guide us into all truth ; and may He on whose blessed words and deeds we have mused this afternoon, lovingly draw us, heart and soul and spirit, to Himself. May we really feel that to commune with Him here on earth is the most blessed privilege that the Lord has reserved for those that love Him ;—yea, that it is a very antepast of the joys of those realms where He now is,—a very foretaste of that blessed and final union, when, whether summoned forth from the holy calm of Paradise, or borne aloft from earth by upbearing clouds', the servants of Jesus shall enter into their Redeemer’s presence, and dwell with Him, for ever and for ever. mere critical, but even in a devo- tional point of view, of obtaining as complete and connected a view of our Lord’s life and ministry as can possibly be obtained from our existing inspired records. And this, let it be remembered, can only be done by that patient and thoughtful comparison of Scripture with Scrip- ture which finds such very little favour with so many theologians of our present day. The general prin- ciple on which such comparisons ought to be made we have already endeavoured to indicate : see Lect. I. p. 17 8q. 1 See 1 Thess. iv. 17, ἁρπαγησό- μεθα ἐν νεφέλαις,--- οὐ which we here pause only to make the passing comment, that the sublime picture the inspired words present is com- monly missed by the general reader, and perhaps obscured by the colloca- tion of words and insertion of the article in our Authorized Version. The Greek text appears to imply that the clouds are, as it were, the triumphal chariots in which the holy living, and as it would seem also, the holy dead, will be borne aloft to meet their coming Lord: see Com- mentary on 1 Thess. p. 66. LECT. VL General character of the pre- sent por- tion of the inspired narrative. LECTURE VI. THE JOURNEYINGS TOWARD JERUSALEM. Sr Luke 1x. 58. And Jesus said unto him, Foxes have holes, and birds of the air have nests: but the Son of Man hath not where to lay His head, Turse mournful and affecting words, which were uttered nearly at the commencement of the period which we are now about to consider, form I think a very suitable text for our present meditations. The scene now strikingly changes. Last Sun- day we had before us the deeply interesting record of missionary journeys into heathen and half-hea- then lands. We seemed to follow our Lord’s steps to the very gates of idolatrous Sidon', we beheld His miracles in half-Gentile Decapolis, we traced His deeds of mercy in the remote uplands of Galilee, and we again heard His loving words and touching parables in the short seclusion* in His 1 See, however, the observations on this point, p. 233, note 2. 2 How long our Lord remained at Capernaum after His return from the district of Ceesarea Philippi and the northern parts of Galilee is in no way specified. As, however, St Luke passes at once from his notice of the contention among the Apo- stles (which we know took place before they had actually come to Capernaum; see Mark ix. 33) to the journey of our Lord to Jerusa- lem, we are perhaps correct in sup- posing that the stay was short. It is not improbable that the ap- proaching celebration of the feast of Tabernacles led to the return from the North, and induced our Lord to come back to Capernaum, not only as being His temporary home, but as being a convenient starting- The Journeyings toward Jerusalem. 2937 earthly home at Capernaum. But now that earthly home is to receive Him no more. Six months of anxious wanderings in Judzea and the lands on the further side of Jordan, interrupted only by brief sojourns in remote frontier-towns, now claim our attention ;—six months of ceaseless activities and unresting labour, of mighty deeds and momentous teaching, yet six months if not of actual flight, yet of ever-recurring avoidance of implacable and murderous designs’ that were now fast approach- ing their appalling and impious climax. What I have just said serves indirectly to de- Limits of fine the limits of our present section. These, how- 27" ever, for the sake of clearness, I will specify more exactly, as commencing with the Lord’s journey in October to the feast of Tabernacles and conclud- ing with His arrival at Bethany six days before the Passover. This period I need scarcely remind you presents Harmon to the harmonist and chronologer difficulties so chronologi- cal difficul- ties. LECT, VI. point for the journey to Jerusalem : see above, Lect. I. p. 121, and p- 122, note I. 1 It would seem probable that a resolution to kill our Redeemer had been secretly formed among the leading members of the hierarchical party at Jerusalem, perhaps some months before the present time. If we are correct in the view we have taken in Lect. Iv., that the machi- nations against our Lord in Gali- lee were due to emissaries from Jerusalem, it does not seem wholly improbable that the vengeful feelings of the Pharisaical party, which first definitely showed themselves at the feast of Purim (see above, p. 121), had been from time to time fostered by these emissaries, and were now issuing in designs so far matured as to have become the subject of fre- quent comment, and of almost gene- ral notoriety; see especially Jobn vil. 25. It is at the beginning of the present period that we meet with the first open and formal at- tempt on the part of the authorities to lay their sacrilegious hands on the person of our Lord ; see John vii. 32,—where it will be observed that the imperfectly organized attempt noticed two or three verses before (ἐζήτουν, ver. 30) is recommenced under official sanction; compare Meyer, Komment. tb. Joh. p. 236 (ed. 3), and Greswell, Dissert, Xxx. Vol, 11. p. 489. LECT, Vil Polk: is. 238 The Journeyings toward Jerusalem, unusually great’, that it has been frequently con- sidered a matter of simple impossibility to adjust in their probable order the events which belong to this portion of the narrative. It has been urged that the Evangelist, to whom we owe the recital of so many of the circumstances and discourses which belong to this period, has here failed in his deliberately announced design? of relating in order* the events of his Master’s life, and has here blend- ed in one incoherent narrative the distinctive fea- tures and elements of the last three journeys of our Redeemer to Judea and Jerusalem*. We may 1 The precise nature of these difficulties is explained below, p. 240. Some considerations on the nature of that portion of St Luke’s Gospel with which these difficulties are chiefly connected, will be found in Greswell, Dissert. Xxx1. Vol. 11. Pp: 517 sq., but the results at which the learned writer arrives, viz. that Luke ix. 51—xviii. 14 refers to our Lord’s last journey to Jerusalem, and that to doubt it is ‘the perfec- tion of scepticism and incredulity’ (p. 540), are such as may be most justly called into question. Some useful observations on this portion of the Gospel narrative will be found in Robinson, Harmony of Gospels, Ρ. 92 (Tract Society); compare also the remarks of Abp Thomson in Smith’s. Dictionary of the Bible, Vol. 1. p. 1061. 2 Some comments on the apparent meaning of this and other expres- sions used by St Luke in the intro- duction to his Gospel will be found above, Lect. Iv. p. 155, note I. 3 See for instance the very sweep- ing and objectionable remarks of De Wette, who speaks of the neces- sity of recognizing in this portion of the Evangelist’s record ‘eine un- chronologische und _ unhistorische Zusammenstellung’ (Lrkl. des Luk. p- 76), and conceives that it resulted from St Luke’s having had a certain amount of matter before him relating to our Lord’s ministry which he did not know how otherwise to dispose of. The opinion of Schleiermacher, and after him of Olshausen, Neander and others, that we have in this portion of St Luke’s Gospel the accounts of two journeys, the one terminating at the Feast of Dedica- tion, the second at the Passover, is at first sight more reasonable. It will be found, however, to involve assumptions,—viz. (a) that the two parratives of the two journeys were blended by some one ignorant of the exact circumstances, and in this state inserted by St Luke in his Gospel (Schleierm.),—or (b) that St Luke re-wrote the accounts and himself helped to blend them (comp. Olshausen, Commentary, Vol. 11. p. 282 sq.),—which must be pronounced by every sober interpreter to be as untenable in principle, as they will be found on examination to be un- supported by facts. The Journeyings toward Jerusalem. 299 indeed be thankful to feel and know that such opinions, which in fact carry with them their own condemnation, are now beginning to belong to the past. We may with good reason rejoice that of late years a far more reverent as well as critical spirit has been at work among the chronologers and expositors of the sacred histories. We may gladly observe that order and connexion have been found where there was once deemed to be only confusion and incoherence,—that the inspired nar- ratives are regarded no longer as discrepant but as self-explanatory,—and that honest investiga- tion is showing more and more clearly that what one inspired writer has left unrecorded another has often supplied with an incidental preciseness of adjustment, which is all the more convincing from being seen and felt to be undesigned. All this it is cheering to feel and know'; yet still I must not and ought not to disguise from you that the difficulties in our present portion of the Gospel- 1 We may observe, by way of the working of these sounder principles in the manner in which the peculiar portion of St Luke’s Gospel to which we have been alluding is discussed in the best recent commentaries: see for instance Meyer, Komment. ἐδ. Luk. Ῥ. 326 sq. (ed. 3), and in our own country, Alford, on Luke ix. 51, both of whom, though too scrupulously declining every attempt to reconcile the narrative with that of St John, clearly recognize (Meyer in a less degree) its unity of historical im- portance. The assertion, however, of the latter writer, that St Luke ‘has completely by his connecting words in many places disclaimed’ example, any chronological arrangement in this portion of his Gospel, seems certainly much too strong. The ut- most that can be said is that the ab- sence of notes of time precludes our determining the precise epoch at which the events specified took place, and the intervals of time between them, but that we have no reason whatever to doubt that in nearly all cases the right sequence is preserved. In other words, though we have no chronology in this portion of the third Evangelist’s Gospel, we have no reason to doubt that we have order. On this distinction see Eb- rard, Kritik der Evang. Gesch. § τι, p. 46, and compare Wieseler, Chron. Synops. p- 327 86. LECT. Ver. LECT. aver, Precise na- ture of these diffi- culties. 240 The Journeyings toward Jerusalem. history,—difficulties, however, which I firmly be- lieve have been of late correctly cleared up,—are still such as must sensibly strike the general reader, and must claim from me a few, yet only a few, ex- planatory and introductory comments. The facts are these. Above three hundred verses of St Luke’s Gospel, or from the end of the ninth to nearly the middle of the eighteenth chapter clearly belong to the period that we are now about to consider', but stand, so to speak, isolated and alone. To this portion the two other Synoptical Gospels scarcely supply more than two or three parallel notices, though with what fol- lows they again become fully accordant, and again present the most exact coincidences with the narrative of the third Evangelist*,—coincidences as striking as the former absence of them, and the former comparative silence. But this is not all: these three hundred verses of St Luke’s Gospel have somewhat remarkable characteristics. They are very rich in their recital of our Lord’s 1 A few sections may perhaps Galilee, and St Matthew and St belong to an earlier portion of the narrative, e.g. Luke xi. 17 sq. com- pared with Mark iii. 20 sq., Luke xiii. 18 sq. with Mark iv. 30 sq.,— if indeed it be not more probable that the substance of both the above sections was repeated on two dif- ferent occasions; comp. Wieseler, Chron. Synops. p. 288. 2 The first point of resumed con- nexion between St Luke and the first and second Evangelists is ap- parently to be found in Luke xvii. 11 compared with Matth. xix. 1, 2, and Mark x. 1,—St Luke alluding to the journey (from Ephraim; see John xi. 54) through Samaria and Mark the continuation of it through Perea to Judea and Jerusalem. The more distinct point of union, how- ever, is the narrative of the young children being brought to our Lord, which begins ch. xviii. 15, and stands in strict parallelism with Matthew xix. 13 sq. and Mark x. 13 sq. After this, for the few remaining sections, the narrative of the Synop- tical Evangelists proceeds harmo- niously onward to the close of the portion now before us: compare the table in Wieseler, Chron. Synops. p- 331, and in Caspari, Chron.- Geogr. Einleit. § 134, p. 150 sq. The Journeyings toward Jerusalem. 241 discourses, especially of those which were suggested by passing occurrences, but they contain but few of those notices of time and place’, which we so naturally associate with the narrative of the his- torian Evangelist. Now what would be the opinion of any calm, reasonable, and reverent man upon the pheno- menon thus presented to him? Why clearly this. In the first place, he would at once conclude that here was but another of the almost countless in- stances which the holy Gospels present to us of the mercy and wisdom of Almighty God, whose HKternal Spirit moved one Evangelist to relate what the others had left unrecorded’. In the second place, he would here recognize, on the one hand, an indirect verification of that careful re- search which was openly professed by the third 1 This remark will be best veri- fied by an inspection of the chapters in question. We may, however, pause to specify the following very undefined notices of chronological connexion, μετὰ δὲ ταῦτα, ch. x. 1; καὶ ἰδού, ch. x. 25; ἐγένετο δέ, ch. x. 38; καὶ ἐγένετο, ch. xi. 1; simply καί, ch. xi. 4, xiii. 22; ἐν δὲ τῷ λαλῆσαι, ch. xi. 37; ἐν οἷς, ch. xii. 1; εἶπεν δέ, ch. xii. 22, and comp. xiii. 6, xvi. I, Xvil. I, xviii. 1; καὶ ἐγένετο, ch. xiv. 1; καὶ εἰσερχομένου αὐτοῦ els τινα κώμην, ch. xvii. 12. The only really definite expressions in reference to time are apparently confined to ch. xiii. 1, 31, and even these are of little use to us, owing to the events with which they stand in connexion themselves being unde- fined as to time. With regard to place, for examples of a similarly undefined character, compare ch. x. 1s ie be 58. ΣΙ Diy ἘΠῚ 10; 22. ἘΠνῚ Τῷ ΣΥΝ. 12. It may be admitted that we can find instances of a similar ab- sence of definite notices of time and place in other portions of St Luke’s Gospel, but in none so regularly and continuously as in the portion now before us: see the table in Eb- rard, Kritik der Ev. Gesch. § 32, Ῥ. [31 sq. 5 The supplementary relations in which the earlier-written Gospels appear to stand to the later-written are noticed at some length by Gres- well, Dissert. 1. Vol. 1. p. 15. The popular objection, that we have no intimations in the sacred records themselves by which we can infer where one is to be regarded defective and others supplementary to it, is considered and reasonably answered in the Appendix, Dissert. τ. Vol. 1. p- 321 sq. 16 LECT. VI. LECT. Vi 242 The Journeyings toward Jerusalem. Evangelist'; and on the other, a direct proof of —— that faithfulness that made him adopt less special Compari- son of this portion of St Luke’s Gospel with that of St John. notices of the strict connexion of events when the sources of information, oral or written, to which he had been moved to refer, had not fully or dis- tinctly supplied them. Now suppose such a reasonable thinker had observed, as he could scarcely fail to have ob- served, that the fourth Evangelist, true to the supplementary character, which we seem to have very sufficient grounds for ascribing to several portions of his Gospel*, had supplied three dis- tinct chronological notices of three journeys taken toward if not all actually to Jerusalem during this period we are about to consider*—would he not at once turn back to St Luke to discover some trace, however slight, of journeys so clearly 1 This seems a fair representation of what the Evangelist designed to imply by παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς (ch. i. 3): see the comments on this passage in Lect. IV. p. 155, note 1. The view of the ancient Syriac translator, ac- cording to which πᾶσι is masculine, and παρηκολουθ. implies proximity, and personal attendance (see also von Gumpach in Kitto, Journal of Sacred Lit. for 1849, No. vit. p- 301), deserves attention from its antiquity, but is apparently rightly rejected by all the best modern expositors. 2 See above, Lect. 1. p. 14, note 4, and compare the illustrations supplied by Greswell, Dissert. ΧΧΙ. —xxiul. Vol. 11. p. 196 sq., Dissert. xxx. Vol. I. p. 482 sq.: compare also Ebrard, Kritik der Ev. Gesch. § 37, Ρ- 150 sq. 3 The objection that if we include our Lord’s visit to Jerusalem at the Feast of Dedication, we might seem to have fowr journeys to Jerusalem (see the synopsis of Lampe) is readily removed by observing that the way in which St John mentions the festival and our Lord’s appear- ance at it (John x. 22), combined with the fact that there is no pre- vious mention of any departure from Judea (contrast John x. 40), leads us certainly to suppose that during the interval between the feast of Tabernacles and that of the Dedication our Lord confined His ministry to Judea; see p. 256. If this be so, the visit to the latter festival is not to be regarded as due to a separate or second journey, but only as a sequel of the first: com- pare Bengel’s more correct synopsis, Gnomon, Vol. I. p. 351, and see Wieseler, Chronol. Synops. p. 318, note 1. The Journeyings toward Jerusalem. 243 defined by another Evangelist? And would he turn back there in vain? Would he find no break in the narrative, no indications of journeys to Jerusalem beside that with which this portion of his Gospel commences? Most assuredly not. Instead of all seeming, as it might once have seemed, the confused recital of the circumstances of but one journey, he would now be led to iden- tify the journey of the ninth chapter of St Luke with the journey to the feast of Tabernacles specified by St John’; he would again have his attention arrested by the break a little past the middle of the thirteenth chapter*, and would see how strikingly it agreed with St John’s notice of 1 The main argument for the identity of the journey specified John vii. τὸ with that mentioned Luke ix. 51 rests on the two facts, (a) that the journey specified by the third Evangelist was through Sama- ria (Luke ix. 52), and (Ὁ) that the inhabitants of that country at once inferred that our Lord’s destination was Jerusalem (ver. 53). The first of these facts is in complete harmony with the avoidance of observation specified in John vii. 10; the second is in equally complete harmony with St John’s statement of the object of that journey (ἀνέβη els τὴν ἑορτήν, ib. ver. 10). It was the knowledge on the part of the Samaritans that the feast of Tabernacles was now going on that made them so readily notice and recognize the direction to which the Lord’s face was now turned; see below, p. 249. The main objec- tion against the identity lies in St Luke’s rough note of time, ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλή- Wews (ch. ix. 51), which, it is urged, the use of the peculiar term ἀνάλη- ys clearly shows can only belong to a last journey (see Meyer in loc., and compare Greswell, Dissert. ΧΧΧΙ. Vol. 11. p. 522). Why, how- ever, may not the very general term, ai ἡμέραι τῆς ἀναλήψεως (ὁ καιρὸς ὁ ἀφορισθεὶς μέχρι τῆς ἀναλή- ψεως, Euthym.), suitably apply to the period between the conclusion of the regular ministry of our Lord and the last Passover,—a period which was ushered in by special prophecies of such an ἀνάληψις (Mark ix. 30), and which through- out wears the character of being a season of preparation for that final issue? compare p. 233, note tr. The interpretation of the words proposed by Wieseler (Chron. Synops. p. 324; comp. Lange, Leben Jesu, 11. 5. 12, Part 11. p. 1054),—‘ the days of His having found acceptance with men,’ is contrary to the New Testament use of the verb (Mark xvi. 19, Acts Ie) 2, Xi. 20, Ὁ Dim. iii) τό)". and completely untenable. 16—2 LECT. ἃ ver, 22 LECT. VI 244 The Journeyings toward Jerusalem. the second journey toward Jerusalem, that reach- ___ ed no further than Bethany’; and lastly, he could not fail to pause at the special notice of a third journey towards the beginning of the seventeenth chapter’, and would naturally connect it not only with the express statements of St Matthew” and St Mark’, but with the previous retirement to Ephraim so distinctly specified by St John*.... Such would be the result of a fair and reasonable investigation into the narrative of St Luke,—and such too is the result arrived at, in part by the learned Lightfoot’, and more distinctly by a recent investigator, whose elaborate treatise on the chro- nology of the Gospel history may justly be classed among the most successful efforts in that depart- ment of theology that have appeared in our own times‘, 1 For further considerations in favour of this connexion of Luke ΧΙ. 22 with St John’s notice of ovr fore John ix. 1—x. 42; (3) he refers Luke xvii. 11 to our Lord’s last journey to Jerusalem, connecting it, Lord’s withdrawal πέραν τοῦ Ἰορδά- νου (ch. x. 40), and the same Apo- stle’s notice of thejourney to Bethany (ch. xi. 1), see below, p. 262 sq., and compare Wieseler, Chron. Synops. p- 321, and Caspari, Chron.-Geogr. Einleit. § 135, p. 153. 2 With John xi. 54 we seem rightly to connect Luke xvii. 11, διήρχετο διὰ μέσου Σαμαρείας καὶ Ταλιλαΐας, where the confirmatory hint supplied by the notice of the di- rection of the journey should not be overlooked ; see below, p. 269, note 5. 3 The following appears to be the arrangement of this able harmonist as indicated in his Chronica Tempo- rum (Vol. 11. p.368q. Roterod. 1686) : (1) he connects (sect. 57) Luke ix. 51 and John vii. 10; (2) he places (sect. 60) Luke x. 17—xiii. 23 be- however, with John x. 42 rather than with John xi. 55; see sect. 62. The main differences between this and the view adopted in the text are the identification of Luke xiii. 22 with the visit to Jerusalem at the feast of Dedication (see above, p- 242, note 3), and the reference of John ix. 1—x. 21 to the visit at the feast of Dedication other than, as seems much more natural, to that at the feast of Tabernacles: contrast Wieseler, Chron. Synops. p. 329. 4 It is scarcely necessary to ob- serve that reference is here made to the Chronologische Synopse der Vier Evangelien of Karl Wieseler, —a treatise of which the importance has been already commented on; see p. 143, note 4. It is to be re- gretted that in a few important pas- The Journeyings toward Jerusalem. 245 If we rest satisfied with this result, and 1 Lect. verily believe it will commend itself to us each ee oe step we advance forward in the history, we have before us, to speak broadly and generally, the record of the circumstances connected with three journeys to or toward Jerusalem, the first being at the feast of Tabernacles, the second, three months or more afterwards, the last a short time before the ensuing Passover’. Let us now proceed to a brief but orderly recital of the recorded events. The last circumstance on which we dwelt was Brief stay the return of our Lord sages Wieseler has been tempted to propound novel interpretations (see above, p. 243, note 1) which have been almost universally pronounced to be untenable. This has led hasty readers to rate this able work much below its real merits: compare Kitto, ‘Journal of Sacr. Lit. for 1850, No. ΧΙ. Ρ. 78- 1 The date of the commencement of the second and third journeys and their duration can only be fixed roughly and approximately. The data for forming a calculation are as follow. The feast of the Dedication took place on the 25th of Kislev (Dee. 20), and lasted 8 days (Joseph. Antiq. XU. 7. 7; comp. Jahn, Ar- cheol. § 359): at this, as we know from St John, our Lord was present. Very soon afterwards our Lord re- tires to the Perzean Bethany (John x. 40), and there abides long enough for many to believe on Him (John x. 42). At the end of this stay the second journey towards Jerusalem (Luke xiii. 22; comp. John xi. 7) is commenced, which for the time ter- minates at Bethany, but which, to Capernaum after His owing to the machinations of the Jews (John xi. 47), is very shortly afterwards directed to Ephraim (John xi. 54). From this place the third journey is commenced, which appears to have extended through Samaria, Galilee, and Perea, and to have been temporarily arrested at Bethany near Jerusalem 6 days before the Passover, or, in the year in question (4.U.€. 783), somewhere about April τ. If we now reckon backward, and assign at least a fortnight to this journey, a month or 5 weeks to the stay at Ephraim, and a week or more to the second journey, — which though much shorter than the third seems at first to have been leisurely performed (comp. Luke xiii. 22, and see below, p- 262, note 2),-we shall then leave about a month or 5 weeks for the stay in the neighbourhood of the Perean Bethany. The second jour- ney according to this view would have commenced about the begin- ning of February, and the third about the middle of March. Results of the above considera- tions. at Caper- naum : worldly request of our Lord’s brethren. 946 The Journeyings toward Jerusalem. LECT, long missionary journeys, and His impressive teach- __"_ ing to His Apostles during that brief period of apparent tranquillity and seclusion’ . That time of holy rest seems soon to have come to an end. The feast of Tabernacles was nigh at hand, and the Lord’s brethren’, who now come prominently be- fore us, and who in spite of their practical unbelief? appear to have distinctly shared in similar feelings of pride and expectancy to those which we seem to have already traced in the Apostles, now urge Him to display His wonder- working powers amid circumstances of greater “Joh. vii-3 publicity*,—to challenge and to command adhe- sion, and that not in remote Galilee but in the busy thoroughfares of Jerusalem‘, and among the 1 See Lecture v. p. 231, and com- pare p. 236, note 2. 2 For a brief consideration of the probable meaning of this much contested appellation see above, p. 97, note 2, and for examples of the various senses of the word ἀδελφὸς according to Hebrew usage, see Greswell, Dissert. xv11. Vol. 1. p. 117. 3 That the words οὐδὲ ἐπίστευον (John vii. 5), though probably im- plying a disbelief in our Lord’s Godhead (ὡς els Θεόν, Euthym.), did not imply a disbelief in His mighty works, and perhaps not even in His claims to be regarded a divinely accredited teacher, seems clear from the context; see ver. 3, and com- pare Lect. 111. p. 98, note. Chryso- stom (in loc.) rightly remarks that the address, though marked by bitter- ness, still clearly came from friends (δοκεῖ ἡ ἀξίωσις δῆθεν φίλων εἶναι; contrast Euthymius im loc.): we may pause, however, before we agree with that able expositor in his fur- ther remark that James the brother of the Lord was one of the speak- ers : compare Greswell, Dissert. XVII. Vol. 1. p. 116. 4 The exact meaning of the ad- dress of our Lord’s brethren, espe- cially of the confirmatory clause (οὐδεὶς γὰρ ἐν κρυπτῷ τι ποιεῖ καὶ ζητεῖ αὐτὸς ἐν παῤῥησίᾳ εἶναι, John vii. 4) is not at first sight perfectly clear. What the brethren appear to say is this: ‘Go to Judea that Thy disciples, whether dwelling there or come there to the festival, may behold the works which Thou art doing here in comparative se- crecy: it is needful that Thou seek this publicity if true to Thy charac- ter, for no man doeth his works in secret, and seeks personally (αὐτός) to be before the world,—as Thou who claimest to be the Messiah _ must necessarily desire to be. Hid- den though wondrous works and personal acceptance by the world The Journeyings toward Jerusalem. 247 thronging worshippers in its Temple courts... The apparent contradiction that has here been found between our Lord’s words and His subse- quent acts vanishes at once when we pause to observe that here, as so often in the narrative of the fourth Evangelist, He is revealed to us as the reader of the heart, and as answering its thoughts and imaginations, rather than the words by which those feelings were disguised’, It is to the spirit and meaning of this worldly and self-seeking re- quest rather than to the mere outward terms in which it was couched that the Lord answers His brethren, even as He had once before answered a mother’s tacit importunity, that ‘ His time is not yet come’, and that He goeth not up to the feast. He does indeed not go up to the feast in the sense in which those carnal-minded men presumed to counsel Him. He joins now no festal companies ; He takes now no prominent part in festal solem- nities*®; if He be found in Jerusalem and in the at large are things not compatible.’ 2 That this is the true meaning The whole is the speech of shrewd and worldly-minded, but not trea- cherous or designing men; compare Liicke in loc. Vol. 11. p. 189 (ed. 3). 1 See above, Lect. I. p. 32, note 1, and compare p. 126, note 2. The supposition of Meyer that our Lord here states His intention and after- wards alters it, is neither borne out by the context nor rendered admis- sible by any parallel case (Matth. xv. 26 sq. is certainly not in point) in the whole sacred narrative. The miserable effort of Porphyry to fix on our Lord the charge of fraudulent representations and deliberate in- constancy is noticed and refuted by Jerome, contr, Pelag. τι. 6. of the words was apparently felt by the earlier expositors (οὐ yap ἀναβαί- νει συνεορτάσων νουθετήσων δὲ μᾶλ- λον, Cyril Alex. in loc. p. 404 8), and has been distinctly asserted by many of the sounder modern writers. So rightly Luthardt (‘nicht an die- sem Feste wird er so wie sie meinen hinauf- und einziehn in Jerusalem.’ Das Johann. Evang. Part τι. p. 77), Stier (Disc. of our Lord, Vol. v. p- 242, Clark), and somewhat simi- larly, Liicke in loc. The explana- tion of De Wette and Alford that the true reading οὐκ ἀναβαίνω is practically equivalent to the οὔπω ἀναβαίνω of the Received Text, is perhaps defensible on the ground LECT. VI. ® Joh. vii. 6 LECT. Vi Journey to Jerusalem through Samaria. ® Comp. Lk. ix. 54 b ix, 52 248 The Journeyings toward Jerusalem. courts of His Father's House, it is not as the wonder-worker or Messianic king, but as the per- secuted Redeemer who will yet again brave the malice of Scribe and Pharisee that He may still fulfil His mission to those lost sheep of the house of Israel whom the festival may gather together. Thus it was, that perhaps scarcely before the very day on which the festival actually com- menced', our Lord, and as the sequel seems to show*, His Apostles, directed their steps to Jeru- salem; but, as it were, in secret. Their way, as we might have expected, and as the apparently coincident notice of St Luke distinctly substan- tiates”, lay through Samaria’. that the succeeding οὔπω may be thought to reflect a kind of temporal limitation on the foregoing negative, but seems neither so simple nor so natural as that which has been adopted in the text. 1 That our Lord did not arrive at Jerusalem till the middle of the Feast is certainly not positively to be deduced from John vii. 14, which may only imply that up to that day, though in Jerusalem, He remained in concealment (Meyer). Still the use of the term ἀνέβη, especially viewed in connexion with its use a few verses before, seems to involve the idea of a preceding journey, and may possibly have been chosen as serving to imply that on His arrival our Lord proceeded at once to the Temple,—that it was in fact the true goal of the present journey. Cyril of Alexandria calls attention to the word ἀνέβη (οὐχ ἁπλώς εἰσῆλ- θεν, ἀλλὰ ἀνέβη, φησίν, εἰς τὸ ἱερόν, in loc. p. 409 E) but apparently refers it to the solemn and formal nature of the entry. But Samaria now 2 Even if we hesitate to regard the journey mentioned by St Luke (ch. ix. 51) as identical with that here specified by St John,—which indeed, as we have shown above, we seem to have no sufficient reason for doing,—we can scarcely doubt that the journey was through Sama- ria. By this route our Lord would be able to make His journey more completely ὡς ἐν κρυπτῷ (John vii. 10), and would also apparently be able to reach Jerusalem more quickly than if He had taken the usual and longer route through Perea: see above, Lect. m1. p. 122, note I. The assertion of Meyer (i loc.) that ὡς ἐν κρυπτῷ simply implies that our Lord joined no festal caravan, but affords no indication of the way He was pleased to take, may justly be questioned. If our Lord was ac- companied by His Apostles,—which, from St John’s Gospel alone, seems certainly more probable than the contrary,—could a company of thir- teen have travelled ὡς ἐν κρυπτῷ by any but a little-frequented route ? The Journeyings toward Jerusalem. 349 receives not its Saviour as it had received Him nine months before*. Then the Lord’s face was turned towards Galilee, now it is turned towards Jerusalem; then His journey was made more leisurely, now it is in haste; then there was no apparent reason why the route through Samaria had been chosen rather than any other, now it is self-evident. The peculiar season of the year at once reminds the jealous Samaritan whither those hurried steps were being directed, and tells him plainly enough what must be the true reason which now has brought that hastening company through their commonly avoided land. So when messengers” are sent forward to expedite the journey, and make preparation for the coming Master, He whom the city of Sychar had once welcomed is now rejected® by the churlish village that lay in His way. The Sons of Thunder! would 1 The incident mentioned in this passage deserves particular attention as tending to correct a very popular and prevailing error in reference to the character of one of the actors. Does the present passage, especially when combined with Luke ix. 40, and Mark x. 38, and further illus- trated by the most natural and obvious interpretation of the term ‘Son of Thunder’ (Mark iii. 17; see Meyer in loc. p. 39), at all justify our regarding St John as the Apo- stolic type of that almost feminine softness and meditative tranquil- lity (see Olshausen, Comment. on the Gospels, Vol. 111. p. 304) which is so popularly ascribed to him? Is it not much more correct to say that the notices of the Beloved Apostle recorded in the Gospels, when esti- mated in connexion with the name given to him by his Master, present to us the scarcely doubtful traces of an ardent love, zeal, and confidence (Mark x. 39), which, like the thun- der to which the character was com- pared, was sometimes shown forth in outspokenness and outburst? This characteristic ardour, this glowing while loving zeal, is not obscurely evinced in the outspokenness, and honest denunciation of falsehood and heresy that marks the first, and, even more clearly, the short remain- ing Epistles of this inspired writer ; compare 2 John 10, 3 John ro. The misconception of the character of the Apostle is apparently of early date, and perhaps stands in some degree of connexion with his own simple yet affecting notice of the love and confidence vouchsafed to- wards hins by our Redeemer during LECT. ΗΝ ® Joh.iv. 40 > LK. ix. 52 © ver. 53 LECT. VI. SLE. 1x. 57 Our Lord's arrival and at Jerusa- lem. bJoh.vii.11 teaches in its now crowded courts. teaching was not in vain. 250 The Journeyings toward Jerusalem. have had fire called down from heaven, but their ————— intemperate zeal is rebuked by their Lord, yea and practically rebuked by a striking proof that even now Samaria was not utterly faithless. One at least, there seems to have been’, who was ready to cast in his lot with that travel-worn company’, and to him it was answered in the words of our text, and with a striking and pathetic appropriate- ness, that though the creatures that His own Divine hands had made had their allotted places of shelter and rest, to lay His head’ ‘the Son of Man had not where The Lord soon reaches Jerusalem, where it preaching WOuld seem He was partially expected’, and about the middle of the feast enters the Temple, and And that Though some of the mere dwellers in Jerusalem? paused only to specu- the Last Supper (John xiii. 23). Let us not forget, however, that he, who in memory of this, was lovingly called ὁ ἐπιστήθιος by the early Church, was called by his own Master the ‘Son of Thunder.’ The patristic explanation of this latter title will be found in Suicer, Z'/mesau. 8. v. βροντή, Vol. I. p. 712 sq., but is not sufficiently distinctive. 1 It seems proper here to speak with caution, as the present case and that of the man who, when called by our Lord, requested leave first to go and bury his father, are placed by St Matthew in a totally different connexion: see ch. vill. 1g—21. To account for this is difficult, though we can have no difficulty in believing that it could be readily accounted for if we knew all the circumstances. It is not, for example, unreasonable to suppose that the incident of the self-offering follower might have happened twice, and that St Mat- thew, in accordance with his habit of connecting together what was similar (see Lect. I. p. 208q.), might have associated with the first occur- rence of that incident, an incident which in point of time really be- longed to the second. 2 It is worthy of notice that St John here places before us the views and comments of a party that clearly must be regarded as different from the general ὄχλος (ver. 20) on the one hand, and the more hostile Ιουδαῖοι (ver. 15) on the other. We have here the remarks of some of the residents in the city. They evidently are perfectly acquainted with the general designs of the party of the Sanhedrin, and are full of The Journeyings toward Jerusalem. 201 late on the policy of their spiritual rulers in per- mitting One whom they were seeking to kill now to speak with such openness and freedom’, the effect on the collected multitude was clearly dif- ferent. Many we are told believed on our Lord’: many saw in Elis miracles an evidence of a Messiah- ship which it seemed now no longer possible either to doubt or to deny®. The sequel, however, we might easily have foreseen. An effort is at once made by the party of the Sanhedrin to lay hands on our Lord‘, but is frustrated, perhaps partly, by the multitude, and certainly also in great measure by the convictions of the very men that were sent to take Him’, The savage spirit of the Sanhedrin is now, however, distinctly shown, and now is it that for the first time publicly, though darkly, the Lord speaks of that departure,—of that ‘being sought for and not found’, on which He had already spoken twice before to His disciples with such saddening explicitness. Yet He will not leave those heart-touched multitudes that were now hanging on His words. Yet again on the last day of the festival‘, the Lord preaches pub- licly with a most solemn and appropriate reference to the living waters of the Spirit which should natural wonder that they should have permitted this free speaking with orders to seize our Lord, it was left to their discretion to watch for on the part of One whom they had resolved, and whom it was obviously their interest to silence. The inci- dental notice of the sort of half- knowledge these ἱἹΙεροσολυμῖται had acquired is in the highest degree natural and characteristic: see Stier, Disc. of our Lord, Vol. v. p. 267. 1 This transpires afterwards; see John vii. 45,46. It would seem that when these ὑπηρέται were sent forth a good opportunity and a reasonable pretext. At the next session of the Sanhedrin they make a report of what they had done, or rather left undone, and are exposed accordingly to the scornful inquiries and prac- tical censure of the council (ver. 47). Further proceedings, it would seem, are at present, if not arrested, yet impeded by the question of Nico- demus (ver. 51). LECT. Vi. % Joh. vii. 25 ΟΎΘΙΣ 91 ἃ ver, 32 © ver. 34 f ver. 37 LECT. Wa ® Joh. vii. 44 b ver. 51 The woman taken in adultery : probable place of the incident in the Gospel history. 252 The Journeyings toward Jerusalem. flow forth when He was glorified’. Again a de- sire is manifested by the party of the Sanhedrin to lay hands on Him*; again, as it would seem, a meeting of the Sanhedrin is held, and again their proposals are encountered by a just oppost- tion ; not however on this occasion by the tacit and merely passive opposition of their reluctant satel- lites, but by the open pleading of one of its most important members, the timid yet faithful Nico- demus*—the only one among the rulers of the Jews, who was found to urge the observance of that law of Moses”, which its hypocritical guardians were now seeking to pervert or to violate. To this same period, if we conceive the narra- tive in question to be written by St John, must be assigned the memorable, and most certainly in- 1 There seems no sufficient reason for rejecting the generally received opinion, that allusion is here made to the custom of bringing water from the well of Siloam and pouring it on the altar, which appears to have been observed on every day of this Festival,—the eighth (according to R. Judah in ‘Succah,’ Iv. 9) also included; see especially Lightfoot, Hor. Hebr. in loc. Vol. τι. p. 632 (Roterod. 1686), and the good arti- cle in Winer, RWB. ‘ Laubhiitten- fest,’ Vol. 11. p. 8. Whether this ‘great day’ of the Festival is to be regarded as the 7th or as the Sth is a matter of some doubt. If it be true, as urged by Winer, that the opinion of Rabbi Judah above cited is only that of an individual, and that the prevailing practice was to offer libations only on 7 days (‘Suc- cah,’ Iv. 1), and if it be further supposed that our Lord’s words were called forth by the actual per- formance of the rite,—then ‘the great day’ must be the 7th day. As, however, it appears from the written Law that the 8th day was regarded as a Sabbath (Lev. xxiii. 36; comp. Joseph. Antig. III. το. 4), and as peculiar solemnities are spe- cified in the oral law as celebrated on that day (see Lightfoot, loc. cit.), it seems more correct to regard the 8th as ‘the great day;’ and if it be conceded that there was no libation on that day, to suppose our Lord’s words were called forth, not by the act itself, but by a remembrance of the custom observed on the preced- ing days: see Meyer in loc. p. 239 (ed. 3), and the elaborate comments of Liicke, Vol. 11. p. 223 sq. (ed. 3). Some good remarks on the festival will be found in Caspari, Chron.- Geogr. Einleit. § 127, p. 144 sq. 2 Compare Lect. 1. p. 125, note 3 ad fin. The Journeyings toward Jerusalem. 253 spired history of the woman taken in adultery ; but as I venture to entertain, somewhat decidedly, the opinion that it was not written by that Evan- gelist', and that it does not in any way blend naturally with the present portion of the Re- deemer’s history, I will not here pause on it, but will only notice in passing the great plausibility and historical fitness with which three or four of the cursive manuscripts insert it at the end of the twenty-first chapter of St Luke’. But the Lord still lingers at Jerusalem in Further teaching spite of the vengeful storm that was fast gathering πριν οὐ ung αὐ Je- round Him....To the first Sabbath after the festi- rusalem. val we must apparently’ assign the discourse on LECT. Vi. 1 The limits and general character of these notes wholly preclude our attempting to enter upon a formal discussion of this difficult question. It may be briefly observed, however, that the opinion expressed in the text rests on the following consi- derations; (1) The absence of the passage from—(a) four out of the five first-class MSS. and the valu- able MS. marked L,—(4) several ancient versions, among which are some early Latin versions of great and apparently the Peshito-Syriac, — (c) several early and important patristic writers ; Ori- gen, Tertullian, Cyprian, and Chry- sostom being of the number: (2) The striking number of variations of reading among the documents that retain the passage, there being not less than 80 variations of reading in 183 words: (3) The almost equally striking difference of style, both in the connecting particles and other words, from that of St John, and the apparent similarity in style to that of St Luke. From these reasons, importance, external and internal, we seem jus- tified in removing the passage from the place it now occupies in the Received Text, though there appears every reason for believing it a por- tion of the Gospel history. It can- not be too strongly impressed on the general reader that no reasonable critic throws doubt on the incident, but only on its present place in the sacred narrative. For critical details see the new (7th) edition of Tischendorf’s Greek Test. Vol. τ. p. 602, and Meyer, Komment. ib. Joh. Ῥ. 247 (ed. 3). 2 These manuscripts are numbered 13, 69, 124, 346; one of these (69) being the well-known Codex Leices- trensis, and the other three MSS. of the Alexandrian family. It cannot apparently be asserted that the pas- sage exactly fits on after Luke xxi. 38, but it certainly does seem rightly attached to that chapter generally, and properly to find a place among the incidents there related; see more in Lect VII. 3 It may be doubted whether we LECT. Ail ἃ John viii. 12—20 Ὁ ver.25 sq. ° ver. 30 ἃ ver. 33 ® ver. 59 254 The Journeyings toward Jerusalem. His own and His Father’s testimony*, and the striking declarations of His mission from Him that was true”, and of His union with the eternal Father,—declarations, which we know so wrought upon our Lord’s very opponents that many of them', as St John tells us, believed on Him as He thus spake unto them’, though alas! as the se- quel seems to show, that belief was soon exchanged for captious* questioning, and at last even for the frightful violences of blinded religious zeal*. To this same Sabbath we must certainly assign the performance of the deeply interesting miracle of giving sight to the beggar’ who had grown up are to assign the discourses recorded by St John in ch. viii. to the last day of the feast of Tabernacles (John vii. 37), or to the Sabbath on which the blind man was healed (John x. 14). The latter appears to be the more probable connexion. The beginning of chap. ix. seems closely linked with the concluding verse of chap. viii.—a chapter which really commences with ver. 12, and contains the record of a series of apparently continuous discourses ; comp. Origen, in Joann. XIX. 2, Vol. Iv. p. 292 (ed. Bened.). Be- tween this chapter and the close of chap. vii. there seems a break, which in the received Text is filled up with the narrative of the woman taken in adultery. On the con- nexion of this portion, see Wieseler, Chron. Synops. p. 329, and compare the remarks of Meyer, Komment. ib. Joh. p. 289 sq. (ed. 3)—who, how- ever, does not seem correct in sepa- rating John viii. 21 sq. from what precedes, and in assigning the dis- course to a following day. 1 It is worthy of notice that the Evangelist seems desirous that it should be clearly observed that the πολλοὶ who believed (John viii. 30) belonged to the hostile party, the ᾿Ιουδαῖοι (see p. 115, note 1), as he specially adds that the address be- ginning ch. viii. 31 was directed πρὸς τοὺς πεπιστευκότας αὐτῷ "lov- δαίους. On the whole discourse and the melancholy fluctuations in the minds of these sadly imperfect be- lievers, see the exceedingly good comments of Stier, Disc. of our Lord, Vol. Iv. p. 349 sq. (Clark). 2 See John ix. 8, where the true reading seems undoubtedly, not ὅτι τυφλὸς qv (Rec.), but ὅτι προσαί- τῆς ἣν, which has the support of four principal MSS., the Syriac, Latin, Coptic, and other ancient versions, and is rightly adopted by most recent editors. On the miracle itself,—the characteristics of which are, our Lord’s being pleased to im- part His healing powers by an out- ward medium (ver. 5), a deferred (comp. Mark viii. 23) or rather sus- pended cure, and its divinely ordered dependence on the sufferer’s perform- The Journeyings toward Jerusalem. 255 LECT. to manhood in blindness*, and who believed in, EC yea and worshipped as the Son of God? Him by whose merciful hands he received his sight’. With the sublime discourse on the Good Shepherd’, —the Good Shepherd that even now, with stones every moment ready to be cast upon Him‘, was giving His very life for His sheep, the memorable occurrences on this eventful Sabbath* and during our Lord’s present stay in Jerusalem appear to have come to their close. At no preceding festi- val had our Lord made a deeper impression on the minds of those whom He had vouchsafed to ad- dress. At no former visit was such an effect produced on the feelings, not only of the more friendly multitudes® but even of open or concealed ° vi- 31, 40 foes‘—and that too, as far as we can infer from ‘emp. vii. 15 the inspired narrative, not so much by mighty ® John ix. I sq. Ὁ ver. 38 OS ed 4 comp. viii. 59 ance of a prescribed act (2 Kings v. 10),—see the comments of Cyril Alex. and Chrysostom i loc., Au- gust. in Joann. Tractat. xLIv., Bp Hall, Contempl. 1v. 8, and Trench, Notes on the Miracles, p. 288. 1 Some modern expositors endea- vour to dilute the nature of the blind man’s belief in our Lord as ‘the Son of God.? Why, however, are we to say that this title must have had a theocratic (Meyer) rather than a Christian meaning to the mind of the recent sufferer, when it is so possible, and even so probable from his conduct before the Phari- sees, that He who had given light to his bodily eye had vouchsafed a special illuminating influence (see Euthym. in loc.) to the inner eye of the mind? What else are we to understand from his prompt act of accepted adoration than a recogni- tion of the Divine nature of Him before whom he was standing? As Augustine well says, ‘ Agnoscit eum non filium hominis tantum, quod ante crediderat, sed jam filium Dei qui carnem susceperat.’ Jn Joann. Tractat. XLIV. 15, Vol. 111. p. 1718 (ed. Migne). On the meaning as- cribed to the title ‘Son of God,’ compare Lect. I. p. 119, note 2, Lect. V. p. 211, note I. 2 Some expositors place an inter- val of one or more days after John ix. 34, and before John x. I (see Stier, Disc. of our Lord, Vol. v. pp. 445, 448), and so extend the events over a greater space of time. This may be so; but the above assumption, that all took place on the Sabbath mentioned ch. ix. 14, seems on the whole rather more in accordance with the general tenor of the text. LECT. Vi. ἃ Contrast Joh, ii. 23 b vii. 25 ° ver. 46 qd viii. 30 Departure from Jeru- salem and mission of the Seventy. ΘΠ x. 256 The Journeyings toward Jerusalem. works’, as by powerful and persuasive teaching. All seem alike to have felt, and in some degree alike to have yielded to the influence of the gracious words that proceeded from the Redeemer’s mouth. The impression was general; the testi- mony all but unanimous. The mixed multitude, the dwellers at Jerusalem”, the officials of the Temple’, and to some extent even the hostile Jewish party" bore witness to the more than mortal power of the teaching of Jesus of Na- zareth, Whither our Lord now went is not specified, and must remain only a matter of conjecture. It may be remarked, however, that the silence of St John, who commonly indicates whenever our Lord’s ministry was transferred from Judzea, seems to give us very good grounds for supposing that our Lord, as once before after His first passover, so now again, remained still within the frontier of Judea, and again partially resumed a ministry there which had been suspended in the December of the preceding year. If this be so, it is to this country, and apparently also to this period’ that we must refer the sending forth of the seventy disciples*,—those seventy whose very number hinted at the future destination of the Gospel for the wide world and the seventy nations into which the Jews divided it®, even as the mission of the 1 The exact period of the mission of the Seventy has been much de- bated by harmonists of this portion of Scripture. Wieseler fixes it as during the journey through Samaria, and finds a special appropriateness in the choice of that country: see Chron. Synops. p. 326, note. As, however, the journey through Sa- maria was apparently in haste, and as the whole of Luke x. seems to refer to events which succeeded that journey (comp. De Wette in loc.), the place here assigned to the mis- sion is perhaps more probable. 2 See Eisenmenger, Lntd. Ju- The Journeyings toward Jerusalem. 257 twelve Apostles not obscurely hinted at the first Lecr. offer of the Gospel to the now merged twelve ἦτ tribes of God’s own peculiar people. During this same period,—this interval be- Further tween the feast of Tabernacles and the feast of 777", the Dedication,—we may also with considerable (7a probability place the visit of our Lord to Martha and Mary at Bethany*, when Martha was so cum- *Lk. x. 38 bered with much serving; and to this same in- terval we may assign that instructive series of discourses' which extend from the middle of the tenth to the middle of the thirteenth chapter of St Luke, the few incidents connecting which seem admirably to agree with the arrangement that would refer them to Judzea and to this parti- τ ment. cular period of our Lord’s ministry’. denthum, Vol. 11. p. 736 sq., and especially the interesting Rabbinical citations in Lightfoot (Hor. Hebr. in Joann. vii. 37), which we may further use as indirectly confirming our present chronological arrange- If the custom, alluded to in those passages, of offering sacrifices at the feast of Tabernacles for the 70 nations of the heathen world was as old as the time of our Saviour, — and this there seems no reason to doubt,—it does not seem wholly fanciful to connect this mission of 70 men, whose destination, though not defined, does not at any rate appear to have had any specified limits assigned to it (contrast Matth. x. 5), with a period shortly succeed- ing a festival where the needs of the heathen world were not forgotten even by the Jews. 1 This interesting portion of St Luke’s Gospel opens with the para- ble of the Good Samaritan (ch. x. E. ἘΠ ive Though 25 sq.) and closes with the miracle performed on the woman bowed by a spirit of infirmity (ch. xiii. 1o—17). The two striking parables of the Rich Fool (ch. xii. 16 sq.) and the Barren Fig-tree (ch. xiii. 6 sq.) be- long to this period, and present the characteristics of so many of the parables recorded by St Luke, viz. that of springing from or being sug- gested by some preceding event; see Da Costa, The Four Witnesses, p. 211 sq. 2 The healing of the two blind men (Matth. ix. 27 sq.) is inserted by Tischendorf (Synops. Evang. p. Xxxix.) in the present portion of the narrative on the ground that accord- ing to St Matthew it stands in close connexion with the cure of a deaf _ and dumb demoniac (ver. 32 sq.), which again, according to Luke xi. 14 8q., must belong to the present period of the history. On the whole, however, it seems better to conceive 17 258 The Journeyings toward Jerusalem. LEcT, devoid of all notices of place’ which might enable YI _us to give some circuanstantial touches to the few interspersed incidents, or sketch them out in a connected narrative, they still serve to show us very clearly,—on the one hand, that the effect produced by our Lord’s present ministry in Judea was very great, that His hearers were now un- usually numerous*, and showed as earnest. a de- sire to hear the words of Life as was ever shown even in Galilee ; and on the other hand, that the enmity of the Pharisees and hierarchical party was * xi 53 854. deepening in its implacability’,—and that too more especially, as our Lord did not now repress His solemn and open denunciations® of the hypo- erisy and bloodthirsty spirit of these miserable and blinded men....'The last incident of the period in question, the cure on a Sabbath-day of a woman weakened and bowed down by demoniacal influ- @ Lk. xii.1; comp.xi.29 ° see ver. 39 86. ence’, that the incident of curing a deaf and dumb. demoniac and the blas- phemy it evoked (Matth. ix. 34, Luke xi. 15) happened twice, than to detach Matth. ix. 27 sq. so far from the period to which it certainly seems to belong. The blasphemous comment might well have been first made by the Pharisees (Matth. ix. 34), and then afterwards have been imitated and reiterated by others ; compare Luke xi. 15, where observe that the speakers are not defined. 1 Compare ch. x. 38, where even the well-known Bethany [Greswell’s arguments (Dissert. XXXII.) against this identification seem wholly in- valid] is no more nearly defined than as a κώμη τις. Compare also ch. xi. I, ἐν τῷ εἶναι ἐν τόπῳ τινι, xiii. το, ἐν μιᾷ τῶν συναγωγῶν, and see above, brings both parties very clearly before us, p- 241, note I. 2 This miracle, it may be observed, also took place in a synagogue (Luke xiii. 10), and in this respect was the counterpart in Judea of the similar healings on the Sabbath in the syna- gogue at Capernaum (Mark i. 21 56.» Luke iv. 31 sq.; and again, Matth. xii. 9 sq., Mark iii. 1 sq., Luke vi. 6 sq.). On the first occasion we find no expression of complaint or indignation ; on the second occasion, . evil thoughts are at work but no demonstration is made; here how- ever the ruler of the synagogue himself interposes and addresses the multitude in terms specially intended to reflect censure on our Lord (ver. 14). On the miracle itself, the pecu- liar nature of which was the removal of a contraction of the body, pro- The Journeyings toward Jerusalem. 259 the adversaries and their shamed silence*, and the LEcv. people, that, as the Evangelist tells us, ‘rejoiced — ἜΣ for all the glorious things”’ that were done by their meee great Healer. At the end of this two-month ministry in Our Lord's Judea, and, as computation seems to warrant our eae saying, about the 20th of December’, St John % fala distinctly specifies that our Lord was present in Jerusalem at the annual festival which comme- morated the purification and re-dedication of the Temple under Judas Maccabeus’. Though threat- ened by every form of danger, the Good Shepherd yet went once again, as His own Divine words seem partially to suggest, to tend His sheep,—the sheep which heard His voice and had been given to Him by that eternal duced by demoniacal influence (ver. 16), that had continued as long as 18 years,—see Augustine, Serm. OX. Vol. v. p. 638 sq. (ed. Migne), Hook, Serm. on the Miracles, Vol. II. p. 102, and Trench, Notes on the Miracles, p. 324. 1 The feast of Dedication regu- larly commenced on the 2 5}} of Chis- lev. This date in the year we are now considering (A.U.c. 782) will coincide, according to the tables of Wurm and Wieseler, with Tuesday, December 20; see Chron. Synops. p- 484, or Tischendorf, Synops. Evang. p. 111. 2 This festival, more fully speci- fied in the Books of Maccabees as ὁ ἐγκαινισμὸς τοῦ θυσιαστηρίου (1 Mace. iv. 56, 59), ὁ καθαρισμὸς τοῦ ναοῦ (2 Mace. x. 5), and further dis- tinguished by the name φώτα, in consequence, according to Josephus (Antig. x1t. 7. 7), of unlooked for deliverance, was instituted by Judas Father with whom He Maccabeus after his victories over the generals of Antiochus Epiphanes, and designed to commemorate the purification of the temple after its pollution by that frantic and cruel man (τ Mace. i. 20, Joseph. Antiq. xm. 5. 4). It lasted 8 days, and appears to have been a time of great festivity, and rejoicing: see Otho, Lex, Rabbin. p. 238 sq., and Light- foot, Hor. Hebr. in Joann. X. 22, where quotations are given from the Mishna which seem to show that the practice of illuminating the city during the festival, and perhaps also the title φῶτα, was derived from a legendary account of a miracu- lous multiplication of pure oil for lighting the sacred lamps, which occurred at the first celebration of the festival; see however Winer, RWB. Art. ‘ Kirchweihfest,’ Vol. 1. Ῥ. 659, and comp. Caspari, Chron.- Geogr. Einleit. § 131, p. 148. 17—2 LECT. Vi. Δ Joh. x. 30 >/Mt. xvi.20 <7 John x; 24, 25 260 The Journeyings toward Jerusalem. now solemnly and explicitly declared Himself to be one. He who but a few months before in the remote uplands of Galilee had commanded His disciples not to divulge His Messiahship’, now in Solomon’s porch' and in the face of bitter foes proclaims His divinity: He who even now vouchsafed not fully to answer the question of the excited people whether He were the Christ or no‘, nevertheless avows before all men that He is the Son of God*, That title which to the misbelieving Jew would have been but the symbol of earthly and carnal hope or the watchword of sedition, He merges in the higher designation that betokened His eternity and Godhead’....We can 1 The comment, χειμὼν ἣν (ch. x. 22), which St John prefixes to his notice of the exact locality in which our Lord then was, seems designed to remind the reader why He was pleased to select this covered place (‘ut captaret calorem,’ Lightfoot) rather than the open courts in which, it would seem, He more usually taught the multitudes; comp. Winer, RWB., Art. ‘Tempel,’ Vol. 11. p. 586. The porch or cloister in ques- tion, we learn from Josephus (Axntig. XX. 9. 7), was on the east side of the Temple,—hence also known by the name of the στοὰ ἀνατολική,--- and appears to have been a veritable portion of the ancient temple of Solomon, which either wholly or in part escaped when the rest of the building was burnt by Nebuchad- nezzar, 2 Kings xxv. g (Joseph. Antig. x. 8.5). It formed one, and that apparently the most splendid of the noble cloisters which surrounded the temple-enclosure: see Lightfoot, Descr. 4 empli, cap. 8, Vol. 1. p. 565 (Roterod. 1686), and the valuable comments of Caspari, Chron.-Geogr. Linleit. p. 255 sq. 2 On this title, which here, as in other places, has been explained away by many recent writers, see the fol- lowing note, and compare above, Ῥ. 119, note 2, and p. 211, note I. Some good comments on this parti- cular passage will be found in Wil- son, Jllustr. of the N. T. ch. I. p. 37 sq., and a defence of the true meaning of the title in opposition to Dorner, in Stier, Disc. of our Lord, Vol. v. p. 496 sq. 8 The popular assumption that the term ‘Son of God’ was regarded by the Jews in the time of our Lord as one of the appropriate titles of the Messiah, is carefully investigated by Wilson in the work referred to above (chap. Iv. p. 56 sq.), and the conclusion arrived at is stated as follows: ‘ With no direct testimony whatever on one side, and with the testimony of Origen (contr. Cels. I. p. 38, ed. Spencer), supported by a strong body of probable evidence deduced from the New Testament, The Journeyings toward Jerusalem. 261 perhaps scarcely wonder at what followed. If nine ey months before, at the feast of Purim, the same —_—— bitter and prejudiced men had sought to kill our Lord for claiming to be the Son of God*; if again *J°- v.18 at the recent feast of Tabernacles the declaration of an existence before Abraham had made them snatch up stones to cast at Him”, it could scarcely ἡ viii. 59 be otherwise now, when the eternal Son was claiming a oneness of essence with the eternal Father®. Savage hands secon take up the stones’ = 3° that lay round those ancient cloisters': wild voices charge the Holy One with blasphemy. With blasphemy! when the very language of Scripture? proved that Shiloh was pales ει ἜΣ claim to prerogatives and titles that were verily His own’. Blasphemy! when the very works to ‘4°. x.36 which our Lord appealed were living proofs that He was in the Father, and the Father in Him‘ ‘ver 38 But the hearts of those wretched men were hard- ened, and their ears could not hear. Fain would they have used the stones they were now holding in their hands’, fain would théy have seized on on the other, it seems necessary to conclude that custom had not appro- priated this title, to the Messiah of the Jews, near the time of Jesus Christ.’ Illustr. of N. T. p. 74. 1 The idle question, how stones would be found in such a locality, may be most easily disposed of by observing, not only that general repairs and restoration in and about the temple were going on to a con- siderable extent until after the time of our Lord (Joseph. Antig. xx. 9. 7; comp. Lightfoot, Hor. Hebr. Vol. II. p. 638), but that these very clois- ters had not improbably suffered greatly in the fire during the revolt against Sabinus (Antiq. XVII. το. 2), and might not even yet have been completely restored. At any rate a proposal was made to rebuild them in the time of Agrippa (Antiq. X. 9. 7). Foran account of stones being freely used in an uproar in the temple-courts, see Antig. XVII. 9. 3- 2 We seem justified in pressing the present tense (did ποῖον αὐτῶν ἔργον με λιθάζετε; John x. 32): the Jews had taken up stones, and were standing ready to carry out their blinded impiety; compare Winer, Gram. ὃ 40. 2, p. 237 (ed. 6). Stier (Disc. of our Lord, Vol. v. p. 494, Clark) contrasts the 262 The Journeyings toward Jerusalem. Lect. their Redeemer, and carried out, even where they ΟΥ̓ were, their lawless and impious designs, when that Holy One at once left both the temple and the city, and withdrew to those secluded districts *Joh.x.4° across the Jordan*, where the Baptist had com- menced his ministry’. There the Lord found >ver-4! oth faith and reception”, and there, as it would seem, He vouchsafed to abide until the com- °LK.xiii.22 mencement of His second and subsequent journey* to Bethany and to the neighbourhood of Jeru- The Lord’s message to Herod, and aN) , ration. prepara- tion to leav Perea. salem. But even in those secluded districts hypocrisy d malice soon found an opportunity for co-ope- After our Lord had now, as it would seem, commenced His journey toward Jerusalem, and as His steps were leading Him perhaps through one of the Peraean villages or towns in the neigh- bourhood of His former abode?, Pharisees come ἐβάστασαν λίθους in the present case with the ἦραν λίθους in ch. vill. 59, urging that the former word marks a more deliberate rolling upof larger stones, the latter a more hasty and impetuous snatching up of any stones that chanced to lie in their way. The explanation of ἦραν may pos- sibly be correct, but the ἐβάστασαν seems rather to imply, what the con- text seems to confirm, both the act of taking up the stones and also that of holding them in their hands, so as to be ready for use. 1 For a rough estimate both of the time (4 or 5 weeks) which our Lord may be supposed to have now speut in Perea, and of the date of the commencement of the second journey, see above, p. 245, note I. The place we may observe is parti- cularly specified as ‘where John at jist baptized’ (John x. 40), 1. 6. Bethabara or (according to the cor- rect reading) Bethany, which would seem to have been situated not very far from the ford over the Jordan in the neighbourhood of Jericho; see above, Lect. m1. p. 106, note 3, Here and in the adjoining districts of Perza our Lord remained till the second journey toward Jerusalem, which at first might have assumed the character of a partial missionary circuit, with the Holy City as its ultimate goal (see the following note), and which at first might have been leisurely, but which afterwards, as the sequel shows, was speedy. 2 It would seem, as has been sug- gested in the preceding note, that our Lord’s present journey was not at first direct. St Luke’s very words διδάσκων καὶ πορείαν ποιούμενος els a The Journeyings toward Jerusalem. 263 with plausible words to expedite His departure, Lrcr. and to rid themselves of One, whose successful BP Be preaching and teaching they had probably already observed with anxiety and hatred. They affect to give Him friendly warning; they urge Him to depart,—because Herod was seeking to kill Him?*,*}«xiii.31 Because Herod was seeking to kill Him! O double-sided stratagem ! of evil men! to depart ; O cunning co-operation "I'was Herod who was wishing Him ‘twas Pharisees who were wishing to kill Him. That weak, wicked, and selfish Tetrarch! was probably anxious to get out of his territory One whose fame was daily spreading, and whom he knew not whether to honour or to persecute. He was embarrassed, but soon both sought and found useful tools in the Pharisees’, who were only too ready to urge our Lord to leave a land where His life was comparatively safe, for one where as they well knew it was now in extremest jeopardy. But the Divine Reader of the heart, as His message to Herod seems to prove, and His Ἱερουσαλήμ (ch. xiii. 22) appear al- most studiously both to mark a more deliberate progress and to point to Jerusalem, not as the immediate destination, but as the place toward which the journey was tending ; see Wieseler, Chron. Synops. p. 321. 1 See Lect. v. p. 216, note 2. 2 The above explanation is the only one which appears to satisfy the context and the plain meaning of the terms used. Our Lord sees through the stratagem, and sends a message to Herod, which in the pe- culiar term used (τῇ ἀλώπεκι ταύτῃ, Luke xiii, 32) implies that the Te- trarch’s craftiness had not escaped notice, and in the distinct specifica- tions of time (σήμερον καὶ αὔριον καὶ τῇ τρίτῃ) seems to imply not mere general and undefined periods, but literal and actual days (see Meyer and Alford in loc.), two of which would be spent in the terri- tory of the evil man to whom the message was sent, and devoted to miraculous works of mercy. That our Lord really designed the message not for Herod but for the Pharisees (Stier, Disc. of our Lord, Vol. Iv. p. 61, Clark ; comp. also Cyril Alex. in loc., and the Scholiast in Cramer, Caten. Vol. 11. p. 110), seems highly improbable, and contrary to the plain tenor of very simple and very ex~ plicit words. 204 The Journeyings toward Jerusalem. LECT. EC mournful address to Jerusalem’, which immedi- ately follows, serves indirectly to confirm, saw in an instant through that combination of cunning and malevolence. Works of mercy were yet to be done, miraculous cures were to be vouchsafed to- day and to-morrow even in the borders of that wily ruler’s province; on the third was to begin the journey, that though recommenced from “Joh.xi.54 Kphraim*, was the last made actually to Jeru- salem,—that journey that closed with Golgotha and its perfected sacrifice’. Whether the difficult words which have just Probable events dut- ing the last two days in Perea. 1 The position which this address to Jerusalem occupies in St Luke’s Gospel (ch. xiii. 34) as compared with that in St Matthew’s Gospel (see ch. xxiii. 37 sq.), and the inter- pretation which is to be given to the words, are points which have been much discussed. With regard to the jirst, the natural coherence with what precedes wholly precludes our believing that St Luke has mis- placed the words. Nearly as much may be urged for the position of the words in St Matthew. It appears then not unreasonable to suppose that the words were uttered on two different occasions,—a supposition further supported by some slight diversities of language in the two places: see Alford on Luke xiii. 34. With regard to the second point, while it seems difficult to believe that the words have no reference to the time when the very terms here specified were actually used (see Mark xi. 9), it seems equally diffi- cult to believe that their meaning was then exhausted. We may thus, perhaps with some reason, believe with modern chronologers (comp. Wieseler, Chron. Synops. p. 322) that the words had a first and per- haps immediate reference to the Triumphal Entry, and with the an- cient writers (Theophylact, al.) that they had a further reference to the Lord’s second Advent. 2 The meaning and reference of τελειοῦμαι (Luke xiii. 32) is perhaps slightly doubtful. That it is a pre- sent passive (Syr., Vulg.), not a pres. middle (Meyer), and that the meaning is ‘consummor’ (Syr., Vulg.), seems clearly to follow from the regular usage of the verb in the N. Test. (comp. esp. Phil. iii. 12); and that the reference is to an action soon and certainly (Winer, (7. ὃ 40. 2) to be commenced, and also to be continued, seems a just inference from the tense. Combining these observatious we may perhaps rightly refer it as above to our Lord’s per- fected sacrifice (‘the passion upon the cross for the salvation of the world,’ Cyr, Alex.), which was con- summated in Golgotha, but the on- ward course to which was commenced when our Lord left the borders of Perea. The Journeyings toward Jerusalem. been paraphrased apply definitely to the period of LECT. the history now before us, or whether they involve a cannot confidently be de- merely proverbial, special note of time, 265 whether they are cided. The latter, as we have already implied, seems the more natural view, and is most in accordance with the precise nature of the inspired language,—but more than this cannot be posi- tively asserted. One thing seems perfectly clear, that in the succeeding portion of St Luke’s Gospel there is nothing which is opposed to such a view, and that in St John’s Gospel, as we shall hereafter see!, there is something in its favour. That our Lord preached and performed miracles? during the brief remainder of His stay in Perzea, can scarcely be doubted. That He healed a man afflicted with dropsy? at the house of a leader of the Pharisees*, where He was invited, as it would ™*™' seem, only to be watched, and uttered there the appropriate parable of the Great Supper’,—that ἢ ver. τό publicans! and sinners crowded round Him‘,— °Lk.xv.1 1 See below, pp. 267, 268 2 The prominent declaration in our Lord’s message to Herod is that there will still be a continuance of miraculous works of mercy ‘to-day and to-morrow.’ Of these St Luke only mentions the healing of a man afflicted with dropsy; but as we may observe that in this portion of his Gospel he was clearly moved rather to record the teaching of our Lord than to specify His mighty works, we cannot fairly press the omission of other miracles that might have taken place on these concluding days. 3 On this miracle, which forms one of the seven performed on the Sabbath (see above, p. 177, note 2), compare some comments by Anselm, Hom. X. p. 180 (Paris, 1675), a few remarks by Stier, Disc. of our Lord, Vol. Iv. p. 67 (Clark), and Trench, Notes on the Miracles, p. 329. The miracle was performed at the house of an ἄρχων τῶν Φαρισαίων (Luke xiv. 1),—a general title, as it would seem, implying some leadership or pre-eminence in the sect; see Meyer in loc. 4 The peculiar reference which St Luke bere makes to ‘all the pub- licans’ (πάντες of τελῶναι, Luke xv. 1) appears to deserve attention as something more than a merely ge- neral or ‘ popularly hyperbolical’ 266 The Journeyings toward Jerusalem. LECT. and that when Scribes and Pharisees murmured Wi. a Lk Ὁ ver. © ver. ἃ xvi. e f ver, __ thereat, He uttered the parables of the Lost Sheep*, "4 the Lost Coin’, the Prodigal Son’, and subsequent- 11 ly, to His disciples, though in the hearing of the ἴ9 4 Pharisees’, the parables of the Unjust Steward’, ver. I and of Lazarus’ and the Rich Man‘, seems almost certain from the place which these discourses occupy in the present portion of St Luke’s narra- tive. That all this might have been done in the two days, the ‘to-day and to-morrow’ which our “xiii. 32,33 Lord twice® so distinctly specifies, and that on the third He might have crossed the Jordan and commenced a journey, which though, as we have already observed, not the last to Judza*, was not- (Meyer) form of expression, If our Lord was now near one of the fords of the Jordan and not far from Jericho he would be on the borders of a district in which, owing to its great productiveness (Robinson, Pa- lestine, Vol. 1. p. 559), these tax- collectors would probably have been very numerous: comp. Luke xix. 2, and see Lange, Leben Jesu, 11. 6. 1, Part 1. p. 1150. 1 From the general connexion of Luke xvi. 1 (ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητάς) with ch. xv., and the appa- rent connexion of subject between ch. xvi. 19 —31 with ver. g—13 (see Meyer in loc. p. 421, ed. 3) we may perhaps infer that this parable was uttered on the same day that so many of the publicans came to hear our Lord’s teaching (ch. xv. 1), and probably at the close of the last day in Pera, or at the beginning of the next, when our Lord might have been in the district of Jericho; see above, p. 262, note 1. If this be so and we agree to combine with this portion of St Luke’s Gospel the narrative in John xi. 1 sq. (see be- low), this parable would have been uttered only a day or two after our Lord had received the message about Lazarus. May not then the name of the sufferer in the parable have been suggested by the name of Lazarus of Bethany, on whom our Lord’s thoughts might now have been dwelling, and in whose history there may have been possibly some circumstances of resemblance to that of the Lazarus of the parable? The opinions of early writers were divided in reference to this parable, some (Irenzeus, Tertullian, Chrysostom, al.) conceiving it to be an actual history, some of equal antiquity (Clem. Alex., Theophilus, Asterius, al.) more plausibly regarding it a parable; see especially the citations in Suicer, Thesaw. s.v. Λάζαρος, Vol. II. p. 206 sq. 2 The journey from Ephraim, which apparently lay through Sama- ria, Galilee, and Persea, was the last to Judea, but in reference to Jeru- salem may be considered a part of The Journeyings toward Jerusalem. 267 withstanding the last estimated with reference to Lecr. the final goal, Jerusalem,—is a supposition which κὰν. 5. seems to coincide fully with the language and notices of St Luke’. And with this too the narrative of St John Apparently does indeed appear very strikingly to harmonize. ‘ory ee The next event recorded by that Evangelist, after ΠΣ the notice of the withdrawal to and preaching in Perza*, is the message sent by the afflicted sisters” of Lazarus,—accompanied by the special note of time that the Lord abode two days where he then was. Now as two days more would easily bring our Lord from Perzea to Bethany’, and as we also know that Lazarus was summoned from the tomb after he had lain there four days’, how very ° xi. 39 plausible is the supposition that the Lord was in Persea when He received the message from the sisters of Lazarus*, and that the two days during x. 40 the second. On these journeys see above, p. 242 sq., and compare p. 245, note I. 1 Compare the notice of this se- cond journey, πορείαν ποιούμενος els ‘Tepovoadyu (Luke xiii. 22), with the notice of what seems the third jour- ney, ἐν τῷ πορεύεσθαι αὐτὸν εἰς “Ἱερουσαλήμ, καὶ αὐτὸς διήρχετο διὰ μέσου Σαμαρείας καὶ Γαλιλαίας (Luke xvii. 11),—between which passages there is just the connexion we might expect, on the hypothesis that the first refers to a journey which did not reach Jerusalem, and that the second refers to its continuation or recommencement. 2 According to the Jerusalem Itinerary the distance from Jerusa- lem to Jericho was 18 miles, and from Jericho to the Jordan 5 more, in all 23 miles. The same distances are specified by Josephus (Bell. Jud. Iv. 8. 3) as 150 and 60 stades re- © spectively, or in all 210 stades ; see Greswell, Dissert. XxXvill. Vol. I. p- 60. Whichever calculation be adopted, our Lord clearly could have reached Bethany from the Jordan in as little as one day, and with ease in two, even if He had been some little distance on the other side of the river. On the rate of a day’s journey, see Gres- well, Dissert. xxv1. (Append.) Vol. IV. p. 525 Sq. 3 The message only announced that Lazarus was sick, but the sup- position is not improbable that by the time the messenger reached our Lord, Lazarus had died. It may be observed that two days after- wards when our Lord speaks of the death of Lazarus he uses the aorist 208 The Journeyings toward Jerusalem. LECT. which ‘He abode in the place where He was”’ __‘' were the two last days in Perwa, the ‘to-day and “ve. ® to-morrow’ of which He spake when the Pharisees _ came with the hypocritical warning about the *UKxH3" desions of Herod’. This seeming coincidence of the notes of time supplied by the fourth Evan- gelist with those hinted at by St Luke, combined with the further very curious fact already alluded to’, that the not very common name of Lazarus! appears in a parable delivered by our Lord just at a time, when it may be thought to have been sug- gested by the message which St John tells us was sent to our Lord about the actual Lazarus of Bethany,—all this does indeed seem to support our view of the chronology of the present period, and to reflect some probability on our explanation of the ambiguous ‘to-day and to-morrow’ of the third Evangelist’. But let us pass onward. Effect proo On the mighty but familiar miracle of the ΠΡΡΟΧΗ͂Ν raising of Lazarus, I will not pause save to re- glacarws. mark that the effect it produced was immense. It gathered in believers even from the ranks of “Job-xi.45 opponents‘; it afterwards brought multitudes from *xii-9 Jerusalem to see the risen man*, and swelled the δ see p. 266, note I ἀπέθανεν (John xi. 14), which seems to refer the death to some period, undefined indeed, but now past: see Fritz. de Aoristi Vi, p. 17, and com- pare notes on 1 Thess. ii. τό. On the adjustments of time mentioned in the narrative of St John, see Meyer on John xi. 17, p. 331 (ed. 3). 1 Lazarus appears to be a short- ened form of the more familiar Eleazer; see especially the learned investigation of Bynzus, de Morte Christi, ut. 8, Vol. I. p. 180 8q., and comp. Lightfoot, Hor. Hebr. in Joann. xi. 1. 2 We may perhaps recognize a further point of contact between the τῇ τρίτῃ τελειοῦμαι of St Luke (ch. xiii. 32) and the remarks of the Apostles (John xi. 8, 16) on our Lord’s proposal to go into Juda: they regard that journey, as it truly proved to be, a journey of which τὸ τετελειῶσθαι was the issue. The Journeyings toward Jerusalem. 9269 triumph of the Lord’s entry'; and alas! it also ποτ΄ now stirred up enemies to delay no longer*, and _ ‘* made a High Priest pervert the mysterious gift of “Job-*i-47 prophecy’ by using it to hurry on the members of his council to plot against innocent blood». So ve™4984 avowed were now the savage counsels, that our Lord at once withdrew to the town of Ephraim®* x. 54 on the borders of Samaria’, and there after an abode of perhaps a very few weeks? commenced the last, and as we may perhaps venture to term it, the farewell-journey described by all the three Synoptical Evangelists", and specially noticed by a bl St Luke as being directed ‘through the midst Li.xvii-r1 of Samaria and Galilee®.’ 1 See John xii. 17, 18. On this mighty miracle, in which our Lord not only appears, as previously, the conqueror of death, but even of corruption (John xi. 39), see the commentaries of Origen [the part preceding ver. 39 is lost], Chryso- stom, Cyril Alex. and Augustine (in Joann. Tractat. XuIx.), Bp Hall, Contempl. τν. 23, 24, the very good comments in Stier, Disc. of our Lord, Vol. vi. p. 1 sq. (Clark), the vindication of Lardner, Works, Vol. XI. p. 1, and Trench, Notes on the Miracles, p. 389. 2 It has often been discussed whether this was conscious or un- conscious prophecy. The tenor of the context seems clearly to show that it can only be regarded in the latter view. Caiaphas was only consciously stating what he deemed politically advisable, but he was nevertheless, as the inspired Evan- gelist distinctly tells us, at the time actually prophesying; κατὰ τοῦ ἀγωνιζόμενος οὐδὲν Origen, in Joann. Ἰησοῦ , προεφήτευσεν. - ἭΤΤΟΡν The striking harmony Tom. XI. 12,—where the nature of this prophecy is considered at great length : compare Thesaur. Nov. (Crit. Sacr.) Vol. 11. p. 525. 3 There seems reason for believing that this place was identical with Ophrah, and corresponds with the modern village of Yaiyibeh, which according to Robinson occupies a commanding site on the top of a conical hill, whence a fine view is to be obtained of the eastern moun- tains, the valley of the Jordan, and the Dead Sea: Palestine, Vol. I. p. 444, 447. It is about 6h. 20m, (1 hour = 3 Roman miles) distant from Jerusalem (see ib. Vol. 11. p. 568),—a distance very closely agree- ing with that specified by Jerome (Onomast. s. v.), who makes it 20 miles, Caspari attempts to identify it with a place now called El-Faria or El-Farah, about 2 hours N.E. of Nablus,—but not successfully: see Chron.-Geogr. Einleit. § 139, p. 158. 4 See above, p. 245, note tr. > The interpretation of Meyer (comp. Alford in loc., Lange, Leben LECT. Val: 270 The Journeyings toward Jerusalem. between this notice of direction and the abode _* in the frontier town of Ephraim specified by St Incidents in the last journey to Judea. * Luke xvii. 16 b ver. 20 © xviii. I sq. John may well give us confidence in our foregoing arrangement, and add strength to our belief in the general chronological accuracy of the latter as well as of the former portions of the narrative of the third Evangelist. The incidents in this last journey are not many. Possibly on the frontiers of Samaria we may fix the scene of the Healing of the ten lepers’, and of the gratitude of the single sufferer that belonged to the despised land*» To the period of the transit through Galilee we may perhaps assign the notice of the solemn answer to the probably treacherous inquiry of the Pharisees when the kingdom of God should come”, and to the same period* the parable of the Unjust Judge’,—a parable that gains much of its force and solemnity from the previous mention of a Jesu, Part It. p. 1065, Caspari, Chron.- Geogr. Einleit, p. 159), according to which did μέσου Σαμαρείας καὶ Γαλι- λαίας (Luke xvii. 11) is to be under- stood as implying the frontier district lying between these two provinces along which our Lord journeyed from west to east, is apparently grammatically defensible (see Xen. Anab. τ. 4. 4), but certainly not very natural or probable. The plain and obvious meaning surely is that our Lord went, not merely ‘per Sa- maritanos in Galilzeam,’ Syr.-Pesh., but through the middle of both countries; see Lightfoot, Chron. Temp. § 62, and comp. Wieseler, Chron. Synops. p. 322. 1 On this miracle, the characteris- tic of which is its deferred working till the faith of the sufferers was shown by their obedience to the Lord’s command, see Bp Hall, Con- templ. Iv. 10, Trench, Notes on the Miracles, p. 332,—who, how- ever, has adopted the not very pro- bable interpretation referred to in the preceding note; and compare Hook, Serm. on the Miracles, Vol. II. p. t40, and a good practical ser- mon by Hare (A. W.), Sermons, Vol. Il. p- 457. 2 Itis very doubtful whether these incidents are to be assigned to the: portion of the journey through Gali- lee, or to that through Perea. The latter view is adopted by Greswell, Dossert. XXX1. Vol. 11. p. 542; the former, however, seems slightly the most probable: see Lightfoot, Chron. Temp. ὃ 62, 63, Vol. τι. p. 40 (Ro- terod. 1686). ———‘ em UO, ee The Journeyings toward Jerusalem. 271 time of terrible trial and perplexity’. From Galilee we seem fully justified, by the distinct notices both of St Matthew* and St Mark”, in tracing our Lord’s steps to the lands across the Jordan. Whether this journey extended to the more northern parts of Persea, where it will be remembered a few months before the Four thou- sand were fed, and where the name of the God of Israel was so magnified’, we cannot determine. The expressions of St Matthew would rather lead us to the contrary opinion, and to the supposition that our Lord passed directly onward to the por- tions nearer Judzea* in which he had preached a few weeks before, and to which we shall appa- rently be right in confining the few remaining 1 There seems no reason for sup- posing with Olshausen and others that some intermediate connecting this parable more closely with what precedes are here omitted. On the contrary, as ver. 7 seems to prove, the connexion is close and immediate. When the Lord comes, He comes to. avenge His own and free them from their foes,—and that full surely: if an unjust earthly judge avenged her who called upon him, shall not a righteous heavenly Judge avenge the elect of God? See Meyer, in loc. p. 441 (ed. 3), and on the parable generally, com- pare Greswell, Luxposition of the Parables, Vel. τν. p. 213 sq., Trench, remarks Notes on the Parables, p. 439. 2 Caspari does not admit this. He urges that we have no notice of our Lord haying crossed the Jordan, and that we are rather to suppose that our Lord approached Jericho by the road leading from Scythopo- lis to that city: see Chron.-Geogr. Finleit. § 140, p. 159. This view however rather depends on his in- terpretation of Luke xvii. 11; see above, p. 269, note 5. ° There is some little difficulty in the words ἦλθεν εἰς τὰ ὅρια τῆς ᾿Ιου- datas πέραν Tov ᾿Τορδάνου (Matth. xix. 1). Viewed simply, and with the re- membrance that an insertion of the article before πέραν is not positively necessary (see Winer, G7. ὃ 20. 2), they would seem in accordance with the statement of Ptolemy (Geogr. v. 16. 9) that a certain portion - οὗ the province of Judza actually lay on the eastern side of the Jordan: viewed however in connexion with Mark x. 1, they seem rather to mark the general direction of our Lord’s journey, and might be para- phrased,—‘ He came to the frontiers of Judea (οὐκ ἐπὶ τὰ μέσα, ἀλλ᾽ οἱονεὶ τὰ ἄκρα, Origen), His route lying on the other side of the Jor- dan ;’ comp. Greswell, Dissert. XXX1. Vol. Il. p. 542. LECT. xix, ῬΧΣΟῚΙ ὁ Mt. xv. 3 dexaxe Υ LECT. of our Lord’s former sojourn in that country. 2 Mt. xix. 2 b xix. 3 sq. ME. x. 28q. 272 =The Journeyings toward Jerusalem. incidents which we meet with in this part of the inspired narrative’. We observe there just what we should have expected from our remembrance We trace the same characteristics displayed by the two classes of our Lord’s hearers with which we are so familiar in earlier parts of the Gospel-history,— thankful and even enthusiastic reception on the part of the multitude*, craft and malignity on the part of the Pharisees and their various adherents. The latter feelings are soon displayed in the insi- dious inquiry about the lawfulness of divorce’,— a question studiously chosen to place our Lord in antagonism either with the school of Hillel or with the school of Shammai, and thus to bring upon Him the hostility of one or other of two in- fluential parties, if not also in some degree to involve Him with the adulterous Tetrarch in whose territory He then was*. In these same dis- tricts and in touching contrast to all this craft were “Mt.xix.13the young children brought to our Lord‘, and 1 In this arrangement nearly all in favour of the other. harmonists are agreed; the only doubt, as has been before observed (p. 270, note 2), is whether these are the only incidents which belong to the journey through Perza. Gres- well urges the apparent consecutive character of the discourses, Luke Xvii. 20—xviii. 14, but it may be said that there is really no greater break between Luke xvii. 19 and Luke xvii. 20, which Greswell dis- connects, than between Luke xviii. 14 and Luke xviii. 15, which he unites. It must remain then a mat- ter of opinion, the few arguments in favour of one arrangement being nearly of equal weight with those 2 Compare De Wette on Matth. xix. 3, to whom the hint is due. The main design, however, as St Matthew’s addition αἰτίαν (practically the language of the school of Hillel) seems clearly to show, was to induce our Lord to decide upon a question that was rauch in debate between two large parties, the school of Hillel adopt- ing the lax view, the school of Shammai the more strict: ‘schola Shammezana, non permisit repudia nisi in caus’ adulterii, Hilleliana aliter.’ Lightfoot, in loc. Vol. It. Ρ. 3453; compare Jost, Gesch. des Judenth, τι. 3, 13, Vol. I. p. 257. κατὰ πᾶσαν The Journeyings toward Jerusalem. 273 blessed with the outward signs and tokens of His Lect. Divine love!. Here too was the home of that rich ὅτ young man whom Jesus looked on and loved*,* Mk.x.+ and of whom the melancholy notice? is left that" ver >? worldly possessions kept him back from the king- dom of God’. And now every step was leading our Lord and Onward His Apostles nearer to Jerusalem, and every step toward Je- calls forth in the very outward demeanour of the” Lord a manifestation of a dauntless resolution which awes and amazes’ that shrinking and now foreboding company. The Lord now heads His band of followers, as St Mark graphically men- ‘tions’, and leads the onward way. To the general “τ 3? company of disciples, augmented as it now well might have been by many a worshipper that the festival was bringing up to Jerusalem, the Lord is silent ; but to the chosen Twelve‘ He now again 1 We are distinctly told by St Matthew the two blessings which the bringers of the children hope to receive for them at the hands of our Lord,—iva ταὶς χεῖρας ἐπιθῇ αὐ- τοῖς καὶ προσεύξηται (ch. xix. 13). The former act, the imposition of hands, was probably regarded to some extent what it truly was, the outward sign of the conveyance of inward gifts and blessings (τὴν φρου- ρητικὴν ἑαυτοῦ δύναμιν, Euthym. ; comp. Origen, in Matth. Tom. xv. 6); the latter was regarded and apparently not uncommonly sought for (see Buxtorf, Synag. cap. VII. p- 138, Basil, 1661) as adding to the former the efficacies of holy and prevailing prayer. Rightly did the early Church see in this an argu- ment for infant baptism: compare Augustine, Serm, oxv. 4; Vol. v. BE. H. Τὰ p. 657 (ed. Migne). 2 That this young man was not a hypocrite, but one whom wealth and worldliness held in a thraldom that kept him from Christ, is justly maintained by Chrysostom (in Matth. Hom. 1,Χ111.}, who bases his opinion on Mark x. 21. The apocryphal version of the incident, said to come from the Evang. secundum Hebreos, is given by Origen, in Matth. (Vet. Interpr.) Tom. xv. 14; see Hof- mann, Leben Jest, § 71, p. 306. 3 The second reason assigned by Euthymius (on Mark x. 32) seems certainly the true one: ‘They were amazed,—either at what He was saying, or because of His own accord He was going onward to His passion’ (διότι ηὐτομόλει πρὸς TO πάθοϑ:). 4 Τὸ is distinctly told us by St Matthew (ch. xx. 17) that this 18 274 The Journeyings toward Jerusalem. Lect. for the third time speaks of the future that awaited vel. aMt.xx.18 Him*. understand. Yet they could not or they would not Nay, they seem, as on a former * Lk. ix.46 occasion”, almost to have put a counter-interpreta- tion on the words; for strange as indeed it ap- pears, this we learn was the hour that the sons of Zebedee and their mother preferred their ambitious request’, and in fancy were enthroning themselves on the right hand and the left hand of their tri- © Matt. xx. 20 sq. Mark x. 35 sq. Arrival at Jericho. umphant Master’. Jericho is soon reached ; and there as it would seem at the entrance into the city, one or, as St Matthew specifies, two blind men’ hail the Lord mournful communication was made privately (κατ᾽ ἰδίαν) to the Apostles; comp. Mark x. 32, Luke xviii. 31. The two other occasions on which the same sad future had been an- nounced to them was in the neigh- bourhood of Cesarea Philippi, im- mediately after St Peter’s confes- sion (Matth. xvi. 21 sq., Mark viii. 30 sq., Luke ix. 21 sq.), and not very long afterwards during the subsequent return to Capernaum (Matth. xvii. 22 sq., Mark ix. 30 sq., Luke ix. 43 sq.). The reason for the private manner in which the communication was made is perhaps rightly given by Euthymius,—to avoid giving grounds of offence to the attendant multitudes. 1 Tt is worthy of notice that the request is made by one from whom according to our common estimate of his character we should not have expected it,—St John, the disciple whom Jesus loved. The attempt of Olshausen to explain away the request as a petition hereafter to enjoy the same privilege of nearness to our Lord (Comment. on Gospels, Vol. m1. p. 121, Clark) must cer- tainly be rejected: such a desire was doubtless present, but the re- quest itself was plainly one for προεδρία (Chrys.), a genuine charac- teristic of the glowing hearts of the Sons of Thunder: see above, p. 249, note 1. According to St Matthew (ch. xx. 20) the request was pre- ferred by their mother, Salome. The explanation is obvious: the mother was the actual speaker, the two apostles were the instigators; αἰσχυ- νόμενοι προβάλλονται τὴν τεκοῦσαν, Chrysost. in Matth. Hom. uxy. Vol. vil. p. 645 (ed. Bened. 2). 5 It is difficult to account for this seeming discrepancy, as there is not only a difference between St Matthew and the second and third Evangelists as to number, but be- tween St Luke and the first and second as to time. Perhaps, as seemed likely in the similar case of the Ga- darene demoniacs (see above, p. 189, note 2), one of the blind men, Bar- timzeus, was better known (Augus- tine), and thus his cure more parti- cularly specified; see Mark x. 46 sq. The Journeyings toward Jerusalem. 275 with the same title that a few days afterwards* 1801. was heard from a thousand voices on the slopes οὗ. Olivet. They call unto the Son of David? whom waa fc as yet they saw not: they call and they are healed. Begirt by the now-increasing and glorifying mul- titude the Lord enters the city. But praises soon change to general murmurings® when the just and “ΤΡ. x7 faithful Zacchzeus is called down from the syca- more-tree to entertain Him, on whose Divine form he would have rejoiced only to have gazed afar off', but whom now he was to be so blest as to welcome under the shadow of his roof". Still the * ver-s heart of the people was moved. Wild hopes and expectations still pervade all hearts; and it is to allay them, that the Lord now utters both to the disciples and the multitude the solemn parable of the Pounds,—that parable which, as St Luke tells us*, was specially designed to check the hope that " xix. τι God’s kingdom was speedily to be revealed’. If we add to this the further sup- position, that the one who is men- tioned at our Lord’s entry into Jericho as having learnt from the crowd who it was that was coming into the city (Luke xviii. 37), was not healed then, but, in company with another sufferer, when our Lord was leaving the city (Maldonatus, Ben- gel),—we have perhaps the most probable solution of the difficulty that has yet been proposed. On this point and the miracle generally, see Trench, Notes on the Miracles, p. 428 sq., and compare Origen, in Matth. Tom. XVI. 9,—who adopts an alle- gorical mode of reconciliation, Au- gustine, de Consens. Evang. τι. 65, Vol. 111. p. 1167, Serm. LXxxvitl. Vol. v. p. 539 (ed. Migne), and Lange, Leben Jesu, 11.6.1, Part 11. p. 1158. 1 The language of St Luke (ἐζήτει ἰδεῖν τὸν Ἰησοῦν ris ἐστιν, ch. xix. 3) would seem to imply that Zacchzeus was anxious to behold the person and outward form of our Lord, and distinguish it from that of the by- standers. That this was not from curiosity but from a far deeper feel- ing,—perhaps presentiment, seems clear from what followed: εἶδεν av- τὸν τοῖς ὀφθαλμοῖς τῆς ἀνθρωπότητος προεῖδε γὰρ αὐτὸν τοῖς ὀφθαλμοῖς τῆς θεότητος, Kuthymius, in loc. On the title ἀρχιτελώνης, compare p. 20, note I. 2 Apparently two reasons are given by St Luke why our Lord uttered this parable,—‘ because He was nigh to Jerusalem,’ and ‘ because the kingdom of God should imme- diately appear’ (ch, xix. 11). The 18—2 LECT. ΝΕ * Lk. xix.11 b Joh. xii. 5 276 The Journeyings toward Jerusalem. In the same noticeable attitude,—as is again specially mentioned*,—at the head of His followers, the Lord soon journeys onward towards Jerusalem, and reaches Bethany six days! before His last Passover?, two reasons however really only amount to one, our Lord’s journey to Jerusalem being connected in the mind of the populace (as was fully shown two or three days later) with the establishment there of His future kingdom: ‘they deemed, says Eu- thymius, ‘that for this cause He was now going up that He might reign therein.’ On the parable itself, which is obviously very similar to, but not on that account to be re- garded as identical with, the parable of the Talents (Matth. xxv. 14), see Greswell, Exposition of the Parables, Vol. Iv. p. 418 sq., Trench, Notes on the Parables, p. 234 sq. 1 There is some little difficulty as to the date of our Lord’s arrival at Bethany. It is definitely fixed by &t John as πρὸ ἕξ ἡμερῶν τοῦ πάσχα (ch. xii. 1), and thus, according to the ordinary meaning of the words and the usual mode of reckoning, would seem to be Nisan 8, the pass- over being Nisan 14. Now as it seems certain that our Lord suf- fered on a Friday, and as it is scarcely less certain that according to St John (ch. xiii. 1, xviii. 28, xix. 14) the Passover was eaten on that same day, it will follow that Nisan 8 or the day of our Lord’s arrival at Bethany, will coincide with the pre- ceding Saturday or with the Jewish sabbath. Of this difficulty various solutions have been proposed, the most elaborate of which is that of Greswell (Dissert. xxxviul. Vol. 11. p. 51 sq.), according to which our Lord came from Jericho to a place a few miles from Bethany, assumed to be the house of Zacchzeus, on Fri- day eve, and on Saturday eve after sunset went onward to Bethany. This appears so complicated that it is better either (@) to admit that our Lord arrived on Nisan 8, but to leave the circumstances and time of the arrival unexplained (Liicke, Meyer, Alford), or (b) to conceive that St John, writing generally, does not here include the days from which and to which the six days are reckoned, and that thus our Lord arrived at Bethany on Friday, Ni- san 7: compare Tischendorf, Syn. Evang. p. xuut. It is worthy of consideration, however, whether (6) our Lord might not have arrived on Friday eve just after the Sabbath commenced, so that the day of His arrival was really according to Jewish reckoning Nisan 8. Caspari adopts the opinion that our Lord arrived at Bethany on the Sunday, and that the supper prepared for Him was in the evening of that day, but this, though in some respects a convenient chronological hypothesis for the ar- rangement of incidents during the remaining days, is at variance with the ancient tradition that the Tri- umphal Entry was on the Sunday ; see Chron.-Geogr. Einleit. § 165, p. 186 sq. Discussions of this ques- tion will be found in the various commeutaries ; compare also By- neus, de Morte Christi, I. 3. 12, Vol. 1. p. 188 sq., Schneckenburger, Beitriige, p. 14. — ὁ. The Journeyings toward Jerusalem. 277 And here our present section, and our extended Lxct. though, alas! hasty survey of the concluding year wk of our Lord's ministry comes to its close. I will delay you with no practical comments,— Conetu- for the time is far spent,—but I will conclude with “’” the deep and earnest prayer that I may have awakened in some hearts a fresh desire to ponder over for themselves the connexions of the blessed history of their own and the world’s redemption. The close study of it may require all our highest powers, and tax all our freshest energies, but believe me, brethren, the consolations of that study no tongue of men or angels can fully tell. While we are so engaged we do indeed feel the deep meaning of what an apostle has called the ‘comfort’ of the word of God*. Though at times *®™*"+ we may seem as yet in doubtfulness or perplexity, yet soon, very soon, all becomes clear and comfort- ing. Lights break around our path; assuranee be- comes more sure; hopes burn brighter; love waxes warmer; sorrows become joys; and joys the reflec- tions of the unending felicities of the kingdom of Christ. Around us and about us we feel the deepening influence of the Eternal Son. Ali in- ward things, yea too, all outward things appear to us verily transfigured and changed. We cast our eyes abroad on earth: “tis the earth that He trod, and earth seems bright and blessed. We raise our eyes to the Heavens, and we know that He is there,—we gaze, and faith rolls back those ever- lasting doors; yea, we seem to see the vision of beauty”, and in our spirit we behold our God. Ὁ Tsai. Xxxili, 17 LECT. VET. Tntroduce- tory com- ments. LECTURE VII. SRY 1, ASE PASSOVER. Sr Luke xvin. 91]. Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of Man shall be ac- conuplished. We have now entered upon a portion of the in- spired narrative, which, no less in its general and outward features than in the subjects on which it treats, is strikingly different from any other por- tion that we have yet attempted to consider. Hitherto in only a very few, and those scattered parts of the sacred history, has the united testi- mony of the four Evangelists been vouchsafed to us in reference to the same facts!. 1 In the large portion of the Gospel-history which we have now considered, apparently not more than three or four cases can be found in which the same speech, subject, or event is specified by all the four The jirst instance perhaps is the declaration of the 3aptist as to the relation in which he stood to our Lord: with Matth. iii. 11 sq., Mark i. 7 sq., Luke iii, 16 sq., compare John i. 26, but observe that the words which are approximately the same in the four sacred writers. narratives were uttered on more than one occasion and to difterent hearers. The second instance is the Sometimes one narrative of our Lord’s baptism, which, as related by the Baptist (John i. 32), may be compared with the notices of the Synoptical writers (Matth. iii. τό sq., Mark i. 10 Βα.» Luke iii. 21 sq.). The third is the account of the Feeding of the five thousand, where John vi. 1 sq. is clearly parallel with Matth. xiv. 13 sq., Mark vi. 32 sq., Luke ix. to sq. St Peter’s profession of faith in our Lord may perhaps be considered a fourth case, but it must be remem- bered that the occasions were dif- ferent ; the first profession (John vi. 68) being made at Capernaum, the second (Matth. xvi. 16, Mark viii. The Last Passover. 279 LECT. of the inspired writers has been our principal EC! TE. cuide, sometimes another; what one has left un- noticed another has often been moved to record, but seldom have all related to us the same events, or even dwelt in equal proportions upon the same general divisions of the Gospel-history. Not un- frequently indeed we have enjoyed the privilege of the combined testimony of two of the sacred writers, and not much less frequently even of the first three’; but at present anything like a continu- ously concurrent testimony, even in the case of the Synoptical Gospels, has rarely presented itself except for very. limited periods of the time over which their records extend. We may verify this by a brief retrospect. We Character- may remember, for instance, how in the earliest δ preceding portions of the Gospel-history the appointed witness ??"%" % the narra- 29, Luke ix. 20) in the neighbour- hood of Czsarea Philippi ; see above, Lect. V. p. 213, note 1. 1 The exact numerical proportions in which the discourses, subjects, or events specified by three of the Evangelists stand with respect to those related only by two can hardly be satisfactorily stated, owing to the differences of opinion about some of these coincidences, and still more to the obvious fact that the relations between the three Synoptical Gos- pels are continually changing. As a general statement however it may be said that the combined testimony of the first three Evangelists prepon- derates in the narrative of the minis- try in Eastern Galilee, but that in the narrative of the north-Galilzan ministry the instances are not many where we have the testimony of more than ¢wo,— principally St Mat- thew ; see above, Lect. v. p. 206. The whole question of these corre- spondences is one of great import- ance, as affecting our opinion of the origin and relations of the first three Gospels, but far too long to be com- prised in the limits of a single note. The attention of the student may, however, be ealled to the fact that exact verbal coincidences are much more frequent in the recital of words spoken than in merely narrative por- tions, and, again, that the ratio of coincidence in narrative to that in recital is strikingly different in the first three Evangelists, the ratio in St Matthew being as ¢ to a little more than 2, in St Mark as 1 to 4, and in St Luke as 1 to 10. See especially the good discussion in Norton, Lvidences of the Genuineness of the Gospels, Vol. τ. p. 239 (ed. 2), where the consideration of these nu- merical relations appears to lead to satisfactory results. tive. LECT. Vail. Character- astics of the present portion. 280 The Last Passover. seemed to be, pre-eminently though not exclu- sively, St Luke, and how again in the brief narra- tive of the early ministry in Judea, almost our only guide was found to be St John'. It may be remembered further, that of portions of our Lord’s ministry in Eastern Galilee we often had the bless- ing of three records, but that in reference to the order of the events, we appeared to have reasons for relying more on the narrative of the second and third Evangelists, than on that of the more grouped records of St Matthew*. Of the ministry in northern Galilee, we have seen that but little has been recorded by the historian-Evangelist St Luke, but again that of our Lord’s concluding ministry in Judea and Perea we should have known almost nothing, if he had not been spe- cially moved to record that striking series of con- nected events and discourses* which occupied our attention in the concluding part of the foregoing Lecture. Thus varied would seem to be the general aspeet of those parts of the inspired narrative to which we have hitherto confined our meditations. 1 See above the important quota- middle of the 19th chapter is the tion from Eusebius, Lect. Iv. p. 151, note r. 2 See above, Lect. Iv. p. 155 8q., where a statement will be found of the four principal reasons for adopt- ing the order of St Mark and St Luke rather than that of St Mat- thew: compare also Lect. I. p. 20 sq. 3 It has been already implied, but may be more distinctly stated that the great peculiarity of the large portion of St Luke’s Gospel extend- ing from the end of the 9th to the close connexion that appears to exist between the incidents mentioned or alluded to and the discourses which followed. It would seem almost as if the former were only noticed as serving to introduce and give force to the weighty words which followed : compare uke xi. 37 sq., xii. I sq., xiii. I sq., 23 8q., Σὶν. 18q., Xv. I sq, al. Some careful comments on this portion of St Luke’s Gospel, though not always such as can be fully accepted, will be found in Greswell, Dissert. XXX1. Vol. Il. p. 517 86. ‘Was The Last Passover. 281 Now, however, we meet with a striking and yet not LECT. unlooked-for change. If all the three solemn pre- ———— dictions of our Lord’s sufferings were thought to be of such moment that they have been specially recorded by all the three Synoptical Evangelists’, surely it would not be too much to expect that the mournful record of the verification of those prophecies should be given, not by two only or by three, but by all. The history of the sufferings whereby mankind was redeemed must be told by no fewer in number than the holy Four’. The ful- filment of type and shadow, of the hopes of patri- archs, of the expectations of prophets, yea and of the dim longings of a whole lost and sinful world, must be declared by the whole Evangelistic com- pany ; the four streams that go forth to water the earth? must here meet in a common channel; the four winds of the Spirit of life* united and one. 1 The prediction uttered near Cx- sarea Philippi is specified in Matth. xvi. 21 sq., Mark viii. 30 sq., and Luke ix. 21 sq. ; the prediction near or on the way to Capernaum, in Matth. xvii. 22 sq., Mark ix. 31 sq., Luke ix. 44; the prediction in Perea on the way to Jericho, in Matth. xx. 17 sq., Mark x. 32 sq., Luke xviii. 31 sq. 2 It may be noticed as a matter of curiosity, that the Apocryphal Gospels which we have long lost sight of, now again come before us. With the exception of an account of our Lord’s appearance in the Temple when twelve years old (Evang. Inf. Arab. cap. 50 sq., Evang. Thom. cap. 19), a few scattered notices of our Lord’s baptism (see Hofmann, Leben Jesu, § 69, p. 299), and the must here be narrative of the Rich young man (see above, p. 273, note 2), we meet with no attempts to add anything to the Gospel-history since the period of the infancy. Now, however, in the Hvangelium Nicodemi we find the apocryphal narrative resumed, and are furnished with accounts (not wholly undeserving of notice) of our Lord’s trial, and of the events which followed; see Tischendorf, Lvang. Apocr. p. 203 sq., and compare Hofmann, Leben Jesu, § 78 sq. 3 Jerome, Pref. in Matth. cap. 4, Vol. vit. p. 18 (ed. Migne). 4 This second simile is a modifi- cation of one which occurs in a curious passage in Irenzeus, which though not very convincing, may bear citation as also incidentally showing how completely at that * Eph.vi.12 The jour- ney to and supper at Bethany. » Comp. Joh. xi. 7 282 The Last Passover. For such a dispensation of wisdom and grace, ere we presume to dwell upon it, let us offer up our adoring thanks. Let us bless God for this fourfold heritage, let us praise the Eternal Spirit that thus moved the hearts and guided the pens of these appointed witnesses, and then with all lowli- ness and reverence address ourselves to the mo- mentous task of attempting so far to combine their holy narratives, as to bring before our minds, in all its fulness and completeness, the record of the six concluding days of the Lord’s earthly ministry, the six days in which a world was re-created, and the last fearful efforts of the rulers of its darkness® met, quelled, and triumphed over for evermore. The last incident, it will be remembered, to which we alluded in the preceding Lecture, was the short stay of our Lord at Jericho, and the subsequent journey to Bethany. He had now again” passed along the wild and unsafe road! that leads from the plain of Jericho to the uplands of early age the four, and only the four foot, Hor. Hebr. in Luc. x. 30. It Gospels were accepted throughout the Church. ‘Since there are four regions of the world,’ says this an- cient writer, ‘in which we live, and four cardinal winds, and the Church has become spread over the whole earth, and the Gospel is the pillar and support of the Church, and the breath of life; it is meet that it should have four pillars breathing on al] sides incorruption and refresh- ing mankind.’ Adv. Her. m1. 11, p. 221 (ed. Grabe). 1 This road, though connecting two places of great importance, seems almost always to have been infested by robbers (Jerome on Jerem. iii. 2), and to have been deemed notoriously dangerous to the traveller : see Light- was the scene of the striking parable of the Good Samaritan, and was now being traversed, apparently for the second time (the first being on the occasion of the sickness and death of Lazarus), by Him whom several writers of the early Church (Origen, Ambrose, Augustine, al.) regarded as shadowed forth by the merciful stranger of His own parable. For an account of the road see Thomson, The Land and the Book, Vol. τι. Ῥ. 440 sq., Caspari, Chron.-Geogr. Linleit. § 142, p. 160 sq., and for a very powerful sketch of a wild por- tion of it, with the plain of Jericho below, see Roberts, Holy Land, Vol. 11. Plate 15. a “——.~”~6~h The Last Passover. 283 Judzea, and was now, possibly late on the Friday Lecr. evening', in the abode of that highly-favoured — household, which, as the fourth Evangelist tells us, our Lord vouchsafed to regard with feelings of affection and love*. There in the retirement of* Job. xi. 5 that mountain-hamlet of Bethany*,—a retirement soon to be broken in upon’,—the Redeemer of the ’3°2-*#-9 world may with reason be supposed to have spent His last earthly sabbath. There too, either in their own house or, as seems more probable, in the house of one who probably owed to our Lord his return to the society of his fellow-men*, did that loving household ‘make a supper®’ for their °Joh.xii.2 Divine Guest. Joyfully and thankfully did each one of that loving family instinctively do that which might seem most to tend to the honour and glorification of Him whom one of them had declared to be, and whom they all knew to be, the 1 See above, p. 276, note 1τ. 2 The village of Bethany (accord- ing to Lightfoot, 9347 N'A ‘house of dates’) lies on the eastern slope of Olivet in a shallow and partially wooded valley, and in a direction about E.S.E. from Jerusalem, and at a distance of about fifteen fur- longs (John xi. 18), or between half and three-quarters of an hour in time. It is now called ‘el-’Aziriyeh’ from the tomb of Lazarus which is still pretended to be shown there, and is described by travellers as a poor and somewhat forlorn hamlet of about twenty houses: see Robin- son, Palestine, Vol. 1. p. 432 (ed. 2), Thomson, Zhe Land and the Book, Vol. π. p. 599, Stanley, Palestine, p. 188, Caspari, Chron.-Geogr. Hin- leit. § 142, p. 161, and for views of it, Roberts, Holy Land, Vol, I. Plate 13, Robertson and Beato, Views of Jerusalem, No. 30, and Frith, Egypt and Palestine, Part XXIV. 3. 3 It has been conjectured, and perhaps rightly, that Simon ‘the Leper,’ at whose house the supper would seem to have been prepared (Matth. xxvi. 6, Mark xiv. 3), had formerly suffered under this frightful disease, and had been healed by our Lord; compare Meyer, on Matth. xxvi. 6. The connexion in which he stood to Lazarus and his sisters is wholly unknown to us; according to Theophylact he was the father (comp. Ewald, Gesch. Christus’, p. 357), according to some modern wri- ters the husband of Martha (Gres- well, Dissert. Vol. 11. p. 554), or, as seems perhaps slightly more pro- bable, a friend of the family. 984 The Last Passover. Lect. Son of God' that was to come into the world®*. Ὗς So Martha serves; Lazarus it is specially noticed > or*+27 takes his place at the table, the visible living proof of the omnipotence of his Lord ; Mary per- forms the tender office of a mournfully foreseeing love, that thought nought too pure or too costly° for its God, sith tender office, which though grudgingly rebuked by Judas and, alas! others ἀλη ἘΝ than Judas*, who could not appreciate the depths of such a devotion, nevertheless received a praise ° ver. 3 Ge which it has been declared® shall evermore hold its place on the pages of the Book of Life®. drat But that sabbath soon passed away. Ere night entry into Came on, numbers even of those who were seldom Jerusalem Z (Sunday). favourably disposed to our Lord, now* came to see both Him and the living monument of His mer- 1 On the title ‘Son of God’ see above, Lect. v. p. 211, note 1, and also Lect. VI. p. 260, note 3. It can scarcely be doubted that on the occasion referred to (John xi. 27) Martha had a general if not a theo- logically precise belief in our Lord’s divinity. Now that belief would naturally have become still clearer and fuller, and probably evinced itself in all these acts of duteous and loving service. 2 For the arguments by which it would appear almost certain that the present anointing is not iden- tical with that in the house of Simon the Pharisee (Luke vii. 36), see above, p. 183, note 2, and compare Ebrard, Kvritik der Evang. Gesch. $96, p. 473. The incident is related by St Matthew and St Mark after the triumphal entry,—not as having happened then, but as standing in suitable connexion with the mention of the betrayal of Judas, the work- ings of whose evil heart, as we know from St John, were fully displayed on the occasion of this supper; see Wieseler, Synops. p. 391 sq. 3 It seems reasonable to suppose that at a time of such large popu- lar gatherings, the strict observance of the Sabbath day’s journey might in some measure have been relaxed. Even however without this assump- tion, we may suppose these eager visitants to have arrived at Bethany, soon after the Sabbath was over, having performed the permitted part of the distance (5 or 6 stades) before the Sabbath legally ended, and the rest afterwards, The news that our Lord was there could easily have been spread by those who journeyed with Him from Jericho on the Fri- day, and who themselves went on direct to Jerusalem. On the length of a Sabbath day’s journey, see Winer, RWB. Art. ‘Sabbathsweg,’ Vol. 11. p. 351, Greswell, Dissert. xxxvulI. Vol. 111. p. 70. The Last Passover. 285 ciful omnipotence*. The morrow probably brought more of these half-curious, half-awed, yet, as it would now seem, in a great measure believing” visitants. The deep heart of the people was stirred, and the time was fully come when ancient pro- phecy® was to receive its fulfilment, and the daughter of Zion was to welcome her King". Yea and in kingly state shall He come. Begirt not only by the smaller band of His own disciples but by the great and now hourly increasing multi- tude, our Lord leaves the little wooded vale that had ministered to Him its sabbath-day of seclu- sion and repose, and directs his way onward to Jerusalem. As yet, however, in but humble guise and as a pilgrim among pilgrims He tra- verses the rough mountain-track which the mo- dern traveller can even now somewhat hopefully identify’; every step bringing Him nearer to the 1 This prophecy, we are told dis- tinctly by St John (ch. xii. 16), was not understood by the disciples as now being fulfilled till after our Lord had been glorified. The illu- mination of the Holy Ghost then enabled them both to call to mind the words of this particular prophecy (observe the thrice-repeated ταῦτα) and to recognize the occasion on which it was thus signally fulfilled ; see Meyer, on John xii. 16. 2 See Stanley, Sinai and Palcs- tine, p. 189 sq., where this triumphal entry is extremely well described and illustrated. In deference to the opinion and arguments of this ob- servant traveller, who has himself seen and considered the locality in reference to the very event we are now considering, it has been assumed in the text that our Lord proceeded, not by the traditional route over the summit of Olivet, but by the most southern of the three routes from Bethany to Jerusalem. We must not, however, forget that the present appearance of the city from Olivet and the appearance of the city in the time of our Lord, when the eastern wall certainly ran much within the present line of wall (see the plans by Fergusson in Smith, Dict. of Bible, Vol. 1. pp. 1028, 1032), must certainly have been dif- ferent, and that the statements of the modern traveller must always be subjected to this correction. Views of the city from Olivet are very numerous; see however espe- cially, Williams, Holy City, Vol. 1. Frontispiece, Roberts, Holy Land, LECT. VII. ἃ Joh. xii.g Ὁ ver. 11 © Zec. ix. Ὁ LECT. VEE. 286 The Last Passover. ridge of Olivet, and to that hamlet or district of _*“" Bethphage, the exact site of which it is so hard to ἃ Mt. xxi. 3 +40? bLk.xix.30 of it © ver. 35 ἃ ver. 39 fix, but which was separated perhaps only by some narrow valley from the road along which the pro- cession was now wending its way’. But the Son of David must not solemnly enter the city of David as a scarcely distinguishable wayfarer amid a mixed and wayfaring throng. Prophecy must have its full and exact fulfilment ; the King must approach the city of the King with some meek symbols of kingly majesty. With haste, it would seem, two disciples are despatched to the village over against them, to bring to Him ‘who had need the colt ‘whereon yet never man sat”:’ with haste the zealous followers cast upon it their garments’, and all-unconscious of the significant nature of their act, place thereon their Master*,— the coming King. Strange it would have been if feelings such as now were eagerly stirring in every heart had not found vent in words. Strange in- deed if, with the Hill of Zion now breaking upon Vol, 1. Plate 4, τό, Frith, δουρί and Palestine, Part Xvi. 1, 2, and for a view of the roads down the side of Olivet, Williams, Vol. I. p. 318, and compare Stanley, Palestine, p- 156. 1 The site of this village or dis- trict has not yet been satisfactorily determined ; see Robinson, Palestine, Vol. I. p. 433, but compare also Van de Velde, Memoir to Map, p. 297. The most reasonable view seems to be that Bethphage (NAD WD, ‘Shouse of figs’) was a village or hamlet not far from 3ethany, but nearer to Jerusalem (hence the order in Mark xi. 1; compare Luke xix. 29), and situated at no great distance from one of the roads connecting these two places ; compare Matth. xxi. 2, τὴν κώμην τὴν ἀπέναντι ὑμῶν ; Mark xi. 2, τὴν κώμην τὴν κατέναντι ὑμῶν; Luke XIX. 30, τὴν κατέναντι κώμην,---ἴη all which places Bethphage appears to be referred to. The apparently less probable supposition that it was a district rather than a village has been advocated by Lightfoot, Cent. Chorogr. in Matth. cap. 37, Vol. τι. p. 198 (Roterod. 1686) ; comp. also Williams, Holy City, Vol. τι. p. 442 sq., and Caspari, Chron.-Geogr. FBinlett. § 143, p. 162. —_ eee —_—— ” The Last Passover. 287 their view', the long prophetic past had not seemed to mingle with the present, and evoke those shouts of mysterious welcome and praise, which, first be- ginning with the disciples* and those immediately round our Lord’, soon were heard from every mouth of that glorifying multitude. And not from them alone. Numberless others there were fast streaming up Olivet, a palm-branch in every hand”, to greet the raiser of Lazarus, and the Conqueror of Death ; and now all join. One com- mon feeling of holy enthusiasm now pervades that mighty multitude, and displays itself in befitting acts. Garments are torn off and cast down* before the Holy Ὁποῦ; green boughs bestrew the way?; Zion’s King rides onward in meek majesty, a 1 See Stanley, Sinai and Pales- tine, p.190, where it is stated that on reaching the ridge of the southern slope of Olivet, by the road above alluded to, the traveller obtains a view of Mount Zion and that por- tion of Jerusalem which was more especially connected with the memory of David, as the site of his palace. The Temple and the more northern parts would not be seen at present, being hid from view by an inter- vening slope on the right: see Cas- pari, Hinleit. § 142, p. τότ. 2 This would seem to be the cor- rect reconciliation of Luke xix. 37, with Matth. xxi. g and Mark xi. 9. The disciples that were round our Lord first raise the jubilant shouts, the multitudes both before and be- hind (Maitth. 2. 6.) take them up immediately afterwards. St John specifies some of the acclamations, but more particularly gives us the subject of the testimony which the raultitude publicly bare to our Lord, viz. that He had raised Lazarus from the dead (ch. xii. 17), and thus in- cidentally supplies the reason why they so readily joined in these shouts of triumph: compare Ewald, Gesch. Christus’, p. 384. 3 Most of the recent expositors of this passage have appropriately re- ferred to the curious incident men- tioned by Dr Robinson (Palestine, Vol. I. p. 473, ed. 2) of the people of Bethlehem casting their garments on the way before the horses of the English Consul of Damascus when supplicating his assistance and in- The same writer briefly illustrates by modern usage the act of the disciples casting their cloaks (the plaid-like pieces of coarse wool- len cloth, which formed the outer garment, Smith’s Dict. of Bible, Vol. I. p. 455) upon the foal to serve as a saddle; Palestine, Vol. 11. p. 219. Such is the enduring nature of Hast- ern habits, tercession. a LECT. MEE ver. 37 »Joh. xii.13 6 ad Mt. xxi. 8 ver. 8 283 The Last Passover. trcr. thousand voices before, and a thousand voices _‘" behind rising up to heaven with Hosannas and with mingled words of magnifying acclamation, some of which once had been sung to the Psalm- * Pralm ist’s harp*, and some heard even from angelic exvil. » Lk. ii. τα tongues”......But the hour of triumph was the hour of deepest and most touching compassion. If, as we have ventured to believe, the suddenly opening view of Zion may have caused the excited feelings of that thronging multitude to pour them- selves forth in words of exalted and triumphant praise, full surely we know from the inspired nar- rative, that on our Redeemer’s nearer approach® to the city, as it rose up, perhaps suddenly’, in all its extent and magnificence before Him who even now beheld the trenches cast about it*, and Roman legions mustering round its fated walls, tears fell from those Divine eyes,—yea, the Saviour of the world wept over the city wherein He had come to suffer and to die......The lengthening proces- sion again moves onward, slowly descending into the deep valley of the Cedron, and slowly winding up the opposite slope, until at length by one of °Lk.xix.41 ἃ ver. 43 1 We learn from Dr Stanley (Sinai and Palestine, p. 191), that at a particular point of the southern road the traveller reaches a ledge of smooth rock from which the whole city rising up, as it were, ‘ out of a deep abyss’ is suddenly beheld in all its extent : compare the view in Williams, Holy City, Vol. 1. Fron- tispiece, which seems to illustrate this description. It seems too much to venture with Dr Stanley posi- tively to identify this spot with that where the Saviour paused and wept, especially as it is by no means cer- tain (see above, p. 285, note 2) that this was the route actually taken, still we may perhaps permit our- selves to believe that our Saviour’s affecting address was synchronous with and perhaps suggested by the sudden opening out of some widely extended view of the magnificent city. The view from the summit of Olivet is noticed by Dr Robinson, and described as ‘not particularly interesting,’ and as embracing little more than a ‘dull mixed mass of roofs and domes.’ Palestine, Vol. 1. p. 236 (ed. 2). The Last Passover. 289 the Eastern gates it passes into one of the now 1807 crowded' thoroughfares of the Holy City. arin Such was the Triumphal Entry into Jerusa- Réections lem ; such the most striking event, considered with ler reference to the nation, on which we have as yet foe pe meditated. It was no less than a public recogni- "κῖνα tion of Jesus of Nazareth as the long looked-for Messiah, the long and passionately expected theo- cratic King. Though, as the sequel shows, only transitory and evanescent, it was still a recogni- tion, plain, distinct, and historical, and exactly of such a nature as tends to increase in the highest degree our convictions of the living truth of the inspired narrative. Let us pause a moment only to observe how marvellously it sets forth no less the sacred dignity than the holy decorum of the 1 Tt is now hardly possible to form a just conception of the appearance which Jerusalem and its vicinity must have presented at the season of the Passover. All the open ground near the city and perhaps the sides of the very hill down which our Lord had recently passed were now, probably, being covered with the tents and temporarily erected structures of the gathering multi- tudes, who even thus early would have most likely found every avail- able abode in the city completely full. We are not left without some data of the actual amount of the gathered numbers, as we have a calculation of Josephus based upon the number of lambs sacrificed (256,500), according to which it would appear that even at the very low estimate of 10 persons to each lamb the number of people assem- bled must have been little short of 2,700,000, without taking into con- KE. H. L. sideration those that were present but incapacitated by legal impurities from being partakers in the saerifice} see Bell. Jud. Vi. 9. 3, and compare Bell. Jud. 11. 14. 3, where the num- ber is with more probability set down at about three millions. There would thus have been present not much short of half of the probable population of Judea and Galilee: see Greswell, Dissert. xx. Ap- pend. Vol. Iv. p. 494. These ob- servations are not without import- ance considered theologically. They show that our Lord’s rejection and death is not merely to be laid to the malevolence of the party of the Sanhedrin and to the wild elamours of a eity mob, but may justly be considered, though done in partial ignorance (Acts iii. 17), the act of the nation. When Pilate made his proposal it wasto the multitude (Mark xv. g), and that multitude we know was unanimous (John xviii. 40). 19 200 The Last Passover. LECT. ἘΟῚ accepted homage. Let us only observe with wonder and reverence how not a single preroga- tive of the Messiah was waved or foregone, and how not even the most bitter opponent of the truth’ can dare with any show of reason or justice to assert that the faintest appeal was here made to the prejudices or passions of the multitude. Let us mark, on the one hand, how ere the multi- tude begin to greet their Lord with the words of a Messianic psalm’, He Himself vouchsafes them a Messianic sign, and how when the Pharisees urge *Lk-xix-39 our Lord to silence the commencing acclamations’, He refuses with an answer at once decided and sublime. Let us mark again, on the other hand, how the object of all that jubilant reverence shows in the plainest way the spiritual nature of His triumph and of His kingdom, when on His nearer approach He pauses and weeps over the city to which He was advancing with such kingly majesty. Was this the way to appeal to the political pas- sions of the multitude ? Was this what worldly prudence would have suggested as the most hope- 1 The various objections in detail which modern scepticism has endea- voured to bring against the inspired narrative do not appear in any way to deserve our attention or require any further confutation than they have already received; for notices of them, and short but sufficient answers, see Ebrard, Kvritik der Evang. Gesch. § 97, p. 476. The general objection, however, or rather false representation, alluded to, and briefly discussed in the text, deserves a passing notice and exposure. It was advanced towards the close of the last century by the compiler of the notorious Wolfenbiittel Frag- ments, and has often been repeated When we read the inspired accounts and observe how they incidentally dis- close everything that was most op- posed to political demonstration, it may seem doubtful whether the impiety of such a theory is not even exceeded by its improbability and its total want of all historical credibility. 2 The comment of Hilary is not without point: ‘Laudationis verba in later sceptical writings. redemptionis in eo exprimunt potes- tatem, nam Osanna Hebraico ser- mone significatur redemptio [domus David].’ Comment. in Matih. Canon XXI. p. 567 (Paris, 1631). The Last Passover. 291 ful mode of assuming the attributes of such a Messiah as was then looked for by popular enthu- — siasm'? No, it cannot be. Here at least let scep- ticism fairly own that it is at fault, plainly, palpa- bly at fault. If it affects to value truth let it own that here at least there is a sober reality wholly irreconcileable with assumptions of mistaken enthu- siasm or political adventure, here a life and a truth with which the subtlest combinations of thought could never have animated a mythical narrative. But let us pass onward. No sooner had our ur Lord's entry into Lord entered the city than all was amazed inquiry Jerusalem. and commotion. The recognition, as far as we can infer from the sacred narrative, would seem to have been speedy and general’; not indeed in those exalted strains which had just been heard on Olivet, yet still in a manner which probably served to show how true was the bitter admission of the Pharisees one to another, that the whole 1 It perhaps cannot be doubted mations seems confirmatory of this that at the present time numbers trusted that they beheld in our Lord the mighty Deliverer and Restorer, whose advent was so earnestly and so eagerly looked for; see Luke xxiv. 21, and compare Acts i. 6. Still it seems by no means improba- ble that with all this there was also such a growing feeling that the expected kingdom was to be at least as much of a spiritual as of a tem- poral nature (compare Luke xix. 11), that even the most enthusiastic did not perhaps generally associate with the Lord’s present triumphal entry many well-defined expectations of purely political results and successes ; compare Ewald, Gesch. Christus’, p. 381. The nature of their accla- view. 2 We may observe the character- istic way in which the inquiry is made and the answer returned. The people in the city at present share but little in the enthusiasm of the entering multitudes ; their only ques- tion is, Tis ἐστιν οὗτος (Matth. xxi. 10). The answer is given by the dxAor,—mainly as it would seem, though probably not exclusively those who were now accompanying our Lord,—and not perhaps without a tinge of provincial and 1008] pride: Οὗτός ἐστιν ὁ προφήτης ᾽1η- σοῦς [Rec. Ἰησοῦς ὁ προφήτης] ὁ ἀπὸ Nafapéeé τῆς Γαλιλαίας ; see Meyer, in loc, p. 389 (ed. 4). 19—2 LECT. 4 Jn. xii. 19 b Mk. xi. 11 ° ver. II The curs- ing of the barren fig- tree (Mon- day). Ἔχ. 18 ΧΕ 1G) 292 The Last Passover. ‘world had gone after Him*, and that all their efforts were at present of no avail. Yet by no outward acts, if we adopt what seems on the whole the most probable connexion of the sacred narra- tive', did our Lord as yet respond to those excited feelings. All we read is that He entered the Temple, and in one comprehending gaze* beheld all things,—all the mercenary desecration to which the needs of the festal season had given fresh impulse’, and which on the morrow must solemnly be purged away. When all was surveyed evening was now come’, and with the small company of the Twelve our Lord returned to the quiet of the upland village which He had left with such a mighty multitude but a few hours before. Early on the following morning, as we learn from a comparison of the narratives of St Mat- thew" and St Mark‘, our Lord set forth from 1 Tt seems slightly doubtful whe- ther with Robinson we are to place the cleansing of the Temple on the same day as our Lord’s triumphal entry, or whether with Lightfoot, Wieseler, al., we are to refer it to the following day. The former view is most in accordance with the con- nexion of St Matthew’s narrative, and is partially supported by the notice of the children crying in the Temple, which might seem but a continuation of what had happened on the way. Still the very distinct note of time (τῇ ἐπαύριον, ch. xi. 12) supplied by St Mark, coupled with his precise notice of the lateness of the hour when our Lord finished His survey the preceding evening (ch, xi, 11), leads us here to adopt the generally safe rule, in cases of disputed order, of giving the prefer- ence to the narrative of that Evan- gelist who has been moved to supply a special rather than a merely gene- ral note of the time when any event occurred. The hypothesis that the cleansing of the Temple commenced on the afternoon of the Sunday and was continued on the following day, is noticed, but rightly rejected by Greswell, Dissert. XXx1x, Vol. Itt. P99 84: * On the use of this peculiar term by St Mark, see Da Costa, Four Witnesses, p. 122, and com- pare Lect. I. p. 25, note 1. 3 See Lightfoot, Hor. Hebr. in Matth. xxi. 12, who mentions that the place where this traffic was car- ried on was called NJ (‘ Taberne’), and was in the spacious court of the Gentiles. Compare Descr. Templ. cap. IX, Vol. 1. p. 565. The Last Passover. 293 Bethany, with the intention, we may humbly pre- Lect. sume, of reaching the temple before any great influx of worshippers could have been found in its courts. The inspection of the preceding day** ver ™ had shown only too clearly that the sanctity of His Father’s House must again be vindicated, and that the unholy and usurious! traffic which was now being carried on within its walls must again? be purged out of the hallowed precinets. On the way, He who was truly flesh of our flesh and bone of our bone, felt the weakness of the nature He vouchsafed to assume. He hungered, we are told by the first two Evangelists’, and turned to a? Mt. xxi. way-side fig-tree® to see if haply there was the eee fruit thereon of which the early show of leaves 19 though not the season of the year* gave such 1 See Lightfoot, Hor. Hebr. in Matth. xxi. 12, where there are some ‘valuable Rabbinical citations illus- trative of the κολλυβισταὶ and their practices. The following seems to show that the agio exacted in chang- ing common money into sacred, or the shekel into two half-shekels, was great: ‘Quanti valoris est istud lucrum? Tune temporis cum dena- rios_ persolyerent pro Hemisiclo, Kolbon [vel, lucrosus reditus num- mulario pensus] fuit dimidium Mea, hoc est pars duodecima denarii: et nunquam minus.’ Zalm. ‘Shekalim,’ cap. 3. For a description of the sacred shekel, compare Friedlieb, Archidol. § 15, p. 37. 2 The purging of the temple mentioned by St John (ch. ii. 13 sq.) is rightly regarded by Chrysostom, most of the older, and nearly all the best recent expositors as different from the present. The Apostle having once mentioned the incident, now, very naturally, does not again specify it: see Caspari, Chron.-Geogr. Einleit. § 165, p. 187. It took place at the Passover, A.U.c. 781, or two years before the present time: see above, Lect. I. p. 122. The vin- dication of the sanctity and honour of His Father's house was thus one of our Lord’s earliest as well as one of His latest public acts. On the difficulties which some inter- preters have felt in the performance of this authoritative act by our Lord, especially on the first occa- sion, see above, p. 123, note I. 3 Much difficulty has been felt at the partially parenthetieal clause, Mark xi. 13, ὁ γὰρ καιρὸς οὐκ ἦν σύκων (Tisch.), or οὐ γὰρ ἦν καιρὸς σύκων (Rec.). From this, it has been urged, we are to conclude that our Lord could not have expected to find figs on the tree, and conse- quently that the curse pronounced on it is less easy to be accounted LECT. AVALE, 294 The Last Passover. ostentatious promise. Hapless tree, emblem of a still more hapless nation! The dews of heaven had fallen upon it, the sun-light had fostered it, the sheltering hill-side had protected it; all sea- sonable influences had ministered to it, and, even as it had been with the mercies of Jehovah to His chosen people, all had been utterly in vain. Nay worse than in vain; the issue was a barrenness that told not merely of frustrated but of per- verted influences; gifts from the God of nature received only to issue forth in unprofitable and deceptive produce; not in the fruit of His appoint- ment, but in pretentious and unseasonable leaves. for. A close attention to the exact words of the original combined with the notices of modern travellers seems completely to remove all dif- ficulty. St Mark tells us distinctly that our Lord saw a fig-tree ἔχουσαν φύλλα (ver. 13), ὁ. 6. affording the usual, though in the present case, extremely early evidence that fruit was certainly to be looked for, the latter regularly preceding the leaves: see Thomson, Zhe Land and the Book, Vol. 1. p. 538, from whom we learn that in a sheltered spot figs of an early kind may occasion- ally be found ripe as soon as the beginning of April; compare also Winer, RWB. Art. ‘ Feigenbaum,’ Vol. 1. p. 367, Greswell, Déssert. XxxIx. Vol. UI. p. gt. Our Lord approaches the tree to see εἰ dpa, —if, as was reasonable to expect under such circumstances (Klotz, Devar. p. 178 sq.), fruit was to be found. He finds nothing except leaves—leaves, not fruit, whereas if it had been later and the regular season He would have found fruit and not leaves, and would not have been attracted by the unseasonable appearance of the tree; see Meyer, Komment. ib. Mark. p. 134, whose general explanation of the passage is reasonable and satisfactory. The ordinary supposition that these were leaves of the preceding year and that what our Lord expected was fruit of the same year (see Light-- foot, Hor. Hebr. in Matth. xxi. το), is by no means probable, as the connexion between the presence of leaves and absence of fruit is thus wholly lost, the curse not accounted for (the tree might have once had figs which others had now plucked off), and lastly the force of the clause ov yap x. T.X. either explained away (‘Non stricte et solum rationem reddit, cur ficus non invenerit; sed rationem reddit totius actionis, cur scilicet in monte isto, ficubus abun- danti, unam tantum viderit, cui folia talia,’ Lightfoot) or completely lost. Explanations such as those of Lange (Leben Jesu, Part 11. p. 321), Sepp (Leben Christi, Vol. 11. p. 219) and others, according to which καιρὸς is amplified to mean ‘ favourable sea- son’ or ‘favourable locality’ appear wholly untenable. The Last Passover. 295 Why then are we to pause for reasons, or to seek LEcrt. about for any further explanation of what is at once so suggestive and so intelligible 7 marvel we that, like the watered earth Why ‘that VII. bringeth not forth herbs meet for the use of man’, * Heb.vi.7 but beareth only thorns and briars, that emble- matic tree was now ‘nigh unto cursing’ and that its end was to be burned! ? It was probably still early when our Lord 7ῇῆο cteans- reached the Temple. Its present desecration might possibly not have been so great in every respect as it had been two years before. Still it is clear performed that nearly every evil practice had been resumed. Buyers and sellers were there, usurious money- changers were there ; all was well nigh as of old. Meet then was it that by authoritative acts no less than in inspired words” it should be proclaimed in the face of all men that God’s House was not for thievish gains’ but for worship, not for Jewish buying and selling but for the prayers of all the seattered children of God’. 1 The above comments seem fully sufficient to meet the open or tacit objections against this ‘destructive act,—and that on atree by the way- side, the common property,’ (Mil- man, Hist. of Christianity, ch. VII. Vol. I. p. 309). Those who advance such objections would do well to remember the sensible remarks of Chrysostom: ‘Whenever any such act takes place either in respect of places, plants, or things without reason, be not over precise in thy comments, and do not say, ‘‘ How then with justice was the fig-tree made to wither away ?”...for itis the extreme of folly to make such re- marks. Look rather at the miracle, Meet was it that as and admire and glorify Him who wrought it.’ Jn Matth. Hom, LXxvit. Vol. vit. p. 746. On the miracle generally, see the good comments of Hall, Contempl. tv. 26, and Trench, Notes on the Miracles, p. 435. 2 See above, p. 293, note 1. 3 It is worthy of notice that the words πᾶσι τοῖς ἔθνεσιν, which duly express the spirit of the prophecy referred to, are only found in St Mark (ch. xi. 17). The addition would not seem due to any greater care in St Mark’s mode of citation (De Wette), but as suggested by the general character of his Gospel and its more general destination for Gen- tile readers. ing of the Temple and works of mercy Ὁ Ts. lvi. 7 Jer. vii. IT 296 The Last Passover. LECT. at the first Passover of our Lord’s ministry so at VIEL b ch. xi. 18 a Mk. xiv. 18 Lk. xxii. of the powers of darkness®, One effort they make ; 53 _ His last the majesty of the eternal Father should be thus openly glorified by the acts of His eternal Son. And not by these only. Deeds of mercy followed deeds of necessity. The blind came to “Mt.xxi.1+ Flim and received their sight; the lame walked*,— yea even before the unbelieving eyes of the very chief priests and scribes, who, as we learn from St Mark”, had heard of the Lord’s presence in the Temple, and were now seeking to find an oppor- tunity of destroying Him' whom now, more than ever, they were regarding with mingled hatred and apprehension. At present it was in vain. The children round them glorifying the Son of °Mt.xxi.15 David’, the attentive and awe-stricken multitude® hanging on the words and deeds of Him whom they had welcomed yesterday with cries that their children were now reiterating, all clearly told the party of the Sanhedrin, that their hour,—the hour had not yet come. reproachfully they ask Him if He hears, if He accepts these cries of tMt.xxi.16 homage’, plainly implying what the Pharisees had 1 Tt is perhaps scarcely safe to make definite historical deductions from finer shades of grammatical distinction which may not have been fully recognized by the writers ; still the student’s attention may be called to Mark xi, 18, é¢jrouv [ol ἀρχιερεῖς καὶ οἱ γραμματεῖς] πῶς αὐτὸν ἀπο- λέσωσιν, where the tense adopted, ἀπολέσωσιν (Tisch., Lachm., with the four leading MSS.) or ἀπολέ- σουσιν (Rec. with later MSS.), will modify the view taken of the con- duct of the members of the Sanhe- drin. If we adopt the subjunctive the meaning will simply be ‘how they should kill Him,’ how they should carry out the design they were now entertaining: if the future, —which, however, critically consi- dered seems less probable, — the meaning will be, ‘how they shall kill Him,’ how they shall accomplish a design, already definitely formed and agreed upon, and now consi- dered only in reference to the ‘ mo- dus operandi.’ On this distinction see Winer, G7. § 41. a, p. 266 (ed. 6), and compare Stallbaum on Plato, Sympos. Ὁ. 225. OW ων, ἤρα The Last Passover. 297 openly demanded on the Mount of Olives the Lect. day before*, that such demonstrations should be — But neither then nor now is it meet that the jubilant accents, whether of loving or of innocent lips, should be hushed and checked. Nay prophecy must have its fulfilment. silenced', With the “Lk. x1x.39 pertinent words of a Psalm’, of which the deeper Τα: meaning and application was now fully disclosed, our Lord leaves the Temple and city and returns again to Bethany. On the morrow, and, as St Mark tells us’, early in the day, our Lord and His disciples take their way to Jerusalem. Much there awaited them. The day preceding had been marked by manifestations of Divine power as shown forth in deeds and wondrous works; the present day was to be the witness of Divine wisdom as shown forth in words and discourses. 1 The present feelings of these evil men are very distinctly put before us by the comment of St Mark,—éoBotvro γὰρ αὐτόν, ch. xi. 18. Formerly it was the hostility of an hypocrisy, which saw its real principles of action exposed, and of a party spirit which deemed its pre- rogatives interfered with or disre- garded. Now there is a positive apprehension, founded, probably, on the recent reception of our Lord by the populace, that their own power will be soon wholly set aside, and that the prophet of Nazareth will become the theocratic leader of the nation. Even the heathen Pilate recognized the true motive of their actions; ἤδει γὰρ ὅτι διὰ φθόνον παρέδωκαν αὐτόν, Matth. xxvii. 18. The present behaviour of the people, as Cyril of Alexandria has well ob- It was a day that our served, ought to have led to a very different result: ‘And does not this then make the punishment of the scribes and Pharisees and all the rulers of the Jewish ranks more heavy? that the whole people, con- sisting of unlearned persons, hung upon the sacred doctrines, and drank in the saving word as the rain, and were ready to bring forth also the fruits of faith, and place their neck under His commandments: but they whose office it was to urge on their people to this very thing, savagely rebelled, and wickedly sought the opportunity for murder, and with unbridled violence ran upon the rocks, not accepting the faith and wickedly hindering others also.’ Commentary on St Luke, Serm., CXXXIL, Part τι. p. 615 (Transl.). Answers to the deputa- tion from the Sanhe- drin (Tuesday). ° ch. xi. 20 LECT. Mix ® ch. xi. 20 b Mt. xvii. 20 298 The Last Passover. Lord foreknew would be marked by rapidly chang- ing incidents‘, by every varied form of stratagem, by hypocritical questionings and insidious inquiry ; it was to be a day of last and most solemn warnings, of deepest and most momentous prophecies ; early must it needs be that He go, late that He return. Ere they reach Jerusalem the hapless emblem of that city and its people meets the eyes of the disciples: the fig-tree, as the graphic St Mark tells us, was withered from its very roots*. The wondering question that was called forth by such an exhibition of the power of their Master over the material world, receives its practical answer in the solemn reiteration of words first uttered by way of gentle reproof some months before», and now again, by way of instruction, declaring the omnipotence of perfect 1 To the present day (Tuesday) are assigned by most of the leading harmonists all the events and dis- courses comprised in Matth. xxi. 20 —xxv. 46, Mark xi. 20—xiii. 37, Luke xx. 1—xxi. 38, and apparently (see below, p. 315), John xii. 2o—36, with the recapitulatory remarks and citations of the Evangelist ver. 37 —s50. We have thus on this im- portant day, the answer to the de- putation from the Sanhedrin, and the three parables which followed it; the answer to the Pharisees and Herodians about the tribute-money, to the Sadducees about the woman with seven husbands, and tothe scribe about the greatest commandment ; the question put to the Pharisees about the Messiah, and the severely reproving discourse in reference to them and the scribes; the praise of the poor widow; the words uttered in the presence of the Greeks who and unwavering faith’. sought to see our Lord, and the last prophecies in reference to the de- struction of Jerusalem and the end of the world, with the accompanying parable of the Ten Virgins. See Wieseler, Chron. Synops. p. 393 864.» and Greswell, Dissert. xt. Vol. II. p. 109 sq., who, however, conceives the day to be Wednesday (so also Caspari, Chron. -Geogr. Linleit. § 165), and also differs in fixing the inci- dent of the Greeks on the day of the Triumphal Entry. The view of Milman (Hist. of Christianity, Vol. I. p. 311, note) that some of the discourses e. g. the answer to the Pharisees and Herodians and what followed, belong to a day sub- sequent to that on which the answer was made to the deputation from the Sanhedrin, has very little in its favour. 2 The addition of the verse in St Mark (ch. xi. 25) on the duty and The Last Passover. 299 They pass onward to the Temple, where already, early as it was’, many were gathered together to hear the teaching of Life and those glad-tidings of the Gospel, which now, as St Luke? incidentally informs us, formed the subject of our Lord’s ad- dresses to His eager’ and wondering® hearers. But, as since, so then was the Gospel to some a savour of death unto death®. The Lord’s preaching is broken in upon by a formal deputa- tion from the Sanhedrin', with two questions fair and specious in their general form, and yet most mischievously calculated to call forth an answer that might be twisted into a charge,—‘ By what authority was He doing these things*?’ and necessity of showing a forgiving Spirit especially when offering up prayer to God (compare Matth. vi. 14) has been judged by Meyer and others as due to the Evangelist, and as not forming a part of our Lord’s present words. This seems a very uncalled-for assumption. The pre- ceding declaration of the prevailing nature of the prayer of faith leads our Lord to add a warning, which a possible misunderstanding of the miracle just performed might sug- gest as necessary,—viz. that this efficacy of prayer was not to be used against others even though they might be thought justly to deserve our animadversion: compare Stier, Disc. of our Lord, Vol. 111. p. 105, Lange, Leben Jesu, 111. 6. 6, p. 1212. That our Lord should have uttered the same words on another and ear- lier occasion, and should now be pleased to repeat them involves no- thing that is either unlikely or even unusual; see Lect. Iv. p. 180, note 2. 1 This seems clearly implied by St Mark’s mention of the three com- ponent parts of the supreme court, -ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι, ch. xi, 27 ; compare Matth. xxi. 23, Luke xx. 1. these three sections of the Sanhe- drin, the first of which was com- posed of priests (perhaps heads of the 24 classes,—not deposed High- priests), the second of expounders and transcribers of the law (see Lightfoot, Hor. Hebr. in Matth. ii. 4), the third of the heads of the principal families of Israel, see Fried- lieb, Archdol. § 8, p. 15 sq. 2 In the question proposed by the deputation, “Ev ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς (Mark xi. 28), appears to refer, not to the present or previous teaching of our Lord (Bengel, comp. Chrys.), but to the authoritative purging of the Temple the day before (Cyril Alex., Eu- thym.) and apparently also to the miracles on the blind and the lame, of which some of the speakers had been witnesses; see Matth. xxi. 15. the ταῦτα For a good account of LECT. Avie ἃ See Mk. xi. 20, and compare Lk. xxi. 38 bch. xx. 20 °Lk.xix.48 4 Mk. xi.18 ©2Cor.il.16 LECT. St ®*Mt.xxi.23 b ver. 25 © ver. 27 dver.28, 32, 33—46 300 The Last Passover. ‘From whom did He receive it*?’? But question must be met by question. Ere the Messiah de- clares the nature of His mission, He must be told in what aspects the mission of His Forerunner was regarded. Was that without higher sanction, unaccredited, unauthorized,—from men or from heaven? Let the spiritual rulers of the nation answer that question, and then in turn shall an- swer be made to them. The sequel we well remember; the shrewdly-weighed alternatives”, the necessary admission—‘they could not tell‘? the consequent refusal of our Lord to give them an answer', and yet the mercy, with which, by means of two parables‘, their conduct both in its individual and in its official aspects is placed clearly before them’, with all its issues of shame and condemnation. The probable design was to induce our Lord to lay such claim to Divine powers as might be turned into a charge against Him. 1 The question proposed by our Lord had close reference to Himself as Him of whom John had spoken, and that too to a similar deputation (John i. 19 sq.) to the present. The Sanhedrin had heard two years ago from the mouth of the Baptist an indirect answer to the very ques- tion they were now proposing: meet then was it that they should first declare the estimation in which they held him who had so spoken to them. * In the first of the two parables, the Two Sons sent into the Vine- yard, the general course of conduct of the Pharisaical party is put in contrast with that of the publicans and harlots (ver. 31), and thus more clearly shown in its true character. By their general habits this latter class practically said ov θέλω to the Divine command, but afterwards re- pented at the preaching of John. The Pharisaical party, on the con- trary, at once said ἐγὼ κύριε with all affected readiness, but, as their conduct to this very hour showed clearly enough, never even attempt- ed to fulfil the promise: they were the Second son of the parable, the harlots and publicans (not the Gen- tiles, as Chrysost. and the principal patristic expositors) the First ; com- pare Lange, Leben Jesu, τι. 6. 6, Part 1. p. 1215, Greswell, Dissert. xt, Vol. 1Π. p. 113, and see De Wette and Meyer in loc. In the second parable,—the Husbandmen who slew the Heir, the conduct of the Pharisaical party, as Stier (Disc. of our Lord, Vol. Ul. p. 107) rightly The Last Passover. 301 The drift of the two parables, especially of the LECT. second, they failed not clearly to perceive. They se knew that our Lord was speaking with site Gta ence to them*, but they heed not, nay they renew ‘* "γε; their efforts against Him with greater implaca- “”. bility, and are oe restrained from open acts by Pree their fear of the populace’: With words of last ἡ Mt xxvii and merciful warning’, as expressed in the parable ἢ of the Marriage of the King’s Son’, they depart ° =i. 184. for a season to organize some plan how they may ensnare the Holy One in His speech?; how they ¢Mt-xx.15 may force Him or beguile Him into admissions me which may afford a colourable pretext for giving Him up to the stern man’ that then bore the sword in Jerusalem. They choose fit instruments for such an at- The ques- tion about the duty of observes, is set forth more in refer- ence to its official characteristics, and to the position of the rejecting party as representatives of the na- tion, At the same time also the punishment that awaited them (ἐπή- γαγε kal τὰς κολάσεις, Chrys.), which was only hinted at in the first para- ble (Matth. xxi. 21), is mow expressly declared ; see Matth. xxi. 41. On these parables generally, see Stier, l. c., Trench, Notes on the Parables, Ρ. 160 sq., 173 84.» and comp. Gres- well, Parables, Vol. Vv. p. 1 sq. 1 There seems no just reason for thinking with Olshausen and others that Matth. xxi. 45, 46 conclude the previous scene. The words only de- pict the general state of feeling of the adverse party,—viz. that they both perceived the application of the parable and were only restrained from open violence by fear of the multitude,—and thus in fact pre- pare the reader for the further act of mercy on the part of our Lord in addressing yet another parable to these malignant enemies: compare Chrysost. in Matth. Hom. Lxtx. init., Lange, Leben Jesu, τι. 6. 6, Part Il. p. 1217. * Such certainly seems to have been the general character of Pilate as Procurator of Judea: see Luke xiii. 1, and compare Jcseph. Antigq. XVIII. 3. 1 sq., Bell. Jud, τι. 9. 2 84. There are some proofs that this sternness was not always pushed to an extreme (see Friedlieb, Archiiol. § 34, p. 122, note), but it is still equally clear that his general con- duct towards the refractory province of which he was Procurator was by no means marked by leniency or forbearance. The consideration of his conduct as a public officer forms the subject of a separate treatise by J. C. 5. Germar, Thorun. 1785; see Winer, RWB. Art. ‘ Pilatus,’ Vol. Il. p. 262. LECT. Wit. paying tribute to Cesar. ® Mt. xxii. 16 >’ Mk. iii. 6 © xx. 20 302 The Last Passover. tempt,—their own disciples associated with Hero- dians*, men at variance in many points’ but united in one, and ready enough now, as they had been once before’, to combine in any attempt to com- pass the destruction of one who was alike hateful to both. “Iwasa well-arranged combination ; religious hypocrisy and political craft ; hierarchical prejudice and royalist sympathies; each party scarcely tole- rating the other except for temporary and special purposes, and yet both of them for the time and the occasion working harmoniously together’, and concurring in the proposal of the most perplexing and dangerous question that could then have been devised,—the tributary relations of a conquered to a conquering people. Let us pause fora moment to consider the exact nature of the attempt, and the true difficulties of the question proposed...A party of men with every appearance, as the third Evangelist implies®, of being right-minded and thoroughly in earnest, come, as it would seem, with a case of conscience’, ‘ Was it meet and right to 2 On the general characteristics of the political sect of the Herodians, as witnesses (εἴ τι κατὰ τοῦ Kaloapos ἀποκριθείη, Euthym.), does not seem see Lect. Iv. p. 178, note 1. * The temporary bond of union between the two parties was now probably a common fear caused by the attitude which they conceived our Lord to have recently assumed. The triumphal entry into Jerusalem and the authoritative acts in the Temple would have been easily re- presented by the Pharisees, though happening in Judea, as boding danger to the authority of Herod when the Prophet should return back to His home in Galilee. To regard the Herodians as ‘soldiers of Herod’ (Chrysost.), and sent only either natural or accordant with the expressions of the sacred narrative, which seem rather to imply that both parties joined in the question ; see Mark xii. 14. 3 The question, it will be observed, was so worded as to show that it affected to be considered as some- thing more than one of mere politi- cal duty or expediency. The inquiry was not whether it was advisable to give tribute to Cesar, but whether it was lawful to do so (ἔξεστιν δοῦναι, Matth. xxii. 17, Mark xii. 14, Luke xx. 22), whether it was consistent with an acknowledgment The Last Passover. 303 give tribute to Cesar or no.’ ΤῸ such a question LECT. even if proposed by honest men, it would have ener been hard to have returned a blameless answer at such a time and in such a place,—during the tumultuous passover-season, and in the very pre- sence of the symbols of these conflicting claims ; when round the speakers spread the Temple-courts and the thronging worshippers of the God of Israel, when yonder stood the palace of the first Herod, and in front rose the frowning tower of Antonia’. Hard indeed would it have been in such a case to have answered honest men without causing offence ; but plainly, as it would have seem- ed, impossible, when those who put the question were avowed hypocrites, of differing religious sym- pathies and of discordant political creeds. If the Lord answered as they might have hoped and expected’, standing as now He did in the very of God as theirking. The seditious enterprise of Judas of Gamala (Acts v. 37) put this forward as one of the principles which it pretended to vindicate,—pdévov ἡγεμόνα καὶ δεσπότην τὸν Θεὸν εἶναι, Joseph. Antiq. ΧΥΤΙΙ. 1. 6; compare Light- foot, Hor. Hebr. in Matth. xxii. 20, Sepp, Leben Christi, vi. 17, Vol. U1. p. 256. 1 This fortress was rebuilt by the first Herod towards the begin- ning of his reign (Joseph. Antiq. XVIII. 4. 3) and was situated at the N. W. corner of the Temple enclo- sure, with which it was connected by an underground gallery (Joseph. Antig. XV. 11. 7). Its situation and the full view it commanded of the outer courts made it a convenient place for the Roman garrison by which, when Judzea came under the jurisdiction of a Procurator, it was regularly occupied: seeWiner, RWB. Art. ‘Tempel,’ Vol. 11. p. 586, com- pare Friedlieb, Archiiol. § 28, p. 98 sq. 2 “They expected,’ says Chryso- stom, ‘that they should catch Him whichever way He might answer ; they hoped, however, that He would answer against the Herodians.’ Jn Matth. Hom, Lxx.: compare Eu- thym. in loc. This also, as Cyril of Alexandria observes, seems clearly to transpire from the words of St Luke (va ἐπιλάβωνται ᾿αὐτοῦ λόγου, ὥστε παραδοῦναι αὐτὸν τῇ ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ ἡγεμόνος, ch. xx. 20), and probably suggested the insidious comment (οὐ βλέπεις els πρόσωπον ἀνθρώπων, Matth. xxii. 16, Mark xii, 14; compare Luke xx. 21) with which they accosted our Lord. ‘This too they say, inciting Him not to entertain any reverence for * Lk. xiii. 1 Exposure and frus- tration of the strata- gem. 304 The Last Passover. centre of Judaism, and laying claim to represent all that was most distinctive in its expectations,— if He answered, Nay, their most eager wish was realized ; they could at once, with a fair show of reason and justice, deliver Him up to the Roman government as an advocate of sedition, a Galilean of avowed Galilean sympathies, one whose blood they knew Pilate would now as readily shed at the very altar, as he had shed that of his countrymen* but a short time before’, Did He, however, con- trary to expectation answer, Yea,—then He stood forth to the multitude as the practical opponent of the theocratic aspirations they so dearly cherished ; and to the Herodians, as the Jewish subject of a Jewish prince, who scrupled not to sanction the payment of tribute to heathens and to strangers. Such was the most artful and complex stra- tagem ever laid against the Saviour*; and yet with what Divine simplicity was it frustrated. A word Cesar, and not from any fear to withhold an answer to the inquiry.’ Euthymius on Matth. xxii. 16. 1 The exact time and circum- stances under which the act here alluded to took place is not known. The way in which it was told to our Lord (παρῆσαν δέ τινες ἐν αὐτῷ τῷ καιρῷ ἀπαγγέλλοντες, Luke xiii. 1) would seem to imply that it had happened recently, and the mention of the country to which the victims belonged would also seem to render it likely that it was one of those movements in which the Galilzans were so often implicated; compare Joseph. Vit. § 17, and Antig. xvit. 9. 3. That they were actual adhe- rents of the party which Judas of Gamala had formerly headed (Theo- phyl.) is possible, but not very pro- bable: see Lightfoot, Hor. Hebr. in Lue. xiii. τ. 2 It is not without point that Cyril of Alexandria alludes to the way in which they who strove to involve the innocent Saviour with the Roman government themselves became involved with that nation in the most tragic way. After quoting Psalm xxxv. 7 and showing its application in the present case he adds: ‘For so verily they did fall ; for because they delivered Jesus unto Pilate, they were themselves given over to destruction, and the Roman host consumed them with fire and sword, and burnt up all their land, and even the glorious temple that was among them.’ Com- mentary on Luke, Serm. CXXxv. Part 1. p. 633 (Transl.). The Last Passover. 305 lays bare the true character of the affected case of conscience and of those who proposed it'; a single command that the tribute-money be brought*, and a single inquiry whose image it bore’,—and the whole web of cunning and hypo- crisy is rent in a moment :—‘ All that by God’s appointment belongs unto Cesar must be rendered unto Cesar, and all that be God’s unto God, and to Him alone’.’...On receiving such an answer no marvel is it that we read® that the very inquirers ° Matt. XXll. 22 LECT. VIi. *Mk xii.r5 b Matt. ἜΧΗ, 20 Lk. xx. 24 1 It is very distinctly specified by all the three Synoptical Evangelists that our Lord saw into the hearts and characters of those who came with the question ; compare Matth. xxii, 18, γνοὺς δὲ ὁ Inaots τὴν πονη- ρίαν; Mark xii. 15, εἰδὼς αὐτῶν τὴν ὑπόκρισιν; Luke xx. 23, κατανοήσας δὲ αὐτῶν τὴν πανουργίαν. We are told by St Luke that they were ἐγκαθέτους ὑποκρινομένους ἑαυτοὺς δικαίους εἶναι (ch. xx. 20); this our Lord confirms and exposes by His address as recorded by St Matthew [the reading in St Mark and St Luke is doubtful],—Té we πειράζετε ὑ π o- κριταί, ch. xxii. 18. 2 The exact force of this declara- tion has been somewhat differently estimated, in consequence of the dif- ferent meanings that have been as- signed to td rod Θεοῦ. Most of them, however, 6. g. ‘the Temple- tribute’ (Milman, Hist. of Chris- tianity, Vol. 1. p. 313), ‘the inner life’ (Lange, Leben Jesu, Part mt. 1220; comp. Tertull. contr. Marc. Iv. 38), &c., seem wholly inconsis- tent with the general form of the expression, and give a mere special and partial aspect to what was de- signedly inclusive and comprehen- sive. If with Chrysostom (in Maitth. Hom. uxx. Vol. vil. p. 776) we ex- E. ἘΠῚ Τὰ plain the expression as simply and generally, τὰ τῷ Θεῷ παρ᾽ ἡμῶν ὀφειλόμενα, the meaning of the whole appears perfectly clear: ‘Give to Cesar what rightly belongs to him (ob γάρ ἐστι τοῦτο δοῦναι, ἀλλ᾽ ἀπο- δοῦναι, Chrys.), as to one ordained of God (Rom. xiii. 1), and to God, all that be His,—all that is due to Him, as your King and your God.’ Thus then, far from separating what is political from what is religious, or accepting the question in the alternative form (δοῦναι ἢ οὔ, 7. e., in point of fact, ‘Czesar or God’ ἢ) in which it was proposed, our Lord graciously returns an answer which shows that it was not a question for either Yea or Nay; that obedience to Cesar and duty to God were not things to be put in competition with each other but to be united,—the latter supplying, where necessary, the true, regulating, and limiting principle of the former (see Chrys. im loc.), and the former, thus regu- lated and defined, becoming a very part of the latter,—duty to Him by whom Cesar was Cesar, and from whom are ‘ the powers that be.’ For practical applications of this text, see Andrewes, Serm. vi. Vol. V. p. 127 (A.-C, Libr.), and a sermon by Mill, Univ. Serm, I. p. 1 sq. 20 LECT. VEL. ® Lk. xx. 26 The ques- tion of the Sadducees touching the Resur- rection. τὸ LSS) b xxii. 306 The Last Passover. tendered to Him the reluctant homage of their wonder’, that they were silent* and went. their way. But if a question as to civil duties and rela- tions has been thus answered and thus foiled, might not a question as to religious differences prove more successful? Was there not some hope in stirring a controversy that lad long separated two important sects? Might not the Sadducee succeed where the Pharisee and Herodian had failed? The trial we know was made. On that same day, as St Matthew” particularly specifies, a party of the Sadducees*, probably acting under the instructions of the same supreme court, ap- proach our Lord with a hypothetical case of reli- gious difficulty,—the woman that had seven husbands in this world; to whom was she to belong in that world to come in which those worldly and self-sufficient speakers so utterly dis- believed*? The question was coarsely devised and 1 This, not improbably, would have been increased by the recognition of the determination of their own schools (‘ Ubicunque numisma regis alicujus obtinet, illic incole regem istum pro domino agnoscunt.’ Maimon. in ‘Gezelah,’ cap. 5), which the Lord was in part here actually propound- ing to them: see Lightfoot, Hor. Hebr. in Matth. xxii. 20. 2 These Sadducees might have been and perhaps actually were a portion of the Sauhedrin, the reli- gious opinions of the sect being no bar to their election as members of the supreme court; see Acts xxiii. 6, and compare Friedlieb, Archiiol. § 8, p. 19. There seems no reason for supposing with Light- foot (in Matth. xxii. 23) that there was any connexion in point of reli- gious creed between the present party and the Herodians who had just gone away. Some of the Hero- dians might possibly have been Sadducees, but to draw definitely such a conclusion from Matth. xvi. 6 compared with Mark viii. 15 seems certainly precarious, especially when we remember that Herod can hardly be conceived himself to have had much in common with the peculiar tenets of the Sadducees; see Matth. XIV. 24 3 See Lightfoot, Hor. Hebr. in Matith. xii. 32. The statement of the Sadducee was, ‘ Deficit nubes, atque abit; sic descendens in sepul- The Last Passover. coarsely propounded ; but the attempt to drive our Lect. 307 Lord into some admissions that might compro- — mise Him either with the Pharisees or with the multitude was rendered thereby all the more hope- ful. To such a question our Lord vouchsafes to return no answer; but to the evil heart of unbelief from which it came He speaks out clearly and plainly. losophic calm, He tells them they do err*, and tha they know not, either the Scriptures, which clearly ΜΕ. xii. 24 With all their affected wisdom and phi- t * Matt. teach the doctrine of the future state that they so confidently denied, or the power of God, which shall make man the equal of angels and the in- heritor of incorruption', Se clear was the vindi- cation of God’s truth, so weighty the censure, so final the answer, that we can scarcely wonder that the impressible multitudes were stricken with amazement”, and that some even of the number of chrum non redit.’ Tanchum, fol. 3, 1, cited by Lightfoot, in Matth. xxii. 23. They appeared to have believed that the soul perished with the body (Σαδδυκαίοις τὰς ψυχὰς ὁ λόγος συν- αφανίζει τοῖς σώμασι, Joseph. Antiq. XVII. I. 4), and thus as a matter of course denied the doctrine of the Resurrection, and of Future rewards and punishments ; compare Joseph. Bell. Jud. τι. 8. t4. On the origin and peculiarities of this sect,, see Lightfoot, in Matth. iii. 7, Jost, Gesch. des Judenth. 11. 2. 8, Vol. 1. p- 215, and a good article by Winer, RWB. Vol. 1. p. 352. 1 Our Lord does not notice the mere question of the Sadducees but the erroneous belief that suggested it (οὐ πρὸς τὰ ῥήματα ἀλλὰ πρὸς τὴν γνώμην ἱστάμενος, Chrysost.); this He shows was due to their ignorance of two things, (1) the Seriptures, (2) the power ef God. Their ignorance of the latter is shown first (Matth. xxii. 30, Mark xii. 25, Luke xx. 35, 36), by a declaration of the charac- teristics of the life after death, and the change of the natural body into a spiritual body (1 Cor. xv. 44; comp. Phil. iii. 21); the ignorance of the former by a declaration of the doctrine really contained in the Scriptures, and more especially in one of the beoks (Exod. iii. 6) of that very portion (the Pentateuch) that contained the passage on which they had based their question : ἐπειδήπερ ἐκεῖνοι τὸν Mwiicéa προε- βάλοντο λοιπὸν καὶ αὐτὸς ἀπὸ τῆς Μωσαϊκῆς γραφῆς τούτους ἐπιστομί- ζει. Euthymius, in Matth. xxii. 31, closely following Chrysost. in loc., Vol. vu. p. 778 (ed. Bened.). 20—2 LECT. VII. ᾿ Lk. xx.39 The ques- tion of the lawyer about the greaest command- ment. b xxii, 35 308 The Last Passover. our Lord’s opponents could not forbear declaring that He had ‘ well spoken*, that the discomfiture of the impugners of the future state was complete and overwhelming". One at least of that number was so struck by the Divine wisdom of our Lord’s last answer, that though, as it would seem from the narrative of St Matthew”, he came forward with the hope of retrieving the honour of the sect to which we know that he belonged’, the partisan seems to have been merged in the interested inquirer ; 1 It has commonly been alleged both by ancient (Origen, contr. Cels. 1. 49, expressly,—compare also Tertull. Prescr. Her. cap. 45) and modern writers that the Sadducces ἡ only acknowledged the authority of the Pentateuch, and that in conse- quence our Lord specially appealed to that portion of Scripture. This, however, is now as it would seem rightly called in question, there being no confirmation of such an opinion in the notices of the sect supplied by Josephus (compare Antig. XII. το. 6, xvi. 1. 4, Bell. Jud. 11. 8), and a reasonable probability that the Sadducees could not have had the share in the civil and religious government of the nation, which it can be proved they had, if they had openly differed from the rest of their countrymen on a point of such fun- damental importance as the canon of Scripture. The correct statement appears to be, that they rejected all tradition and received only the writ- ten law, and that this special adhe- rence to the latter, though merely in contradistinction to the former, gave rise to the opinion that this was the only part of Scripture that they accepted as canonical: see esp. Joseph. Antig. x111. το. 6, and Winer, RWB. Art. ‘Sadducier,’ Vol. 1. Ρ. 353: 2 According to St Matthew (ch. xxii. 35 sq.) the lawyer forms one of a party of Pharisees who were col- lected together after the defeat of the Sadducees, and comes forward with a trying and probably insidious question (πειράζων αὐτόν) : according to St Mark (ch. xii. 28 sq.) he puts the question after observing how well our Lord had answered. The slight apparent difference between these accounts admits of this natural explanation, that the man was put forward by his party for the purpose of ensnaring our Lord, and that he acquiesced, but that he was also really inspired by a sincere desire to hear the opinion of one whose wisdom he respected. St Matthew exhibits him in the former light, and in reference to his party ; St Mark in the latter, and as an individual: compare Lange, Leben Jesu, 11. 6. 6, Part π΄. p. 1232. The reconciliation adopted by Euthymius (see Chrysostom),— that the designs of the man at first were bad, but were changed by our Lord’s answer, seems scarcely so natural. The Last Passover. 309 party spirit seems to have given way to a genuine desire to learn from the wise Teacher His opinion - on one perhaps of the questions of the time!,—the relative greatness and precedence of the leading commandments of the law. At the same time the question was one that would not be disap- proved of by the adherents of the party to which the inquiry belonged, as involving probably more than one answer which might seriously compro- mise our Lord with some of the Rabbinical schools of the day*. In the inquirer’s concluding com- ment his better feelings still more clearly pre- vail: a sort of consciousness of the idle nature of all that casuistry and formality of which his own question was the exponent breaks out in words, and obtains for him from the Redeemer’s lips the gracious declaration’, that ‘he was not far from the kingdom of God’*.’ 1 Somewhat similar questions are noticed by Schoettgen, in Matth. xxii. 36, and by Wetstein in his notes on ch, v. 19 and xxiii. 23. According to Lightfoot (in Mare. xii. 28) the inquiry turned upon the importance of the ceremonial as compared with the moral law: this however seems less probable. 2 Tt is not easy to specify in what particular way the question was calculated to ensnare our Lord, though, from the nature of the con- troversies and casuistry of the day, it is not difficult to imagine that there were known differences of opinion on the subject in which it might have been thought our Lord could not escape becoming involved. It is worthy of notice that on an earlier occasion when our Lord puts an inquiry to a lawyer who had a similar but stronger design against Him (ἀνέστη ἐκπειρά ἕξων αὐτόν, Luke x. 25), ‘What is written in the law” (compare Matth. xxii. 36, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ) the answer was promptly given in terms but little different to the pre- sent, and was approved of by our Lord (Luke x. 28). The present question then might have been, in- tended to lead Him to give the pro- minence to some single command ; the answer given, however, was one which our Lord had commended, as an answer to a more general ques- tion, and which involved the sub- stance of no single command but of all. The opinion of Chrysostom and others, that it was to tempt our Lord to say something about His own Godhead, is apparently not very probable. 3 We cannot say with Milman that the lawyer ‘did not hesitate LECT. VALE, @ Mk. xii,34 LECT. a The ques- tion rela- tive to the aoman taken in adultery. 310 The Last Passover. And was this the last attempt to ensnare our Lord which was made on this eventful day? So indeed it would seem from the tenor of the present portion of the inspired narrative. But are we not in some degree justified in again' advancing the conjecture that the incident of the woman taken in adultery belongs to the history of the present day ? Such a view, it may be remembered, has the sup- port of some slight amount of external evidence in addition to the very strong internal arguments on which it principally rests’. What, save the deeply- laid stratagem of the tribute-money, could have seemed more hopeful than the proposal of a case for decision which. must apparently have involved our Lord either with the Roman governor or the EE EE Sanhedrin. Did He decide, as they seem to have hoped, in favour of carrying out the Mosaic law’, openly to espouse our Lord’s doc- trines,’ and that the Pharisees ‘were paralysed by this desertion’ (Hist. of Christianity, Vol. I. p. 315), as there is nothing in the sacred text to sub- stantiate such an inference. The declaration that ‘he was not far from the kingdom of God,’ gives hope that he was afterwards ad- mitted into it; but as Chrysostom correctly observes, δείκνυσιν ἔτι ἀπέ- χοντα ἵνα ζητήσῃ τὸ λεῖπον. In Matth. Hom. LxXI. 1 See above, Lect. VI. p. 253. 2 The external evidence is speci- fied above, p. 253, note 1. The in- ternal arguments are, on the negative side, (a) the striking dissimilarity of the language from that of St John especially in the particles, (b) the forced nature of the connexion with the close of John vii. (see Luthardt, Johann. Evang. Part 1. p. 93), and (c) the total want of union with what follows: and on the positive side, (d) the similarity in language to that of the Synoptical Gospels (compare Meyer, on John viii. 1—3), especially of St Luke, and lastly, (e) the striking similarity between the attempt and those recorded as having been made on the day we are now considering: compare Lange, Leben Jesu, 11. 6. 6, Part 111. p. 1222, and the introductory critical com- ments of Meyer, Kommentar, p. 247 sq. (ed. 3). 3 Some little difficulty has been felt in the mention of ‘stoning’ (ver. 5), as the general punishment of death was decreed against those convicted of adultery (Lev. xx. 20, Deut. xxii. 22), the special punish- ment of stoning being apparently reserved for the case of unfaithful- ness in one betrothed (Deut. xxii. The Last Passover. 311 then He was at once committed to antagonism not only with Roman customs, but with the exclusive power which Rome seems to have reserved to her- self in all capital cases'. Did He decide in favour of mercy to the sinner, then He stood forth, both before the Sanhedrin and the populace, as a daring innovator that publicly sanctioned the abrogation of a decree of the Mosaic law. But, as in all the preceding cases, the same heavenly wisdom displays itself in the answer that was vouchsafed. The law of Moses was tacitly maintained, but its execution limited to those who were free from all such sins of uncleanness* as those of the guilty woman who 23, 24). It is not improbable that the woman in the present case might have been one of the latter class (Lightfoot, Hor. Hebr. in Joann. V. 5), especially as the Rabbinical law seems to have specified that the adulteress was to be stranyled (see Lightfoot. in loc.); still as this last point does not appear certain (see Ewald, Alterth. pp. 218, 232, and comp. Michael. Mos. Recht, § 262), and as ‘stoning’ is mentioned in the Zaw, and in close connexion with adultery, it is perhaps more probable that such was generally regarded as the prescribed mode of death, and that this was a case of μοιχεία in the ordinary acceptation of the word. 1 This question has been much debated. The most reasonable view appears to be, that though, in hur- ried cases like that of St Stephen’s martyrdom, the punishment of death might have been tumultuously in- flicted, still that the declaration of the party of the Sanhedrin that ‘it was not lawful for them to put any one to death’ (John xviii. 31) was strictly true, and that the supreme court lost the power of formally carrying out their sentence, even in religious cases, probably about the time that Judza became attached to Syria, and placed under a Roman Procurator: see Friedlieb, Archdol. § 28, p. 96 sq. and Winer, RWB. Art. ‘Synedr.’ Vol. 11. p. §53. The statements of the Talmudical writers that the loss of this power was really owing to the Sanhedrin ceasing to sit in the room or hall called ‘Gazith’ (see Lightfoot, Hor. Hebr. in Joann. xviii. 31, and compare Selden, de Synedr. 11. 15), is now justly consi- dered an evasion to cover the true state of the case, viz. that they had been deprived of it by the Romans: see Friedlieb, § 10, p. 22 sq. * The context and circumstances of the case seem to suggest that the term ἀναμάρτητος (a ἅπαξ λεγόμ. in the N. T.) is not here to be un- derstood in reference to sin generally (Luthardt, Johann. Evang. Part 11. p- 96), but in reference to the class of sins of which the case in question was an instance, ὦ. 6. sins of the LECT. alii LECT. Vit. * Jn. viii. 9 Our Lord’s question respecting the Son of David. b Matt. xxii. 46 Mh. xii. 34 Lk. xx. 40 312 The Last Passover. stood before them. No wonder is it that we read that they went out one by one convicted by their consciences*, and left the sinner standing in the midst, in the solitary presence of her sinless yet merciful Judge. If this be the true position of the narrative, our blessed Lord would now have been subjected to the most trying questions that the subtlety of man could excogitate,—the first rela- tive to the authority of His public acts, the second of a political nature, the third relating to doctrine, the fourth to speculative teaching, the last-men- tioned to discipline’. And now all those malicious attempts had been openly and triumphantly frustrated ; so triumph- antly, that all the three Synoptical Evangelists tell us that no man henceforth had the hardihood to propose any further question”. One final dis- play of meek victory alone was wanting, and that must be seen in the interrogated now assuming the character of the interrogator, and receiving only the answer of shamed silence. The last ques- tion mentioned in the narratives of St Matthew and St Mark had been proposed by a Scribe, and to them and to the Pharisees with whom he was united*, and to whose sect he probably belonged, flesh: compare μηκέτι ἁμάρτανε, ver. 11, and the limited meaning of ἁμαρτωλός, Luke vii. 37. It may be remarked that, according to the text of the Codex Beza, the woman is actually described as ἐπὶ ἁμαρτίᾳ 7 γυναῖκα εἰλημμένην (ver. 3). 1 The position in which this at- tempt stands with reference to the others cannot of course be deter- mined, The cursive manuscripts {see above, p. 253, note 2) which place it after Luke xxi. 38 probably only intended to imply that the incident was judged to belong to the portion of the Gospel which imme- diately preceded, not that it formed the last of the attempts in historical order. Of mere conjectures the most probable seems that which places it after the question about the tribute- money: compare Lange, Leben Jesu, 11. 6. 6, Part 11. p. 1222. * According to St Matthew the Ee The Last Passover. 9:9 does our Lord now turn with the inquiry, how, when according to the teaching of the Scribes Christ is the Son of David, David while speaking under the influence of the Spirit nevertheless calls Him Lord*. How can He be both his Lord and his Son!? To that profound question, so clearly pointing to the mystery of the Divine and human natures of Him who stood before them’, no answer is even attempted. By silence’ they acknowledge their defeat ; and in silence they now receive that warning though merciful chastisement of their meek victor recorded to us by the first Evangelist, which forms the subject of the whole of the 23rd chapter of his Gospel. There our Lord with a just severity lays bare the practices of Scribe and Pha- risee®, concluding with an apostrophe to Jerusa- lem‘, which it would seem had been uttered on an question was proposed to the Phari- sees (ch. xxii. 41) ; according to St Luke, who omits the question about the chief commandment, to [not concerning, Grot., Alford on Matth. xxii. 41] the Scribes (ch. xx. 39); according to St Mark it was uttered in the hearing of the people (ch. xii. 35, 37), and as a sort of answer (ver. 35) to the silence of the opponents. All these accounts admit of the ob- vious explanation, that the question of our Lord was proposed openly, and to those who had last ques- tioned Him, viz. Pharisees in regard to their sect, but several of whom were scribes and lawyers by profes- sion; compare Luke xx. 39 with Mark xii. 28. 1 Tt has been popularly urged by modern expositors that the Psalm was not written by David but to David (Ewald, Meyer, al.), and that our Lord conformed His language to the generally received views of the time (De Wette). This latter as- sumption, though a very favourite one in our popular theology, is always very precarious, if no worse : in the present case it is even out of place, as there are strong reasons for believing, from a fair critical consideration of the Psalm in ques- tion, that it was written by David, as is here expressly declared: comp. Hengstenberg, Comment. on Psalms, Vol. 1m. p. 316 54. (Clark), Phillips, wb. Vol. τι. p. 416, and on the Mes- sianic character of the Psalm and its reference to 2Sam. vii. 1 sq., 1 Chron. xvii. I sq., see Ebrard, Kritik der Evang. Gesch. § 100, p. 490. 2 As Euthymius briefly but clearly expresses it, —‘ He is said to be his Son, as having sprung from his root, according to His human generation ; LECT. VE: SPs χοῦ b Matt. xxii. 46 °ver.13 sq. 4 ver. 3786. 314 The Last Passover. Lect. earlier occasion!, but was now appropriately re- Β΄. ΩΝ peated, as declaring in language of the deepest “ver. 38 pathos that desolation was nigh at hand", that the hour of mercy had at length passed away, and that justice, temporal and eternal, must now be the por- tion of the city that had poured out the blood of Jehovah’s prophets, and was thirsting for the blood of His Son’. The offer- The scene changes with a marvellous truthful- pos “¢ ness and appropriateness. After our Lord had widow. yttered His last words of solemn denunciation against the Scribes and Pharisees,—the consumers »Mk.xii.40 of widows’ houses?, the rapacious, the hypocritical Lk. xx. 47 A : ἢ and the bloodthirsty, He turns His steps toward the place where free gifts and contributions for the various ministrations of the Temple were offered by the worshippers, and sits there marking the varied and variously-minded multitude that was but his Lord, as being his God.’ Jn as it would seem, justly urged the Matth. xxii. 45, Vol. 1. p. 869. probability of a repetition of the 1 An address scarcely differing same words on different occasions, from the present except in the par- when called forth by something simi- ticle that connects the last verse lar, so in the present instance does with what precedes (γάρ, Matth. it seem reasonable to suppose that xxiii. 39; dé, Luke xiii. 35) is spe- ecified by St Luke as having been uttered by our Lord after receiving the message about Herod’s designs as communicated by the Pharisees ; see above, Lect. vI. p. 264. There does not seem any reason, either for agreeing with Meyer (on Luke xiii. 34), who asserts that the original and proper position of the words is that assigned by St Matthew, or with Wieseler (Chron. Synops. p. 322; comp. Credner, Linleit. pp. 67, 136), who regards the words in their pre- sent position as interpolated from St Luke. As we have elsewhere, and the similarity of the subject which in both cases precedes the words (the slaughter of the righteous in Jerusalem) called forth in both the pathetic address to the bloodthirsty and now forlorn city ; compare Lect. Ivy. p. 180, note 2, p. 192, note 2. 2 The concluding words οὐ μή pe ἴδητε κιτ.Ὰ. (Matth. xxiii, 39) had reference, on the former occasion that they were uttered, primarily to the Triumphal Entry, and seconda- rily to the second Advent (see above, Ῥ. 264, note 1): in the present the reference is exclusively to the latter. ‘Then,’ as Euthymius well remarks, The Last Passover. 315 now clustering round the numerous chests!. There He beholds one of those hapless ones of whom He had but so lately spoken as the victim of the extor- tionate Scribe,—in her penury casting in her two mites*, her all. And she departed not unblest. (Mk-xiis2 That act caused the Redeemer of the world to call up to Him His disciples, and to declare to them 'M«-*i.43 that the poor desolate one had cast in more than 811"; yea, and one at least of the hearers did so- bear witness’, that by the record of two Evange- ¢ St Peter; lists, the widow's gift, like the piety of Mary of note “ἣν Bethany, shall be known and remembered where- soever the Gospel shall be preached unto men’. While, as it would seem, our Lord was still Zhe re- - syst quest of teaching within’, a strange message is brought the Greek proselytes. ver. 44 ‘will they say this, —willingly, never ; but unwillingly, at the time of His second Advent, when He shall come with power and great glory, and when their recognition shall be of no avail.’ In Matth. xxiii. 39. 1 These we learn from Lightfoot (Decas Chorogr. in Mare. cap. 3, § 4) were thirteen in number, called by the Talmudical writers ΠῚ ΠῚ) (from the trumpet-like shape of the openings into which the money was dropped,—‘ angustz supra late in- fra, propter deceptores.’ Gemara on Mishna, ‘Shekalim,’ 1. 1), and stood in the Court of the Women: see Reland, Antig. τ. 8. 14, and compare Winer, RWB, Art. ‘Tem- pel,’ Vol. τι. p. 583. 2 As Lightfoot pertinently says, —‘ Hee paupercula duobus minutis zternam 5101 famam coemit.’ In Mare. xii. 42. The grounds of the Divine commendation are distinctly specified,—she gave all; she might have given one of the two λεπτά [the Rabbinical citation in Schoett- gen in loc., and Sepp, Leben Chr. Vol. II. p. 311, does not seem to refer to contributions like the pre- sent], but she gives both: ‘The woman offered two farthings; but she possessed nothing more than what she offered; she had nothing left: with empty band, but a hand bountiful of the little she possessed, she went away from the treasury.’ Cyril Alex. Comment on St Luke, Serm. CXXxVIII. Part 1. p. 647. 3 The suggestion of Greswell (Dis- sert. XL. Vol. III. p. 123, note) that, our Lord sat and taught in the Court of the Women, in order ‘that the female Israelites might have access to Him, as well as the male,’ is not without probability. It must be remembered, however, that the Court of the Women (γυναικωνῖτις, Joseph. Bell. Jud. vi. 9. 2) was so called not because it was especially designed for their use, but because it was the furthest court into which LECT. VALE. 8 Jn. xii. 20 Ὁ ver. 21 910 The Last Passover. from the court without. Some Greek proselytes of the gate, who had come up to Jerusalem to wor- ship the God of the Jew and the Gentile* at the feast of the Passover, prefer by the mouths of the Apostles, Andrew and Philip”, a request to see Him of whom every tongue in Jerusalem now was speaking, and towards whom perchance deep-seated presentiment had mysteriously attracted these God- fearing Gentiles’. Deeply moved by a request which He felt to be yet another token of His own approaching glorification, and of the declaration of His name to the wide heathen world of which these were the earliest fruits, our Lord, as it would seem, accedes to the wish’*. they were permitted to enter; see Lightfoot, Decas Chorogr. in Mare. cap. 3, §5. The incident that fol- lows is also assigned by Greswell to the day of our Lord’s Triumphal Entry ; the words καὶ ἀπελθὼν ἐκρύ- Bn am αὐτῶν (Joh. xii. 36) seem, however, much more in favour of its present position : compare Wieseler, Chron. Synops. p. 396. 1 The “Ἕλληνες here mentioned by St John are rightly considered by the majority of modern expositors not to have been, on the one hand, purely heathens (Chrys., Euthym ), nor again on the other, Hellenists (Ewald, Gesch, Chr. p. 392), but, in accordance with the usual meaning of the word in the N. T., Greeks, whom, however, the clause dvaBa- (observe the pres. part.) seems further to specify as habitual worshippers, and so pro- bably, as is stated in the text, ‘ pros- elytes of the gate,’ many of whom attended the great feasts; see Acts viii. 27, Joseph. Bell. Jud. νι. 9. 3, and compare Lightfoot, Hor. Hebr. , νόντων, κ.τ.λ, In their hearing and in Joann. xii. 20, The reason why they peculiarly addressed themselves to the Apostle Philip can only be a matter of conjecture. It has been supposed that they may have come from Galilee (De Wette, Meyer) and from the neighbourhood of Beth- saida, to which place it is here again (see John i. 45) specially noticed that the Apostle originally belonged. It is, however, perhaps, equally pro- bable that they were complete stran- gers, but attracted to Philip by his The conduct of the Apostle on the present occasion and his application to Andrew (‘cum so- dali audet,’ Beng.) has been rightly judged to indicate a cautious, wise, and circumspect nature ; comp. Luth- ardt, Johan. Evang. Part 1. p. 102. * This has been considered doubt- ful. It is, however, reasonable to suppose that such a request, thus sanctioned by two Apostles, would not be refused by our Lord, espe- cially as the character of the appli- cants (ἀναβαινόντων ἵνα προσκυνή- σουσιν ἐν τῇ ἑορτῇ, ver. 20) seems to Grecized name. The Last Passover. 917 in that of the people around He reveals, by means Lect. of a similitude* appropriately taken from the teach- ing of nature, that truth which it was so hard for the Greek mind with its deifying love of the living and the beautiful to conceive or to realize,—that unto man the pathway to true Life lay through the dreaded gates of death and decay. And if to man, so also, by the mystery of redeeming love, in a certain measure to the Son of Man Himself—a thought which so moved the depths of the Sa- viour’s soul’, and called forth from His Divine lips such words of self-devotion and prayer, that now show that it did not result from mere curiosity. The first portion of our Lord’s reply (ver. 23) may have been addressed only to the two Apostles on the way to the outer court, the rest uttered in the hear- ing of the Greeks and the multitude (ver. 29). On the whole incident, see Lange, Leben Jesu, τι. 6. 5, Part III. p. 1200 sq. 1 It is worthy of notice that as in the more awful scene in Gethsemane (Matth. xxvi. 38, Mark xiv. 34) the Evangelist has been specially moved to record that the soul of the Saviour, —that human ψυχὴ of which the earlier Apollinarians seem at first even to have denied the existence (Pearson, Creed, Vol. τι. p. 205, ed. Burton),—was moved and troubled (ver. 27). On the scriptural meaning of the term, and its prevailing re- ference to the feelings and affections, rather than to the thoughts or ima- ginations, see Olshausen, Opuscula, Ῥ. 153 sq., and compare notes on 1 Tim. iii. 16, and Destiny of the Creature, Serm. V. p. 99. Τῦ is per- haps scarcely necessary to add that the present troubled state of the Saviour’s soul is not for a moment to be referred to the mere apprehen- sion of physical death (comp. Liicke in loc.), still less, of the wrath of the devil (Lightfoot, in Joann. xii. 28), but to the profound consciousness of the close connexion of death with sin. In dying for us the sinless Saviour vouchsafed to bow to a dispensation which was the wages of sin (Rom. vi. 23); and it was the contemplation of such a contact on the part of the all-Pure and all- Holy with every thing that was most alien to the Divine nature,— sin, darkness, and death, that called forth the Saviour’s present words (ver. 27), that heightened the ago- nies of Gethsemane, and found its deepest utterance in that ery of un- imaginable suffering (Matth. xxvii, 46, Mark xv. 34), which was heard from Golgotha, when all that was contemplated was approaching its appalling realization. See Luthardt, das Johann. Evang. Part 11. p. 252, and compare Pearson, On the Creed, Vol. I. p. 234 (Burton), Jackson, Comment. on the Creed, VIII. 14, Vol. VII. p. 502 sq. ΠῚ: ἃ ver. 24 Ὁ ver, 27 LECT. Vil. * Mt. iii.17 > Lk. ix. 35 ° Jn. xii. 30 The depar- ture from the Temple and thelast prophecies. ἃ ver. 36 © ver. 37 f Mk. xiii. 1 ἔ ver. 2 Mt. xxiv. 2 Lk, xxi. 6 318 The Last Passover. again in the Court of the Gentiles as once by the banks of the Jordan* and on the Mount of the Transfiguration”, the answer of Paternal love was vouchsafed, for the sake of those who stood around*, in audible accents of acceptance and promise}. And now the day was far spent, and our Lord prepares to leave His Father’s house, and for a short space to conceal Himself both from His enemies, and from the thronging multitudes that hung on His words and beheld His miracles, and yet did not and could not fully believe*. While jaar the Temple a few words from one of the disciples, suggested perhaps by a remembrance of an expression’ in our Lord’s recent apostrophe to Jerusalem, call forth from Him a declaration of the terrible future® that awaited all the grandeur and magnificence of the sumptuous structure from which He was now taking His final departure. 1 All the best commentators now Chrysostom, in Joann. Hom. LXvVII. admit what indeed there never ought Vol. vu. p. 461 (ed. Bened. 2), to have been any doubt of,—the who has noticed the first and second real and objective nature of the voice from heaven. It may be ob- served that those who heard appear to be divisible. into three classes: (1) the more dull-hearted who heard the sound, recognized from whence it came, but mistook it for thunder ; (2) the more susceptible hearers who perceived it to be a voice, and ima- gined it to be angelical, but were unable to distinguish what was ut- tered ; (3) the smaller circle, of which the Apostle who relates the occur- rence was one, who both heard the voice, knew whence it came, and were enabled to understand the words that were spoken. See the note of Meyer, in loc. p. 361 (ed. 3), and the brief but good comment of class of hearers, 2 The opinion of Chrysostom, Theophylact, and others, that the disciples were led to call our Lord’s attention to the solidity of structure (Mark xiii. 1) and general magnifi- cence (Luke xxi. 5) of the temple from a remembrance of his recent declaration ἰδοῦ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος (Matth. xxiii. 38) seems highly probable. A declaration of speedy and all but present desola- tion (ἀφίεται) when all around was so grand and so stable appeared to them wholly inexplicable. On the nature of the buildings, see Joseph. Antig. XV. 11. 5, Bell. Jud. v. 5. 6, and comp. Lightfoot, Hor. Hebe. in Matth, xxiv. 1. — a The Last Passover. 319 Such boding words called for yet fuller explana- Lect. tion. was sitting on the mount of Olives’*, On their homeward journey as the Lord to contem- VEL. ἃ Matt. Xxiv. 3 plate perchance yet again the doomed city and Mk. xiii. 3 temple of which the desolation had even now begun, four of His Apostles!, Peter and James and John and Andrew’, come to Him with the ?Mk-xii.3 solemn inquiry when this mournful prophecy was to be fulfilled, and when the end of this earthly state of things, which they could not but connect with the end of the theocracy’, was to be looked for by the children of men*. ingly and appropriately similar to that in which the question was proposed does our Lord return His answer. In a prophecy in which at first the fate of the Holy City and the end of the world are mysteriously blended’, but which gradually, by 1 According to St Matthew the question was proposed by the μαθη- ταὶ generally,—a statement which, when coupled with the further re- mark of both Evangelists that it was proposed privately (Matth. xxiv. 3, Mark xiii. 3), admits of the easy and obvious explanation, that none except the chosen Twelve were pre- sent when the question was proposed, and that the four Apostles men- tioned by St Mark acted as spokes- men for the rest. A good description of the scene and its accessories will be found in Milman, Hist. of Chris- tianity, Vol. I. p. 317 sq. 2 Τὸ has been correctly observed (comp. Lange, Leben Jesu, Part UI. p- 1257, note) that the two questions proposed to our Lord ought not to be separated too sharply, or re- garded as definitely ref-rring to separate and distinct periods, but only as referring generally to the period when the destruction recently foretold by our Lord was actually to take place: with this event they instinctively connect the Advent of the Messiah (compare Matth. xxiv. 3 with Mark xiii. 4 and Luke xxi. 7), and of this they not unnaturally ask for the prevenient sign. The connexion of these two events in the mind of the Apostles was not improbably due to a share in the ‘sententia apud gentem receptissima de ΠῚ IN, Doloribus Messi, [comp. Hos. xiii. 13], id est, de calamitatibus, quas expectarunt fu- turas ad adventum Messi.’ Light- foot, Hor. Hebr. in Mare, xiii. 9. Compare also Schoettgen, loc. cit. Vol. I. p. 550. 3 The limits and general character of these notes preclude any regular discussion of this solemn and diffi- In a manner strik- ° Matt. XXIv. 3 Mk. xiii. 4 Lk. xxi. 7 LECT. WET. 8 Matt. XXV. I Βα b xxv. 14; see p. 275, note 2, ad fin. Consulta- tion of the Sanhe- drin and treachery of Judas ( Wednes- day). Pextin30 320 The Last Passover. means of the solemn parables of the Ten Virgins* and the Talents’, and the revelation that follows, unfolds itself into a distinct declaration of the circumstances of the Last Judgment, the Saviour of the world vouchsafes an explicit answer to the questions of His amazed hearers,—yea, too, and on the slopes of that very mountain where myste- rious prophecy! seems to indicate that He who then spake as our Redeemer will hereafter appear as our King and our Judge. The day that followed was spent in that holy retirement, into which, as it would seem from St John*, our Lord now solemnly withdrew, and appears only to have been marked by two events, first the formal and deliberate consultation of the Sanhedrin how they might best carry out their cult prophecy. It may be remarked, however, (a) that it appears exegeti- cally correct, with the majority of modern expositors, to recognize a change of subject at Matth. xxiv. 29 (not, with Chrys., at ver. 23), so that what has preceded is to be referred mainly, but not exclusively to the destruction of Jerusalem,— what follows, mainly but not exclu- sively (see below) to our Lord’s Second Advent and the final judg- ment; (+) that the difficult word εὐθέως (ὁμοῦ yap σχεδὸν ἅπαντα γί- νεται, Chrys.) is to be explained by the apparent fact that towards the close of the former part of the pro- phecy the description of the events connected with the fall of Jerusalem becomes identical with, and gradu- ally (ver. 27, 28) passes into that of the end of the world; (c) that the appended parable (ver. 32 sq.) refers to both events, the πάντα ταῦτα (ver. 34) belonging exclusively to the events preceding the fall of Jeru- salem, and standing in clear con- trast to the ἡμέρα ἐκείν (ver. 36) which obviously refers exclusively to the end of the world. For more special explanations the student may be referred to the excellent com- ments of Chrysostom, in Matth. Hom. LXxXv—.LxxVil, Stier, Disc. of our Lord, Vol. 111. p. 244 sq. (Clark), Lange, Leben Jesu, τι. 6, 7, Part m1. Ρ. 1253, and, with reservations, to the special treatises of Dorner (de Orat. Chr. Eschatolog. Stuttg. 1844), E. J. Meyer (Komment. zu Matth. xxiv. xxv., Frankf. 1857, and the commentary of Meyer (H. W.), p. 433 56. (ed. 4). 1 On the prophetic declaration of the appearance of the Lord on Olivet (Zech. xiv. 4), and its supposed re- ference to the circumstances of His second Advent, and to the locality of His seat of judgment, see Jack- son, On the Creed, Vol. X. p. 196. The Last Passover. 321 designs*, and secondly their compact with the .ecr. traitor Judas, who perhaps might have availed ἦτ himself of this very retirement of our Lord for seeking out the chief priests, and for bringing the designs of his now satanically possessed heart? ?™'-*i3 to their awful and impious completion. On the next day, and, as we may perhaps with 2he cele- some reason be led to think, so near its close’, as to be really on the commencement (according to Jewish reckoning) of the fourteenth of Nisan, 4). the day on which the paschal lamb was to be killed® and preparation made for the celebration Mkxiv.12 of the Passover, we are told by the three Synop- tical Evangelists that our Lord answers the in- quiry of His disciples, where He would have preparation made for eating the passover, by send- ing Peter and John‘ to the house of a believing follower’ with a special message and with orders 1 See Greswell, Dissert. xut. Vol. ΠῚ. p. 170 sq., where it is shown on the authority of Maimonides and Apollinarius of Laodicea that the proper beginning of any feast-day was reckoned from the night [eve] which preceded it: see also Caspari, Chron.-Geogr. Einleit. § 148. The fourteenth of Nisan though not, strictly considered, a portion of the festival (comp. Joseph. Antig. In. Io. 5), was popularly regarded as such, and, from the putting away of leaven which took place immediately it commenced and the cessation from servile labour (comp. Mishna, ‘ Pe- sach.’ IV. 5), was usually spoken of as the ‘first day of unleavened bread’ (Matth. xxvi. 17, Mark xiv. 12: see Joseph. Antig. I. 15. 1, who speaks of the festival as lasting eight days, and compare Lightfoot, We ΉΠ ΤΣ, in Marc. xiv. 12, ΕἼ 641.6 0, Archdol. δ 17, Ρ. 42). * This supposition seems justified by the peculiar use of the words specified by all the three Synoptical Evangelists ὁ διδάσκαλος λέγει (Matth. xxvi. 18, Mark xiv. 14. Luke xxii. 11), and still more by the peculiar and confidential terms of the message: compare Kahnis, Lehre vom Abendm. p. 5. When we further remember that the bearers of the message were our Lord's most chosen Apostles, we shall feel less difficulty in admitting the ap- parently inevitable conclusion (see below) that the supper was prepared within what we have seen were popularly considered the limits of the festival, but perhaps one day be- fore the usual time, 21 ® Matt. Σ αν 5 bration of the Last Supper (Thurs- uk. xxii. 7 dk. xxii.8 LECT. VII. ἃ Matt. xxvi. 18 322 The Last Passover. there to make ready. Thither it would seem our Lord shortly afterwards followed them with the rest of the disciples, and partook of a supper which the distinct expressions of the first three Evangelists’ leave us no ground for doubting was a paschal supper, but which the equally distinct expressions of the fourth Evangelist®, combined with the pecu- liar nature of our Lord’s message to the house- holder*, give us every reason for believing was celebrated twenty-four hours earlier than the time 1 These are especially φαγεῖν τὸ πάσχα (Matth. xxvi. 17, Mark xiv. 12, Luke xxii. 7) and ἑτοιμάζειν τὸ πάσχα (Matth. xxvi. 19, Mark xiy. 16, Luke xxii. 13), both of which no sound principles of interpretation allow us to refer, either here or John xviii. 28 (opp. to Wieseler, Chron. Synops. p. 381 sq ), to aught else than the paschal supper : comp. Gesenius, Thesau. Vol. 11. p. 1115. Whether, however, the term φαγεῖν τὸ πάσχα necessarily implies the presence of the lamb is by no means so certain. Caspari has investigated the question with great care, and seems fairly to have shown that the paschal supper did not necessarily involve the presence of a lamb. The Jamb must have been killed in the ‘emple, and at a fixed time: where from absence from Jerusalem or any other grave reason this could not be done, then the supper consisted of unleavened bread (which seems to have been the essential characteristic of the paschal season and its intro- ductory supper), and the other pre- scribed accompaniments, viz. bitter herbs, sauce, and two dishes of cooked food; comp. Mishna, ‘ Pe- sach.’ x. 3. This probably was the supper on the present occasion; see esp. Caspari, Chron.-Geogr. Einlecit. § 158, p. 173 sq. 2 These are (a) a φάγωσιν τὸ πάσχα (ch. xviii. 28) alluded to in the above note, and referred to the day following that which we are now considering; (b) the special note of time (ch. xiii. 1) in reference to a supper which it seems nearly impos- sible (opp. to Lightfoot, in Matth. xxvi. 6) to regard as different from that referred to by the Synoptical Evangelists; (c) the definition of time παρασκευὴ Tov πάσχα (ch. xix. 14), which it seems equally impossi- ble (opp. to Wieseler, Chron. Synops. p- 336) in the language of the N. T. to understand otherwise than as ‘the preparation’ or day preceding the Passover; see Meyer in loc. p- 478 (ed. 3), and Kitto, Journal of Sacr. Lit. for 1850, ΧΙ. p. 75 56.; (d) the statement that the Sabbath in the Passover-week was ‘a high day’ (ch. xix. 31), which admits of no easy or natural explanation except that of a coincidence of the important Nisan 15 with the weekly Sabbath. The statements are so clear, that to attempt with Wieseler (Chron. Synops.), Robinson (Biblioth. Sacr. for Aug. 1845), and others to ex- plain them away must be regarded as arbitrary and hopeless. The Last Passover. 929 when it was celebrated by the chief priests and Pharisees" and apparently the whole body of the nation'. ' From what is here said and the above notes it will be seen that we adopt the view of the Greek Fathers, and indeed of the primitive Church generally (see the quotations in Gres- well, Dissert, xt. Vol. 11. p. 168 sq., and add Clem. Alex. on St Luke, Serm. CXLI. Part 1. p. 660, Transl. ), that, even as Talmudical tradition (Babyl. ‘Sanhedr.’ v1 2) also asserts, our Lord suffered on Nisan 14, and that He ate the paschal supper on the eve with which that day com- menced. In favour of this opinion we may briefly urge on the positive side, (a) the statements of St John above alluded to; (ὦ) the peculiar nature of the message sent to the οἰκοδεσπότης, which seems to refer to something special and unusual: see above, p. 321, note 2; (c) the words τοῦτο TO πάσχα (Luke xxii. 15), and the dcsire expressed by our Lord (ib.), both of which well coin- cide with the assumption of a,pecn- liar celebration ; (d) several apparent hints in the Synoptical Gospels that the day on which our Lord suffered was not marked by the Sabbatical rest which belonged to Nisan 15; Matth. xxvii.59 sq., Mark xv. 21 (2), 2, 46, Luke xxiii. 26 (2), 54, 56; (e) the anti-typical relation of our Lord to the paschal lamb (1 ‘Cor. v. 7),—im accordance with which, the death of our Redeemer on the very day and hour when the paschal lamb was sacrificed must be reve- rently regarded as a coincidence of high probability; see Euthym. in Matth. xxvi. 20. On the negative side, we may observe (jf) that the main objection founded on the neces- sity of the lamb being killed in the While they are taking their places at the temple (Lightfoot, in Matth. xxvi. 19, Friedlieb, Archéol. § 18, p. 47) rests entirely on the assumption that a lamb must have been present at the Last Supper, which seems by no means certain (see above, and Caspari, Hinleit. § τότ, p. 178), and further, that even if there had been a lamb, the above objection is much modified by the language of Philo adduced by Greswell, J. t., p.146, and still more so by the probability that the time specified for killing the lamb, viz. ‘ between the two evenings’ (Exod. xii. 6, Lev. xxiii. 3, Numb. ix. 3) might have been understood to mean between the eves of Nisan 14. and Nisan 15 (see Lee, Serm. on Sabb. p. 22),— and that more especially at a time wher the worshippers had become so numerous that above 256,000 lambs (see above, p. 289, note 1) would have had to be sacrificed in about 2 hours, if the ordinary ‘interpreta- tion of the DIAWA ER had been rigorously observed. Again (g) the silence of St John as to the paschal nature of the supper is in no way more singular than his silence as to its Eucharistic character. Both were well-known features, which it did not fallin with his divinely ordered plan here to specify. All that it was necessary to add so as to ob- viate all misapprehension he does add, viz. that the supper was be- fore the Passover; ch. xiii.1. Lastly, (Δ) if we accept the highly probable statement that our Lord suffered A.D. 30, and the nearly certain state- ment that the day of the week was Friday (see Wieseler, Chron. Synops, p- 334 8q-), then beyond all .reason- 212 LECT. VIL. ἃ John XViii, 28 324 The Last Passover. LECT. table the same unbecoming contention for priority, VIL. __*_ which we have already noticed on previous occa- *Seep.274 sions*, again shows itself, called forth perhaps in the present case by a desire to occupy the places nearest One towards whom every hour was now deepening their love and devotion. But such de- monstrations were unmeet for the disciples of Jesus Christ ; such contentions, though not without some excuse, must still be calmly repressed. And in no way could this be more tenderly done than by the performance of every part” of an office,—that of washing the feet of those about to sit down to meat,—which usually fell to the lot of a servant’, but was now solemnly completed in the case of each one of them, yea, the traitor not excepted, b John ΧΙ, 4, 5 “ able doubt He suffered on Nisan 14 and ate the Passover on the first hours of that day the eve befdre,— calculation clearly showing that in that year the new moon of Nisan was on Wednesday, March 22, at 8h. 8m. in the evening, and that consequently, if we allow the usual two days for the phase (see Gres- well, Dissert, Vol. 1. p. 320), Nisan 1 commenced (according to Jewish reckoning) on Friday evening March 24, but really coincided as to day- light with Saturday March 25, or Nisan 14 with Friday April 7. Compare Wieseler, Chron. Synops. p- 449, whose own tables (independ- ently proved to be accurate) may thus be used against him; see also above, p. 193, note 1, and the very clear table in Caspari, Chron.-Geogr. Finlett. § 153, p. 170. More might be urged, but the above considera- tions may perhaps lead us to pause before we reject a mode of recon- ciliation so ancient, so free from all forcings of language, and apparently so reasonable and trustworthy. For notices of the many different treatises on this difficult subject, see Winer, RWE. Art. ‘Pascha,’ Vol. 11. p. 202, and Meyer, Komment. tb. Joh. xviii. 28, p. 463 sq. (ed. 3). 1 See Friedlieb, Archéol. § 20, p. 64, and Meyer in oe. p. 375 (ed. 3). It may be observed that there is some little difficulty in arranging the cireumstances of the Last Supper in their exact order, as the narrative of St Luke is not in strict harmony with that of St Matthew and St Mark. Of the various possible ar- rangements, the connexion adopted in the text, which is closely in accordance with that of the best recent harmonists, seems, on the whole, .the most satisfactory; see Wieseler, Chron. Synops. p. 398 sq., Robinson, Harmony, p. 153 (Tract Soc.), and compare Greswell, Dis- sert. XLIT. Vol. TI. p. 179 sq. The Last Passover. 329 by Him whom they called and rightly called their Lecr. Master and their Lord*....And now the supper had commenced', and round the Saviour were- gathered, for the last time, those whom He loved so well, and loved even unto the end”, And yet? ver! the hand of the betrayer was on the table,—a thought we are told that so moved the very in- ward spirit of the Lord® that He solemnly an-° ver. 21 nounced it, and brought it home by a general indication* to that small and saddened* company eee that sat around Him, and that now asked Him, ~ each one of them in the deep trouble of his heart, whether it were possible that it could be he. After a more special and private indication had been vouchsafed*, and the self-convicted son of perdi-*J2-xiii.26 1 There seems some reason for accepting with Tischendorf the read- ing of BLXN; Cant.; Orig. (4), del- mvou γινομένου (John xiii. 2), accord- ing to which the time would seem to be indicated when our Lord and His Apostles were just in the act of sitting down; comp. Meyer ὧν loc. Even, however, if we retain the Received Text γενομένου, the mean- ing cannot be ‘supper being ended’ (Auth. Ver.; comp. Friedlieb, d7- chdol. p. 64); for compare ver. 4, 12, 26, but, ‘ when supper had begun, had now taken place; compare Liicke, Commentar tiber Joh. Vol. 1. p. 548 (ed. 3). 2 It seems incorrect and uncriti- cal to confuse the general indication specified in the Synoptical Gospels, 6 ἐμβάψας μετ᾽ ἐμοῦ τὴν χεῖρα (Matth. Χχνὶ. 23) or ὁ ἐμβαπτόμενος κ.τ.λ. (Mark xiv. 20), with the more par- ticular one John xiii. 26. The first merely indicates what jis in fact stated by St John in ver, 18, that the betrayer was one of those who were now eating with our Lord: the secgnd is a special indication more particularly vouchsafed to St John, though perhaps in some degree felt to be significant by the rest of the Apostles; see Stier, Disc. of Our Lord, Vol. vu. p. 49 (Clark). The change of tense in St Mark ὁ ἐμ- βαπτόμενος (‘tne dipper with me &e.’) has been alluded to by Meyer (ia loc.) as indicating that Judas sat in close proximity to our Lord. This doesnot seem improbable (comp. John xiii, 26), and may be thought to favour the idea that St John was on one side of our Lord, and the traitor on the other. If, however, we accept the reading of Lachmann and Tischendorf ia ver. 24, νεύει οὖν Σίμων Πέτρος καὶ λέγει αὐτῷ Εἰπέ τίς ἐστιν, the usually re- ceived opinion that St Peter was on the other side of our Lord will then seem most natural. LECT. Wit. * ver. 30 b Matt. XXxvi. 29 Mk. xiv.25 326 The Last Passover. tion had gone forth into the night*, followed in due and solemn order the institution of the Eucha- rist', and with it those mysterious words? that seem to imply that that most Holy Sacrament was to have relation not only to the past but to the future, that it was not only to be comme- morative of the sad but blessed hour that then was passing, but prophetic of that hour of holy joy when all should again be gathered together, and the Lord should drink with His chosen ones the new paschal wine in the kingdom of God’. After a few melancholy words on the dispersion and failing faith of all of those who were then around, yea, and even more particularly of him who said in the warmth of his own glowing heart “Jn. xiii-37 that he would lay down his life for his Master® ἃ Luke xxii. 33 and follow Him to prison and to death’, our Lord 1 This would seem not to have taken place till the traitor went out. The strongly affirmative σὺ εἶπας of St Matthew (ch. xxvi. 25; compare Schoettg. in loc.) appears to agree so well with the second and distinct indication of the traitor in John xiii. 26, after which we know that he went out, that we can hardly imagine that Judas was present at what followed. Again John J. c. seems to imply that the supper was going on, whereas it is certain that the Cup was blessed μετὰ τὸ δει- πνῆσαι, Luke xxii. 20, 1 Cor. xi. 25. Tf this view be correct we must suppose that the departure of the traitor took place after Matth, xxvi. 25, and that ver. 26 ἐσθιόντων δὲ αὐτῶν refers to a resumption of the supper after the interruption caused by his leaving the apartment. 5 The meaning of this mysterious declaration can only be humbly sur- mised. It would appear, however, from the peculiar distinctness of the expressions (τούτου ‘Tod γεννήματος τῆς ἀμπέλου, Matth. xxvi. 29) that there is a reference to some future participation in elements which a glorified creation may supply (comp. Rev. xxii. 2), perchance at that mystic marriage-supper of the Lamb (Rev. xix. 9), when the Lord and those that love Him shall be visibly united in the Kingdom of God, nevermore to part. The reference to our Lord’s companionship with His disciples after the resurrection (Theophyl., Euthym.) can never be accepted as an adequate explanation of this most mysterious yet most exalting promise. See especially, Stier, Disc. of Our Lord, Vol. νι]. p- 166 sq., and compare Krum- macher, The Suffering Saviour, ch. v. Ῥ. 44 (Clark). The Last Passover. 327 appears to have uttered the longer and reassuring LET. address which forms the fourteenth chapter of the Gospel of St John, and which ceased only to be resumed again*, perchance while all were standing * ΓΚ. xv. : in attitude to depart’, in the sublime chapters which follow. With the high-priestly prayer in the seventeenth chapter, in which, as it were in rapt and holy retrospect the Lord contemplates and dedicates to His heavenly Father His com- pleted work’, the solemn scene comes to its ex- alted close. Still followed by the yet undispersed Eleven, Τῆς agony in Geth- semane 1 It scarcely seems probable that vine’ of which all had so solemnly (Zhursdoy night). John xv. I sq. was uttered in a dif- ferent and safer place (comp. Chry- sost. ἐγ) Joc.) than that in which the preceding discourse had been deli- vered, still less that it was uttered on the way to Gethsemane. The view adopted by Luthardt (das Jo- hann. Evang. Part 11. p. 321), Stier (Disc. of Our Lord, Vol. vi. p. 266), and other recent expositors, viz. that our Lord uttered the discourses in the 15th and two following chapters in the paschal apartment, on the point of departure, and with the disciples standing round Him, seems much more natural. The reference to the vine (ver. 1) has led to seve- ral arbitrary assumptions, e. g. that it was suggested by the vineyards through which they are to be sup- posed to have been passing (Lange, Leben Jesu, Part 11. p. 1347), or by the vine on the door of the Holy place (Joseph. Antig. XV. τι. 3), to which it has been thought allusion may have been made (Lampe iz loc.). If we are to presume that this hea- venly discourse was suggested by any thing outward, ‘the fruit of the partaken would seem to be the more natural object that gave rise to the comparison: see Grotius in loc., and Stier, Disc. of Our Lord, Vol. Vi. p- 269 (Clark). 2 Though it is right to be cautious in pressing grammatical distinctions, it still seems probable that the sig- nificant aorists in John xvii. 4 sq., ἐδόξασα, ἐτελείωσα, ἐφανέρωσα κ.τ.λ., point to a contemplation, on the part of the Saviour, of His work on earth as now completed and con- cluded. He now stands as it were at the goal, and in holy retrospect commends both His work and those loved ones who had been permitted to witness it to the Eternal Father in a prayer, which has been rightly regarded by all deeper expositors as the most affecting and most sublime outpouring of love and devotion that stands recorded on the pages of the Book of Life. See Luthardt, das Johann. Evang. Part 11. p. 354, and the admirable exposition of Stier, Disc. of Our Lord, Vol, VI. }. 421 sq. LECT. VIT. a Jn.xviii.t b xviii. 2 Comp. Lk. Xxill, 39 © Comp. Lk. xxvi. 45 : ἃ Mt. xxvi. 36 © Matt. XXV1. 39 328 The Last Passover. our Lord now leaves that upper room which had _been the witness of such adorable mysteries, and, passing out of the city and down the deep gorge on its eastern side, crosses over the Kedron* to a garden at the foot of the Mount of Olives, where, as we learn from St John, He was often wont to resort”, and to which the produce of the adjacent hill gave the name of Gethsemane’. Arrived at the spot the Lord leaves the greater part of His saddened* Apostles in the outskirts of the garden‘, while with His three more especially chosen at- tendants, Peter and the two sons of Zebedee, He Himself advances farther into the solitude and gloom®. And now was solemnly disclosed a mys- tery of unimaginable sufferings and woe. Re- moved from the three Apostles*, but only at such a distance that their eyes might still behold, and their poor human hearts strive to sympathize* 1 The most probable derivation appears to be Nw Ni (Ἢ oil-press’) ; see Winer, RWB. Vol. 1. p. 424, and compare Byneus, de Morte Christi, τι. 2. 6, Part 11. p. 73. For an account of the place with which Gethsemane has been identified by modern travellers see Robinson, Palestine, Vol. 1. p. 234 sq. (ed. 2), Smith, Dict. of Bible, Vol. τ. p. 684, but comp. Thomson, Land and the Book, Vol. τι. p. 483. For a repre- sentation, see Robertson and Beato, Views of Jerusalem, No. 20. * The conjecture of Dean Alford that our Lord retired with the three Apostles into a portion of the garden from which the moonlight might have been intercepted by the rocks and buildings on the opposite side of the gorge does not seem inrpro- bable, or at variance with the sup- posed site: comp. Robiuson, Pales- tine, Vol. 1. p. 235. 3 While with the older expositors we may reasonably believe that,our Lord was pleased to take the three Apostles with Him that they might be eye-witnesses to His church of His mysterious Agony (ὥστε ἐνδεί- ξασθαι αὐτοῖς τὰ τῆς λύπης, Euthym. in Matth. xxvi. 37), we may perhaps also, with the best modern expositors, presume to infer from the special exhortation γρηγορεῖτε per ἐμοῦ (Matth. xxvi. 38) that the Redeemer of the world vouchsafed to desire the human sympathy of these 1115 chosen followers: see Stier, Disc. of Our Lord, Vol. vit. p. 225, where the practical aspects of this opinion are fittingly alluded to, and compare The Last Passover. 329 with the now consciously deepening* agony of LecrT. their beloved Master, the Eternal Son kneels’, ἦτ bows, and falls forward on the earth’. Twice did ei the prayer pass those suffering lips, that if it were MExiv.35 possible,—if it were compatible with His Father’s glory and the world’s salvation,—this cup, this cup of a present anguish, in which in an awful and indivisible unity all the future was included, might pass from him'; and twice with words of meekest resignation¢ did He yield Himself to the ¢Mt. xxvi. heavenly will of Him with whom He Himself Ὁ * was One. Twice did He return to the three chosen ones whom He had bidden to watch with Him? in this awful hour of uttermost conflict, and twice did He find Himself bereft even of human sympathy, unwatched with, unheeded, alone. Yet a third time, if we here* incorporate the narrative © ver, 38 Krummacher, The Suffering Christ, Our Lord, Vol. vil. p. 237. Heavy ὃ 12, p. 96 (Clark), Ewald, Gesch. Christus’, p. 414. 1 To regard this most holy prayer as merely expressive of that shrink- ing from death and suffering (Meyer, al.), which belongs to the nature our Lord was pleased to assume, is as unfitting on the one hand, as it is precarious on the other, to refer the anguish and amazement that preceded it either to the visible appearance (‘in forma scilicet aliqua diraé et horrenda,’ Lightfoot, Hor. Hebi. in loc.) of the Prince of dark- ness, or to a sense of the punitive withdrawal of the Paternal presence (Krummacher, p. 97,—in language unwatrantably strong) from Him who, though now feeling the full pressure of the burden of a world’s sin, not only could say but did say, ‘Abba, Father ;’ see Stier, Disc. of indeed was the burden of sin, for it bowed the Saviour to the earth (Mark xiv. 35) ; fearful the assaults of the powers of evil, for their hour was at hand (Luke xxii. 53); but it was to the vivid clearness of the Saviour’s knowledge of the awful affinity between death, sin, and the powers of darkness (see p. 317, note 1) that we may humbly presume to refer the truest bitterness of the cup of Gethsemane ; see Beck, Lehrwis- senschaft, p. 514 (cited by Stier), and compare Pearson, Creed, Vol. τ. p. 234 (ed. Burt.), Jackson, Creed, VIII. 12. 4. Vol. VII. p. 472 sq. 2 It is perhaps doubtful whether we are to consider the appearance of the sustaining angel recorded by St Luke as after the first or after the second prayer. However this may be, it seems right closely to connect LECT. Maur 2 Mt. xxii. 42 b Mark xiv. 41 330 The Last Passover. of the third Evangelist*, even while the ministry of the sustaining angel, and the thick falling drops of bloody sweat! alike bore witness to an agony fast transcending the powers of our common hu- manity,—yet a third time was that prayer offered to the Eternal Father, and again was it answered by the meek resignation of the Eternal Son. For the last time the Lord returns to His slumbering Apostles”, and now with words that sadly remind them that the holy privilege of watching with their suffering Master is finally lost and forfeited’, the angelical ministration and the agony recorded in the next verse. The infused physical strength (ἐνισ- χύων αὐτόν, ver. 43; comp. Matth. iv. 11) was exhibited in the more agonized fervency of the prayer (ἐκτενέστερον προσηύχετο, ver. 44) but in a manner that showed that the exhaustion of the human and bodily powers of the Redeemer had now reached its uttermost limit. The omission of this verse (ver. 43) and of that which follows in some manu- scripts [AB; 13. 69. 124], and the marks of suspicion attached to them in others (see Tisch. in loc.), are apparently only due to the mistaken opinion that the nature of the con- tents of the verses was not consist- ent with the doctrine of our Lord’s divinity. 1 Tt has been considered doubtful whether the comparison of the sweat to falling drops of blood was only designed to specify the thickness and greatness of the drops (Theo- phyl., Euthym., Bynzeus), or whe- ther it also implies, that the sweat was tinged with actual blood, forced forth from the pores of that sacred body (comp. Pearson, Creed, Vol. 1. p- 233, ed. Burt.) in the agony of the struggle. The latter opinion seems most probable, and most co- incident with the language of the inspired writer. If the use of ὡσεὶ shows that what fell were not drops of blood, but of sweat, the special addition of αἵματος seems certainly to indicate the peculiar nature of the sweat, viz. as an ἱδρὼς αἱματοειδής (Diod. Sic. Hist. xvit. go), and to direct attention to that with which it was tinged and commingled: see Meyer, on Luke xxii. 44, and for no- tices of partial analogies, Jackson, Creed, Vol. vit. p. 483, Byneus, de Morte Christi, Part 11. p. 133. * The exact meaning of the words καθεύδετε TO λοιπὸν καὶ ἀναπαύεσθε (Matth. xxvi. 45) has been some- what differently estimated. To find in them a sort of mournful tony (Meyer tn doc.) is, to use the mildest term, psychologically unnatural, and to take them in an interrogative sense (Greswell, Dissert, x~u. Vol. III. p. 194) iu a high degree impro- bable. We must then either supply an εἰ δύνασθε with Euthymius, or, as seems much more natural, regard the words as spoken with a kind of The Last Passover. 991 He forewarns them that the hour is come’, and the traitor nigh at hand. Nigh indeed he was, for even now as the Lord was speaking” an armed heathen* and Jewish band with torches and lanterns’, led by the lost Apostle’, arrives before the entrance of the garden. While they pause perchance, and stand consulting how they may best provide against every possi- bility of escape, He whom they were seeking, with all the holy calm of prescience*, comes forth from the enclosure and stands face to face with the apostate and his company....And now follows a scene of rapidly succeeding incidents, the traitor’s kiss?,—the Lord’s question to the soldiers, and permissive force (Winer, Gram. ὃ 43, p. 278), and in tones in which mer- ciful reproach was blended with calm resignation: δεικνύς, ὅτι οὐδὲν τῆς αὐτῶν δεῖται βοηθείας, καὶ ὅτι δεῖ πάντως αὐτὸν παραδοθῆναι. Chrys. in loc. Hom. Lxxx1u. With this the ἐγείρεσθε, ἄγωμεν (verse 46) that fol- lows seems in no way inconsistent. The former words were rather in the accents of a pensive contemplation ; the latter in the tones of exhortation and command. Compare Mark xiv. 41, where the inserted ἀπέχει seems exactly to mark the change in tone and expression. 1 From the term σπεῖρα used by St John (ch. xviii. 3) and the sepa- rate mention of ὑπηρέται ἐκ τῶν ἀρχιερέων καὶ Φαρισαίων we must certainly conclude that a portion of the Roman cohort (comp. Valcken. Schol. Vol. 1. p. 458), with which the fortress of Antonia was usually garrisoned, was now placed at the service of the chief-priestly party, — probably for the sake of at once quelling any opposition that might be offered, and thus of avoiding all chance of uproar at a time when public tranquillity was always liable to be disturbed ; see Friedlieb, Ar- chiiol. § 21, p. 67. The notice of the ‘torches and lanterns’ (John xviii. 3) that were brought, though it was now the time of full moon, shows the deliberate nature of the plan, and the determination to pre- clude every possibility of escape: comp. Luthardt, das Johann. Evang. Part 11. p. 378. 2 It may be observed that both St Matthew (ch. xxvi. 49) and St Mark (ch. xiv. 45) specially use the compound form κατεφίλησεν. To as- sert that this ‘is only another word for ἐφίλησεν᾽ (Alford) seems very precarious, especially when the nature of the case would render a studied manner of salutation highly pro- bable. Meyer appropriately cites Xenoph. Mem. τι. 6. 33, ὡς τοὺς κα- λοὺς φιλήσαντός μον, τοὺς δ᾽ ἀγαθοὺς καταφιλήσαντος. LECT. VII. 8. Matt. ΧΧΥΪ. 45 The be- trayal of our Lord. b Mark xiv. 43 ὁ John XVill. 3 ἃ Luke XXii. 47 © John xviii. 4 LECT. ἍΓΠῚ. * Jo. xviii. 5 b ver. 8 © Luke xxii. 38 4 ver. 49 Βασι Βὲ f John XVili. 12 The pre- liminary examina- tion before Annas. 332 The Last Passover. avowal of Himself as Him whom they were seek- ing*,—the involuntary homage of the terror-stricken band',—the tender solicitude of the Lord for His Apostles”, and their reciprocated readiness to de- fend Him, scantily armed as they were‘, even to the death",—the rash sword-stroke of Peter, and the healing touch of the Divine hand*,—the Lord’s words of meek protest to the chief-priests’ and multitude,—the flight of the terrified Apostles,— the binding and leading away of the now forsaken Redeemer’,—all of which we must here not fail thus briefly to enumerate, but on the details of which our present limits will not permit us to enlarge, especially as there is still so much before us that requires our more close and concentrated attention. It was now deep in the night, when that mixed Jewish and Gentile multitude returned to the city with Him whom the party of the Sanhedrin had so long and so eagerly desired to seize. Directed probably by those who sent them forth or by some 1 The statement of Stier, that there was here ‘no specific miracle apart from the standing miracle of our Lord’s personality itself’ (Disc. of Our Lord, Vol. Vu. p. 271), may very justly be called in question. It seems much more correct to suppose with the older expositors that the mighty words ἐγώ εἶμι (compare Mark vi. 50) were permitted to exer- cise their full miraculous force, in order that alike to friends and foes the voluntary nature of the Lord’s surrender of Himself might be fully declared; see Chrysostom in loc., and compare the curious remarks of Origen, in Matth. § 100, Vol. 111. p- 906 (ed. Bened.). 2 It seems clear from the inclu- sive terms of Luke xxii. 52, that not only some of the Temple-officers, but that some even of the members of the Sanhedrin had either come with or recently joined (Euthym.) the crowd, and were now taking a prominent part in the proceedings. To call this a ‘Verirrung der Tra- dition’ (Meyer, ib. Luk. p. 486) is as arbitrary as it is presumptuous. Such a fact is neither unlikely in itself nor incompatible with the statements of the other Evange- lists. The Last Passover. 333 of the chief priests and elders, who we know were among the multitude’, the soldiers and Jewish officers! that were with them” lead our Lord away to the well-known and influential Annas*, who, if not as president of the Sanhedrin, yet certainly as the father-in-law of the acting High-priest’, was the fittest person* with whom to leave our Lord till the Sanhedrin could be formally assembled.... The locality of the examination that followed is confessedly most difficult to decide upon, as the first and fourth Evangelists seem here to specify 1 The very distinct enumeration of those that took part in the pre- sent acts (John xviii, 12) may per haps hint at the impression produced by the preceding events, which now led all to help (Luthardt), but is more probably only intended to mark that Gentiles and Jews alike took part in the heinous act, ἡ σπεῖ- pa καὶ ὁ χιλίαρχος forming a natural designation of the one part, of ὑπη- ρέται τῶν Ιουδαίων, of the other. 2 This successful man was ap- pointed High-priest by Quirinus A.D. 12, and after holding the office for several years was deposed by Vale- rius Gratus, the Procurator of Judxa who preceded Pilate; comp. Joseph. Antig. XVIII. 2. 1 sq. He appears, however, to have possessed vast in- fluence, as he not only obtained the high-priesthood for his son Eleazar, and his son-in-law Caiaphas, but subsequently for four other sons, under the last of whom James the Brother of our Lord was put to death: comp. Joseph. Antig. XX. 9. 1. It is thus highly probable that besides having the title of ἀρχιερεὺς merely as one who had filled the office, he to a great degree retained the powers he had formerly exer- cised, and came to be regarded practically as ‘a kind of de jure High-priest. The opinion of Light- foot that he was Sagan is not con- sistent with the position of his name before Caiaphas, Luke iii, 2 (see Vitringa, Obs. Sacr. VI. p. 529), and much less probable than the sup- position of Selden (revived and ably put forward by Wieseler, Chron. Synops. p. 186 sq.) that he was the Nasi or President of the Sanhedrin, an office not always held by the High-priest ; compare Friedlieb, Ar- chiéol. § 7, p. 12. The latter view would well account for the prelimi- nary examination, but is not fully made out, and hardly in accordance with John xviii. 13; see below. 3 The words ἦν yap πένθερος k.T.X. (John xviii. 13) seem certainly to point to the degree of relationship as the cause of the sending. They are thus, to say the least, not incon- sistent with the supposition that Caiaphas was wholly in the hands of his powerful father-in-law: compare (thus far) Sepp, Leben Christi, vr. 48, Vol. 111. p. 463 sq. LECT. WAT, “Seep 332, note 2. b John XVill. 12 ver. 13 LECT. VIE 8 Matt. XXVi. 57 Jun. xviii. 13 > xviii. 13— 24. © xviii. 19 ἃ yer, 22 334 The Last Passover. two different places*, though indeed it requires but the simple and reasonable supposition that Annas and Caiaphas occupied a common official residence, to unite their testimony, and to remove many of the difficulties with which this portion of the sacred narrative is specially marked’. Be this as it may, we can scarcely doubt from the clear state- ments in St John’s Gospel” that a preliminary examination of an inquisitorial nature, in which the Lord was questioned, perhaps conversationally, about His followers and His teaching’, and which the brutal conduct of one of the attendants present" seems to show was private and informal, took place in the palace of Annas. Here too, it would seem, we must also place the three denials of St Peter’, the last of which, by the sort of note of 1 So Euthymius, ix Matth. xxvi, 58,—a very reasonable conjecture which has been accepted by several of the best modern expositors; see Stier, Disc. of Our Lord, Vol. vit. Ρ. 306 (Clark), and the more recent comments of Caspari, Chion.-Geogr. Einleit. § 170, p. 191. 2 The difficult question of the harmony of the various accounts cannot here be fully entered into. If we allow ourselves to conceive that in the narrative of St John the first and second denials are transposed, and that the first took place at going out, rather than coming in, there would.seem to result this very na- tural account,—that the jirst denial took place at the fire (Matth. xxvi. 69, Mark xiv. 66 sq., Luke xxii. 56, Jobn xviii. 25), and was caused by the fixed recognition (Luke xxii. £6) -of the maid who admitted St Peter ; that the second took place at or near ‘the door leading out of the court, to which fear might have driven the Apostle (Matth. xxvi. 71, Mark xiv. 68 sq., Luke xxii, 58, John xviii. 17); and that the third took place in the court about an hour after- wards (Luke xxii. 59) before several witnesses who urged the peculiar nature of the Apostle’s harsh Gali- lean pronunciation (see Friedlieb, Archdol. ὃ 25, Sepp, Leben Chr. Vol. Im. p. 478 sq.), and near enough to our Lord for Him to turn and gaze upon His new heart-touched and repentant follower. Minor dis- cordances, as to the number and identity of the recognizers still re- main, but these when properly con- sidered will only be found such as serve the more clearly to show not only the independence of the in- spired witnesses, but the living truth of the occurrence. For further de- tails see a good note of Alford, on Matth. xxvi. 69, Robinson, Harmony, Ῥ. 166 note (Tract Society), and eis The Last Passover. 335 time afforded by the mention of the second cock- Lxcr. crowing’, must have occurred not very long be- via fore the first dawning of day', and not improbably at the very time that the Saviour was being led away bound to Caiaphas” across the court where σας the Apostle was then standing. And now day was beginning to draw nigh; Zhe exami- yet, as it would seem, before its earliest rays the eae whole body of the Sanhedrin had assembled, as ταν it was a case that required secrecy and despatch, at the house of the High-priest Caiaphas*, whither ‘Comp. the Lord had recently been brought”. The Holy ~ Ἐν One is now placed before His prejudiced and embittered judges, and proceedings at once com- menced. These were probably not gravely irre- gular. Though neither the time nor perhaps the place of meeting were strictly legal in the case of a capital trial like the present, there still does not seem any reason for supposing that the council departed widely from the outward rules of their court*. With vengeance in their hearts, @*Mk.xiv.72 comp ire Lichtenstein, Lebensgesch. Jes. p. 427 sq. fining the end of the preliminary examination before Annas, of which 1 From a consideration of pas- sages in ancient writers (esp. Am- mian. Marcellinus, Hist. XXII. 14) Friedlieb shows that the second cock-crowing must be assigned to the beginning of the fourth watch, and consequently to a time some- where between the hours of 3 and 4 in the morning ; see Archdiol. § 24, Ῥ. 79, Wieseler, Chron. Synops. p. 406, and compare Greswell, Dissert. xii. Vol. 10. p. 211 sq. 2 From the above narration it will be seen that the contested ἀπέ- στειλεν (John xviii. 24) is taken in its simp!e aoristic sense, and as de- the fourth Evangelist, true to the supplemental nature of His Gospel (see p. 14, note 4), alone gives an account. The asual pluperfect trans- lation (‘miserat’) is open, in a case like the present, to serious objection in a mere grammatical point of view (consider the examples in Winer, Gr. § 40, p. 246), especially as the verb has a pluperfect in regular use ; even, however, if these be waived the exegetical arguments against it seem plainly irresistible : see Stier, Disc. of Our Lord, Vol. Vil. p. 307 (Clark). 3 As the council had now it LECT. WAIT. ® Matt. Xxvi. 60 336 The Last Passover. yet, as it would seem, with all show of legal formality they forthwith proceed to receive and investigate the many suborned witnesses* that were now in readiness to bear their testimony. But conviction is not easy. The wretched men, 'Mk.xiv.56 as we may remember, so gainsaid each other” © ver. 55 ἃ Matt. Xxvi. 63 © ver. 61 that something further seemed required before the bloody sentence’, which so many present had now ready on their lips, could with any decency be pronounced. Meanwhile the Lord was silent". The witnesses were left to confute or contradict each other'; even the two* that affected to repeat words actually spoken, and even in this could would seem (Lightfoot, Hor. JTebr. in Matth. xxvi. 3) ceased to occupy its formal hall of meeting on the south side of the temple, called Gazith (nan. ne conclave cesi lapidis), and had moved elsewhere (see Friedlieb, Archdol. ὃ 5, p. 10, Caspari, Hinleit. § 144, p. 163; and correct accerdingly Milman, Hist. of Christianity, chap. ναι. Vol. τ. p. 336, note and p. 344), meetings in the city and ia the house of the High- priest may have become less out of order. The time, however, was not in accordance with the principle, ‘judicia capitalia transigunt inter- diu, et finiunt interdiu’ (Gem. Βα. ‘Sanhedr.’ rv. 1), as the comment of St Luke ὡς ἐγένετο ἡμέρα (ch. xxii. 66), would appear to refer to the concluding part of the trial, of the whole of which he only gives a sum- mary; compare Meyer in loc. p. 488. The preceding part of the trial would thus seem to have been in the night. In other respects it is probable that the prescribed forms were complied with. The Sanhedrists were doubt- less resolved to condemn our Lord to death at all hazards; it still how- ever seems clear from the sacred narrative (Matth. xxvi. 60, 61) that they observed the general principles of the laws relating to evidence: see Wilson, Zllustr. of the New Test. ch. Vv. p. 77, and for a description of the regular mode of conducting a trial, compare Friedlieb, Archdol. § 26, and the rabbinical quotations in Sepp, Leben Christi, v1. 48 86.» Vol. 111. p. 464 sq. 1 The difference of our blessed Lord’s deportment before His dif- ferent judges is worthy of notice. Before Annas, where the examina- tion was mainly conversational, He vouchsafes to answer, though, as Stier remarks, with dignified repul- sion. Before the injustice of the Sanhedrin and the mockery of He- rod He is profoundly silent. Before Pilate, when apart from the chief priests and elders (contrast Matth. xxvil. 12—14), He vouchsafes to answer with gracious forbearance, and to bear testimony unto the truth: see Stier, Disc. of Our Lord, Vol. vit. p. art (Clark). The Last Passover. not agree’, being put to them by the meek Sufferer who, even as ancient prophecy had foretold”, still pre- » served His solemn and impressive silence. Foiled and perplexed the High-priest himself becomes interrogator’. With a formal adjuration’, which had the effect of putting the accused under the ob- ligation of an oath’, he puts a question’, which ὁ Comp. if answered in the affirmative would probably at once ensure the Lord’s condemnation as a false Messiah?, and as one against whom the law relating to the false prophet’ might be plausibly brought to bear. And the answer was given. He that spake avowed Himself to be both the Christ and the Son of God*,—yea the Son οὖς ἴδ xv. God in no modified or theocratic sense’, 1 The question, it has been not improbably supposed, was partially suggested by the previous testimony about our Lord’s destroying the Temple, there being an ancient rab- binical tradition that when the 7768- siah came, He was to construct a much more glorious temple than the one then existing: see especially Sepp, Leben Christi, v1. 48, Vol. 111. Ρ. 468 sq. 2 When the High-priest asked our Lord whether He were ‘the Christ the son of God’ (Matth. xxvi. 63) or ‘the Christ the Son of the Blessed’ (Mark xiv. 61) he was probably using with design a title of the Messiah which, though not appro- priated by custom to the Messiah (see p. 260, note 3), was not wholly ἢ unprecedented, and in the present case was particularly well calculated to lead to some answer which might justify condemnation, If our Lord ἘΣ H. L. but had answered that He was truly the Messiah, it is possible the intention might have been to put further questions as to His relation with the Father, and so lead Him to declare before the Sanhedrin what they perhaps knew He had declared before the people (John x. 30). It is, however, not improbable that the formal avowal of Messiahship would have been deemed enough to justify condemnation according to the law alluded to in the text; see the fol- lowing note. A slightly different ex- planation is given by Wilson, J//ustr. of New Test. ch. Iv. p. 64. 3 Whatever may have been the design of the High-priest in putting the question to our Lord in the peculiar terms in which we find it specified both by St Matthew and St Mark,— whether it was merely a formal though unusual title, or one chosen for sinister purposes,—the a2 337 were dismissed without one question mney, Is. liii. 7 © Mark xiv. 60 d rae vi. 63 ev. Vv. 1 f Deut. xiii. 5 ; Xviii.20 ἅ ΜΕ. xiv.59 998 The Last Passover. ect. whom their own eyes should behold sitting on VM. the right hand of Him with whom equality was now both implied and understood, and riding on 7g xxvi the clouds of heaven*, With those words all was Mk.xiv.62 yproar and confusion. The High-priest, possibly eae πα πὸ pretended horror’, rent his clothes’; the ᾿ excited council put the question in the new form which it had now assumed. Was it even so? Did the seeming mortal that stood before them declare tren that He was the Son of God°? Yea verily He did?. Then His blood be on His head. Worse, a thousand times worse than false prophet or false Messiah,—a blasphemer, and that before the High-priest and great council of the nation, let ὁ Matt. Him die the death*. Mk.xiv.6s After our Lord was removed from the cham- The brutal : mockery of DEY, OL perhaps even in the presence of the San- the aitend- ants. fact remains the same, that our Lord gave marked prominence to the second portion of the title, using a known synonym and well-remem- bered passage (Dan. vii. 13) to make the meaning in which He used it still more explicit, and that it was for claiming this that He was con- demned: see John xix. 7, and the very clear statements of Wilson, Illustr. of the N. T. p. 5 Βα. 1 There seems no good reason for supposing this was either a ‘stage trick’ (Krummacher), or the result of a concerted plan. The declara- tion of our Lord following the for- mally assenting Σὺ εἶπας (Matth. xxvi. 64), introduced as it is by the forcible πλήν (‘besides my asser- tion, you shall have the testimony of your own eyes; comp. Klotz, Devar. Vol. 11. p. 725), seems to have filled the wretched Caiaphas with mingled rage and horror. He gives full prominence to the last, that he may better satiate the first. On the ceremony of rending gar- ments, which we learn was to be performed standing (comp. Matth. xxvi. 65), and so that the rent was to be from the neck straight down- wards (‘fit stando; a collo anterius non posterius. Maimon. ap. Bux- torf, Lex. Talm. p. 2146), see Fried- lieb, Archdol. § 26, p. 92, Sepp, Leben Christi, vi. 48, Vol. 111 p. 473, note. 2 In the words ὑμεῖς λέγετε, ὅτι ἐγώ εἰμι (Luke xxii. 70) the ὅτι is rightly taken by the best expositors as argumentative (‘because I am’), the sentence here being, to use the language of grammarians, not ob- jective but causal: comp. Donald. Gr. Gram. § 584, 615. The Last Passover. 339 hedrin, began a fearful scene of brutal ferocity in which, possibly not for the first time in that dreadful night’, the menial wretches that held the Lord* now all took their satanic part, and , in which the terms used showed that the recent declaration of our Lord was used as a pretext for indignities and shameless violence that verily belonged to the hour of the powers of darkness”. Meanwhile the confused court was again reas- sembled*®, and after some consultation how their sentence could most hopefully be carried into effect’, they again bind our Lord’, and lead Him to Pontius Pilate who was now in his official residence in Herod’s palace?, and had as usual come to Jerusalem to preserve order during the great yearly festival. 1 It is extremely doubtful whether Luke xxii. 6365 is to be conceived as placed a little out of its exact order, or as referring to insults and mockery in the court of Annas. The exact similarity of the incidents with those specified, Matth. xxvi. 57 sq., Mark xiv. 65, make the first supposition perhaps slightly the most probable. 2 The meeting of the council al- luded to Matth. xxvii. 1, Mark xv. I (compare Luke xxiii. τ, John xviii. 28), and defined by the second Evangelist as ἐπὶ τὸ πρωί (‘about morning ;’ Winer, Gr. ὃ 49, p- 363), was clearly not a new meeting, but as the language both of St Matthew and St Mark seems clearly to imply, a continued session of the former meeting, and that too in its full numbers (καὶ ὅλον τὸ συνέδριον, Mark xv. 1). The question now before the meeting was, how best to consum- mate the judicial murder to which they had recently agreed. 3 Here appears to have been the regular residence of the Procurators when in Jerusalem; see Joseph. Bell. Jud. τι. 14. 8 (compared with Il. 15. 5), Philo, Leg. ad Cat. § 38 (compared with ὃ 39), and see Winer, RWB. Art. “ Richthaus,’ Vol. Ir p. 329. This has been denied by Ewald (Gesch. Christus’, p- 12), who states that the tempo- rary residence of the Procurators was in an older palace nearer to the fort of Antonia,—a statement more recently supported by Caspari (Chron.-Geogr. Einleit. § 172, Ρ. 192),—but scarcely on sufficient grounds. For a description of He- rod’s palace and notices of the size and splendour of its apartments, see Joseph. Bell. Jud. v. 4. 4, Antiq. XV. 9. 3, and compare Sepp, Leben Chr. νι. 53, Vol. 1. p. 496 8q., Ewald, Gesch. des Volk. Isr. Vol. 1V. p. 493- 29-2 LECT. ΕΙΣ b ver. 53 © Matt. XXV1. I Mk. xv. 1 d Matt. XXVll. 2 LECT. ΜΕ, The fate of Judas Is- cariot. * Matt. XXVil. 4 » Acts i. 25 340 The Last Passover. We may here pause for a moment to observe that, from the connexion in this portion of St Matthew’s narrative, it would certainly seem rea- sonable to suppose that it was this last act on the part of the Sanhedrin that served suddenly to open the eyes of the traitor Judas to the real issues of his appalling sin. Covetousness had lured him on; Satan had blinded him; and he could not and would not look forward to all that must inevitably follow. But now the lost man sees all. The priests', at whose feet he casts the blood-money, jibe him* in language almost fiendish; his soul is filled with bitterness, dark- ness, despair, and death. The son of perdition* goes to his own place”. 1 The use of the definite terms ἐν τῷ ναῷ (Matth. xxvii. 5) would certainly seem to imply that the wretched traitor forced his way into the inner portion of the temple, where the priests would now have been preparing for the approaching festival (comp. Sepp, Leben Chr. VI. 78, Vol. 111. p. 609), and there flung down the price of blood. With re- gard to his end, it is plainly impos- sible to interpret the explicit term ἀπήγξατο (Matth. xxvii. 5) in any other way than as specifying a self- inflicted death by hanging ; compare the exx. in Greswell, Dissert. xutr. Vol. 111. p. 220, note. The notice in Acts i. 18 in no way opposes this, but only states a frightful sequel which was observed to have taken place by those probably who found the body. The explanation of Lightfoot (Hor. Hebr. in Matth. l. ¢.), according to which ἀπήγξατο is to be translated ‘strangulatus est, a Diabolo scilicet,’ is obviously unten- able. We may say truly with Chry- sostom that it was the mediate work of Satan (ἀναιρεῖ πείσας ἑαυτὸν ἀπο- λέσαι), but must refer the immediate perpetration of the deed to Judas himself. For further accounts, all exaggerated or legendary, see the notices in Hofmann, Leben Jesu, p. 339. 2 This title given to the wretched man by our Lord Himself in His solemn high-priestly prayer (John xvii. 12; comp. vi. 70), coupled with His previous declaration, Καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος (Matth. xxvi. 24; compare hereon Krummacher, The Suffering Saviour, p. 69), will always be re- garded by sound thinkers as a prac- tical protest against all the anti- Christian attempts of later historical criticism (see the reff. in Meyer, Komment. tib. Matth. p. 487) to pal- liate the traitor’s inexpiable crime, and to make it appear that he only wished to force our Lord to declare The Last Passover. 341 But let us return to the further circumstances LECT. of our Lord’s trial. The Redeemer now stood . . Our Lord before the gates of him who bore the sword in first ap. Jerusalem, awaiting the message which the Sanhe- {irr ρι. drists, men who shrank from leaven* though they /“ shrank not from blood, had sent into the palace of xvii 38 the Procurator, demanding, as it would seem, that our Lord should at once be put to death as a dan- gerous malefactor. With ready political tact the Roman comes forth at their summons, but, with a Roman’s instinctive respect for the recognized forms of justice, demands the nature of the charge? ” ver: 29 brought against the man on whom his eyes now fell, and whose aspect proclaimed His innocence. The accusers at first answer evasively’; but soon, ° ver. 30 as it would seem from the narrative of St Luke4, @ch.xxiii. find an answer that they calculated could not fail in appealing to a Procurator of Judea. With satanically prompted cunning they carefully ‘sup- press the real grounds on which they had con- demned the Saviour, and heap up charges of a purely political nature’; chief among which were specified, in all their familiar sequence to the Procurator’s ear, seditious agitation, attempted His true nature, and betrayed Him as the best means of ensuring it. Whether such motives did or did not mingle with the traitor’s beset- ting sin of covetousness (comp. Ewald, Gesch. Chr. p. 398 sq.) we pause not to inquire ; we only see in his fearful received his sentence in person be- fore the last day: see Stier, Disc. of our Lord, Vol. vit. p. 56 sq., and a practical sermon by Pusey, Paroch. Serm. Xi1. Vol. 11. p. 197. 1 This fact has been alluded to by Wilson, Jllustr. of the New Test. end the most dread instance of the regular development and enhance- ment of sin in the individual (see Miiller, Doctr. of Sin, Book v. Vol. 1. p. 461, Clark) that is contained in the history of man, and with awe we behold in him the only one who p-. 5, and has been urged by Blunt, Veracity of Gospels, § 13, p. 5086. (Lond. 1831). It did not escape the notice of Cyril Alex., who has good comments upon the changed character of the charges. Comment. on St Luke, Part 1. p, 700. some LECT, var: * John XVili. 33 342 The Last Passover. prohibition of the payment of the tribute-money, and assumption of the mixed civil and religious title of King of the Jews'. It seems, however, clear that from the very first the sharp-sighted Roman plainly perceived that it was no case for his tribunal,—that it was wholly a matter of religious differences and religious hate, and that the meek prisoner who stood before him, was at least innocent of the political crimes that had been laid to His charge with such an unwonted and suspicious zeal*, The prescribed forms must however be gone through: the accused must be examined, and be dealt with according to the facts which the examination may elicit. That exami- nation*, which (we may observe in passing) was conducted by the Procurator in person’, served to deepen Pilate’s impressions, and to convince him that the exalted sufferer, whose mien and words seem alike to have awed and attracted him, was guiltless of everything save an enthusiasm which the practical Roman might deem hopeless 1 There are no sufficient grounds for rejecting with Meyer (ib. Joh. p- 470, ed. 3) the usual and very rea- sonable supposition that St Luke’s mention of the charges preferred by the Sanhedrin (ch. xxiii. 2) is to be connected with Pilate’s question as recorded by St John (ch. xviii. 29). It would seem that at first the Sanhedrists hoped to urge the Pro- curator to accept the decision of their own court without further in- quiry, but finding this promptly and even tauntingly (John xviii. 35) rejected, they then are driven to prefer specific charges; compare Lange, Leben Jesu, ΤΙ. 7. 7, Part 1. p- 1504sq. On the nature of these charges see Stier, Disc. of our Lord, Vol. vit. p. 346 (Clark). 2 The remark of Pfenninger (cited by Stier) is just and pertinent, that ‘Pilate knew too much about Jewish expectations to suppose that the Sanhedrin would hate and persecute one who would free them from Roman authority.’ ° Pilate being only a Procurator, though a Procurator cum potestate, had: no Questor to conduct the examinations ; and thus, as the Gos- pels most accurately record, performs that office himself: compare Fried- lieb, Archéiol. § 31, p. 105. The Last Passover. 343 and visionary’, but which it was in no way meet LECT. to punish with the sword of civil justice. And) - the yet righteous judge acts on his convictions. He goes forth to the Jews and declares the Lord’s innocence’, and only so far listens to the clamours of the accusers, as to use their mention of the name of Galilee” as a pretext for sending our *h-*iis Lord to the Tetrarch of that country’, who was now in Jerusalem® as a so-called worshipper at the‘ v7 paschal festival....This course the dexterous Pro- curator failed not to perceive had two great advan- tages; it enabled him, in the first place, to rid himself of all further responsibility, and in the next it gave him an opportunity of exercising the true Roman state-craft of propitiating by a trifling act of political courtesy a native ruler with whom he had been previously at enmity’, and with * John xviii. 38 1 On the character of Pilate see below, p. 350, note 2. His me- morable question, ‘ What is truth ?’ (John xviii. 38) which occurred in the present part of the examination, must apparently neither be regarded with the older writers as the expres- sion of a desire to know what truth really was (Chrys., al.), nor again with some recent expositors as the cheerless query of the wearied and baffled searcher (Olshaus., al.), but simply as the half-pitying question of the practical man of the world, who felt that truth was a phantom, a word that had no political import, and regarded the attempt to connect it with a kingdom and matters of real life as a delusion of harmless though pitiable enthusiasm; see Meyer in loc. p. 472, Stier, Disc. of our Lord, Vol. vu. p. 376 sq. (Clark), and compare Luthardt, Jo- hann. Evang. Part I. p. 400. 2 Pilate here availed himself of a practice occasionally adopted in cri- minal cases, viz. that of sending away (Luke xxiii. 7, ἀνέπεμψεν, re- misit) the accused from the forum apprehensionis to his forum originis ; compare the partly similar case in reference toSt Paul (Acts xxv. gsq.), and the conduct of Vespasian to- wards the prisoners who were sub- jects of Agrippa; Josephus, Bell. Jud. i. το. 10. See Friedlieb, Archdol. ὃ 32, p. 107. 3 The cause of the enmity is not known, but is probably to be re- ferred to some acts on the part of the Procurator, which were consi- dered by Herod undue assumptions of authority. It is possible that the recent slaughter of the Galileans mentioned Luke xiii. 1, if it did not give rise to, may still have added LECT, VII. The dis- missal of our Lord to Herod. ®Lk.xxiii.8 b ver. 9 © ver. 11 ἃ ver. ΠῚ 944 The Last Passover. whose authority he bad probably often come in collision. The sinful man’ before whom our Lord now was brought, had, we are told by St Luke’, long desired to see Him, and is now rejoiced to have the wonder-worker before him* He puts many questions”, all probably superstitious or profane, but is met only by a calm and holy silence. Superstitious curiosity soon changes to scorn. With a frightful and shameless profanity, the wretched man after mocking and setting at nought° Him whom a moment before, if any response had been vouchsafed to his curiosity, he would, with equal levity, have honoured as a prophet, now sends the Lord back to Pilate, clad in a shining* kingly robe", as if to intimate that to the ill-feeling. The discreditable attempts to throw doubt upon the whole incident, as being mentioned only by one Evangelist, require no other answer than the narrative itself, which exhibits every clearest mark of truth and originality ; comp. Meyer, Komment. tb. Luk. p. 493 (ed. 3), Krummacher, The Suffering Christ, ch. XXXI. p. 268. 1 On the character of this Tetrarch, which seems to have been a com- pound of cunning, levity, and licen- tiousness, see above, p. 216, note 2. 2 The key to the present conduct of this profane man is apparently supplied us by the observant com- ment (comp. p. 28, note 2) of the thoughtful Evangelist, καὶ ἠλπιζέν τι σημεῖον ἰδεῖν ὑπ᾽ αὐτοῦ γενόμενον, Luke xxii. 8 As long as there seemed any chance of this desire being gratified, Herod treated our Lord with forbearance; when it be- came evident that he was neither to see nor hear anything wonderful, he gave rein to his wretched levity, and avenged his disappointment by mockery. On the incident generally, see Lange, Leben Jesu, 11. 7.7, Part IIL. p. 1512 sq. 3 It has been thought that by the use of the terms ἐσθῆτα λαμ- πρὰν (Luke xxiii. 11) the Evangelist intended to denote a white robe, and that the point of the profane mockery was, that our Lord was to be deemed a ‘candidatus; see Friedlieb, Ar- chiiol. § 32, p. 109, Lange, Leben Jesu, Part Ul. p. 1515. This seems very doubtful; the word λαμπρὸς does not necessarily involve the idea of whiteness (the primary idea is ‘visibility’ [\dw]; see Donaldson, Crat. § 452), nor would the dress of a ‘candidate’ imply the contempt which Herod designed to express for the pretensions of this King so well as the ‘gorgeous robe’ (Auth. Ver.) of caricatured royalty. The The Last Passover. 345 for such pretenders to the throne of David neither Lect. the Tetrarch of Galilee nor the Procurator of ———— Judea need reserve any heavier punishment than their ridicule and contempt. We may well conceive that Pilate was much second ap- perplexed at seeing our Lord again before his own before Pi- tribunal. In the present appearance, however, of (7°, the Saviour the Procurator plainly saw a practical ἐμ exhibition of Herod’s sentiments, and at once re- solved to set free One, who he was now more than ever convinced was a harmless enthusiast, wholly and entirely innocent of the crimes that had been laid to His charge. So too he tells* the assembled | iv#°. chief-priests and people’. But alas! for Roman justice, he seeks to secure their assent by a promise of inflicting punishment”, lighter indeed by very ἡ vr 16 far than had been demanded’, yet still by his own previous declarations undeserved and unjust. But this, though a most unrighteous concession, was far from satisfying the bitter and bloodthirsty men to whom it was made. Something perchance in their countenances or gestures’ drove the now anxious remark too of Lightfoot seems fully in point, ‘de veste alb& cum aliis intellexerim, nisi quod videam hunc Evangelistam, cum de veste alba habet sermonem, albam eam vocare in terminis;’ cap. ix. 29, Acts i. 10, Hor. Hebr. in Luc. xxiii. 7. 1 We may observe that St Luke specially notices that on the return of our Lord from Herod, Pilate assembled not only the chief priests and rulers but the people also (ch. xxiii. 13); he probably had already resolved to make an appeal to them, if his present proposal (ver. 16) were not accepted. See above, p. ; 289, note I. 2 The punishment implied in the term παιδεύσας (Luke xxiii. 16) is left undefined. It was, however, probably no severer than scourging ; compare Hammond im loc. Here was Pilate’s first concession, and first betrayal of a desire, if possible, to meet the wishes of the accusers. This was not lost on men so subtle and so malignant as the Sanhedrists. 3 There is a slight difficulty in the fact that according to St Luke (xxiii. 18; ver. 17 is of doubtful authority) the request in reference to Barabbas comes first from the 940 The Last Passover. LEcT. judge to an appeal to the people, who, he might VII. have heard and even observed, were for the most part on the side of the Prophet of Nazareth, and “Mk. xv.8 whose clamorous requests" now reminded him of > Luke xxiii. 19 a custom, not improbib y instituted by himself or his predecessors', which offered a ready mode of subterfuge :—He will offer to release to them one of two, the seditious and bloodstained robber’ Bar- abbas’, or Jesus who was called, and whom but lately so many of those present had triumphantly hailed as the Christ. The choice cannot be doubt- ful. Meanwhile he will ascend his tribunal form- ally to accept and formally to ratify the judgment of the popular voice. Unhappy man! No sooner has he taken his seat* than a fresh appeal comes people, and in St Matthew (ch. xxvii. 17) that the proposal is made by Pilate. All, however, seems made clear by the narrative of St Mark (ch. xv. 8), who represents the peo- ple as making the request in general terms, and Pilate as availing him- self of it in the present emergency of this particular case. 1 The origin of the custom here alluded to is wholly unknown. If Luke xxiii. 17 were an unquestioned reading, it might seem as if it were some ancient (Jewish) custom (comp. John xviii. 39) to which the Procu- rator was practically obliged (avdy- κην εἶχεν) to adhere. As, however, the verse has some appearance of being a gloss, and as the other Evan- gelists seem to refer the custom to the ἡγεμών (Matth. xxvii. 15), or to Pilate personally (Mark xv. 6, 8; comp. John xviil. 39), we may per- haps best consider it as due to the shrewd Roman policy of one of the early Procurators, by which a not unusual pagan custom (see Winer, RWB. Vol. π. p. 202, ed. 3) was adopted as a contribution to the general festivities and solemnities of the Passover; compare Friedlieh, Archidol. § 33, and for general in- formation on the subject Bynzus, de Morte Chr. 11. 3, Vol. U1. p. 57 sq. and the copious reff. in Hof- mann, Leben Jesu, § 83, p. 360. 2 Nothing more is known of this insurgent than is specified in the From them we learn that his seditious movements took place in Jerusalem (Luke xxiii. 19), that he had comrades in his undertaking (Mark xv. 7), and had also acquired some notoriety (Matth. xxvii. 16). The reading which makes the name to have been Jesus Barabbas is adopted by Ewald, Meyer and others, but has very far from sufficient ex- ternal support, and is now rightly rejected by Tischendorf in his last edition; see Vol. I. p. 154. 3 Compare Matth. xxvii. 19, καθη- Gospels. The Last Passover. 347 to him* in the form of a message from his mys- teriously warned wife’, bidding him not to con- demn the Just One who stands before him. But the agents of the priestly party are doing their work’. Many a fiendish whisper is.running through the crowd that the Nazarene was a blasphemer, yea, a blasphemer in the face of the elderhood of Israel, one who had claimed the incommunicable attributes of Jehovah, and who Jehovah’s word had said must expiate Elis profanity by His blood®. It was enough: the worst passions of the rabble multitude were now stirred up*: the question is no sooner formally proposed than the answer is returned with a fearful unanimity—‘ Not this man, μένου δὲ αὐτοῦ ἐπὶ τοῦ βήματος. This βῆμα was a portable tribunal which was placed where the magistrate might direct, and from which judg- ment was formally and finally deli- vered. In the present case, as we learn from St John (ch. xix. 13), it was erected on a (tesselated) pave- ment, the position of which is un- known, but which was called in Greek Λιθόστρωτον and in Hebrew (probably from the slight ridge [13] on which it may have been laid) Gabbatha, and perhaps formed the front of the Procurator’s residence ; see Friedlieb, Archdol. § 31, p. 105, Winer, RWB. Art. “ Lithostroton,’ ΜΟΙ. τῇ Ὁ. 20: 1 According to tradition, her name was Procla, or Claudia Pro- cula, and her sympathies Jewish ; see Hrang. Nicod. cap. 2, and the good comments of Hofmann, Leben Jesu, § 79, p. 340 sq. The dream, which is specified by the Evangelist as of a disturbing and harrowing nature (πολλὰ ἔπαθον, Matth. xxvii. 19), may well be supposed with some of the early expositors to have been divinely sent, though this need not preclude the further supposition that the woman had previously heard of our Lord, and was now more than ever impressed with a feeling of His holiness and innocence. Most ex- positors here rightly call attention to the fact that former laws by which Roman magistrates might have been prohibited from taking their wives with them were not now observed; see esp. Tacit. Annal. 1. 33, 34, and comp. Sepp, Leben Chr. vi. 56, Vol. III. p. 507. ? The strong word ἀνέσεισαν (Mark xv. I1) seems to show the determined way in which the priestly party were now endeavouring to turn the current of popular feeling against our Lord. It was in consequence of this that we have that tutored unanimity of clamour which is spe- cially noticed by three of the Evan- gelists; comp. Matth. xxvii. 22, Luke xxii. 18, John xviii. 40. LECT. VII. a Matt. XXVil. 19 b ver, 20 ° Lev. XXIv. 16 * Jobn XVili. 40 b Luke Xxili. 22 ° ver. 23 4 Matt. ΧΧΥΪΙ. 25 Scourging of our Lord: ve- eifixion®, the crown of thorns*, the scarlet robe‘, and newed efforts of Pilate. 348 The Last Passover. but Barabbas*”’ The astounded Procurator for a moment tries to reason with them”, but now it is all in vain. The rabble and their satanic insti- gators press their advantage ; wild voices are heard on every side ; tumult is imminent; the unhappy and unrighteous judge gives way, and by an act, which was probably as fully understood’ as it was contemptuously disregarded, strives to transfer the guilt of innocent blood to the infuriate throng around him. Fearfully and frantically they accept it’, but their end is now gained: Barabbas is set free’; the holy Jesus is given up to their will. Now followed the scourging preliminary to cru- 1 Tt has been doubted whether e aes Pilate in washing his hands (accord- ing to the apocryphal Evang. Nico- demi, cap. 9, ‘before the sun’) was following a heathen or a Jewish custom. The latter view, which is that adopted by the sensible com- mentator Euthymius, seems on the whole most probable; see Deut. xxi. 6, and compare Thilo, Cod. Apocr. P- 573 sq., Hofmann, Leben Jesu, § 83, p- 361. * It has been thought by some medern writers (Sepp, Leben Chr. Vol. 111. p. 502, Wratislaw, Serm. and Dissert. p. 8) that this has an antitypical reference to the cere- mony of the Scape Goat. This seems in itself in a high degree doubtful ; and that more especially as the ancient interpreters all rightly con- sider the two goats as both typifying Christ, the one in His death, the other in His resurrection; see Bar- nab. Lpist. cap. 7, Ephrem. Syr. in Lev. xvi. 20, Vol. I. p. 244 8q. (Rome, 1737). 3 The question of the exact spe- cies of the thorn it is here not neces- sary to discuss: the rhamnus nabeca (Hasselquist) and the lycium spino- sum (Sieber) have both been specified by competent observers as not un- fitted for the purpose, but of these the latter seems the more probable; see Friedlieb, Archéiol. ὃ 34, p. 119, Hofmann, Leben Jesu, ὃ 84, p. 373. As mockery seems to have been the primary object (τῷ στεφάνῳ τῶν ἀκανθῶν καθύβριζξον, Chrys.), the choice of the plant was not suggested by the sharpness of its thorns: the soldiers took what first came to hand utterly careless whether it was likely to inflict pain or no. 4 The robe appears to have been the usual cloak of scarlet cloth worn both by the common soldiers and those in command. In the latter case it was longer- and of better wool: see Friedlieb, Archdol. δ 34, p. 118, and compare Winer, RWB. Art. ‘Kleider,’ Vol. 1. Ῥ. 664. ~The Last Passover. 349 all the horrible mockery of the brutal soldiery*, LECT the Gentile counterpart of the appalling scenes οὗ. _ fiendish derision in which Jews had taken part scarcely two hours before”. 4 Matt. XXvil.28sq. The heart of the hap- *. ᾿ ΠΕ less Pilate was perhaps in some degree touched; and judging from what even a Roman could feel for one of the stubborn nation over which he ruled, he strove to make one last appeal to the wild Jew- ish multitude without!, by showing to them, with the garb of mockery flung around that lacerated and bleeding form, THz man°,—the man of their “Jeb-xix.5 own race and nation, whom they had given up to such sufferings and such shame. last appeal was utterly in vain. That pity-moving sight only calls from the priestly party fresh outbursts of ferocity? in vain. But even this Nay, worse than the ἃ ver. 6 charge is only the more ποτ repeated, — ‘ By our law ought He to die*,’ Himself the Son of (οα΄ title spake with strange significance to one pagan heart in that vast concourse. 1 Though Pilate appears to have sanctioned or, to say the very least, failed to interfere with the mockery and indeed brutalities (John xix. 3) of the soldiers, he is still rightly considered by the older expositors . to have here made an effort to arouse some feelings of pity in the priests and people; see Lange, Leben Jesu, 1.7. 7, Part mi. p. 1525. The ide ὁ ἄνθρωπος (ver. 5) was thus said in a tone of commiseration, and cer- tainly without any of the bitterness which seems plainly to mark the ide ὁ βασιλεὺς ὑμῶν of ver. 14; comp. Luthardt, das Johann, Evang. Part Il. p. 412. because ‘He made° ome Lev. χχῖν. That τό f Joh. xix.7 The Son of God! The awed’ and now 2 The fear which Pilate now felt, even more than before (μᾶλλον édo- βήθη, John xix. 8), when he heard that our Lord had represented Him- self as υἱὸς Θεοῦ, would naturally arise from his conceiving such a title to imply a Divine descent or parentage, which the analogy of the heroes and demigods of ancient story might predispose him to believe pos- sible in the present case; comp. Luthardt, Johann. Evang. Part τι. p- 405. The message from his wife might have already aroused some apprehensions: these the present declaration greatly augments. The unjust judge begins to fear he may 900 The Last Passover. unnerved Procurator again returns into his palace to question the Holy Sufferer*, and comes forth again, yet once more to make a last effort to save One whose mysterious! words had now strangely moved his very inmost soul. What a moment for that hapless pagan! One expression of an honest and bold determination to take a responsibility on himself from which no Roman magistrate ought ever to have shrunk; one righteous resolve to fol- low the dictates of his conscience, and the name of Pilate would never have held its melancholy place in the Christian’s creed as that of the irresolute and unjust judge who, against his own most solemn convictions, gave up toa death of agony and shame One whom he knew to be innocent, and even dimly felt to be Divine*. But that word was never be braving the wrath of some un- known deity, and now anxiously puts the question πόθεν εἶ σύ (ver. 9),—‘ Was His descent indeed such as the mysterious title might be understood to imply?” To this the ἄνωθεν (ver. 11) forms, and probably was felt by Pilate to form a kind of indirect answer: see Stier, Disc. of our Lord, Vol. Vu. p. 391 586. (Clark), where the last question is well explained ; comp. Lange, Leben Jesu, 1. 7. 7, Part m1. Ὁ. 1527. 1 The difficult words διὰ τοῦτο ὁ παραδιδούς μέ σοι κιτ.λ. (John xix. 11), which the Evangelist notices as having still more caused (ἐκ τούτου ἐζήτει) Pilate to renew his efforts, appear to refer to Caiaphas as the official representative of those who formally gave over our Lord to the Roman governor (Matth. xxvii. 2, Mark xv. 1), and to imply—that his guilt was greater, because, when he had no power granted him from above against our Lord, he gave the Lord up to one who had, and whose power was plenary. In a word, Pilate, the in God’s hands, the bearer of the sword, is guilty because he acts against his convictions, but he who gave up the Lord to this bearer of the sword is more guilty, because he knew what he was doing, and was acting against clearcr knowledge and fuller hght. 2 The character of Pilate though often discussed, has not always been The fair state- ment seems to be that he was a thorough and complete type of the later-Roman man of the world. Stern, but not relentless (see Fried- lieb, Archéol. § 34, p. 122), shrewd, and world-worn, prompt and prac- tical, haughtily just, and yet, as the early writers correctly perceived, instrument correctly estimated. The Last Passover. 351 spoken. Cries now smote upon Pilate’s ears at which every previous impression was forgotten. Instinctive sense of justice, convictions, preposses- sions, apprehensions were all swallowed up in an instant, when he heard himself denounced before the multitude, before the Sanhedrin, and before his own soldiers as ‘no friend to Cesar’, if he let go one who by His assumptions had practically spoken against that dreaded name*. Already in imagination the wretched to Ceesar,’ ‘No friend man saw himself in the presence of his gloomy and suspicious master, informed against, condemned, degraded, banished’. self seeking and cowardly (ἄνανδρος σφόδρα, Chrys. ; comp. Const. A pos. τ v. £4), able to perceive what was right, but without moral strength to follow it out,—the sixth Procurator of Judea stands forth a sad and terrible instance of a man whom the fear of endangered self-interest drove not only to act against the delibe- rate convictions of his heart and his conscience, but further to commit an act of the utmost cruelty and in- justice even after those convictions had been deepened by warnings and strengthened by presentiment. Com- pare Niemeyer, Charakt. Vol. I. p. 121 sq., Luthardt, Johann. Evang. Part I. p. 128 sq., Winer, RWB. Art. ‘ Pilatus,’ Vol. 11. p. 262, and for re- ferences to various treatises on this subject, Hase, Leben Jesu, § 117, p- 198. 1 See John xix. 12, οὐκ ef φίλος τοῦ Καίσαρος. This appellation was probably not here used in its formal and semi official sense ‘amicus Ce- saris’ (Sepp, Leben Chr. vi. 60, Vol. Il. p. 519), but in its more simple meaning of ‘friendly and true to It was enough: Pilate must the interests of Cesar.’ The con- cluding words mds ὁ βασιλέα κ.τ.λ, must also have had their full effect on the Procurator, who probably knew full well how truly in those times ‘majestatis crimen omnium accusationum complementum erat.’ Tacit. Annal. 111. 38. 2 All that the unhappy man was now probably dreading in imagina- tion finally came upon him. On the complaint of some Samaritans, Vitel- lius, the President of Syria, sent his friend Marcellus to administer the affairs of Juda, and ordered Pilate to go to Rome to answer the charges preferred against him; see Joseph. Antig. XVII. 4.2. This deposition appears to have taken place in the lifetime of Tiberius (see Winer, RWB. Art. ‘Pilatus,’ Vol. 11. p. 261), and about Easter, a.D. 36. The sequel is said to have been disgrace and misfortunes (Euseb.), and not long afterwards, death by his own hand; see Euseb. Hist. Eccl. τι. 7. For a good account of his political life, see Ewald, Gesch. Christus’, p. 30 Sq. a Joh. xix. 12 LECT. VIl. a Joh. xix, 15 b Ib. THE Crv- CIFLXION, © Joh. xix. 16 902 The Last Passover. not come to this dishonour; the Galilean must die; it remains only to pronounce the sentence. The Roman again ascends the tribunal, now de- termined, yet with words of jibing bitterness to- wards his tempters*, which show the still enduring struggle in his unhappy soul; but again the ominous rejoinder ‘ We have no king but Cesar,’ and the struggle is ended. The sentence is pronounced, and the Saviour is led forth to Golgotha'. On that concluding scene our words must be guarded and few. ‘The last sufferings of the Eter- nal Son are no meet subject for lengthened de- scription, however solemn and reverential be the language in which it is attempted to be conveyed. Let us then presume only with all brevity to illus- trate the outward connexion of events which the inspired writers have been moved to record......The Chief Priests and Scribes now at length have Him for whose blood they were thirsting formally de- livered over* into their murderous hands. With the aid of the Roman soldiery’ who had now ΟΠ Into the difficult questions re- lating to the site of this place we cannot here enter further than to remark (a) that the name (Chald. xnbada) is perhaps more plausibly understood as referring to the gene- ral form of the place (Cyril of Jerus., al., but see Caspari, Chron.-Geogr. Einleit. § 176),—possibly a low, rounded, bare hill (Ewald, (Gesch. Chr. p. 434)—than to the skulls of the criminals executed there (Jerome, al.) ; (Ὁ) that it appears to have been in the vicinity of some thoroughfare (Matth. xxvii. 39), and lastly (c),— if it be not presumptuous to express an opinion on a question of such ex- treme difficulty, —that the arguments in favour of its proximity (at any rate) to the present traditional site, appear to preponderate: see, on the one hand, the able arguments of Williams, Holy City, Vol. 11. p. 13 sq., and on the other Robinson, Pa- lestine, Vol. I. p. 407 8q., to which add an article by Fergusson in Smith, Dict. of Bible, Vol. τ. p. 1017 sq. The nearness of the assumed site to that of Herod’s palace is a fact of some importance. 2 In John xix. 17 sq. the gram- matical subject would seem to be the same as the αὐτοῖς of the pre- ceding verse, ὁ.6. the ἀρχιερεῖς ver. The Last Passover. 353 removed from Him the garb of mockery*, they Lect. “led the Saviour without the gate to a spot of ne slightly rising ground, known by a name which the ee ΝΒ shape of the rounded summit may perhaps have suggested, —Golgotha or the place of a skull. Ere, however, they arrive there, two touching incidents are specified by the Evangelists,—the unrestrained lamentation and weeping of the women’ that formed part of the vast attendant multitude, and the substitution of Simon of Cyrene’ as bearer of the cross in the place of the now exhausted Re- deemer. The low hill is soon reached; the cross is fixed; the stupefying drink is offered and re- fused’; ruthless hands strip away the garments’; " ch. xxvii. 34 15. The soldiers seem first specially mentioned ver. 23, but, from the distinctly specified ὅτε ἐσταύρωσαν (ib.) and the statements of the other Evangelists, were obviously through- out the imstruments by which the sentence was carried out. The party of the Sanhedrin, are however, still clearly put forward as the leading actors: they crucified our Lord (John xix. 18, Acts v. 30); Roman hands drove in the nails. 1 This incident is only specified by St Luke (ch. xxiii. 27 sq.), who as we have already had occasion to remark, mentions the ministrations of women more frequently than any of the other Evangelists; see Lect. 1. Ῥ. 30, note I. 2 He is said both by St Mark (ch. xv. 21) and St Luke (ch. xxiii. 26) to have now been ἐρχόμενος ἀπὸ dypod,—a comment which may perhaps imply that he had been labouring there, and was now re- turning (‘ onustus ligno,’ Light- foot, Hor. Hebr. in Mare. l. c.) EK. H. I. some time before the hour when (if the day was the παρασκευὴ τοῦ πάσχα) servile work would com- monly cease; comp. Friedlieb, Ar- - chdol. § 17, p. 41. If this be the meaning of the words, they may be urged as supplying a subsidiary proof that the day was Nisan 14 and not Nisan 15 : see p. 322, note 1, where this and a few similar passages are briefly specified. 3 See Matth. xxvii. 35, Mark xv. 24, Luke xxiii. 34, John xix. 23. None of these passages are opposed to the ancient belief that a linen cloth was bound round the sacred loins, as the apocryphal Evang. Ni- codemi (cap. 19) cursorily, and so perhaps with a greater probability of truth, mentions in its narrative of the crucifixion. What we know of the prevailing custom has been thought to imply the contrary (see Lipsius, de Cruce, 11. 7); still as this is by no means certain, the un- doubted antiquity of the apocryphal writing to which we have referred 23 354 The Last Passover. Lect. the holy and lacerated body is raised aloft; the VI _ hands are nailed to the transverse beam; the feet are separately nailed' to the lower part of the upright beam; the bitterly worded accusation is xwa',, fixed up above the sacred head*; the soldiers di- vide up and cast lots for the garments, and then, » ver. 36 as St Matthew has paused to specify, sit watching, the stolid impassive spectators of their fearful and now completed work. Oceur- It was now, as we learn from St Mark’, about rences tr” the third hour * and to the interval between this to the Ξ . ‘ © vi hour, 2d mid-day must we assign the mockeries of the ‘ch.xv.25 passers by“, the brutalities of the soldiery®, and ἃ ch. xxvii. 39 the display of inhuman malignity on the part of xa 46 the members of the Sanhedrin‘, who now were βὰν τιν striving, Chief-priests and Elders of Israel as they may justly be allowed to have some weight : see Hofmann, Leben Jesu, 8 84, Ὁ. 373, and compare Hug, Fried. Zeitschr.Vu.p.161 sq.(cited by Winer). 1 This is a very debated point. The arguments, however, in favour of the opinion advanced in the text, viz. that not thee (Nonnus, p. 176, ed. Passow) but four nails were used, seem perhaps distinctly to prepon- derate: see Friedlieb, Archdol. ὃ 41, p- 144 sq., Hofmann, Leben Jesu, p- 375. The attempt to show that it is doubtful even whether the feet were nailed at all (comp. Winer, de Pedum Affixione, Lips. 1845, and RWB. Vol. 1. p. 678) must be pro- nounced plainly futile, and is well disposed of by Meyer, Komment. wb. Matth. xxvii. 35, p. 533 8q. Fora full account of the form of the cross, which, in the present case, owing to the τίτλος fixed thereon (John xix, 19), was probably that of the crux im- missa (+), not of the crue commissa (T), see esp. Friedlieb, Archdol. § 36, p. 130,—and for the assertion that the holy. body was raised, and then nailed, ἐδ. § 41, pp- 142, 144. 2 This again is a doubtful point owing to the distinct statement of St John, who specifies it as ὥρα ws ἕκτη (ch. xix. 14). As the supposi- tion that the fourth Evangelist here was reckoning from midnight (comp. Wieseler, Chron. Synops. p. 410 sq. Greswell, Dissert. xLu. Vol. 11. p. 229) does not seem satisfactorily made out, and the old assumption of an erratum (ς' for J τ see Cas- pari, Einleit. § 174, and comp. Al- ford in loc.) extremely precarious, we must either leave the difference as we find it, or, what is not unrea- sonable, suppose that the hour of crucifixion was somewhere between the two broad divisions, the 3rd and 6th hours, and that the one Evan- gelist specified the hither, the other the farther terminus. The Last Passover. 3D5 were, by every fiendish taunt and jibe to add to 107. the agonies of the crucified Lord, when even, as it would seem®, the rude multitude stood around in * Comp. WALT Luke wistful and perhaps commiserating silence. To the xxiii, 3s same period also must we refer the narrative of the mercy extended to the penitent malefactor®, and” 39 St John’s affecting notice of our Lord’s tender care for the forlorn Virgin-mother®, who with her sister’, and the faithful Mary of Magdala, was remaining up to this fearful hour nigh to the Redeemer’s cross, but who now, it would seem, yielded to what she might have either inferred or perceived was the desire of her Lord, and was led away by the beloved Apostle’. 1 Τὸ has recently been considered doubtful whether three or four wo- men are here specified, ὁ. 6. whether the sister of the blessed Virgin is to be regarded as identical with the wife of Clopas, or whether we have in fact two pairs, Mary and her sister, Mary the wife of Clopas and Mary Magdalene. The latter opi- nion has been maintained by Wiese- ler (Stud. τι. Krit. for 1840, Ρ. 648 sq.) and adopted by Lange (Leben Jesu, Part 11. p. 1558), Ewald (Gesch. Chr. p. 438), Meyer (im loc.) and others, but on grounds that seem wholly insufficient to overcome (a) the improbability that the sister of the Virgin should have been thus vaguely mentioned in a passage which appears studiedly explicit and distinct, and (0) the improbability arising from the general style of St John that καὶ should have been omitted (the Syr.-Pesh. inserts it), and the women thus enumerated in pairs ; contrast John ii. 12, where we might have almost expected such a separation, and ch. xxi, 2. Wiese- ler conceives the unnamed ἀδελφὴ to have been Salome, and Meyer finds in the passage a trace of the Apostle’s peculiarity not directly to name himself or his kindred ; but as ch. i. 42 (where Meyer asserts that James was then called though not mentioned) proves utterly nothing, and ch. xxi. 2 proves the contrary, we seem to have full reason for ad- hering to the usual acceptation of the passage, and for believing that the sister of the Virgin was the wife of Clopas: see Luthardt, das Johann. Evang. Ῥατῦτι. p. 419, Ebrard, Avitik der Evang. Gesch. § 108, p. 555. 2 This seems a reasonable in- ference from John xix. 27, the dw ἐκείνης ὥρας appearing to mark that the Apostle at once and on the spot manifested his loving obedience by leading away the Virgin-mother to his own home. After this (μετὰ τοῦτο, ver. 28), and during the three- hour interval of darkness the Apo- stle would have returned, and thus have been the witness of what he has recorded, ver. 28 sq. In con- 23—2 ° ch. xix. 26 900 The Last Passover. But could all these scenes of agony and woe thus fearfully succeed each other, and nature re- reef, main impassive and unmoved? The sixth hour a ‘0 now had come*. Was there to be no outward sign, hour. no visible token that earth and heaven were sym- Sage pathizing in the agonies of Him by whose hands Mk. xv. 33 they had been made and fashioned? No verily, it could not be. If one Evangelist, as we have al- » Lect. 1. ready observed”, tells us that on the night of the P-°3 Lord’s birth a heavenly brightness and glory shone forth amid the gloom, three inspired witnesses now tell us that a pall of darkness was spread over the °Matt. Whole land! from the sixth to the ninth hour’. Mk. xv°33 But while they thus specially notice the interval, it ἀρχαῖος may be observed that they maintain the most so- lemn reserve as to the incidents by which it was marked, Though full and explicit as to the cir- cumstances of the agony in the Garden, they are here profoundly silent. The mysteries of those hours of darkness, when with the sufferings of the LECT. Vil. The dark- firmation of this view it may be noticed, that among the women spe- cified as beholding afar off (Matth. xxvii. 56, Mark xv. 40) the Virgin is not mentioned; comp. Greswell, Dissert. Xu. Vol. ul, p. 249, Stier, Disc. of Our Lord, Vol. vil. p. 479 (Clark). 1 This darkness, as now seems properly admitted by all the best expositors, was neither due to any species of eclipse, nor to the deepen- ed gloom which in some cases pre- cedes an earthquake (comp. Milman, Hist. of Chir. Vol. τ. p. 363), but was strictly supernatural,—the appointed testimony of sympathizing nature : ‘Yea, creation itself,’ as it has been well said, ‘bewailed its Lord, for the sun was darkened, and the rocks were rent.’ Cyril Alex. Comment. on St Luke, Serm. cuit. Part 11. p- 722,—where reference is made to Amos (ch. vili. 9, not v. 8) as hav- ing foretold it: compare Bauer, de Mirac. obscurati solis, Wittenb. 1741. External heathen testimony appears not to have been wanting (see Tertull. Apologet. cap. 21), though as recent chronologers have properly shown, the constantly-cited notice of the freedman Phlegon (apud Syncell. Chronogr. Vol. I. p. 614, ed. Bonn) has no reference to the present mi- racle, but to an ordinary eclipse the year before ; see Ideler, Handb. der Chronol. Vol. τι. p. 417, Wieseler, Chron. Synops. p. 388. The Last Passover. SOF agonized body mingled the sufferings of the sacred soul, the struggles with sinking nature, the accu- mulating pressure of the burden of the world’s sin, the momently more and more embittered foretast- ings of that which was its wages and its penalty, the clinging desperation of the last assaults of Satan and his mustered hosts’, the withdrawal and darkening of the Paternal presence,—mysteries such as these, so deep and so dread, it was not meet that even the tongues of Apostles should be moved to speak of, or the pens of Evangelists to record. Nay, the very outward eye of man might now gaze no further. All man might know was by the hearing of the ear. One loud cry revealed all and more than all that it is possible for our na- ture to conceive,—one loud cry of unfathomable woe, and uttermost desolation’, and yet even as its very accents imply of achieved and consummated victory. Even from the lowest depths of a tor- tured, tempted, sin-burthened, and now forsaken 1 It is worthy of consideration whether the important and difficult passage, Col. 11. 15, may not have some reference to this awful period. If, as now seems grammatically certain, ἀπεκδυσάμενος is to be taken in its usual and proper middle sense, may not the ‘stripping off from Himself of Powers and Principali- ties’ have stood in some connexion as to time with the hours when the dying but victorious Lord, even out of the darkness, called unto His God, and by His holy surrender of Himse'f into the hands of His Eter- nal Father quelled Satanic assaults, which though not recorded, and scarcely hinted at (compare however Luke xxii. 53, and observe Luke iv. 13), we may still presume to think would then have been made with fearfully renewed energies : see Com- mentary on Col. l. c. p. τότ. 2 On the words of our Lord here referred to,—which are indeed far far from being ‘perhaps a phrase in common use in extreme distress,’ as Milman coldly terms them (Hist. of Chr. Vol. 1. p. 364), and which the two inspired witnesses who record them have retained even in the very form and accents in which they were uttered,—see esp. the thoughtful comments of Stier, Disc. of our Lord, Vol. vit. p. 483 sq., Lange, Leben Jesu, τι. 7.9, Part ΠΙ. p. 1573, and compare Thesaur. Theol. (Crit. Sacr.) Vol. 11. 247 sq. 358 The Last Passover. Lect. humanity,—even from the remotest bound, as it _Y™- were, of a nature thus traversed to its extremest limits!, and thus feelingly realized in all the mea- sures of its infirmity for man’s salvation, the Sa- es viour cried unto God as His God*; the Son called Mk. xv. 34 unto Him with whom—even in this hour of dere- liction and abandonment—He felt and knew that He was eternally one,—yea, and as the language of inspiration has declared, He ‘was heard in that > Heb. ν. 7 He feared”.’ With the utterance of that loud ery, or, perhaps, more probably, not till the Lord had resigned His spirit, the clouds of darkness gradually rolled away and the light broke forth’.... However this may be, these awful moments were profaned by a mockery and a malignity on which it is fearful to dwell. We shudder as we read that the words of that harrowing exclamation, words first spoken by the prophetic Psalmist® and the outward mean- Pa. xx. 'T 1 Compare Cyril Alex.: ‘He who excels all created things, and shares the Father’s throne, humbled Himself unto emptying, and took the form of a slave, and endured the limits of human nature, that He might fulfil the promise made of God to the forefathers of the Jews.’ Commentary on St Luke, Serm, ΟἹ Π|. Part I. p. 722. 2 It seems most consistent with the deep mysteries of these hours to conceive that the darkness had not passed away when the Lord uttered the opening words of Psalm xxii. I. Whether the light returned imme- diately afterwards (Stier, Disc. of Our Lord, Vol. vu. p. 483, Clark), or not till after the occurrence of the other supernatural phenomena, can- not be ascertained. Under any cir- cumstances, we must certainly main- tain that these words of Psalm xxii. were not, as asserted by Milman (Hist. of Christianity, Vol. 1. p. 364), our Lord’s ‘ last words,’ it being perfectly clear from St Matthew that after the "Edw, ‘Edw, «.7,A. our Lord uttered at least another cry (πάλιν κράξας, ch. xxvii. 50). The received opinion seems undoubtedly the right one; according to which the sixth word from the cross was Τετέλεσται (John xix. 30), the dast words Πάτερ, els Tas χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου [compare παρέδωκεν τὸ πνεῦμα, John xix. 30], as recorded by St Luke (ch. xxiii. 46): compare, if necessary, Stier, Disc. of Our Lord, Vol. virl. p. 28 (Clark), Meyer, ἐδ. Luk. p. 498 (ed. 3). The Last Passover. 909 ing of which no Jew could possibly have misun- derstood, were studiously perverted by a satanic malice’, and that the most holy name of the Eter- nal Father was used by the Jewish reprobates that stood around as that wherewith they now dared to make a mock at the Eternal Son*. One solitary act of instinctive Mk. xv. 35 had now come. But the end compassion* was yet to be performed; the sponge of vinegar was pressed to the parching lips; the dying Lord received it, and with a loud ery of con- sciously completed victory for man, and of most loving resignation unto God’, bowed meekly His Divine head and gave up the ghost. Jesus was dead. Can we marvel, then, when Ze por- LECT. Vik: ἃ Matt. XXVil. 47 tents that we read that the most awful moment in the history followed our Lord's of the world was marked by mighty and significant dean. portents,—that the veil”, that symbolically sepa- rated sinful man from his offended God, was now Mk. xv. 38 rent in twain‘, that the 1 There is no reason for thinking with Euthymius (in Matth. xxvii. 47) that those who said ᾿Ἡλίαν φωνεῖ (Matth. 1. 4) were Roman soldiers (τὴν ᾿βραΐδα φωνὴν ἀγνοοῦν- tes), who only caught the sound of the words uttered. There was here neither misunderstanding nor imper- fect hearing, but onlyamockery which had now become verily demoniacal. 2 This would seem to be the cor- rect statement, as we learn from Mark xv. 36 that the poor wretch joined in the mockery of the rest, and yet must apparently infer from Matth. xxvii. 49, that his present act was regarded as one of mercy which his companions sought to re- strain. It may be true, as has been suggested by some expositors, that the man was really touched by the earth quaked’, that the Saviour’s suffering, now perhaps made more apparent by the διψῶ of John xix. 28, and that under the cover of mockery he still persisted in performing this last act of com- passion. At any rate the δραμὼν (Matth. xxvii. 48, Mark xv. 36) and ἄφετε (Mark xv. 36,—not impro- bably ‘let me alone’) seem very fairly to accord with such a supposition. 3 The remark of Draseke (cited by Stier) is perhaps not wholly fan- ciful,—that the Jt is finished was more especially directed to men, as the farewell greeting to earth, and that the Father, into thine hands was, as it were, ‘ His entrance-greeting to heaven.’ Dise. of Our Lord, Vol. vit. Ρ- 28 (Clark). 4 That the veil of the Temple here specified was that which sepa- b Matt. XXVIL. 51 © Matt. XXvil. 51 LECT, ΕΣ. * Matt. XXVvii. 52 Ὁ ver. 54 Luke XXiil. 47 © Luke xxiii. 48 d ver. 49 360 The Last Passover. rocks were rent and the graves opened’, and that by the vivifying power of the Lord’s death they that slumbered therein arose, and after their Sa- viour’s resurrection were seen by many witnesses’. Such things were known, patent, and recognized; they were seen by Jews and by Gentiles; by the centurion on Golgotha”, and by the priest in the temple; by the multitudes that now beat their breasts in amazed and unavailing sorrow’, and by the women and kinsmen that stood gazing afar off’; they were believed in and they stand re- corded; yea, and in spite of all the negative criti- cism that the unbelief of later days has dared to rated, not the Holy place from the rest of the Temple (Hug), but the Holy place from the Holy of Holies, seems most clearly shown not so much by the mere term used (κατα- πέτασμα not κάλυμμα; Friedlieb, Archiol. § 47, p. 172), as by the authentic elucidations supplied by the inspired author of the Epistle to the Hebrews; see ch. ix. 7 sq., x. 20. The remark of Lightfoot (Hor. Hebr. in Matth. xxvii. 51) that according to custom the High-priest entered on one side of the inner veil, may perhaps illustrate the full meaning of the sign: the veil now, as we are distinctly told by St Luke, was rent in the midst (ἐσχίσθη μέσον, ch. xxiil. 45), a statement made still more explicit by the ἐσχίσθη ἀπὸ ἄνωθεν ἕως κάτω els δύο of St Mat- thew (ch. xxvii. 51) and St. Mark (ch. xv. 38). 1 Nothing can be more unwar- rantable than to speak of this state- ment of the inspired Evangelist as the mythical conversion into actual history of the sign of the rent graves (Meyer, tb. Matth, xxvii. 52), nor Jess in harmony with sound principles of interpretation than to term these resurrections (ἠγέρθησαν, ver. 52) visionary appearances of the spirits (contrast πολλὰ σώματα, ver. 52) of deceased brethren confined to the minds of our Lord’s followers (Milman, Hist. of Chr. Vol. τ. p. 365), when the words of St Matthew are so particularly definite and ex- plicit; compare ver. 52, 53. We are plainly told that at the Lord’s death the bodies of slumbering saints arose (φωνὴ αὐτοὺς ἤγειρε, Chrys.; but?); and we are as plainly told, with the addition of a special and appropriate note of time, that after our Lord’s resurrection they entered into the Holy City and were 586. there by many. Into particu- lars it is unwise and precarious to enter ; if, however, further comments be needed, the student may be re- ferred to the special dissertation of Calmet; see Jowrnal of Sacr. Lit. for 1848, p. 112, and comp. Lard- ner, Works, Vol. X. p. 340. The Last Passover. 361 bring against them’, they remain and will remain LEcT. VIL. even unto the end of time, as the solemn testimony ——__ of nature to the truth of the mighty mystery of redeeming Love. And now the day was beginning to wane, and within Jerusalem all was preparation for pas- chal solemnities which henceforth were to lose their deepest and truest significance. Eager bands of householders? were now streaming into the Temple, each one to slay his victim, and to make ready for the feast. It was a Passover of great solemnity*. The morrow was a high day, a double Sabbath, a day which was alike the solemn fifteenth of Nisan and the weekly festival*. 1 Some critical writers have ven- tured to consider Matthew xxvii. 52 an interpolation ; see Norton, Jn- trod. to the Gospels, Vol. I. p. 216, and compare Gersdorf, Bectrége, Ῥ. 149. Such a statement is wholly unsupported by external evidence, and is rejected even by those who regard this portion of the narrative as mythical: see Meyer, Komment. ub. Matth. p. 542 (ed. 4). has been freely made by this last- mentioned writer and others to the Reference Evang. Nicodem. cap. 17 sq. as con- taining the further development of the incident. This statement, pro- bably designed to be mischievous, is not wholly correct. The notices of the event in question are really very slight, and in language closely re- sembling that of St Matthew (see Evang. Nicod. cap. 11); in fact the only use made of the incident by the apocryphal writer is to introduce the narrative of Carinus and Leu- cius, which refers nearly exclusively to the Lord’s descent into Hades and appearance in the under-world. Not unna- Tf the Evang. Nicod. tends to prove anything, it is this, that the ancient writer of that document regarded Matth. xxvii. 52 as an authentic statement, and as one which no current traditions enabled him to embellish, but which was adopted as a convenient starting-point for his legendary narrative. 2 See especially Friedlieb, A7chdiol. § 18, p. 47 sq., where this and other ceremonies connected wth the Pass- over are very fully illustrated. 3 The efforts of those writers who regard this Saturday as Nisan 16 cannot be considered successful in proving it to have been a ‘high day’ (John xix. 31). The principal fact adduced in favour of such an opinion is that on this day the first- fruits were presented in the Temple; see Wieseler, Chron. Synops. p. 385, Robinson, Harmony, p. 150 (Tract Society). If on the contrary the day be regarded as Nisan 15, then all becomes intelligible and self-ex- planatory, the solemn character of Nisan 15 being so well-known and The ve- moval from the cross and burial of the Lord’s body. * Jo. xix.31 LECT. VF. ® Jo.xix. 32 b ver. 34 362 The Last Passover. tural then was it that petition should be made to Pilate for the prompt removal from the cross of the bodies of those who had been crucified in the forenoon, that the approaching day might not be legally profaned. The petition is granted; the legs of the two malefactors are broken* to hasten their death’, but no bone is broken of that sacred body which now hung lifeless between them. A spear is thrust into the holy 5148", perchance in the neighbourhood of the heart, to make sure that life is extinct, and forthwith a two-fold sign was vouchsafed, whether natural or supernatural we know πού", but which the fourth Evangelist was specially moved to record and in which we may, with all the best interpreters of the ancient Church, not perhaps unfitly recognize the sacramental so distinctly defined ; see Exod, xii. 16, Lev. xxiii. 7. 1 The breaking of the legs has been thought to include a coup de grace (see Friedlieb, Archdol. § 48, and compare Hug, Freib. Zeitschr. ll. p. 67 sq.), as the crurifragium would not seem sufficient in itself to extinguish life. As, however, such an expansion of the term has not been made out (Amm. Marcell. Hist. X1v. 9 is certainly not suffi- cient to prove it), and as the present passage seems to show that it had reference to the death of the sufferer (comp. John xix. 33), we must con- clude that it was found by experience to bring death, possibly slowly, but thus not unconformably with the fearful nature of the punishment. 3 The emphatic language of St John (ch. xix. 34) seems to favour the opinion that it was a superna- tural sign. The use made of this incident by Dr Stroud (Physical Death of Christ, Lond. 1849) and others to prove that our Lord died of a ruptured vessel of the heart is ingenious, but seems precarious. Without in any way availing our- selves of the ancient statement that our Lord’s death was hastened supernaturally (see Greswell, Dissert. XLII, Vol. Ill. p. 251), we may per- haps reasonably ascribe it to the exhausting pains of body (see Rich- ter quoted by Friedlieb, Archdol. § 44), which though in ordinary cases not sufficient to bring such speedy death, did so in the pre- sent, when there had been not only great physical suffering previously, but agonies of mind which human thought cannot conceive, and which clearly appear (comp. Matth. xxvii. 46) to have endured unto the very end, The Last Passover. 363 symbol both of the communion of our Master’s LEcr. body and blood, and of the baptismal laver of regenerating grace....The sacred body was taken from the cross and was still in the custody of the soldiers, when a secret disciple, the wealthy Joseph of Arimathea, who as a member of the supreme court would know that the bodies were to be removed, now came to Golgotha’, and after finding that the Procurator’s permission was car- ried out, emboldened himself* so far as to beg “Mk-xv.42 personally for the Lord’s body from that un- righteous judge. The request is freely granted’, and the holy body is borne by the pious Joseph to a garden nigh at hand”, which was probably his Jo.xix.4: own property, and in which was a tomb that he had hewn out of the rock’, wherein man had ὩΣ never yet been laid*. Aided by one who at first 1 Luke came secretly to the Lord under cover of night, but “"” *? now feared not to bring his princely offering? of 1 See Matth. xxvii. 57, where the ἦλθεν would seem naturally to have teference to the scene of the inci- dents last mentioned, ὁ, 6. to the place of crucifixion. While the soldiers were waiting for the sequel of the crurifragium (John xix. 32) Joseph would easily have had time to go to the Pretorium and prefer his request to Pilate. The touch sup- plied by the τολμήσας of the graphic St Mark (ch. xv. 43) should not be left unnoticed. 2 It is not improbable that the term ἐδωρήσατο was designedly used by St Mark (ch. xv. 45), as imply- ing that Pilate gave up the holy body without demanding money for it; see Wetstein zm loc. Had not Joseph been moved to perform this pious office, it would seem that the Lord’s body would have been re- moved to one of two common se- pulchres reserved for those who had suffered capital punishment,— ‘unum occisis gladio et strangulatis, alterum lapidatis [qui etiam suspen- debantur] et combustis.’ ‘ Sanhedr.’ vi. 5, cited by Lightfoot, in Matth. xxvii. 58 ; comp. Sepp, Leben Christi, vi. 76, Vol. 111. p. 602. 3 This we learn from St John was of the weight of 100 pounds (ch. xix. 39), and did indeed display what Chrysostom rightly calls the μεγαλοψυχίαν τὴν ἐν τοῖς χρήμασι (in Matth. Hom. ΤΙΧΧΧΥΠΙ.) of the faithful and true-hearted ruler. The myrrh and aloes were probably mixed, and in the form of a coarse LECT. 364 The Last Passover. myrth and aloes openly, and in the light of day, the ina faithful disciple* solemnly performs every rite of shi τρι honouring sepulture. Yea the hands of two mem- > Luke Xxiii. 51 © Matt. ΧΧΥΙΪ. 61 4 Luke xxiii. 56 bers of that very council that had condemned the Lord to death, but one at least of whom had no part in their crime”, are those that now tenderly place the redeemer’s body in the new rock-hewn tomb....And now all is done, and the Sabbath well nigh begun. The King’s Son is laid in His sleep- ing chamber; the faithful Mary Magdalene and the mother of Joses', who in their deep grief had remained sitting beside the tomb’, now return to the city to buy spices and ointments‘, and make preparations for doing more completely what had now necessarily been done in haste; the great stone is rolled against the opening of the tomb*; powder freely sprinkled between the ὀθόνια with which the body was swathed: see John xix. 40. For further details see Friedlieb, A rchéol. $50, p. 171 sq. and Winer, RW. Art. ‘ Leichen,’ Vol. τι. p. 15. 1 The reading is somewhat doubt- ful (Lachmann, Tregelles, Tischend., ἡ “Iwonros,—apparently rightly), though the person designated is not, Ἰωσῆτος being only the Greek form of the more familiar Ἰωσῆ. Wieseler (Chron. Synops. p. 426, note) adopts the reading of the Alexandrian MS., ἡ ᾿Ιωσήφ, and considers the Mary here mentioned to have been the daughter of the honourable man who bore that name; this, however, has been rightly judged by recent critics to be open to objections combined with the small amount of external evidence on which the reading rests, are decisive against it; see Meyer ἐδ, Mark. which, p- 180 (ed. 3). With regard to the two women, it would seem from Matth. xxvii. 61 (καθήμεναι ἀπέ- ναντι τοῦ τάφου), compared with Mark xv. 47, Luke xxiii. 55, that at present they took but little part, but sat by, stupefied with grief, while the two rulers (John xix. 40, ἔλαβον, ἔδησαν) performed the prin- cipal rites of sepulture. ? The tombs were then probably, as now, either (a) with steps and a descent in a perpendicular direc- tion, or (4) in the face of the rock and with an entry in a sloping or horizontal direction. The tomb of our Lord would seem to have been of the latter description; tombs of the former kind are perhaps alluded to Luke xi. 44. The stone which was rolled against the opening and in this case appears to have com- pletely filled it up (comp. John xx. I, ἐκ τοῦ μνημείου, and see Meyer The Last Passover. 365 the two pious rulers turn their steps to J erusalem, LECT. and all rest on the sabbath-day ‘according to the ee commandment*.’ * Luke With the first Evangelist’s notice of the request Ἶ preferred by the members of the Sanhedrin that the sepulchre should be guarded”, and with a? Matt. brief mention of the Procurator’s curtly expressed Saas permission’, the sealing of the stone, and the‘ ver 6 setting of the watch', this lengthened portion of the inspired narrative now comes to its close. And here our Lecture shall at once conclude, Conelu- Practical reflections on events so numerous, and ae of such momentous interest, would far exceed the limits that must be prescribed to this work’, and would necessarily involve recapitulations which, in a narrative so simple and continuous as that here given by the Evangelists, might reasonably be deemed to a certain degree unnecessary and undesirable. Into such varied reflections then it may not now be wholly suitable to enter. Yet let us at least bear one truth which this portion in loc.) was technically termed Golal (Oda ; see Sepp, Leben Chr. νι. 77, Vol. 111. p. 608), and was usually of considerable size (Mark xvi. 4): see Pearson, Creed, Art. Iv. Vol. 11. p- 187 sq. (ed. Burton), and on the see Matth. xxviii. 14. In the former case permission is given in the form of a brusquely expressed command, means being supplied for it to be carried out, 2 It may again be noticed (see subject generally, the special work of Nicolai in Ugolini, Thesaur. Vol. XxXx1., and Winer, RWB. Art. ‘Graber,’ Vol. I. p. 443 sq. 1 See Matth. xxvii. 65, where the verb ἔχετε would seem more natu- rally imperative than indicative, as in the latter case the reference could only be to such a κουστωδία as the Chief-priests had at their disposal, i. 6. temple-guards, whereas the ac- tual watchers were Roman soldiers ; above, p. 39, note 2) that both this and the following Lecture were not preached, the required, owing to recent changes, being only six. The omission of practical com- ments or hortatory application will thus seem perhaps not only natural but desirable, as such addresses if merely of a general character, and not made to a special audience, can rarely be satisfactory. number ε΄ τὰ δ Pet. τί 24 b Eph. v. 2 366 The Last Passover. of our subject has presented to us, practically, vitally, and savingly, in mind,—even the everlast- ing truth, that our sins have been atoned for, that they have been borne by our Lord on His - cross, and that by His stripes we have been healed*. God grant that this belief of our fathers and our forefathers, and of the holiest and the wisest of every age in the Church of Christ may not at length become modified and diluted. Let words of controversy here appear not. Let no terms of party-strife appear at the close of a narrative of a love boundless as the universe, and of a sacrifice of which the sweet-smelling savour” has pervaded every realm of being,—let none such meet the eye of the reader of these concluding lines. Yet let the prayer be offered with all low- liness and humility that these weak words may have been permitted to strengthen belief in the Atonement, to convince the fair and candid reader of the written Word, that here there is something more than the perfection of a self-denial, some- thing more than a great moral spectacle at which we may gaze in a perplexed wonder, but of which the benefits to us are but indirect, the realities - but exemplary. No, it cannot be. That blood, which as it were, we have beheld falling drop by drop on Golgotha fell not thus fruitlessly to the earth. Those cur- tains of darkness shrouded something more than the manifestation of a moral sublimity. That cry of agony and desolation told of something more than a sense of merely personal suffering, or the closing exhaustions of a distressed humanity. The very outward circumstances of the harrowing his- The Last Passover. 367 tory raise their voices against such a bleak and cheerless theosophy. The very details of the varied scenes of agony and woe plead meekly yet per- suasively against such an estimate of the suffer- ings of an Incarnate God. May deeper medita- tion on these things bring conviction. May those who yet believe in the perfections of their human- ity, and doubt the efficacies of their Redeemer’s blood unlearn that joyless creed. May the specu- lators here cease to speculate; may the casuist learn to adore. Yea to us all may fuller measures of faith and of saving assurance yet be ministered, that with heart and mind, and soul and spirit we may verily and indeed believe that ‘Christ was once offered to bear the sins of many*, and that even as the beloved Apostle has said, ‘He is the propitiation for our sins, and not for ours only, but for the sins of the whole world”. aes 3 Heb. ix. 28 b 1 Joh. ii. 2 LECT. VIII. Introduc- tory com- ments. a 1 Cor, xv. 14 LECTURE VIII. THE FORTY DAYS. St Joun xx. 17. Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. Tue portion of the inspired narrative at which we have now arrived is the shortest, but by no means the least important of the divisions into which it has appeared convenient to separate the Gospel-history. In some respects indeed, it may be rightly termed the most important, as containing the account of that which was in fact the founda- tion of all apostolical preaching, and which, when alluding to the subject generally, St Paul has not scrupled to speak of * as that which alone gives a reality to our faith here and to our hope of what shall be hereafter! The resurrection of Jesus Christ, of Him whom Joseph and Nicode- mus laid in the new rock-hewn tomb, is no less the solemn guarantee to us of the truth of that in which we have believed, than also the holy 1 The nature of the Apostle’s so that ‘the denial or doubt of our argument, and the reciprocal infer- ences, viz. ‘that Christ’s resurrection from the dead is the necessary cause of our resurrection,’ and ‘that our future resurrection necessarily infers Christ’s resurrection from the dead,’ resurrection infers a doubt or denial of His resurrection,’ are well dis- cussed by the learned Jackson, in his valuable Commentaries on the Creed, x1. 16. 1, Vol. X. p. 307 Ἐπ’ (Oxford, 1844). The Forty Days. 369 LECT. pledge to us of our own future victory over death ACT and corruption. On the history of such an adorable manifesta- Beye tion of the Divine power and majesty of Him who πον dn saved us, and who has thus given δὴ infal- ee lible proof that He had as much the power’ to take his life again* as He had the mercy to*7™*"* lay it down,—on such a history, meet indeed will it be for us to dwell with thoughtfulness, preci- sion, and care. Meet indeed will it be to strive to bring into one every ray of Divine truth as vouchsafed to us in this portion of the Evangelical history, to miss no hint, to overlook no inference whereby our faith in our risen and ascended Lord may become more real and more vital, and our conviction of our own resurrection more assured and more complete?. And not of our own resurrection only, but 1 The Catholic doctrine on the Exposition of the Creed, Art. V. agency by which Christ was raised from the dead is nowhere better or more clearly stated than by Bp. Pearson, who, while stating the general truth ‘that the Father, Son, and Holy Ghost raised Christ from the dead,’ shows also that the spe- cial truth ‘that the Lord raised Him- self’ is distinct and irrefragable, as resting on our Lord’s own words (John ii, 22) and the way in which those words were understood by the Apostles : ‘If upon the resurrection of Christ the Apostles believed those words of ‘Christ, ‘‘ Destroy this temple, and I will raise it up again,” then did they believe that Christ raised Himself; for in those words there is a person mentioned which raised Christ, and no other person mentioned but Himself.’ BE. H. L. Vol. 1. p. 303 (ed. Burton). 2 Τὸ has been well said by Dr Thomas Jackson, that ‘Every man is bound to believe that all true believers of Christ’s resurrection from the dead shall be undoubted partakers of that endless and im- mortal glory into which Christ hath been raised. But no man is bound to believe his own resurrection in particular into such glory any fur- ther, or upon more certain terms, than he can (upon just and deliberate examination) find that himself doth steadfastly believe this fundamental article of Christ’s resurrection from the dead.’ Commentaries on the Oreed, xt. 16. 11, Vol. X. p. 326.8q., where there is also a short but ex- cellent practical application of the doctrine. 24 LECT. Δ εις μὲ 370 The Forty Days. even of what lies beyond. Yea, hints there are of partial answers not only to the question, ‘ How are the dead raised?’ but even to that further and more special question, ‘With what body do they come?’ which so perplexed the doubters of Corinth, and remains even to this day such a subject of controversy and debate. Into such questions the general character of my present undertaking will wholly preclude me from entering either formally or at length; nay, in a professed recital of events it will scarcely be convenient to call away the attention of the reader from a simple consideration of facts to their probable use as bases for specu- lative meditation; still it will not be unsuitable or inappropriate to bestow such a careful consi- deration on those parts of the subject which need it on their own account, as will also incidentally prove suggestive of fruitful thoughts in reference to our future state, our hopes and our expectations. The remembrance that our risen Lord was the veritable firstfruits of them that slept, that as He rose we shall rise, will always press upon us the thought that the nature of His resurrection-body* must involve something, at any rate, remotely 1 This difficult subject will not be formally discussed in the text, but in every case comments will be made upon the nature of those ap- pearances which seem to require more special consideration. From these, and above all from a sound exegetical discussion of the passages in question the student will perhaps be enabled to arrive at some opinion upon a very important subject. Meanwhile, without anticipating what will be best considered sepa- rately and in detail, it may be well to notice that there have been, roughly speaking, three opinions on the subject,—(a) that our Lord’s body was the same natural body of flesh and blood that had been cruci- fied and laid in the tomb; (ὁ) that it was wholly changed at the resur- rection, and became simply an ethe- real body,—something between mat- ter and spirit (ὡσπερεὶ ἐν μεθορίῳ τινὶ τῆς παχύτητος τῆς πρὸ τοῦ πά- θους σώματος καὶ τοῦ γυμνὴν τοιούτου σώματος φαίνεσθαι ψυχήν. Origen, contr. Cels. 11. 62); (ὁ) that it was The Forty Days. a7 1 analogous to the nature of the future bodies of His glorified servants, and must insensibly lead us to dwell with thoughtful care upon all the circumstances and details relating to those appear- ances which we are now about to recount. Let us then address ourselves to this important portion of the inspired history with all earnestness and sobriety. Never was there a time when medita- tions on the history of the risen yet not ascended Lord were more likely to be useful than now; never was there an age when it was more neces- sary to set forth events that not only imply but practically prove the Resurrection of the body’, and that not only suggest but confirm that teach- ing of the Church in reference to the future state, which it is the obvious tendency of the specula- tions of our own times to explain away, to modify, or to deny’. the same as before, but endued with new powers, properties, and attri- butes. Of these views (a) is open to very serious objections arising from the many passages which seem clearly to imply either (1) that there was a change in the outward ap- pearance of our Lord’s body, or (2) that its appearances aud disappear- ances involved something super- natural. Again (0) seems plainly irreconcileable with our Lord’s own declaration (Luke xxiv. 39), and with the fact that His holy body was touched, handled, and proved experimentally to be real. Between these two extremes (0) seems soberly to mediate, and is the opinion main- tained by Irenzeus, Tertullian, Hi- lary, Augustine (but not exclusively), and other sound writers of the early church, 1Cor.xv.6 XXvill. 17 LECT. VIET ἃ Matt. XXViii. 17 The Lord’ 8 Ascension. 412 The Forty Days. they are beholding their Lord, the chosen Eleven no sooner see than they adore*. That adoration the Lord now not only accepts but confirms by the mighty declaration that ‘all power now was given to Him in heaven and in earth” Yea, He gives it a yet deeper meaning and fuller signifi- cance, by now issuing His great evangelical com- mission, and by enhancing it with that promise of boundless consolation,—that with those that execute that commission He will be present unto the end, even unto the hour when His mediatorial kingdom shall be merged in the eternity of His everlasting reign’. One further and last interview is yet to be vouchsafed, and of that a holier mountain even than that of the Beatitudes is to be the scene and the witness. Warned, it may be, by the Lord Himself, or attracted thither by the near approach of the Pentecost*, the Apostles and those with Apostles seems plainly preposterous: ever and ever” (Rey. xi. 15), not see Stier, Disc. of Our Lord, Vol. ὙΠ. p- 280 (Clark), The assumption of Miiller and others that the doubting only lasted till the Lord came nearer (προσελθών, ver. 18) is precarious, as no hint of this is contained in the words. 1 Our own hopes of the future, as Bp Pearson has well observed, confirm our belief in our Redeemer’s eternal reign: ‘He hath promised to make us kings and priests, which honour we expect in heaven, be- lieving we shall reign with Him for ever, and therefore for ever must believe Him King. ‘“‘The king- doms of this world are become the kingdoms of the [our] Lord, and of His Christ, and He shall reign for only to the modificated eternity of His mediatorship, so long as there shall be need of regal power to sub- due the enemies of God’s elect; but also to the complete eternity of the duration of His humanity, which for the future is co-eternal to His divinity.’ xpos. of Creed, Art. V1.; see Moberly, Forty Days, p. 30 54. 2 Some difficulties that have been felt in the change of place in refer- ence to the earlier and later appear- ances of our Lord will be modified if we remember that the period we are considering was bounded by two festivals, which would of themselves involve journeyings to and from Judea. At first the disciples are found at Jerusalem, whither they The Forty Days. 413 them return to Jerusalem, their hearts full of Lact. mighty presentiments and exalted hopes. Yet eee again they see their Master in the neighbourhood of the Holy City*; yet again they hear from those * vee Divine lips fuller and more precise instructions’: μόνω they are taught to gaze backward down the great vistas of the prophetic Scriptures, to understand ἢ ver 44 and to believe’. Again too they hear trans-° ve: 45 cendent promises, promises of gifts and blessings now exceeding nigh*; but even yet they partially “Ac 5 misunderstand, and vaguely question’. Such in- quiries, however, are solemnly silenced*: they are to be the Lord’s witnesses; they are not to expect an earthly kingdom, but to prepare others for a had gone with their Lord to the feast of the Passover. A few days after the conclusion of the feast they leave the city and, in obedience to their Lord’s command, go to Galilee. After the solemn appear- ance vouchsafed to them in that country on the appointed mountain, probably towards the close of the Forty days, they naturally go up to Jerusalem to celebrate the Pentecost. In the neighbourhood of that city they see our Lord for the last time (Luke xxiv. 44 sq.), but whether un- expectedly or otherwise we cannot at all determine. 1 It seems not only perfectly rea- sonable to suppose that Luke xxiv. 44 Sq. is to be regarded as on the same day with Luke xxiv. 50—53, but right to deem it actually proved by the opening verses of Acts, ch, 1. The command to remain in Jeru- salem must, according to Acts i. 4, 5, be placed a few days before the Pentecost: when we meet then with the same command in Luke xxiy. 49 are we to believe that the same writer is so inconsistent with him- self as to imply that it was spoken six weeks before that festival? see Wieseler, Chron. Synops. p. 423 8q., and the judicious comments of Cas- pari, Chron.-Geogr. Einleit. § 195, p 210, The insinuation of Meyer (ib. Iuk. p. 5113 see also p. 514), that St Luke followed one tradition- ary account of the Ascension in his Gospel and another in the Acts, is a truly hopeless way of avoiding the force of a very just and very reason- able inference. 5. For some comments on the nature of the expectations of the Jews in reference to the Messiah’s reign, see Lightfoot, Hor. Hebr. in Act.i. 6. The supposition, however, of this able expositor that the ques- tion of the Apostles involved a kind of deprecation of the present esta- blishment of such a kingdom (‘an jam, Domine regnum iis restitues, qui te sic tractarunt?’) is neither probable nor in accordance with the context. ® ver. 7 LECT, VEL ® Acts i. 8 b Lu. xxiv. 51 414 The Forty Days. heavenly kingdom*. They marvel and they fol- low’......They now stand on the mountain down which the Triumphal entry had swept into the earthly Jerusalem, and from which the Triumphal entry into the heavenly Jerusalem, and the celes- tial, realms beyond’ shall be beheld by the same chosen witnesses. They follow their Lord even to the borders of the district of Bethany*, and then, even while His uplifted hands are confirming with a blessing” the words of the last promise, they behold Him parting from them, rising from Olivet higher and yet higher, still rising and still bless- ing, until the cloud* receives Him from their 1 The term ἐξήγαγεν (Luke xxiv. 50) refers to the scene of the com- mencement of this interview, from which our Lord conducted His dis- ciples towards Bethany. This may have been either in the neighbour- hood of the city or more probably in the city,—perhaps in the same room with its closed doors where the Lord had already appeared twice before (John xx. 19, 26). 2 Compare Heb. iv. 14, διεληλυ- θότα τοὺς where there seems no reason to consider the plural as without its proper force, especially when compared with Eph. iv. 10, ὁ ἀναβὰς ὑπεράνω πάντων ‘Whatsoever heaven there is higher than all the rest which are called heavens ; whatso- ever sanctuary is holier than all which are called holies; whatsoever place is of greatest dignity in all those courts above, into that place did He ascend, where in the splen- dour of His deity He was before He took upon Him our humanity.’ Pearson, Expos, of Creed, Art. VI. οὐρανούς, τῶν οὐράνων : Vol. 11. p. 320 (ed. Burton). 3 There seems no sufficient reason for calling in question the ancient tradition that our Lord ascended from the Mount of Olives. The usual arguments founded on the ἕως els Βηθανίαν of Luke xxiv. 50 (Robinson, Palest, Vol. 1. pp. 254, 416) are not by any means conclu- sive, as it seems fairly probable that the words are not to be limited to the actual village, but generally re- ferred to the brow or side of the hill where the road strikes down- ward to Bethany; compare Acts i. 12, and see Lightfoot, Hor. Hebr. in Luc. xxiv. 50, Meyer, ib. Apo- stelgesch. i. 12, Williams, Holy City, Vol. 1. p. 440 84. 4 The cloud in which our Re- deemer ascended was not only, as Stier suggests, typical of that cloud in which He will visibly return (év νεφέλῃ, Luke xxi. 27), but also directs the thought to the mystery of the assumption of the faithful servants of Christ who at His second coming will be caught up ‘in clouds’ The Forty Days. 415 sight*, and angelic voices address to them those io were of mingled warning, consolation, and pro- - ἜΣ phecy—‘ Why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven>’...Even so come, Lord ἡ ve τα Jesus, come quickly®. Amen. ἃ Acts i. 9 ° Rev. xxii. 20 And now let us bring these meditations to Conclusion. their close, yet not without the expression of an earnest hope that they may have in some degree tended to remove a few of the doubts and difficul- ties, which even the sober and the thoughtful have sometimes felt with regard to the connexion of this portion of the Evangelical history’. Above (ἐν νεφέλαις, τ Thess. iv. 17) to meet their Lord in the air: compare Lect. V. p. 235, note 1. It may be re- marked further that if the words ἀνεφέρετο eis τὸν οὐρανὸν (Luke xxiv. 51) be received as genuine, of which, supported as they are by external authority, there can be no reason- able doubt (Tisch. rejects them on most insufficient grounds), we have the gradual ascent upwards (ἀνεφέ- pero, imperf.) vividly put before us: the Lord is parted from His disciples, and is beheld being borne upwards, till the cloud atlength intercepts Him from the view of the watchers beneath. 1 If the views advanced in the preceding pages be accepted, it would seem that in the Gospels we have, in all, notices of nine appear- ances of our Lord after His resur- rection ; (1) to Mary Magdalen; (2) to the other ministering women ; (3) to the two disciples journeying to Emmaus ; (4) to St Peter; (5) to the ten Apostles; (6) to the eleven Apostles; (7) to seven Apostles by the sea of Tiberias; (8) to the eleven Apostles, and probably many others, on the appointed mountain; (9) to the Apostles in or near Jerusalem, immediately previous to the Ascen- sion. Beside these we learn from St Paul that (10) an appearance of our Lord was vouchsafed to James (τ Cor. xv. 7). This, if we conceive the passage to be written with re- ference to chronological order, would seem to have been shortly after the appearance to the 500 brethren. The agreement of this enumeration of St Paul with the record of the appearances to men as recorded in the Gospels is very striking, and has been rightly put forward by Wieseler, Chron. Synops. p. 419 sq.; compare Ebrard, Kritik der Ev. Gesch. ὃ 113, p. 599. Some excellent critical comments on the Evangelical narrative of the Resurrection gene- rally,—esp. the important practical remark that the Evangelists refer throughout to the Resurrection not as a revelation but as a fact,—will be found in Caspari, Chron.-Geogr. Einleit. § 199 sq., p. 212—218. LECT. ViEE. 416 The Forty Days. all things, may it have been granted to these humble words that they may have brought home to those who have dwelt on them the living reality of the mysteries of these Forty Days, the plain and objective truth of the Lord’s appearances on earth after His resurrection, and the actual, visible, and bodily nature of His Ascension’. On such truths rest the surest consolations of the present ; on such the holiest hopes of the future’. 1 On this subject it is painful to feel how much half-belief prevails at the present day even among those expositors of scripture who have in other respects some claim on our attention; see for instance the re- marks of Meyer, ib. Luk. p. 514 sq. (ed. 3). The fact itself is not ques- tioned, nay even the exaltation of the Lord’s glorified body is admitted, but the distinct statements of one Evangelist and the implied state- ments of a second (Mark xvi. 19) that this exaltation took place visi- bly, and before the eyes of appointed witnesses, is flatly denied. Why so, we ask, when so much is, as it ought to be, accepted as true? For an answer we are referred to the silence of the two Apostolical Evangelists ; see Meyer, loc. cit. p. 515 sq. But even if we concede such a silence, which indeed we need not concede (what meaning, for instance, could St John have assigned to our Lord’s words, ch. vi. 62, if he had not seen how they were fulfilled ?)—conced- ing it, however, for the sake of our argument, what are we to say of a mode of criticism which, in a his- tory, where three out of the four writers of it are almost avowedly selective, is prepared to reject a miracle whenever two out of four alone relate it? If it be replied that May this is no common miracle, but, like the Resurrection, forms an epoch in our Lord’s life of the highest im- portance, the rejoinder seems as final as it is true,—that the sacred writers viewed the Ascension as a necessary part and sequel of the Resurrection, and that it is only the unsound theology of later times that has sought to separate them ; see above, p- 376, and for further comments, see Olshausen, Commentary, Vol. IV. p. 353 8q-, Lange, Leben Jesu, 1. 8. ro, Part 111. p. 1760 sq., Eb- rard, Kritik der Ev. Gesch. § 113. 4, Ρ. 599 8q- : 5. Well and wisely has Bp Pearson dwelt upon that truth to which the ancient writers have invariably given such prominence when treating upon the Ascension, viz. that the bodily Ascension of our Lord into heaven is the strongest corroboration of our own hope of ascending thither ; see Lepos. of Creed, Art. vi. Vol. 1, p. 321 (ed. Burton). That ‘where the Head is gone there the members may hope to follow,’ is the inference which all sound expositors have drawn, alike from the nature of our union with our Lord, and from the eternal truth that He has vyouch- safed in His own person to take our glorified humanity to His Father’s throne: compare Augustine, Serm. The Forty Days. 417 God’s Spirit, in these latter days of scepticism LECT. and incredulity, move the hearts of His ministers Ἄν - ἐδ and His people to hold more truly and tenaciously that living truth, which alone rests for its basis on the literal truth of the Resurrection and Ascen- sion of our Lord,—that truth which an Apostle** Epb. ii. 6 has declared to us, even that our Master has raised us with Himself and made us in spirit ascend with Himself to His Father’s kingdom, and sit there the partakers of His glory and His blessedness’. Where the Head is, even there has He solemnly assured us the true members now are in spirit. We are already seated there