CORNELL 
 
 UNIVERSITY 
 
 LIBRARY 
 
Cornell University Library 
 
 BT307 .B97 
 
 Constructive studies in the life of Chri 
 
 olin 
 
 3 1924 029 312 471 
 
The original of tiiis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029312471 
 
Constructive Studies 
 
 IN 
 
 THE LIFE OF CHRIST 
 
 PREPARED FOR USE IN ADVANCED BIBLE CLASSES 
 
 ERNEST DEWITT BURTON 
 
 AND 
 
 SHAILER MATHEWS 
 
 Professors in the University of Chicago, Chicago, 111 
 
 CHICAGO 
 
 Zbe TttnivetsttB ot Cbicago pteae 
 
 1900 
 
3. I 
 
 7" 
 
 Copyright jSqq 
 
 By Ernest D. Burton and 
 
 Shailer Mathews 
 
CONSTRUCTIVE BIBLE STUDIES 
 
 EDITED BY 
 
 WILLIAM R. HARPER and ERNEST D. BURTON 
 
 THE LIFE OF CHRIST 
 
 BY 
 
 ERNEST DEWITT BURTON 
 
 AND 
 
 SHAILER MATHEWS 
 
PREFACE. 
 
 In the preparation of these studies we have had especially in mind their 
 use in the advanced classes of the Sunday school. It is our conviction that 
 the Sunday school should have a curriculum of study as carefully and as 
 intelligently graded as any other school, and that this curriculum should 
 include a thorough course in biblical history. Such a course, covering both 
 the Old Testament and the New, dealing with teachings as well as events, 
 and recognizing relations of events as well as mere facts, should occupy not 
 less than three or four years, preferably those just before the pupil passes to 
 the adult division. At an earlier point the pupils are hardly prepared to 
 pursue historical study of the kind now in mind ; it ought not to be delayed 
 longer, for the double reason that many pupils leave the school at about this 
 age, and that, whether they remain or leave, they need this study as the basis 
 of their further reading and study of the Bible. 
 
 In our minds the present work forms the middle third of such a course 
 in biblical history, properly following a thorough study of Old Testament his- 
 tory, and itself to be followed by a study of the history of the apostolic 
 church. 
 
SUGGESTIONS TO TEACHERS. 
 
 We beg leave to call fne attention of teachers and pupils to certain 
 features of the work. 
 
 1. It demands, first of all, a mastery of the facts of the Scripture narra- 
 tive. The pupil is brought face to face with the gospels, which are the 
 principal — almost the only — sources of knowledge for the life of Jesus 
 that are now accessible to us. The first duty of an historian is the 
 mastery of his sources. Nothing should be allowed to take the place 
 of this, or to crowd it out. Whatever else a course of study based on 
 this book may or may not accomplish, it will be largely a failure if the 
 student fails to acquire as a permanent possession the gospel narrative 
 of the life of Jesus. 
 
 2. It demands interpretation of the Scripture 7naterial; not, indeed, 
 exhaustivel}' thorough interpretation ; time and space do not permit 
 this ; but such an interpretation as is needed for a reasonably thorough 
 historical study. Let teacher and pupil deal with the material in an 
 interpretative spirit, always asking as thev study it : What is the actual 
 meaning of this ? For what thought in the mind of the writer or 
 speaker did these words stand ? What did he mean by them to convey to 
 others ? It is with the purpose of facilitating interpretation that most 
 of the material contributed by us is inserted. Most of the remainder 
 is intended to furnish historical data not derivable directly from the 
 gospels, but needed for purposes of interpretation and historical con- 
 struction. 
 
 It is mainly with the same end in view, and specifically in order to 
 give definiteness to the student's work, that the Questions and Sugges- 
 tions for Study are inserted. We regard the use of these questions 
 (or better ones which the teacher may substitute) by pupils in studying 
 and by teachers in teaching as almost indispensable to the success- 
 ful employment of the plan of study which is here outlined. Espe- 
 cially important is it that the questions marked with * shall be answered 
 in writing. We earnestly recommend that teachers who use the lessons 
 receive the papers containing these answers from the pupils, correct 
 them carefully, and return them to the students. The reading of the 
 answers in the class may or may not be wise. 
 
 6 
 
SUGGESTIONS TO TEACHERS 7 
 
 3. The book is constructive in its aim, or, to spealc more accurately, 
 it aims to encourage the student to do constructive work. Out of the 
 Scripture material, rightly interpreted, he is encouraged to construct for 
 himself a "Life of Christ" which, though necessarily only a sketch or 
 foundation, shall be, as far as it goes, true to the sources and the facts. 
 It maj' be bevond the ability of some pupils to do this constructive 
 work ; others may, perhaps, be unable to give the necessary time ; but, 
 unless insuperable obstacles of this kind exist, this part of the work 
 ought by no means to be neglected. Personal experience convinces 
 us of the high utility of the method. 
 
 4. The book is not divided into lessons, but into chapters. The 
 limits of these chapters have been determined, not by the amount of 
 work which we suppose can be assigned for a lesson, but by the nature 
 and relations of the material itself. There will be about forty chapters 
 of not very unequal length. Teachers are advised to assign lessons 
 according to their judgment of the ability of their pupils to do the 
 work, always including with the paragraphs assigned for study the 
 questions which pertain to them. Certain portions of the book, usually 
 so designated, the student should be expected to read, but not held 
 responsible for reciting. Others, printed in fine type, are for the 
 teacher rather than the pupil. 
 
 5. The book is intended to facilitate a thorough historical study of 
 the life of Jesus, and through this it is our hope that it may contribute 
 to the religious well-being of those who use it. Were it not for this 
 hope, not one page of the book would have been written. Recogniz- 
 ing that biblical study and instruction have their highest end in the 
 cultivation and development of the moral and religious nature, and 
 believing that the study of the life of Christ is in a preeminent degree, 
 useful for this purpose, we have taken up this work in the hope that 
 through the use of it many young men and women " may believe in Jesus 
 Christ the Son of God, and believing may have life in his name." 
 But we have not for this reason felt it necessary to append to each 
 chapter a list of religious lessons. The benefit to be gained from this 
 study is not to be reaped at the end of each day's work. It will come 
 through the larger knowledge of Jesus which the study will give, and 
 the true fellowship with him to which such knowledge will lead those 
 who have open minds and teachable spirits. 
 
BOOKS ON THE LIFE OF JESUS RECOMMENDED FOR 
 THE SUNDAY-SCHOOL LIBRARY. 
 
 ON NEW TESTAMENT TIMES. 
 
 SCHURER, The Jewish People in the Time of Jesus Christ. Pt. I, 2 vols.; Pt. II, 3 
 vols. New York : Scribner's. $%. 
 
 Mathews, A History of New Testament Times in Palestine. New York : Mac- 
 millan. So-75- 
 
 F.-^IRWEATHER, From the Exile to the Advent. New York : Scribner's. S0.80. 
 
 Edersheim,/<?7ctj/z Social Life. 
 
 Seidel, /« the Time of Jesus. New York : Randolph. So. 75. 
 
 LIVES OF JESUS. 
 
 Edersheim, The Life and Times of Jesus the Messiah. New York : Longmans, 
 Green & Co. $2. 
 
 Farrar, The Life of Christ. New York : Button, gi.50. 
 Andrews, The Life of Our Lord. New York : Scribner's. S2.50. 
 Gll-BY-KT, The Studeizt's Life of Jesus. New York : Macmillan. Si. 25. 
 STt'^'LKY.v., Life of Jestcs Christ. New York : Scribner's. So. 60. 
 Pressense, The Life of Christ. 
 Hanna, Life of Christ. 
 
INTRODUCTION. 
 
 PALESTINE DURING THE LAST TWO CENTURIES BEFORE CHRIST. 
 
 Remark. — This Introduction may be omitted by the younger of those pupils who use these studies, 
 or assigned for reading only, according to the judgment of the teacher. 
 
 ^ I. Judea before the Rise of the Maccabees. — When Alexander the 
 Great died, his vast empire was divided among his generals, and after 
 years of fighting there finally emerged four strong kingdoms, or, as some 
 call them, empires. Of these the two strongest were Egypt and Syria. 
 Palestine lay between these two states, and as all the great roads ran 
 through it, and as it was certain to be very important in the case of 
 war, to say nothing about its tribute, each state endeavored to hold it. 
 So Judea, a small part of Palestine, was thrown back and forth between 
 them. It was altogether too small and weak to make any objection, 
 and it paid its tribute of twenty talents to Egypt or Syria, as the cir- 
 cumstances demanded, or even divided it between them. At last, how- 
 ever, in 198 B. C, Antiochus III., the Great, finally got possession of 
 the entire region, and Judea was firmly in the power of Syria. 
 
 At this time Judea seems to have had no army, no great wealth, a 
 territory no larger than a fair-sized American county (since Galilee, 
 Samaria, and the east-Jordan regions did not belong to it), and no 
 city except Jerusalem. It not only centered about Jerusalem, but it 
 might be said that Jerusalem was Judea, just as the Roman empire was 
 once nothing but the city of Rome and the fields about it. Its very 
 government was that of Jerusalem. For although the high priest was 
 at the head of the state, he was assisted by the town council or senate 
 of Jerusalem. Just how the members of this body — who were called 
 elders or presbyters — were chosen we do not know, but very likely 
 they were the heads of the most important families. This senate was 
 the highest court, but it also made such laws as were needed ; and, 
 together with its presiding officer, the high priest, administered the 
 government. By the time of Jesus this senate had lost some of its 
 powers and had become somewhat different in character. It was then 
 known as the Sanhedrin. Probably each village had also its local 
 council and headman, but all important matters would be directed by 
 the senate of Jerusalem. So it is clear that whatever history Judea 
 
 9 
 
lO LIFE OF CHRIST 
 
 should ever make would have to be centered around its sacred capital, 
 where its high priest presided over the priests in the great temple ana 
 over the elders in the senate. 
 
 Now, this close union of religion and politics was to have very 
 important results. For if one were touched, the other would be, too, 
 and if the Jews should be suspected of being untrue subjects of Syria, 
 a part of their punishment would almost certainly fall upon their 
 religion. And this is what actually happened. Antiochus Epiphanes, 
 the son of Antiochus the Great, came to the throne of Syria in 175 
 B. C. Almost immediately he became involved in war with Egypt. 
 He made expedition after expedition against that country, but each 
 time was prevented by the interposition of the Romans or by some defeat 
 from gaining a complete victory. In the course of these campaigns 
 he became convinced that the most religious people among the Jews — 
 the scribes and their disciples, or, as they were also called, the Pious — 
 were more friendly to Egypt than they were to him. So he determined 
 to punish them. He sacked Jerusalem, broke down its walls, and car- 
 ried off all the sacred vessels from the temple. But this was not the 
 worst. He determined to break down the Jewish religion, since he 
 regarded it as the one thing that kept the Jews from becoming good 
 subjects of Syria. Being a rash, impulsive man, he went about this work 
 very savagely. A great many of the Jews, especially the priests and mem- 
 bers of the rich families, had for a number of years been growing lax 
 in their worship of Jehovah, and were beginning to live like the heathen. 
 Now, Antiochus Epiphanes said, nil Jews must give up Jehovah and 
 their copies of the laws of Moses, and stop obeying them on penalty of 
 death. He thought by destroying the Jewish religion he could make 
 better citizens of the Jews. He sent out ofScers to see that the Jews 
 obeyed him, and many of the party of the Pious were killed or forced 
 to hide in caves in the mountains. The temple in Jerusalem was dese- 
 crated, and a pig was sacrificed to Zeus upon an altar built upon the 
 great altar of burnt sacrifice. 
 
 \ 2. The Revolt of the Maccabees and the Pious. — But other people 
 than the Pious refused to join in this attempt to destroy Judaism, pre- 
 ferring death to heathenism. Among Ihem was an old priest by the 
 name of Mattathias, who, with his five sons, lived at a little town on the 
 edge of the Judean hills, called Modein. When the king's officer 
 came to Modein to make its citizens worship heathen gods, Mattathias 
 killed him, and then fled with his sons and some of his friends to the 
 
PALESTINE DURING THE LAST TWO CENTURIES B. C. II 
 
 mountains. There they were joined by bands of the Pious and other 
 Jews, and began a revolt against the Syrians. Mattathias died in a few 
 months, and his son, Judas Maccabeus, succeeded him as head of the 
 movement. He was such a famous warrior that he gave his name 
 (which means "hammer") to all those of his relatives who succeeded 
 him, although, more properly perhaps, instead of Maccabeans, they 
 should be called the Asmoneans, after a distant ancestor. 
 
 Under the leadership of Judas (165-161 B. C.) the religious war 
 resulted in a number of victories over the Syrian forces. Jerusalem 
 was safely recovered — all except the citadel, which held a Syrian gar- 
 rison — and the temple was reconsecrated with a great celebration in 
 December, 165. Then came reverses, and for a short time the Pious 
 separated from Judas, who wished to continue fighting, and accepted a 
 high priest and a treaty offered them by Syria. But it was only a short 
 time before they saw the need of further fighting, and Judas was again 
 a popular and victorious leader, restoring order to the state and pro- 
 tecting the Jews throughout Palestine. The Syrians were again 
 defeated during the absence of Antiochus in Persia, and it looked as if 
 Judas might possibly lift his country into real independence, when he 
 again lost the confidence of the Pious by making a treaty with Rome. 
 When the Syrians came upon Judea in great force the small band 
 which remained true to Judas was defeated, and he himself was killed 
 in the battle of Alasa, 161 B. C. 
 
 ^ 3. The Rise of the New Theocracy of Judea. — But the death of Judas 
 did not check the revolt headed by the sons of Mattathias. Jonathan 
 (161-143 B. C.) took up the work, and by a series of fortunate battles 
 and other circuixistances got himself recognized by Syria as a sort of 
 legalized outlaw chief, with headquarters at Michmash. From this 
 camp he carried on a rough warfare against the Jews who sympathized 
 with heathenism, and gradually became the most important man in 
 the little country. But greater things were waiting for him. Each of 
 two rival claimants for the Syrian throne, Alexander Balas and Deme- 
 trius I., wished his support and made him great promises. Jonathan 
 sided with Alexander Balas, and was made high priest and military 
 commander of Judea, his brother Simon being made military governor 
 of the maritime plain. From this time Judea grew increasingly inde- 
 pendent of Syria, for although Jonathan did not succeed in driving 
 the Syrian garrison from the citadel in Jerusalem, the disorders in the 
 Syrian empire enabled him to refuse to pay tribute and really to conduct 
 
12 LIFE OF CHRIST 
 
 the State according to his own plans. At the same time the Jews 
 began to recover from their heathen sympathies, and to regard devo- 
 tion to the law of Ivloses as of the utmost importance. When Jonathan 
 was treacherously killed by one of the S3'rian pretenders, his brother 
 Simon (143-135 B. C.) succeeded him and reaped the advantages of 
 his diplomacy and military skill. Under Simon Judea practically, 
 though not formally, threw off all allegiance to Syria. The Syrian 
 garrison was forced to surrender the citadel in Jerusalem, The high- 
 priesthood was made hereditary in Simon's family, coins were struck 
 bearing his name, and legal documents were dated from his accession. 
 
 John Hyrcanus (135-105 B. C.) succeeded his father Simon, and 
 under him the state reached its greatest prosperity. It included nearly 
 all of Palestine except northern Galilee, it was an ally of Rome and 
 Sparta, and John maintained a body of mercenary soldiers. We can 
 see that it was becoming a monarchy, notwithstanding the fact that 
 John Hyrcanus was high priest and was not called a king. Not all the 
 leading men of Jerusalem approved of these changes, in which religion 
 was being made subordinate to politics, and the most religious Jews, 
 whose fathers and grandfathers had belonged to the party of the 
 Pious, opposed the high priest. They were known as the Pharisees, or 
 Separatists, because they wanted Judea to make no foreign alliances 
 and tc Jevote all its energies to keeping itself aloof from everythino- 
 that was defiling, i. e., not Jewish. At first John Hyrcanus sided with 
 them, for they and their ancestors had always been the chief reliance 
 of his house. After a few years, however, when he came to see how 
 narrow they were, he changed to the Sadducees, or liberal party, whose 
 fathers had been among those that had favored the introduction of 
 Greek customs, but who themselves were not at all in favor of heathen- 
 ism. They were not nearly as religious as the Pharisees, nor so devoted 
 to the laws of Moses, but were more ready to fall in with John's pro- 
 jects. The Pharisees never forgave the Maccabean house for deserting 
 them, and under the son of John Hyrcanus opposed the new order of 
 things very fiercely. But it cannot be denied that the change at first 
 was very beneficial to Judea. 
 
 T[4. The Struggle of the Pharisees with Monarchy and the Sadducees. 
 —When John Hyrcanus died there came to the throne his son Aristo- 
 bulus, who conquered northern Galilee, and first of all his family called 
 himself a king. But he reigned only a year (105-104 B. C), and was 
 followed by his most energetic but rough brother Alexander Jannasus 
 
PALESTINE DURING THE LAST TWO CENTURIES B. C. 1 3 
 
 (104-78 B. C). He was a prodigious warrior, and seems to have cared 
 very little that he was high priest as well as king. So obnoxious did 
 he become to the Pharisees that they organized a revolt against him, 
 and for several years Judea was swept by a desperate civil war, in which 
 the Pharisees even brought in foreign troops to aid them. But Alex- 
 ander at last conquered, and many of the Pharisees and their friends 
 who did not flee to Egypt were executed. Thus monarchy was finally 
 established in place of a theocracy, and the Sadducees got possession 
 of the high-priesthood as well as of the state. Alexander carried the 
 boundaries of Judea almost as far as had the great Solomon, and prob- 
 ably during his reign the very interesting book of First Maccabees 
 was written. At his death the kingdom was very prosperous, but his 
 widow, Queen Alexandra (78-69 B. C), who succeeded him, thought it 
 best to look to the Pharisees for support, and thus the germs of civil 
 war between them and the Sadducees were preserved. When she died, 
 hostilities immediately broke out again. Her son, Hyrcanus H., was a 
 Pharisee and really should have been king, but he was defeated by 
 Aristobulus II., his Sadducean brother. Civil war raged for years, 
 until at last both parties applied to the Roman general Pompey for 
 his decision. He favored Hyrcanus II., but Aristobulus refused to 
 abide by Pompey's decision, and so Judea was again involved in for- 
 eign war. Of course the Romans conquered, and in 63 B. C. Jerusa- 
 lem was captured by Pompey, and the Jews became subject to Rome, 
 and never again became independent except during the few months of 
 the great rebellion, 66-70 A. D. Pompey made Hyrcanus II. high 
 priest, but did not allow him to be king. In fact, most of the admin- 
 istration of the state was in the hands of a very keen, able man, Anti- 
 pater, who was not a real Jew, but an Idumean, and who had been for 
 some time the chief adviser of the weak Hyrcanus II. 
 
 ^5. Herod the Great. — This condition of affairs lasted for several 
 years, Antipater being aided in the government by his two sons, 
 Phasael and Herod. The Jews, especially the members of the Sanhe- 
 drin, as the senate of Jerusalem was now called, hated Herod most 
 heartily, since he was very severe in maintaining order in Galilee. 
 But when Antipater was killed by a rival, it looked as if his sons might 
 succeed him in the control of Hyrcanus II. and the state, but Anti- 
 gonus, the son of Aristobulus II., invited the Parthians to come to 
 aid him in getting possession of the throne he believed to be properly 
 his. Phasael was captured and committed suicide. Hyrcanus II. 
 
14 • LIFE OF CHRIST 
 
 also was captured, and, after having his ears cut off, so that he could 
 never again be high priest, was sent to Babylon, and Herod was forced 
 to flee. He finally got to Rome, where Antony and Octavius had 
 him appointed king of Judea, and he hurried back to win his king- 
 dom. It was a long struggle he had with Antigonus, but at last he 
 was victorious, and, having married JVIariamme, one of the few remain- 
 ing Maccabees, established himself as king over all Palestine. 
 
 Herod was an unscrupulous man, but for many years (37-4 -B- C.) 
 he ruled Judea probably better than any of his successors. He main- 
 tained peace on the frontier and peace within his kingdom. His sub- 
 jects seldom loved him, but they never rebelled against him. He was a 
 great builder, not only of temples and colonnades in heathen cities, 
 and public buildings at Jerusalem, but of entire cities as well. Chief 
 among these latter was C^esarea, which afterward became the Roman 
 capital of Judea. In his treatment of the Jews themselves Herod 
 mingled severity and generosity. He put down disorders very cruelly, 
 but in time of famine he remitted taxes, and even sold his gold dishes 
 to buy food for his people. The Pharisees did not like him, and 
 among his last acts was an order to punish some of them terribly. He 
 also deposed and appointed high priests in a most arbitrary way. Yet, 
 in order to secure the good-will of the priests and the people at large, 
 he rebuilt the temple with great magnificence, and surrounded it with 
 huge pillars and marble courts. During the earlier and later years of 
 his reign he was especially anxious about making his position as king 
 secure, and executed every person he thought might prove a dangerous 
 rival. Among his victims were Hyrcanus II., his own wife Mariamme, 
 and her mother and brother, his own uncle, and three of his sons. 
 When he died the people were ready for revolt, and begged Augustus 
 not to appoint any more kings, but to let the government be what it 
 had been so long before, a theocracy, with the high priest and the 
 Sanhedrin at its head. 
 
 ^6. Palestine after the Death of Herod I. — But Augustus paid no 
 attention to this request, and divided the kingdom of Herod, according 
 to the king's will, between his three sons. Archelaus had Judea, 
 Samaria, and Idumea, until he was removed for bad government in 
 A. D. 6, when his territory was made into the Roman province of 
 Judea. Herod Antipas had the tetrarchy of Galilee and Perea. 
 Herod Philip had another tetrarchy composed of a number of small 
 territories lying to the east of Galilee. These were the three political 
 
PALESTINE DURING THE LAST TWO CENTURIES B. C. I 5 
 
 divisions of Palestine during all the lifetime of Jesus save the first few 
 months. 
 
 ^ 7. References for further Study. 
 
 The greatest work is that of SCHURER, The Jewish People in the Time of Jesus 
 Christ, Pt. I, Vols. I, II. Smaller books are : Waddy-Moss, From Malachi to 
 Matthew : Mathews, A History of New Testament Times in Palestine; Fairweather, 
 From the Exile to the Advent. 
 
Part I. 
 THE THIRTY YEARS OF PRIVATE LIFE. 
 
 CHAPTER I. 
 
 THE SOURCES OF OUR KNOWLEDGE OF THE LIFE OF JESUS: THE 
 ORIGIN AND PURPOSE OF THE GOSPELS. 
 
 '§1. Prologue of John's Gospel. Johni:i-i8. 
 
 §2. Preface of Luke's Gospel. Luke 1:1-4. 
 
 Remaric. — This chapter, dealing as it does with matter of great iinporiance, but of some difficulty 
 also, may wisely be omitted by the younger of those pupils for whom tlicse studies are intended, or 
 assigned for reading only. Here, as always, there is room for the exercise of the teacher's good jiidgnient. 
 
 ^ 8. Notes on §1, John i : 1-18. — These verses, commonly called the 
 orologue of the gospel of John, are not, strictly speaking, a part of the 
 gospel narrative of the life of Jesus on earth. They are an attempt of 
 the evangelist to bring his own conception of Jesus into relation with 
 certain ideas about the relation of God to the world which were current 
 among some of those for whom he wrote his gospel. To many people 
 of ancient times it seemed impossible to suppose that God could have 
 anything directly to do with the world. Matter — the material of 
 which the world is made — they thought was in itself evil, and, there- 
 fore, a good and perfect God could not have created it, and could not 
 deal in any way directly with the world. But since it was necessary to 
 suppose that all things came ultimately from God, they imagined that 
 in creating the world and communicating with it God acted through 
 an intermediate being or beings, though these were generally so 
 vaguely conceived of that they could scarcely be called beings at all. 
 For these beings one of the favorite names was "Word," a word being 
 that through which a being acts and makes himself known to others. 
 But none of these beings, if indeed they could be called "beings," 
 
 'These section titles are, by permission of the publishers. Silver, Burdett & Co., 
 reprinted from the Harmony of the Gospels for Historical Study, by Wm. Arnold 
 Stevens and Ernest DeWitt Burton, Boston, 1894. 
 
 17 
 
iS LIFE OF CHRIST 
 
 were or could be definitely known. They were creations of the imagi- 
 nation, devised to bridge the gap between God and the world, includ- 
 ing the world of men. In fact, however, instead of bringing God 
 nearer to men, they only put him farther off. 
 
 To all such ideas the writer of this gospel was opposed. He 
 believed in a God near at hand, who had always been revealing him- 
 self to men and who had now made the crowning revelation of himself 
 through Jesus Christ. He would put no being between God and the 
 world save the " Word," who did not by so much as one step remove 
 God from the world, being himself a perfect and true expression of 
 God, through whom God has come into real relation with the world, 
 and through whom men could truly know God. 
 
 If these things are kept in mind as we read the evangelist's pro- 
 logue, we shall see that he emphasizes especially these thoughts : The 
 Word of God, he through whom God has expressed himself to the 
 world, is one who perfectly reveals God ; he was " in the beginning; " 
 as far back as thought can go he was already there ; existed, moreover, 
 in "fellowship with God;" was himself "God." All things that are 
 came into existence through him ; he is the sole and only agent of 
 creation ; he has always been in the world, giving light to men ; they 
 have tried to shut out the light, but have never wholly succeeded; the 
 light has gone oh shining, giving light to every man that comes into 
 the world, and life to all that receive him, who thus become sons of 
 God. And now indeed he has become man, and we have seen his 
 glory, revealing to us truly, as an only son reveals a father, the glorious 
 nature of God. 
 
 Thus in place of a vague, obscurely conceived " Word," scarcely a 
 being at all, and certainly wholly unknown, the evangelist puts the 
 real historical person Jesus, affirms of him all, and more than all, that 
 others had said of the imaginary "Word." In place of a series or 
 group of such beings he puts the one "Word," himself God, who in 
 Jesus Christ was become man. 
 
 The references to John the Baptist in vss. 7, 8, 15 are probably 
 intended to correct or oppose the view held by some that John the 
 Baptist was the real Messiah. The evangelist gives to John a place of 
 high honor as a witness to the true light of the world, but denies that 
 he was the light, and quotes the words of the Baptist himself to show 
 that he regarded himself as inferior to Jesus. 
 
 These verses of the prologue are prefixed to the gospel somewhat 
 
SOURCES OF OUR KNOWLEDGE OF THE LIFE OF JESUS IQ 
 
 as a modern writer puts a preface or an introduction to his booli. 
 They stand before and somewhat apart from the narrative of the boolc, 
 and are designed, by the use of words which were familiar to those 
 who would read the book, to set forth a true conception of Jesus as 
 the one mediator between God and the world, the Word of God 
 become flesh. 
 
 This prologue serves to illustrate one important fact about our gos- 
 pels, viz., that they were written to meet the needs of particular classes 
 of people, and were shaped somewhat by this purpose. 
 
 We have in the four gospels four pictures of Jesus, differing from 
 one another, partly because of the differences in the men that wrote 
 the gospels, but not less because of the differing needs of the people 
 for whom they were severally written. The better we understand for 
 what readers each evangelist wrote, and what he wished by his gospel to 
 do for them, the more perfectly can we understand their books and 
 the Jesus of whom they write. See below, ^^ 10-13. 
 
 ^9. Notes on Luke 1:1-4. — These verses, commonly called the 
 preface of Luke's gospel, should be read very attentively. They con- 
 tain the only distinct statement by a gospel writer of the material 
 which he had at his command, and the method in which he worked in 
 producing his book. John 20 : 30, 31 is the only other passage in 
 which a gospel writer states what his purpose in writing was. These 
 verses (Luke i : 1-4) imply several facts of great interest : (a) When 
 Luke wrote, there were already many other gospels in existence. (Of 
 these no more than two at most, IVfatthew and Mark, are still in exist- 
 ence, and even Matthew may have been written later than Luke.) 
 (&) These gospels were based upon the testimony which the per- 
 sonal companions of Jesus had borne (doubtless orally) concerning the 
 deeds and words of Jesus ; but those of which Luke speaks were written, 
 not by these eyewitnesses themselves, but by those who had received 
 the'r testimony. (<r) Luke counts himself, not among the eyewitnesses, 
 but among those to whom the eyewitnesses had reported the deeds 
 and words of Jesus. He implies, therefore, that he wrote not from 
 personal knowledge, but had at his disposal both the oral testimony of 
 the eyewitnesses and numerous written gospels, (t/) He had carefully 
 studied out the whole history, that he might write down only what 
 was true, and that in an orderly narrative, (c) Theophilus, for whom 
 he wrote, had already been taught (orally) concerning these things. 
 This was probably a custom of this time. (/) Luke's purpose in 
 
20 LIFE OF CHRIST 
 
 writing was to give to Theopliilus — perhaps he had in mind many 
 others situated as Theophilus was — a firm basis for historical knowl- 
 edge concerning the life of Jesus. 
 
 It is clear, therefore, that when Lulve wrote, a considerable time 
 had elapsed since the life ol^ Jesus — perhaps a generation, forty years 
 or more ; that in this time there had been considerable writing of 
 gospels on the part of Christians ; that our four gospels are the sur- 
 vivors of a larger number that once existed, but that much of that 
 which was contained in these early gospels has probably been taken up 
 into the gospels we have, especially Luke's. It would be extremely 
 interesting if we could now recover these oldest gospels, but it is pos- 
 sible that they would add but few to the facts about Jesus that we now 
 possess in the gospels we have. 
 
 ^ ID. The Gospel of Mark. — The gospel which stands second in 
 order in our Bibles is the shortest, the simplest, and probably also the 
 oldest of the four. It has no prologue, like John's; no preface, like 
 Luke's ; no story of the infancy of Jesus, as have Matthew and Luke ; 
 but, after a very brief sketch of the work of John the Baptist, goes on 
 to tell the story of Jesus' public ministry, dwelling here especially on 
 his deeds and reporting his discourses much less fully than any of the 
 other three. It is the majestic figure of Jesus, as he walked and 
 worked and taught among men, that has impressed the writer, and it 
 is this that he seeks to bring before his readers. "Power" has often 
 been said — and justly — to be the keyword and thought of the gos- 
 pel. Though undoubtedly written, like all the other gospels, to kindle 
 or encourage faith, it does not do so by set argument, and even in 
 aim it is less distinctly argumentative than the other gospels. What 
 the writer knows of the life of Jesus he tells with simple directness, 
 confident, apparently, that it cannot fail to make its own powerful 
 impression. In its scope and in its conception of Jesus it reminds 
 one of the words of Peter in Acts i : 21 : "All the time that the Lord 
 Jesus went in and went out among us, beginning from the baptism of 
 John unto the day that he was received up ; " and in Acts 10:38: "Jesus 
 of Nazareth, how that God anointed him with the Holy Spirit and 
 power : who went about doing good, and healing all that were oppressed 
 of the devil, for God was with him." 
 
 The Mark to whom from early times the gospel nas been ascribed 
 is doubtless the John M._/k mentioned in Acts 12:12,2s' i^'S i^' 
 15 : 37, 39 ; Col. 4:10; Philem. 24 ; i Peter 5:13; 2 Tim. 4:11. Very 
 
SOURCES OF OUR KNOWLEDGE OF THE LIFE OF JESUS 21 
 
 ancient tradition affirms a connection of the apostle Peter with this 
 gospel ; and it is more than likely that Mark derived a considerable 
 part of his material from what he had heard Peter tell concerning Jesus. 
 How much Mark may have known of his own knowledge, or whether 
 any of his material came from other sources, we cannot tell. 
 
 The gospel was probably written before, but not long before, 
 70 A. D. 
 
 ^11. The Gospel of Matthew. — Of all our four gospels Matthew 
 has the most distinctly Jewish tone and color. Apart from any tradi- 
 tion respecting its author, the gospel itself would show us that it was 
 written by a Jew and for Jews. Notice its very first phrase, "The book of 
 the generation of Jesus Christ, the son of David, the son of Abraham ;" 
 its frequent references to the fulfilment of Old Testament prophecies 
 (i :23; 2:6, 15, 17, 18, 23, etc.); its use of Jewish names, such as 
 " the holy city " (4 : 5), "the lost sheep of the house of Israel " (10 : 6 ; 
 r5 : 24), and numerous other indications scattered through the gospel. 
 It is evideitly the purpose of the writer I0 confirm the faith of his 
 fellow Jewish Christians in Jesus as the Messiah foretold in prophecy, 
 and in particular to convince them that by the Jews' rejection of this 
 Messiah, who came first of all to them, and, so far as his own work was 
 concerned, to them alone, they had lost their place of preeminence in 
 the kingdom, and the kingdom had became a kingdom for all nations, 
 the old national limitations and the distinctive Jewish institutions being 
 no longer in force. The true Jew must, accepting Jesus as Messiah, 
 become a Christian, and take his place in the kingdom that was no 
 longer exclusively Jewish. The book that begins strictly within the 
 circle of Jewish thought, setting forth Jesus as the son of David and 
 the Christ of prophecy, ends with the great commission of the Messiah, 
 rejected by his own nation : "Go make disciples of all the nations." 
 
 Of Matthew the apostle the New Testament gives us very little 
 account beyond the fact that he was a publican when Jesus called him 
 to follow him (Matt. 9:9; 10:3). An early Christian writer tells us 
 that " Matthew wrote the sayings [of the Lord] in Hebrew." But 
 almost from the first Christians generally used not this Hebrew gospel, 
 but the (Greek) gospel which we have today. Some scholars suppose 
 that the Greek gospel was simply a translation of the Hebrew book, 
 but others think — and this seems on the whole more probable — that 
 the Hebrew book consisted mainly of the sayings or discourses of 
 Jesus, and that the Greek gospel, our present Matthew, was, so to speak, 
 
22 LIFE OF CHRIST 
 
 a second and enlarged edition containing the contents of the original 
 gospel, and also other material derived from sources such as those of 
 which Luke speaks in his preface. The new book naturally retained 
 the name of the old, and has borne that name from very early times 
 till now. 
 
 Many of the narratives in Matthew are found in nearly the same 
 words in Mark, though not infrequently the order of events is different 
 in the two gospels. It is probable that in these cases the narrative in 
 Matthew is derived from Mark, the change of order being usually due 
 to a desire to bring the narratives into connection with teachings which 
 they illustrate, or to bring teachings on the same subject together. 
 For this reason in studying the life of Christ we usually follow Mark's 
 order in preference to Matthew's. 
 
 Our gospel of Matthew was probably published not many years 
 after the gospel of Mark. 
 
 ^ 12. The Gospel of Luke. — The Luke whose name our third gospel 
 bears is undoubtedly the beloved physician whom the apostle Paul 
 mentions in Philem. 24 ; Col. 4; 14; 2 Tim. 4:11. These passages 
 show him to have been a companion and fellow-worker of the apostle. 
 If, as is generally believed, he was present wherever he uses the pro- 
 noun "we " in the Acts narrative, then Acts 16 : 10-40 ; 20:6; 21:17; 
 chaps. 27, 28, also tell us of journeys which he took with the apostle. 
 
 The preface of Luke (see ^ 9) prepares us not to expect a distinct 
 argumentative purpose in his gospel, such as we find in Matthew. 
 His aim was to tell as completely as the material accessible to him 
 permitted the story of Jesus' life, and this that he might furnish to 
 Christians trustworthy information concerning that life as a whole, 
 rather than to prove any particular proposition concerning him. In 
 both respects the book corresponds with this expectation. Like Mark 
 in the absence of any specific argumentative purpose, it approaches 
 more nearly to Matthew in its fulness of narrative, beginning with the 
 story of the infancy and ending only with the ascension of Jesus. 
 
 Yet the gospel is not wholly without a distinctive character of 
 its own. Emphasizing the poiver of Jesus less strongly than does 
 Mark, it presents what may perhaps be called in a very broad sense 
 the social side of his life and teachings more emphatically. The 
 intimate relation of Jesus with mankind, in the family, in the Jewish 
 church, and in the state ; his subjection to the law, Jewish and Roman ; 
 his obedience to parents; his friendship for the publicans and sinners 
 
SOURCES OF OUR KNOWLEDGE OF THE LIFE OF JESUS 23 
 
 for all however low or poor — these things appear in Luke as in no 
 other gospel. In his teachings, too, as reported in the third gospel, 
 he emphasizes the duty of men in their relation to one another, and 
 the universality of these relationships. As he is the brother and Savior 
 of all, so he teaches also that they are to be friends and helpers of one 
 another, ignoring the lines that separate Jew from Gentile, Pharisee 
 from publican, man from woman. 
 
 Among the gospels already in existence when Luke wrote (see ^f 9) 
 Mark's was doubtless one; as between Matthew and Mark, so also 
 between Luke and Mark there are many parallels, i. e., accounts of the 
 same event in nearly the same words, and it is probable that in these 
 cases Luke as well as Matthew drew from Mark. Other sources Luke 
 also had, but we cannot name them with certainty. They must have 
 been in part the same as Matthew's, since in addition to the passages 
 that are found in all three gospels there are a number which are found 
 in Matthew and Luke, though not in Mark. He testifies that he scruti- 
 nized them all with care (i : 3). 
 
 This gospel was probably put forth about the same time as Matthew's, 
 say in the vicinity of 80 A. D. 
 
 ^13. The Gospel of John. — The prologue of this gospel (see ^8) 
 indicates that the author wished to oppose certain false ideas of God's 
 relation to the world, and to maintain the uniqueness and all-sufficiency 
 of the revelation of God in Christ. In John 20:31 we read: "But 
 these are written that ye may believe [/. e., continue to believe] that 
 Jesus is the Christ, the Son of God, and that believing ye may have 
 [/. e., continue to have] life in his name." From these words it is evi- 
 dent that the gospel was written to maintain the faith of the readers in 
 Jesus as the Christ, the Son of God, and so also their spiritual life in 
 him. We judge, therefore, that those for whom the gospel was specially 
 intended were in danger of being led away from faith in Christ by 
 these false conceptions of God's relation to the world — conceptions 
 which belittled the work of Christ as mediator between God and men, 
 or excluded it altogether — and that the gospel was written to co'--'-r- 
 act their influence and maintain the faith of the disciples. This is 
 confirmed also by the whole gospel, which, in chaps. 1-4, gives exam- 
 ples of the beginnings of faith in Jesus, and of unbelief; in chaps. 5-12 
 depicts the growth of faith and unbelief; in chaps. 13-17 shows the 
 reward of faith in the fuller revelation of Jesus to his disciples ; in 
 chaps. 18, 19, the apparent triumph and dreadful culmination of 
 
24 • LIFE OF CHRIST 
 
 unbelief in putting Jesus to death; and in chap. 20, the triumph of 
 Jesus over death, justifying and confirming faith. 
 
 From the letters to the Colossians and Ephesians we know that 
 ideas similar to those which are opposed in the prologue were preva- 
 lent in Asia Minor in the first Christian century, and that the tendency 
 of them was to destroy faith in Jesus as the one all-sufficient mediator 
 between God and man. See especially Col. i : 15-20 ; 2 : 8 ff.; 16 ff. 
 Quite likely, then, it was in this region, perhaps at Ephesus, that our 
 gospel was written, and in all probability for Gentile Christians. It 
 was quite certainly the latest of our gospels; it was probably written 
 about 100 A. D. 
 
 The gospel has been from very early days attributed, rightly as we 
 believe, to John the apostle, son of Zebedee, so often referred to in the 
 other gospels, though never mentioned by name in this one. The 
 arrangement of the material as it now stands is perhaps due to some 
 disciple or successor of John, but the material is, we are constrained 
 to believe, in large part, if not entirely, from the hand of John ; and 
 in the absence of decisive evidence enabling us to put the events in 
 an order which we can be sure is more nearly historical than that of 
 the gospel itself, we shall treat the narratives in the order in which 
 they stand. 
 
 ^14. Other Sources for the Life of Jesus. — In the study of the life 
 of Jesus it is usual to depend almost entirely upon the four gospels, 
 and this plan will be followed in the present study. But it is well to 
 remember that there are other valuable sources, some of them older 
 than our gospels. If all our four gospels had perished in the early 
 centuries, and every quotation from them also, we should still know 
 much about Jesus. 
 
 Non-Christian writers could tell us something. Josephus, the 
 Jewish historian, mentions Jesus in one passage {Ant., XX, 9, i), and 
 probably also in another (Ant., XVIII, 3, 3). Tacitus, the Roman his- 
 torian, speaks of him in his Annals (XV, 44), as also Pliny in his 
 Letters (X, 96), to which is to be added a possible reference in Sue- 
 tonius (Vita Claud., chap. XXV). The Talmud, the great Jewish law- 
 book, repeatedly refers to Jesus under thinly veiled disguises. 
 
 The very existence of the Christian church and the records of its 
 history attest the existence of Jesus, and bear important testimony as 
 to his character, influence, and date. This most valuable testimony^ 
 often forgotten, is of the highest significance. 
 
SOURCES OF OUR KNOWLEDGE OF THE LIFE OF JESUS 2$ 
 
 The epistles of the New Testament, especially the letters of Paul,' 
 bear very important testimony. A life of Jesus based on the epistles 
 of Paul would be meager, indeed, compared with the gospel record, 
 but, if we had not the gospels, would be of inestimable value. As matters 
 are, the testimony of Paul has a peculiar value, because it comes 
 directly from the pen of an apostle whose history gives it peculiar 
 value, and because these letters are older than any of our gospels. 
 From these writings alone we could learn the great capital facts 
 respecting Jesus. Fortunately, however, we possess also the gospels 
 with their much fuller accounts of his words and deeds. 
 
 ^15. Questions and Suggestions for Study. — ( i ) Read carefully 
 John I : 1-18 and ^8. Then (2) state to what general concep- 
 tion of the relation of God to the world this prologue is opposed, 
 (3) Describe some— of the theories to which this conception 
 gave rise. (4)* What are the main propositions of the pro- 
 logue with which it opposes these theories? (5) What is the 
 probable purpose of the references to John the Baptist invss. 
 7, 8, 15 ? (6)* What relation does the prologue sustain to the 
 rest of the gospel ? (7) What fact respecting the origin of our 
 gospels does it illustrate? (8) What great central and funda- 
 mental truths of Christianity does it set forth and emphasize? 
 Name two or more of these, stating them with care. 
 
 (9) Read carefully Luke i : 1-4 and ^g; then (10)* state 
 what these verses imply respecting early gospel writings and the 
 method and purpose of Luke. (11) Of the many gospel writings 
 here referred to how many still exist? 
 
 (12)* State the chief peculiarities of the gospel of Mark. 
 (13) Give a short sketch of the life of Mark. (14) What 
 relation did the apostle Peter probably have to this gospel ? 
 (15) What words of Peter in Acts appropriately describe Jesus 
 as presented in this gospel? (16) When was this gospel 
 written ? : 
 
 (17)* In what way does the gospel of Matthew indicate, its 
 Jewish character? (18)* What does the gospel itself show to 
 havebeenthepurposeof the evangelist in writing it ? Ciq)* What 
 
26 LIFE OF CHRIST 
 
 conception of the kingdom of God and of Christianity does it 
 aim to give to its readers, a narrowly Jewish conception or a 
 broadly Christian one ? (20) Of what did the original gospel 
 of Matthew probably consist, and in what language was it writ- 
 ten ? (21) What is the probable relation of the gospel of 
 Matthew to this original Hebrew gospel ? (22) How does it 
 happen that so many events are told in both Matthew and Mark 
 in nearly the same words? (23) When was the gospel of 
 Matthew published? 
 
 (24) Who was Luke the evangelist ? (25)* What was his pur- 
 pose in writing his gospel? (26) From what material was he 
 able to draw, and how did he use this material? (27)* What 
 phase of Jesus' life and teaching does he specially emphasize ? 
 (28) How does it happen that Mark and Luke have many narra- 
 tives expressed in nearly the same words ? (29) When was the 
 gospel of Luke published ? 
 
 (30)* In what words does the gospel of John state its own 
 purpose? Explain the meaning of these words. (31)* What 
 error is it intended to correct ; what positive result does it aim 
 to produce? (32) For whom was it specially written, and in 
 what region ? (33) From whom does this gospel take its name, 
 and what was his relation to the gospel ? 
 
 (34)* From what sources other than the four gospels can we 
 derive information concerning the life of Jesus ? (35)* Name 
 three non-Christian writers who speak of him in their works. 
 (36) How do the existence and records of the Christian church 
 bear witness to his life ? (37) What part of the New Testament 
 outside the gospels contains the most valuable evidence ? 
 (38)* What gives peculiar value to the testimony of the epistles 
 of Paul? (39) What facts of the life of Jesus are most frequently 
 spoken of in the letters of Paul ? 
 
 Tfi6. Constructive Work.— Let the student, having completed the 
 study indicated in this chapter, write a chapter for his "Life of Christ," 
 on some such plan as the following : 
 
SOURCES OF OUR KNOWLEDGE OF THE LIFE OF JESUS 27 
 
 CHAPTER I. 
 THE SOURCES OF OUR KNOWLEDGE OF THE LIFE OF JESUS. 
 
 1. Jesus an historical person. 
 
 2. The various classes of books from which our knowledge of his 
 life is derived. 
 
 3. How (in general) our gospels came to be written. 
 
 4. The gospel of Mark, its author, purpose, and general character- 
 istics. 
 
 5. The gospel of Matthew. 
 
 6. The gospel of Luke. 
 
 7. The gospel of John. 
 
 ^17. Supplementary Topics for Study. 
 
 1. The sources of the life of Jesus (in general). 
 
 Anthony, An Introduction to the Life of Jesus (especially useful on the extra- 
 biblical sources); Gilbert, The Student's Life of Jesus, pp. 13-78; Sanday, art. 
 "Jesus Christ" in Hastings,^ Dictionary of the Bible: Burton, in Biblical 
 World, December, 1895. 
 
 2. The testimony of the epistles to the life of Jesus. A very 
 instructive study may be made by reading through the epistles of Paul 
 and fathering all the references which he makes to the life of Jesus, 
 and then arranging these so as to give his connected testimony. 
 
 Knowling, Witness of the Epistles; Gilbert, Life of Jesus, pp. 74-8. 
 
 3. The gospel of Matthew. 
 
 Gloag, Introduction to the Synoptic Gospels; DoDS, Introduction to the New Testa, 
 ment; Bruce, in Expositor's Greek Testament; BURTON, in Biblical World, Janu- 
 ary and February, 1898. 
 
 4. The gospel of Mark. 
 
 Gloag, Dods, and Bruce, as above; Gould, Introduction in Commentary on 
 Mark. 
 
 5. The gospel of Luke. 
 
 Gloag, Dods, and Bruce, as above ; Plummer, Introduction in Commentary on 
 Luke; Mathews, in Biblical World, May and June, 1895. 
 
 6. The gospel of John. 
 
 GhOKG, Introduction to the Johannine Writings; Watkins, art. "John, Gospel 
 of," in Smith, Dictionary of the Bible, 2d ed.; Reynolds, art. "John, Gospel of," m 
 Hastings, /3;V/.j5zA,- Burton, in Biblical World, January and February, 1899; 
 Dods, as above, and in Expositor's Greek Testament. 
 
28 - LIFE OF CHRIST 
 
 CHAPTER II, 
 
 THE BIRTH OF JOHN THE BAPTIST AND OF JESUS. 
 
 § 3. The two genealogies. 
 
 Matt. I : 1-17. Luke 3 :23-38. 
 
 § 4. Birth of John the Baptist promised. 
 
 Luke I : 5-25. 
 § 5. The annunciation to Mary. 
 
 § 6. The annunciation to Joseph. 
 Matt. I : 18-25. 
 
 § 7. Mary's visit to Elizabeth. 
 § 8. Birth of John the Baptist. 
 
 Luke I : 26-38. 
 
 Luke I : 39-56. 
 Luke I : 57-80. 
 
 § 9. Birth of Jesus the Christ. 
 
 [Matt. I : 18-25.] Luke 2:1-7. 
 
 §10. The angels and the shepherds. 
 
 Luke 2 : 8-20. 
 
 f 18. Notes on §4, Luke 1:5-25. — Vs. 5, "Herod, king of Judea," 
 viz., Herod the Great; cf. ^5. "Of the course of Abijah": cf. i 
 Chron. 23:6; 24: I, 10. Each course was on duty one vi'eek at a time, 
 and since there were twenty-four courses, each served two weeks a 
 year. See Edersheim, Temple, pp. 63, 66. Vs. 9, "his lot was," 
 rather, it fell to him by lot. The different duties of the worship were 
 assigned by lot, and the burning of the incense was considered the 
 most honorable part of the daily service. According to Edersheim, 
 no priest could take this part a second time while there was another 
 eligible one who had not performed it (Edersheim, Temple, pp. 122, 
 133)- Vs. II, "on the right side of the altar of incense": in the 
 holy place the altar stood just in front of the veil separating it from 
 the Holy of Holies, the table for the shewbread being on the right- 
 hand side, and the golden candlestick on the left. The position of 
 the angel is therefore as if he had just come out of the Holy of 
 Elolies. Vs. 17, "in the spirit and power of Elijah," etc.: reprov- 
 ing the people for their sins, as Elijah had done. See Mai. 4:5, 6. 
 Vs. 23, "departed unto his house." Cf. vss. 39, 40, 
 
 ^19. Notes on §5, Luke 1:26-38. — Vs. 26, "the angel Gabriel": cf. 
 vs. 16. " Nazareth" : see ^ 21. Vs. 27, " of the house of David" : most 
 naturally understood to refer to Joseph. Vs. 32, "the Son of the Most 
 High": on the meaning of this expression see ^20. 
 
BIRTH OF JOHN THE BAPTIST AND OF JESUS 29 
 
 These verses (31-33) predict of Jesus those things which in 2 Sam. 
 7:14; I Chron. 17:13, 14; 22:10 are promised to the Son of David. 
 They would naturally be understood at this time, before the Christ had 
 come and fulfilled them in a more spiritual sense, as referring to a 
 Jewish kingdom to be set up in Jerusalem with political as well as 
 spiritual power. Compare with these words those of the Jewish 
 hymn quoted below in ^28. 
 
 Vs. 35, "The Holy Ghost," etc. — Observe the correspondence 
 between the character of the power to which the birth of the child iS' 
 due and that of the child himself. It is upon this that the emphasis of 
 the sentence is thrown. On the meaning of " Son of God " see ^ 20. 
 
 ^20. The Term "Son of God." — The expression "son of God" is used 
 both in the Old Testament and in the New to describe a person or people as 
 sustaining toward God some one or more of the relations which a son sustains 
 to a father. " My Son," when the " ni}' " refers to God, or Son of the Highest, 
 have the same meaning. The particular filial relation which is emphasized 
 may vary greatly. Thus one may be called son of God (i) as owing his 
 existence directly to God (so probably in Luke 3 : 38) ; or (2) as superhuman 
 and like God in nature (so of angels or the like in Job i : 6 ; 2 : i ; 38 : 7 ; and 
 of men after the resurrection in Luke 20 ; 36, and probably in this sense of 
 Christ in Rom. 1:4); or (3) as like God in moral character (so of men in 
 Matt. 5 : Q, 45 ; John i ; 12 ; Rom. 8 : 29 ; by implication of Jesus in John 1:14; 
 14:7); or (4) as the object of God's special approving love or choice (as of 
 Israel in Exod. 4 : 22, 23 ; Deut. 14:1, 2 ; Hos. 1 1 : i ; of God's people, without 
 restriction to Israel, in Rom. 9:26; 2 Cor. 6 ; 1 8 ; Gal. 4:5; and of Jesus in 
 Matt. 3:17; 4:3,6; 11:27; 17:5, and the parallel passages in the other 
 gospels ; John 3:17); or (5) as being one who acts for God as a son for his 
 father (so of the predicted son of David and king of Israel in 2 Sam. 7:14; 
 I Chron. 17 ; 13, 14 ; 22 : 10 ; Ps. 2:7; 89 : 20-37, with this sense the preceding 
 one being usually blended). It is probably in this sense, and thus as nearly 
 equivalent to the official term Messiah, that the expression is used of Jesus 
 in Matt. 16:16; Mark 14:61. It is in this last-named sense that it is most 
 natural to understand the expression "Son of the Most High" in vs. 32, the 
 following clauses going on to speak of his receiving the throne of his father 
 David and reigning over the house of Jacob forever. Cf. 2 Sam. 7:14; 
 I Chron. 22:10. In vs. 35, on the other hand, "Son of God" emphasizes 
 especially the fact that the child Jesus derives his existence not from a 
 human father, but owes it directly to God {cf. 3 : 38) ; with this is associated 
 also the idea of moral likeness to God, but this is expressed more by the 
 word "holy" than by the term "Son of God." 
 
 112 1. Nazareth. — About opposite the southern end of the sea of Galilee 
 
30 LIFE OF CHRIST 
 
 the range of mountains that forms so large a part of western Palestine 
 is deflected to the west, terminating in the abrupt mass of Carmel, and 
 leaving in the general line of the range a considerable triangular 
 plain — the famous plain of Jezreel or Esdraelon. Here more than 
 one of Israel's great battles were fought. East of it lies Mt. Gilboa, 
 where Saul was slain, and Little Hermon, on whose slopes lies Nain, the 
 home of the widow whose son Jesus raised to life. Bounding the 
 plain on the north is a range of hills, sometimes called the Nazareth 
 range, crossing the main watershed nearly at right angle. The highest 
 point of these hills is at Neby Sa'in, 1,602 feet above the sea. Between 
 Neby Sa'in and the plain of Esdraelon, about two miles south of the 
 former, is Jebel Kafsy, 1,280 feet above the sea level, nearly 1,000 feet 
 above Esdraelon. Climb Kafsy from Esdraelon, and looking into and 
 across the valley — more exactly it is a saucer-like basin — between 
 Kafsy and Sa'in, you will see the village of El-Nasira on the south- 
 ern slope of Sa'in, 450 feet below its peak. The town contains 
 7,000-8,000 inhabitants, and its very name identifies it as Nazareth, the 
 home of Joseph and Mary. In the time of Jesus it was perhaps no 
 larger than it is today, and possibly was not in quite the same location. 
 Its noble spring, nowever, now known as the Virgin's Fountain, was 
 unquestionably where it is today, and on the great hill that rises 
 behind it Jesus may often have watched the ships on the Mediter- 
 ranean, less than twenty miles away, and the caravans as they went along 
 the great road a little to the east of the town, or on their way across 
 Esdraelon to some seaport or Egypt. But Nazareth itself was never 
 on any of the great trade routes and could never have been a town of 
 great commercial importance. 
 
 See George Adam Syinn, Historical Geography of th" Holy Land, ^p. n'!,'^-^; 
 Parker, "A Reminiscence of Nazareth," in Biblical World, Vol. VII, p. 89; 
 Baedeker, Palestine and Syria; Edersheim, Life and Times of Jesus the Messiah, 
 Vol. I, pp. 144-S; Andrews, Life of Our Lord, Tp^. 104-8; Merrill, Galilee in 
 the Time of Christ, pp. 1 13-19 ; George Adam Smith, "Home of Our Lord's Child- 
 hood," in Biblical World, Vol. VIII, pp. 435 ff, 
 
 ^22. Notes on §6, Matt. 1:18-25. — Vs. 19, "A righteous man and 
 not willing to make her a public example" : his righteousness would 
 deter him, on the one side, from marrying her while suspicious of her 
 character, and, on the other, from publicly disgracing her whom till 
 now he had believed in a:: a pure and virtuous woman ; hence he 
 is disposed to adopt the middle course : to put her away, but not 
 
BIRTH OF JOHN THE BAPTIST AND OF JESUS 3 1 
 
 publicly. "Put her away," /'. e., divorce; among the Jews a betrothal 
 could be broken only as a marriage could, by divorce. Divorce was a 
 private matter between the two parties, although the separation would 
 come to be known. Vs. 21, "for it is he that shall save his people": 
 These words explain the name Jesus, which means "Savior;" "his 
 people " would mean to Joseph the children of Israel. " From their 
 sins": It is the sins of the people that have brought them into distress, 
 and salvation, even political salvation, can come only through deliver- 
 ance from their sins. Vs. 22, " Novv all this is come to pass," etc. 
 Matthew is specially interested in events which fulfil Old Testament 
 prophecy. See 2:6, 15, 18, 23; 3:3; 4:15; 8:17; 21:4; 27:9. 
 This dream-vision is the complement for Joseph of the appearance of 
 the angel to Mary. Throughout Luke's narrative Mary's experiences 
 are prominent ; throughout Matthew's the experiences of Joseph. 
 
 ^23. Notes on §7, Luke 1:39-56. — Vs. 39, "the hill country": 
 /. e., probabl}' the mountainous region south of Jerusalem, in the 
 vicinity of Hebron ; the exact home of Zacharias is not known. 
 Vss. 46-56. This psalm of Mary, commonly known from the 
 first word of the Latin version as the "Magnificat," is expressed 
 largely in the language of the Old Testament and moves largely in the 
 atmosphere which characterizes the later Jewish psalm quoted in ^ 28. 
 It is the language of humble gratitude to God and of pious yet exult- 
 ant joy in the thought of the heir of David's throne whose mother she 
 was to be. The whole psalm is consonant with the situation and time 
 to which the evangelist ascribes it ; it is difficult to think of such a 
 Dsalm as having been written after the Messiah had come and lived, 
 not the life of a political deliverer, but of a teacher and suffering 
 Savior rejected by Israel. 
 
 H 24. Notes on §8, Luke i : 57-80. — Vs. 59, " On the eighth day" ■ 
 cf. Gen. 17 : 12. Vss. 68-79. This prophetic psalm of Zacharias is, like 
 that of Mary, permeated with the patriotic hope and joyful expectation 
 of a son of David who should deliver Israel out of the hand of their 
 enemies. As with the prophets of old, so here patriotism and religion 
 are inseparably mingled. The hope and ideal of the aged priest for 
 his nation are clearly seen in vss. 74, 75. Even more strongly than 
 that of Mary it reminds us of the hopes cherished by the psalmist of fifty 
 years earlier (T[ 28), and, like Mary's, agrees perfectly with the circum- 
 stances and occasion. 
 
 •([25. Notes on § 9, Luke 2 : 1-7. — On the questions of chronology 
 
32 LIFE OF CHRIST 
 
 raised by vss. 1,2, see ^31. Vs. 4, " Bethlehem," see T 27. " He was 
 of the house and family of David": cf. on i : 27. Vs. 5, "who 
 was betrothed to him": this statement is somewhat different, but not 
 materially so, from that of Matthew in i : 24, 25. 
 
 ^1 26. Notes on § 10, Luke 2 : 8-20. — Vs. 8, "shepherds .... keep- 
 ing watch by night over their flock" : This does not decide the time 
 of the year. In a mild season and near the towns this might happen 
 in any month. Vs. 9, " the glory of the Lord" ; the brightness which 
 is the token of the Lord's presence; cf. Exod. 16:7; 24 : 17 ; Luke 
 9 : 31 ; Acts 9 : 3 ; 2 Cor. 3 : 18. Vs. 10, "to all the people": i. e., of 
 Israel ; the message and the salvation are first of all to the chosen people. 
 Cf. on Matt, i :2i. Vs. 11, "a Savior": Recall the message of the 
 angel to Mary, Luke 1:31, and to Joseph, Matt. 1:21. "Which is 
 Christ the Lord": see Acts 2 : 36, where Peter joins the same two 
 titles. Precisely this phrase, however, occurs nowhere else in the New 
 Testament. It is found in the Jewish psalm quoted in °|| 28, but 
 is thought by some to be a mistranslation there for " the Lord's 
 Anointed." Vs. 12, "and this shall be a sign to you," /. e., by which 
 you may know that my message is true. Vs. 14. The difference 
 between the common and revised versions in this angelic song is 
 due to a difference of one letter in the Greek manuscripts followed by 
 the two versions. The revised version is almost certainly correct. 
 The two lines are parallel in form ; "glory" corresponds to "peace," 
 "to God," to "among men," etc.; "in the highest," /. e., in heaven, to 
 " on earth." For the words " in whom he is well pleased " there is but 
 one word in Greek, so that the two lines are nearly equal in length. The 
 meaning is " men who are the objects of God's gracious good pleas- 
 ure." Vs. 18, " And all that heard it wondered " : how widely they 
 told the story is not said. The records of Jesus' later life do not 
 indicate that the testimony of the angels was at all widely remembered 
 or known when thirty years later Jesus appeared as a public teacher. Vs. 
 19, "But Mary kept all these sayings, pondering them in her heart": 
 the mother, however, did not forget them, but kept turning them over 
 in mind. Here again Luke tells of Mary rather than Joseph. 
 
 ^27. Bethlehem — Bethlehem may very well be called the "City of 
 Children," for, were it not for children, and, above all, the Child, it 
 would hardly be remembered. The modern town, which still is known 
 as Bet Lahem, is beautifully situated, about five miles from Jerusalem, on 
 the side and summit of a semi-circle of hills. All about it are olive 
 
BIRTH OF JOHN THE BAPllST AND OF JESUS 33 
 
 BETHLEHEM 
 
 groves and vineyards, pasture lands and grain fields. It is, indeed, as its 
 name says, a "House of Food." Today it has about eight thousand 
 inhabitants, most of whom are Greek Christians, and contains several 
 schools for boys and girls. Its most celebrated building is, ol 
 course, the noble Church of the Nativity — or, more properly, of St. 
 Mary — built over the cave in which tradition declares Jesus was born- 
 
 Henderson, /'a/<?J/';'«^, p. 149; George Adam ^umi. Historical Geography of 
 the Holy Land, p. 318 ; Baedeker, Palestine and Syria, p. 121 , Mathews, "Bethle- 
 hem, the City of Children," in Biblical World, Vol. X, p. 473. 
 
 ^28. A Messianic Psalm of the Pharisees. — With the words of 
 the angel in Lulve i: 31-33, the psalm of Mary in 1:46-55, the 
 psalm of Zacharias, i : 68-79, and the words of Simeon and Anna, 
 Luke 2 : 28-3S, it is very interesting to compare those of a Jewish 
 hymn written perhaps fifty years before the birth of John and of 
 Jesus. We give the latter portion of this psalm in the English trans- 
 lation of Ryle and James (Fsalms of Solomon, Ps. XVII, pp. 137-47). 
 
 Behold, O Lord, and raise up unto thera their King, the son of David, in the time 
 
 which thou, O God, knowest, that he may reign over Israel, thy servant ; 
 
 And gird him with strength, that he may break in pieces them that rule unjustly. 
 
34 LIFE OF CHRIST 
 
 Purge Jerusalem from the heathen that trample her down to destroy her, with 
 wisdom and with righteousness. 
 
 He shall thrust out the sinners from the inheritance, utterly destroy the proud 
 spirit of the sinners, and as potters' vessels with a rod of iron shall he 
 break in pieces all their substance. 
 
 He shall destroy the ungodly nations with the word of his mouth, so that at 
 his rebuke the nations may flee before him, and he shall convict the 
 sinners in the thoughts of their hearts. 
 
 And he shall gather together a holy people whom he shall lead in righteous- 
 ness ; and shall judge the tribes of the people that hath been sancti- 
 fied by the Lord his God. 
 
 And he shall not suffer iniquity to lodge in their midst ; and none that know- 
 eth wickedness shall dwell with them. 
 
 For he shall take knowledge of them, that they be all the sons of their God, 
 and shall divide them upon the earth according to their tribes. 
 
 And the sojourner and the stranger shall dwell with them no more. 
 
 He shall judge the nations and the peoples with the wisdom of his righteous- 
 ness. Selah. 
 
 And he shall possess the nations of the heathen to serve him beneath his yoke ; 
 and he shall glorify the Lord in a place to be seen of the whole earth. 
 
 And he shall purge Jerusalem and make it holy, even as it was in the days of old. 
 
 So that the nations may come from the ends of the earth to see his glory, 
 bringing as gifts her sons that had fainted, 
 
 And may see the glory of the Lord, wherewith God hath glorified her. 
 
 And a righteous King and taught of God is he that reigneth over them. 
 
 And there shall be no iniquity in his days in their midst, for all shall be holy 
 and their King is the Lord Messiah. 
 
 For he shall not put his trust in horse and rider and bow, nor shall he multi- 
 ply unto himself gold and silver for war, nor by ships shall he gather 
 confidence for the day of battle. 
 
 The Lord himself is his King, and the hope of him that is strong in the hope of God. 
 
 And he shall have mercy upon all the nations that come before him in fear. 
 
 For he shall smite the earth with the word of his mouth even for evermore. 
 
 He shall bless the people of the Lord with wisdom and gladness. 
 
 He himself also is pure from sin, so that he may rule a mighty people, and 
 rebuke princes and overthrow sinners by the might of his word. 
 
 And he shall not faint all his days, because he leaneth upon his God ; for 
 God shall cause him to be mighty through the spirit of holiness and 
 wise through the counsel of understanding with might and righteousness. 
 
 And the blessing of the Lord is with him in might, and his hope in the Lord 
 shall not faint. 
 
 And who can stand up against him ? he is mighty in his works and strong 
 in the fear of God, 
 
BIRTH OF JOHN THE BAPTIST AND OF JESUS 35 
 
 Tending the flock of the Lord with faith and righteousness, and he shall 
 
 suffer none among them to faint in their pasture. 
 In holiness shall he lead them all, and there shall no pride be among them, 
 
 that any should be oppressed. 
 This is the majesty of the King of Israel, which God hath appointed to raise 
 
 him up over the house of Israel, to instruct him. 
 His words shall be purified above fine gold, yea, above the choicest gold. 
 In the congregations will he judge among the peoples, the tribes of them that 
 
 have been sanctified. 
 His words shall be as the words of the holy ones in the midst of the peoples 
 
 that have been sanctified. 
 Blessed are they that shall be born in those days to behold the blessing of 
 
 Israel which God shall bring to pass in the gathering of the tribes. 
 May God hasten his mercy toward Israel ! may he deliver us from the abomi- 
 nation of unhallowed adversaries ! 
 Tne Lord, he is our King from henceforth and even for evermore. 
 
 ^29. Jewish Family Life. — It was into a Jewish home of the 
 humbler sort that Jesus was born. Industry must have excluded bitter 
 poverty, but the home cff Joseph, the village carpenter, was not one of 
 elegance or of wealth. It was none the less, in all probability, one of 
 the happiest of the homes in that nation which presented the highest 
 ideal of home life known among the ancients, an ideal scarcely sur- 
 passed in any age of the world. 
 
 Family life begins with marriage; but among the Jews betrothal 
 was a matter of as much seriousness and solemnity as marriage itself. 
 Even the property of the bride belonged to the husband from the time 
 of the betrothal, and they could be separated only by divorce, precisely 
 as after marriage. The marriage was a festal occasion and included 
 the removal of the bride to her husband's house. 
 
 The house in which the new family took up its abode would depend 
 on the wealth of the husband, but among the humbler classes consisted 
 of one or two square rooms on the ground floor, with a roof of straw 
 and mud laid upon timbers or boughs. A flight of steps outside the 
 house frequently led to the roof. 
 
 The furniture was of the simplest kind. Bedsteads were scarcely 
 used at all ; couches were found only in the houses of the wealthy. 
 Soixietimes there was a ledge on the side of the room, and on this, or on 
 mats woven of palm leaves and laid upon the clay floor, the family 
 slept, wrapped in their cloaks. 
 
 Pictures and statuary, being forbidden by the law (Exod. 20 : 4), 
 
36 LIFE OF CHRIST 
 
 would not be seen in a Jewish house at all. Books were rare and 
 confined almost wholly to copies of the Scriptures. 
 
 The position of the wife and mother was an honorable one. In 
 most homes there would be but one wife, though polygamy continued 
 to some extent even down to and after New Testament times. Per- 
 haps the saddest blot upon the family customs of the Jews was the 
 laxity of their divorce customs, which permitted the husband to divorce 
 his wife at will. Yet even in this there was a tendency toward a 
 stricter practice in the teachings of one school of the scribes ; and with 
 this tendency the teaching of Jesus agreed, though striking at the root 
 of the matter as neither school had done. 
 
 The love of children was always singularly strong among the Jews, 
 and this both on the side of the father and of the mother. Law, nar- 
 rative, and poetry all alike bear witness to this fact. See Lev. 26:9; 
 
 I Sam. I ; Ps. 127:3; etc. Destruction of children, by exposure or 
 otherwise, so terribly common among the Gentiles, was almost or 
 wholly unknown among the Jews. As among the ancients and 
 orientals generally, a boy was more highly estdfemed than a girl, yet the 
 depreciation of the daughter was only relative ; both sons and 
 daughters were desired and welcomed. In ancient times the boy 
 was named at his birth, and, sometimes at least, by his mother (Gen. 
 29 : 32 and chap. 30), but in later times on the occasion of his circum- 
 cision (Luke 1:59; 2:21). 
 
 The law enjoined upon the parents the duty of instructing their 
 children both in the history and in the religion of their nation — two 
 things which were to the Jew almost inseparable (Deut. 4:9; 6 : 7, 20 ; 
 
 II : ig). To the injunction of Deut. 6 : 6-9, and the similar words in 
 Exod. 13:9, 16; Deut. 11:18, he gave a very literal interpretation, 
 fastening little boxes containing pieces of parchment, on which were 
 written the words of Deut. 6 : 4-9, and 11:13-21, on his doorposts, 
 and binding little leather-boxes containing Exod. 13:2-10; 11-17; 
 Deut. 6 : 4-9 ; 11:13-21 on his forehead and arms when he prayed. 
 Yet, with a truer appreciation of the real sense of the injunction, he 
 took great pains to teach his children the law, so that, as Josephus 
 says, the people knew the statutes of the law better than their own 
 names. 
 
 The care of the children fell in most cases directly upon the mother- 
 nurses and other servants were found only in the wealthier families. 
 Manual labor was never despised by a true Hebrew. Even the boy 
 
BIRTH OF JOHN THE BAPTIST AND OF JESUS 37 
 
 who 7/as destined to be a scribe learned a trade. It was no reproach 
 to jesus that he was a carpenter. 
 
 It was in such a home, humble, pious, and, we may believe, happy, 
 that Jesus lived with his brothers and sisters during the thirty years of 
 his childhood and youth. 
 
 ^30. The Religious Condition of Palestine in the Time of Christ. — 
 There never was a more religious people than the Jews in the time of 
 Christ. Ever since the return of a few thousand decendants of those 
 who had been taken captive to Babylon, Jewish religious life had been 
 growing constantly more intense. Even politics, it will be remem- 
 bered, were largely determined by it. This religious development 
 embraced the following elements : 
 
 a) The ritual. — Devotion to this feature of the Jewish religion 
 naturally centered about the temple at Jerusalem. After the return 
 from the exile this had been poor in its equipment, and during the 
 Syrian period it had been desecrated and injured. Herod the Great, 
 however, had thoroughly rebuilt it, surrounding it with noble colon- 
 nades and courts, each so strongly built as to be capable of long 
 defense in case of a siege. The temple was served by priests, Levites, 
 and various other classes of professional religious men. The worship 
 did not consist in preaching, but in sacrifices, prayers, and music. 
 Every year, also, there were a number of great feast days, on which, 
 just as on our Easter, there were special services. The purpose of 
 this ritual worship was not so much to instruct the worshipers as to 
 aid them to religious aspirations and prayer, and so sacred was it that 
 the thousands of Jews who came up to Jerusalem every year from all 
 parts of the world to attend the feasts believed devoutly that Jehovah 
 could be worshiped by sacrifice nowhere else than in the temple. 
 Every Jew was expected to contribute a small sum each year for the 
 support of this worship, which constantly grew more elaborate. In 
 the time of Jesus, it is true, ritualism had suffered somewhat from the 
 rapid removal and appointment of high priests by Herod I. and later 
 rulers, and there was some indignation that the priests living in Jeru- 
 salem had organized themselves into a sort of monopoly to control 
 the immense supply of animals destined for the altar. But the tem- 
 ple worship still had control over the faith of the Jews, and even the 
 Essenes, who did not approve of bloody sacrifices, sent gifts to the 
 temple. Jesus himself attended the feasts, and offered the paschal 
 lamb. 
 
38 LIFE OF CHRIST 
 
 b) Legalism. — By this is meant a tendency to reduce religion to a 
 keeping of rules. It grew out of the great effort made by the Jews 
 after the Return to apply the laws of Moses to every conceivable 
 aspect and condition of life. The more religious Jews were so con- 
 vinced God spoke through these laws that they could not believe 
 righteousness could be gained except by obeying them. By the 
 beginning of the first century before Christ there were seen three 
 groups, or societies, who differed soinewhat distinctly in their attitude 
 toward this general principle and its application. (i) Two of these 
 societies, the Pharisees and the Essenes, held very strongly to implicit 
 obedience to the law. Each society numbered from four to six thou- 
 sand members. They both resulted from the development through 
 which the legalistic spirit had passed since Ezra established the study 
 of the law as the great duty of religious persons. Yet the Pharisees 
 and Essenes differed among themselves. The Pharisees, for instance, 
 believed that men should observe, not merely the written law of Moses, 
 but the "oral law" as well, that is, the ever-increasing mass of minute 
 decisions made by the rabbis, or professional religious teachers, in 
 their applications of the written law to every aspect of life. They 
 also held strenuously to a belief in the resurrection of the body, and 
 in a somewhat limited freedom of the will. But most of all did they 
 wish the Jews as a nation and as individuals to be " separated " from 
 everything that was not in accord with the Mosaic and the oral law. 
 In fact, this gave them their name, for "Pharisee" means "separatist." 
 In politics this principle iTiade them [averse to foreign alliances and 
 monarchy, and in private life it made them punctilious about ceremo- 
 nial washings and intercourse with humble persons and those who 
 were thought to be sinful. The Essenes were, in some ways, even 
 stricter than the Pharisees. They did not believe in any degree of 
 freedom of the will, and were so devoted to the principles of cere- 
 monial purity that they became ascetic and communistic. They dis- 
 approved of marriage, and, in order to avoid any danger of defilement, 
 organized themselves into monastic communities, living in cities or 
 the country, membership in which was difficult to gain. Thus they 
 withdrew from society, and so were of less influence than the Phari- 
 sees, who were the real leaders of the nation. Through them the 
 general principle of legalism, that righteousness can be gained only 
 by complete and absolute obedience to innumerable laws and rules, 
 came to be generally accepted, and thus, practically, the entire Jewish" 
 
BIRTH OF JOHN THE BAPTIST AND OF JESUS 3Q 
 
 nation was marked by an excessive conscientiousness and strictness. 
 (2) Over against the Pliarisees and the Essenes were the Sadducees. 
 They included the high priest and many priests, and so were in sym- 
 pathy with ritualism rather than legalism. They would have nothing 
 to do with the oral law of the Pharisees, and preferred to be less 
 scrupulous and to live by the law of Moses itself. They were also 
 believers in the complete freedom of the human will, but disbelieved 
 in the resurrection of the body. They were in favor of greater liberty 
 in life and of foreign alliances in politics. In a word, they were a 
 political rather than a religious party, and throughout their history 
 were opposed to the entire spirit of Pharisaism. Yet legalism grew 
 constantly, and when Jerusalem fell it was ritualism that disappeared 
 with the burning temple, while the study of the law continued for 
 centuries, and is today the basis of orthodox Judaism. 
 
 In the time of Jesus legalism was a source both of strength and of 
 weakness. On one hand it made men conscientious, excessively care- 
 ful to obey God in every act of life. In this it was immeasurably 
 superior to the heathenism of its day. On the other hand, however, it 
 was almost certain to make its followers self-righteous, stern, fault- 
 finding, and unloving. This was, of course, not true of all Jews, but 
 it was a danger especially threatening the Pharisees, and one to which 
 too many of them yielded. At the same time, it is easy to see how 
 the necessity of knowing so many hundred rules before one could hope 
 to be acceptable to God must have kept most men from ever expecting 
 to gain righteousness. This led to two great evils : the scribes despised 
 the masses who did not know these rules ; and, also, finding it 
 impossible for even themselves to keep all rules literally, they invented 
 a great number of excuses for evading obedience. It was these two 
 unworthy but inevitable elements of legalism, pride and hypocrisy, that 
 Jesus so severely attacked. It was to be his great office to show men 
 that they can come to God even if they have not kept all the law and 
 are conscious of their own sinfulness. 
 
 c) The Messianic hope. — This very important element in Jewish 
 religious life in the time of Christ was the outgrowth of the third great 
 element in the older Hebrew life, prophetism. It was the hope, 
 especially felt by the Pharisees and their followers, that God would 
 some day establish his all-powerful kingdom among the Jews, and that 
 the whole world would be subject to Jerusalem, the capital of the 
 Anointed of God, the Messiah. Day by day the Jews prayed for the 
 
40 LIFE OF CHRIST 
 
 coming of this kingdom and its King, and lioped that each day brought 
 them nearer. But the description of this hope will be given later, ^50. 
 ^31. The Date of the Birth of Jesus. — It is impossible to fix this 
 date exactly because of the small amount of information at our 
 command, but it lies within narrow limits, (i) Jesus must have been 
 born before the death of Herod I., according to Matt. 2: i and 19; 
 that is, before March or April, 4 B. C. (2) Just how long before cannot 
 be stated with precision, but certainly not more than two or three years, 
 for he was "a young child" on his return from Egypt (Matt. 2:19, 
 20), and the age of the children Herod ordered killed (Matt. 2 : 16) 
 must have been about that of Jesus at the time. We can safely say, 
 therefore, that Jesus was born 6-4 B. C. This conclusion is confirmed 
 by a comparison of Luke 3:23 and John 2 : 20, where the "forty-six 
 years" bring us probably to 27 A. D. If about a year previously, when 
 he began to preach, Jesus was about thirty years old, then clearly he 
 must have been born about 4 or 5 B. C. But unfortunately we do not 
 know exactly how near Jesus was to thirty years of age. Again, if 
 we knew exactly when the census under Quirinius (or Cyrenius) was 
 made, we should know when Jesus was born (Luke 2:1, 2), but the 
 only census made by Quirinius that we know certainly about was in 
 
 A. D. 6. It is possible, however, that Quirinius was legate to Syria 
 twice. If so, his first term of office would probably have been about 
 
 B. C. 9, since there is a break in the list of legates at that time. 
 Recent investigations have also made it appear likely that a census was 
 taken under Herod I. at about that date. But even if we should never 
 know the precise day when Jesus was born, we know that he was born, 
 and this is the one fact in which we are really interested. 
 
 ^32. Questions and Suggestions for Study.' — (i) What are 
 the most marked differences in the two genealogies? (2) 
 Describe the special duty of Zacharias in the temple. (3)* 
 Study the words of the angel to Mary and state what sort of 
 person Mary's son was to be. (4) What did the Jews mean 
 when they called one a son of God? (5) Describe Nazareth 
 and study the picture to get the town's position among the 
 hills. (6) What seems to have been the character of Joseph ? 
 
 'For younger classes, questions 7, 8, 15, 16, 17, 21 may be omitted if thought 
 best by the teacher. 
 
BIRTH OF JOHN THE BAPTIST AND OF JESUS 4 1 
 
 {?)* Study the Song of Mary and statewhat sort of person Mary 
 expected her son to be. (8)* Study the Song of Zacharias 
 and state what he expected God would do for the Jews, (g) 
 Does the term "son of David" refer to ancestry or to kingly 
 office? See 2 Sam. 7:14. (10) Read carefully Luke 2:1-7 
 and state the reason why Joseph and Mary went to Judea, and 
 determine whether or not they were poor. (11) Read Luke 
 2:8-14 and give some reasons why the birth of Jesus should 
 have been a cause cf great j03\ (12) Did the people later seem 
 to have known about the angel's visit to the shepherds? (13) 
 Describe Bethlehem and give some incident connected with it, 
 for instance the story of Ruth. See also i Sam. 16:4-13; 
 17:12-15; 2 Sam. 23 : 14-24. (14)* Describe the sort of home 
 in which Jesus grew up. (15) What is meant by ritualism 
 among the Jews ? (16) What by legalism ? (17) What parties 
 were especially favorable to each? (18) What should you say 
 was mostly wanting in the religion of the Jews in the time of 
 Christ? (19) Was the religious life of the Jews higher than 
 that of the Gentiles about them? (20) When was Jesus born? 
 (21) How do you fix the approximate date? 
 
 €T 
 
 J 
 
 3. Constructive Work. — Let the pupil write a chapter for his 
 "Life of Christ" on some such plan as this: 
 
 CHAPTER II. 
 
 THE BIRTH OF JOHN THE BAPTIST AND OF JESUS. 
 
 1. The story of the birth of John the Baptist. 
 
 2. The story of the birth of Jesus. 
 
 3. The Messiah expected by the people mentioned in these stories. 
 ^ 34. Supplementary Topics for Study. 
 
 1. The genealogies. 
 
 Articles in the Bible Dictionaries, especially those of Smith and Hastings; 
 Andrews, Life of Our Lord, pp. 62-8. 
 
 2. The Messianic hope as portrayed in the late Jewish psalm. 
 
 See 1[ 27. Brief quotations from other late Jewish literature are given by Mathews, 
 "The Jewish Messianic Expectation in the Time of Jesus," in Biblical World, Vol. 
 XII, pp. 437 ff-; in the same volume, Goodspeed, "Israel's Messianic Hope," pp. 
 400 ff., and "Some Books on Messianic Prophecy," pp. 444 ff- 
 
42 LIFE OF CHRIST 
 
 CHAPTER III. 
 
 THE CHILDHOOD AND YOUTH OF JESUS. 
 
 §11. The circumcision. 
 
 Luke 2 :2i. 
 § 12. The presentation in the temple. 
 
 Luke 2 : 22-39. 
 § 13. The Wise Men from the East. 
 
 Matt. 2 : 1-12. 
 § 14. The flight into Egypt and return to Nazareth. 
 
 Matt. 2 : 13-23. 
 § 15. Childhood at Nazareth. 
 
 [Matt. 2 123.] Luke 2 : [39] 40. 
 
 § 16. Visit to Jerusalem when twelve years old. 
 
 Luke 2 : 41-50. 
 §17. Eighteen years at Nazareth. 
 
 Luke 2 :5i, 52. 
 
 ^ 35. Notes on §11, Luke 2 :2i. — "When eight days were fulfilled" : 
 cf. on 1 : 59. Here as there the naming of the child is associated with the 
 circumcision. " His name was called Jesus" : r/. Luke i : 3 1 ; Matt. 1:21. 
 
 *|f 36. Notes on §12, Luke 2:22-39. — Vs. 22, "the days of their 
 purification": the forty days which according to the law must elapse 
 between the birth of the child and the ceremonial purification of the 
 mother and child ; see Lev., chap. 12. Vs. 23 ; see Exod. 13:2. Vs. 24, 
 "a pair of turtle doves," etc. : the offering prescribed for a mother 
 "whose means suffice not for a lamb" (Lev. 12:8). Vs. 25, "looking 
 for the consolation of Israel" : waiting for the coming of the Messiah 
 who should deliver and so comfort Israel. Cf. ^ 28 and ^ 30 (c). Vs. 
 20, "the parents": as usual in this narrative, Joseph is spoken 
 of as the father of Jesus (cf. vss. 33, 41, 48), as he evidently was in 
 common esteem, and in fact legally also. Vss. 29-32, often called the 
 "Nunc dimiUls" from the first words of the Latin translation, con- 
 stitute the third of these New Testament psalms found in Luke's 
 narrative. Vs. 29, "Now lettest": not a prayer, "now let," but an 
 expression of joyful certainty. Vs. 32, "A light for revelation to the 
 Gentiles " : expressive of a broader hope than appears in the other psalms, 
 but one which the Old Testament prophets also had cherished. See 
 Isa. 42:6, 7, and 49 : 6. Vs. 34, " Behold this child is set," etc. : these 
 two verses set forth a side of the Messiah's work of which there is no 
 mention in the psalms of Mary and Zacharias. Perhaps Simeon, with 
 a deeper spiritual insight into the conditions of the times, saw more 
 
CHILDHOOD AND YOUTH OF JESUS 43 
 
 clearly the suffering which the salvation of Israel would involve ; per- 
 haps the latter chapters of Isaiah — and this is suggested by vs. 32 — 
 had impressed him with the necessity of suffering in connection with 
 salvation, so clearly set forth especially in Isa., chap. 53. Vs. 36, 
 "Anna, a prophetess" : i. e., one that spoke for God, under the influ 
 ence of his Spirit ; prophecy, then, had not altogether died out in 
 Israel, and John the Baptist was not, strictly speaking, the first prophet 
 of the new era. Vs. 38, "the redemption of Jerusalem" : notice how 
 constantly this narrative describes the hope of these saints as the hope, 
 patriotic at the same time that it was religious, of the deliverance 
 Q- Israel from its enemies. The actual coming of Christ and his 
 work gradually but greatly enlarged and changed this conception. 
 
 cy. ii6i. 
 
 ^37. Notes on §13, Matt. 2 : 1-12. — Vs. i, " Bethlehem ofjudea": 
 there was also a Bethlehem in Galilee. See 1^27. " Herod the king" : 
 Herod the Great; cf. ^j. "Wise men": better, perhaps, magi; the 
 word denotes men of the learned class, teachers, astrologers, physicians, 
 etc., among the Babylonians and other eastern nations. Vs. 2, "For 
 we saw his star." Astronomers have called attention to certain extra- 
 ordinary phenomena appearing in the heavens about this time. But 
 the attempts to connect them with the star which the magi saw have 
 never been wholly successful. Vs. 3, "he was troubled": doubtless 
 over the thought of a possible heir to his throne, on which he had no 
 real cla^m but that of force. Vs. 4, "inquired of them where the 
 Christ should be born" : /. e., what (according to prophecy) is the birth- 
 place of the Christ. The question implies nothing as to whether the 
 Christ had or had not yet been born. Vs. g ; cf. note on vs. 2. 
 
 ^ 38. Notes on § 14, Matt. 2 : 13-23. — Vs. 1 3, " to Joseph " : here, as 
 before in Matthew, we have the experiences of Joseph. " In a dream ; " 
 cf. Matt. I : 20; 2 : 19, 22. Vss. 15, iT, cf notes on Matt, i : 22, ^[22. 
 "Flee into Egypt": There were many Jews in Egypt at this time. 
 Vs. 22, " Archelaus was reigning over Judea," etc. Of the three sons of 
 Herod, among whom his kingdom was divided (cf. f 6), Archelaus was 
 the most like his father in cruelty. When he had been in power ten 
 years he was removed by Rome on complaint of his subjects. The 
 narrative makes no mention of these facts, but assumes that the charac- 
 ter of Archelaus was known. " Withdrew into the parts of Galilee": 
 thus coming into the jurisdiction of Antipas, who, though by no means 
 a model ruler, was less cruel than Archelaus. Vs. 23, "and came and 
 
44 LIFE OF CHRIST 
 
 dwelt in a city called Nazareth;" cf. Luke 2:39. Both evangelists 
 agree in the fact that Jesus was born in Bethlehem, and that the family 
 subsequently went to Nazareth to live. From Matthew alone we should 
 know nothing of a previous residence of the parents in Nazareth, and 
 should get the impression that the parents regarded Bethlehem as their 
 home, the removal to Nazareth being purely an afterthought, necessi- 
 tated by Herod's cruelty and the character of Archelaus. From Luke 
 alone we should know nothing of a journey to Egypt or an intention 
 to live at Bethlehem, and should get the impression that the return to 
 their Galilean home was a matter of course when the temporary occa- 
 sion for residence in Bethlehem was past. These differences indicate 
 that neither of the two evangelists possessed the story of the infancy 
 which the other records, and that probably neither knew the facts 
 recorded only by the other. This is confirmed by the fact that there 
 are in these two infancy histories no parallel accounts, such as are so 
 common in the other parts of the gospels, and makes it evident that 
 we have before us in these narratives two quite independent witnesses, 
 whose testimony on the important points in which they agree is there- 
 fore independent and mutually confirmatory. 
 
 ^ 39. Matthew's Quotations from the Old Testament. — Of the Old Testa- 
 ment passages of which the first evangelist finds fulfilments in the life of 
 Jesus, five are found in the narrative of the infancy, viz., i : 23 ; 2 : 6 (this 
 is, in effect, Matthew's, even if he reports the scribes as citing it); 2: 15, 18, 
 23. Like the prologue of John's gospel, these quotations belong not strictly 
 to the narrative of Jesus' life, but to the evangelist's interpretation of the 
 events. They show most instructively how the early Christians looked upon 
 the Old Testament, believing that it was of divine authority ; that it predicted 
 a Messiah to come, and that its prophecies were fulfilled in the life of Jesus. 
 If some of these quotations show a method of interpreting the Old Testament 
 different from that generally adopted now, it must not be forgotten that 
 Matthew's method of presenting these passages was adapted to the minds of 
 his readers, and that his fundamental thought, Jesus the fulfilment of Old Tes- 
 tament prophecy, is itself amply substantiated by all sober study of the 
 Scripture. 
 
 ^40. Notes on § 15, Luke 2:40. — This single verse is of the highest 
 importance for the light it throws on Jesus' development and educa- 
 tion. It presents us the picture of a normal child, growing physically 
 and spiritually. The words "filled with wisdom" mean more exactly, 
 "becoming filled with wisdom," and describe a continuous process of 
 
CHILDHOOD AND YOUTH OF JESUS 45 
 
 acquiring wisdom. "And the grace of God": the favor of God, his 
 approving love. The picture here presented to us of a perfect child- 
 hood is one most profitable and helpful to reflect upon. 
 
 ^[41. Education among the Jews in the Time of Jesus. — The Jews 
 shared in the respect shown education throughout the Roman empire, 
 but the subjects of instruction among them were chiefly the law 
 and its application. The Jewish school was thus, like the syna- 
 gogue, an outgrowth and a support of the legalistic side of the Jewish 
 religion. But education in the law was older than the schools, for 
 long before they were established fathers were expected to train their 
 sons, and mothers their daughters. This custom continued after there 
 was public instruction. As soon as they could talk, children were 
 made to commit certain verses of Scripture, and as they grew older 
 (the boys, at least) to write them out. When six years of age, boys 
 were sent to a school, in most cases attached to the synagogue of the 
 town. Compulsory attendance upon schools, according to the Talmud, 
 dates from the famous rabbi, Simon ben Shetach, the brother of Queen 
 Alexandra, that is, from about 75 B. C, but, from a number of reasons, 
 public schools can hardly be said to have been universal in Palestine 
 until just before the fall of Jerusalem. Jesus as a child, therefore, 
 probably, though by no means certainly, attended the village school 
 jf Nazareth. There were institutions for higher learning correspond- 
 ing somewhat to our theological and law schools, in Jerusalem, but 
 these he never attended (John 7 : 15). 
 
 ^[42. Notes on §16, Luke 2:41-50. — "And his parents;" cf. note 
 on Luke 2 : 27, ^ 36. "Went every year," etc. The law of the Old 
 Testament required every male to attend three feasts a year in Jerusa- 
 lem, viz., Passover, Pentecost, and Tabernacles (Exod. 23 : 14-17 ; 34: 23 ; 
 Deut. 16:16). In later times the rule seems to have been restricted 
 to those who lived within fifteen miles of Jerusalem (Edersheim, 
 Temple, p. 183). Yet, in fact, it was the custom to go from all parts 
 of the land, and for women as well as men. Even from foreign lands 
 many came. Hillel taught that women ought to go once a year, viz., 
 to the Passover. Vs. 42, "And when he was twelve years old." This 
 may not have been his first visit, but it was a noteworthy one, because 
 at about this age the Jewish boy became "a son of the law," i. e., 
 subject to its requirements. Vs. 43. "A-n<i ^^hen they had fulfilled the 
 days" : the seven days of the feast. Vs. 44, "supposing him to be in 
 the company " : the caravan composed of those who came from Nazareth, 
 
46 LIFE OF CHRIST 
 
 or from Nazareth and its vicinity, was evidently a large one. "They 
 went a day's journey": not necessarily a whole day, but till evening of 
 the day on which they started. Vs. 46, "After three days," or, as we 
 should say, "on the third day," counting the day of starting as one, 
 the day of the return a second, and the day on which they found him 
 a third. "In the temple, sitting in the midst of the doctors." 
 "As a learner, not as a teacher. St. Paul sat at the feet of Gamaliel ; 
 Acts 22 : 3" (Plummer). Where in the temple the rabbis ("doctors") 
 were teaching we have no certain means of knowing. " Both hearing 
 them and asking them questions": in accordance with the usual rela- 
 tion between pupil and teacher, which permitted great freedom. Vs. 
 43, "And all that heard him were amazed at his understanding," etc. 
 The teachings of Jesus in subsequent years show wonderful under- 
 standing of the Old Testament, and profound insight into all questions 
 of religion and morals ; something of these qualities was already 
 manifest in the boy of twelve years. 
 
 Vs. 49, " How is it that ye sought me ? Wist ye not that I must 
 be in my Father's house ?" These are the first words of Jesus which 
 the gospels record. They imply three things that are most significant : 
 (i) Left alone in the city, the place to which he turned spontaneously 
 was the temple ; so natural was it for him to do this that it did not occur 
 to him that his parents would look for him anywhere else. (2) That 
 which drew him to the temple was the fact that it was God's house; 
 that with it more than with any other spot in the city was associated 
 for him the thought of God. (3) The name for God which sprang 
 naturally to his lips was "my Father ;" his feeling, toward God was 
 that of a loving son to a father, of whose love he was sure. Few, if 
 any, of the Jews, evi^n among the prophets, had thought of God as the 
 Father of individuals. To them he was the Father of the nation. In 
 these words of Jesus we may find the keynote of his whole life on the 
 side of his relationship to God. 
 
 ^[43. Notes on §17, Luke 2 :5i, 52. — Vs. 51, "And he was subject 
 to them." These words reveal another side of Jesus' character as a 
 boy. Though he could not have failed to see that his parents in 
 some things had less spiritual insight, were less devout and religious, 
 than he himself, he maintained the position of a child subject to their 
 authority. Cf. Gal. 4:4. Vs. 52, "And Jesus advanced in wisdom and 
 stature and in favor with God and men": a most important statement, 
 which, along with vs. 40, shows how real and normal a human life Jesus 
 
CHILDHOOD AND YOUTH OF JESUS 47 
 
 lived. He grew physicall}', intellectually, and spiritually, not out of 
 sin, but in goodness. Few single verses of the gospel narrative better 
 repay meditation than this one. 
 
 ^44. Questions and Suggestions for Study. — (i) How long 
 after his birth was Jesus circumcised and named ? (2) How long 
 after his birth and where did the ceremony of purification take 
 place? (t,) What offering did the mother bring at this time? 
 (4) Tell the story of Simeon, (5) and of Anna. (6)* What two 
 thoughts respecting the career of Jesus did Simeon emphasize 
 that do not appear in the previous words of Zacharias and Mary ? 
 
 (7) Tell the story of the magi. (8) Who were the magi? 
 (9)* What is the meaning of Herod's question to the priests 
 and scribes (Matt. 2:4)? 
 
 (10) Tell the story of the flight into Egypt and return to 
 Nazareth. (11)* What characteristics of Herod, Archelaus, and 
 Antipas are reflected in this narrative? (12)* In what respects 
 does Luke's narrative differ from Matthew's in its account of the 
 way in which the parents of Jesus came to take up their residence 
 in Nazareth ? (13) Is it probable that each was acquainted with 
 the other's narrative? (14)* Describe the location of Nazareth. 
 
 (15)* In what single statement does the evangelist describe 
 the boyhood of Jesus down to the time when he was twelve years 
 old? 
 
 (16) Tell the story of Jesus' visit to Jerusalem when he was 
 twelve years old. (17)* What are the earliest recorded words 
 of Jesus ? (18)* What do the words mean, and what do they 
 imply as respects his own religious life at this time? (19) How 
 far is the spirit and attitude toward God which is expressed in 
 these words a model for us all ? 
 
 (20) In what words does the evangelist describe the years of 
 Jesus' youth (Luke 2:51, 52)? (21)* What do these words 
 imply as to the character of his whole life during this period ? 
 (22) Take time for quiet reflection on the account which 
 §§ 15-17 give of Jesus' life within and without during the years 
 of his boyhood and youth. 
 
48 LIFE OF CHRIST 
 
 (23) What name can be properly given to the period of 
 Jesus' life thus far studied ? See title of Part I. (24) Name the 
 events that fall in this period. See titles of §§ in chaps. I, II, 
 III. (25) Name these events, pointing out on the map the 
 place at which each occurred? (26) Name in their order those 
 which are recorded in Matthew. (27) Name in their order those 
 that are recorded in Luke. 
 
 ^45. Constructive Work. — Let the student write a chapter for his 
 Life of Christ on some such plan as follows : 
 
 CHAPTER III. 
 
 THE CHILDHOOD AND YOUTH OF JESUS. 
 
 1. The circumcision and presentation of Jesus in the temple. 
 
 2. The wise men from the East. 
 
 3. The flight into Egypt and the return to Nazareth. 
 
 4. The boyhood and youth of Jesus. 
 
 5. The intellectual and religious character of Jesus in the years 
 preceding his public ministry. 
 
 ^46. Supplementary Topics for Study. 
 
 1. Matthew's narrative of the infancy and youth compared with 
 Luke's : (a) as respects the events recorded ; (fi) as respects the person 
 from whose point of view the story is told; (c) as respects the style 
 and purpose. Note under each both resemblances and differences. 
 
 2. Trades and the standing of artisans among the Jews. 
 
 Deluzsch, JeiaisA Artisati Life. 
 
 3. The Brothers of Jesus. 
 
 LiGHTFOOT, Galatiaits^ pp. 253-91; Mayor, Ephtle of St. James, pp. v-xxxvi ; 
 Bible Dictionaries, arts. "James," "Judas," "Brother." 
 
 4. The influences among which Jesus grew up, and his own inner 
 experiences ; (a) home, (b) school, (/) synagogue, [d) Scripture, (e) com- 
 panions, (/) manual labor, {g) scenery and nature, (//) the moral con- 
 dition and Messianic hopes of the people, (/) communion with God, 
 (7) thought about God and feeling toward him, (/«) thought about his 
 future work. 
 
Part II. 
 
 THE OPENING EVENTS OF CHRIST'S MINISTRY. 
 
 FROM THE COMING OF JOHN THE BAPTIST UNTIL THE PUBLIC 
 APPEARANCE OF JESUS IN JERUSALEM. 
 
 CHAPTER IV. 
 
 HERALD OF THE NEW ERA. THE MINISTRY OF JOHN THE BAPTIST. 
 
 §i8. The ministry of John the Baptist. 
 
 Matt. 3:1-12. Mark I : 1-8. Luke 3 : 1-18 [19, 20]. 
 
 ^47. Notes on §18, Mark i :i-8.' — Vs. i, "The beginning of the 
 gospel" : By "the gospel" Mark doubtless means not the book — the 
 word "gospel " was not used of a book till long after our " gospels " were 
 written — but the history that is told in the book, the facts about Jesus 
 that, when told, constitute good news. In his mind the "gospel" 
 story began with the public work of John the Baptist and the entrance 
 of Jesus on his ministry. Cf. Peter's thought as expressed in Acts 
 I : 22. The later evangelists Matthew and Luke included and pre- 
 fixed the story of the infancy. "Of Jesus Christ the Son of God" : So 
 in his first line the evangelist declares his own conception of Jesus and 
 faith in him. Cf. the first line of Matt. Vs. 2, "Even as it is written" : 
 Mark's only quotation froin the Old Testament. "In Isaiah the 
 prophet": The remainder of the verse is in reality from Mai. 3:1; 
 the next verse is from Isa. 40 :3. Mark combines the two quotations 
 which so aptly describe the mission of John, mentioning the name, 
 however, of the second prophet only. Turn back and read Malachi^ 
 especially chaps. 3 and 4. It will help in the understanding of John's 
 
 ' Here for the first time we find a threefold narrative, one account in each of the 
 synoptic gospels. In such cases the student should aim, not simply to get a composite 
 picture of all three narratives, but first, studying one carefully — it is best to begin 
 with Mark, where there is a Mark account — to fix in mind the facts as recorded in 
 this account ; then, taking up each of the others, to consider wherein each differs from 
 the first; and finally to frame, on the basis of all the sources, as connected an account 
 as possible of the event. 
 
 49 
 
50 LIFE OF CHRIST 
 
 character and preaching. Vs. 4, "John came," etc.; Notice in this 
 brief verse the place of John's work, the two related parts of his 
 work, the substance of his message, the significance of his baptism. 
 "Repentance": not mere sorrow, but change of mind, especially of 
 moral purpose, turning one's back on the former sinful life and turning 
 to God. "Remission of sins": forgiveness of sins, including escape 
 from the punishment which would otherwise have come, and restora- 
 tion to God's favor. Vs. 6, "camel's hair": a coarse cloth made of 
 the long, coarse hair of the camel, used also for tents; still in use in 
 eastern countries. "Leathern girdle": cf. 2 Kings i :8. "Locusts": 
 an insect of the same family as the grasshopper. "Wild honey": 
 probably the honey of the wild bee [cf. i Sam. 14:25, 26; Judg. 
 14:8), but possibly a sweet gum. All these particulars describe a 
 poor man living apart from other men, having no need to visit the 
 towns for either food or clothing. Cf. Luke 1:80. Vs. 7, "There 
 cometh after me": John does not yet say who this is, or that it is 
 the INtessiah ; he describes him rather than names him. Notice care- 
 fully this description. " Latchet of whose shoes": better, " thong of 
 whose sandals." Vs. 8, "water" — "Holy Spirit": the one baptism 
 touching the body and outwardly symbolizing something, the other 
 reaching the spirit and accomplishing a real result. 
 
 ^[48. Notes on §18, Matt. 3:1-12. — Vs. i, "wilderness of Judea": 
 the rough, mountainous, and uninhabited or sparsely settled region 
 lying west of the Dead Sea (Judg. 1:16; Josh. 15 :6i, 72), and probably 
 including also so much of the uninhabited region lying north of the 
 sea, m the Jordan valley, as fell within Judea. See note in Biblical 
 World, January, 1898, p. 38, and art. "Juda^a, Wilderness of," in 
 Hastings, Diet. Bib. Vs. 2, "Repent ye": cf. Mark 1:4 "For 
 the kingdom of heaven is at hand": This definite reference to the 
 kingdom of heaven by John is mentioned here only (cf. Mark 1:15; 
 Matt. 3:17), but all the records show clearly that he announced 
 the near approach of a new era in God's dealings with the nation. 
 Vss. 3-6; cf. Mark i : 2-6. Vs. 7, "Pharisees and Sadducees": see 
 ^30,/'. It is not probable that members of these two opposed parties 
 came to John together, nor does Matthew imply this. The words that 
 follow doubtless represent what he said to members of both parties on 
 various occasions. "Offspring of vipers": /. e., men of snakelike 
 characters, wicked and deceitful. "The wrath to come": the wrath 
 upon sinners which would precede or accompany the deliverance of the 
 righteous. Cf. Mai. 3:1-5; 4 : 1-6, and ^^f 28 and 50. Vs. 8, " fruits 
 
MINISTRY OF JOHN THE BAPTIST 
 
 51 
 
 SHEPHERDS FORDING THE JORDAN 
 
 worthy of repentance": cf. T^uke 3: 10-14 and notes. Vs. 9, "think 
 not to sa)- within yourselves, \\'e have Abraham," etc. : John evidently 
 doubted the reality of their repentance ; he knew the common expecta- 
 tion that all the sons of Abraham would have part in the kingdom of 
 God (r/. ^ 50), and wished to dislodge them from this refuge; see 
 John 8:31-40. "God is able of these stones to raise up children to 
 Abraham": Notice how completely John rejects this current notion of 
 a kingdom of Abraham's descendants ; cf. Luke i : 73, 74. John 
 believes that God will fulfil his promise to Abraham, but that he is not 
 dependent upon these jjeople, being able to provide himself a seed of 
 Abraham. Vs. 10, " Even now is the axe laid": better, the axe is lying, 
 i. e., judgrnent is near at hand. "Is hewn down": i. e., will be ; only 
 the fruits of repentance can save it. Vs. 1 1, " unto repentance ": either 
 to express repentance (cf. on Mark i : 4), or in order, by its whole 
 effect on the minds of the people, to lead them to repentance, espe- 
 cially by calling them to repentance and giving them a definite act in 
 which to express their decision. "He shall baptize yoa": words 
 addressed to the Pharisees and Sadducees, or to the whole people. 
 "With the Holy Ghost and with fire": better, with Holy Spirit and 
 
52 
 
 LIFE OF CHRIST 
 
 fire, the reference being to a subjection of the people to tlie searching 
 and testing worlc of the Spirit of God in the Mightier One, by which 
 the real characters of men should be discovered, as John himself, with 
 his baptism of water touching only their bodies, could never discover 
 or disclose them. Cf. Mai. 3 : 2-5, from which John's figure of speech 
 is probably derived. John was a man of great insight into character, 
 but he recognized that he could not try men's hearts as the Greater One 
 who was to follow would 
 search and test them. No- 
 tice the sharp contrast which 
 he draws between liis own 
 work and that of the Mightier 
 
 One to come. The one bap- 
 tism is outward and symbolic; 
 
 the other inward and effec- 
 tual. The baptism of John, 
 
 though intended to bring 
 
 about repentance, could not 
 
 in fact produce it, nor could 
 
 it distinguish between the 
 
 truly repentant and the only 
 
 professedly so. It was the 
 
 revelation of (rod through 
 
 the Mightier One which 
 
 should try their hearts and 
 
 reveal their true characters. 
 
 This actually took place, as 
 
 we know, when Jesus came, 
 
 and men took sides for or wi.njnowing 
 
 against him. Vs. 12," Whose [From Neil, Picturesque Pa!estine\ 
 
 fan": a winnowing sho\'el, with which the mingled grain and chaff, 
 after being threshed, were thrown into the air, that the steady west 
 wind might blow away the chaff, leaving the grain behind. " He will 
 thoroughly cleanse his threshing-floor": i. c, complete the work of 
 separating grain and chaff. "Unquenchable fire": a figure for 
 inevitable and irremediable destruction. The whole verse is descrip- 
 tive, in highly figurative language, of a work of judgment by which the 
 evil should l)e thoroughly purged out of the nation and the kingdom 
 of God set up. Cf. \ 28. This was the work which John evidently 
 expected the Mightier One to do when he came. Cf. Mai. 4: 1-3. 
 
MINISTRY OF JOHN THE BAPTIST _5 3 
 
 ^ 4Q. Notes on § i8, Luke 3:1-18. — Vs. i, "In the fourteenth year of 
 Tiberius Cassar " ; There is difference of opinion as to the event from which 
 these years should be reckoned. Tiberius was associated with Augustus as 
 joint emperor about the end of 11 A. D. He became full emperor at the 
 death of Augustus, August 19, 14 A. D. If the earlier date be chosen (and 
 on the whole this seems the more probable), the appearance of John the Bap- 
 tist would be in the latter part of 25 or early part of 26 A. D. If the later 
 date be chosen, John would appear three years later (28 or 29 A. D.). " Pon- 
 tius Pilate being governor of Judea" : Pilate was made procurator of Judea 
 m 25 or 26 A. D. " Herod being tetrarch of Galilee and his brother Philip," 
 etc.: A tetrarch was a native ruler lower in rank than a king. Palestine 
 contained, in the time of Jesus, the two tetrarchies mentioned. Syria as a 
 whole contained seventeen. These rulers were dependent upon Rome, but 
 were not immediately subject to the provincial officials. They levied their 
 own taxes and maintained their own armies, but were always liable to imme- 
 diate deposition (as in the case of Herod Antipas in 39 or 40 A. D.), if they 
 were suspected of dislo)'alty or bad government. Herod Antipas was thus 
 in charge of the region of which Jesus was a citizen. He was not a model 
 ruler, but managed to maintain himself for about forty-three jears, when he 
 was banished to Lyons on the charge of preparing for a revolt. He was a 
 great builder, his chief city being Tiberias on the Sea of Galilee. His brother 
 Pliilip had a much less fertile territory, but was a good ruler. He, too, was 
 a builder of cities, Banias or Caesarea Philippi and Bethsaida Julias being the 
 special objects of his expenditures. Of Lysanias, the tetrarch of Abilene, we 
 know nothing certainly. "Annas and Caiaphas being high priests " : Only one 
 man could be high priest at a time, and this from 18 to 36 A. D. we know 
 was Caiaphas. f3ut Annas had been high priest 7-14 A. D., and even if his 
 deposition was not regarded as illegal, he controlled his successors, several of 
 whom were from his own family. Thus from all these historical data, so 
 carefully given by Luke, we are led to conclude that John the Baptist began 
 his v/ork toward the end of 25 or the beginning of 26 A. D. 
 
 Vs. 3; cf. Mark 1:45. Vss. 4-6; cf. Mark 1:2, 3; Matt, ^-.i; 
 Luke omits the words from Malachi which Mark prefixes to those from 
 Isaiah and extends the quotation from Isaiah. Vss. 3-9 ; cf. Matt. 3 : 7- 
 to. Observe how closely similar the two accounts are. Vss. 10-14: 
 Notice how in these verses, found only in Luke, John points out, in con- 
 crete examples adapted to the several classes of people, how the repent- 
 ance which he demanded would express itself. These are examples of 
 the "fruits worthy of repentance" (vs. 8.). Vs. 13, "extort no more," 
 etc.: Under the current system of raising taxes extortion was easy, 
 and common among the collectors of customs (publicans.) Vs. 14, "do 
 violence to no man": as in the case of the collectors of customs, so 
 
54 LIFE OF CHRIST 
 
 here John selects for reproof those vices to which the soldiers were 
 specially liable. Notice that he does not tell them to give up their 
 occupations. 
 
 Vs. 15, "And as the people were in expectation," etc. In a time 
 when there was constant readiness to accept anyone as the Messiah, 
 provided he met popular expectation, the appearance of John, such a 
 prophet as had not been for generations, set people to wondering 
 whether he were the Christ. See the reflection of this feeling in John 
 I -.19, 20. Vss. 16, 17; see Matt. 3:11, 12. Vs. 18, "the good 
 tidings": the gospel. Much of John's preaching was of judgment 
 rather than of salvation, but it always included salvation for the repent- 
 ant. He sought by the terrors of a coming judgment to persuade 
 men to escape from judgment. Cf. vs. 17, "gather the wheat into 
 the garner," and Matt. 3; 2. Vss. 19, 20 will be taken up in connec- 
 tion with § 34. 
 
 ^ 50. Current Ideas concerning the Messiah. — The Jewish hope for a 
 Messiah was at bottom a hope for a divinely appointed (and anointed) 
 deliverer from national distress. Throughout the history of the 
 Hebrew people their prophets had promised that God would aid them, 
 and if they were in danger from their enemies, would deliver them, 
 provided only they kej)t his commandments and were true to him in 
 other ways. This succession of promises could never be quite fulfilled, 
 however, because of the wrongdoings of the Hebrew nation ; but the 
 hope grew deeper and more distinct. By degrees, also, it came to 
 include, not merely the idea of a reestablished, glorious kingdom of 
 Israel over which God was to be king — the kingdom of God — but also 
 of a specific person through whom God would establish the kingdom. 
 Thus the Messianic hope in the time of Jesus was the child of faith and 
 national misfortune; at once religious and political. Its form was 
 various according as the one or the other of these two elements pre- 
 dominated. W\ classes, however, believed that the Messiah would be 
 the son of David, and that his kingdom would consist of Jews and 
 proselytes. With the more intellectual classes, especially the Phari- 
 sees, the Messiah was something more than a mere man, though less 
 than God. His coining was to be preceded by that of Elijah (Mai. 
 4:5: Mark 9:11, 12 ; if. Mark 6:15; John 1:21) and awful portents 
 in the heavens. In despair of obtaining an ordinary earthly kingdom, 
 some of the Pharisees believed his work would be accomplished only 
 after the evil angels had been conquered, the dead had been raised, 
 and all men had been judged. Then he should reign from Jerusalem 
 
MINISTRY OF JOHN THE BAPTIST 55 
 
 over a great Jewish nation, to which all heathen people should be sub- 
 ject. When this kingdom had been firmly established, the Messiah 
 would turn it over to God himself. Naturally the Pharisees did not 
 recognize Jesus as the Messiah. On the part of the masses the hope was 
 more political, and the deliverance was supposed to be from the rule 
 of the Romans. This popular conception it was that led so miany 
 people to misjudge Jesus and to regard him as a political agitator. 
 
 ■"51. Questions and Suggestions for Study. — (i) With what 
 events does Mark conceive the gospel history to begin ? (2) 
 What apostle expresses a similar thought ? (3)* Give in outline 
 Mark's account of John the Baptist, distinguishing (a) his place 
 of work, (d) appearance and mode of life, (^■) his message to 
 the people, including the moral change demanded, the external 
 act associated with this moral change, and his announcement for 
 the future. (4)* What do Matthew and Luke add in common 
 to Mark's account? (s)* What does Luke add that is found 
 neither in Mark nor Matthew? (6)* How does Luke date the 
 beginning of the ministry of John ? To what 3'ear does this 
 probably assign it? (7) What is repentance? (8) By what 
 announcement did John enforce his command to repent ? (9) 
 What did he teach about the value of Abrahamic descent to 
 save one from God's wrath ? (10)* How did he describe the 
 Greater One whom he announced ? What phase of his work did 
 he emphasize? (li) How did he contrast his own work with 
 that of the Greater One to come ? (12) By what motives espe- 
 cially did he appeal to the people? (13) hi what sense was his 
 preaching a gospel (good news) ? (14)* VVhat elements of 
 character appear inost strongly in John as he is depicted in the 
 synoptic narrative? (15) What facts made it natural for the 
 people to wonder whether John were the Christ ? (16)* What 
 kind of Messiah were the Pharisees looking for ? (17)* What 
 kind were the people expecting ? 
 
 ^52. Constructive Work. — Having completed the study of this 
 chapter as indicated above, write for your " Life of Christ " (inserting 
 above it the part title as on p. 49) — 
 
56 LIFE OF CHRIST 
 
 CHAPTER IV. 
 THE MINISTRY OF JOHN THE BAPTIST. 
 
 1. The time and place of John's work. 
 
 2. His message of command and prediction ; the relation of bap- 
 tism to his preaching. 
 
 3. His announcement of the Greater One to come. 
 
 4. His character as shown in these earlier events of his public life. 
 
 ^53. Supplementary Topics for Study. 
 
 1. The character of John the Baptist. 
 
 Bible Dictionaries, art. "John the Baptist ; " FEATHER, The Last of the Prophets: 
 Edersheim, Life and Times of Jesus the Messiah, \o\. I, pp. 225-74; Zenos, in 
 Biblical World, January, 1899. 
 
 2. The disciples of John the Baptist ; who were they, and what did 
 they probably believe ? 
 
 3. The Jewish expectation of the Messiah. 
 
 ScHiJRER, The Jewish People in the Time of Jesus Christ, Div. II, Vol. II, pp. 
 154-87; Wf.ndt, The Teaching of Jesus, Vol. I, pp. 33-89; EDERSHEIM, Life and 
 Times of Jesus the Messiah, Vol. 1, pp. 160-79 ; Matthews, History of New Testament 
 Times in Palestine, pp. 159-69. 
 
 CHAPTER V. 
 
 THE BAPTISM AND TEMPTATION OF JESUS. 
 
 §19. The baptism of Jesus 
 
 Matt. 3 : 13-17. Mark I :9-ii. Luke 3 : 21, 22 [23 a]. 
 
 §20. The temptation in the wilderness. 
 
 Matt. 4 : i-ii. Mark 1:12, 13. Luke 4 : 1-13. 
 
 1 54. Notes on §19, Mark i : 9-11. — Vs. 9, "Nazareth of Galilee " : 
 on the location see ^21. Recall also the years Jesus had spent 
 there (cf. ^^f 40, 43), and what he was now leaving behind. "In the 
 Jordan " {cf. R. V. mg.) : The place of Jesus' baptism cannot be deter- 
 mined with certainty. The traditional sites of the Greek and Latin 
 churches are in the south, near Jericho. But Bethany (John i : 28), to 
 which place Jesus apparently returned after his temptation, is a more 
 probable place, and this is probably farther north, near the southern 
 border of Galilee, at or near the point marked as Bethabara on the 
 map. Vs. II, "Mv beloved Son, in whom I am well pleased";!:/. 
 ^i 20 (3) ; the language from heaven is the assurance to Jesus that he 
 
BAPTISM AXD TEMPTATION OF JESUS 57 
 
 is in a peculiar sense the object of God's love and approval [cf. Mark 
 9:7; Eph. 1:6; Col. I :i3), and begets, we can hardly doubt, m a 
 measure in which it had not existed before, the consciousness of his 
 mission as the Messiah. 
 
 ^55. Notes on § 19, Matt. 3 : 13-17. — Vs. 13; cf. Mark 1:9. Vs. 
 14, "But John would have hindered him," etc. : John had urgently 
 commanded the people to repent and be baptized, and had boldly 
 rebuked those whom he suspected of insincerity ; but when Jesus conies 
 to him he feels himself in the presence, not of one morally inferior to 
 him, but of his superior, and in the words, " I have need to be bap- 
 tized of thee, and comest thou to me ? " confesses his sense of the inaj)- 
 propriateness of Jesus receiving baptism at his hands. Yet notice that 
 he neither says that it is in itself unfitting for Jesus to be baptized, nor 
 indicates that he knew Jesus to be the Christ. He may or may not 
 have had personal acquaintance with him ; there is nothing to indicate 
 that he vet kiinv him to be the Christ (cf. John i : 31). Vs. 15, " suf- 
 fer it now" : This replv of Jesus virtually admits the iinsuitableiiess of 
 his being baptized by John, and by implication his own superiority to 
 John, which John had felt, but sets is aside /(V- the time; in due season 
 his superiority will be manifest. " For thus it becometh us to fulfil all 
 righteousness": Jesus regarded John's work as a part of the plan of 
 God. For him to share in it was, therefore, to obey the will of God, 
 /. e.,\o do righteousness. He made the same application to the people 
 at large (Luke 7 : 29, 30), saying that they who were baptized by John 
 declared God to be righteous, while the Pharisees by refusing made 
 the plan of God ineffectual in their own case. John had urged a con- 
 sideration of propriety ; Jesus puts the matter on the ground of dutv. 
 In the presence of duty the highest propriety is to waive propriety and 
 do the duty. In this sentence — the second one which the gospels 
 record from Jesus' lips — we gain a most significant light upon the prin- 
 ciples of his life. Compare his words in the temple (Luke 2 :49) and 
 the notes in "^42. On vss. 16, 17 cf. Mark i : 10, i i. 
 
 ^56. Notes on § 19, Luke 3 : 21, 22. — Vs. 21, "When all the people 
 were baptized " : not "after all had been baptized," nor while the rest 
 were being baptized" (and so in the presence of others), but simply at 
 the same time (in general) at which the rest of the people were baptized. 
 None of the gospels imply that there were spectators of Jesus' baptism. 
 "And praying" : a feature of the narrative peculiar to Luke. 
 
 ■'57. The Baptism of Jesus. — As has appeared from a study of 
 his own words (^ 55), the baptism of Jesus was not a confession of sin. 
 
5° LIFE OF CHRIST 
 
 but a profession of devotion to a revealed plan of God. The devotion of 
 one's self to the kingdom of God, whose approach John had announced, 
 involved in the case of others, but not in his, repentance and confes- 
 sion of sin. Had he allowed any consideration to induce him not to 
 join John the Baptist, his influence would have been thrown against 
 the revival of righteousness which John was seeking to bring about. 
 Before such an alternative the Son of God could only act as he did 
 act. By so doing he became formally, of course, a follower of John, 
 but immediately afterward he began a new Messianic movement. 
 
 From this act, M'e must believe, dates the beginning of his clear 
 conviction that he was to undertake the work of founding the kingdom 
 of God; that he was the one whom John was foretelling. From the 
 moment the voice from heaven sounded in his heart he devoted himself 
 with unswerving purpose and self-sacrifice to the new work. Before his 
 baptism he was a private individual ; after his baptism he took up the 
 work of the Messiah. {Cf. Acts 4:27; 10 : 38.) 
 
 ^58. Notes on §20, Mark i ;i2, 13. — Vs. 12, "and straightway the 
 Spirit driveth him forth" : The assurance of divine sonship in connec- 
 tion with the baptism is immediately followed by an impulse from the 
 Spirit to seek the solitude of the wilderness, doubtless for reflection 
 upon the new work opening up before him. " Into the wilderness" : 
 at what particular place it is idle to guess. Tradition points to a high 
 hill northwest of Jericho, called Mons Quarantana (the forty-day moun- 
 tain), in modern Arabic Jebel Ouruntil. But the tradition is of no 
 special value. Vs. 13, " forty days tempted of Satan" : The tempta- 
 tion, continued through the whole period, was, no doubt, inseparably 
 connected with his meditation over his plans. "With the wilds beasts": 
 as would be natural in the wilderness. The statement is peculiar to 
 Mark. 
 
 ^59. Notes on §20, Matt. 4 : i-ii. — Vs. i, " to be tempted " : </. "[l 58. 
 Vs. 3, "And the tempter came" : a visible appearance is not at all 
 required by the narrative. " If thou art the Son of God" : referring 
 to the voice from heaven (vs. 17), and basing the temptation on that. 
 " Command that these stones become bread " : an appeal to his hun- 
 ger {cf. vs. 2), and conveying the suggestion that there is an incon- 
 sistency between his being God's Son, the special object of God's love, 
 and going hungry, and that he must either substantiate his conviction 
 of sonship by feeding himself miraculously, or doubt that sonship. 
 Vs. 4, " Man shall not live by bread alone, but by every word that pro- 
 ceedeth from out of the mouth of God " : /. c, shall not regard bread 
 
BAPTISM AND TEMPTATION OF jESUS 59 
 
 as indispensable, but shall in simple trust in God wait his word (see 
 Deut. 8 : 3). This principle of trust in the all-sufficient God, which 
 God taught Israel in the wilderness, Jesus applies to his own case. 
 He will not insist on bread as the evidence of God's love, but will trust 
 God's word (vs. 17). Vs. 5, "the devil taketh him"; in thought, no 
 doubt, not bodil)', for against Jesus' will this would have been impossible, 
 and with his will sinful on his part. "The pinnacle of the temple": some 
 high gable of the temple or its colonnades is referred to, perhaps that 
 very high one which overlooks the valley of Kedron. Vs. 6, "If 
 thou art the son of God": as before, an appeal to his consciousness 
 of divine sonship, with perhaps an added reference to the trustful con- 
 fidence in God just expressed (vs. 4). "Cast thyself down : for it is 
 written. He shall give his angels charge," etc.: /. <?., if thou art God's 
 Son, he will surely care for thee ; prove it by throwing yourself down. 
 Under guise of an appeal to filial trust lies concealed a temptation to 
 distrust. Vs. 7, "Thou shalt not tempt the Lord thy God": The 
 words are from Deut. 6 : iC, and forbid making demands on God, or 
 putting him to the test, from doubt of his care. Jesus refuses to do 
 this ; trust needs no self-appointed test of God. In his work in the world 
 as God's Son he wil not manufacture evidence of God's presence and 
 care, for himself or for others. He will go forward in simple trust, 
 taking such evidences of God's love and care as come in the doing of 
 duty. See the opposite spirit of the Jews and Jesus' answer in Mark 
 8:11, 12. Vs. 8, "All the kingdoms of the world": a mental vision 
 of that world that Jesus wished to win for God. Vs. 9, " if thou 
 wilt fall down and worship me " : a figure of speech descriptive of 
 what the course of action which was suggested to him would really 
 amount to. One naturally thinks of some concession to the false, 
 worldly ideas of the times, by which he might have gained adherents 
 rapidly; some compromise, in word or act, which to Jesus' thought 
 amounted to giving homage to the devil Vs. 10, "Thou shalt wor- 
 ship the Lord thy God, and him only shalt thou serve": quoted from 
 Deut. 6:13, where it enjoins Israel to worship Jehovah only, as against 
 the gods of the surrounding nations. In the mouth of Jesus it means 
 that allegiance and reverence are due to no human authority, to no 
 worldly ideals, but to God only. In his life there is to be no divided 
 allegiance. Vs. 11 ; cf. Mark i : 13/'. 
 
 ^ 60. Notes on § 20, Luke 4 : 1-13.— The narrative of Luke is like 
 Mark's in extending the temptations through the forty days ; like 
 Matthew's in narrating the three temptations at the end. The second 
 
60 LIFE OF CHRIST 
 
 and third temptations are put in a different order in Luke ; for the 
 difference no satisfactory explanation can be given, nor is it important. 
 ^ 6i. Messiahship as Conceived by Jesus. — The idea of Messiahship 
 was essentially Jewisli, and had Jesus been content to take it as it 
 existed, it could have had little meaning for other people. But Jesus 
 did with it as he did with so many other Jewish conceptions : although 
 he continued to use the words of the Jews he plunged beneath the sur- 
 face and fonn to the fundamental thought they represented, and dealt 
 with this. To be the Christ meant to found the kingdom of God ; but 
 this is only to say that to be the Christ meant to make human society 
 righteous and prosperous by bringing its members into right relations 
 with God. Thus he made the term " kingdom of God " social and 
 religious rather than political. He does not often use the word " Mes- 
 siah " with reference to himself, but it is clear that as the Christ he 
 regards his duty as consisting in these things : (i) he must found the 
 kingdom of God on earth ; (2) he must found it by inducing men to 
 love God in order that they may be like him ; (3) he must show men 
 how to live as members of the kingdom ; (4) he must present himself 
 as the ideal of the kingdom, both by living as a real Son of God, full 
 of faith in his Father's wisdom and love, and also as a brother of men, 
 full of self-sacrificing love. In a word, Jesus' idea of Messiahship was 
 simply this : to get people to be like himself in order that they might 
 live right with God and man. 
 
 ^ 63. Questions and Suggestions for Study. — (i) Relate the 
 story of the baptism of Jesus as told by Mark. (2) What dis- 
 tinct addition does Matthew make to the Mark narrative? (3)* 
 What is the meaning, in Jesus' reply to John, of the words, "Suf- 
 fer it now" ? (4)* What is the meaning of " thus it becometh 
 us to fulfil all righteousness"? (5)* What great principle of 
 conduct does Jesus enunciate in this answer to John? (6)* Is 
 this principle valid for him onlv, or for all men? {?)* What 
 elements of Jesus' religious life that ought to be in ours are 
 re\'ealed in this passage and in Luke 2:49? (8) Was duty a 
 repulsive thing to Jesus ? (9) * What was the meaning for Jesus 
 of the descent of the Spirit and the voice from heaven ? 
 
 (10) Tell the story of Jesus' temptation in the wilderness 
 as related by Mark. (ii) Relate the story of the first of the 
 
BEGINNINGS OF FAITH IX JF.SUS 6l 
 
 three temptations as recorded by Matthew. (12) Of the second. 
 (13) Of the third. (14) Wherein does Luke's narrative differ 
 from Matthew's? (15)* Explain the meaning" of Jesus' answer 
 to the first temptation. (16)* To the second. (17)* To the 
 third. (18) What ga\-e occasion to these temptations, and of 
 what use were they to Jesus ? (19)* What great principles of 
 conduct are involved in his several answers? (20) Can you 
 suggest circumstances of modern life to which these principles 
 would be applicable ? 
 
 * 63. Constructive Work. — Having completed the preceding work, 
 write chap, v of your " Life of Christ " treating the baptism and the 
 temptation. 
 
 ^ 64. Supplementary Topics for Study. 
 
 1. The contrasts between the life of Jesus before, and his life after, 
 his baptism in (a) occupation, (/>) home, (f) relations to kindred, {1/) 
 relations to [jeople in general. 
 
 2. Illustrations of typical human experience in that of Jesus during 
 this period. 
 
 7,. Wherein did the beginnings of John's work resemble those of 
 Jesus ? 
 
 CHAPTER VI. 
 
 THE BEGINNINGS OF FAITH IX JESUS. 
 
 §21. John's testimony before the priests and Levites. 
 
 John I ; 19-28. 
 
 §22. Jesus the Lamb of God. John i : 29-34. 
 
 §23. The first three disciples. John i :3S-42. 
 
 §24. Philip and Nathanael. John i : 43-51- 
 
 §25. The first miracle : water made wine. John 2 : i-ii. 
 
 §26. Sojourn in Capernaum. John 2 : 12. 
 
 65. Notes on §21, John i ; 19-28. — Vs. 19," when the Jews sent unto 
 him .... to ask him, Who art thou ? " : on the inquiry awakened by 
 John see Luke 3:15. Vs. 21, "Art thou Elijah?" On the basis of a 
 literal interpretation of Mai. 4 : i, Elijah was expected to come before 
 the Christ (</. SVIatt. 17 : 10). This prophecy Jesus recognizes as ful- 
 filled in its real sense in John the Baptist (Matt. 17 : 11 ff.; 11 : 14). 
 John denies that he is Elijah, because he knew he was not Elijah in the 
 
 •"( 
 
62 LIFE OF CHRIST 
 
 sense intended by the question. " Art thou the prophet ? " : the question 
 refers to the prophet promised in Deut. 8:15. Cy. John 6 : 14, 30, 31 ; 
 Acts 3:22. Vs. 23, "I am the voice of one crying," etc.: more 
 exactly, " a voice of one," etc. John wishes to sink his personality out 
 of sight ; he will not identify himself with any of the great personali- 
 ties which the Jews have pictured to themselves and for which they are 
 looking ; he is simply a voice, bidding men, "Make straight the way 
 of the Lord." These words of Isaiah, originally employed to picture 
 poetically the return of Jehovah bringing his people from captivity, 
 are employed by John as aptly describing the spiritual preparation for 
 Jehovah's coming to his pe(.>ple. Vs. 24, "why then baptizest thou, if 
 thou art not the Christ" : probably on the basis of Zech. 13: i, the 
 administration of a rite symbolic of purification was thought to belong 
 to the iVIessiah. Vs. 26 ; cf. iMark 1:7,8, but notice that he whom 
 John then spoke of as coming he now says is jjresent, though unknown. 
 Vs. 28, " Bethany beyond Jordan " : Notice the marginal reading 
 Bethabara, or Betharaba, probably another name for the same place or 
 of a place near at hand. Various sites have been suggested for this 
 place, but the most probable view is that which finds it at Mak't 
 'Abarah, a ford of the Jordan a little northeast of Scythopolis. Bethany 
 is perhaps a modified form of Batanea (Conder, Tent Work, Vol. II, 
 pp. 64-8) or simplv another name for Bethabara, meaning the same 
 thing (Edersheim, Life of C/irist, Vol. I, p. 2 78). 
 
 ^1 66. Notes on §22, John 1:29-34. — Vs. 29, "On the morrow": 
 Notice that these §§ 19-24 give the record of four successive days. 
 "Behold the Lamb of Ood, that taketh away the sin of the world": 
 The conception of Jesus involved in these words is akin to, if not 
 derived from, that of Isa., chap. 53 (read this chapter carefully) — a man 
 pure, meek, gentle, and bearing the sin of the world, and by bearing 
 it taking it away, freeing the sinner from the consequences of it. This 
 is a very different picture from that which John had drawn of the 
 Coming C)ne in his words to the Jews before he appeared (Matt. 
 3 : 10-12), and shows that, while his thought about what the Messiah 
 would be led him to emphasize one phase of his work as set forth in 
 the prophets, the actual sight of Jesus, as he returned from his forty 
 days in the wilderness, aided perhaps by actual conversation with Jesus 
 in which Jesus had set forth his conception of the work that he must 
 do, impressed him with a very different aspect of Jesus' own character. 
 Perhaps he could not himself at once have adjusted these to one 
 another, though they actually meet in Jesus' own life and work. 
 
BEGINNINGS OF FAITH IN JESUS 63 
 
 Vs. 30, "This is he of whom I said," etc.: (-/.John 1:15. The gospels 
 do not tell when John had said this. Vs. 31, "And I know him not" : 
 knew him not, that is, as the Greater One who was to follow him; 
 personal acquaintance he may or may not have had, John's announce- 
 ment of his greater successor was an act of faith, not of sight. Vss. 
 32-34; '/• Mark 1:10, 11. The experience at the Jordan, so deeply 
 significant for Jesus, became also to John a revelation of Jesus as that 
 One for whom he had been looking and whom in faith he had 
 announced, the One who, himself filled with the Spirit, should baptize 
 others in that Spirit. "The Son of God": see " 20, and note on 
 Mark 1:11. 
 
 •^67. Notes on §23, Jofin i : 35-42. — Vs. 37, "two disciples" : one 
 of them being Andrew (vs. 40), and the other very probably John, the 
 evangelist. Vs. 41, "We have found the Messiah" : the expression of 
 a first impression, which longer acquaintance was not only to deepen 
 into conviction, but also to modify, as he learned how different a 
 Messiah Jesus was to be from that which he at first thought of. 
 
 ^68. Notes on §24, John i : 43-51 — Vs. 43, " into Galilee" : return- 
 ing home; if. Mark i : 9. Vs. 44, "Now Philip was from Bethsaida" : 
 viz., Bethsaida of Galilee (John 12:21; cf. map), perhaps a suburb of 
 Capernaum, where Peter and Andrew afterward lived (Mark 1:21, 29). 
 Vs. 45, " him of whom Moses in the law, and the prophets, did write" : 
 /. e., the Messiah : cf. on vs. 41. "Jesus of Nazareth, son of Joseph " : 
 so Jesus was known throughout his public life. Vs. 46, "Can any good 
 thing come out of Nazareth ?" : a place without distinction or reputa- 
 tion, and with which no one had ever associated the Messiah (it is not 
 even mentioned in the Old Testament), and all the less likely to seem 
 to Nathanael of Cana a probable birthplace of the Messiah, that it was 
 a neighboring village to that in which he himself lived. Vs. 49, 
 "Rabbi, thou art the Son of God; thou art King of Israel": the 
 first phrase is an echo of John's testimony, the second an explicit 
 acknowledgment of his Messiahship (cf. Ps. 2 : 6, 7 ; 2 Sam. 7:13, 14). 
 Testimony and the impression made by Jesus' own character on sus- 
 ceptible minds win for Jesus his first disciples. Vs. 51, " angels of God 
 ascending and descending upon the Son of Man " : he shall become a 
 medium of communication between heaven and earth. (See Gen. 
 28 : 10 ff.) " Son of Man" : used here for the first time. See '^ix^. 
 
 ^69. The Term "Son of Man." — The expression " son of man" is fre- 
 quently used in the Old Testament, and always as a poetic equivalent of man. 
 Thus in Ps. 8:4," What is man that thou art mindful of him, and the son of 
 
64 LIFE OF CHRIST 
 
 man that thou visitest him ?" : a passage which Heb. 2 ; 6 ff. applies to Jesus, 
 because in liini alone is this ideal picture of man fully realized. Even in 
 Dan. 7:13, though the passage describes the Messianic kingdom, the phrase 
 "son of man" simply means man, being used to set forth the humane char- 
 acter of that kingdom as compared with the fierce and brutal character of 
 those which are to precede it. In no book that has come down to us from 
 the period between the writing of Daniel and the coming of Christ does the 
 term "son of man" occur, unless it be in the pseudepigraphical book of 
 Enoch. In this book "the Son of Man" is a recognized name of the Mes- 
 siah, and many have inferred that this is the sense in which Jesus uses it. 
 But it is uncertain whether the portions of the book of Enoch in which the 
 expression occurs were written before the time of Jesus, and it is beyond 
 question from the gospels (in which the term occurs only as a title applied by 
 Jesus to himself) that the people at least did not understand it as meaning 
 the Messiah. For Jesus himself constantly used it, while at the same time 
 instructing his disciples not to tell the people that he was the Messiah (Mark 
 8:30; 0:9, 30, 31). Jesus' use of it as a name for himself is either (a) 
 expressive of his own consciousness of being in the full sense of the word 
 man, all that God intended man to be, doing those things and suffering those 
 things which it is the part of man to do and suffer, or {h) expressive of his 
 relation to the kingdom of God he was founding. In Dan. 7 : 13 "a son of 
 man" is the type of the "kingdom of saints ;" just as beasts are types of 
 other kingdoms, so Jesus is the type of the kingdom. As he is, so are its 
 members to be. Even though they could not see that Jesus was the Christ, 
 the people could see as much meaning as in the term ; he was trving to get 
 people to be like himself. 
 
 ^70. Notes on §25, John 2: i-ii. — Vs. i, "and the third day": 
 reckoned from the day of i : 43. " Cana of Galilee " : see ^; 71. Vs. 2, 
 "and his disciples": probably the five mentioned in the preceding 
 chapter. Vs. 4, "Woman, what have I to do with thee?" or, what 
 have we in common ?, indicating that the thought and wish implied in 
 her hint he did not share with her. " Mine hour is not yet come" : the 
 time for me to act. Mary perhaps desired a conspicuous display of 
 power ; Jesus would bring relief, but in such way and at such time that 
 it would attract no general attention. Vs. 6, "After the Jews' manner 
 of purifying " : cf. Mark 7 : 3, 4. " Two or three firkins apiece" : a fir- 
 kin -about nine gallons. Vs. 8, "the ruler of the feast " : either a head 
 waiter or, as is more likely, a guest elected to preside. Vs. 9, "tasted 
 the water now become wine" : that the whole of the water in the jars 
 became wine is not said, but only that what was drawn and drunk 
 became wine. Vs. 11, "This beginning of his signs": "sign" is 
 John's usual word for Jesus' deeds of power, and one that emphasizes 
 
BEGINNINGS OF FAITH IN JESUS 65 
 
 the significance of the deed rather than either its power or its won- 
 drousness. "Manifested his glory": revealed the excellence and 
 beauty of his character and power. "And his disciples believed on 
 him ": /. e., believed more firmly in him than before ; faith is bv its very 
 nature a thing of degrees, capable of growing and intended to grow. 
 
 ^71. Cana of Galilee. — The home of Nathaniel (John 21:2) and 
 the place of Jesus' first miracle. Since the sixteenth century Kefr 
 Kenna, three and one-half miles northeast of Nazareth, has been the 
 commonly accepted site of Cana. Robinson, however, in 1838 
 advocated Khurbet Kanah, called also Kana el Jelil (the modern 
 equivalent of Cana of Galilee). This place is about eight miles north 
 of Nazareth. Opinions are much divided as to which is the more 
 probable site. Our map places it at Kefr Kenna. Near this village 
 there is a beautiful spring, and the children of the village run after 
 the traveler offering him water. 
 
 •^72. Questions and Suggestions for Study. — (i) Tell the 
 
 story of John's testimony before the priests and Levites (§21). 
 (2)* What prophecy gives occasion to the question, "Art thou 
 Elijah"? (3)* What to the question, "Art thou the prophet?" 
 (4)* What is the meaning of John's reply, " I am a voice," etc.? 
 ( 5) What gives rise to the question, " Wh_\- baptizest thou," etc.? 
 
 (6j* What does John mean bv the words, "Behold the 
 Lamb of God that taketh away the sin of the world"? (7) To 
 what influence is it due that this characterization of Jesus is so 
 different from his announcement of the Coming One? (8) 
 What further testimony did John bear respectmg Jesus on this 
 occasion?, (9)* What does John mean by saying that he did 
 not know Jesus ? 
 
 (10) What testimony did John bear to two of his disciples? 
 (^23). (11) What was the result of this testimony? (12) 
 Who were these two disciples, and what third one did one of 
 these bring to Jesus ? (13) What element of John's character is 
 illustrated in his conduct in this matter, and in what respects is 
 his conduct to be emulated by us today ? 
 
 (14) What other disciples did Jesus call to follow him the 
 next day? (15J Whom did this disciple bring to Jesus? 
 
66 LIFE OF CHRIST 
 
 (i6) Relate the conversation between Jesus and Nathaniel. (17) 
 What is the meaning- of Jesus' last sentence? (18)* Tell briefly 
 the events of each of the four days referred to in §§21-24. 
 (ig)* What two influences drew to Jesus his first disciples ' 
 
 (20) Tell the story of the wedding at Cana. (21 )* What 
 elements of Jesus' character are revealed in his conduct on this 
 occasion? (22)* What impression and effect did Jesus' act 
 produce on the minds of the disciples ? 
 
 (23) Where did Jesus go after the wedding at Cana? (24) 
 Who accompanied him ? 
 
 (25) Point out on the map each of the places mentioned in 
 this chapter and indicate the event which happened at each. 
 (26) Commit to memory the titles of the sections in chaps, 
 iv, V, vi. 
 
 ^[72. Constructive Work. — - Having completed the study indicated 
 above, write chap, vi of your "Life of Christ," following the outline of 
 sections given at the head of the chapter, or constructing an outline for 
 yourself. 
 
 ^1 73. Supplementary Topics for Study. 
 
 1. The route of Jesus from the Jordan to Cana. 
 
 2. Jesus' general habit of life as illustrated in his attendance at the 
 wedding. Compare it with that of John the Baptist. 
 
 3. Jewish weddings. 
 
 Edersheim, Stekhes of Jewish Social Lift. Life and Times of Jesus the Messiah, 
 Vol. I, pp. 351-5; Staffer, Palesline in /he Time of CJirisI, pp. 15Q-65. See also 
 Dictionaries of the Bible, arts, on "Marriage." 
 
 4. The history of the first disciples (a) in their relation with 
 Jesus, (b) in their work as preachers of the gospel. 
 
 See Dictirinaries of tlie Bible. 
 
 5. What sort of a Messiah did these disciples at this time probablv 
 think Jesus would be ? 
 
Part III. 
 THE EARLY JUDEAN MINISTRY. 
 
 FROM THE PUBLIC APPEARANCE OF JESUS IN JERUSALEM UNTIL HIS 
 RETURN TO GALILEE. 
 
 CHAPTER VII. 
 
 THE BEGINNING OF CHRISt's WORK IN JERUS.ALEM. 
 
 §27. First cleansing of the temple. John 2:13-22. 
 
 §28. Discourse with Nicodemus. John 2:23 — 3:21. 
 
 ^75. Notes on §27, John 2 : 13-22. — Vs. 13, "The passover of the 
 Jews was at hand, and Jesus went up to Jerusalem": on the feasts of 
 the Jews and the season of the passover see ^76. Vs. 14, "and he 
 found in the temple those that sold": doubtless in the great court 
 of the Gentiles, which lay outside the sanctuary proper, and was so 
 called because the Gentiles were admitted to it, though forbidden on 
 pain of death to go farther. " Oxen, sheep, and doves": for sacrificial 
 purposes. "And the changers of money sitting": the temple tax 
 {cf. Matt. 17 : 24) was required to be paid in Jewish money; hence the 
 need of money changers, since Jews came to the great feasts from 
 many lands {cf. Acts 2 : 5-1 1 ; 8 : 27), and even in Judea and Galilee 
 Roman coinage was in common use (Mark 12:15, 16). Vs. 15, "and 
 he ... . cast all out of the temple ": more, of course, by the power of 
 his righteous indignation than by any physical force. Vs. t6, "make 
 not my Father's house," etc.: the same name for the temple which 
 Luke records him to have used in his boyhood (Luke 2:49). The 
 offensiveness of this trafific to Jesus was not in the traffic itself, which was 
 a convenience, if not a necessity, to those who came from a distance to 
 attend the feast and make offerings in connection with it, nor in the 
 presence of animals in the temple or its courts, since this also was a 
 necessity in connection with the sacrifices, but in the conversion of a 
 place of worship into a place of traffic — a trafific to which the priests 
 must have consented, and from which there is reason to believe they 
 
 67 
 
68 
 
 LIFE OF CHRIST 
 
 ■HrDAHCC T-) ANTDMA 
 
 l ; '/ . //j Lffij a'f I ji'^' i ^j'^rr j ^ij-rYy vyi'f r r ( -'-f-i' i 
 
 '.:il^-:^^"»r'r;'^mm:,^m„^m{-!N^,^^ 
 
 
 < ^ - >^9P^.*^?PA^5...'!FTJilE,.BX.T-"?..kEFT. 
 
 w^m 
 
 COURT OF THE GENTILES. 
 
 "iT^T^ LtVe7[ti 
 
 cOURT 
 
 CSIH of Biflunrui 
 
 ■Xi 
 
 
 
 ^ 
 
 SE 
 
 ROYAL 
 
 PORCH 
 
 —x^-^ 
 
 OPMEU CATC 
 
 PLAN OF THE TEMPLE 
 [From Edersheim, The Temple at the Tijjic of Christ'\ 
 
 A. Roval Tyrof)feon ISridge. 
 
 B li, etc. Terrace, or Chel, outside of 
 
 which tradition places a low inclo- 
 
 sure, called the Soreg. 
 C C C. South Side Gates, the second on 
 
 the right hand being the ancient 
 
 Water Gate. 
 D \) D. North Side Gates. 
 E E E E. Money Chests. 
 
 ¥ F. Courts and Chambers. 
 
 G. Nicanor Gate. 
 
 H. Fifteen steps of the Levites. 
 
 L House of Stoves, 
 
 J. Steps of the Priests. 
 
 K. To Mount Zion. 
 
 L. Shushan Gate, with arched roadway^ 
 
 to Mount of Olives {?). 
 M. To Bezetha. 
 
 themselves derived a profit, and that an exorbitant one (see Edersheim^ 
 Life of Jesus, I, 370, 371). Vs. iS, "what sign showest thou": the 
 Jews failed to perceive that such an act carries its own warrant in the 
 wickedness of the traffic, and the righteous zeal of him who puts an end 
 
BEGINNING OF CHRIST S WORK IN JERUSALEM 69 
 
 to it, and demanded some supernatural token of authority. Vs. 19, 
 "destroy this temple and in three days I will raise it up" : Some inter- 
 preters understand Jesus' words to refer primarily to the temple as a place 
 for the worship of God, which was destroyed when and as fast as it 
 was robbed of its sacred associations and ceased to be a place of true 
 worship of God. If the Jews, by the continuance of their course of 
 action, thus destroy this temple, Jesus will, he declares, speedily restore 
 it by establishing a purified worship in its place. Cf. Mark 14:58; John 
 4: 21-24. But this destruction of the temple through the exclusion from 
 it of the true spirit of worship did also, as a matter of fact, carry with it 
 the death of Jesus at the hands of those who had already destroyed the 
 temple; and after the death and resurrection of Jesus the disciples 
 interpreted the saying as referring to these events (vs. 21). Other 
 interpreters understand this latter reference to his death as the only one 
 intended by Jesus. Vs. 20, "forty and six years": the temple was 
 begun in the eighteenth year of Herod, viz., 20-19 B. C. Forty-six 
 years from that time would bring us to the passover of 27 A. D. 
 
 Mark 11:15-18 and parallels in Matthew and Luke relate a cleansing of 
 the temple by Jesus in language as similar to that here employed as we should 
 expect in independent accounts of the same event. This fact naturally raises 
 the question whether there were really two such events, one at the beginning 
 and the other at the end of the ministry. Some scholars make one event 
 and adopt Mark's position ; others make one and regard Johns position as the 
 true one ; others think that Jesus performed such an act twice. 
 
 ^76. The Feasts of the Jews. — Besides New Year's day, the cycle 
 of Jewish feasts in Jesus' day included the following each year : 
 
 1. The Feast of the Passover and Unleavened Bread, first month (Nisan, 
 March-April), 14th to 21st days. 
 
 2. The Feast of Acra, on the 23d day of the second month. 
 
 3. The Feast of Pentecost, fifty days after Passover, viz., on the 6th day 
 of the third month. 
 
 4. The Feast of Woodcarrying, on the 15th day of the fifth month. 
 
 5. The Feast of Tabernacles, from the 15th to the 22d of the seventh 
 month, the last day of it constituting the Feast of Waterdrawing. 
 
 6. The Feast of Dedication, lasting eight days and beginning on the 
 25th day of the eighth month (November-December). 
 
 7. The Feast of Nicanor, on the 13th day of the twelfth month. 
 
 Of these feasts, Passover, Pentecost, and Tabernacles were celebrated in 
 Jerusalem, to which Jews came from all quarters for that purpose. The 
 others required no such journey to Jerusalem. 
 
70 LIFE OF CHRIST 
 
 ^77. Notes on §28, John 2:23 — 3:21. — Vs. 24, "But Jesus did 
 not trust himself unto them" : did not talve them into his confidence 
 or intrust his work to them. This striking statement that, though they 
 "trusted" him, Jesus did not "trust" them, finds its explanation in 
 the fact that their faith, though real, rested upon his signs, rather than 
 upon an appreciation of him or of his teaclrings. The disciples whom 
 Jesus trusted believed on him before he had wrought any signs (cf. §§ 
 23, 24). 
 
 Chap. 3 : I , " a man of the Pharisees " : <;/. T| 30, b. "A ruler of the 
 Jews": a member of the Sanhedrin, that body of seventy men who 
 constituted the highest court of the Jews, a court which retained even 
 under the Romans a considerable measure of authority. Vs. 2, "by 
 night" : probably through caution, not wishing to have it known that 
 he was disposed to accept Jesus until he had fully made up his mind. 
 "Rabbi, we know," etc. : notice this sentence carefully. Nicodemus is 
 of those, mentioned in 2 : 23, whose conviction, such as it was, rested 
 on the signs. The words "we know" reflect the fact that he speaks 
 for others also, and suggest the possibility that he came with overtures 
 from members of the Pharisaic party who, impressed with Jesus' mira- 
 cles, were disposed to overlook the fact that he had not been educated 
 as a rabbi, welcome him to their number, and join hands with him to 
 bring in the kingdom of God. Vs. 3, " Except a man be born anew, he 
 cannot see the kingdom of God" : Jesus answers Nicodemus' thought, 
 not his words. He cannot accept alliance with tire Pharisees on any 
 such basis as Nicodemus has in mind. He tells him that if one would 
 share the kingdom himself, he must be born anew, that is, be com- 
 pletely made over morally. Vs. 4, "How can a man," etc.; words of 
 utter perplexity. Vs. 5, " Except a man be born of water and spirit" : 
 Nicodemus, like the other Pharisees (Luke 7 : 30), had probably rejected 
 John's baptism (John did no sign). It is to this, probably, that Jesus 
 refers in the word "water." Except a man be morally transformed, by 
 repentance suitably acknowledged, and by the work of God's spirit, he 
 can have no part in the kingdom of God. Vs. 6, "That which is born 
 of the flesh is flesh," etc.: The Pharisees trusted to Abrahamic descent 
 according to the flesh (cf. Matt. 3 : 9), and counted this sufficient to give 
 them place in the kingdom. Jesus tells Nicodemus that natural descent 
 produces only a natural man ; fitness for God's kingdom comes only 
 through the power of his spirit. Vs. 8, " The wind bloweth where it 
 listeth," etc.: We must not expect to understand how these things take 
 place ; even the wind is mysterious. Vs. 9, "Art thou the teacher of 
 
BEGINNING OF CHRIST S WORK IN JERUSALEM "Jl 
 
 Israel": impl3'ing that Nicodemus was a well-known rabbi. Vs. 12, 
 "earthly things" : the /<Zi-/ that a man must repent and be born anew 
 spiritually. "Heavenly things" : the explanation of how these things 
 come about. Vs. 13, "And no man " etc.: Nor can he expect to learn 
 these things from anyone else, if he refuses to learn them from Jesus. 
 Vss. 16-21 form a new paragraph, dealing with the mission of 
 Jesus in the world. The dialogue ceases with vs. 15 (perhaps with vs. 
 12), the pronoun "I" is not used in 16-21, and vss. 16, iS use titles 
 of Jesus which we nowhere find Jesus applying to himself. These facts 
 lead many to think that vss. 16-21 are a suQimary by the evangelist 
 in his own words of the teachings of Jesus. They should be read atten- 
 tively ; they demand not so much explanation as meditation. Consider 
 carefully what each sentence means and the thought of the whole. 
 
 ^78. Questions and Suggestions for Study. — (i) At what 
 season of the year was the passover celebrated? (2)* What 
 was the special occasion of the traffic in animals in the temple 
 courts at this time? (3) What of the changing of money? 
 (4) In what part of the temple did this trafific take place? (s)* 
 Why did Jesus disapprove of it ? (6) Tell the story of his 
 cleansing of the temple. (7)* What spirit did Jesus manifest 
 in this act? (8)* How far can his conduct be taken as an 
 example for us, and of what is it an example ? (9) Has his 
 conduct any bearing on the question to what uses a church 
 building may properly be put, and, if so, what? (lo) Was 
 there anything wrong in the demand of the Jews (vs. 18), and, if 
 so, what? (11)* Explain Jesus' reply to the Jews (vs. 19). 
 
 (12)* What was the characteristic of the followers whom 
 Jesus gained in Jerusalem? (13) How did Jesus esteem faith 
 which sprang from the signs? (14)* What was the relation 
 which he desired to see between signs and faith? (15)* Who 
 was Nicodemus? (16) Tell the story of his visit to Jesus, 
 (17) In what spirit did he come ? (18) What great lesson did 
 Jesus teach him? (19)* What did Jesus mean by being born 
 of water and spirit? (20) Recite from memory, if you can, 
 John 3: 16-21. (21)* What great truths are summed up in this 
 paragraph ? 
 
72 LIBE OF CHRIST 
 
 ^79. Constructire Work. Having studied §§28, 29 as fully as time 
 permits, write chap, vii of your "Life of Christ. 
 ^[80. Supplementary Topics for Study. 
 
 1. The origin and meaning of the passover celebration ; the man- 
 ner of its observance in Jesus' day. 
 
 Exod. 12:1-51 ; 13 : 3-10 ; 23 : 14-ig ; 34: 18-26; Edersheim, Temple, chap, xii ; 
 Bible Diclionanes, art. " Tassover." 
 
 2. The value of John 2 : 20 for the chronology of Jesus' life. 
 Andrews, Life of Our Lord, pp. 5, 6 ; art. " Chronology " in Hastings' Diet. Bib. 
 
 3. The cleansings of the temple : were there two or one ? and, if 
 one, when did it occur? Compare the account of John with that in 
 Marie II : 15-18; and consult — 
 
 A.NliREWs, Life of Our Lord, pp. 167-70; Plummer, Com. on Luke, 19:46; 
 
 DODS, Com. on John, 2 : 20 ; Edersheim, Life of Jesus, Vol. I, pp. 364-74 ; Vol. II, 
 
 pp. 377 ff.; Sanday, art. "Jesus Christ," in HASTINGS' Diet. Bib., Vol. II, p. 613; 
 Weiss, Life of Jesus, Vol. II, pp. 3-17. 
 
 CHAPTER Vni. 
 
 JESUS IN JUDEA AND SAMARIA. 
 
 § 29 Christ baptizing in Judea. John 3 : 22. 
 
 [John 4:1,2.] 
 §30. John's testimony to Christ at ./Enon. 
 
 John 3 : 23-36. 
 §31. The departure from Judea. 
 
 [Matt. 4 : 12.] [Mark i . 14.] John 4 : 1-3. 
 
 § 32. Discourse with the wonan of Samaria. 
 
 John 4 : 4-26. 
 § 33. The gospel in Sychar. 
 
 John 4 : 27-42. 
 
 ^81. Notes on §29, John 3:22 [4: i, 2]. — This is the only period 
 at which we know of Jesus' baptizing, even by the hand of his disciples. 
 Apparently finding it inexpedient to remain longer in Jerusalem, and 
 not wishing to begin an independent movement while John was still, 
 at work, he attaches himself and his disciples to John's work, and 
 administers through them what was practically the baptism of John. 
 Those who, holding that there was but one cleansing of the temple, 
 transfer both §§27 and 28 to the last passover, connect 3 : 22 directly 
 with 2: 12. In this case Jesus undertakes xio independent v^ox\ •^\\\\z 
 John is still at liberty. 
 
JESUS IN JUDEA AND SAMARIA 73 
 
 T82. Notes on §30, John 3 : 23-36. — "vEnon near to Salim": many 
 suggestions have been made respecting the location of these places, but 
 none more probable than that of Robinson, confirmed by Professor 
 W. A. Stevens, that the Salem is that which lies about four miles east 
 of Shechem, and that the ^Enon — the word means "springs" — refers 
 to the spings in that region (see the map). Thus John seems to have 
 sought to reach all parts of the country, baptizing first in Judea, in the 
 vicinity of Jerusalem, then at Bethany beyond Jordan, a place midway 
 between the two parts of Herod's tetrarchy, Galilee and Perea, and 
 finally in Samaria. That he would be willing to preach to Samaritans 
 is suggested by Matt. 3 : 9. Vs. 28, " I am not the Christ "; cf. i ; 20. 
 It is in this honest, unassuming attitude and spirit that John always 
 appears, especially in this gospel. Vs. 28, " the friend of the bride- 
 groom": one who was employed to ask the hand of the bride and 
 arrange the marriage. This work of bringing the people of the Mes- 
 siah to him was what John conceived to be his task. 
 
 Vss. 31-36 are even more clearly the evangelist's words than vss. 
 16-21. The language and style are so unlike anything of the Baptist's, 
 and so wholly like those of the evangelist, that we can only ascribe 
 them to the latter. The Baptist's statement of Jesus' superiority to 
 him leads the evangelist to dwell upon the thought of his superiority 
 to all earthly beings. 
 
 ^[83. Notes on §31, [Matt. 4: 12; Mark 1:14]; John 4 : 1-3. — The state- 
 ment of the fourth gospel implies as the reason for Jesus' leaving Judea that 
 his work was giving occasion to comparisons between his success and that of 
 John, to the disparagement of John. John was, therefore, still at work. The 
 synoptic account (Mark I : 14 ; Matt. \: 12), on the other hand, dates the 
 beginning of Jesus' Galilean ministry from the imprisonment of John. A 
 wholly satisfactory e.'vplanation of the difference cannot perhaps be given. 
 The probability is that Jesus withdrew from Judea, as John states, but delayed 
 the actual beginning of work in Galilee till John's work should be entirely 
 over. This led his disciples to reckon the ministry in Galilee from the impris- 
 onment of John (Mark i : 14), and at length to the statement of Matt. 4:12. 
 Of this period of retirement m Galilee there is perhaps a reflection in the fact 
 that when he begins work he calls again from their business (Mark i ; 16-20J 
 the same men who had previously accompanied him in Judea. 
 
 ^84. Notes on §32, John 4:4-26. — This most interesting section 
 demands careful, thoughtful reading, but calls for comparatively little 
 explanation. The student should read it through, seeking to gain a 
 clear impression of the whole incident, and asking himself continually 
 whether he sees for himself the whole scene and grasps the thought 
 
74 
 
 LIFE OF CHRIST 
 
 which each sentence represented in the mind of the speaker. Vs. 4, 
 " Samaria": the district, not the city. The direct road from Judea to 
 Galilee (see map) passes through Samaria. Very scrupulous Jews went 
 around through Perea. Vs. 5, " a city of Samaria, called Sychar," 
 etc.: The places mentioned in this verse and the following are identi- 
 fied beyond all doubt. Jacob's well still exists, and bears the name 
 Bir Yakub. It is situated in the plain at the foot of Gerizim, on the 
 
 ENTRANCE TO THE BUILDING OVER JACOB'S WELL 
 
 right hand of the road from Jerusalem to Galilee, which near this point 
 divides, one branch bending west to pass between Ebal and Gerizim. 
 Directly across the valley, half a mile northeast, is the village of 'Askar; 
 a mile and a half northwest is Nablus, the ancient Sechem or Sychem. 
 'Askar is undoubtedly the modern name of Sychar. Vs. 6, " wearied 
 with his journey ": the Jesus of the gospels, the fourth included, is a 
 true man, with a man's physical limitations. The divine in him does 
 not save him from human weariness. "About the sixth hour": at 
 midday. Vs. 9, " For Jews have no dealings," etc.: a remark of the 
 evangelist expressing accurately the long-lived hatred of the two 
 
JESUS IN JUDEA AND SAMARIA 75 
 
 neighboring peoples. Vs. lo, " If thou knewest the gift of God," etc.: 
 Jesus seizes the opportunity to turn the woman's thought to more 
 important things than water, or the relations of the Jews and Samari- 
 tans. His language is intentionally enigmatic, to arrest her attention. 
 Vs. 1 6, "go call thy husband" : words intended to direct the thought 
 of the woman to her moral need, of which vs. 15 shows she had as yet 
 only the dimmest, if any, apprehension. Vs. 18, "for thou hast had 
 five husbands " : a striking instance of Jesus' ability to read the human 
 heart (cf. John 2 : 24, 25). Vs. 20, " our fathers worshiped in this moun- 
 tain," etc.: The woman turns the conversation to religious controversy, 
 perhaps, to parry the force of Jesus' implied accusation, perhaps with the 
 thought that if she is to begin to live a religious life it is needful to 
 learn from this prophet where and how she should worship God. In 
 either case Jesus avails himself of her question to teach her the deepest 
 things of religion. Vss. 21-24, "Woman, believe me," etc.: On the 
 question or place of worship Jesus will not take sides ; all distinctions 
 of this sort must cease. But the worship of the Samaritan is faulty, that 
 of the Jews superior, because the latter have a truer conception of God 
 than the former (vs. 22). " God is a spirit" : an intelligent, spiritual 
 being. And because this is so, worship cannot consist in appeasing or 
 controlling God by sacrifices or other outward acts done by those who 
 yield him no true reverence or love. Only they who " in spirit and in 
 truth " love him as Father offer to him, who is a spirit, acceptable wor- 
 ship. A'^s. 25, "I know that Messiah cometh " : cf. *||85. Vs. 26, "I 
 that speak unto thee am he " : a declaration Jesus had not made to the 
 Jews in Jerusalem, or to his disciples as yet. But in this disclosure of 
 himself Jesus sets himself forth less as a king than as a prophet — 
 one who tells men truth concerning God and human conduct. Notice 
 the woman's conception of the Messiah : one who would tell all the 
 needful truths of religion (v. 24), and cf. ^[85. 
 
 ^ 85. The Messianic Hope of Samaritans. — That the Samaritans, 
 like the Jews, expected God would send some specially appointed 
 deliverer to their people is beyond question, but so scanty are the 
 data at hand that it is impossible to describe their hope in detail. 
 According to a hymn of the fourteenth century, as well as later 
 statements, they expected the Messiah to be a prophet — the " Con- 
 verter." This agrees remarkably with the words of the woman, as 
 well as with the reply of Jesus (John 4:25, 26), but it is hardly possible 
 to speak confidently on the basis of such late evidence. 
 
76 LIFE OF CHRIST 
 
 ^86. Notes on §33, John 4:27-42. — Vs. 27, "marveled that he 
 was speaking with a woman " : ,t being generally regarded as improper 
 for a rabbi to tall; with a woman. This surprise could have been felt by 
 the disciples only in the early part of his ministry, since afterward he 
 often talked with women. Vs. 29, " Can this be the Christ " : this 
 cannot be the Christ, can it ? The woman skilfully avoids rousing oppo- 
 sition by not implying that he is the Messiah. Vs. 32, " I have meat ' : 
 food. Jesus means that he is so absorbed with his work that he has 
 no sense of hunger. Notice how intensely he had thrown himself into 
 the task of reaching and helping this woman. 
 
 Vss. 35-58. Jesus, impressed with the openness of mind of the 
 Samaritan woman, and looking for a speedy acceptance of himself by 
 the Samaritans, joyfully calls the attention of the disciples to the 
 harvest waiting for them, a harvest for which he, not they, had sown 
 the seed, and which was following so quickly upon the sowing that 
 sower and reaper could rejoice together. 
 
 Vss. 39-42. The hopes of Jesus were realized, and many believed on 
 him, not because of signs, but first of all on the testimony of the 
 woman, and then from having seen and heard Jesus himself. Notice 
 the resemblance to the case of the first disciples (John i : 35-51), and 
 the contrast to the situation in Jerusalem (2 : 13-25). 
 
 ^87. The Characteristics and Results of the Judean Ministry. — 
 The act of Jesus in cleansing the temple was one which, though not 
 involving a Messianic claim — any Jew who had the righteous zeal and 
 the needed courage could have done it — would have naturally led 
 on, if it had been rightly received, to a fuller declaration of himself 
 and a career as the accepted Messiah. The hostile attitude of the 
 Jews checks any such movement at the outset, and reveals to Jesus the 
 probable future both of himself and of the nation. Though many 
 believed on him in Jerusalem, his work there was a failure, both in 
 that the leaders set themselves against him, and that those who 
 accepted him did so unintelligently, and were not material with which 
 to lay foundations. This failure is itself in the end to bring about 
 success, but only through his death and the downfall of Judaism." 
 
 Leaving Jerusalem, he takes up in Judea, with the little band of 
 disciples already gathered (John i : 35-51), a work as the assistant 
 
 ' This is written on the view that this cleansing of tlie temple really belongs here 
 in time. If in fact the cleasing occurred at the end of the ministry, it has a thoroughly 
 Messianic significance, and the Judean ministry would probably begin with John 
 3 : 22, which in that case refers to a journey from Galilee to Jerusalem, joining on 
 
JESUS IN JUDEA AND SAMARIA 7/ 
 
 of John. When its very success compels him to desist lest he come 
 into competition with John and hinder him, he leaves Judea also. 
 Passing through Samaria, he wins many of the Samaritans to faith in 
 him, not by signs, but by his personality and teaching. Reaching 
 Galilee, he perhaps retires for a little time, until the imprisonment 
 of John leaves the way open for him to inaugurate an independent 
 work. 
 
 The whole period is thus, in a sense, one of tentative work and 
 patient waiting. 
 
 ^88. Questions and Suggestions for Study. — (i) When did 
 Jesus engage in the work of baptizing (by the hands of his dis- 
 ciples) ? (2) What was the relation of this work to that of 
 John the Baptist ? 
 
 (3) Where was John baptizing at this time? (4)* What is 
 the probable location of ALnon? (5)* What hint is there in 
 this of John's plan of work ? (6) What word did John's dis- 
 ciples bring him here? (7) What was his reply? (8)* What 
 spirit and attitude toward Jesus does John exhibit in every inci- 
 dent recorded of him in this gospel ? (9) Is there any danger 
 that any of Jesus' followers today should exhibit a different 
 spirit ? How ? 
 
 ( 10)* Where are Sychar and Jacob's well ? (11) What was 
 the occasion of Jesus' passing through this region ? (12) What 
 were the relations of the Jews and Samaritans ? (13) What were 
 the ideas of the Samaritans about the Messiah? (14) Tell the 
 story of Jesus' conversation with the woman whom he met at the 
 well. (15)* What elements of Jesus' character are illustrated in 
 this incident ? (16) Is he in all these an example for us ? (17) 
 What was the water which Jesus wished to give to the woman ? 
 (18) What made it possible for Jesus to make to this woman 
 the announcement of vs. 25 ? (19) What did it mean? (20)* 
 What two or three great truths does Jesus teach in this conver- 
 sation ? 
 
 (21) Relate the conversation between Jesus and his disciples 
 on their return from the village (John 4: 27-42). (22) What 
 do vss. 32 and 34 mean? (23)* What does vs. 35 mean? 
 
78 LIFE OF CHRIST 
 
 (24)* What two great lessons are there for us to learn from the 
 words of Jesus in this section ? (25) What was the effect of the 
 woman's testimony in the city? (26)* What was the result of 
 Jesus' stay in the city ? (27) In what respects was the conduct 
 of the people of Sychar different from that of those in Jerusalem ? 
 (28)* In what sense and to what extent was Jesus' work in this 
 period a failure? (29)* In what sense and to what extent was 
 it successful ? 
 
 ^ 89. Constructive Work. — The writing of chap, viii of your " Life 
 of Christ." 
 
 ^ 90. Supplementary Topics for Study. 
 
 1. The mutual relations of Jesus and John in this period, and the 
 attitude of each toward the other. 
 
 2. The location of the places mentioned by John, chaps. 3, 4. 
 
 3. The Samaritans. 
 
 Bible Dictionaries, arts. "Samaria" and "Samaritans;" Robinson, Biblicac 
 j?«cari-/i'fi-, Vol. I, pp. 273-301 ; Vol.11, pp. 128-33; ScHiJRER, /^Wij/i People, T)'i\. 
 II, Vol. I, pp. 5-S ; Edersheim, Life of Jesus, Vol. I, pp. 396 ££.; Mathews, Neit 
 TestameJit Times, p. 62. 
 
Part IV. 
 FIRST PERIOD OF THE GALILEAN MINISTRY. 
 
 FROM THE RETURN TO GALILEE UNTIL THE CHOOSING OF THE 
 
 TWELVE. 
 
 CHAPTER IX. 
 
 THE BEGINNING OF CHRIST's WORK IN GALILEE. 
 
 §34. Imprisonment of John the Baptist and beginning of Christ's 
 Galilean ministry. 
 
 [Matt. 14 : 3-5.] [Mark 6 : 17, 18.] Luke 3 : 19, 20. 
 Matt. 4 :i2, 17. Mark I : 14, 15. Luke 4 : 14, 15. John 4 143-45. 
 
 §35. The nobleman's son. John 4:46-54. 
 
 § 36. First rejection at Nazareth. Luke 4 : 16-30. 
 
 §37. Removal to Capernaum. 
 
 Matt. 4 : [13-16]. [Luke 4 :31s.] 
 
 §38. The call of the Four. 
 
 Matt. 4 : 18-22. Mark i : 16-20. Luke 5 : i-n. 
 
 §39. A day of miracles in Capernaum. 
 
 Matt. 8 : 14-17. Mark i : 21-34. Luke 4 : 31-41. 
 
 §40. First preaching tour in Galilee. 
 
 [Matt. 4:23.] Mark I : 35-45. Luke 4:42-44. 
 
 Matt. 8 : 2-4. Luke 5 : 12-16. 
 
 ^gi. Notes on §34, Mark 1:14,15. — Vs. 14, "After John was 
 delivered up ": arrested and imprisoned. This public appearance of 
 Jesus is an evidence of heroism, since there was every likelihood that 
 he would share the fate of John. "Galilee": see ^ 94. "Preaching 
 the gospel of God " : The content of this good news about God is to be 
 seen in vs. 15. Note that Jesus was alone. His work had been inter- 
 rupted for a while, and his disciples had returned to their occupations. 
 Vs. 15, "The time is fulfilled": viz., that which was needful to prepare 
 for the fulfilment of the hopes of God's people for deliverance through 
 divine interposition. Jesus apparently began his work just as John had 
 begun his, except for the addition of "believe in the gospel." With 
 
 79 
 
80 LIFE OF CHRIST 
 
 John judgment was the great element of the coming of the kingdom ; 
 with Jesus, deliverance. And so it could bring joy. 
 
 ^92. Notes on §34, Matt. 4:12, 17. — Vs. 12, "Now when he 
 heard that John was delivered up": see T| 83. On vss. 13-16 see 
 
 II98. 
 
 Tl 93. Notes on § 34, Luke 3 : 19, 20 ; 4 : 14, 15. — 3 : 19, " Herod the 
 tetrarch": Herod Antipas. See the account of John's arrest in Mark 
 6: 17, 18, where it is related in connection with his death. There is 
 also an account in Josephus, Antiquities, xviii, 5, 2. Vs. 4: 15, "He 
 taught in their synagogues": would very possibly imply (cf. also Luke 
 4: 16) that before his Messianic ministry Jesus had been recognized as 
 one fitted to read and speak in the synagogues. 
 
 \ 94. Galilee. — The district bounded roughly by the Jordan, Sama- 
 ria, (that is, the southern side of Esdraelon), and Phcenicia belonged 
 originally to the Jews, but had remained largely in the hands of the 
 heathen from the fall of the Northern Kingdom until the times of the 
 Maccabees. At the outbreak of the Maccabean revolt it contained 
 only a few Jews, and these were removed by Judas and Simon to 
 Judea for safety (163 B. C). During the course of the second century 
 before Christ, however, the territory was gradually conquered and 
 colonized by the Jewish kings. In the time of Jesus, therefore, the 
 Jews had really been in Galilee in recent times only about as long as 
 Americans have been west of the Alleghanies. The fact that they 
 were in a measure colonists doubtless in part accounts for the vigor 
 of the Galileans as described by Josephus {Jewish War, iii, 3, 1-3). 
 According to Josephus, Galilee had 204 towns and cities. This would 
 make the population very dense, a fact corroborated by the ruins, as 
 well as by existing villages in the land. It is impossible to say just 
 what proportion of the inhabitants of the country were Gentiles, but 
 probably it was not small. 
 
 The land contained only about 1,600 square miles, and, exclusive of 
 the Plain of Esdraelon, was regarded as consisting of two parts — 
 Upper Galilee, which was somewhat mountainous, and Lower Galilee, 
 which, though hilly, was full of broad valleys. Both regions were 
 very fertile, but most fertile of all was the wonderful little Plain of 
 Gennesaret, on the northwest corner of the Lake of Galilee. This plain, 
 though only three miles long by one wide, was in the time of Jesus 
 astonishingly productive. Josephus (Jewish War, iii, 10, 8) describes 
 it as an "ambition of nature," in which all manner of trees flourished 
 and fruit ripened throughout the year. 
 
BEGINNING OF CHRIST S WORK IN GALILEE 61 
 
 In government Galilee was one of the numerous petty native states 
 not yet taken up into the Roman empire, but by no means independent. 
 Its ruler was Herod Antipas, son of Herod I., who had the title of 
 tetrarch. (Originally this word meant "the governor of a fourth of 
 a kingdom," but this meaning had long been lost, and it was simply a 
 title less honorable than that of " king.") Herod Antipas maintained 
 
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 KHAN MINYEH AND THE PLAIN OF GENNESARET 
 
 his own army, castles, tax collectors, and governed his uneasy subjects, 
 on the whole, very well. 
 
 •^95. The Sea of Galilee. — This beautiful lake lies 682 feet below 
 the level of the ocean, and for that reason possesses an almost tropi- 
 cal climate, and is also liable to sudden storms. It is thirteen miles 
 long and eight wide, but its shape is irregular, resembling that of a 
 harp. Its waters are supplied by the Jordan, and are delightfully fresh 
 and abound in fish. In the time of Jesus there were upon its shores 
 at least nine flourishing towns, chief among which was the new city 
 founded by Herod Antipas, Tiberias. It was thus the center of a 
 great population — many of whom were fishermen — and was therefore 
 admirably adapted for the work of evangelization. 
 
82 LIFE OF CHRIST 
 
 1(96. Notes on §35, John 4 : 46-54. — Vs. 46. Cana (see ^71) was 
 about twenty-two miles from Capernaum. " Nobleman": rather, official, 
 /. ^., of the government of Herod Antipas. Vs. 48, "Except ye see 
 signs and wonders," etc.: Jesus did not wish to be known simply as a 
 worker of miracles. The faith that rested exclusively on miracles was 
 not regarded by Jesus as thoroughly trustworthy. Cf. John 2:11, 23, 
 24. Vs. 52, "seventh hour": one o'clock in the afternoon, by Jewish 
 reckoning. 
 
 ^97. Notes on §36, Luke 4: 16-30 [see also § 62, Matt. 13 : 54-58 ; Mark 
 6: 1-6(7]. Vs. 16, Nazareth: If 21. As his custom was": The reference 
 mav be to the habit either of his public ministry or of his earlier life. 
 Vs. 17, "the book of the prophet Isaiah": In the synagogue service 
 it was customary to read both from the books of Moses (the law) and 
 also from the prophets. The passage read by Jesus is Isa. 61 : i, 2. 
 "Book"- more properly, roll. Vs. 20, "sat down": the rabbis lectured 
 sitting. Vs. 21. In his reply to the question of John the Baptist 
 (Matt. 11:4, s; Luke 7 : 22) Jesus makes use of the same Scripture. 
 It here describes his conception of the Messianic work upon which he 
 was entering. Vs. 22, "wondered at the words of grace": i. e., those 
 in which Jesus had set forth the new era. "Is not this Joseph's 
 son?": Mark and Matthew add that his old friends recalled that he 
 and his father had been carpenters, and that his brothers and sisters 
 lived in the city. They could not see, therefore, either how he could 
 be a great teacher or how he could work miracles. Thus does 
 familiarity breed contempt ; a prophet is without honor in his own 
 country. Vs. 23, "Physician, heal thyself": that is, do as much 
 for your own town as you do for other towns. Vss. 25-27. The 
 point in each of the references to Old Testament stories (i Kings 
 17:1-16; 2 Kings 5:1-14) is that, though there was plenty of 
 opportunity for a prophet to do good in his own country and to 
 his own countrymen, he overlooked them and helped foreigners. 
 Divine gifts are distributed on some other principle than local 
 favoritism. Vs. 28. Jesus' refusal to gratify their desire for wonders 
 was due to their lack of faith (Matt. 13:58; Mark 6 : 5), but it roused 
 them to attempt murder. " Brow of the hill": It is difficult in Naza- 
 reth today to pick out the exact spot, but a very probable site is a cliff 
 in the very midst of the town. The traditional site is a long distance 
 from the city. It may possibly be, however, that the modern town is 
 not exactly in the same location as the ancient. Vs. 30. There is no 
 evidence that Jesus escaped miraculously. 
 
BEGINNING OF CHRIST'S WORK IN GALILEE S3 
 
 Some authorities regard Luke as treating of a different rejection in Xaza- 
 reth from tlrat mentioned by Matthew and Mark. A careful comparison of 
 the accounts makes two such rejections improbable. If there was but one, it 
 was probably at the time accorded it by Mark, as Luke refers to the wonder- 
 ful things which Jesus had done in Capernaum (vs. 23), of which we have no 
 record previous to the point at which Luke's narrative is inserted. These 
 were probably such cures as those recorded in Mark 1:21-34 and Luke 
 4:31-41- 
 
 ^98. Notes on §37, Matt. 4:13-16. — Vs. 13, "Leaving Nazareth": 
 Nazareth (^ 21) was as unfitted to be the center of evangelization as 
 Capernaum was adapted to such work. " Capernaum " : The site of this 
 city, so central in the work of Jesus, is not definitely known. By some 
 it is identified with Tell Hum, about two miles from the Jordan, where 
 there are (or were, for they have been buried by the monks who now own 
 the land) considerable ruins. By most recent scholars, however, it is 
 identified with ruins at Khan Minyeh, just at the northern end of the 
 Plain of Gennesaret, perhaps two miles west of Tell Hum. If this 
 identification be correct, Capernaum was beatifuUy situated on a bold 
 cliff that runs out into the lake, midway between a white beach on the 
 east and the Plain of Gennesaret on the southwest. At the foot of the 
 cliff, not far from the lake, is a large spring, while the ruins of a Roman 
 aqueduct show that water was once brought from another spring at a 
 considerable distance to the northeast of the town. If at Khan 
 Minyeh, Capernaum was at the foot of a valley through which ran a 
 very important road north. 
 
 In favor of Tell Hum : THOMSON, The Land and the Book, Central Palestine, pp. 
 416-30; Wilson, Recovery of Jerusalem, pp. 269 f. ; Andrews, Life of Our 
 Z«r(/, pp. 221-39. For arguments for Khan Minyeh as well as general discussion: 
 Smith, LJistorical Geography of the LLoly Land, p. 456; Merrill, in Biblical 
 World, March, 1898; V^om^iO'ti, Biblical Researches, Vol. Ill, pp. 347-58. 
 
 ^99. Notes on §38, Mark 1:16-20. — Vs. 16, "Sea of Galilee": 
 cf. •[ 95. "Simon and Andrew": they had already been with Jesus, 
 but had apparently returned to their fishing after coming from Judea. 
 Men casting the net — not the great seine of vs. 19 — may still be seen 
 wading about in the shallow waters of the lake. Vss. 17, 18. The call 
 of Jesus and the immediate obedience of the disciples imply a previous 
 knowledge on the part of the latter, not only of Jesus, but of his work. 
 See John 1:29-51. This call of Jesus is rather a recall to service, 
 now freed from any danger of interfering with the mission of John the 
 Baptist. Note also that the fishermen are to remain fishermen — but 
 of men. Vss. 19, 20. Apparently Zebedee had some little property 
 
84 LIFE OF CHRIST 
 
 (rote the boat, hired men, and seine). So far is it from being true 
 that Jesus chose his disciples from the very poorest classes. 
 
 *il loo. Notes on § 38, Luke 5 : i-ii. — At this point Luke substitutes 
 for the narrative of Mark material he has gained from another source. 
 The chief points of difference are readily noted. Vss. 4, 5. Note the 
 faith of Peter. Vs. 8, "Depart from me, for I am a sinful man": 
 These words express both Peter's humility and his imperfect concep- 
 tion of Jesus. Vs. 10. The saying of Jesus, though varying in its 
 words, is essentially the same as that in Mark 1:17. 
 
 ^ loi. Notes on §39, Mark i : 21-34. — Vs. 22, "He taught them as 
 having authority," etc.: The scribes or rabbis were professional 
 teachers of the law, and were in the habit of quoting the opinions of 
 many of their predecessors, and their teaching, therefore, impressed 
 their hearers as discussion rather than truth. With Jesus the precise 
 opposite was true. He did not argue, but presented his doctrine, 
 unsupported, as eternal truth. Vs. 23, "a man with an unclean spirit": 
 Demoniacs are not described in the New Testament either as simply 
 sick men or as ordinary cases of insanity. Their condition resembles 
 that of persons suffering from what psychologists term "diseases of 
 personality," "alterations in personality," "double consciousness." 
 The unfortunate men themselves certainly thought they were under 
 the control of some other personality, from which they escaped when 
 they were healed. There is no evidence that " the demonized " had 
 been brought into their sad condition through leading a wicked life; 
 nor does Jesus assume or imply this. 
 
 For a discussion of a belief in demoniacal possession among tlie Cliinese see 
 ^KXiyjs^ Demon Possessions and Allied Themes. For a discussion of what seem the 
 nearest parallels to the phenomenon in the light of psychological investigations see 
 ]A.l/lYS, Psychology (shorter course), pp. 205-14; BiNET, Alterations of Personality , 
 pp. 325-56. See also Weiss, Life of Jesus, Vol. II, p. 76-88 ; and on Jewish Ideas of 
 the relation of demons of disease, Edersheim, Life of Jesus, Vol. I, pp. 479 ff . ; 
 Vol. II, App. .xvi. 
 
 Vs. 24. The words of the demonized man were probably a correct 
 reading of the thought of Jesus concerning himself. "Us . . . . I": 
 Note the changes in the personal pronoun. "To destroy us": see 
 Matt. 8:29; Luke 8:31. "The Holy One of God"; that is, the 
 Christ. Cf. John 6 : 69. Vs. 27, "a new teaching": seen to be new 
 because of its authority. Vs. 29, "the house of Simon and Andrew" : 
 This was probably the home of Jesus during the remainder of his work 
 in Galilee. Vs. 30, "sick of a fever": a disease common in the hot 
 
BEGINNING OF CHRlS'f's WORK IN GALILEE 85 
 
 region of the lake. Vs. 34, " suffered not the demons to speak ": 
 Here, as in the synagogue, Jesus did not wish testimony from such 
 persons ; but more than that, he did not wish to be regarded as the 
 Christ before he had clearly set forth his conception of the kingdom 
 of God and his own mission. 
 
 1^102. Notes on §39, Matt. 8: 14-17. — Vs. 17, "That it might be 
 fulhlled," etc.: another instance in which the gospel according to 
 Matthew interprets the life of Jesus in the light of prophecy. Cf.^l 39. 
 ^ 103. Notes on §40, Mark i : 35-45. — Vs. 38. Note the earnestness 
 and tireless energy of Jesus. " For to this end came I forth ": i. e., 
 from Capernaum. Cf. vs. 35. No town could monopolize the work 
 of Jesus, no matter how great its apparent need. With these verses 
 begin what is commonly known as the "first preaching tour in Gali- 
 lee," but it would be a mistake to think of Jesus as making distinct 
 tours. Rather, he was constantly walking about the little region, preach- 
 ing and healing. Vs. 40, "leper": A person suffering from leprosy 
 was unclean ceremonially, as well as physically diseased. As the 
 disease was regarded as contagious, lepers were obliged to live outside 
 cities and cry " Unclean ! " whenever anyone approached. In this case 
 the faith of the man in the ability of Jesus to heal him led him to dis- 
 regard all such regulations. This faith appears clearly in his words. 
 Vs. 41, "I will ": Note the use of the leper's own words by Jesus. Vs. 
 42, " clean ": healthy, well. There is no reference to moral cleansing. 
 Vs. 44. The directions of Jesus are intended (i) to prevent his own 
 work being hindered by giving too great publicity to the cure; (2) to 
 prevent men thinking of him chiefly as a healer of their bodies or as 
 merely concerned with their external life; (3) to guarantee the man full 
 and official reinstatement in the community. For lepers when cured 
 had to be given by the priest something corresponding to a modern 
 "clean bill of health." In order to obtain this according to the law of 
 Moses, they appeared before a priest, exhibited evidence of their cure, 
 and offered certain sacrifices. See Lev. 14: 2-22. Vs. 45. The dis- 
 obedience of the man is easily understood, but it spoiled the plan of 
 Jesus to preach in towns, and forced him to work in the country. 
 
 •[ 104. Questions and Suggestions for Study. — ( i ) What event 
 led Jesus to begin his public ministry in Galilee? (2) Does 
 he at its beginning work alone or with followers? (3)* What 
 
86 LIFE OF CHRIST 
 
 characteristic addition does he make to the message of John the 
 Bajjtist ? (4)* Does Jesus exhibit any special bravery in thus 
 beginning anew his ministry? If so, in what ? (5)* Describe 
 Galilee as it was in the time of Jesus. (6) How was the Sea of 
 Galilee especially adapted to the work of Jesus ? 
 
 (7)* In general, what importance did Jesus accord his won- 
 derful cures? (8) What sort of faith was best — in Jesus him- 
 self or in his ability to cure men ? 
 
 (9)* How did Jesus come to speak in the sjmagogue at 
 Nazareth? (10)* What impression did he make on his fellow- 
 townsmen at first ? (11)* What made them angry with him? 
 (12)* What was the reason they could not appreciate him? 
 (13) Is there danger today of our underestimating Jesus because 
 we are taught so much about him ? 
 
 (14) Where was Capernaum ? 
 
 (15) How many of the Twelve were fishermen? (16)* 
 How does their readiness to follow Jesus imply they had previ- 
 ously been his disciples? (17)* If Peter had understood Jesus 
 as well as he did later, would he have asked him to go away ? 
 
 ( 18)* Describe the events in the synagogue in Capernaum. 
 (19) Why did Jesus wish the man to keep quiet ? 
 
 (20)* What are the most noticeable things in the healing of 
 the leper? (^i)* Does Jesus appear to have a regard for public 
 laws as to health ? (22] How does the story of the leper illus- 
 trate the danger lying in thoughtless earnestness ? 
 
 ^105. Constructive Work. — Having completed the study of this 
 chapter, write chap, ix of your " Life of Christ," noting especially 
 every particular that shows how Jesus was beginjiiiig in Galilee. 
 
 ^106. Supplementary Topics for Study. 
 
 1. Galilee and the Galileans during and after the time of Jesus. 
 
 Merril, Galihe in the Time of Christ; Mathews, New Testament Times in 
 Palestine, pp. 148-54, 197-201 ; Edersheim, Life and Times of Jesus the Messiah, 
 Vol. I, pp. 223-6. 
 
 2. The synagogue and the synagogue service. 
 
 Edersheim, Life and Times of Jesus the Messiah, Vol. I, pp. 430-50 ; Vol. II, pp. 
 748-63; Sketches of Jewish Social Life, pp. 249-80; Schurer, The Jewish People in 
 the Time of Jesus Christ, Div. II, Vol. I, pp. 52-83. 
 
CHAPTER X. 
 
 HOSTILITY OF THE SCRIBES AND PHARISEES TO JESUS. 
 
 § 41. The paralytic borne of four. 
 
 Matt. 9 : [i] 2-8. Mark 2 : 1-12. Luke 5 : 17-26. 
 
 § 42. The call of Matthew. 
 
 Matt. 9 : 9-13. Mark 2 : 13-17. Luke 5 : 27-32. 
 
 § 43. The question about fasting. 
 
 Matt. 9 : 14-17. Mark 2 : 18-22. Luke 5 : 33-39. 
 
 § 44. The infirm man at the pool of Bethesda. 
 
 John, chap. 5 
 §45. The disciples plucking grain. 
 
 Matt. 12 : 1-8. Mark 2 : 23-28. Luke 6 : 1-5. 
 
 § 46. The man ■with the withered hand. 
 
 Matt. 12 : 9-14. Mark 3 : 1-6. Luke 6:6-11. 
 
 ^107. Notes on §41, Mark 2:1-12. — Vss. i, 2, "Capernaum": 
 cf. ^98. "House": The houses of the poorer people in Palestine were 
 (and still are) of but one story, and built of a mixture of straw and 
 mud plastered over a framework of posts and wickerwork. The walls 
 and roof were a foot or more thick, but, as they were not very hard, 
 they were easily damaged by heavy rains, and could be dug through 
 without difficulty (see Matt. 6 : 20). The roof was fiat and reached by 
 a flight of stairs running from the street, and not from the court upon 
 which most houses opened. Jesus was probably standing in the very 
 wide door of the house, and the crowd had filled the house and court- 
 yard, thus shutting off all approach to him. Vs. 3, " sick of the palsy " : 
 better, "paralyzed." " Borne of four " : The paralytic was lying on his 
 pallet (" bed "), and one of his friends was at each of its four corners. 
 Vs. 4, " uncovered the roof," etc. : they reached the flat roof by the 
 outside stairway and easily dug through it between the rafters. When 
 the opening was made, they passed the paralytic down to those who 
 stood about Jesus within the room below. Vs. 5, "their faith" : i. e., 
 of the five men. It consisted at the least in a confidence that Jesus 
 could heal the sick man, and was evinced by the energy by which they 
 overcame the obstacles in the way to Jesus. "Sins are forgiven thee" : 
 not merely the injuries done men, but the breakings of the divine law, 
 /. e., wrongs done against God, are forgiven. Jesus must have seen, 
 therefore, something more in the man than the mere desire to be 
 
 87 
 
88 LIFE OF CHRIST 
 
 healed, for to forgive sins is to free one from penalty and to restore 
 one to friendship with God. A mere desire to be cured would have 
 been satisfied by a cure. Evidently the man was repentant as well as 
 ill, and perhaps saw in his illness a punishment for his sin. Vs. 6, 
 "scribes" : professional teachers and expounders of the law, and the 
 originators of the "oral law" to which Jesus was so opposed. This 
 is the first time in which Jesus has encountered them. It is to be 
 noted that the beginning of their opposition concerns the authority of 
 Jesus as over against their own opinions. Vs. 7, " blasphemeth " : 
 speaks or acts in a way derogatory to God. They believed that the 
 authority to pronounce forgiveness of sins was wholly limited to God. 
 Jesus proceeds to prove that it is his as well. Bruce remarks (Exposi- 
 tor's Greek Testament, I, 351) that the scribes read the blasphemy into 
 the words of Jesus. (Compare John 20 : 23, where a similar authority 
 is extended to the apostles.) Vss. 9, 10. The argument of Jesus is 
 this : " My authority to say, ' Thy sins are forgiven thee,' can be estab- 
 lished by my ability to heal ; one form of words is as easy to say and 
 as effective as the other." Of course, such an argument as this could 
 be conclusive only when sustained by the speaker's own righteousness. 
 ^1 108. Notes on § 42, Mark 2: 13-17. — Vs. 13, "sea side": There 
 are two beaches near Khan Minyeh that would be suitable for a meet- 
 ing place of crowds. Vs. 14, "sitting at the place of toll": A large 
 portion of the income of Herod Antipas must have come from cus- 
 toms. The privilege of collecting these customs was sold to contract- 
 ors, who in turn sold to different persons the right to collect them in 
 specific places. As the men who actually did the collecting kept all 
 in excess of what they paid for the contract, they were certain to be 
 extortionate. This fact, as well as that they represented an obnoxious 
 government, made the publicans despised and hated. Levi, or 
 Matthew (Matt. 9 : 9) as he is also called, was one of these smaller pub- 
 licans, and probably collected customs levied upon the fish and other 
 food brought to Capernaum from the lake and surrounding country. 
 It was he who wrote in Aramaic the collection of sayings of Jesus 
 which constitutes so important a part of the gospel that bears his 
 name. Cf.'^w. Vs. 15. It is noteworthy that Matthew celebrates his 
 renunciation of a hated occupation and the beginning of his disciple- 
 ship to Jesus by a feast. Vs. 16, "scribes of the Pharisees": /. e., those 
 teachers of the law who were members of the society of Pharisees. 
 They judged it a chief duty of religious teachers to keep away from 
 sinful people. Vs. 17. The words of Jesus contain no little irony, but 
 
HOSTILITY OF SCRIBES AND PHARISEES TO JESUS 89 
 
 they also give a key to the earnestness of his life. He helped those 
 who felt the need of help, and he associated with evil people only that 
 he might show them the way to righteousness. The word "righteous" 
 may either be ironical, meaning "self-righteous," or may denote a 
 merely ideal class of truly righteous men. 
 
 ^ 109. Notes on § 43, Mark 2 : 18-22. — Vs. 18, "John's disciples ": 
 John was already in prison at this time (Mark i : 14), but his disciples 
 still had communication with him (Matt. 11:2; Luke 7 : 18). By the 
 "disciples of the Pharisees" is probably meant those who followed 
 Pharisaic teaching, though not strictly members of the society. 
 " Fasting" : The law of Moses made compulsory only one fast, the Day 
 of Atonement (Lev., chap. 16; 23:26-32). The Pharisees, however, 
 from their inevitable sense of failure to obey the numerous rules they 
 derived from the law, were led to fast twice every week, on Mondays 
 and Thursdays. "They come," etc. : The question was not only 
 natural, but implies that the Pharisees had not yet become hostile to 
 Jesus. Vs. 19, "sons of the bride-chamber" : those special friends of 
 the bridegroom whose office it was, according to Jewish custom, to see 
 that the wedding passed off with hilarity. Naturally they did not fast. 
 Jesus does not forbid fasting, nor does he command it. He simply 
 teaches that, if it is to be practiced, it should correspond to a person's 
 inner experiences. In this illustration the bridegroom represents Jesus, 
 and his friends, the disciples. Vs. 20. Jesus here shows clearly that 
 thus early in his public work he anticipated death. And he well might. 
 Did he not have before him always the experience of the prophets 
 (Matt. 5:12; 23 : 37) and of John the Baptist? Vss. 21,22. Two 
 illustrations, drawn from the daily life of the people, show why Jesus 
 instituted a new fraternity instead of merely reforming Judaism. As 
 unshrunk cloth, if sewed on to an old garment, soon shrinks and 
 makes new rents, and as old goatskins were not strong enough to hold 
 new and still fermenting wine, so would the old institutions suffer if 
 the new teaching attempted to reform them. "New wineskins," etc.: 
 The inference is that Jesus expected that his followers would devise 
 such forms and organization as they might need. 
 
 ^iio. Notes on § 44, John, chap. 5. — Vs. i, "a feast of the Jews" : 
 what feast this was has been much discussed, but without reaching 
 any well-established conclusion. Vs. 2, "a pool .... having five 
 porches": see ^m. Vs. 7, "I have no man, when the water is 
 troubled, to put me into the pool " : The pool was probably fed by an 
 intermittent spring, and to the irregularly recurrent inflow the people 
 
go LIFE OF CHRIST 
 
 had attributed a peculiar healing power. The explanation of the cause 
 of the motion of the water found in vs. 4, but omitted from the 
 Revised Version, was probably added to the text by some early copyist. 
 It is not contained in the oldest manuscripts. 
 
 Vs. 10, "it is not lawful," etc. : Carrying a burden, however small, 
 was one of the things which Pharisaic teaching expressly forbade on 
 the sabbath. See Jer. 17:21; Neh. 13:15-21. Vs. 14, " Sin no more, 
 lest aworse thing befall thee" : cease to sin, lest something worse than 
 a physical infirmity come upon thee. The language perhaps suggests, 
 but does not affirm, that his infirmity had been caused by his sin. What 
 Jesus wishes in any case to save him from is a worse than physical ill. 
 Vs. 15, "told the Jews that it was Jesus" : probably not with the inten- 
 tion, yet with the result, of turning the hostility of the Jews against 
 Jesus. Vs. 17, "my Father worketh even until now, and I work": To 
 the Jews' literal and strict interpretation of the sabbath law, which con- 
 verted the day into one of inactivity, relieved only by hypocritical 
 evasions, Jesus replies that God, his Father, never interrupts his benefi- 
 cent activity, hence that activity on this day cannot be itself wrong, 
 and that that which he is doing cannot be wrong since he is working in 
 harmony with his Father. The argument does not prove that man does 
 not need a sabbath for rest, but that the sabbath is not intended to be 
 a day of total inactivity. He who works in harmony with God need 
 never cease his work because of the sacred devotion of certain hours of 
 the week to inactivity. 
 
 Vs. 18, "called God his own Father": not so much in the 
 words he had used, though the expression " rny Father," which Jesus 
 used here and often, was one to which the Jews were not accustomed, 
 as in the implication that he was so at one with God that he knew his 
 thought, and what God did he could do. "Making himself equal with 
 God " : of equal authority with God, no more than he subject to the law. 
 
 The new question raised in vs. 18, Jesus' relation to God, becomes 
 the subject of the discourse beginning in vs. 19, and the sabbath ques- 
 tion drops out of consideration. In vss. 19-29 Jesus emphasizes the 
 thought already expressed in vs. 17, viz., that he acts constantly and 
 only in accordance with the will of his Father, not as if he were a 
 second and independent God equal with God (the Jews' idea, see vs. 
 18), but the manifestation in human life of the one God (see John 
 14: 10). 
 
 Vss. 30-47 speak of the evidence that Jesus is really what he 
 says he is, the Son, revealer, and representative of God. His claim 
 
HOSTILITY OF SCRIBES AND PHARISEES TO JESUS 
 
 91 
 
 does not rest merely on his own assertion (vs. 31), but upon the 
 Father's power working in and through him (vs. 36), John's witness, 
 and the Scriptures' witness, to which the Jews are blind, because they 
 have come to them in a wrong way. 
 
 In chap. 7 : 15-24 the controversy here begun is carried forward 
 (see especially vss. 21, 23). There again Jesus maintains that it is not 
 himself but God whom they are rejecting, and this because of the 
 
 THE POOL OF BETHESDA, as identified by C. Schick 
 
 [From the Palestine Exploration Fund Quarterly Statement^ 1888J 
 
 The fresco of the angel is at X^ a little to the right and above / 
 
 blindness which their selfish ambition causes. Then, returning for a 
 moment to the violation of the sabbath which they charged against 
 him, he points out that they themselves admit that some kinds of work 
 can be done on the sabbath, and urges them to judge righteously, not 
 superficially. 
 
 ^11 1. The Pool of Bethesda. — {a) The site favored by tradition since 
 the fourteenth century is the so-called Birket Israel, just north of the temple 
 area. It is over 50 feet deep, 131 feet wide, and 365 feet long from east to 
 west ; its length continued, however, by an extension 142 feet long by 45 feet 
 wide. Its depth seems to exclude it from consideration as the place spoken 
 of by John, and it is probably not as old as the first century, (b) Robinson 
 suggested, without advocating it, the Fountain of the Virgin outside the city 
 wall on the east side {^Biblical Researches, I, pp. 337-43), and Conder 
 approves the suggestion (Hastings, Diet. Bib., art. "Bethesda"). The 
 chief argument for it is that it is an intermittent spring, (c) The Twin Pools 
 at the northeastern corner of the Fortress of Antonia. Here are two pools 
 
92 LIFE OF CHRIST 
 
 cut in the rock, side by side, with a partition five feet wide between them, and 
 a never-failing water zw^T^Xy {y^lv.iotA, Recovery of Jeritsalem, f. 198). (d) 
 In 1888 Schick discovered about 350 feet north and west of the Birket Israel 
 (100 feet west of the church of St. Anne), beneath the ruins of a small church, 
 further ruins of what was evidently once a series of five arched chambers, 
 constituting a still older church. Beneath these ruins, and reached by a 
 stone staircase, is a pool the water of which is said to vary intermittently in 
 depth. On the walls of the older church is a fresco (to the right of z) showing 
 an angel troubling the water. This shows that at a very early time this was 
 believed to represent the site of the pool referred to in the New Testament 
 (Palestine Exploration Fimd Quarterly, 188S, pp. 115-34; i8go, pp. 18-20). 
 Williams {Holy City, p. 484) and Clermont-Ganneau had before this discovery 
 indicated this as the spot near which the pool should be found. The choice 
 probably lies between the last-named site near St. Anne's and the Fountain 
 of the Virgin, with the probabilities somewhat in favor of the former. 
 
 ^ 112. Notes on § 45, Mark 2 : 23-28. — Vs. 23, " corn-fields " : bet- 
 ter, " fields of grain," probably of wheat. This would make the month 
 May or June. Paths frequently run through grain-fields ifi Palestine. 
 " Pluck the ears of corn " : better, " pull the heads of grain." Vs. 24, 
 " that which is not lawful " : According to the scrupulous Pharisees the 
 disciples of Jesus had broken the sabbath, in that they had reaped, 
 threshed, and winnowed by pulling, rubbing, and cleaning the grain 
 before eating it. This attitude of the Pharisees is in keeping with the 
 regulations governing action upon the sabbath which have come down 
 to us in the Talmud. Vs. 25, "what David did " : see i Sam. 21:1 f. 
 Vs. 26, " house of God " : the tabernacle, as the temple was not built 
 until the time of Solomon. "When Abiathar was high priest": 
 According to i Sam. 21:2 Ahimelech was high priest when David ate 
 the shewbread, Abiathar being made high priest shortly afterward (i 
 Sam. 23 : 9), but the discrepancy is of no consequence to the argument 
 of Jesus. " Shewbread " : the sacred bread set before Jehovah in two 
 rows of six loaves on a table in the holy place of the tabernacle. At 
 the end of a week these loaves were eaten by the priests, after new ones 
 had been set in their place. David was not a priest, and had no right 
 to eat the bread ; but his great need excused him. Vs. 27. This anec- 
 dote is used by Jesus to illustrate the principle governing the observance 
 of a day of rest and vi'orship ; it must aid, and not burden, men physi- 
 cally and religiously. Man is superior to the sabbath. Vs. 28, "so 
 that," etc.: If this be true of the relation of men in general to the sab- 
 bath, Jesus holds that it is preeminently true of himself. He claims 
 to be superior even to the divine law as it was published by Moses. 
 
HOSTILITY OF SCRIBES AND PHARISEES TO JESUS 93 
 
 T[ 113. Notes on § 45, Matt. 12 ; 1-8. — Vs. 5, " Have ye not read," 
 etc.: The reference is (Numb. 28-9) to the work done by the priests in 
 making the sabbath burnt-oHering of two lambs. The needs of the 
 temple worship justified breaking the law of the sabbath. Vs. 6, "one 
 greater than the temple " : better, " something greater," etc., i. e., the 
 kingdom of God. All the more, therefore, was he, its founder, superior 
 to the law governing sabbath observance. Vs. 7, " If ye had known " : 
 fully understood. The rest of this important verse is a rebuke to a 
 narrow conscientiousness that would rather see a human being suffer 
 than break a rule to aid him. Jesus maintains that God desires the 
 spirit of love and mercy rather than any formal obedience, such as 
 sacrifice (Hos. 6:6; cf. Mic. 6 : 6-8). 
 
 ^114. Notes on §46, Mark 3 : 1-6. — Vs. i, " hand withered" : doubt- 
 less as the effect of an accident. Vs. 2, " they watched him " : Evidently 
 the conflict between Jesus and the Pharisees (vs. 8) has greatly deepened 
 since the query as to fasting. " That they might accuse him " : Accord- 
 ing to the Pharisees it was not lawful to render any unnecessary medi- 
 cal assistance upon the sabbath. If, therefore, the sick person — as in 
 the present instance — could be cured as well on Sunday as on the sab- 
 bath, they believed it a sin to heal him on the sabbath {cf. ^ no). Vs. 
 3, " stand forth " : The obedience of the man is the first evidence we 
 have of his faith. Vs. 4, " Is it lawful on the sabbath day," etc.: The 
 question of Jesus discloses a fundamental truth : "not to do good to a 
 person needing it is the same as to do him evil " (Gould). The alter- 
 native he thus presents them is not between doing nothing and doing 
 something on the sabbath, but between doing something good and (by 
 refusal to do anything) doing something bad. No wonder they did 
 not want to answer him. Vs. 5, "looked round about .... with 
 anger, being grieved " : Such hardening of heart (hearts growing 
 harder) and moral cowardice, such an elevation of a religious rule 
 above actual human need, could not fail to arouse righteous indignation 
 in Jesus ; but it also caused him grief — a fact well worthy of thought. 
 Vs. 6, " Herodians " : mentioned only by Mark. They were those who 
 favored the rule of the Herodian family. Such persons would ordi- 
 narily be suspected by the Pharisees, the old enemies and victims of 
 Herod I. Should Jesus continue to gain popularity, there was danger 
 that what seemed the religious and political foundations of society 
 would be shaken. 
 
 ^115. The Order of Events in Mark 2:13 — 3 ; 6. — "The sequence of inci- 
 dents in Mark (at this point) suggests that we have here rather a typical group 
 
94 LIFE OF CHRIST 
 
 of points in the controversy with the Pharisees than a chronicle of events 
 as they happened in order of time " (Sanday, in Hastings, Dictionary of the 
 Bible, II, 613). The general subject is the relation of Jesus to the Pharisees 
 and their teachings. Internal evidence seems to demand that considerable 
 time should have elapsed between the calm questioning of Jesus as to pub- 
 licans and fasting, and the determination to kill him because of his attitude 
 toward the sabbath laws. The reasons for this view are (a) the evident unity 
 of the section, {h) the absence of any chronological interdependence of the 
 episodes, (c) the apparent friendship in which Jesus lived with leading 
 Jews later in the Galilean period {cf. Luke 7 : 3), (^) the less advanced stage 
 of the conflict with the scribes and Pharisees (Mark 3 : 22 f.; Matt. 12 138 
 f.; Mark 7:1 f.) at a later time, and (e) the utter absence of any evidence 
 that the Pharisees interfered seriously with Jesus until a considerable time 
 later. We are led to believe, therefore, that § 43 belongs to the very begin- 
 ning of Jesus' ministry, §45 a little later; §46, on the other hand, may 
 belong to the time just before the withdrawal of Jesus to the north, of which 
 act the plot of the Pharisees was very likely one cause. It may be noticed, 
 also, that Papias in the earliest known reference to Mark's gospel says it was 
 not "in order," though correct. 
 
 ^116. The Causes of the Enmity of the Scribes and Pharisees. — At the 
 beginning of the public work of Jesus the religious leaders of his people paid 
 him little attention, and he was allowed to work in peace. Their conflict 
 with him passed rapidly through the stages of surprise, suspicion, open 
 criticism, and conspiracy. Its fundamental ground was the attitude of Jesus 
 toward the "oral law," or teaching of the Pharisees as a class, especially as 
 it concerned the sabbath. Jesus did nothing to placate the rabbis, but on 
 the contrary attacked them with increasing severity as hypocrites. Added 
 to this essentially religious conflict was the popularity of Jesus among the 
 masses, which was interpreted to mean social agitation, if not revolution. 
 Altogether it was a continuation of the long struggle of the prophets with 
 priests and legalists. 
 
 ^117. The Characteristics and Results of the First Period of the Galilean 
 Ministry. — The new beginning made by' Jesus in Galilee had involved at first 
 only his unaided preaching that the kingdom of God was at hand. But 
 almost immediately he set about establishing that kingdom in the shape of a 
 fraternity composed of his disciples. He, therefore, recalled the little group 
 of friends who had been with him in Judea, and began his short life with 
 them. Gradually their numbers grew. His wonderful cures, his sympathy 
 with the despised masses, his authoritative teaching, his sense of personal 
 superiority to the laws of the Pharisees, all drew men to him, and the move- 
 ment thus begun soon attracted the attention, if not the suspicion, of the 
 authorities in Jerusalem. Especially did his treatment of Pharisaic teaching 
 about the sabbath, to the effect that it is inferior to the law of human need. 
 
HOSTILITY OF SCRIBES AND PHARISEES TO JESUS 95 
 
 displease the religious authorities. Yet (even if § 46 be regarded as belong- 
 ing to this period) they did not openly attack him, and he continued to 
 teach in the synagogues of Galilee so long as they could contain the crowds 
 that wished to hear him. When his popularity made this no longer possible, 
 he preached in the fields or on the beach near Capernaum. The charac- 
 teristics of the period may thus be summed up in the words : evangelization 
 and beginnings of organization ; popularity and beginnings of opposition. It 
 was these conditions that made it necessary to select the twelve men who 
 formed his closest companions. 
 
 ^118. Questions and Suggestions for Study. — (i)* Describe 
 the healing of the paralytic. (2) What is the most remarkable 
 thing in the entire account? (3) Why were the scribes dis- 
 pleased with Jesus ? Could they have understood him as well 
 as we ? (4)* What does Jesus do to prove his authority to 
 forgive sms ? (5) Do we need miracles today to prove that 
 God is willing to forgive anyone who wants him to forgive 
 him? (6)* What makes us think the paralytic had faith that 
 Jesus could heal him? (7) Can anyone show faith of a higher 
 sort in the same way ? 
 
 (8)* Who were the publicans, and why were they hated? 
 (9)* What do we know about Matthew-Levi ? (10)* Who were 
 the scribes? (n)* Who were the Pharisees? See ^30, b. 
 (12) Show how Jesus " called sinners to repentance." 
 
 (13) What is meant by fasting? (14)* Why did not Jesus 
 expect his disciples to fast? (15) Does he command us to fast? 
 (16) How should religious people live, mournfully or joyfully? 
 Why? (17) State briefly the difference between Jesus and John 
 the Baptist in this matter. 
 
 (18)* What did the sick man believe about the Pool of 
 Bethesda? (19)* How did Jesus violate the Pharisees' law 
 about the sabbath in healing this man? (20)* How did the 
 man show his faith in Jesus ? (21) What did Jesus mean by 
 calling God his Father? (22) * To what testimony does Jesus 
 appeal in his argument with the Jews ? 
 
 (23)* How did the disciples violate the sabbath law while 
 walking in the fields? (24)* What defense did Jesus make for 
 
96 
 
 LIFE OF CHRIST 
 
 them? (25)* What illustrations does he draw from the Old 
 Testament? (26)* What is the true law of the sabbath? 
 
 (27)* What rule of the Pharisees did Jesus break when he 
 healed the man with the withered hand ? (28)* What question 
 does he ask in defense of his action? (29) Why were the 
 Pharisees eager to kill him ? (30) Are very conscientious people 
 liable to be too severe in their judgments ? If so, how can they 
 overcome this danger ? 
 
 (31)* Give briefly the results of the first period of the 
 Galilean ministry ? 
 
 ^119. Constructive Work. — Let the pupil write a chapter for his 
 "Life of Christ" on some such plan as this : 
 
 CHAPTER X. 
 
 THE HOSTILITY OF THE SCRIBES AND PHARISEES TO JESUS. 
 
 1. The forgiveness of sins and the rejection of fasting. 
 
 2. The growth of the sabbath controversy. 
 
 ^120. Supplementary Topics for Study. 
 
 1. Fasting as described (a) in the Old Testament; (i) in the New 
 Testament. 
 
 2. Pharisaic laws governing the observance of the sabbath. 
 
 Edersheim, Life and Times of Jesus the Messiah, II, 53-61 ; SCHURER, The 
 Jewish People in the Time of Jesus Christ, Div. II, II, 96-105. See also Dictionaries of 
 the Bible under " Sabbath." 
 
 RUINS OF OLD CHURCH OVER POOL OF BETHESDA 
 
Part V. 
 SECOND PERIOD OF THE GALILEAN MINISTRY. 
 
 FROM THE CHOOSING OF THE TWELVE UNTIL THE WITHDRAWAL 
 INTO NORTHERN GALILEE. 
 
 CHAPTER XI. 
 
 THE CHOOSING OF THE TWELVE AND THE SERMON ON THE MOUNT. 
 
 § 47. The widespread fame of Christ. 
 
 Matt. 4 : 23-25. 
 
 Matt. 12 : 15-21. Mark 3 : 7-12. [Luke 6 : 17-19.] 
 
 §48. The choosing of the Twelve. 
 
 [Matt. 10 : 2-4.] Mark 3 : 13-190 Luke 6 : 12-19. 
 
 § 49. The Sermon on the Mount. 
 
 Matt, chaps. 5, 6, 7 [8 : i]. Luke 6 :2o-49. 
 
 ^121. Notes on §47, Mark 3:7-12. — These verses indicate how 
 widely at this period the work of Jesus had attracted attention. Vs. 7, 
 "with the disciples " : see also vs. 9 ; though the Twelve had not yet 
 been chosen, Jesus had a company of disciples, pupils who accompanied 
 him from place to place. Among these were the four fishermen (Mark 
 I : 1 6—20) and Levi the publican (Mark 2 : 1 3-1 6). " The sea" : of Gali- 
 lee. "Galilee" .... "Judea" .... "Jerusalem" .... "beyond 
 Jordan" .... " Tyre and Sidon " : look up all these on the map, 
 and notice that they include all Palestine (except Samaria) and the 
 adjacent regions both south and north. Vs. 11, "whensoever they 
 beheld him," etc.: this is one of the strange facts about the demons, 
 always mentioned except in cases where the demoniac was dumb or at 
 a distance. See^ioi. 
 
 ^ 122. Notes on § 47, Matt. 4 : 23-25; 12 : 15-21. — The bringing together 
 of these two passages from Matthew (4 : 23-25 ; 12 : [ 5-21) is required by the 
 comparison of the gospels, which indicates that both refer to the same period. 
 Matthew's order is due, no doubt, to his topical arrangement. See ^11. 
 
 Matt. 4 : 23, " all Syria" : corresponding to Mark's Tyre and Sidon, 
 for which it is probably a hyperbole. Vs. 25, "Decapolis": a name 
 applied to the region in which were located ten Greek cities, which 
 
 97 
 
98 LIFE OF CHRIST 
 
 had been established in the days since Alexander's conquest and which 
 had recently formed a league. The cities included Gadara, Gerasa, 
 Philadelphia, Scythopolis, and others, all but Scythopolis, the capital 
 of the confederation, lying east of the Jordan. 
 
 On Matt. 12:17 see ^ 39. 
 
 Luke 6: 17-19 is closely parallel to Mark 3:7-12, and, though 
 placed after the choosing of the Twelve, instead of before it as in Mark, 
 evidently refers to the same facts. 
 
 ^123. Notes on §48, Mark 3 : i3-i9«. — Vs. 13, "into the moun- 
 tain": better, perhaps, "on the hills," /. e., the hills that skirted the 
 sea. Tradition makes the Horns of Hattin, a double-peaked hill four 
 miles back from the sea and about eight miles southwest from Caper- 
 naum, the site ; but the gospel furnishes no means of deciding cer- 
 tainly. " Calleth unto him whom he himself would " : he made his 
 own selection of those to whom he would speak that day, and from 
 whom he would choose the still smaller circle of the Twelve. This 
 was something different from his usual sermons addressed to all who 
 chose to come. See Luke's vs. 12. Vs. 14, "and he appointed twelve, 
 that they might be with him," etc.: a most instructive statement of the 
 purpose for which the Twelve were chosen : they are to be his com- 
 panions and (for he was recognized as a teacher) his pupils, consti- 
 tuting a fraternity, the nucleus of the kingdom ; he is to send them 
 out from time to time to preach, and to cast out demons. Thus they 
 are to be both pupils and workers, combining learning and doing. 
 The sending out (the Greek shows this as the English cannot) is not a 
 single act, that which is to follow his death — of this they have as yet 
 no knowledge or thought — but something to be repeatedly done while 
 they are with him. Vs. 15," devils " : see the margin " demons ; " the 
 gospels speak of but one devil, Satan ; but of many demons, unclean 
 spirits. Vss. 16-19. Compare the lists in Matt. 10 : 2-4 ; Luke 6: 12-19 ; 
 Acts 1:13. Observe that the names in each list fall into three groups of 
 four each ; these groups are the same in all the lists and stand in the 
 same order ; only the order within the groups varies. The four fisher- 
 men always constitute the first group, Peter always leading. The second 
 group begins with Philip, the third with James. The student should 
 fix these names in mind. 
 
 ^124. Notes on §48, Luke 6:12-19. — Vs. 12, "continued all 
 night in prayer " : an important addition of Luke, which emphasizes 
 the significance which Jesus attached to this event, and his conscious- 
 ness of need of divine guidance in times of special responsibility. 
 
CHOOSING OF THE TWELVE SERMON ON THE MOUNT QQ 
 
 Vs. 13, "whom he also named apostles": i.e., "messengers, dele- 
 gates." On vss. 17-19 see ^122. 
 
 ^125. Notes on §49, Matt., chaps. 5, 6, 7 [8:1]. — In the study 
 of this discourse it is desirable to get at the outset an impression of it 
 as a whole. The student is therefore advised to go carefully over the 
 whole sermon, endeavoring, with the help of the following analysis, to 
 gti a clear idea of its general plan. 
 
 ANALYSIS OF THE SERMON ON THE MOUNT. 
 Matt., chaps. 5-7. 
 
 I. The citizens of the kingdom (the disciples of 
 Christ) described according to his ideal of 
 their character. 5:3-16 
 
 1. The moral character which Jesus desired in those of 
 
 whom he would build his kingdom. 5 : 3-12 
 
 2. Their office in the world. 5:13-16 
 
 n. The permanence of the law, and the high stand- 
 ard of righteousness in the kingdom. 5:17-20 
 
 III. The righteousness that is required in the new 
 
 KINGDOM in contrast WITH THE PREVALENT TEACH- 
 INGS OF THE SYNAGOGUE. EVIL THOUGHTS AND 
 FEELINGS, AND ALL DEGREES OF SIN, CONDEMNED, IN 
 CONTRAST WITH THE LITERALISM OF THE SYNAGOGUE, 
 WHICH CONDEMNED ONLY THE DEEDS SPECIFICALLY 
 PROHIBITED BY THE LAW. 5:21-48 
 
 1. In respect to murder. 5:21-26 
 
 2. In respect to adultery. 5 : 27-30 
 
 3. In respect to divorce. 5 : 31, 32 
 
 4. In respect to oaths. • 5 : 33-37 
 
 5. In respect to retaliation and resistance, 5 : 38-42 
 
 6. In respect to love of others. 5 : 43-47 
 
 7. The all-inclusive precept of righteousness. 5 : 48 
 
 IV. The RIGHTEOUSNESS REQUIRED IN THE NEW KINGDOM 
 IN CONTRAST WITH THE OSTENTATIOUS AND HYPOCRITI- 
 CAL CONDUCT OF THE MEN OF THAT DAY. ALL 
 THINGS TO BE DONE FOR THE APPROVAL, NOT OF MEN, 
 
 BUT OF God. 6 : 1-18 
 
 1. General injunction to avoid ostentation. 6:1 
 
 2. Applied to almsgiving. 6 : 2-4 
 
 3. Applied to prayer. 6:5-15 
 
 4. Applied to fasting. 6:16-18 
 
100 LIFE OF CHRIST 
 
 V. Single-eyed service of God and simple trust in 
 
 HIM ENJOINED. 6:19-34. 
 
 VI. Judgment of others forbidden, 7:1-6 
 
 VII. Confidence in God's willingness to bless en- 
 joined. 7:7-11 
 
 VIII. The all-inclusive principle respecting conduct 
 
 TOWARD others (tHE "GoLDEN RULE"). 7: 12 
 
 IX. The practice of righteousness, not profession or 
 
 HEARING ONLY, ENJOINED. 7 : I 3-27 
 
 1. Diligence to enter upon the right way enjoined. 7 : 13, M 
 
 2. Warning against false prophets. 7:15-20 
 
 3. Warning against self-deception and confidence in mere 
 profession. 7 : 21-27 
 
 Notice the prominence throughout the discourse of two great ideas, 
 the kingdom of heaven and righteousness. The theme of the discourse, 
 indeed, is the righteousness of the kingdom, the character of those 
 who are to compose and to enjoy the new kingdom that John and 
 Jesus had announced. Almost every paragraph of the discourse deals 
 with some aspect of this one subject. 
 
 5:1, 2, narrative introduction. Vs. i, "into the mountain": see 
 on Mark 3: 13 ^f 123. "His disciples": it is these to whom the dis- 
 course is addressed and who are spoken to in the second person (vs. 
 13, etc.). The gospel speaks also of multitudes as being present (7 : 28, 
 29), but it was not to them that Jesus spoke. 
 
 I, I. The moral character wliich Jesus desired in those of whom he 
 would build his kingdom, e^: -^-12. — Vs. 3, "poor in spirit": conscious 
 that they are poor, and so conscious of need, not, as the Pharisees, self- 
 sufficient. See an illustration in Luke 18 :9-i4. "Theirs is the king- 
 dom" : to them belong its privileges and blessings. In the following 
 verses the clause beginning with "for" expresses in each case some 
 phase of this same idea, some blessing of the kingdom, appropriate to 
 the element of character set forth in the first clause. Vs. 4, "they that 
 mourn": to whom their own need, and perhaps too the needs of the 
 times, are a grief; not, as many, self-satisfied or indifferent. Vs. 5, 
 "the meek" : the gentle and teachable, not the violent and self-assert- 
 ing, harsh and intractable. Compare Ps. 24:10; James 1:21; and 
 especially Matt. 11 : 29. Vs. 6, "hunger and thirst after righteous- 
 ness" : eagerly and constantly desire to have that character which God 
 desires and approves. Vs. 7, "the merciful": compare Mark 12:40; 
 Matt. 23 : 23. Vs. 8, " the pure in heart" : not simply as the Pharisees, 
 
CHOOSING OF THE TWELVE SERMON ON THE MOUNT lOI 
 
 who sought to be outwardly fair and ceremonially pure. Compare 
 Mark 7:2-5, 17-23; Matt. 23:25-28. Vs. 11, "when men shall 
 reproach you " : compare John 5 : 44 ; 12:43; I5:i9;20. Notice that 
 Jesus is not here speaking of several classes of people, but of one class, 
 setting forth the various elements of character which he desired in 
 those who were to be his disciples. Consider carefully what is the 
 character which is thus described. 
 
 I, 2. The office of Jesus' disciples in the world, 5 : 13-16. — Vs. 13, 
 " the salt of the earth " : the purifying, antiseptic influence in the world ; 
 the people who by their presence and influence are to keep the world 
 from becoming utterly corrupt. "But if the salt have lost its savour" : 
 /. e., the real saltness (this was possible to the ancient salt as it is not to 
 the purer article today); applied to the disciples it denotes the loss of 
 inmost character, while still retaining the name or appearance of dis- 
 cipleship and goodness. "Cast out," etc.: scorned, despised. This is 
 all that hypocrites, nominal Christians, are fit for. Vs. 14, "the light 
 of the world": the source of moral enlightenment, those who by their 
 lives show men what true and right living is. " A city set on a hill can- 
 not be hid": you cannot therefore shirk the responsibility. Vs. 16, 
 " Even so " : i. e., as a city on a hill or a lamp on a stand shines, natu- 
 rally and necessarily, because it is lighted. Both illustrations, the salt 
 and the light, emphasize the influence of cliaracter, what men are 
 rather than what they seek to do. "And glorify your Father"; this is 
 always the effect of a good life. Men believe in the goodness of God 
 when they see goodness in men. Consider carefully the twofold 
 responsibility Jesus lays upon his disciples, and the way in which it is 
 to be met. 
 
 II. The permanence of the law and the high standard of righteousness 
 in the kingdom, 5: 17-20. — Vs. 17, "Think not," etc.: Evidently some 
 had charged Jesus with breaking down the authority of the law and 
 perverting morals. The ground of this charge was doubtless in the 
 fact that he associated with men who did not keep the law (Mark 2 : 16), 
 allowed his disciples to disregard the fasts (Mark 2 : 18), and perhaps 
 most of all because he did not keep the sabbath as the scribes taught 
 that the law required it to be kept (Mark 2 : 23 — 3 :6; John 5 : 16-18). 
 Thus, as so many others have done, they identified their interpretation 
 of the scripture with the scripture and divine law itself, and because 
 he opposed the interpretation they charged him with hostility to the 
 scriptures. "The law or the prophets": the scriptures which we call 
 the Old Testament. But it is evidently the moral teachings of both law 
 
102 LIFE OF CHRIST 
 
 and prophets that Jesus is speaking of, not the predictions. " I came,, 
 not to destroy, but to fulfil": Jesus denies the charges against him, 
 and declares his devotion to the law, and (vss. i8, 19) its permanence 
 in the new kingdom. This Jesus could do, although he disre- 
 garded or disapproved certain statutes of the law (for example respect- 
 ing fasting, Mark 2 : 19, 20 ; clean and unclean meats, Mark 7 : 17-19, 
 and divorce, Matt. 19:7-9), because he identified the law with its 
 great principle of love (Matt. 7:12; 22 : 37-40). This was to him the 
 law and the prophets, and individual statutes were of value and of per- 
 manent authority only in so far as they embodied and expressed this 
 central principle. This was just the opposite position from that which 
 the Pharisees took. They gave all heed to the statutes as authoritative 
 in themselves, and lost sight of the principles. Hence the conflict 
 between them and Jesus. Vs. 20, " For except your righteousness," 
 etc.: a proof of his statement in vs. 17. So far from destroying the 
 law, as the Pharisees charged, he demanded a righteousness so much 
 higher than theirs that no one whose morality was not superior to that 
 of the Pharisees could have part in the kingdom. The verses that fol- 
 low show that the superiority of the righteousness which he sought was 
 not in the doing of more things, in the keeping of more rules, than the 
 Pharisees, but in its being a matter of heart, not of outward deed only. 
 
 III. The righteousness of the kingdom in contrast with prevalent 
 teachings of the synagogue, 5:21-48. — In these paragraphs Jesus gives 
 several illustrations of his statement in vs. 20. The connection with 
 that verse, and the use of the phrase "Ye have heard," which indicates 
 that he is speaking of the teaching to which his hearers have been 
 accustomed to listen (in the synagogue), not to what they have read, 
 shows that Jesus is contrasting his teaching, not with that of the Old 
 Testament, but with that of the synagogue teachers — the scribes of the 
 Pharisees. The people of his day sat at the feet of these scribes, and 
 knew even Moses only as the scribes interpreted him. It is against 
 their teachings that Jesus directs his criticism. Only he is not careful 
 to avoid criticising even the law if, in order to correct the erroneous 
 teachings of the scribes, he must also correct Moses. He had within 
 himself a standard higher than scribe or prophet or lawgiver. And 
 this fact gives all the greater weight to his approval of the core of the 
 Old Testament. 
 
 5:21-26. Vs. 26, "the judgment": not the final judgment, but 
 the action of the local court. Since such a court could deal only with 
 actual murder, the teaching of the scribes tended to direct attention 
 
CHOOSING OF THE TWELVE SERMON ON THE MOUNT IO3 
 
 solely to the outward act. Jesus goes below the act to the state of 
 heart, and condemns anger and contempt more strongly than the 
 scribes had condemned murder itself. Vs. 24, "leave there thy gift," 
 etc. : no act of worship can be acceptable to God while there is in the 
 heart hatred to a brother, which leaves unrighted a wrong done to 
 him. Vss. 25, 26 are best understood in their connection in Luke 
 12:58, 59. 
 
 5:27-30. See Exod. 20:14. Substantially the same principle 
 which is above applied to murder and hatred is now applied to adul- 
 tery and covetousness of another's wife (by implication also to all 
 unlawful desire) : not the act only, but the cherishing of unlawful 
 desire is wrong. 
 
 5:31, 32. See Deut. 24 : 1-4. In like manner in the matter of a 
 husband retaining or putting away a wife who has become distasteful 
 to him, Jesus puts the principle of love which will, if needful, endure- 
 and be patient and longsuffering (i Cor. 13: 7) in the place of literal 
 conformity to the statute. 
 
 5 : 33-37. The Old Testament permitted the confirmation of one's 
 promise with an oath, and only forbade one, having made such a 
 promise, to break it (see Lev. 19:12; Numb. 30:2). The object of 
 the statute was to secure fidelity to one's promises. But the Pharisees,- 
 by their casuistry, especially by laying emphasis on the reference to 
 Jehovah as that which made the oath binding (see vss. 33-36 and 
 compare Matt. 23:16-22), had perverted it into an expedient by 
 which to escape from keeping a promise. Jesus, finding this mis- 
 chievous practice in vogue, sweeps the whole system away, bidding- 
 men stop swearing, make simple affirmations, and abide by these. 
 
 5 : 38-42. There are two classes of passages in the Old Testament,, 
 those which permit or encourage retaliation (see Exod. 21:23, 25; 
 Deut. 19 : 18-21; 23:5, 6 ; 25 : 17-19) and those which forbid it (Exod.. 
 23:4, 5; Lev. 19:18, 19, 33-35). Jesus implies that in the current 
 teaching of the time the former was (often, if not constantly) empha- 
 sized. In direct opposition to this type of teaching, he bids his dis- 
 ciples suffer wrong rather than do it, and to overcome evil with good. 
 
 5 : 43-47. Against the injunction of the scribes which limited tO' 
 one's neighbor the duty of love, and encouraged the hatred of one's 
 enemies (see Lev. 19 : 18, 19 ; Prov. 15:1; 20 : 22 ; 24 : 28, 29 ; but alsO' 
 Deut. 23:5, 6; 25:17-19; Ps. 109), Jesus enjoins love even of those 
 who are doing us harm, bidding his disciples take their Father in 
 heaven as their pattern in these matters. Herein Jesus gives the: 
 
104 LIFE OF CHKIST 
 
 central principle of all his teaching concerning conduct toward others : 
 we are to love our fellow-men as God loves men, both the just and the 
 unjust. This love is, of course, not approval, but desire for their well- 
 being such as leads us to seek to help them and do them good. 
 
 5:48, "Ye therefore shall be perfect, as your heavenly Father is 
 perfect" : an injunction which sums up all the teaching of this section 
 (vss. 21-47) a^nd is to be taken in its obvious meaning without abate- 
 ment or qualification. See on 7:12. 
 
 6:1-18. In these verses the righteousness required in the new 
 kingdom is contrasted with the ostentatious and hypocritical conduct 
 of the Pharisees, as in 5 121-48 it had been compared with the teach- 
 ings of the scribes. Jesus is still expounding the thought of 5 : 20. 
 Vs. I, "righteousness": good conduct, right deeds. This verse 
 expresses the general principle of which the following verses give 
 three illustrations, alms, fasting, and prayer, which, there is reason to 
 believe, were regarded by the Jews as the chief elements of religion. 
 Except for the addition of special matter about prayer (vss. 7-15), 
 each of these three examples is dealt with in exactly parallel language 
 (almsgiving, 2-4: prayer, 5, 6 ; fasting, 16-18), the teaching in each 
 case being that the righteous act should not be done ostentatiously, 
 but secretly as in the presence of God. The special injunctions con- 
 cerning prayer added in vss. 7-15 guard against an error to which the 
 Gentiles (rather than the Pharisees) are prone, give an outline of 
 prayer, teaching for what and in what spirit we ought to pray, and 
 warn against an unforgiving spirit, which makes true prayer impossible. 
 
 V. Single-eyed service of God and simple trust in him enjoined, 
 6 ; 19-34. — In this paragraph the contrast with Pharisaism is no longer 
 present. The central thought is that Jesus' disciples, the members of 
 the kingdom, ought not to be seeking to pile up earthly and material 
 treasures, but, trusting God to care for them and provide for their wants, 
 should devote themselves to the interests of his kingdom. Thus they 
 will live, not a selfish life, seeking their own interests, nor a divided 
 life, devoting half their energy to serving God and half to accumu- 
 lating for themselves, nor an anxious life, worrying lest they shall not be 
 provided for, but with one purpose will serve God and his kingdom. 
 
 VI. Judgment of others forbidden, 7 : 1-6. — The error against which 
 these verses warn the disciples is one of which the Pharisees were 
 conspicuously guilty. The one principle of love in which Jesus sums 
 up all duty to our fellow-men is the corrective of this fault also. See 
 on 7:12. 
 
CHOOSING OF THE TWELVE SERMON ON THE MOUNT IO5 
 
 VII. Confidence in God's willingness to bless, 7 :7-ii. — The thought 
 of this paragraph is akin on one side to that of 6 : 7-13, especially vs. 8, 
 and on the other to that of 6 : 39-34. It teaches trust in God and 
 expression of it in prayer. Like the passages just named it is found in 
 Luke in a different connection. See Luke, chaps. 11, 12. 
 
 VIII. "The Golden Rule," 7 : 12. — "All things, therefore, whatso- 
 ever ye would that men should do to you," etc.: In this principle 
 Jesus sums up all the teaching of this sermon, so far as the conduct of 
 men to one another is concerned. In the light of this great principle 
 all specific injunctions are to be understood. Some have undertaken 
 to apply such sayings as, " Resist not him that is evil," and, "Give to 
 him that askest of thee," literally as fixed rules. But this is utterly to 
 misinterpret Jesus. This whole discourse is a criticism of the Pharisees 
 for making morality consist in a literal keeping of the rules of the Old 
 Testament. It is impossible to suppose that it simply imposes a new 
 set of rules. Others, feeling that a literal obedience to these rules is 
 impossible, if not also harmful, give up all attempt to obey the teach- 
 ings of this discourse. Both are wrong. In this verse, and in such 
 other verses as 5 : 44, we find the principle, which we ought always to 
 strive to follow. The single precepts are intended to correct the self- 
 ishness and narrowness that Jesus saw about him, and to point out 
 some of the many ways in which the principle may be applied. They, 
 too, are to be obeyed, always in spirit, and in letter when such an 
 obedience is consistent with the principle. If a man would follow 
 Jesus, he must not resist an enemy in a spirit of revenge ; nor should 
 he refuse to give to a beggar from a selfish motive. If he resist or 
 withhold, he must do so because love, regard for the highest well- 
 being of society in general, requires it. " For this is the law and the 
 prophets": In this one principle is summed up all that the Old Tes- 
 tament teaches concerning man's duty to man. Whatever else there is 
 in the Old Testament is either application of this, or the fault and 
 defect which belong to it because God's revelation was made through 
 and to imperfect men. 
 
 IX. The practice of righteousness, not profession or hearing only, 
 enjoined,';: 13-27. — These closing paragraphs emphasize the seriousness 
 of the task which Jesus is laying upon his disciples. Righteousness 
 is not attained without effort (vss. 13, 14). They must be on their guard 
 against false teachers who would lead them astray, but these can be 
 detected by their lives (vss. 15-20). And finally the disciples are 
 warned against a common error of the Pharisees, fancying that mere 
 
I06 LIFE OF CHRIST 
 
 profession would meet God's requirements. It is not hearing Jesus' 
 teaching, it is not saying "Lord, Lord," that meets the demand of the 
 kingdom ; it is doing what he teaches.. Only he who does this is 
 really building on the rock (vss. 21-27). Thus the sermon ends, as it 
 began, with an insistence on the high standard of morality in the 
 kingdom. And this morality-jis one both of heart and of life, of prin- 
 ciple and of practice. 
 
 ^126. Notes on § 49, Luke 6 : 20-49. — This discourse reported by 
 Luke differs from the one just studied in Matthew almost entirely in 
 omitting a large part of what is given in Matthew. The order of topics 
 common to the two is almost identical. 
 
 Vss. 20-22. Compare Matt. 5 ; 4-12. Vs. 20, " blessed are ye poor " : 
 Luke emphasizes the actual poverty of those to whom Jesus spoke, 
 Matthew the effect of it in the consciousness of need. The worst 
 thing about riches is that they give men a sense of self-sufficiency. 
 See Matt. 19:23, 24; Mark 10:23-25. Vs. 21, "ye that hunger 
 now" : it is physical hunger which is primarily meant, yet not as a 
 blessing in itself, but as helping to create the desire for the best things. 
 Compare Matt. 5 : 6. Just how these different reports of Jesus' words 
 arose it is impossible to say. But they probably represent two sides 
 of his real thought. 
 
 Vss. 24-26. No parallel in Matthew. These are the correlatives of 
 the beatitudes. On vs. 24 compare Mark 10 : 23-25 ; on vs. 25 com- 
 pare Luke 16 : ig-31 ; on vs. 26 compare Matt. 23 : 5-8. 
 
 Vss. 27-36. In these verses Luke gives the same teachings which 
 are in Matt. 5 : 38-48, only omitting all comparison with the cur- 
 rent teachings of the synagogue, as if writing for Gentiles only. 
 Vs. 31 contains the golden rule, which in Matthew stands much later, 
 in 7 : 1 2. Vs. 36 has " merciful " instead of " perfect " (Matt. 5 : 48), thus 
 emphasizing the particular element of character which the preceding 
 verses have spoken of. 
 
 Vss. 37-42. Compare Matt. 7 : 1-5. Luke's report is at this point 
 fuller than Matthew's. 
 
 Vss. 43^45- Compare Matt. 7:16-19. But the connection is 
 different. In Matthew these words set forth the test by which false 
 teachers can be distinguished from the true. Here they enforce the 
 warning against undertaking to judge one another. In Matt. 12 : 33-35 
 they have still another connection and force. 
 
 Vss. 46-49. Compare Matt. 7:21-27. Matthew and Luke end 
 alike, as they began alike. We have here, in all probability, not two 
 
CHOOSING OF THE TWELVE SERMON ON THE MOUNT I07 
 
 discourses, but two reports of one discourse, neittier, however, com- 
 plete, and the longer one at least containing some matter delivered 
 on other occasions. 
 
 ^127. Questions and Suggestions for Study. — (i)* In what 
 regions had the fame of Jesus spread abroad at the time of the 
 choosing of the Twelve? (2)* Under what circumstances did 
 he choose the twelve apostles? (3)* For what did he choose 
 them, and what did they become by his choice of them? (4)* 
 What facts indicate the importance which he attached to this 
 act? (s)* Name the apostles. 
 
 (6)* To whom was the Sermon on the Mount addressed? 
 (7) Can the statements of this discourse made in the second 
 person be applied to others than Jesus' disciples? (8)* What 
 is the theme of this discourse, as given in Matthew? (9) In 
 what marked respect (aside from length) does Luke's report in 
 6:20—49 differ from Matthew's ? (10) Name (and fix in mind) 
 the nine main divisions of the discourse in Matthew. (11) In 
 how many of these divisions is there a contrast expressed or 
 implied between the righteousness of the kingdom and that of 
 the Pharisees ? (12)* What kind of persons did Jesus desire as 
 the material out of which to build his kingdom (Matt. 5 : 3-12) ? 
 (13)* What great responsibility did Jesus lay upon his disciples 
 (5 : 13-16) ? (14)* What led the Pharisees to look upon Jesus 
 as hostile to the law and a perverter of morals? (15) What 
 was it that Jesus really opposed ? (16)* What was his real 
 attitude to the law? (17) Against what are Jesus' criticisms in 
 Matt. 5:21-48 primarily directed? (18)* What is the one 
 positive and all-inclusive principle which he teaches in place of 
 all rules of conduct? (19) Against what is the criticism in 
 6: 1-18 directed? (20) What positive principle is here taught? 
 
 (21) Against what vice of Pharisaism is 7:13-27 directed? 
 
 (22) In what form does that vice appear today? (23)* Putting 
 together the teaching of 5:21-48; 7:12; and 7:13-27, what 
 kind of morality does Jesus require of his disciples ? (24) What 
 are the chief differences between Luke's report of this discourse 
 
I08 LIFE OF CHRIST 
 
 and Matthew's? (25)* Ought the teachings of Jesus in this 
 discourse to be obeyed? (26) Are they generally obeyed? 
 (27) Can they be obeyed in a selfish, self-sufficient spirit? See 
 Matt. 5:3. 4, 5- 
 
 ^ 128. Constructive Work. — Write chap, xi of your " Life of Christ" 
 (inserting the title of Part V). The following outline is suggested : 
 
 1. The situation at the opening of this period; the success thus 
 far attained ; the attitude of the various classes toward Jesus. 
 
 2. The choosing of the Twelve; the men; their work ; the signifi- 
 cance of the act. 
 
 3. The Sermon on the Mount ; the place ; the occasion of the dis- 
 course ; the persons addressed; the theme; the main divisions; the 
 central teachings ; is it to be obeyed ? 
 
 ^129. Supplementary Topics for Study. 
 
 1. The successive calls of the four fishermen. 
 
 2. What the disciples knew and believed about Jesus when they 
 were chosen to be apostles. 
 
 3. The relation of the choice of the Twelve to the organization of 
 the kingdom of God. 
 
 4. The relation between the work for which the apostles were first 
 appointed and that which fell to them after the death and resurrection 
 of Jesus. 
 
 5. Jesus' attitude towards Pharisaism. 
 
 6. Jesus' attitude toward the Old Testament, (a) its central moral 
 principles, (i) its specific statutes on moral and ceremonial matters. 
 
 7. The authority of Jesus : subject to or superior to that of the Old 
 Testament ? 
 
 8. Can the ethical teachings of Jesus be practically applied today ? 
 
CHAPTER XII. 
 
 A PREACHING TOUR IN GALILEE. 
 
 §50. The centurion's servant. 
 
 Matt. 8 : S-13. Luke 7:1-10. 
 
 §51. The raising of the widow's son at Nain. 
 
 Luke 7 : 11-17. 
 § 52. John the Baptist's last message. 
 
 Matt. II :2 19. Luke 7:18-35. 
 
 § 53. Anointing of Jesus in the house of Simon the Pharisee. 
 
 Luke 7 : 36-50. 
 §54. Christ's companions on his second preaching tour. 
 
 Luke 8: 1-3. 
 
 •^130. Notes on §50, Matt. 8:5-13. — Vs. 5, "Capernaum;" see 
 ^gS. "Centurion": an officer in armies organized on the Roman 
 model and in charge of a company of fifty to one hundred men. He 
 was of approximately the same grade as a non-commissioned officer in 
 our army, and was seldom, if ever, promoted. In the present instance 
 the centurion is a Gentile in the service of Herod Antipas, and was 
 evidently a man of wealth. " Beseeching ": Luke 7 : 3, 4 says that he 
 asked the elders of the synagogue he had built to prefer his request. 
 They commend him as a person worthy to be aided by Jesus, since he 
 was so generously disposed to the Jews. He was, however, probably 
 not a proselyte. Vs. 6, " sick of the palsy ": more properly, paralyzed. 
 Vs. 8, "I am not worthy," etc.: These words speak volumes for the 
 man's humility, and also tell of the treatment probably accorded 
 him by other rabbis. A strict legalist regarded it as ceremonially 
 defiling to enter a Gentile's house. " Only say the word ": He is sure 
 that Jesus can heal his servant, if he only chooses to command the 
 disease to leave him. Vs. 9, "man under authority," etc.: The argu- 
 ment is plain. The centurion knows the power resident in a superior's 
 word of command. He has faith enough to believe that an equal power 
 is in the command of Jesus. Vs. 10, "Jesus marveled": Jesus was as 
 capable of being surprised as any man. In this case surprise came 
 from the fact that a Gentile's faith should have surpassed the Jews'. 
 Cf. Matt. 15:22-28; Luke 18:8. Vss. 11, 12 emphasize the readi- 
 ness of the Gentiles to receive the kingdom of God as compared with 
 the unwillingness of the Jews. "Sit down," etc.: a figure of speech 
 
 109 
 
no LIFE OF CHRIST 
 
 with the Jews to represent the joys of the expected kingdom. " Sons 
 of the kingdom": /. e., the Jews. They supposed they were guaran- 
 teed the kingdom because they were sons of Abraham. We have here 
 the clear teaching of Jesus as to the universal rather than Jewish 
 character of the fraternity he was founding. Vs. 13. Notice that 
 Jesus does not say the faith healed, bat he himself heals in answer 
 to faith. No matter how much the centurion believed, no cure would 
 have followed had Jesus seen fit to do or say nothing. 
 
 ^131. Notes on §51, Luke 7:11-17. — Vs. 11, "Nain": a small 
 town in Galilee at some distance from Nazareth and about twenty-five 
 miles from Capernaum. It is today represented by a few mud huts 
 and tombs cut in the rocks. Perhaps the procession was going to one 
 of these. Vs. 12, "much people of the city was with her": It was 
 customary for those met by a funeral procession to join it as a sign of 
 respect. In this procession would also be the hired wallers and the 
 musicians. Notice the apparent order of the procession. Jesus met 
 first the mother, then the bier and its bearers. Vs. 13. The tenderness 
 of Jesus appears in his words to the mother. Vs. 14, " bier ": The Jews 
 did not bury their dead in closed wooden coffins, but carried them 
 on a bier to a tomb where they were laid in little niches as in the 
 catacombs, except that they were not walled in. The nearest approach 
 to a coffin was a long open basket made of wickerwork. Burial was 
 always soon after death. Vs. 16. Both the fear and the thanksgiving 
 were natural. But it is to be observed that no one thought Jesus 
 was the Christ ; he was simply another great prophet at last sent by 
 God to his people. 
 
 ^132. Notes on § 52, Matt. II : 2-19. — Vs. 2, " When John heard in 
 the prison" : For the reason of this imprisonment see Mark 6:17, 18. 
 Josephus, Antiquities, xvii, 5, 2, also states that Herod Antipas feared 
 the political effects of John's preaching. He was now in the castle 
 of Machasrus, where evidently he was given some liberty, for he was in 
 communication with his disciples. "He sent unto him": Luke 7 : 19 
 says that there were two in the deputation sent Jesus. It is easy to ima- 
 gine how interested and perplexed John must have been. Jesus in his 
 ministry of love certainly did not seem a judge punishing sinners such 
 as John had expected. (Cy. ^48.) This probably gave rise to the ques- 
 tion vs. 3, " Art thou he that cometh ? " John had spoken of the Christ 
 as one who was to come (Luke 3:11). The question was equivalent 
 to asking whether Jesus was the Christ. Vss. 4, 5. The argument is this : 
 The passages which Jesus used (Isa. 35:5; 61:1) were interpreted 
 
PREACHING TOUR IN GALILEE III 
 
 Messianically. Jesus shows he is fulfilling them. His reference is to his 
 cures and preaching alike. Vs. 6 ; a reference to the difficulty which, as 
 Jesus saw, had been caused by the great divergence between the popu- 
 lar expectation of the Christ and his own revelation of true Messianic 
 work. The figure is that of a man stumbling over a stone. Jesus was 
 thus indirectly appealing to John, for his own good, to revise his expec- 
 tations according to reality. Vs. 7. Jesus now begins a defense of 
 John against the very probable charge of moral weakness. He appeals 
 to the crowd's former judgment of John. The figures he uses express 
 weakness and love of ease, which John never exhibited. Vs. 8, " They 
 in soft raiment": doubtless a good description of the effeminate cour- 
 tiers of Herod Antipas. Vs. 9, "Yea, I say": introduces Jesus' own 
 opinion of John. Vs. 10. The words come with slight variation 
 from Mai. 3:1. It was because he was a messenger of the Christ 
 that John was more than a prophet. Vss. 11, 12 contain, not only 
 Jesus' final estimate of John, but also his estimate of the worth of the 
 kingdom of God. By implication he does not include John in the 
 kingdom. This does not mean that John was a bad man, but simply 
 that he was not a member of the growp of men and women whose 
 inestimable privilege it was to be actual disciples of Jesus, hear his 
 teaching, and come to learn how his character revealed God's love 
 rather than his awful justice. Why, then, need a Christian today envy 
 or imitate a prophet ? By Jesus' own words, he is more privileged than 
 the greatest prophet who ever lived. Vs. 12, "from the days of John 
 the Baptist until now": i.e., from the time of the announcing of the 
 immediately coming Christ until the time of speaking. That was 
 practically the period of Jesus' own ministry. "The kingdom of 
 heaven suffereth violence," etc.: The figure is that of soldiers carrying 
 a city by storm ; that which it illustrates is the difficulty that lay in the 
 Jews' accepting Jesus as the Christ. Of this, John's doubt was an instance. 
 Vs. 13, "For all the prophets" : This is given as a reason for the diffi- 
 culty of faith. (Compare what is possibly a more exact report of the 
 words, Luke 16:16.) It was easy for the Jews to believe the prophe- 
 cies that a Christ would come, for they believed that he would be the 
 sort of person they wanted him to be. They found their own sort of 
 Christ in the prophecies. (Cy.^So.) Even John did not have a sufficiently 
 complete foreview of the Coming One. For such persons to accept 
 Jesus as the Christ meant that they had to conquer prejudice and, so to 
 speak, conquer their way into the kingdom. Perhaps the hardest day 
 for faith in Jesus as the Christ was between his baptism and resurrection, 
 
I 12 LIFE OF CHRIST 
 
 and this fact Jesus recognizes. At the same time he congratu- 
 lates those who prefer reality to their preconceptions. Vs. 14, "he 
 is Elijah": /. e., the one who introduces the Messianic era ; cf. Mai. 4 15. 
 " If ye are willing to receive it": It was nearly as hard to believe in 
 John as the forerunner of the Christ as in Jesus as the Christ. Cf. 
 Matt. 9 : 13. Vs. 15, " He that hath ears," etc.: A call to discover more 
 than a mere surface meaning in the words just uttered. Vss. 16-19 
 are a delightful use of children's plays to illustrate the captious attitude 
 of the Jews toward John and Jesus. The children are in two groups. 
 One is trying to get the other to play some game, but is unsuccessful 
 because of the other's immovable determination to be satisfied with 
 nothing — neither with a joyous game of wedding nor with a solemn 
 game of funeral. So, said Jesus, was it with the Jews. They would not 
 be satisfied with an ascetic like John the Baptist, nor with his precise 
 opposite, the genial and social Son of Man. (Cf. ^134.) " And wisdom 
 was justified," etc.: Probably sadly ironical. The scribes claimed so 
 much wisdom, and yet this fastidious, sanctimonious captiousness is 
 the outcome of it ! Or possibly not ironical, but an expression of the 
 abiding faith of Jesus in the ultimate vindication of wisdom by the 
 course of conduct to which it prompts. 
 
 ^133. Notes on §52, Luke 7:18-35. — Vs. 29, "justified God": 
 /. e., declared by being baptized that they approved of the plan of 
 God of which John's mission was a part. To justify is to declare 
 or treat as righteous. Usually it is regarded as the prerogative of 
 God, but here, by a bold figure, God, as it were, is represented as being 
 put on trial by men. The way in which men can declare him righteous 
 is by accepting promptly that plan which is clearly his. In the 
 present case it was done by being baptized by John. [Cf. ^57.) Vs. 
 30, "the Pharisees and lawyers": /. e., the representatives of religion 
 in its legal aspects. " Rejected," or rather "frustrated," " made of no 
 avail," so far as they were concerned. Their action was precisely the 
 opposite of that of the people, and the results were correspondingly 
 different. If a man follows God's plan, he declares God righteous by 
 that very act ; if he rejects God's plan and chooses his own, he not 
 only pronounces God guilty of unrighteousness, but — since God's plans 
 are gracious — loses the blessings that might have been his had he but 
 acted in accordance with the divine plan. The way to get blessing from 
 God is consciously to do God's vi'ill,even though it require struggle. 
 
 ^134. Notes on §53, Luke 7:36-50.— Vs. 36. The invitation 
 from Simon was evidence that the break between Jesus and the Pharisees 
 
PREACHING TOUR IN GALILEE II3 
 
 was not complete. "Sat down": better, "reclined;" perhaps on a 
 couch, perhaps on a rug spread on the divan or raised portion of the 
 floor. Vs. 37. It must be recalled that the houses in Palestine were 
 less closed than in Europe or America, and that privacy was far less 
 observed. "Sinner": Bruce {Expositor's Greek Testament) thinks this 
 happened in Capernaum, and that the woman had been a guest at Levi's 
 dinner (Luke 5:27 f.). "Alabaster cruse of ointment": Jews, like 
 other persons of their time, used such articles freely in special toilets. 
 Vs. 38. As Jesus reclined during the meal, it would be easy to come 
 up behind him. "She began to wet his feet with her tears": Evi- 
 dently this was unintentional and led her to the impulse to dry his feet 
 with her hair. The other acts of this repentant woman are marks of 
 her profound gratitude for release from sin. Vs. 39. Note the repe- 
 tition of "Pharisee." " He spake within himself," etc. : His reflection 
 is an evidence of the meanness of his nature. The one thing he sup- 
 posed a prophet would do — remember he had never seen one — would 
 be to remove himself from sinners ! As if he should converse only 
 with the most eminently respectable persons ! His argument on this 
 narrow, sanctimonious premise is correct. The woman was a sinner; 
 but Jesus allowed her to touch him. Therefore, either he was a bad 
 man, or else he did not perceive what sort of woman she was. In either 
 case he could not be a prophet ! Vs. 40. The parable Jesus now uses 
 is too plain to need comment. "Pence " : better " denarii," a little coin, 
 worth about 15 cents, but with far more purchasing power. The 
 entire conversation is marked by courtesy on the part of both Jesus and 
 Simon, but Jesus also shows, both that he knew what was required by 
 conventional politeness, and that he noticed that Simon had not 
 treated him as a social equal, to say nothing more. Vs. 47. Repent- 
 ance with God means forgiveness. Thus the greatness of her sinful- 
 ness is paralleled by the greatness of her love. The concealed but 
 implied elements are an equally great repentance and forgiveness. 
 This last Jesus boldly states. Vs. 50. Faith in him justified forgive- 
 ness, since it had led the woman to abandon her life of sin and had 
 touched the depths of her moral nature. She could well go out to live 
 in peace. 
 
 ^135. Notes on § 54, Luke 8 : 1-3. — Vs. i. This is less a reference 
 to a special tour of Jesus than a description of his general method. 
 Vs. 2, "Mary Magdalene" : Mary from Magdala, a town at the south- 
 ern end of the plain of Gennesaret. "Seven devils" : she had been a 
 very sick, not a very wicked woman. There is no evidence that she 
 
114 
 
 LIFE OF CHRIST 
 
 RUINS OF MAGDALA, ON THE SEA OF GALILEE 
 
 was the woman mentioned in ^ 134. Vs. 3, '" Herod's steward " : i. e., 
 the official in charge of some estate of Herod, or, possibly, the person 
 attending to the domestic affairs of the royal palace in Tiberias. In 
 any case he must have been a man of some importance, and his wife 
 would be likely to have some property at her disposal. The other 
 women are unknown. Notice that we have here an explanation of 
 how Jesus and his companions could live without manual labor. 
 
 ^ 136. Questions and Suggestions for Study. — (i)* What was 
 the religious condition of the centurion? (2)* What was the 
 remarkable thing about his faith ? (3)* State his argument care- 
 fully, 
 
 (4)* Describe the raising of the widow's son. (5) Is there 
 any evidence that anyone exercised faith beforehand in the 
 power of Jesus to raise the young man ? 
 
 (6)* Why had John been arrested? (7) Was his uncertainty 
 natural? What sort of Christ had he foretold? (8) What is 
 
PREACHING TOUR IN GALILEE | II5 
 
 there in the method of Jesus' reply that is worth following 
 toda}' ? (9)* How does Jesus describe John? (lo) In what 
 particulars are modern Christians superior to John? (ii) Why 
 did Jesus think men had to struggle to become his followers ? 
 (12) Are there as many difficulties today in accepting jjiim as 
 our guide in life? (13)* How may a man declare God to be 
 good? (14)* How may he prevent God's plan for him being 
 of any service to him ? Illustrate from today's experiences. 
 
 (15)* What sort of man, probably, was Simon ? (i6)* What 
 things would it have been polite for him to do for Jesus? (17)* 
 Describe the action of the woman, (18) Give the illustration 
 Jesus used. (19) Is it necessary to be a great sinner in order 
 to love God very much ? Is it not best to grow naturally, as 
 Jesus did, into a great love of God ? (20) Can a man sometimes 
 be so very virtuous himself as to be harsh in his judgments of 
 others ? How can such a condition of one's heart be avoided ? 
 
 ^137. Constructive Work. — Having completed the preceding 
 study, let the pupil write the chapter for his " Life of Christ," on some 
 such plan as this : 
 
 CHAPTER XII. 
 A PREACHING TOUR IN GALILEE. 
 
 1. The healing of the centurion's servant. 
 
 2. The widow's son at Nain. 
 
 3. Christ's answer to the message of John the Baptist. 
 
 4. Christ's teaching as to the relation of love and forgiveness. 
 
 5. His companions. 
 
 ^138. Supplementary Topics for Study. 
 
 1. The different attitudes of Jesus and the rabbis toward the masses. 
 
 2. Teachings given by Jesus while dining. 
 
 3. The use made by Jesus in his teaching of the character and 
 habits of children. 
 
 4. Mary Magdalene. 
 
CHAPTER XIII. 
 
 FURTHER CONFLICT WITH THE SCRIBES, AND TEACHING 
 CONCERNING THE KINGDOM. 
 
 §55. Warnings to the scribes and Pharisees: "an eternal sin." 
 
 Matt. 12 : 22-45. Mark 3 : ipi-ao. Luke 11 : 14-36. 
 
 §56. The true kindred of Christ. 
 
 Matt. 12 : 46-50. Mark 3 : 31-35. Luke 8 : 19-21. 
 
 §57. The parables by the sea. 
 
 Matt. 13 : 1-53. Mark 4 : 1-34. Luke 8 : 4-18. 
 
 ^[ 139. Notes on §55, Mark 3 : igi-^o. — Vs. 21, " He is beside him- 
 self" : /. e., is insane. The tremendous energy of Jesus, as well as his 
 hostility to Pharisaic forms, must be the chief explanation of this 
 opinion of his friends. Vs. 22, "scribes which came down from Jeru- 
 salem" : perhaps as a result of the conflict described in John, chap. 5. 
 "Beelzebub": The name is derived from that of a heathen deity 
 (2 Kings I : 3), who at one time was regarded as a great enemy of 
 Jehovah. In the time of Christ the name meant, probably, " lord of 
 the lower world," i. e., the prince of the evil demons. The scribes 
 attributed the power of Jesus in his cures of demoniacs to his being 
 this authoritative demon himself. Vss. 23 ff. The argument is so 
 simple as to be its own best interpreter. Jesus appealed to common 
 human experience to show that any such division among the hosts of 
 hell was improbable. The first argument is from the analogy (vs. 23, 
 "parable") of a kingdom ; the second, from that of a household. In 
 his positive argument (vs. 27) he gives by analogy the true explanation 
 of his success : he is spoiling the kingdom of Satan because he had 
 conquered its king. Vss. 28-30, see ^ 140 (vss. 31, 32). 
 
 ^140. Notes on § 55, Matt. 12:22-45. — Vs. 23, "son of David": 
 /. e., the Messiah. The wonderful cures wrought by Jesus aroused the 
 hopes of the people, but the suspicion and evil nature of the Pharisees. 
 Vs. 28. Jesus and the primitive church (Acts 10 : 38) referred his 
 powers to the spirit of God. Vs. 30. For the complementary truth 
 see Luke 9 : 50. Vs. 31. These profound and awful words of Jesus 
 are to be understood strictly (see Mark 3 : 30) as occasioned by the 
 misinterpretation of his mission by the scribes and Pharisees. " Blas- 
 phemy " : an utterance derogatory to divine things. "Blasphemy 
 
 176 
 
TEACHING CONCERNING THE KINGDOM II7 
 
 against the Holy Spirit": such an utterance as the words of the 
 scribes show them to be in danger of making. Vs. 32, "a word 
 against the Son of Man " : Jesus appreciated the difficulty that lay in 
 an intellectual apprehension of him as the Christ ; but this doubt 
 did not need to express itself in such a judgment as that pronounced 
 by his enemies. "Shall not be forgiven": The reason is given in 
 Mark 3; 29. The sin itself is eternal. There can be no forgiveness 
 except as the offender repents and abandons his sin. Jesus holds that 
 the condition of a man to whom good seems evil is hopeless. He 
 is morally corrupt. Vss. 33, 34 show how words but express the con- 
 dition of a man's soul, and therefore, like the fruit of a tree, may be 
 the basis of judgment. This thought is elaborated in vss. 35-37- 
 Words are of no value except as they indicate one's nature, but as 
 such they are of the greatest value. Vs. 36, "idle word" : not a mere 
 meaningless expression, but a foolish word. It is morally serious, 
 because it is the fruit of a foolish soul. 
 
 Vs. 38, "a sign": i. e., a material proof of a spiritual mission. 
 Vs. 39. Such a demand implied that those who made it were untrue 
 to their own religious professions. If any people in the world should 
 have been susceptible to spiritual teaching, it was the Jews, but the 
 Pharisees had lost spiritual susceptibility in their devotion to external 
 rules. Vs. 40, "For as Jonah": Luke omits this verse, and very pos- 
 sibly it is in Matthew an addition of the evangelist, giving what he 
 understood to be the meaning of Jesus. As it stands, the reference is 
 explicit ; the experience of the prophet in the sea-monster becomes 
 a type of the experience of Jesus when buried. So it is used in early 
 Christian art. Vs. 41. In this verse we have the interpretation of the 
 sign of Jonah as a preacher of repentance to the Ninevites, and an 
 application of it to the Jews of Jesus' own day. As the Ninevites 
 responded to the prophet's preaching, so should the Jews have 
 responded to the preaching of Jesus. They needed no other sign. 
 Vs. 42. We have a repetition of the argument. The Queen of the 
 South responded to the wisdom of Solomon ; she was true to her 
 opportunity, although the teaching of Solomon was inferior to that of 
 Jesus. As the opportunity of the Pharisee was greater, so would be 
 his condemnation. Vss. 44, 45. In these verses we have a parable 
 based upon the current belief in demoniacal possession. Its point is 
 simply this : the man was worse off, because after he had rid himself of 
 the evil spirit he had neglected to take in a good spirit. The moral 
 lesson is therefore evident. It is not enough merely to drive out evil 
 
I I 8 LIFE OF CHRIST 
 
 from oneself, like tfie Pharisees, that is, merely to keep from doing 
 things which are illegal ; one must be full of the divine spirit. Simply 
 to keep from evil is to offer an inducement to evil. 
 
 ^141. Notes on §55, Luke II: 14-36. — Vss. 27,28; c/. Mark 3 : 35. 
 Jesus constantly teaches that mere physical relationships are inferior 
 to spiritual relationships. Vss. 33-36. This collection of aphorisms, 
 though probably spoken at a different time, is intended to carry out 
 further the thought of Jesus' words about the demand for a sign. He 
 insists that there is in a man the power of responding instinctively 
 to truth. If this power is lacking, the man is in an abnormal con- 
 dition ; the light in him is darkness (vs. 35). 
 
 ^142. Notes on § 56, Mark 3 : 31-35. — Vs. 31; cf. Mark 3:21. It 
 is easy to imagine the scene : Jesus within the house, his mother and 
 his brothers outside, calling him to come out and go home with 
 them. He does not hear them because of the crowd about him. Vs. 
 32. Evidently the people think he should obey the voice of his 
 mother, but again Jesus insists that family ties are inferior to those 
 of the kingdom of God. Vss. 34, 35 give us Jesus' beautiful definition 
 of what constitutes true relationship to him. Those are the members 
 of his family who do God's will. i^Cf. Matt. 5 : 44, 45.) 
 
 ■^ 143. Notes on T|57, Mark 4: 1-34- — Vs. 2, "parables; " see ^ 146. 
 Vss. 3-9, the Parable of the Sower. In this parable we have a descrip- 
 tion of a common scene in the life of a farmer. The central thought 
 is plain, namely, difference in crops depends upon variation in the 
 soil. It should be noticed tliat there is a steady progress from the 
 seed which does not yield a crop to that which bears a hundred fold. 
 Vs. 5, "rocky ground " : that is, ground over ledges. Vs. 7, " thorns": 
 not thistles, or tares, but the sturdy bushes which surround the fields 
 as a sort of hedge. 
 
 Vs. II. This verse introduces Jesus' reason for using parables. 
 See ^147. On "the kingdom of God," the mention of which here 
 shows that by these parables Jesus intends to set forth the nature of 
 the kingdom, see \ 145. Notice the distinction between the disciples 
 and those who "are without." Vs. 12, "that": the Greek does not 
 permit any other interpretation than that of purpose. But that Jesus 
 does not think that the truth will always be concealed by the parable 
 appears in vss. 21, 22. 
 
 Vss. 13-20 give Jesus' interpretation of the Parable of the Sower. 
 It is needless to consider it more elaborately than he has himself. It 
 should be noticed that he interprets only such items in the original 
 
TEACHING CONCERNING THE KINGDOM IIQ 
 
 Story as go to illustrate the great truth he is intending to teach. And 
 this is : the fact that the kingdom of God grows more slowly in some 
 places than in others is due to the differences in the men who hear its 
 truths taught. Notice those things which he describes as interfering 
 with this growth. 
 
 Vss.: 2 1, 22. The reference here is to the concealing power of the 
 parable. This, Jesus declares, is but temporary, and illustrates his 
 statement by the appeal to the habits of ordinary housekeeping. Vss. 
 22, 23, " save that": these words introduce the purpose of the hiding. 
 The parable preserves (like a husk) what it temporarily conceals in 
 order that later it may come to light. Vs. 24. It is noteworthy that 
 these familiar words have reference to listening to teaching. By them 
 Jesus states a principle of modern pedagogy : what one learns depends 
 upon what one has learned. In other words, the pupil not only must 
 "take care what he hears," but he is himself, to a large degree, respon- 
 sible for his progress. This is especially true in moral teachings. 
 
 Vss. 26-29, the Parable of the Seed in the Earth. The essential 
 elements of this parable are (i) the fact that the seed grows of itself 
 when once it is planted ; (2) the earth is fitted to make the seed grow 
 (vs. 28). Truth and the mind of man are fitted to one another. The 
 teacher cannot make the seed grow. It is his to sow the seed, and in 
 due time to reap the harvest. 
 
 Vss. 30-32, the Parable of the Mustard Seed. With this compari- 
 son Jesus illustrates the extent of the growth of the kingdom. Little 
 in its beginnings, it will be great in its end. (On the mustard seed, 
 see Bible dictionaries). Vss. 33, 34, "as they were able to hear": a 
 good pedagogical principle, and one that shows how careful Jesus was 
 as to his methods. Vs. 34, "He expounded to his own disciples": 
 From this time on Jesus reserves certain truths and explanations for 
 that inner circle of friends to whom he was so closely joined. 
 
 *> 144. Notes on § 57, Matt. 13 : 1-53. — This collection of parables 
 possesses no small literary unity. The parables all bear upon the 
 gradual growth and certain triumph of the kingdom of God. Cf. ^j 145. 
 The various elements may thus be grouped : 
 
 1. The explanation of the unequal growth of the kingdom in different 
 circumstances: Parable of the Sower, vss. i-g, 18-23. (See ^!^i44-) 
 For vss. 10-16, see ^ 147. 
 
 2. The contemporaneous growth of evil is to be expected and endured : 
 the Parable of the Tares, vss. 24-30, the interpretation of which is 
 given in vss. 36-43. "Tares": a noxious weed that grows in 
 
120 LIFE OF CHRIST 
 
 wheat-fields and at first closely resembles the whe^t itself. The time when 
 they can be safely removed is therefore at the time of harvest. In the 
 interpretation given by Jesus this thought is central. Men are not to 
 endeavor to root out evil so much as to see that good grows. God will 
 see to it that evil is finally destroyed, and the kingdom will then 
 be all-inclusive and glorious (vs. 43). Vs. 38, "the world " : one of 
 the most important words in the New Testament. It corresponds 
 roughly to our term " social environment." It is generally thought 
 of as evil. "This age" is the period preceding the complete estab- 
 lishment of the kingdom. In this interpretation notice (a) that the 
 kingdom is composed of men, and is therefore social ; (6) that the 
 judgment comes at the end of the age ("world," vs. 39), i. e., at the 
 end of the period of the kingdom's growth toward its complete 
 establishment. It is this "age," in which the kingdom is developing 
 in the midst of evil influences, that we are now living in. 
 
 3. The extent and metJiod of the kingdom'' s growth, vss. 31-33 : the 
 Parables of the Mustard Seed (see \ 143) and of the Leaven. Vs. 33. 
 This is one of the most instructiveparables uttered by Jesus. " Leaven": 
 yeast, the symbol, not of corruption, but of transformation through con- 
 tact. This may be evil (Gal. 5 : 9) or good, as here. " Three meas- 
 ures " : four or five pecks. " Till it all was leavened " : Like the 
 Parable of the Mustard Seed, this indicates the wonderful growth of the 
 kingdom. So small as to be hidden in the world, it will yet transform 
 it all. The parable also indicates how the kingdom is to grow, viz., 
 by transforming its surroundings. This implies (a) a gradual process, 
 (/') the operation of social forces rather than miraculous intervention 
 during the period of growth of the kingdom. In this parable Jesus 
 has composed an entire philosophy of social regeneration. And he 
 was producing the " yeast " in the persons of his disciples, especially 
 the Twelve. Vss. 34, 35, see ^ 147. 
 
 4. The surpassing loorth of (inembership in) the kingdom, vss. 44-46: 
 the Parables of the Treasure Trove and the Pearl of Great Price. In 
 both of these parables the central thought is the same : the kingdom 
 of God is so valuable that a man may well afford to give away every- 
 thing else in exchange for it. There is possibly a shade of difference, 
 in that in one case the treasure was happened on, and in the other it was 
 discovered while being searched for. But this difference is incidental. 
 Vs. 44, " treasure hidden in a field " : In Palestine there were few or 
 no places besides the temple in which one could deposit valuables. 
 They were, therefore, buried. It would frequently happen that the 
 
TEACHING CONCERNING THE KINGDOM 121 
 
 onl)' one to whom the fact was known never dug the treasure up, and 
 another found it. Even today there are frequently found in Palestine 
 little heaps of money that has Iain buried for hundreds and even 
 thousands of years. 
 
 5 . The final separation of the true from the false members of the king- 
 dom, vss. 47-50 : the Parable of the Drag-Net. This grows naturally 
 from the preceding thought. The great worth of membership in a 
 triumphing kingdom will induce bad men to claim membership. 
 Thev will at the end of the period of growth be removed, as poor fish 
 are thrown out from a net. Vs. 47, "net": a drag-net or seine which was 
 so drawn through the water as to inclose large numbers of fishes. 
 There would be all sorts in it when at last it was drawn up on the 
 beach. Vs. 50. Here, as frequently in the New Testament, we have 
 the misery suffered by those who do not come into the kingdom 
 described in forcible figures. The fire is not ph^rsical ; it is worse, for 
 it typifies spiritual misery. 
 
 Vs. 51, "ye": the disciples, men of no education, and not pos- 
 sessed even of quick understanding. Vs. 52, "therefore" introduces 
 an argument of this sort : If you simple folk can understand these 
 teachings, how great are the possibilities for the scribe who has become 
 a disciple ! "Scribe": not the disciples, but to be taken literally. The 
 scribe was the educated man of Judaism. He could not only under- 
 stand the new teaching, but could bring it into connection with the 
 old. In these days of widespread education it is fitting that intelligent 
 Christians should bear this ideal in mind. They are neither to accept 
 new teachings merely because they are new, nor hold to the old merely 
 because they are old. They are to hold truths, both new and old, 
 fuse them into one, and make them serviceable. Both progress and 
 conservatism are thus seen by Jesus to lie in education. 
 
 *' 145. Jesus' Conception of the Kingdom of God. — Compare ^ 61. 
 (i) He does not regard it («) as equivalent merely to heaven, (h) as 
 merely God's reign, (c) as a condition of man's spiritual nature. (2) 
 He does regard it as an actual social order or society in which the 
 relation of men to each other is that of brothers, because they are the 
 sons of God, i. e., are like God in moral purpose and love (Matt. 5:44, 
 45). It is thus fundamentally religious and consequently fraternal. 
 {Cf. James 1:26, 27.) The type of this new humanity is Jesus himself, 
 the Son of Man. It is not yet complete, but is growing. It is not a 
 thing apart from other humanity, but is to grow by the transformation 
 and assimilation of men and institutions. The completion of this 
 
122 LIFE OF CHRIST 
 
 growth is "the consummation of the age," and is described also as 
 " the coming of the Son of Man ; " i. e., the coming of the type is, as in 
 Dan. 7:13, used as the equivalent of the triumph of the anti-type, in 
 this case a regenerate humanity. In this triumph all good men, whether 
 dead or alive, will share. The final separation of the bad from the 
 good is described by Jesus as a judgment. In this triumph and judg- 
 ment Jesus says he himself will be the central person. 
 
 •j 146. On the Interpretation of Parables. — A parable is a figure of speech 
 in which commonl)' observed facts and actual, or at least conceivable, expe- 
 rience are used by analogy to illustrate religious truth. Parables are of two 
 classes : those which illustrate and enforce some single truth or duty, and 
 those which treat of the nature and progress of the kingdom of God. In 
 interpreting parables the following rules will be found serviceable : 
 
 1. By means of the context or the content of the parable itself, deter- 
 mine whether it is homiletic in purpose, that is, illustrates or enforces a single 
 truth or duty ; or whether it has to do in a more general way with the nature 
 and progress of the kingdom of God. 
 
 2. In case it belongs to the latter class (parables of the kingdom) : (a) 
 discover the central "point" of the parable as a story, and the elements of 
 the story that are essential to this "point;" (1^) discover from the context 
 and the analogy itself the truth to be taught by the dominant analogy, and so 
 interpret the essential details that, as they themselves are subordinate to the 
 dominant feature of the story, the truths they represent shall be subordinate 
 to the truth expressed by the dominant analogy. Disregard all other details. 
 
 3. In case the parable belongs to the second class (homiletic parables), 
 the only rule to be observed is this : discover the " point" of the parable and 
 use it, and it alone, as a means of illustrating or enforcing the authoritative 
 teaching of Jesus. All details are of no exegetical importance except as they 
 make more evident the one essential analogy. 
 
 ^147. Why did Jesus Use Parables? — The answer to this question is 
 given in Mark 4:10-12 and Matt. 13:10-16. With these statements 
 should be compared Mark 4:21, 22, 33, 34 and Matt. 13 :34, 35. A careful 
 study of these passages will show (i) that Jesus used the parable because it 
 enabled him to present truth in a veiled form. This permitted him to teach 
 in public in such a way as not to be misunderstood, and in private to explain 
 his thought to his disciples. (2) That Jesus did not wish the crowds to join 
 him so long as their "hearts were gross" (Mark 4:10-12). To have 
 preached openly that he was the Christ and to have endeavored to get every- 
 body to join the kingdom would have been to invite misunderstanding and 
 even revolution. He had to content himself in his own mission with the dis- 
 covery of sympathetic, teachable persons with whom he could -live intimately 
 as a teacher and friend. Thus he could make them into evangelists of the 
 
TEACHING CONCERNING THE KINGDOM 1 23 
 
 truths he himself was forced to veil (Mark 4:21, 22). (3) That Jesus thus 
 expected that some day these "hidden" truths would be revealed. It is a 
 fact that a man will remember indefinitely a truth he does not understand if 
 it is put into the form of a story. Some day, when he is ready for the truth, 
 he sees it in the story he has remembered so long. (4) That the kingdom thus 
 had its " mystery " (Mark 4 ; 1 1 ; Matt. 13:11), which could be shared and 
 enjoyed only by its members. This mystery was probably Jesus' teaching as 
 to the nature of the kingdom itself, and, later, as to his being the Christ. 
 The value of this inner teaching and experience shared by the disciples 
 appears in Matt. 13:16, 17, where the reference is clearly to the longings of 
 men of the past for a sight of the kingdom of God and its Christ. 
 
 ^148. Questions and Suggestions for Study. — (i)* How and 
 why did his friends misunderstand Jesus? (2)* How did the 
 Pharisees niisunderstand him? (3)* What warning does Jesus 
 give them ? (4) What is meant by words against the Holy- 
 Spirit ? (5) What do they indicate as to the speaker's moral 
 nature? (6)* Why are words of so much iinportance ? {?)* 
 What did the Pharisees mean by a "sign"? (8)* What is "the 
 sign of Jonah"? (9) What does Jesus teach as to the wisdom 
 of merely giving up bad habits ? 
 
 (10)* Who are members of Christ's family? 
 
 (11) What does Jesus mean by "kingdom of God"? Can 
 we help it triumph ? 
 
 (12)* What is a parable? (13) Why did Jesus use para- 
 bles? (14)* What is the Parable of the Sower, and what does 
 it teach? (15)* The Parable of the Seed in the Earth. What 
 does it teach? (16)* The Parable of the Tares ? (17)* The 
 Parables of the Mustard Seed and the Leaven ? (18)* The Para- 
 bles of the Treasure Trove and the Pearl? (19)* The Parable 
 of the Drag-Net ? (20)* What responsibility lies upon educated 
 Christians? (21) What lessons of help and warning can one 
 draw from these parables? (22) Tell these parables once again 
 as the same things would happen today. 
 
 ^149. Constructive "Work. — Let the pupil write a chapter for his 
 "Life of Christ" on some such plan as this ; 
 
124 
 
 LIFE OF CHRIST 
 
 CHAPTER XIII. 
 
 FURTHER CONFLICT WITH THE SCRIBES, AND TEACHING CONCERNING THE 
 
 KINGDOM. 
 
 1. The warning against moral deterioration. 
 
 2. The waj' to join Christ's family. 
 
 3. The nature and growth of the kingdom of God : (a) what the 
 kingdom is ; (fi) why it grows unequally in different surroundings ; 
 (c) what makes it grow; (d) what will be the final outcome of the 
 growth. 
 
 ^ I 50. Supplementary Topics for Study. 
 
 1. The teaching of Jesus as to sin. 
 
 2. The ethical teaching of Jesus as contrasted with that of the 
 Pharisees. 
 
 Full references will be found in Burton, "The Ethical Teachings of Jesus, etc.," 
 Biblical World, September, 1897 (Vol. X, pp. 198-208). 
 
 3. The parables of Jesus. 
 
 Mathews, "The Interpretation of Parables," American Jourtial of Theology, 
 April, 1898 (Vol. II, pp. 293-311); Trench, Parables; Goy.b'ki., Parables (perhaps the 
 best book in English on the subject); Bruce, The Parabolic Teaching of Our Lord, 
 
 THE PALM ON THE PLAIN OF JEZREEL 
 
CHAPTER XIV. 
 
 A CHAPTER OF MIRACLES IN GALILEE. 
 
 §58. The stilling of the tempest. 
 
 Matt. 8 : [18] 23-27. Mark 4 :35-4i. Luke 8 : 22-25. 
 §59. The Gadarene demoniacs. 
 
 Matt. 8 : 28-34. Mark 5 : 1-20. Luke 8 : 26-39. 
 
 §60. The raising of Jairus' daughter. 
 
 Matt. 9 : [i] 18-26. Mark 5 : 21-43. Luke 8 140-56. 
 §61. The two blind men, and the dumb demoniac. 
 
 Matt. 9 127-34. 
 
 ^151. Notes on § 58, Mark 4 : 35-41. — Vs. 37, "was now filling": 
 not, as in the common version, "full." Vs. 38, "asleep on the 
 cushion": perhaps that on which the oarsmen or the steersman ordi- 
 narily sat. Jesus, his day's work done, was quietly resting. Vs. 39,. 
 " rebuked the wind, .... and there was a great calm " : in such an act 
 we see the power of Jesus in one of its most mysterious forms. Vs. 40, 
 "Why are ye fearful ? have ye not yet faith?" Faith, confidence in 
 him, would have banished fear. Notice Jesus' words " not yet," and 
 (since they certainly had some faith) the implication that faith is 
 something which ought to grow with experience. They had been 
 with him long enough to have learned a trust that would have kept 
 them calm, as he was. 
 
 ^152. Notes on §59, Mark 5:1-20. — Vs. i, "into the country of 
 the Gerasenes": in Matthew Gadarenes, but in all three gospels the 
 manuscripts vary between Gadarenes, Gerasenes, and Gergesenes. 
 The place of the event is undoubtedly in the outskirts of a town on 
 the east side of the Sea of Galilee, now called Khersa. See note in 
 Biblical World, January, 1898, p. 38. Vs. 2, "out of the tombs": 
 not graves, but rock-cut tombs above the ground. There are many in 
 the region today. Vs. 3, "and no man could any more bind him": 
 This and the following verses present the picture of a raving madman. 
 Vs. 6, "ran and worshipped him": calmed and in part subdued by 
 the presence of Jesus. Vs. 7, "What have I to do with thee?" etc.: 
 substantially the language of the demoniacs generally. (Cf. Mark 
 3: II and \ loi.) Vs. 9, "my name is Legion; for we are many": 
 notice the language expressive of double consciousness. Vs. 10, "that 
 
 125 
 
126 . LIFE OF CHRIST 
 
 he would not send them away out of the country": Luke interprets 
 this to mean "into the abyss," /. e., of hell. Vs. 13, "And the 
 unclean spirits .... entered into the swine": This whole narrative, 
 more distinctly than any other of the New Testament, implies the 
 real existence of demons as personal spirits distinct from both men 
 and beasts, but capable of acquiring harmful control of both. The 
 language of Jesus to the demons, and of the evangelists in the narra- 
 tive, is conformed to the ideas then current. If Jesus had any differ- 
 ent conception of the matter, he apparently took no pains to impart it 
 to his disciples or to the people. " Rushed down the steep into the 
 sea": There is near the town Khersa, mentioned above, a place just 
 such as is here implied. (See Thom.son, Land and Book, Central 
 Palestine, pp. 353-5.) Vs. 7, "began to beseech him to depart from 
 their borders ": more terrified by the damage to their swine than moved 
 by the benefit to the demoniac — not the only instance in which the 
 property value of beasts has been more considered than the moral 
 advantage of men. Vs. ig, "Go to thy house, unto thy friends," etc. : 
 an injunction different from that given to the leper (Mark i : 44), for 
 example, because of the differences in the circumstances. Jesus was 
 himself returning to the other side of the sea. The man's announce- 
 ment of his cure would not hinder Jesus' work, and would be a benefit 
 to him and to his friends. Vs. 20, "Decapolis": see ^ 122. 
 
 ^1 153. Notes on § 59, Matt. 8 : 28. — " The country of the Gadarenes" : 
 Gadara was an important city of the Decapolis (see ^ 122 and map), 
 lying six miles southeast of the Sea of Galilee, south of the Yarmuk 
 river. The ruins are still to be seen at the spot known as Um Keis. 
 The district attached to it extended to the Sea of Galilee, but probably 
 did not include Khersa. Matthew's phrase " in the country of the 
 Gadarenes," though less accurate than Mark's, would locate the region 
 in general for readers who would know of Gadara, but who had perhaps 
 never heard of the unimportant Gerasa or Gergesa (Khersa) on the 
 lake. Matthew, however, does not say that the event took place at 
 Gadara ; nor can this have been the site. " Two possessed of demons " : 
 See the same difference between Mark 10 : 46 and Matt. 20 : 30. 
 
 ^154. Notes on §60, Mark 5 : 21-43. — Vs. 22, "one of the rulers of 
 the synagogue " : each synagogue had one or more "rulers" (Luke 
 13 : 14 ; Acts 13 : 15), who had general charge of the synagogue worship. 
 They were neither preachers nor pastors, but presided at the service and 
 selected from the congregation the persons to read the scripture and 
 to address the congregation (see Acts 13 : 15). 
 
A CHAPTER OF MIRACLES IN GALILEE 12/ 
 
 Vs. 25, "an issue of blood : " chronic hemorrhage. Vs. 28, "if I 
 touch but his garments, I shall be made whole": the expression of 
 a genuine faith, though mixed with a crude conception of the nature 
 of Jesus' power. Vs. 30, " Jesus, perceiving that the power pro- 
 ceeding from him had gone forth": the evangelist also speaks as if 
 Jesus' power were exerted independently of his will, conforming his lan- 
 guage to that of the woman and to that of Jesus to her. Yet it is more 
 likely that Jesus exercised his power consciously and intentionally, and 
 afterward by his questions drew the woman out that he might still 
 further help her. Vs. 34, "daughter": a word of kindly affection. 
 Cf. Mark 2:5. " Thy faith hath made thee whole" : i. e., cured thee. 
 The faith commonly spoken of in the gospels is a belief that Jesus can 
 do a certain thing (sometimes one thing, sometimes another ; cf. Mark 
 4 : 40 ; Luke 7 : 50), such as led him who had it to come to Jesus and 
 commit his case to him. To such faith Jesus invariably responded by 
 doing that which men believed he could do. " According to your 
 faith " was his constant formula. The principle holds still : within 
 the bounds of what is true about Jesus, he is to us what and as much 
 as we believe him to be. 
 
 Vs. 36, "fear not, only believe" : /. e., cease to fear, keep on believ- 
 ing. Vs. 37, "save Peter, James, and John": so also Mark 9:2; 
 14:32. Vs. 38, "weeping and wailing": probably hired mourners, 
 after the fashion of the time. Vs. 39, "the child is not dead" : Luke, 
 who also records these words of Jesus (Luke 8 : 52J, does not take them 
 literally (vs. 53), but as meaning that she is so soon to live again that it 
 is as if she slept, and modern interpreters usually follow Luke in inter- 
 preting Mark also. Vs. 43, " charged them that no man should know 
 this" : the motive of Jesus in these merciful deeds was evidently com- 
 passion, not a desire to attract attention as a healer. "Commanded 
 that something should be given her to eat " : thoughtful even in the 
 little things. Note also Jesus' economy in the use of his own great 
 powers. 
 
 Matthew's account of these events (g : 18-26) is evidently a condensation 
 of the account which Mark gives. He attributes to the father both what he 
 himself said and what was said by the messenger from his house, condensing 
 both sayings into one (vs. 18), much as in 8 : 5-13 he ascribes to the centu- 
 rion in condensed form what in Luke 7: 2-10 is reported as said through 
 others. The story of the woman with the issue of blood (vss. 20-22) is simi- 
 larly abbreviated. Luke's account of both events follows Mark more closely. 
 It is noticeable that in all three accounts the two stories stand in the same 
 relation, the one interjected into the other. 
 
128 LIFE OF CHRIST 
 
 •[155. Notes on §61, Matt. 9:27-34. — Vs. 27, "Thou Son of 
 David": i.e., Messiah. Vs. 29, "According to 3^0111 faith": their faith, as 
 the preceding verse shows, consisted in believing that Jesus was able 
 to do the thing they asked, and was such that it led them actually to 
 seek his help. According to this faith Jesus acts : what they believe 
 he can do he does. C/". ^ 154. 
 
 This narrative is closely similar to that in Matt. 20:29-34 ; notice particu- 
 larly the use of the title "Son of David," which occurs but rarely in the gos- 
 pels. It is not impossible that both accounts refer to the same event ; in that 
 case Matt., chap. 20, probably represents the true position. The gospels as 
 a whole hardly lead us to suppose that the people were as early as this hail- 
 ing Jesus as the Son of David. 
 
 Vss. 32-34, see the similar narrative in Matt. 12 : 22-24 (§ SS)- 
 
 ^156. Questions and Suggestions for Study. — (i) Having 
 studied § 58 and the notes on it, tell the story of the stilling of 
 the tempest. (2)* How does this act of Jesus differ from most 
 of the miracles which we Itave already studied ? (3) What previ- 
 ous one belongs in the same class? (4)* What great principle 
 does Jesus teach his disciples in connection with this event 
 (Mark 4:40)? (5) Suggest how this principle applies today. 
 
 (6)* Where is the country of the Gerasenes ? (7) What 
 does the phrase " country of the Gadarenes " in Matthew refer to ? 
 (8)* Describe the man who met Jesus when he disembarked from 
 the boat. (9) What peculiarities did he exhibit other than those 
 of ordinal'}' insanity? (10) Relate the incident of the swine. 
 (11)* What led the Gerasenes to ask Jesus to leave their coun- 
 try? (12) Is a similar spirit ever manifested today? How? 
 (13) Why did Jesus send the cured demoniac out to tell people 
 what had happened to him ? 
 
 (14)* What was the office of a ruler of the synagogue? 
 
 (15) Were men of this class generally favorable to Jesus? 
 
 (16) What drove this man to Jesus? (17) Tell the story of the 
 woman who touched Jesus as he was on the way to the house of 
 Jairus. (^8)* Characterize her faith. (19) What reward did 
 her faith secure for her? (20) What lesson concerning faith 
 does this incident teach? (21) Tell the story of Jairus and his 
 
A CHAPTER OF MIRACLES IN GALILEE 1 29 
 
 daughter (omitting that about the woman). (22)* What char- 
 acteristics of Jesus appear in this incident? 
 
 (23) Narrate the incident of the two blind men. (24) 
 Wherein did the faith of the blind men consist? (25)* What 
 is faith as it is commonly spoken of in the gospels? (26)* 
 What great principle does Jesus express in connection with the 
 healing of these men? (27) Is this the principle on which 
 Jesus usually acted? Give other instances. (28)* Is the prin- 
 ciple still true today? (29) If so, suggest how it applies, and 
 state it in a form applicable, to us. 
 
 ^157. Constructive Work. — Write chap, .xiv of your "Life of Christ,' 
 following the outline indicated by the section titles, and adding a sec- 
 tion on "Faith" as it a'ppears in the gospels: in what did it consist, 
 and what Avas its. relation to the miracles of Jesus? 
 
 ^158. Supplementary Topics for Study. 
 
 1. The Sea of Galilee ; its extent, liability to storms, character of 
 adjoining country, cities on its shores. 
 
 Henderson, Palestine, pp. 24 f,; Smith, Historical Geography of Palestine, chap. 
 xxi ; Wilson, Recovery of Jerusalem, Appendix ; Stanley, Sinai and Palestine, chap, 
 x; Thomson, The Land and the Book, Central Palestine, pp. 371 ff., et passim' 
 MacGregor, Rob Roy on the Jordan, pp. 411 ff.; Bible Dictionaries. 
 
 2. Gadara and the district attached to it; the relation of Khersa to 
 it; the site of the event narrated in the gospels. 
 
 Merrill, East of the Jordan, chap, xii ; Schumacher, Jordan, pp. 149-60 ; 
 Burton, Biblical World, January, 1898, p. 38, footnote; Bible Dictionaries ; on 
 the ruins see Mathews, Biblical World, October, 1897. 
 
 3. The miracles of Jesus classified according to that upon which 
 the power was exerted; the motive with which Jesus wrought them. 
 
 CHAPTER XV. 
 
 FURTHER EVANGELIZATION IN GALILEE. 
 
 §62. Second rejection at Nazareth. 
 
 Matt. 13 : 54-58. Mark 6 : i-6«. 
 
 §63. Third preaching tour continued. 
 
 Matt. 9: 35. Mark t-.tb. 
 
 §64. The mission of the Twelve. 
 
 Matt. 9 : 36— II : I. Mark 6:7-13. Luke 9 : 1-6. 
 
 §65. Death of John the Baptist. 
 
 Matt. 14 : 1-12. Mark 6 : 14-29. Luke 9 : 7-9. 
 
130 LIFE OF CHRIST 
 
 ^[159. Notes on §62, Mark 6:i-6a. — Vs. i,"his own country": 
 the same word used in Luke 4 : 23 with reference to Nazareth, where 
 he was brought up (Luke 4 : 16). On Nazareth see ^21. Vs. 2, " and 
 many .... were astonished . . . ." Vs. 3, "and they were olSended 
 in him " : His wisdom and his power astonished them, but because he 
 had been brought up among them, and his brothers and sisters still 
 lived among them, they were not attracted to him, but only ol^ended, 
 made to stumble. Observe the names of his four brothers and the 
 use of the plural " sisters," showing that Jesus was one of a family of 
 not less than seven children. It was in the midst of the joys and the 
 discipline of such a home that he grew up, " increasing in wisdom and 
 stature and in favor with God and men." These brothers and sisters 
 were in all probability younger than Jesus, the sons and daughters of 
 Mary and Joseph. They may perhaps have been the children of 
 Joseph by a former marriage, but there is no good evidence to sustain 
 this, and nothing against the other and more obvious view. That 
 they were merely Jesus' cousins is an entirely improbable hypothesis. 
 Vs. 4, "a prophet is not without honor," etc.: see Luke 4 : 24 ; John 
 4: 44. Vs. 5, "And he could there do no mighty work, save," etc.: 
 could not, as Matthew says and as Mark implies, because of their 
 unbelief, since a niiracle wrought for unbelievers would be no real 
 blessing. Vs. 6, "And he marveled because of their unbelief": 
 Jesus was not incapable of being surprised ; he did not expect such 
 obstinate unbelief on the part of his fellow-townsmen. 
 
 Matthew's narrative is the same as Mark's, only slightly condensed. 
 On the relation of Luke 4 : 16-30 see end of *f gj. Probably we are 
 to think of the attempt to kill him as taking place now rather than at 
 the time indicated by Luke. 
 
 ^160. Notes on §64, Mark 6:7-13. — Vs. 7, "and began to send 
 them forth " : carrying out the purpose with which he had appointed 
 them, " that they might be with him and that he might (from time to 
 time) send them forth " (Mark 3 : 14). This is perhaps one of many 
 such occasions. "Authority over the unclean spirits " : tr/. Mark 3 : 14. 
 Vs. 8, " charged them they should take nothing for their journey ..... 
 no wallet " : a wallet is a small leathern sack for carrying provisions. 
 Vs. 9, " put not on two coats " : the dress of an ancient oriental was 
 quite simple, consisting, aside from sandals for the feet and a turban, 
 or maaphoreth, for the head, of a tunic (coat), a garment in form not 
 unlike a long shirt, round which the girdle was bound, and a cloak, 
 which is of the simplest construction, scared}' more than a large,. 
 
FURTHER EVANGELIZATION IN GALILEE 
 
 131 
 
 square piece of cloth. See Glover, "The Dress of the Master," Bib- 
 lical World, May, 1900, pp. 347-57. To wear two tunics was 
 a sign of comparative wealth (Luke 3:11), and it was this that Jesus 
 forbade. He himself apparently wore but one (John 19 : 23). The 
 purpose of all these injunctions in vss. S, 9 is to secure simplicity and 
 
 ORDINARY DRESS OF A JEW IN JESUS' DAY 
 
 freedom from hindrance in their work. They were not to burden 
 themselves either to get or to carry anything unnecessary. The cus- 
 toms of the land made it unnecessary to provide for traveling expenses, 
 since they went afoot and could obtain free entertainment every- 
 where. In 1838 Dr. Edward Robinson, traveling in parts of Palestine 
 where ancient customs still prevailed, was received everywhere as a 
 guest without expense, and an offer of pay was regarded as insulting 
 
132 LIFE OF CHRIST 
 
 (Biblical Researches, Vol. II, p. 19). Vs. 10, " there abide " : /. e., have 
 but one stopping place in each village. Vs. 11, " shake off the dust" : 
 a sign of disapproval and protest against their conduct. Vs. 12, 
 " preached that men should repent " : following the example of 
 John (Matt. 3 : 2) and Jesus (Mark i : 15). Vs. 13, " cast out many 
 demons," etc.: accompanying, as Jesus had done, the preaching of the 
 gospel with the relief of bodily ills. So in modern times we have 
 learned to do. The Christian impulse cannot separate the two. 
 
 ^161. Notes on §64, Matt. 9 : 36 — 11 : i. — Vs. 36, " he was moved 
 with compassion " : the motive by which Jesus was constantly moved, 
 and the expression of his perfect sympathy with God (John 3 : 16). 
 "As sheep not having a shepherd " : a people with no competent 
 religious leaders, the scribes and Pharisees, who undertook to lead, 
 being blind leaders of the blind (Matt. 23 : 16); the saddest fact about 
 the Jews of that day. Vs. 37, " The harvest truly is plenteous," etc.: 
 this whole saying occurs in exactly the same words in Luke's account 
 of the sending out of the Seventy (Luke 10:2; cf. also John 4 : 35). 
 The statement is still true, and the injunction to pray still appropriate. 
 On 10 : I compare Mark 6 : 7. On 10 : 2-4 see Mark 3 : 16-19 (§48). 
 Vs. 5, " go not into any way of the Gentiles, and enter not into any city 
 of the Samaritans": an injunction for this journey only. They were 
 not yet ready either in teaching or spirit to go to any but Jews. Jesus 
 himself preached among the Samaritans (John 4 : 4-42 ; Luke 9 : 52), 
 and though he did not include the Gentiles within his own personal 
 mission (Matt. 15 : 24), yet he overstepped these bounds at the entreaty 
 of a woman (Matt. 15 : 28), and after his resurrection sent his disciples 
 to all nations (Matt. 2S : 19). This illustrates the fact that we must 
 follow Jesus, not by a literal obedience of each command which he 
 uttered or by doing exactly what he did, but by possessing his spirit, 
 and following the principles he taught and exemplified. Vs. 8, 
 " freely " : i. e., as a, gift (not " abundantly," though this also is true). 
 
 Vss. 9-16 are parallel in general to Mark 6 : 8-1 i, but are even more 
 like Luke 10 : 3-12, the commission of the Seventy. The words " nor staff" 
 in vs. 10 (see also Luke 9 : 3), instead of "save a staff" in Mark 6 :8, and the 
 variation in reference to shoes and sandals are unimportant differences by 
 which Matthew intensifies the sternness of the command. The general sense 
 is the same in all — the simplest possible outfit. Mark's account is doubtless 
 the most accurate. Vss. 17-22 are found in Mark and Luke in an address of 
 Jesus the day before his arrest (Mark 13:9-13; Luke 21 : 12-17). They 
 are certainly more appropriate to that position — see especially vss. 17, 18. 
 Vs. 23 also refers evidently not to this journey, but to the work of the apostles 
 
FURTHER EVANGELIZATION IN GALILEE 1 33 
 
 after the departure of Jesus. Vss. 26-33 ^re closely parallel to Luke 1 2 : 3-8, 
 and vss. 34-36 to Luke 12:51-53; vss. 37, 38 to Luke 14 : 26, 27 (there are 
 other parallels also), and vs. 39 to JMark 8:35, Luke 9:24, and John 
 12:25. ^'s. 40 is found also in Luke 10 : 16 and vs. 42 in Mark 9 : 41. The 
 probability is, therefore, that Matthew, in accordance with his general habit of 
 grouping material topically, has gathered together vss. 17-42 from various 
 sources to constitute a great missionary discourse. It is impossible to say 
 whether any of these sayings (in vss. i 7-42) belong to this occasion ; it is 
 quite evident that some of them do not. 
 
 ^162. The Training of the Twelve. — The section just studied 
 illustrates instructively Jesus' attitude toward his apostles. He chose 
 them that they might be with him and that he might train them in 
 the sanae kind of work which he was himself doing (Mark 3: 14). In 
 the Sermon on the Mount (Matt., chaps. 5-7) he instructs them in the 
 fundamental moral principles of the kingdom, teaching them how 
 different was his ideal of character from that which the Pharisees taught 
 and illustrated. In the parables by the sea (Mark 4: 1-34) he taught 
 them how the kingdom would grow, and what hindrances they were 
 to expect. For some time, it would seem, they accompanied him in 
 his journeys from place to place. But at length he sent them out with- 
 out him, yet in pairs, two by two. Thus little by little he taught them 
 and trained them, preparing them to share his work, and to carry it 
 on alone when he should be taken away. Later narratives show this 
 training carried still farther. Almost the whole record of his ministry 
 may be looked upon from this point of view and as a part of the edu- 
 cation of the apostles. 
 
 ^ 163. Notes on §65, Mark 6 : 14-29. — Vs. 14, "And king Herod " : 
 Herod Antipas, tetrarch of Galilee and Perea ; not strictly king, but 
 perhaps called so by courtesy. " Heard thereof " : /.<'., of the work 
 of Jesus and his disciples. " Therefore do these powers work in 
 him " : the language of a superstitious man, made more so by his guilty 
 conscience. The powers, he says, work in him (not he does the deeds 
 of power), as if he were simply played upon by supernatural forces. 
 Vs. 15, " Elijah .... one of the prophets" : ^/. Mark 8 : 28. Vs. 17, 
 '■Herod himself had sent forth," etc.: the evangelist turns back to tell 
 of the death of John which had happened some time before — how 
 long we have no means of knowing. "H'erodias, his brother Philip's 
 wife" : Josephus, the Jewish historian, says (Antiquities, xviii, 5, 4) that 
 she was the wife of Herod, a son of Herod the Great, who was without 
 political authority. Perhaps this Herod also bore the name Philip (he 
 
134 LIFE OF CHRIST 
 
 was the son of a different mother from Philip the tetrarch), or perhaps 
 Mark confused the Herod who married Herodias with Philip his half- 
 brother who married Salome, the daughter of Herodias, mentioned in 
 vs. 22. Vs. i8, "for John said unto Herod": not once, probably, but 
 repeatedly. The courage of John appears here, as in his preaching to 
 the Pharisees and Sadducees (Matt. 3:7 ff.). Vss. 19, 20, "Herodias 
 . . . . desired to kill him .... Herod feared John " : Matt. 14:4,5, 
 gives a different, but not an inconsistent, account of Herod's attitude to 
 John. The whole narrative shows that it was the malice and shrewd- 
 ness of Herodias which brought John to his death. "Was much 
 perplexed ; and he heard him gladly": yet did nothing about it, lack- 
 ing the courage to take a bold stand against his wife. Vs. 21, "a con- 
 venient day," for Herodias to carry out her cherished purpose. " His 
 lords, and the high captains, and the chief men of Galilee " : chief civil 
 officers, military officers, and leading private citizens. Vs. 27, "sent 
 forth a soldier": Josephus (^Antiquities, xviii, 5, 2) says that John was 
 put to death at Macherus, a castle on the east side of the Dead Sea, in 
 Herod's Perean dominion. Whether the feast took place there also is 
 not certain. 
 
 Vs. 28, "His disciples": i. <?., John's. These must not be confused 
 with Jesus' disciples, nor their report of the event to Jesus (Matt. 
 14: 12) with the return of the apostles to Jesus after their preaching 
 tour. Matt. 14:13 suggests such a confusion, but the account of 
 Mark is clear, and places the death of John before the mission of the 
 Twelve. 
 
 •[164. Questions and Suggestions for Study. — (i) Tell the 
 story of the rejection at Nazareth as told in Mark. (2)* By 
 what conflicting feelings were the Nazarenes moved ? Which 
 feeling did they follow ? (3)* Under what circumstances are 
 we in danger of making the same mistake ? (4) What additions 
 should we probably make to this narrative from Luke 4 : 16-30 ? 
 
 (5) What prevented Jesus doing any mighty work in Nazareth? 
 
 (6) Why did it do so? (7) Why is faith a condition of the 
 obtaining of blessing on our part ? (8)* What light does this 
 narrative throw incidentally upon the home life and early occu- 
 pation of Jesus ? 
 
 (9)* What moved Jesus to send out his apostles? (10) 
 What did he commission them to do ? (11)* To whom did he 
 
FURTHER EVANGELIZATION IN GALILEE 1 35 
 
 restrict their work on tliis occasion? (12)* Was this a tem- 
 porary or permanent restriction? Give the evidence. (13) 
 What directions did he give them concerning their journey ? 
 (14) What was the purpose of these instructions? (15)* What 
 advantage was there in sending them two by two? (16)* Could 
 all these directions be followed literally in foreign mission work 
 today? Wh}' ? Is there any principle underlying them that we 
 can still apply ? (17)* How are the specific injunctions of Jesus 
 to his disciples (on this or any occasion) to be applied by us 
 today? (18) Was all of the latter portion of the discourse in 
 Matthew (chap. 10) spoken to the disciples on this occasion? 
 (19) Why does Matthew bring it in here? (20) What two 
 other long discourses in Matthew have we already studied ? 
 
 (21) What did Herod say when he heard of the work of 
 Jesus? (22) Who was this Herod and what was his territory? 
 (23) Relate the story of the imprisonment and death of John 
 the Baptist. (-4)* What characteristic of John does his con- 
 duct illustrate ? (25) What light does the narrative throw upon 
 the character of Herod, Herodias, and Salome? (26) Compare 
 the two men, John and Herod. 
 
 1^ 165. Constructive Work. — Write chap, xv of your " Life of Christ " 
 on somewhat the following plan : 
 
 1. The rejection at Nazareth (combining with the narrative of Mark 
 and Matthew the additional facts of Luke 4 : 16-30). 
 
 2. The mission of the Twelve, and the continued work of Jesus. 
 
 3. Herod Antipas and his idea of Jesus, including the narrative of 
 the death of John which gave occasion to Herod's remark about Jesus. 
 
 ^166. Supplementary Topics for Study. 
 
 1. An outline of the life of John the Baptist, and an estimate of 
 his character (based on a study of the gospel record). 
 
 2. Herod Antipas. 
 
 Mathews, New Testament Times, pp. 148-54; Schurer, Jewish People, Div. I, 
 Vol. II, pp. 17-38; Bible Dictionaries. 
 
 3. Jesus' plan and method in the training of the Twelve. 
 
 4. Were there two rejections at Nazareth ? 
 
 5. Matthew's method in the construction of the discourses in the 
 first gospel. 
 
136 LIFE OF CHRIST 
 
 CHAPTER XVI. 
 
 THE CRISIS AT CAPERNAUM. 
 
 § 66. The feeding of the five thousand. 
 
 Matt. 14 : 13-23. Mark 6 : 30-46. Luke 9 : 10-17. John 6:1-15. 
 §67. Jesus walking on the water. 
 
 Matt. 14 : 24-36. Mark 6: 47-56. John 6 : 16-21. 
 
 §6S. Discourse on the Bread of Life. John 6:22-71. 
 
 §69. Discourse on eating with unwashed hands. 
 
 Matt. IS : 1-20. Mark 7 : 1-23. 
 
 ^ 167. Notes on §66, Mark 6 : 30-46. — Vs. 30, "gather themselves 
 together unto Jesus": probably at Capernaum, which was the head- 
 quarters of Jesus' work throughout his Galilean ministry. " Told him 
 all things whatsoever they had done" : /. e., on their tour (6 : 12, 13). 
 Vs. 31, " come ye yourselves apart .... and rest a while" : a needed 
 vacation after work. Vs. 32, " in the boat to a desert place apart": 
 some uninhabited spot on the shore of the Sea of Galilee, and, as Mark 
 6:45, 53 s^iid John 6:17 show, across the sea from Gennesaret and 
 Capernaum, and, according to Luke g : 10, in the territory of Beth- 
 saida. The grassy plain (cf. vs. 39) of Butaiha on the northeastern 
 shore of the sea is often thought to have been the place, and fulfils 
 most, if not all, of the conditions of the narrative. See ^ 169. Vs. 34, 
 "came forth": from the boat, the people having arrived in advance of 
 him. Vs. 34 ; cf. Matt. 9 : 36, and note in ^ 161. " And he began to 
 teach them " : giving up the rest he had sought. Vs. 37, " give ye them 
 to eat": His compassion will not permit him to send them away 
 hungry, yet neither does he take the whole matter into his own 
 hands; he puts a responsibility upon his disciples. "Two hundred 
 pennyworth " : two hundred denarii, equivalent to about $34, but of 
 much greater purchasing value, a denarius being the day's wages of a 
 laborer. Whether the disciples had as much as this is not distinctly 
 implied. Vs. 38, "how many loaves" ; the loaf was a thin cake, not 
 unlike a large cracker. Vs. 39, " upon the green grass" : this indicates 
 that the season was spring, or, possibly, autumn ; the grass withers 
 early in the summer. Vs. 41, "looking up to heaven, he blessed": 
 blessed God, gave thanks for the food. 
 
 Vss. 45, 46, " constrained his disciples to enter into the boat .... 
 departed into the mountain to pray": The reason for this urgency 
 to separate the disciples from the people is not found in Mark, but is 
 suggested in John 6:14, 15. The desire of the multitude to make him 
 
THE CRISIS AT CAPERNAUM 1 37 
 
 king made an atmosphere that Avas unsafe for the disciples, and was a 
 temptation to him, from which he took refuge in prayer. 
 
 The narratives of Matthew (14:13-23) and Luke (9:10-17) are 
 somewhat more condensed than Mark, but add also some slight details. 
 Both mention that Jesus healed the sick among the multitude, and 
 Luke locates the event at Bethsaida (g :io), /. c, in the territory adja- 
 cent to Bethsaida Julias, not in the city itself (vs. 12). John's narra- 
 tive has much more that is peculiar to it. See •[ 16S. 
 
 ^^168. Notes on §66, John 6:1-15. — Vs. 2, "because thev beheld 
 the signs, which he did on them that were sick": cf. Matt. 14 : 14; 
 Luke 9 : II. Vs. 3, "Jesus went up into the mountain": a different 
 representation of the matter from that of Mark 6 : 33, 34 (is it a cor- 
 rection from John's memory ?), but an unimportant difference. Vs. 4, 
 "the Passover .... was at hand" : if the Greek text be correct, this 
 would place the event in the spring, March or April, thus in agreement 
 vvith Mark 6 : 39. Vss. 5-9 ; notice here also additional details, espe- 
 cially the part that the several disciples took in the matter. These 
 disciples are the same which this gospel mentions by name elsewhere 
 (John I : 40, 43 ff.; 12:21,22; 14 : 8, 9). 
 
 Vs. 14, " the prophet that cometh into the world " : The people evi- 
 dently recalled the promise of Moses, " The Lord thy God will raise up 
 unto thee a prophet from the midst of thee, of thy brethren, like unto 
 me; unto him shall ye hearken" (Deut. 18 : 15), and seeing in the fact 
 that Jesus fed them in the wilderness with bread miraculously provided 
 a likeness to Moses, who fed their fathers with manna {cf. John 6 : 30, 
 31), they concluded that Jesus was the promised prophet. This was 
 such a prophet as they wished, one who would feed them. 
 
 Vs. 1 5, " about to come and take him by force, to make him king " : 
 leader of a Messianic movement after their own conception of the 
 Messiah. Apparently they identified the prophet of Deut. iS : 15 with 
 the Messiah, though the Pharisees seem to have distinguished them 
 (John I : 20, 21). "Withdrew again into the mountain": Mark and 
 Matthew add " to pray." This was just such a temptation on a small 
 scale, but in visible, tangible form, as he had overcome in the wilder- 
 ness long before (Matt. 4 : 8-10). It is most instructive to observe that 
 Jesus does not dally with the temptation for a moment. He sends the 
 multitude one way, the disciples another, and betakes himself to soli- 
 tude and pra3'er. 
 
 •"169. Bethsaida. — Mark, Matthew, and John all imply that the feeding 
 of the five thousand took place across the Sea of Galilee from Gennesaret and 
 
138 LIFE OF CHRIST 
 
 Capernaum (Mark 6 : 32, 45, 53 ; Matt. 14 : 13, 22, 34 ; John 6:1, 16, 21). 
 But while Mark (6 ; 45) places it across the sea from Bethsaida, Luke (9 : 10) 
 places it in the territory of Bethsaida. Luke's statement is naturally under- 
 stood as referring to Bethsaida Julias, which was situated on the east bank of 
 Jordan at or near its entrance into the lake, thus on the western edge of the 
 plain of Butaiha. It had been enlarged and advanced to the dignity of a city 
 by Philip, and b)- him named Julias (Josephus, Antiquities, xviii, 2, i). 
 Mark's statements taken alone might be consistently interpreted, though not 
 without some difficulty, by supposing that the feeding occurred farther south 
 than Butaiha, so that one might set out from the place where it occurred to 
 cross to Bethsaida, and then by a departure from the intended course come 
 to Gennesaret. But the several accounts can with difficulty be harmonized 
 except by supposing that besides Bethsaida Julias on the northeast shore there 
 was a Bethsaida on the western shore of the sea also, and even Mark 
 alone is most naturally so understood. This view of two Bethsaidas is also 
 confirmed by the fact that John 12:21 speaks distinctly of Bethsaida of 
 Galilee, while Bethsaida Julias is shown to have been outside of Galilee, not 
 only by its lying east of the Jordan, but more decisively by Josephus' descrip- 
 tion of it as in Philip's territory. Precisely where this western Bethsaida 
 was cannot be determined more definitely than that it was probably near 
 Capernaum and in or near the Gennesaret tract. 
 
 Robinson, j5;i5. /v'«.. Vol. II, pp. 405, 406, 413; MacGregor, y?o^ Roy on the 
 Jordan, chap. 21 ; EwiNG in Hastings, Diet. Bib.; Henderson, Palestine, pp. 156 f., 
 hold to two Bethsaidas. Thomson, Land and Bool:, Centyal Palestine, pp. 392 £., 
 422 f.; G. A. Smith, Historical GeograpJiy, p. 458, and in Encycl. Bib., and others 
 reject this theory, admitting only Bethsaida Julias. 
 
 ^170. Notes on §67, Mark 6:47-56. — Vs. 48, "about the fourth 
 watch of the night": between 3 and 6 a. m., the night being divided 
 into four watches of about three hours each. This is the Roman method 
 of reckoning ; the Jews made but three watches. "And he would have 
 passed by them": literally, he wished to; he intended to do so if they 
 did not call to him. Vs. 52, "for they understood not concerning the 
 loaves" : a comment of the evangelist, meaning that the evidence of 
 his power which he had given in feeding the multitude should have 
 prepared them not to be surprised at this power over nature. "But 
 their heart was hardened": their spiritual insight dulled. The word 
 "heart" in Scripture often denotes the mind, especially as concerned 
 with spiritual truth. See Mark 2:8; 3:5. 
 
 Vs. 53, "Gennesaret": a tract of land on the west side of the Sea of 
 Galilee, from Magdala on the south to et Tabghah on the north, and extend- 
 ing backward to the irregular line of the hills that bound it on the west. It 
 is clear that whether they started for the northern or the western shore they 
 reached at any rate the latter. 
 
THE CRISIS AT CAPERNAUM 
 
 139 
 
 Matthew (14 : 24-36) adds to Mark's narrative the incident of Peter's 
 attempt to walk upon the water, and the confession of those who were 
 in the boat, "Of a truth thou art the Son of God." 
 
 John (6 : 47-56) speaks of Capernaum as their destination, mentions, 
 as the distance which they had rowed when they saw Jesus, twenty-five 
 or thirty stadia, a little more or less than three miles, the stadium being 
 about one-ninth of a mile. Vs. 21, "they were willing therefore to 
 
 KHAN MINYEH AND THE PLAIN OF GENNESARET 
 
 receive him into the boat," probably means that their previous reluc- 
 tance was overcome, and is to be understood as implying that they 
 did actually receive him. 
 
 ^171. Notes on § 68, John 6 : 22-71. — Vs. 22-24, "On the morrow," 
 etc.: This somewhat complicated sentence maybe paraphrased thus : 
 The next day after the feeding of the multitude, the people, return- 
 ing to the place where Jesus had fed them, were surprised not to 
 find him there, for they had seen his disciples go away without him 
 in the only boat that was then on that side of the sea. So they got 
 into the boats which meantime had come across from Tiberias, and 
 returned to Capernaum seeking Jesus. Vs. 25, "when earnest thou 
 hither?": they wish him to explain his mysterious disappearance. 
 
140 LIFE OF CHRIST 
 
 Vs. 26, "Ye seek me, not because ye saw signs ": a most severe rebuke; 
 Jesus was never pleased to be followed merely because of his signs (cf. 
 John 2 : 23-25); but he tells these people that their motive was lower 
 still : they wholly failed to see the true significance of the sign, and 
 followed him simply to be fed. Vs. 27, " Work not for the meat (food) 
 that perishes": Taking as his starting-point their desire for mere 
 food, Jesus tries to lead them to a higher ambition. Recall his similar 
 conduct in the case of the woman of Samaria. "For him the Father,, 
 even God, hath sealed": authenticated as his representative to give 
 
 men eternal life. Vs. 30, "What then doest thou for a sign 
 
 Our fathers ate the manna": by these words the multitude show clearly 
 what kind of a sign they want; they wish to be fed daily as Moses fed 
 the people in the wilderness. Vs. 32, "It was not Moses" : the bread 
 that Moses gave was not the real bread out of heaven ; it was only a 
 symbol and suggestion; Jesus himself is the real bread from heaven. 
 Vs. 35, "I am the bread of life," etc. : ^/. John 4 : 14 ; 14:6. Vss. 36, 
 37, " But I said unto to you," etc. : though they reject him, others whom 
 God has given him will accept him, and if they reject him it is because 
 they are not really the children of God. 
 
 Vss. 41-51. The Jews, laying hold of the expression " came down 
 out of heaven," object to this because they know his father and mother. 
 Jesus answers that the trouble with them is that they are not of those 
 who are taught of God, and reiterates his statement that he, and not 
 the manna that Moses gave, is the bread of life that gives eternal life 
 to those that eat it. He puts this thought very forcibly and, to his 
 hearers, even offensively : "The bread which I will give is my flesh, 
 for the life of the world." 
 
 Vss. 52-59. The Jews now lay hold of this expression, "eat of 
 this bread ; .... the bread .... is my flesh," and ask : "How can 
 this man give us his flesh to eat?" Jesus answers by insisting in 
 repeated phrase that just this they must do if they would have eternal 
 life: they must eat his flesh and drink his blood. No food such as 
 the fathers ate in the wilderness can give eternal life. 
 
 Vs. 60, "many therefore of his disciples": not the Twelve, who are 
 distinguished from the disciples in vs. 66, but the larger circle of his 
 followers and adherents. "When they heard this": the reference is 
 probably not to this occasion (the evangelist seems to end the dis- 
 course in the synagogue vith vs. 58), but as the report of these words 
 went abroad. Vs. 62, " What then," etc. : Suppose I disappear from 
 sight altogether, will it not then be evident that I am not speaking of 
 
THE CRISIS AT CAPERNAUM I4I 
 
 a literal eating of flesh? Vs. 63, " it is the Spirit that quickeneth": 
 this is Jesus' own iaterpretation of his language concerning eating his 
 flesh and drinking his blood ; he has been speaking, not of any physi- 
 cal process, but of a spiritual appropriation of himself which takes place 
 through following the teaching which he utters. He who studies his 
 words earnestly and faithfully, so that they become the ruling force of 
 his life, eats the flesh and drinks the blood of [esus ; for the teachintr 
 of Jesus is the expression of the character of Jesus. To conform to it 
 is, therefore, to make one's own character like that of Jesus. So he 
 explains also the figure of the vine and the branches (John 15 : yff.). 
 
 Vs. 66, "many of his disciples": see vs. 60. Vs. 68, " Simon Peter 
 answered him, 'Lord, to whom shall we go ? Thou hast the words of 
 eternal life'": a question and an assertion of which the centuries have 
 only served to show the truth. Never was it more clear than it is 
 today that the words of Jesus are the words of eternal life, and that 
 there is no one to whom, turning from him, we can go for guidance 
 and salvation. Vs. 69, " and we have believed and know that thou art 
 the Holy One of God": a confession of the Messiahship of Jesus 
 which must be the same as that recorded in Mark 8:29; Matt. :6 : 16 ; 
 Luke 9 : 20. The time is in general the same, following the feeding of 
 the five thousand, none of the events which the synoptists record 
 between this latter event and the confession of Peter being found in 
 John. John himself intimates by vs. 59 that they belong at a later time 
 than the discourse in the synagogue. And the importance which the 
 synoptists attach to the confession at Csesarea Philippi makes it diffi- 
 cult to suppose that it had been shortly preceded by this confession of 
 so nearly the same import. 
 
 •'172. Notes on § 69, Mark 7 : 1-23. — Vs. i, " the Pharisees and cer- 
 tain of the scribes which had come down from Jerusalem ": either Gali- 
 lean scribes and Pharisees who had recently been to Jerusalem, or a 
 delegation from Jerusalem ; probably the latter. Cf. 3 : 22. The lead- 
 ers at the capital follow him up even into Galilee. Vs. 3, "holding 
 the tradition of the elders": a phrase which shows that all these regu- 
 lations were religious, not sanitary or matters of social propriety. The 
 tradition of the elders is that body of teachings and usages which had 
 gradually grown up among the Pharisees. Cf. Gal. i :i4. The elders 
 are the teachers of preceding generations. Vs. 4, "except they wash 
 themselves": bathe themselves ; the law required this for man}' kinds 
 of defilement (see Lev., chaps. 14, 15, 16), and the Pharisees had appar- 
 ently extended it to include the case of such defilement as one would 
 
142 LIFE OF CHRIST 
 
 probably, even without knowing it, contract in the marketplace. Vs. 
 5, "Why walk not thy disciples according to the tradition of the 
 elders?": it must be remembered that these traditions had for the 
 Pharisees all the force and sacredness of law; even as in modern times 
 many Christians are apt to be more tenacious of the usages and tradi- 
 tions of their sect than studious of the Scriptures or eager to find out 
 the real truth. Vs. 6, "Well did Isaiah prophesy of you hypocrites": 
 appropriately did he describe a national characteristic, common to your 
 ancestors and to you. The quotation is from Isa. 29 : 13, though not 
 literally exact. Vs. 10, "for Moses said," etc.: an illustration of the 
 statement of vss. 8, 9. The commandment to honor one's parents is a 
 command of God. Cf. Matt. 15:4. Vs. 11, "but ye say," etc.: this 
 extraordinary practice defended by the Pharisees, by which a man 
 might, by applying to his property the term "Corban," properly signi- 
 fying that it was devoted to God, in reality simply exclude it from the 
 use of a particular person, is well authenticated in Jewish writings (see 
 Edersheim, Life of Christ, Vol. I, pp. 19 ff.). Vs. 12, "ye no longer 
 suffer him to do aught": not only did not require him, but forbade 
 him to do anything for his parents (see Edersheim, p. 21, footnote). 
 Vs. 1 3, "the word of God", viz. : the command to honor one's parents. 
 
 Vs. 14, "hear me, all of you": the question of defilement had 
 given rise to the broader one of human tradition and divine authority. 
 Jesus calls them back now to the particular question of deirlement. 
 Vs. 15, "there is nothing from without the man," etc. : This is one 
 of the most notable of those brief, profound sayings of Jesus in which 
 he sets forth fundamental moral principles. The contrast, of course, 
 as the context shows, is between physical food that goes into the man, 
 and moral action which proceeds from him. 
 
 Vs. 18, "perceive ye not" : Jesus appeals to the moral percep- 
 tions, the common-sense, of his disciples, and that as against, not only 
 the traditions of the elders, but the statutes of the Old Testament law. 
 (See below, on vs. 19.) The fact is one of the greatest significance. 
 It shows, not only that Jesus had within himself a standard of authority 
 in morals higher than that of the Old Testament, and by which this 
 latter was to be tested, but that this standard was shared, though with 
 far less clearness of perception, by other men. He finds fault with 
 them for not perceiving this great principle which he announces. It 
 shows, too, that when he calls the fifth commandment the word of God 
 (vs. 13) he does so, not solely because it is in the Old Testament, but 
 because he perceives in it a revelation of the will of God. Compare 
 
THE CRISIS AT CAPERNAUM 143 
 
 with this his teaching concerning fasting and divorce. Vs. 19, 
 " making all meats clean" : a comment of the evangelist (or of Peter), 
 who perceived that the principle which Jesus laid down, self-evident 
 when once stated, swept away the whole system of clean and unclean 
 foods. {Cf. Acts io:g-i6; i Tim. 4:3.) Vs. 23, "all these evil 
 things proceed from within, and defile the man " : notice the last 
 clause : the evil that men do, their evil thoughts and deeds, do not 
 simply show their wickedness, but defile them, make them wicked. 
 We are the creators of our own evil character. 
 
 Tf 173. The Characteristics and Results of the Second Period of the Galilean 
 Ministry. — With the sections included in chap, xvi we reach the close of 
 the second period of the Galilean ministry, a [jeriod central chronologically 
 and of exceptional importance from the point of view of aggressive evangel- 
 istic work. The period opens with the selection of the twelve apostles and 
 the organization of them into a fraternity of pupils of Jesus and fellow- 
 workers with him. The instruction and training of these disciples occupies a 
 large place throughout the period. Definite instruction is given in the 
 Sermon on the Mount, in the parables by the sea, and in the injunctions 
 given on sending them out two by two. They receive practical training, 
 first by accompanying Jesus in his work, and then by going out two by two to 
 do such work themselves. Active evangelization, accompanied by the heal- 
 ing of the sick and the demoniacs, is continued as in the previous period, and 
 even more extensively, since the disciples are now also employed in the 
 work. 
 
 The attitude of the people was in the beginning favorable — this has 
 sometimes been called, though not quite accurately, the year of popular 
 favor. Even the opposition of the Pharisees is apparently dormant for a 
 time. But toward the end of the period a marked change takes place in the 
 attitude of the people. Just when the popular favor is brought to its height 
 by Jesus' feeding of the multitude on the east side of the Sea of Galilee, he 
 himself pricks the bubble by resolutely refusing to be such a prophet and 
 Messiah as they desire, and presenting in its barest and to the people most 
 unattractive form the exclusively spiritual character of his mission. Not bread 
 such as Moses gave, but his own spirit and teaching — this is what he has to 
 give to those who will follow him. Many of his disciples go back, and walk 
 no more with him, but the Twelve remain true. At about this same time 
 Jesus has a controversy with Pharisees and scribes who had come from 
 Jerusalem, and with unsparing plainness denounces them as hypocrites who 
 were making void the word of God by the traditions of men. Thus the 
 period which opened with multitudes following him in all parts of Syria 
 (§ 47) ends with disappointment on the part of the multitude, abandonment of 
 him by many of his followers, and intensified opposition on the part of the 
 Pharisees. It need not surprise us to find the next period opening with the 
 
144 LIFE OF CHRIST 
 
 withdrawal of Jesus into temporary retirement. The conditions in Galilee 
 were no longer favorable for further evangelistic work. 
 
 The salient features of the period are, therefore, organization, instruction 
 of the Twelve, evangelization ; popularity at the beginning but waning at 
 the end, opposition increasing. Despite the reception of Jesus with which 
 his work in Galilee opened, it is now certain that not even here can he 
 peaceably develop his kingdom, and that the path to ultimate success is by 
 the way of rejection and death. The most definite positive result of these 
 months of work is the little band of Twelve who, however imperfect their ideas 
 of Jesus' kingdom and person, are yet living with him, faithful to him, and 
 willing to be led and taught by him. 
 
 ^[174. Questions and Suggestions for Study. — (i) What sug- 
 gestion did Jesus make to the apostles on their return from their 
 preaching tour? (2)* How was Jesus' plan for a period of rest 
 broken into? (3)* What two principles respecting a vacation 
 for rest does Jesus' conduct suggest ? (4) Tell the story of 
 the feeding of the five thousand. (5) Is it legitimate to inter- 
 pret this event as at the same time a parable of the way in which 
 Jesus expects his disciples to respond to the needs of the world ? 
 (6) Does it apply to both material and spiritual needs ? (7) Is 
 there any difference in \\\q principles that ajjply to the two classes 
 of needs ? Is what we possess, whether of material or spiritual 
 good, a trust to be used for the common good ? (8)* Treated 
 as a parable, what does this event teach us concerning work for 
 the needy ? 
 
 (9) On the theory that there were two Bethsaidas, describe 
 the journeys to and fro described in §§66, 67, 68. On the 
 theory that there was but one Bethsaida, do the same. (10) 
 Tell the story of Jesus' walking on the water, including Peter's 
 attempt to go to him. (11) What and where is Gennesaret ? 
 
 (12) Paraphrase John 6 : 22-24. (13)* With what motives 
 did these people seek Jesus ? (14) Do men ever profess to be 
 disciples of Jesus from siinilar motives today ? Give illustra- 
 tions. (15)* What kind of a prophet did the people think they 
 had found in Jesus ? (16) What led them to form this notion? 
 (17)* What is the one idea that Jesus is reiterating in vss. 
 34-40 ? 
 
THE CRISIS AT CAPERNAUM 145 
 
 (i8)* What prejudice does Jesus combat in vss. 43-51, and 
 what is the thought with which he constantly opposes it ? (19)* 
 What misunderstanding of Jesus' thought do the Jews express 
 in vs. 52, and how does Jesus answer them ? (20) How were 
 many of Jesus' disciples affected by this strange teaching (vs. 
 60)? (21)* What is Jesus' own interpretation of his language 
 concerning eating his flesh ? (22) How were some of the dis- 
 ciples affected by the teaching even as thus explained (vs. 66)? 
 (23) What was the effect upon the Twelve ? (24)* What is 
 the one great teaching that you gain from this discourse? 
 
 (25) What custom of the Pharisees did the disciples of Jesus 
 violate (Mark 7:2)? (26) What other similar customs did the 
 Pharisees observe ? (27) What was the general name for all 
 these usages ? (28) Did they regard these as social usages 
 merely, or did they attach religious value to them ? (29)* What 
 was Jesus' answer to the Pharisees who asked him why his disci- 
 ples disregarded their traditions ? Explain vss. 6-9. (30) What 
 illustration did Jesus give of his general statement ? (31)* What 
 does " Corban " mean and what was the Corban usage? (32)* 
 What does the phrase "the word of God" mean and refer to? 
 (33)* State and explain the great principle concerning defile- 
 ment which Jesus announced to the multitude. (34) What 
 kind of defilement is Jesus speaking of ? Does he recognize any 
 such thing as ceremonial defilement? (SS)* To what does 
 Jesus appeal as evidence of the truth of his statement (vss. 18, 
 19)? (36)* How does his principle affect the law of clean and 
 unclean meats? (37)* Upon whom does it put the responsi- 
 bility for each man's sin ? (38) What solemn warning applicable 
 to us does it convey ? (39) What are the salient features of 
 this second period of the Galilean ministry ? (40) Mention 
 events illustrating each of these features. 
 
 ^175. Constructive "Work. — Write chap, xvi of your "Life of 
 Christ," following the outline indicated by the section titles. Make a 
 diligent effort to realize distinctly the situation as it is shown in these 
 sections, and to express it in your interpretation of them. What con- 
 stitutes this a crisis in the ministry of Jesus ? 
 
146 LIFE OF CHRIST 
 
 1(176. Supplementary Topics for Study. 
 
 1. Bethsaida Julias and Bethsaida of Galilee. See references under 
 
 1[i69. 
 
 2. The temptations of Jesus in the course of his ministry. 
 
 3. The nature of Christian experience as set forth in John 6 : 22-71. 
 
 4. The teaching of Jesus concerning the nature and cause of sin in 
 Mark 7 : 1-23. 
 
 ^ 177. Review Questions. — (i)* Name the periods of the life 
 of Christ thus far studied. (2)* Name the chapters, or the sec- 
 tions, or the chapters and the sections, of Part I ; (3)* of Part 
 If ; (4)* of Part III ; (5)* of Part IV ; (6)* of Part V. (7)* 
 Characterize in a general way the period of Jesus' life covered 
 by Part I. (8)* Give the substance of John the Baptist's early 
 message. (9)* What was his conception of the Messiah ? (10)* 
 State briefly the significance to Jesus of his baptism, and of his 
 temptations in the wilderness. ( 1 1 )* Who were the first disciples 
 to follow Jesus? By what were they drawn to him? (12) 
 Tell briefly the story of Nicodemus. Of what class was he the 
 representative? (13)* Characterize the early Judean ministry. 
 (14) Tell briefly the story of Jesus' work in Samaria. (iS)* 
 What were the characteristics of the first ]>eriod of Jesus' minis- 
 try in Galilee ? ( 16)* What were the most notable events of the 
 second period? (17)* Describe the situation at the end of the 
 jjeriod. 
 
 Remark : These review questions should not l)e passed over. A lesson 
 may well lie given to them and to others which the teacher may dictate. 
 
' Part VI. 
 THIRD PERIOD OF THE GALILEAN MINISTRY. 
 
 FROM THE WITHDRAWAL IWTO NORTHERN GALILEE UNTIL 
 THE FINAL DEPARTURE FOR JERUSALEM. 
 
 CHAPTER XVII. 
 
 A NORTHERN JOURNEY AND A BRIEF STAY P,Y THE SEA OF GALILEE. 
 
 §70. Journey toward Tyre and Sidon ; the Syrophoenician woman's 
 daughter. 
 
 Matt. 15 : 21-28. Mark 7 : 24-30. 
 
 §71. Return through Decapolis ; many miracles of healing. 
 
 Matt. IS : 29-31. Mark 7 : 31-37. 
 
 §72. The Feeding of the four thousand. 
 
 Matt. 15 : 32-38. Mark 8 : 1-9. 
 
 §73. The Pharisees and Sadducees demanding a sign from heaven. 
 
 Matt. 15:39 — 16:12. Mark 8 : 10-21. 
 §74. The blind man near Bethsaida. 
 
 Mark 8 : 22-26. 
 
 ^178. Notes on §70, Mark 7:24-30. — Vs. 24, "went away into the 
 borders of Tyre and Sidon": /. e., into Phoenicia, of which Tyre and 
 Sidon were the chief cities. Tyre is about thirt)'-five miles, in an airline, 
 northwest from the Sea of Galilee, and Sidon about twenty-five miles 
 farther north, both on the Mediterranean coast. Phojnicia was at this 
 time included in the Roman province of Syria. This journey carries 
 Jesus entirely out of Jewish territory. On the reasons for his leaving 
 Galilee at this time see 1^173. "Would have no man know it": This 
 whole journey was not for preaching, but for retirement, and for inter- 
 course with the disciples. Vs. 26, "the woman was a Greek": i. e., a 
 gentile ; she may or may not have spoken Greek ; she was certainly 
 not of Hellenic blood. "A Syrophoenician by race": a descendant of 
 the Phoenicians of Syria, as distinguished from the Phoenicians (Cartha- 
 ginans) of Africa. Matthew speaks of her as a Canaanitish woman. 
 The terms Phoenicia and Canaan are sometimes used interchangeably 
 
 147 
 
I 48 LIFE OF CHRIST 
 
 to denote the coastlands of Palestine, especially from Carmel north- 
 ward (Isa. 23:11, and the Tel Amarna tablets), though Canaan more 
 frequently denotes the whole of western Palestine, from Lebanon to the 
 Dead Sea. Vs. 27, "Let the children first be filled," etc.: That the 
 blessings of the gospel were first of all to be offered to the Jews was 
 recognized bv Jesus and, though not always intelligently, by the early 
 church. This is, indeed, only an illustration of the possession by one 
 race or people of opportunities superior to those of others, of which 
 human history furnishes numberless examples. With this was connected 
 a limitation of Jesus' personal mission to his own nation, not because 
 the gentile was of less consequence or value than the Jew (see Luke 
 4:25-27) or because Jesus cared nothing for the gentiles, but because 
 in the accomplishment of his great work for the world it was necessary 
 that he begin with his own people and confine his personal efforts to 
 them (Matt. 15:24). Yet this limitation is not absolute; with suffi- 
 cient reason he can go outside the Jewish nation, and such a reason is 
 furnished by the woman's answer, humbly accepting her place and 
 expressing both eager desire and faith in him. The whole incident is 
 most instructive as showing Jesus' conception of his personal mission, 
 and his attitude toward people outside his own nation. 
 
 ^179. Notes on §71, Mark 7 : 31-37- — Vs. 31, " from the borders of 
 Tyre .... through Sidon unto the Sea of Galilee, through the midst 
 of the borders of Decapolis": these words indicate an extended and 
 somewhat circuitous journey, for the most part entirely outside of 
 Jewish territory, and hence (</. Matt. 15:24, and the implications of 
 Mark 7 : 24-27) not a preaching tour, but one of retirement. From 
 Sidon one road led across the I^ebanon and Anti-Lebanon mountains, 
 directly east to Damascus : another led southeast to Cresarea Philippi. 
 The former road passes over the mountains at a height of 6,000 feet 
 and crosses the Leontes river on a natural rock bridge. This is per- 
 haps the road which Jesus took, going, if not actually to Damascus, at 
 least into that region, and thence south perhaps to Canatha, and west- 
 ward again to the Sea of Galilee. If he followed the road to Cajsarea 
 Philippi, he must have passed thence somewhat southeast in order to 
 come to the sea through the midst of the Decapolis. On the Deca- 
 polis see ^122. The incident of vss. 32-37 probably took place on 
 Jesus' return into the vicinity of the Sea of Galilee ; there is no sugges- 
 tion that the man was a gentile. 
 
 Matthew 15:29-31, which corresponds in position to Mark 7:31-37, 
 records Jesus' return to the Sea of Galilee, though without indicating the 
 
BRIEF STAY BY THE SEA OF GALILEE 149 
 
 route ; and in place of the healing of the deaf man mentions in general terms 
 the healing of a multitude. It is not easy to account for the variation of the 
 two accounts. 
 
 ^i8o. Notes on §72, Mark 8: 1-9. — The location of this event, so 
 similar to the feeding of the five thousand (§66), is not definitely indi- 
 cated further than that it was upon the shore of the sea (IVIark 8:10; 
 Matt. 15 : 39). The motive of Jesus (vs. 2) is the same as on the other 
 occasion ; the numerical details differ somewhat. 
 
 This narrative seems to prove that in this period Jesus was again fol- 
 lowed, either in Galilee or across the sea, by multitudes nearly as great as 
 the one which had flocked to him before the crisis at Capernaum. But the 
 similarity of this narrative to that of the'feeding of the five thousand can but 
 raise the question whether there were really two such events. In favor of the 
 view that there were two is the difference in the numbers, and the fact that 
 both Matthew and Mark relate both, Mark especially distinguishing the two 
 by the word "again " in vs. i. Yet it can but surprise us that Jesus should 
 have repeated a miracle, the consequences of which when first performed were 
 so embarrassing, as well as that such a multitude should have come together 
 to him after the break between himself and the Galileans which followed the 
 first event. Nor is a duplication of a narrative with differences of detail in 
 itself impossible (see 1[ 155). Definite answer to the question whether these 
 events are two or one can hardly be given. 
 
 ^181. Notes on §73, Mark 8 : 10-21. — Vs. 10, " Dalmanutha " : evi- 
 dently a city on the shore of the Sea of Galilee, but not yet certainly 
 located ; perhaps most probably on the southeastern shore. Matthew 
 has " Magadan," the location of which is equally unknown. Vs. 11, 
 "seeking of him a sign from heaven": neither the teachings and the 
 character of Jesus, nor his healing or other miracles appealed to the 
 Pharisees. It was the first of these that drew to Jesus his first and 
 most trusted disciples (<-/. ^68, § 24) ; the second attracted multitudes ; 
 but the Pharisees desired some wonderful visible portent from the 
 heavens. Such a demand was most painful to Jesus, and he never 
 responded to it. If he could not beget faith and win followers by the 
 natural impressson of his life, it was useless to attempt to do it by 
 signs from heaven {cf. Matt. 4:5-10; Luke 16:31). 
 
 Matt. 16:2, 3 adds, according to some manuscripts, a reproof of the 
 Pharisees and Sadducees for being unable to read the signs of the times, 
 though knowing how to discern the face of the sky. They have probably 
 been brought over from Luke 12 : 54-56, though they fit in here most appro- 
 priately. It is men's duty, Jesus implies, to interpret current events, to read 
 in passing history God's message to them without asking for portents from 
 
150 LIFE OF CHRIST 
 
 heaven. In the condition of the Jewish people and in Jesus' own life was all 
 the evidence they needed. It is an evil and adulterous (/. e., untrue to God) 
 generation that demands signs (vs. 4). Matthew also adds the words "but 
 the sign of Jonah," this whole verse being closely parallel to Matt. 12:39 
 (Luke 1 1 : 2g). On the meaning of this sign see ^ 140. 
 
 Vs. 15, "the leaven of the Pharisees and the leaven of Herod": by 
 leaven Jesus undoubtedly means, as Matthew says in 16:12, teaching, 
 principles taught or exemplified, which, like yeast, tended to transform 
 men's character into likeness to itself. Luke 12:1 calls the leaven of 
 the Pharisees "hypocrisy ;" but here Jesus probably has especially in 
 mind the captiousness which they manifested in demanding a sign 
 when they already possessed evidence enough. This spirit, still 
 unhappily common, blinds the eyes and hardens the heart. The leaven 
 of Herod is probably worldly, and especially political, ambition. Mat- 
 thew has (vs. 6) the leaven of the l-'harisees and Sadducees, not distin- 
 guishing the two, and hence referring in general only to their evil 
 influence., 
 
 ^182. Notes on §74, Mark 8 : 22-26. — Vs. 22, "Bethsaida": pre- 
 sumably Bethsaida Julias, both because this is the only one that we are 
 sure there was, and because in the next section we find Jesus going 
 toward Cecsarea Philippi, which is east of the Jordan. This is one of 
 the two miracles recorded by Mark only, the other being that described 
 in 7 : 32-37. Both occur in about the same region ; in both Jesus 
 takes the man apart from the people; in both he makes use 'of the 
 spittle ; in both he forbids the report of the incident. Now at least, 
 though he will not refuse to heal, he does not wish attention drawn to 
 him as a healer. As in the case of the Syrophoenician woman's 
 daughter, compassion led him to overstep the limits which on other 
 grounds he set for himself. And the fact is itself doubly significant. 
 That he did not give healing the first place shows that he did not 
 regard relief of suffering as the highest duty, or happiness, in the sense 
 of comfort, the highest good. That, having chosen another work, and 
 chosen wisely, he yet broke over its limits, reminds us how often our 
 chosen task must be left that we may perform the one that is thrust 
 upon us. 
 
 ^183. Questions and Suggestions for Study. — (i)* Where is 
 Tyre ? Sidon ? Phoenicia ? (2)* What do the words " Greek" and 
 "Syrophcenician" in Mark 7 : 26 and " Canaanitish " in Matt. I 5 :22 
 mean? (3)* What was the purpose of Jesus in this northern 
 
BRIEF STAY BY THE SEA OF GALILEE I5I 
 
 journey ? (4)* What conditions in Galilee led him to make it ? 
 (5) Tell the story of the Syrophoenician woman's daughter. 
 (6)* What principle respecting his personal mission did Jesus 
 enunciate in connection with this event? (7)* On what ground 
 did he make an exception to his general rule ? (8)* What gen- 
 eral and wide-sweeping principles are suggested in this conduct 
 of Jesus ? 
 
 (9)* Trace the journey recorded in Mark 7:31. (10) What 
 was its purpose ? (11) What happened on Jesus' return to the 
 region of the Sea of Galilee ? 
 
 (12) Narrate the story of the feeding of the four thousand. 
 (13) Where did it take place? (14) What reasons for and 
 against supposing that this is really the same event which is told 
 in Mark 6 : 30-46 ? 
 
 (15) What is the meaning of the Pharisees' demand for a 
 sign from heaven? (16)* Why was Jesus pained at their 
 request? (17)* Against what insidious errors did Jesus warn 
 his disciples ? (Mark 8 : 14 ff.) ? (18) Express this warning in 
 terms of our experience of today. 
 
 (19) Tell the story of the blind man at Bethsaida. (20) 
 What principles, instructive for us also, did Jesus illustrate in his 
 conduct in this and similar cases ? 
 
 ^184. Constructive Work. — Write chap, xvii of your "Life of 
 Christ," indicating the route that Jesus followed, and bringing out 
 clearly the ends which he had in view at this time. 
 
 II 185. Supplementary Topics for Study. 
 
 1. Tyre and Sidon: the origin of the cities; the ethnographic 
 relations of the inhabitants ; their political status and religious condi- 
 tion in Jesus' day. 
 
 Smith, Historical Geography of the Holy Land, pp. 22-8 ; and Bible Dictionaries. 
 
 2. Jesus' thought concerning the limitations of his own mission. 
 
 3. Why Jesus healed the sick. 
 
 DODS, "Jesus as Healer," Biblical World, March, 1900. 
 
15- LIFE OF CHRIST 
 
 CHAPTER XVIII. 
 
 JOURNEY TO C/ESAREA FHILIFPI : FETER'S CONFESSION AND THE 
 TRANSFIGURATION. 
 
 §75. Peter's confession. 
 
 Matt. 16:13-20. Mark 8:27-30. Luke 9:18-21. 
 
 § 76. Christ foretells his death and resurrection. 
 
 Matt. 16:21-28. Mark 8:31 — 9:1. Luke 9:22-27. 
 
 §77. The transfiguration. 
 
 Matt. 17:1-13. Mark 9:2-13. Luke 9:28-36. 
 
 § 78. The demoniac boy. 
 
 Matt. 17 : 14-20. Mark 9 : 14-29. Luke 9 : 37-430. 
 
 § 79. Christ again foretells his death and resurretion. 
 
 Matt. 17 : 22, 23. Mark 9 : 30-32. Luke 9 : 43/'-45. 
 
 ^iS6. Notes on §75, Mark 8:27-30. — Vs. 27, "into the villages of 
 Cffisarea Philippi": into the villages adjacent to Csesarea Philippi and 
 belonging to its administration. The city of Caesarea Philippi lay at the 
 foot of Mt. Hermon on the site of what was formerly known as Panias, 
 so called from the god Pan to whom was consecrated a cave near by. 
 From the side of the hill belovv this cave flows the river Banias, one of 
 the three principal affluents of the Jordan. The city had been recently 
 rebuilt by Philip, in whose tetrarchy it was, and renamed Cffisarea in 
 honor of Augustus ; the name Philippi distinguished it from Cfesareaon 
 the coast in the tetrarchy of Antipas. It lay 1,050 feet above sea level, 
 while Hermon towered more than 8, 000 feet above it. The journey 
 from the Sea of Galilee was about twenty-five miles long, and involved 
 an ascent of about 1,700 feet. It led through territory predominantly 
 gentile in population. Like the preceding northern journey, it was 
 evidentlv for retirement, not for preaching. " Who do men say that I 
 am ?" This is the first instance recorded in the gospels in which Jesus 
 discussed with his disciples the matter of his names and titles. They 
 had expressed at the outset their enthusiastic impression of his messiah- 
 ship (^ 67, 68); they had overheard, if not taken part in, the discussions 
 among the people concerning Jesus; but he, though himself fully con- 
 vinced, at least from his baptism, of his own messiahship, had gone 
 about his work of teaching and healing, apparently without formally 
 discussing with the disciples or the people the question who he was. 
 Now the time has come for an understanding with them on the question. 
 Vs. 28, " and they told him saying, John the Baptist ": cf. Mark 6 : 14. 
 The existence of this opinion suggests how little Jesus had been known 
 while John was still alive and at work. "Elijah": cf. Mai. 4:5; John 
 
PETERS CONFESSION AND THE TRANSFIGURATION I53 
 
 1:21, and ^65. "One of the prophets": i. e., probably one of the 
 line of prophets (cf. Mark 6: 15). In Luke, both here (9 : ig) and in 
 9 : 8, this opinion is given in the form that "one of the old prophets is 
 risen again," and Matthew mentions Jeremiah especially as one of 
 whom some spoke. Vs. 29, "Peter answereth and saith unto him. Thou 
 art the Christ." In words the confession affirms just what Andrew said 
 
 SOURCE OF THE JORDAN AT BANIAS (C.BSAREA PHILIPPI) 
 
 to Peter when he first met Jesus (John i : 41). But it is by no means 
 a mere echo of that former statement. That was the enthusiastic 
 expression of an impression based upon a few hours with Jesus, and 
 could hardly have meant anything other than that Jesus would turn 
 out to be the Messiah they were looking for. This, on the other hand, 
 is a deliberate assertion made after months of living and working with 
 Jesus, which had deepened their knowledge of him and strengthened 
 their love for him, despite the fact that he had not followed the career 
 which they looked for in the Messiah. That they now reaffirm their 
 first confession shows that their faith in Jesus personally is stronger 
 than their devotion to their own conception of the Messiah's career. 
 The core of their faith, that which remained unchanged and gave it 
 moral significance, was the attraction of Jesus' personality for them. 
 
I 54 LIFE OF CHRIST 
 
 which held them steadfastly to him while he lived a life so very differ- 
 ent from their conception of what the career of the Messiah was to be. 
 ( Cy. Bruce on Matt. i6: 22.) That they were still far from fully appre- 
 hending and accepting Jesus' conception of messiahship the next sec- 
 tion shows. Vs. 30, " and he charged them that they should tell no 
 man of him." Neither the people at large nor the out-and-out oppo- 
 nents of Jesus, who held unchanged their theories of what the Messiah 
 should be (1[ 50) and lacked the moral sympathy with Jesus which 
 bound the Twelve to him, nor even the outer circle of true disciples, 
 who had passed through no such experience of intimate acquaintance 
 with Jesus as these twelve had had, were yet prepared for an announce- 
 ment of Jesus' messiahship; they would all have interpreted it accord- 
 ing to their own conception of messiahship, and would have still 
 further endeavored to commit Jesus to a policy of revolution. 
 
 "IJiSy. Notes on §75, Matt. 16:13-20. — Vs. 16, "the Christ, the 
 Son of the living God": probably an expansion of the briefer confes- 
 sion as given in Mark, "the Christ." Luke, probably under the same 
 impulse to make it fuller and more impressive, says "the Christ of 
 God." The meaning remains substantially the same. On the expres- 
 sion "Son of the living God" see Tj^o. Vss. 17-19 are peculiar to 
 Matthew. Vs. 17, "for flesh and blood hath not revealed it unto 
 thee" this confession of Peter is no mere echo of popular opinion, 
 nor any doctrine taught him of men, but a revelation from God, a 
 teaching of the Father, or, in post-Pentecostal language, of the spirit 
 {cf. I Cor. 2 : 7-12). Vs. 18, "thou art Peter \J'eiros\ and upon this 
 rock Ypetra\ I will build my church" : If Jesus spoke in Aramaic, he 
 doubtless said Cephas in both cases {cf. John 1 : 42), and no stress is to 
 be laid on the difference between Petros and petra. The strength of 
 his conviction that Jesus is the Messiah makes Simon a rock, and it is 
 on him as possessing such a conviction that Jesus will build his church. 
 The statement pertains primarily to Peter personally, but by implication 
 to all of like faith and firmness of conviction. The expression "build 
 my church" refers to the establishment and development of that com- 
 munity in which his kingdom (cf. vs. 19) is to find visible and organ- 
 ized expression. It is here represented under the figure of a building, 
 of which Peter is to be a foundation-stone, and into which others are 
 to be built till the structure is complete. "And the gates of Hades 
 shall not prevail against it": it shall never be destroyed. Hades is 
 the world of death, and its gates open to receive and hold fast the dead. 
 This they shall never do for the church of Jesus Christ. It shall never 
 
PETERS CONFESSION AND THE TRANSFIGURATION . I 55 
 
 be overthrown. Vs. 19, " and I will give unto thee the keys of the king- 
 dom of heaven": language, like that of the whole passage, highly 
 figurative. The kingdom like the church is conceived of under the figure 
 of a building ; only now Peter is represented, not as a foundation-stone, 
 but as a porter, or steward. He can admit men to the kingdom, or 
 exclude them ; the only interpretation of which, consistent with the 
 history of the apostolic age, is that upon him will rest a great respon- 
 sibility in the announcement of the terms of the gospel, the conditions 
 of membership in Christ's kingdom. "And whatsoever thou shalt 
 bind on earth," etc., "binding and loosing" are familiar Jewish 
 expressions for requiring and forbidding. Jesus gave to Peter and 
 to his apostles in general (see Matt. 18:18) a responsibility of lead- 
 ership in the church, which carried with it the duty of others to accept 
 and follow their decisions. This is but an example of a general law. 
 Some men are born to be leaders and some to be followers as surely 
 as some are born children of others and subject to their paren- 
 tal authority; and their respective responsibilities in the sight of God 
 are affected by this fact. The mass of men must always follow their 
 leaders, even if these leaders lead wrongly. Even of the scribes 
 Jesus said ; "They sit in Moses' seat ; all things whatsoever they bid 
 you, these do and observe." The apostles were to be the scribes of the 
 new church. 
 
 Remark: In the above notes on Matt. 16:18, iq, "church" and "king- 
 dom of heaven" are treated as representing substantially the same idea, and 
 this seems required by the context. Generally speaking, the difference between 
 the two terms is this: the kingdom (the term which Jesus usually employs, 
 "church" occuring only here and in Matt 18:17) represents that whole order 
 of things, above and including and permeating all organizations, which Jesus 
 came to establish. It takes in all sides of life, and finds expression, not in one 
 organization, but in every legitimate human institution. The church (the term 
 which fills in Acts and the epistles the place of prominence that the kingdom 
 has in the gospels) is first that organization in which the kingdom originally 
 found organic expression, and then the whole community of believers through- 
 out the world. In this largest sense the membership of the church and of the 
 kingdom is on earth the same. But even thus the term " church," from its use 
 to denote a definite organization, which exists alongside of other organizations 
 and stands especially for the distinctly religious side of life, retain an empha- 
 sis on this phase of life and lacks that broad inclusion of all the interests and 
 aspects of life which is characteristic of the conception of the kingdom. 
 
 ^188. Notes on §76, Mark 8: 31 — 9: i.~ Vs. 31, "And he began to 
 teach them that the Son of man must suffer many things": immediately 
 
156 LIFE OF CHRIST 
 
 upon his disciples' clear and measurably intelligent recognition of 
 Jesus' messiahship, Jesus begins to teach them that he must suffer. 
 Having grasped the one truth, they must begin to learn the other. 
 "And be rejected by the elders, and the chief priests, and the scribes, 
 and be killed" : it is now at least entirely clear to Jesus that there is 
 no hope of the nation accepting him, and that the accomplishment of 
 his mission must be, not only through suffering, but through death. 
 And this the disciples, too, must learn. Compare the intimation of 
 this in John 2:19; Mark 2 : 20. But this is the first clear statement 
 of it. " And after three days rise again" : Just as clear as it is to Jesus 
 that he must die, so is it also that death cannot triumph over him. 
 God can neither forsake his Son, nor cut him off from the accomplish- 
 ment of his work in and for the kingdom (cf. Matt. 16 ; 18). Death, 
 necessary and inevitable, involves nevertheless only a brief interruj,- 
 tion of his work. Vs. 32, " Peter took him, and began to rebuke 
 him" {cf. Matt. 16: 22): that Peter should venture to reprove Jesus is 
 surprising, but not that he found it difficult to accept Jesus' announce- 
 ment of his death. Affection for Jesus and his just-confessed faith in 
 Jesus' messiahship both make such acceptance difficult. The Jews of 
 Jesus' day believed, not in a suffering, but in a triumphant Messiah, 
 and least of all in one whom his own nation should reject. To 
 Peter, sharing still the ideas of his people, so far from rejection and 
 death being involved in messiahship, messiahship excluded them. Cf. 
 John 12:34; Luke 24:20, 21, 26. Vs. 33, "Get thee behind me, 
 Satan " : this suggestion of Peter is to Jesus a temptation ; he would 
 gladly believe that his work could be accomplished without rejection 
 and death. But he puts the temptation instantly away. Cf. ^168. 
 "Thou mindest not the things of God": thinkest not the thoughts 
 of God. Vs. 34, " if any man would come after me " : be my follower, 
 disciple. " Let him deny himself" : an expression of far deeper sig- 
 nificance than our ordinary use of "self-denial " would suggest. To 
 deny one's self is to cease to make one's own interest and pleasure 
 the end of life, and one's own will the law of life, and in place of 
 these to follow Jesus in making God's will the law of action (John 
 4 : 34 ; 5 : 30 ; Mark 3 : 35), and the well-being of men the end of life 
 (Mark 10 : 42-45). "And take up his cross and follow me " : indicates 
 the extent to which Jesus' disciples are to carry their self-devotion. To 
 take up the cross and follow him is to be ready, as he was (vs. 31), to 
 lay down life itself in obedience to the will of God and for the good 
 of men. It must not be overlooked that these words (vs. 34, first 
 
PETERS CONFESSION AND THE TRANSFIGURATION I 57 
 
 part) appl_y not only to the Twelve, but to all who would follow him. 
 Jesus lays down as conditions of discipleship the acceptance of the same 
 principles of life which he followed, carried to the same extent. In this 
 as in other respects he was the Son of man, the type of his kingdom. 
 Vs. 35, "for whosoever would save his life shall lose it" : the word 
 "life" is perhaps suggested by the reference to dying, and saving life 
 is primarily trying to escape death. But with physical life is included 
 all those powers, opportunities, and possibilities which life brings. 
 One who tries to hoard these, hold them for himself, in reality wastes 
 them, throws them away; escaping death he wastes and loses life. 
 "And whosoever shall lose his life": whosoever shall unreservedly 
 pour out his life's energies, if need be, to the extent of death. " For 
 my sake and the gospels" : in devotion to me, for the promotion of 
 the ends for which I gave my life, and for the advancement of the 
 gospel, that is, for the salvation of men; this is a most important 
 qualification ; it makes all possible difference for what ends one pours 
 out his life ; not all losing of life is saving it. " Shall save it" : not 
 shall escape death, but shall, making the highest use of life's energies 
 and power, in truth preserve it from waste and destruction. There is 
 no immediate reference to length of life, or even to immortality; the 
 thought of Jesus is moving on a higher plane than this. He is speak- 
 ing, not of continued existence, but of the true use to be made of this 
 mysterious life, with all its powers and possibilities, with which each 
 of us is endowed. But that he who has made the best use of life 
 should thereby cease to exist is itself almost unthinkable. Vs. 36, 
 '' For what doth it profit a man to gain the whole world and forfeit 
 his life ? " In this verse Jesus appeals to legitimate self-interest, to the 
 noble desire to make the highest use of oneself, to realize one's own 
 highest possibilities. " Life" is just exactly that self; nothing that a 
 man can get can compensate for the destruction of this self, the waste 
 of one's life-energies, the corruption of one's own nature. Vs. 37, 
 "for what should a man give"; rather, what shall he give, what is 
 there that he can give ? When once life is wasted, there is nothing 
 with which, though a man possess the world, it can be brought back ; 
 and without it everything else is worthless. 
 
 Vs. 38, " For whosoever shall be ashamed of me and of my words" : 
 goes back to the thought of giving up life for Jesus' sake (vs. 35), and 
 the temptation, which this suggests, to forsake him rather than risk 
 one's life. " When he cometh in the glory of his Father with the holy 
 angels": another reflection of Jesus' confident faith that his death was 
 
158 LIFE OF CHRIST 
 
 not defeat either for himself or for the Icingdom ; he would return in 
 triumph (</. Mark 13 : 26, 27), and then the unprofitableness of saving 
 one's life by denying Christ will appear as it does not now. The words 
 added in Matthew, " and then shall he render to every man according 
 to his deeds " (vs. 27), emphasize the element of judgment in this future 
 coming. Compare Matt. 3:12. Chap. 9, vs. i, "shall in no wise 
 taste of death, till they see the kingdom of God come with power": 
 a distinct prediction that in the life-time of some then present the 
 kingdom of God should come. The reference is probably to the com- 
 ing of the kingdom in the conversion of multitudes to faith in him, 
 such as actually took place in the apostolic age. Matthew's expression, 
 "till they see the Son of man coming in his kingdom," shows that in 
 the thought of the early church, if not also in the language of Jesus, the 
 coming of the kingdom and the coming of the Son of man were the 
 same thing. 
 
 To what event did Jesus refer when he predicted his "second coming" in 
 such passages as the above ? In general, it is evident, he meant his return 
 after death to carry on the work of the kingdom to its consummation. 
 This involved (a) the conversion of multitudes to faith in him, and the per- 
 meation of human society by his principles and spirit; (i?) the downfall of 
 Judaism as the special representative of true religion, and the establishment 
 of Christianity in its place ; (r) the judgment of "every man according to his 
 deeds." Did it also involve his personal visible return ? His words are gen- 
 erally so interpreted, and this seems at first their obvious meaning. Yet it is 
 doubtful whether all the language which is so interpreted is not better under- 
 stood as oriental imagery describing the accompaniments of his coming in 
 the first two senses, as in Dan. 7:13-27 the coming of the kingdom is 
 described as the coming of the Son of man. It is in these senses that he 
 predicted his coming within the generation then living, and it is in connection 
 with such announcement of his speedy return that the language suggestive 
 of visible return usually occurs. The destruction of Jerusalem, as a most 
 notable accompaniment of the coming in the second sense, and as marking a 
 stage in the triumph of the kingdom, may itself be regarded as a coming of 
 the Son of man. The personal judgment of individuals would then be pre- 
 sumably an oft-repeated fact, beginning while Jesus was still on earth (John 
 g: 39), more manifest in his coming in power in his kingdom (Mark 8 : 38 ; 
 Matt. 16:27), and coming sooner or later in every man's experience (Luke 
 12:40). 
 
 ^189. Notes on§77, Mark 9 : 2-13. — Vs. 2, "after six days ": Luke's 
 " about eight days " also means a week ; spent perhaps in talking over 
 these two great thoughts, Jesus' messiaship and his suffering, both in 
 a sense new to the disciples, and to them irreconcilable. " Peter and 
 
PETERS CONFESSION AND THE TRANSFIGURATION I 59 
 
 James and John ": cf. Mark 5:37; 14 : 32. " Into a high mountain ": 
 We naturally think of Harmon, towering snow-capped above Csesarea 
 Philippi. Tabor is the traditional site, but probably not the 
 true one. There is no intimation of a return to Galilee after Peter's 
 confession ; and the top of Tabor was probably fortified at this time. 
 "Transfigured before them": changed in appearance; how, must be 
 gathered from the context. Matthew adds, " his face did shine as the 
 
 
 
 
 
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 MX. HERMON, THE PROBABLE SITE OF THE TRANSFIGURATION 
 
 sun." Luke, who throughout this narrative shows the use of other 
 sources than Mark alone, adds that Jesus went to the mountain to pray, 
 and that it was while he was praying that this transformation of his 
 appearance took place. Vs. 4, " Elijah with Moses .... talking with 
 Jesus": Luke adds what the context in Mark suggests, that they 
 " spake of his decease [departure] which he was about to accomplish at 
 Jerusalem" — language which presents Jesus' death, not as a fate which 
 he could not escape, but as an achievement, a task, which he was volun- 
 tarily to accomplish. Vs. 5, "Peter answereth and saith"; Luke men- 
 tions that the disciples were borne down with sleep, but having waked 
 (or perhaps, as in the margin of R. V., having kept awake) saw his glory 
 and the two men with him, and that Peter spoke the words following 
 
l6o i^IFE OF CHRIST 
 
 as Moses and Elijah were about to leave. " Rabbi, it is good for us," 
 etc.: Peter's motive is evidently to prolong the delightful experience, 
 and so he proposes to erect booths in which Jesus and his heavenly 
 visitors can lodge. Vs. 7, " a voice out of the cloud, This is my beloved 
 Son ; hear ye him ": it is in this voice that the experience culminates. 
 If their faith in Jesus as the Messiah had been shoclced by his announce- 
 ment of his death, the appearance of Moses and Elijah, the representa- 
 tives of the law and the prophets, talking with their master, was 
 calculated to restore that faith, while it at the same time reafiirmed the 
 certainty of his death; but more convincing still in both directions is 
 the heavenly voice, assuring them that Jesus is the Father's beloved 
 Son, and bidding them believe whatever he may tell them. Vs. 8, 
 "saw no one any more save Jesus only ": with the passing of the voice 
 the vision ended. 
 
 In endeavoring to form a conception of the nature of this experience, 
 three things must be distinguished ; the causes external to the disciples 
 which produced the impressions which they received ; these impressions of 
 sight and sound — that which they saw and heard; the convictions and feel- 
 ing which these impressions begat in their minds. The significance of the 
 event evidently lies in the last of these. The second is that of which the 
 narrative expressly speaks. The first is not referred to in the narrative — 
 unless we force it in by an over-literalism of interpretation — and it is 
 beyond our power definitely to comprehend. Enough that by this experience 
 God graciously confirmed the words of his Son, and strengthened the faith of 
 the disciples. 
 
 Vs. 9, "charged theiri that they should tell no man," etc.: it is still 
 with his disciples alone that Jesus is working ; they must be prepared 
 for his death ; on the foundation of their faith, strong even if unintel- 
 ligent, he will build a structure of instruction. In others there is no 
 such foundation to build on. Vs. 11, "Elijah": the seeing of Elijah 
 on the mount calls up, in connection with the thought of Jesus' mes- 
 siaship, the old question about Elijah preceding the Messiah. Jesus 
 interprets the prediction (Mai. 4 : 5) as fulfilled in John the Baptist, 
 and points out also the Old Testament passages which look toward his 
 own rejection and sufferings. Vs. 12, "restoreth all things" : the use 
 of such a phrase as this to describe the work of John should keep us 
 from over-literalism in interpreting biblical language. 
 
 ^ 190. Notes on §78, Mark 9 : 14—29. — Vs. 17, "a dumb spirit" : /'. e., 
 one that rendered the boy dumb. Matthew, vs. 15, describes the boy 
 as epileptic, and the sym'ptoms as given in Mark corresponds with this. 
 Vs. 19, "O faithless generation" : addressed to the disciples, reproving 
 
PETERS CONFESSION AND THE TRANSFIGURATION l6l 
 
 them for their lack of faith, possession of which would have enabled 
 them to cure the boy. So at least Matthew understands the matter 
 (vss. 19, 20). Vs. 23, "if thou canst" : the words of the man reprov- 
 ingly repeated by Jesus, implying that the difficulty is not in his own 
 ability, but in the man's faith. Vs. 29, "this kind can come out by 
 nothing save by prayer " ; Matthew has it, " Because of your little faith," 
 to which is added a saying concerning the power of faith much like 
 Mark 11 : 23, where it is associated with prayer, and Luke 17:6. The 
 more difficult the task, the more necessary is prayer, by which we enter 
 into fellowship with God and acquire his power. 
 
 ■" 191. Notes on §79, Mark 9 :30-32. — Vs. 30, "passed through Gali- 
 lee": made a journey from the mountain of transfiguration to some 
 point in Galilee, probably Capernaum (vs. 33). "Would not that any 
 man should know it " : still intent, not on evangelization, but the instruc- 
 tion of the Twelve. Vs. 31, "the Son of man is delivered up": i. <?., 
 is to be. The frequent theme of his teaching in these days. 
 
 •^192. Questions and Suggestions for Study. — (i) Where is 
 Cassarea Philippi ? What is its distance from the Sea of Galilee ? 
 (2)* What was the purpose of Jesus' journey into this region? 
 (3)* What questions did Jesus ask his disciples on the way, and 
 what were their answers? (4)* In what respect was Peter's 
 confession at this time like Andrew's confession in John I 141, 
 and in what respects was it different? (5)* What was the cen- 
 tral and permanent element in the disciples' faith in Jesus ? 
 (6) What answer of Jesus to Peter is recorded by Matthew? 
 Explain its meaning. 
 
 (7)* On what subject did Jesus begin immediately after this 
 to instruct his disciples? (8) What intimations of his death 
 have we already met? (9)* Why was Peter unable to accept 
 Jesus' statement on this matter? (10) How did Peter's pro- 
 test affect Jesus ? (11)* What great principle respecting dis- 
 cipleship did Jesus set forth at this time ? Explain the meaning 
 of his words (Mark 8 : 34) . (u)* By what arguments did he 
 enforce it (Mark 8: 35-38)? Explain these verses, one by one. 
 (12) Do these principles and instructions apply to the Twelve 
 only, or to all followers of Jesus in all times? (13) What kind 
 
l62 LIFE OF CHRIST 
 
 of a life would the principle of vs. 34 require us to live today? 
 In few passages of the gospel have we clearer teaching concern- 
 ing the principles of a Christian life. These words of Jesus 
 should be carefully studied and thoughtfully pondered. (14) 
 Tell the story of the transfiguration. (15)* What was this 
 experience intended to do for the disciples ? ( 16) Is it to be sup- 
 posed that it had any value for Jesus himself? If so, what? 
 (17) Why did Jesus bid them tell no man of this event? (18) 
 Explain the question of the disciples about Elijah, and Jesus' 
 answer. 
 
 (19) Tell the story of the epileptic boy. (20) What lesson 
 did Jesus teach the boy's father? (21)* Of what lesson to the 
 disciples did he make this event the occasion ? Suggest modern 
 applications of it. 
 
 (22) On what subject did Jesus continue to teach his dis- 
 ciples as he passed through Galilee ? 
 
 ^193. Constructive Work. — Write chap, xviii of your "Life of 
 Christ," following the outline indicated by the sections, and taking 
 pains to bring out very clearly the significance of the new teaching of 
 Jesus and the relation of Jesus to his disciples, in some respects also 
 new. 
 
 ^ 194. Supplementary Topics of Study. 
 
 I. Cffisarea Philippi, and the region of Mt. Hermon. 
 
 G. A. Smith, Historical Geography of Palestine; MacGrecor, Rob Roy on 
 the Jordan, and other works on geography. 
 
 The faith of Jesus' disciples ; its constant element ; its varying 
 phases. 
 
 Rhees, The Life of Jesus of Nazareth, §§ 155-160. 
 
 3. The conditions of discipleship as set forth by Jesus, and their 
 application to life today. 
 
 CHAPTER XIX. 
 
 TEACHINGS CONCERNING HUMILITY AND FORGIVENESS. 
 
 §80. The shekel in the fish's mouth. 
 
 Matt. 17 : 24-27. [Mark 9 :33<7.] 
 
 §81. Discourses on humility and forgiveness. 
 
 Matt. , chap. 18. Mark 9 : 33-50. Luke 9:46-50. 
 
TEACHINGS CONCERNING HUMILITY AND FORGIVENESS 163 
 
 Tl 195. Notes on §80, Matt. 17 : 24-27. — Vs. 24, " Capernaum ": see 
 ^98. "They that receive the half shekel": i. e., those who collected 
 the tax of about 30 cents paid by every Jew above the age of twenty 
 for the support of the temple. These collectors are not to be con- 
 founded with the publicans ; the latter collected money for the govern- 
 ment. "Came to Peter": who was evidently (vs. 25) not with Jesus. 
 Vs. 25, " He saith yea": showing that Jesus had been in the habit of 
 paying the tax. But Peter spoke without appreciating an important 
 matter involved in his answer, viz., the relation of Jesus as the founder 
 of the kingdom of God to Jewish institutions. This Jesus now makes 
 clear (i) by the questions of vs. 25, and (2) by the concession of vs. 27. 
 The point of the questions evidently is that, by reason of his unique 
 relation to the kingdom of God, he and his immediate followers are 
 by right free from paying the tax. Not the subjects of the kingdom, 
 but the household of the king are free from taxes. Vs. 27, " Lest we 
 cause them to stumble": /. e., hinder the Jews from entering the king- 
 dom by causing them to think of us as opposed to the temple service. 
 Jesus here illustrates a fixed principle of all reforms, viz., the avoidance 
 of actions which are not absolutely essential for the success of the reform, 
 and which, because easily misunderstood, and so arousing prejudice, 
 would make it more difficult for others to join in the good movement. 
 He thereby illustrates in himself the humility which in the next chapter 
 he teaches his disciples. Though greater than the temple, he pays the 
 temple tax, that he may not put a hindrance in the way of others 
 accepting him. Why the tax was not paid for all the disciples is a 
 matter of no moment. 
 
 The coin in the fish's mouth is probably either an oriental expres- 
 sion for the value of the fish caught, or a modification of words of 
 Jesus which themselves had that meaning. That a coin was literally so 
 found is not said, and such a miracle would be quite unlike the other 
 miracles of Jesus. 
 
 T[i95. Notes on §81, Mark 9 : 33-50.— Vss. 33-37- Luke states, 
 what Mark implies, that the occasion of the words of Jesus was the 
 selfish discussion among the Twelve as to who should be greatest, i. e., 
 have the most influential and honorable position in the kingdom which 
 they believed Jesus would inaugurate. That they were ashamed of it 
 appears in vs. 34, and that Jesus judged their spirit to have justified 
 the most express correction appears in vs. 35. " If any man would be 
 first ": either a warning that he who (selfishly) desires the first place will 
 find himself in reality at the bottom, or more probably an instruction 
 
164 LIFE OF CHRIST 
 
 that if one desires to be really first he can attain this only by 
 becoming servant of all. Jesus was often obliged to correct selfish 
 ambition in his immediate followers. See Matt. 20 : 26, 27 ; 23 : 11; 
 Mark 10 : 43, 44 ; Luke 22 : 26. Vs. 36, " took a little child ": a type 
 of all that is unaggressive and unimportant in society. Vs. 37, "in 
 my name": The motive of one's act gives the iiTiportance to the per- 
 son one receives. One does not need to be important to be the repre- 
 sentative of a great man. The humblest child could serve as such a 
 representative of both Jesus and God. Hence there was no need of 
 the disciples' struggling after preeminence, for their greatness would 
 never lie in the honors and leadership they wanted, but in the fact that 
 they would be received as the representatives of Jesus and God, and 
 this honor the smallest child could share with them. 
 
 Vss. 38-41 are of the nature of a parenthesis containing an inci- 
 dent suggested by the teaching as to representing Jesus and God. 
 "Master, we saw," etc.: Evidently the work of Jesus had attracted 
 wide attention. "In thy name": Was he a disciple of Jesus? The 
 Twelve thought not and so rebuked him. "Forbid him not": note 
 the catholicity of Jesus as well as his confidence in humanity. Vs. 40 
 gives the opposite hemisphere of the truth stated in Matt. 10 : 30 ; but 
 it should be noticed that this is said of one who actually engaged in 
 benefiting others, not of one who is simply inactive in opposition. Vs. 
 41; compare Matt. 10 : 42. 
 
 Vs. 42 is closely connected in thought with vs. 37. "Little ones": 
 /. e., children. " Cause to stumble " : by intentionally making the Chris- 
 tian life more difficult to live. " It were better " : indicating the dread- 
 fulness of the sin of inducing a good man to do evil. Vs. 43 (see also 
 vss. 45 and 47, and cf. Matt. 5 : 29, 30) sets forth the importance of 
 choosing the highest good in life. It is better to lose a very valuable 
 member of one's body than to let it cause one to do evil. Jesus is, of 
 course, speaking thus strongly, not to establish a rule in life to be literally 
 obeyed, but to convince people of the supreme worth of purity and 
 godliness. "The unquenchable fire" : a figure to express the fierceness 
 and the continuance of the spiritual suffering of the one who chooses 
 to cherish that which makes to his inoral hurt. Vs. 48, "Their 
 worm," etc.: another figure of suffering. Vss. 49, 50. Salt in these 
 verses is the symbol of self-sacrifice which every disciple of Jesus must 
 be ready to practice, and which is indispensable if men are to live 
 together helpfully, and especially if they are to compose the kingdom 
 of God. Not the selfish ambition of vs. 54, but love that serves and is 
 
TEACHINGS CONCERNING HUMILITY AND FORGIVENESS 165 
 
 ready to let another surpass one if necessary, is the preserver of true 
 social life. In a society thus " salted " there will be peace (vs. 50). 
 
 Tl 197. Notes on § 81, Matt. 18: 1-35. — Vss. 1-5 are not quite parallel 
 to Mark 9:33-37, but emphasize the duty of one's possessina; the 
 child-nature, especially (vs. 4) the child's lack of selfish ambition to be 
 greater than others. Cf. Mark 10: 15; Luke 18: 17. Vs. 10, "Their 
 angels," etc.: an instance in which Jesus employs the current thought 
 and expressions of his day to enforce a deep spiritual truth, i. e., 
 that the pure in heart and humble in spirit are especially near to 
 God. 
 
 Vs. 12 introduces a collection of sayings either not contained in 
 the other gospels or introduced under different circumstances. In 
 grouping them, the first gospel characteristically brings teachings of 
 mercy and tenderness into immediate connection and contact with 
 those full of severity. The point of the parable of the lost sheep is the 
 jov of its owner over the recovery of that which might seem to be 
 possessed of comparatively little or almost no value. So in God's eyes 
 the "little one," /. c, the humblest person who has come to him as a 
 son, is received with joy. Anything else would not be in accord with 
 a father's heart (vs. 14). Vs. 15. Here begins a section dealing with 
 the exercise of the Christian spirit of forgiveness. There is first 
 described the method to be followed ; then the extent to which one 
 should forgive is stated ; and finally the duty to forgive is illustrated 
 by a parable. "Brother": the reference is primarily to a member of 
 the kingdom, but one is to be just as forgiving to one's enemies (Matt. 
 5 : 4s). Vs. I 7, " the church " : the entire body of the brethern as dis- 
 tinct from the two or three of vs. 16. "Let him be unto thee as the 
 gentile and the publican " : /. e., have nothing more to do with him ; the 
 understanding being, of course, that, if he repent and attempt a recon- 
 ciliation, one should immediately restore him to one's friendship. This 
 saying does not refer to ecclesiastical excommunication, but to the 
 severing of personal relations with one who is obstinately irreconcil- 
 able. Vs. 18, see Matt. 16:19 and 1 187- "Vss. 19, 20 emphasize the 
 power of Christian harmony. Two good men are more likely to ask 
 the right things after discussion has led to agreement ; and especially 
 when they are directed by the spirit of Jesus (vs. 20). These verses are 
 not to be understood as teaching that God has given up the right 
 of decision as to what men need. The thing asked must be in accord 
 with his will far more than in accord with that of the person or persons 
 offering the prayer. 
 
l66 LIFE OF CHRIST 
 
 Vss. 21, 22. The number suggested by Peter seemed to him large, 
 for the rabbis seem to have set three as the limit; but the reply of 
 Jesus practically removes all limit to forgiveness. And when could a 
 loving heart refuse to forgive? Vs. 23, "Therefore the kingdom of 
 heaven is likened," etc. : /, e., that is characteristic of the kingdom which 
 is also characteristic of the king in the parable. "Therefore" con- 
 nects the parable with the insistence upon a readiness to forgive. On 
 the interpretation of parables see *\ 146. The present instance 
 belongs to the class of those which enforce a duty rather than describe 
 the character and progress of the kingdom as an institution. {Cf. vs. 
 35.) That being the case, it is not necessary to interpret each detail, 
 but rather to discover the one important analogy. This is found in 
 the fact that the king made his forgiveness of his debtor dependent 
 upon the latter's forgiveness of the man who owed him. The teaching, 
 therefore, is obvious (vs. 35): a forgiving spirit is an indispensable 
 prerequisite for one's being forgiven by God. Vs. 24, "thousand 
 talents": at the least calculation, more than a million dollars, but if 
 gold talents are meant, nearer twelve millions ; at all events a vast sum. 
 And yet the debtor was freely forgiven — until he showed a want of 
 a similar generosity in refusing to grant an extension of time to a 
 wretch who owed him about twelve dollars (vs. 28). Vs. 34, "tormen- 
 tors" : is only a piece of literary detail. The action of the king is in 
 accordance with the natural sense of justice, but it is none the less an 
 act of tyranny and cannot exegetically be referred to God. 
 
 f 198. Questions.^ ( I )* What was the "half shekel"? (2)* 
 Had Jesus been opposed to the temple and its worship? (3) 
 What is the force of Jesus' argument? (4)* What position as 
 regards the temple does he by implication assume? (5) As a 
 reformer, did Jesus always begin with the destruction of abuses? 
 
 (5)* What evil was there in the ambition of the disciples to 
 be first in the kingdom of God? (6)* What did Jesus say that 
 gave the little child importance? (7)* What does Jesus teach is 
 an evidence that a man is friendly to him? (8)* By what other 
 saying of his does this need to be supplemented? (9)* What is 
 meant by causing one "to stumble"? (10)* In what language 
 does Jesus set forth the need of giving up hindrances to the 
 highest life? (11) Are they to be taken literally as a rule for 
 
TEACHINGS CONCERNING HUMILITY AND FORGIVENESS 1 6/ 
 
 life? If not, why not? (12)* What figures does Jesus use to 
 describe the suffering produced by sin? (13) Is the suffering 
 any less real because his language is figurative? (14)* What is 
 meant by "having salt in one's self"? 
 
 (15)* How does Jesus teach we should treat a brother who 
 has done us harm? (16)* How far should one go in forgiving 
 one who wishes forgiveness? (17) Tell the story by which 
 Jesus illustrated the duty of our possessing a forgiving spirit. 
 (18)* What is meant by the power to bind and loose? 
 
 % 199. Constructive Work. — The student should write chap, xix 
 for his " Life of Christ," stating accurately the teaching of Jesus: 
 r. Upon selfish ambition. 
 2. Upon forgiveness. 
 
 ^ 200. Supplementary Topics for Study. 
 
 1. Instances in which Jesus has used unjustifiable acts in ordmary 
 life to illustrate his teachings. 
 
 2. How did Jesus in his own life illustrate his teaching as to for- 
 giveness? 
 
 3. What sort of ambition would Jesus approve? 
 
CHAPTER XX. 
 
 DISCOURSES AT THE FEAST OF TABERNACLES. 
 
 § 82. Christ at the Feast of Tabernacles. John 7 : 1-52. 
 
 [§ S3. The woman taken in adultery. John 7 : 53— 8 : 11.] 
 
 §84. Discourse on the light of the world. John 8: 12-30. 
 
 §85. Discourse on spiritual freedom. John 8:31-59. 
 
 ^201. Notes on §82, John 7: 1-52. — Vs. i, "After these things": 
 see ^ 206. Probably the reference is to teachings given at the time of 
 the Feast of Tabernacles, i. e., after the crisis in Galilee and the deter- 
 mination of the Pharisees to put Jesus out of the way. That he should 
 have been in danger in Judea also (vs. i) indicates how widespread 
 was the hostility to him. Vs. 2, "the Feast of Tabernacles": see ^ 202. 
 This would make the time of this teaching about October. Vs. 3, 
 "His brethren": the members of his own family. See ^159. We 
 have no special information as to why they did not believe in him at 
 this time. Later they were among his disciples (Gal. 1:19; i Cor. 
 9 : 5). Vs. 6, " my time .... your time " : In this contrast Jesus 
 clearly shows how different an estimate he put upon his own and his 
 brothers' work ; and, in vs. 7, upon their character and his. Vs. 8, 
 " I go not up " : /. e., not at once and for the reason you suggest {cf. 
 vs. 10). " My time is not fulfilled " : There still remained so much 
 for Jesus to do in establishing the kingdom of God, especially, per- 
 haps, in the training of his disciples, that he felt that the time for 
 exposing himself to danger of death had not arrived. Evidently he 
 regarded his life as having a definite task. Vs. i o, " not publicly " : i. e., 
 avoiding such crowds and popular excitement as would certainly have 
 attended a journey undertaken for and filled with " signs " (cf. vs. 3). 
 Vs. II, " the Jews " : /. e., those Jews who were not his disciples. Vs. 
 12. The discussion as to the character of Jesus here mentioned is 
 evidence of the great impression he had made upon his countrymen. 
 Compare vs. 26. Vss. 15-24. It is not unlikely that these verses belong 
 properly in immediate connection with 5 : 47. They seem to continue 
 the discussion there reported. See T| 206. " Letters " : not rudimen- 
 tary knowledge, but rabbinical learning. That Jesus could read 
 appears from Luke 4:17. Vs. 17, "If any man willeth," etc.: a 
 
 169 
 
I/O LIFE OF CHRIST 
 
 central principle in the teaching of Jesus in the fourth gospeL Per- 
 ception of the truth of his teachings comes to any man who honestly 
 endeavors to do God's will as far as he perceives it. It was their 
 unwillingness to follow the light they had that made the Jews unable 
 to appreciate Jesus. (Cf. John 3:19-21, and especially 5:39-47.) 
 Vss. 19-24 illustrate the blindness that comes to religious people who 
 refuse to see all truth at their disposal. The Jews were ready to kill 
 Jesus for breaking (as they said) the sabbath by healing a man on that 
 day. Jesus replies that they do not hesitate to do the same when the 
 legal time for circumcising a boy falls on that day. If their sabbath 
 law could yield to the law of circumcision, he argues it certainly should 
 to that of mercy. Vs. 27 refers to a current belief that the Messiah 
 should come unexpectedly from some place where he was hidden. 
 Vs. 28. Jesus concedes they know he comes from Galilee, but denies 
 they know the Person from whom he comes. Vs. 34, " shall not find 
 me " : referring either to the fact that with their natures they cannot 
 hope to approach the God to whom he goes, or to a disappointment in 
 store for them in a search for a Messiah. (Cf. 8: 21-24.) Vs. 35, 
 " dispersion " : the ordinary term to denote the Jews who lived dis- 
 persed among the cities of the Roman empire. Vss. 37, 38, " If any 
 man," etc. : words probably suggested by the fact that on each day of 
 the Feast of Tabernacles, except the last, water was brought in a golden 
 pitcher from the Pool of Siloam to the temple, in commemoration of 
 the water given the Israelites on their journey from Egypt across the , 
 desert. Vs, 39 is an explanation of the evangelist's identification of the 
 " living water " with the " gifts " and " fruit " of the Spirit. Vss. 40, 
 41 illustrate again how the same evidence caused faith or unbelief 
 according to the weight men gave their preconceptions as to what the 
 Christ should be. This is even more striking in the words of the 
 Pharisees to Nicodemus (vs. 52). It is worth noticing that in vs. 48 
 we have evidence that Jesus had as yet no open followers among the 
 rulers of the Jews. 
 
 ^[ 202. The Feast of Tabernacles. — This feast was celebrated in the 
 seventh month (September-October) and marked the close of the fruit 
 harvest. It also commemorated the journey from Egypt to Palestine, 
 and therefore the people lived in booths. It lasted for a week, and on 
 each day were great numbers of sacrifices. By the time of Jesus the 
 feast also included, among other ceremonies, the bringing of water 
 from Siloam to the temple, where it was poured as a libation on the 
 altar, and the lighting of the four great golden candelabra in the Court 
 
DISCOURSES AT THE FEAST OF TABERNACLES I7I 
 
 of the Women. The week of festivities was followed by a day of 
 " holy convocation." See Lev. 23 : 34-44 ; Numb. 21 : 12-40. 
 
 ^ 203. Notes on § 83, John 7 : 53 — 8: 11. — This section is missing 
 in all the important manuscripts and cannot have been in the original 
 text of the gospel preserved for us. But commentators are generally 
 willing to accept the event as very probably historical, coming to us 
 from some eyewitness. It illustrates the tenderness and chivalry of 
 Jesus as well as his appeal to the consciences of the woman's accusers. 
 
 ^; 204. Notes on §84, John 8: 12-30. — Vs. 12, "light" : a figure sug- 
 gested by the illuminations of the feast (see ^202), which in turn 
 recalled the pillar of fire in the desert. The place where Jesus was 
 teaching was by the "treasury," i. e., the series of thirteen chests with 
 trumpet-shaped openings intended to receive alms. They were prob- 
 abl)' in or near the wall separating the Court of the Women from that 
 of the Gentiles. Vss. 13-30 contain a new statement of the thought 
 that the reason for the Jews' failure to appreciate Jesus was moral. The 
 evidence he submitted to them would have been sufficient had they 
 not "judged according to the flesh," and thus without spiritual sym- 
 pathy. They drew their thought and their life, not from God, but from 
 sinful sources. This blinds their religious vision. Vs. 24, "that I 
 am": supply "not of this world" or "from above" (vs. 23). Vs. 25, 
 "even that which I have spoken," etc.: a very obscure statement even 
 in the Greek. It may refer to the effort made by Jesus from the very 
 outset of his mission to get them to appreciate him ; or to the definition 
 he has just given of himself at the beginning of his discourse (vs. 12), 
 "the light of the world." Vs. 26. Jesus here states his duty: to speak 
 the truth God has given him even to those who do not appreciate it. 
 Vs. 28, "When ye have lifted up the Son of Man": a difficult saying 
 to understand, but probably implies that when the Jews have killed 
 Jesus (John 12 : 32, 33), they will see in the miseries that follow that he 
 was the Messiah and that his self-estimate was due to his correct appre- 
 ciation of the mission God had given him. Their present duty was, 
 without waiting for that judgment day, to accept him as the Christ. 
 
 ^205. Notes on §85, John 8:31-59. — Vs. 31, "those Jews which had 
 believed on him": cf. vs. 30. Evidently their faith was not complete 
 or intelligent, for they had not seen the real significance of Jesus. He 
 now proceeds to instruct them. Faith is to lead them to follow his 
 teaching ("abiding in my word"), and thus to moral emancipation 
 through the truth he taught. Vs. 33, "never yet been in bondage" : 
 i. e., been slaves and so in need of emancipation. Their words show 
 
172 LIFE OF CHRIST 
 
 how far they were from being true disciples of Jesus. They do not 
 think of moral bondage. Vs. 34 describes the slavery to which Jesus 
 made reference — slavery to sin. Could there be a worse master? 
 Vs. 35 contains a slight change of figure — the father of the son cannot 
 be the master of the slave. The main thought, however, is plain. 
 The slave can be emancipated, and Jesus has the power of absolute 
 emancipation because of his authority as Son of God. Vs. 37. From 
 this point the words of Jesus can hardly have been addressed to the 
 Jews who had begun to have faith in him. Vs. 38, "the works of 
 Abraham": /. <•., faith. The central thought of the seqtion vss. 37-4713 
 derived from the thought "like father, like son," i. e., a good man is 
 like God and sees the likeness of God in other good men. Moral 
 characters and relationships are revealed by acts, and specifically by 
 the response of men's hearts to the character and teaching of Jesus. 
 Men of God respond to divine thought (vs. 47). Vs. 48, " Samaritan " : 
 the name of a hated race, but here is possibly a mistransliteration in 
 the Greek for Shomron, the prince of the devils. Vs. 51, "death" : /. e., 
 the opposite of eternal life; moral, not physical. ■ Vss. 54,55 contain 
 a new insistence by Jesus upon the clearness of his knowledge of God. 
 Vs. 56, "rejoiced to see my day," etc. : hence Abraham recognized my 
 superiority to him. A further implication possibly is a denial of the 
 Jews' statement that Abraham is dead. Cf. Mark 12:26. Vs. 58, 
 " Before Abraham was I am": a claim of preSxistence. Vs. 59 does 
 not of necessity involve anything miraculous. 
 
 ^ 206. The Order of Sections in the . Gospel of John. — Attention has been 
 much directed in recent years to what seem to be indications that the original 
 arrangement of some of the material of the gospel of John has been in some 
 way changed. Thus, for example, in 7:15 the Jews apparently refer to a 
 statement of Jesus in 5:47, and the paragraph vss. 15-24 unquestionably 
 carries forward the controversy related in chap. 5. It is veryunlikely that 
 the events of chap. 6 and of 7 : 1-14, involving months of absence from Jeru- 
 salem on Jesus' part, fall between the two parts of one conversation. To 
 carry back these verses to the end of chap. 5 seems clearly to restore the 
 original connection. Some other instances are less clear, but the probability 
 is that a number of such transpositions have occurred in chaps. 6-18. 
 Whether this is due to the fact that John left his gospel in the form of dis- 
 courses rather than a completed book, and that his disciples arranged them 
 after his death, or to accidental displacement of the sheets of which the book 
 was composed, or to some other unknown cause, cannot now be certainly 
 determined. 
 
DISCOURSES AT THE FEAST OF TABERNACLES 1 73 
 
 See Spitta, Ztir Geschichte u. Litteratur des Urchristenthums,N o\. I, pp. 157-204; 
 Bacon, Introduction to the New Testament; z\so, Jourtial of Biblical Literature, 1894, 
 pp. 64-76 ; Burton, in Biblical World, January, 1899, pp. 27 £f. 
 
 ^207. Characteristics of the Third Period of the Galilean Ministry. — This 
 third period of the Galilean ministry, so-called, is largely spent in journeys 
 which carried Jesus into regions north of Galilee, and outside of Jewish 
 territory; to which is also added a journey to Jerusalem. The inclusion of 
 the period in the Galilean ministry is justified by the fact that only at its 
 close did Jesus finally give over work in Galilee, and set his face toward 
 Jerusalem (Mark 10 : i ; Luke 9:51). 
 
 The events narrated in John, chap. 6, show why Jesus was constrained to 
 withdraw to so great an extent from Galilee. When the multitude which 
 one day was ready to compel Jesus to be their king is the next day reluc- 
 tantly convinced that his aims are wholly spiritual, that he will not exercise 
 his supernatural power for the furtherance of worldly and selfish ends, many 
 of them turn their backs upon him. If this multitude represents the people 
 of Galilee, it is evident that, for the present at least, evangelization cannot 
 be further prosecuted in this region. The truth has won its own and repelled 
 the rest. The attitude of the scribes and Pharisees as it appears in Mark 
 7 ; 1-23 points in the Same direction. Cf. ^ 173. 
 
 From this fact, too, it is evident that the time of Christ's suffering cannot 
 be far distant ; and for this the disciples must be prepared. The long north- 
 ern journeys not only provide a way of escape from Galilee, but afford 
 opportunity for teaching the disciples, clarifying their thoughts, and prepar- 
 ing their minds for what is speedily to come to pass. To this purpose are 
 related the confession of Peter, Jesus' announcement of his sufferings, death, 
 and resurrection, and the transfiguration. The faith of the apostles, which 
 had endured the shock of opposition and defection on the part of the people 
 (John 6 ; 66-71), and which had risen to the point of a deliberate and explicit 
 acknowledgment of Jesus' messiahship (Matt. 16:13-20), yet recoils from 
 the announcement that Jesus must die (Matt. 16 ; 21, 22). 
 
 The two ideas, divine messiahship and death at the hands of the leaders 
 of the nation, are to the disciples irreconcilable. Yet it is needful that their 
 faith accept both. And this is, to the three that witnessed it, the lesson of 
 the transfiguration. On the mountain they see the shining forth of his glory ; 
 they hear Moses and Elijah speak concerning his departure, which he was 
 to accomplish at Jerusalem ; they hear the Father's voice attesting the Lord's 
 divine sonship, and bidding them believe his word. Thus the two irreconci- 
 lable ideas are both affirmed by unimpeachable witnesses. Returning from 
 the mountain toward the Sea of Galilee, Jesus repeats the prophecy of his 
 death. Though even now not fully comprehending his meaning, they yet 
 perceive enough to be deeply sorrowful and no longer to contradict. 
 
 Of the three features which were mentioned under Tf 173 as characterizing 
 the second period of the Galilean ministry — active evangelization, organization 
 
1/4 LIFE OF CHRIST 
 
 of the kingdom, instruction of the apostles — it is evident that the third is 
 most prominent in the present period. If we should characterize each of 
 the three periods of the Galilean ministry by the relation of Jesus to the 
 Twelve, they might be designated thus : first period, the gathering of the 
 apostles; second period, the instruction of the apostles respecting the nature 
 of the Icingdom and the training of them in the work of evangelization; third 
 period, the beginning of the preparation of the apostles for the departure of 
 Jesus. 
 
 As respects the attitude of others to Jesus, this is evidently in the main 
 one of dormant opposition, In Galilee Jesus avoids conflict, yet when he 
 tests the temper of the people he finds it unchanged (Mark 8 : ii). 
 
 ^ 208 . Questions and Suggestions for Study. — ( i ) * Relate the 
 conversation between Jesus and his brothers. (2) What evidence 
 is there that his brothers did not believe in Jesus? (3)* How 
 does Jesus compare the importance of hiinself and them? (4)* 
 Describe briefly the Feast of Tabernacles. (5)* What was the 
 main subject of Jesus' teaching at the feast? (6)* What argu- 
 ment does he use to justify his right to do good on the sabbath 
 day? (7) Should there ever have been any need for such an 
 argument? (8)* Why did not the people believe Jesus was the 
 Christ? (9) How does Jesus distinguish between himself and 
 his enemies? (10)* Give the various arguments used by the 
 Jews at this time in favor of and against the messiahship of Jesus. 
 (11) Had there ever been a prophet from Galilee? 
 
 (12)* What charge did the Jews bring against the trustworthi- 
 ness of Jesus? (13)* On what grounds does Jesus defend its 
 trustworthiness? (14)* What is the meaning of the warning of 
 Jesus in John 8:21? (15) How does Jesus account for this 
 failure to believe in him? (16)* What is the meaning of John 
 8:28? (17)* In what sense is Jesus the light of the world ? 
 
 (18)* What, according to Jesus, is the effect of truth ? (19)* 
 What of sin ? (20)* What works of Abraham can all men per- 
 form ? (21) What estimate does Jesus put on himself in John 
 8: 53-58? (22) What is the chief reason today why men do 
 not appreciate Jesus? (23) In what respect is Jesus a deliv- 
 erer? (24)* Collect the descriptions of Jesus given by himself 
 in §§82, 84, 85, and give a brief interjjretation of each. 
 
DISCOURSES AT THE FEAST OF TABERNACLES 1/5 
 
 ^209. Constructive Work. — The student should write chap, xx of 
 his "Life of Christ," following the outline at the head of this chapter, 
 and discussing especially the illuminating and the emancipating influ- 
 ence of Jesus' teaching. 
 
 ^210. Supplementary Topics for Study. 
 
 1. The Feast of Tabernacles: its origin and celebration. 
 
 Edersheim, The Temple, chap. 14; Life and Times of Jesus, Vol. II, pp. 145-60. 
 
 2. The relations of Jesus with his family. 
 
 ^211. Review Questions on the Galilean Ministry. — (i)* 
 Into what three parts is the Galilean ministry divided? (Name 
 the terminal events as given in the part titles.) (2)* Give the 
 chapters or the sections, or the chapters and the sections, of the 
 first of the three periods. (3)* Of the second. (4)* Of the 
 third. (s)* Name the events of the first period which are most 
 important and characteristic. (6)* Of the second. (7)* Of 
 the third. (8)* Describe Jesus' situation at the beginning of 
 the Galilean ministr}' as respects disciples, reputation, attitude 
 of the people, attitude of the leaders of the people. (9)* Char- 
 acterize by its salient features the first period of the Galilean 
 ministry. ( 10)* The second. ( 1 1 )* The third. (12)* Describe 
 Jesus' situation at the end of the first period, at the end of the 
 second, at the end of the third. (13)* What was the general 
 result of the whole ministry in Galilee ? 
 
Part VII. 
 THE PEREAN MINISTRY. 
 
 FROM THE FINAL DEPARTURE FROM GALILEE UNTIL THE FINAL 
 ARRIVAL AT JERUSALEM. 
 
 CHAPTER XXI. 
 
 THE DEPARTURE FROM GALILEE AND THE MISSION OF THE 
 
 SEVENTY. 
 
 §86. The final departure from Galilee. 
 
 Matt. 19 : 1, 2. Mark 10: 1. Luke 9:51-62. 
 
 Matt. 8 : [18] 19-22. 
 §87. The mission of the Seventy. 
 
 Matt. II : 20-30. Luke 10 : 1-24. 
 
 §88. The good Samaritan. 
 
 Luke 10 : 25-37. 
 §89. The visit to Martha and Mary. 
 
 Luke 10 : 38-42. 
 
 •[212. The Records of the Perean Ministry. — The Perean ministry, so- 
 called, is bounded by the departure from Galilee recorded in Matt. 19:1; 
 Mark 10:1, and Luke 9:51 on the one side, and on the other by the arrival 
 at Jerusalem, likewise recorded by all three (Matt. 21:1; Mark 1 1 : i ; Luke 
 IQ : 2g), as well as in John 12:12. In length, however, the several records 
 vary greatly. Mark's account of events between the departure from Galilee 
 and the arrival at Jerusalem comprises but one chapter, the tenth. Matthew's 
 follows Mark's closely, adding some material, chiefly that of 20 : 1-16. Luke's 
 record, on the other hand, covers ten chapters, from 9 : 51 — 19 : 28, of which 
 only 18 : 15-43 is parallel to Mark. A fraction of the remainder is paralleled 
 in Matthew, but in the latter gospel is assigned, not to this period, but to the 
 Galilean ministry and passion week. This whole portion of Luke has some- 
 what the appearance of being a collection of events and teachings largely 
 without reference to their order. Very probably, with the exception of the 
 portions which are parallel to Mark, it constituted one of his documentary 
 sources, introduced here entire. Though there is no better order in which to 
 study these events than that in which Luke has given them, yet the student 
 is scarcely warranted in laying any stress on the order of succession. The 
 events from John's gospel that fall in this period occur chiefly at Jerusalem. 
 
 176 
 
THE DEPARTURE FROM GALILEE 177 
 
 The arrangement of them with reference to the Luke events must be in large 
 part conjectural. The only clue we possess, and this a very uncertain one, is 
 the fact that Luke's narrative suggests two arrivals at Jerusalem preceding 
 the final one, and John likewise intimates the same. In the arrangement 
 which we follow the three arrivals implied in Luke are made to tally with the 
 three implied in John. Yet in view of the possibility that the order of John's 
 gospel is not as it stands chronological (cf. •[ 206), and a like uncertainty con- 
 cerning this portion of Luke, it is possible to affirm confidently no more than 
 that there was in all probability a considerable interval between the depar- 
 ture from Galilee and the final arrival in Jerusalem, which was occupied by 
 Jesus in the evangelization of the regions not yet reached, the instruction of 
 the disciples, and controversy with the Jerusalem leaders. See also ^213. 
 
 ^213. Notes on § 86, Luke 9 : 51-62. — Vs. 51," that he should be 
 received up " : leave the earth for heaven ; the corresponding verb is 
 used in Mark 16:19; Acts i : 2, 11, 22 of the ascension. Luke looks 
 beyond the death and resurrection to the ascension, or includes the 
 former in the latter. " Steadfastly set his face to go to Jerusalem " : 
 set out with fixed purpose to go to the city where he knew that he must 
 die (Matt. 16 : 21 ; i 7 : 22, 23). Vs. 52, " a village of the Samaritans ": 
 evidently therefore it was his intention to make his journey, in part at 
 least, through Samaria. Mark 10:1 says "cometh into the borders of 
 Judea and beyond Jordan," an expression which covers the whole 
 period from the departure from Galilee till the arrival at Jerusalem, 
 and distinguishes Judea from Perea (" beyond Jordan "). Matt. 19 : i, 
 omitting the " and " of Mark, limits the statement to the journey 
 through Perea. Neither Matthew nor Mark mentions the Samaritan 
 incident. Luke evidently has independent sources. "To make ready 
 for him " : provide him a place of lodging, etc.; (f. Mark 6:10; Jesus 
 was evidently traveling with quite a company — a fact which leads us 
 to distinguish this journey from that of John 7 : 10. On vss. 53-56 
 cf. Mark 6:11; Matt. 10 : 23. 
 
 Vs. 58, "the Son of man hath not where to lay his head": a 
 homeless wanderer, made so, however, not by absolute poverty, but by 
 the necessities of his mission, a fact of which Jesus would be especially 
 conscious at this moment, when he had left Galilee behind, and had 
 been repulsed from a Samaritan village. Vs. 59, "Suffer me first to 
 go and bury my father" : we naturally assume that the father was lying 
 dead. But it may be that the man meant to ask permission to remain 
 at home while his father lived, and only after his death to follow Jesus. 
 What circumstances of the man's state of mind or of Jesus' plans jus- 
 tified Jesus' seemingly stern answer we cannot tell. The general 
 
178 LIFE OF CHRIST 
 
 meaning is in any case clear : the kingdom of heaven always has the 
 first claim, and there are circumstances which render the duty of 
 preaching the kingdom so imperative that not even the otherwise 
 imperative duty of showing respect to one's aged or deceased parents 
 can stand in the way of such service. Lesser duties can be left to 
 those who have heard no such voice of duty — those who are still spiri- 
 tually dead. Vs. 61, "to bid farewell to them that are at my house": 
 to linger a little longer before taking the final step, the outcome of 
 which would probably have been that his resolution to follow Jesus 
 would have disappeared. To the first of the three disciples, who was in 
 danger of taking impulsively a step the significance of which he had 
 not considered, Jesus points out the cost and seriousness of disciple- 
 ship ; to the second, its paramount claims ; to the third, the danger of 
 irresolution and the need of prompt decisive choice. 
 
 Matthew also contains two of these three incidents, but places them 
 in the midst of the Galilean ministry, as Jesus returns from the coun- 
 try of the Gadarenes. This he doubtless did to bring them into the 
 chapter which emphasizes the authority of Jesus. 
 
 * 214. Notes on § 87, Luke 10: 1-24. — Vs. i, "seventy others 
 .... two and two .... into every city and village whither he him- 
 self was about to come " : This sentence makes it clear that Jesus planned 
 a quite extensive evangelistic tour, intending himself to visit not less 
 than thirty-five towns, probably many more. Where these towns were 
 Luke does not say, other than that they were between Galilee and 
 Jerusalem. Probably many, perhaps most, of them lay in Perea, as 
 Matthew suggests, or in Judea and Perea, as Mark implies. This was 
 the one territory inhabited by Jews in which Jesus had as yet done 
 little or no work. Knowing that the end of his life is near, he plans 
 a tour which shall reach as fully as may be the one remaining district 
 of I^alestine. This event, therefore, gives character in large part to 
 the whole period. 
 
 On vs. 2 see ^[ 161. Vss. 3-12 are very similar in general purport 
 to the instructions to the Twelve given in Mark 6:8-11. See f 64 
 and ^^160, 161. The most notable peculiarity of this passage (taken 
 up, however, by Matthew in his chap. 10) is the latter half of vs. 7, 
 "the laborer is worthy of his hire," on which compare i Cor. 9: 14 
 with its context, and i Tim. 5:18. 
 
 Vss. 13-16 (parallel to Matt. 11:20-24) the woes upon the cities 
 that did not receive him, Chorazin, Bethsaida, and Capernaum, illustrate 
 both how much of the activity of Jesus is not specially recorded in the 
 
THE MISSION OF THE SEVENTY 1 79 
 
 gospels, and how supreme an emphasis he put upon the significance of 
 the message which he brought. The}' who reject Jesus pronounce on 
 themselves a doom than which there can be none more severe. 
 
 Vs. 17," and the seventy returned " : not necessarily or probably all 
 at once, but in pairs from time to time. Vs. 18, "I beheld Satan as 
 lightning fallen ": rather, beheld Satan . . . .fall; a highly figurative 
 expression for his foresight of the overthrow of Satan's dominion in 
 the world. Vs. 20, "that your names are written in heaven" : /. <?., that 
 you are the accepted children of God ; this fundamental fact is far 
 more than the possession of a particular form of power. 
 
 Vs. 21," didst hide these things from the wise and understanding " : 
 these words must not be separated in thought from those which fol- 
 low. The fact in which Jesus rejoices is that not wisdom and learn- 
 ing are requisite for the reception of the gospel message, but only 
 open-mindedness and childlike simplicity. Or it may be that Jesus' 
 thankfulness is based simply on the fact that it seemed good in God's 
 sight — a thing which he accepted in faith, though unable to understand 
 it. Cf. Matt. 13: 52. Vs. 22, "all things have been delivered unto 
 me of my Father," etc.: a most notable saying of a kind common in 
 the gospel of John, but rare in the other gospels, attested here by its 
 presence in Matthew and Luke, ft is an affirmation of the full author- 
 ity of Jesus as the representative of the Father on earth, of the per- 
 fect fellowship between the Son and the Father, and of the dependence 
 of men upon the Son for knowledge of the Father. 
 
 Vss. 23, 24 (found also, except for the introductory sentence, in 
 Matt. 13 : 16, 17) emphasize the peculiar privilege which the disciples 
 enjoyed in having this revelation. 
 
 Matt. 11:28-30 adds to the material common to both evangelists 
 words which for centuries have brought peace to burdened hearts. 
 When Jesus uttered them we have no certain means of knowing; but 
 of how little consequence that is compared with the words themselves! 
 
 Note the mingling of the severe and gentle sides of Jesus' character 
 in this gospel. 
 
 •[215. Notes on §88, Luke 10:25-37.- Vs. 25, "a. . . . lawyer": 
 a scribe. "Tempted him " : put him to the test, not necessarily mali- 
 ciously. Vs. 28, "this do, and thou shalt live": shalt inherit eternal 
 life (see vs. 25). Vs. 30, "fell among robbers": this road is still 
 infested with robbers. Vs. 34, "pouring on them oil and wine": the 
 usual remedies then for such injuries. Vs. 35, "two pence": two 
 denarii (cf. \ 167). The parable (for such it is in effect, even if the 
 
160 LIFE OF CHRIST 
 
 incident actually occurred as related) answers the question, Who is my 
 neighbor, whom I am to love as myself ? the answer being, in effect, 
 that my neighbor is anyone whom it is in my power to help. Vs. 37, 
 "Go thou and do likewise"; /. e., if you would inherit eternal life, 
 love your neighbor as yourself, count him as neighbor whom you can 
 help, and show your love in readiness to, help. He who does this shall 
 inherit eternal life. This is the same standard that is set up in the 
 Sermon on the Mount, and here as there it is the standard, not the 
 power by which it is to be attained, that Jesus speaks of. 
 
 ^216. Notes on § 89, Luke 10 : 38-42. — Vs. 38, " a certain village " : 
 c/. John 11: 1. Vs. 39, "sat at the Lord's feet": as a pupil. Vs. 40, 
 "cumbered," etc.: distracted, drawn hither and thither with her efforts 
 to entertain Jesus elaborately. Vs. 42, "but one thing is needful": 
 referring primarily to food, as is still more clear if the marginal 
 reading of R. V., "but few things are needful or one," is the correct 
 one. "Mary hath chosen the good part": a play on words, as if 
 Jesus had said, "Mary has chosen the best food, namely, to sit at my 
 feet and be taught." The words of Jesus are at once a gentle and 
 courteous protest against his hostess' making his stay in her house the 
 occasion of elaborate entertainment of him — a thing which, though it 
 sprang from the impulse of love, yet both deprived her of the benefit 
 of his presence there and really dishonored him by assuming that he 
 cared more for fine food than for the joy of imparting truth {cf. John 
 4 : 34). Only an over-literalness, which is false interpretation, can 
 find in them the idea that Jesus objected to their providing or prepar- 
 ing suitable food for themselves or him. 
 
 ^217. Questions and Suggestions for Study. — (i) In what 
 gospel is there the fullest account of the Perean ministry, 
 so-called? (2) What other gospels have some record of it? 
 (3) Did all of the events of this period actually occur in Perea ? 
 If not, in what other regions? (4) Explain the meaning of 
 Luke 9:51. (5) What does vs. 52 imply as to the route which 
 Jesus had intended to pursue? (6) What spirit did the Samari- 
 tans show, and what the disciples? (7) State Jesus' answers to 
 the three disciples that proposed to follow him. (8) Explain 
 the meaning of each answer. 
 
 (9) What does Luke 10 : i show as to Jesus' plans of work 
 at this period? (10) How much time would be required to 
 
HEALING OF THE MAN BORN BLIND 151 
 
 carry out this plan? (ii) What is the general intent of Jesus' 
 instructions to these disciples? (12) On what previous occa- 
 sion had he given similar instructions? (13) For what does 
 Jesus upbraid the cities in which he had labored? (14) What 
 general principle is implied in his comparison of their guilt with 
 that of Tyre and Sidon ? (15) Suggest modern applications of 
 that principle. (16) What principle is implied in Luke I0:i6? 
 (17) Explain Luke 10: 20 {cf. Matt. 10 : 40 ; Mark 9:37). (18) 
 What is the meaning of Luke 10:21? (19) Of Luke 10:22? 
 (20) Of Matt. 11:28-30? 
 
 (21) What led Jesus to tell the story of the merciful Sama- 
 ritan? (22) What did he intend to teach by it? (23) What 
 other words or discourses of Jesus teach substantially the same ? 
 (24) For what did Jesus reprove Martha when he visited her 
 house? (25) What general principle underlies this reproof? 
 (26) Wherein is Jesus' example on this occasion an example to 
 guests in general ? 
 
 •' 218. Constructive Work. — Write chap, xxi of your "Lifeof Christ," 
 bringing out as clearly as you can what Jesus set out to accomplish in 
 this period, explaining the significance of the mission of the Seventy, 
 and discussing briefly the other events of the chapter. 
 
 ^219. Supplementary Topics for Study. 
 
 1. Did Jesus follow any systematic plan for the evangelization of 
 the different parts of Palestine ? 
 
 2. The relation of the seventy disciples to Jesus as compared with 
 that of the Twelve. 
 
 3. A study of Matt. 11:28-30. 
 
 4. The applicability of Luke 10 : 23, 24 to the Christians of today? 
 
 CHAPTER XXIL 
 
 THE HEALING OF THE MAN BORN BLIND, AND OTHER EVENTS IN 
 
 JERUSALEM. 
 
 §90. Healing of the man born blind. John, chap. 9. 
 
 §91. The Good Shepherd. John 10:1-21. 
 
 §92. Christ at the Feast of Dedication. John 10:22-42. 
 
 ^ 220. Notes on § 90, John, chap. 9. — The narrative of this chapter 
 falls into the following somewhat distinct parts: (i) the conversation 
 
152 LIFE OF CHRIST 
 
 between Jesus and his disciples concerning the cause of the man's 
 blindness, etc., vss. 1-5 ; (2) the healing of the man, vss. 6, 7 ; 
 (3) conversation about the man and between him and his neighbors, 
 vss. S-12 ; (4) the discussion of the Pharisees with the man, vss. 13- 
 17 ; (5) discussion with his parents, vss. 18-23 ; (6) second discussion 
 of the Pharisees with the man, vss. 24-34 ; (7) conversation between 
 Jesus and the man, vss. 35-39 ; (8) conversation between Jesus and the 
 Pharisees. With this is evidently connected in thought 10: 19-21 (cf. 
 the similar relation of 7:15-24 to chap. 5). The whole narrative 
 reminds us of chap. 5, in which, as here, Jesus healed a man in Jerusa- 
 lem on the sabbath day, the Jews, learning from the healed man who 
 had healed him, accuse Jesus of breaking the sabbath, and Jesus enters 
 into discussion with them. In both narratives there is the same conflict 
 between the argument that Jesus cannot be a good man because he 
 breaks the sabbath, and the inference that he must be sent from God 
 because of the works that he does. In the extent of the discussion 
 between Jesus and the Pharisees, and in other details, the two events 
 are quite different. The conduct of the man is much more prominent 
 in this narrative, and his character stands out much more distinctly. 
 
 The time of this event is difficult to determine. In John 7 : 14 
 Jesus IS at the Feast of Tabernacles ; in 10 : 22, at the Feast of Dedica- 
 tion. At no point between is there a clear indication of the separation 
 between what happened at the one feast and that which belongs at 
 the other. We may perhaps most safely assume that all of chaps. 9 
 and 10 belong to the Feast of Dedication, though it is altogether pos- 
 sible that the original order of the paragraphs has been disturbed. 
 See ^ 206. 
 
 Vs. I, "As he passed by": for the reasons just indicated, this 
 expression affords no certain indication as to the time and place of this 
 event. Vs. 3, "neither did this man sin nor his parents " : as so often 
 in Jesus' vifords, not to be taken literally ; answering the question of the 
 disciples Jesus says that the man's blindness is not traceable either to 
 his own or his parents' sin. Thus he rejects that theory on the basis 
 of which so many still blame others, torture themselves, or rebel against 
 God, viz.: that every misfortune is a divine punishment of sin. That 
 sin brings suffering Jesus does not deny here, and elsewhere teaches; 
 but not in the sense that each misfortune or item of suffering can be 
 traced back to a particular sin. The greatest sufferers are not neces- 
 sarily the greatest sinners, or children of great sinners. "But that the 
 works of God should be made manifest in him " : the reference is 
 
THE GOOD SHEPHERD I83 
 
 perhaps primarily to the restoration of his sight by Jesus ; but the prin- 
 ciple is broader than this. All suffering has its end, not solely in the 
 punishment or the good of the sufferer, but in the accomplishment of 
 the gracious and far-reaching purposes of God for the world. Vs. 5; 
 cf. John 8: 12. Vs. 6, "made clay of the spittle": cf. Mark 8:23. 
 Vs. 7, "the Pool of Siloam " : still existing, and known as 'Ain Silwan. 
 It is situated outside the city walls at the southeastern corner of the 
 city. The ancient wall approached it much nearer than the modern 
 wall does. Its present dimensions are eighteen feet from east to west, 
 by fifty-five feet north and south, and twenty-five feet deep. It was 
 formerly much larger. It is fed from the so-called Virgin's Fountain, 
 through a tunnel 1,760 feet long, through which the flow is intermittent. 
 An inscription describing the construction of the tunnel was found 
 within it in 1880. 
 
 Vss. 24, 25. The two methods of reasoning referred to above 
 stand out here distinctly. The Pharisees reason that Jesus is a sinner 
 because he does not observe the sabbath according to their notion of 
 its proper observance. The kindliness of his action weighs for nothing 
 with them. Cf. Mark 3 : 1-6. The man with a lively sense of Jesus' 
 kindness to him, and of the greatness of the deed, waives the argument 
 of the Pharisees, and declares that Jesus is a prophet (vs. 17). Which 
 reasoning is right ? Vs. 34, "and they cast him out" : /. e., out of the 
 synagogue (cf. vs. 22), or, in modern phrase, excluded him from the 
 church, excommunicated him. What was involved in it is suggested by 
 Matt. 18:17. 
 
 Vs. 35, "dost thou believe on the Son of God?": the margin "Son 
 of man" is probably the true reading, in which case Jesus asks, in 
 effect, " dost thou believe in me ? " But the man, being unacquainted 
 with this self-designation of Jesus, supposes him to be speaking of a 
 third person. As soon as he learns the meaning of Jesus' question he 
 at once expresses his faith in Jesus. Thus here as elsewhere, what 
 Jesus seeks to gain at first is not an acknowledgment of any proposi- 
 tion concerning him, as that he was the Messiah, or Son of God, but 
 trust in him personally. Definitions come later. Vs. 41, "if ye were 
 blind": z. f., real inability to perceive truth would leave you with- 
 out sin, because without responsibility. But the possession of power 
 to perceive, expressed in their assertion that they saw, but which they 
 did not really use, condemns them. 
 
 ^221. N«tes on §91, John 10:1-21. — This discourse of Jesus on 
 the Good Shepherd falls into three parts: (i) the marks of the 
 
£84 LIFE OF CHRIST 
 
 shepherd in general, as distinguished from the thief and the robber, vss. 
 1-6 ; (2) Jesus the door of the fold, vss. 7-9 (though vs. 8 anticipates 
 the theme of the third part, and is perhaps out of its original place) ; 
 (3) Jesus the Good Shepherd, vss. 10-18. The theme is resumed also 
 in vss. 24-29. 
 
 Vss. 1-6, contrasting the shepherd and the robber in general, 
 emphasize especially the fact that the shepherd enters by the door, the 
 porter opening to him voluntarily, and the sheep following of their 
 own accord, because they recognize his voice. The robber, on the other 
 hand, comes in by stealth or force. In the interpretation of the figure 
 it must be remembered that the shepherd is the type of the king (Jar. 
 23:1-4; Ezek. 34:1-15; Mic. 5:5), and of the messianic king in 
 particular. And while Jesus does not in this paragraph specifically 
 name himself, he is undoubtedly thinking of himself as the shepherd, 
 in contrast with all who had sought to establish their kingdom by 
 force — a thing which was more or less true of many, if not all, past 
 kings of Israel (cf. again Jer. 23: 1-4; Ezek. 34: 1-5; and on vs. 8 
 below), and especially of the false Messiah of his own day. His rule, 
 on the other hand, was not one of force, but of love; he enters the 
 fold by the door, the porter admitting him, and his own sheep gladly 
 following him. By this he is shown to be the true shepherd, the true 
 Messiah of the people. A messiahship of force and violence is by that 
 very fact a false messiahship. And yet it was because he thus came 
 that the leaders of the people rejected him. 
 
 Vss. 7, 9 constitute parenthetically a distinct parable from 1-6, 
 making a different use of the illustration of the sheepfold, and apply- 
 ing it specifically to Jesus. He is now presented as the door through 
 which the sheep (not the shepherd particularly) enter in. The two 
 uses of the illustration must not be confused or combined. 
 
 Vs. 8 is probably to be understood as a general characterization of 
 the kings of former times, all of whom in greater or less degree ruled 
 the people for their own profit or pleasure, rather than solely for the 
 good of the people. Jesus is the first true shepherd of the people. On 
 the connection of this verse see above. 
 
 Vss. 10-18, returning to the use of the figure in vss. 1-5, present 
 Jesus specifically as the good shepherd, in contrast with the thief and the 
 mere hireling, emphasizing his voluntary surrender of his life for his 
 sheep. In this he is the exact opposite of the kings who preceded him. 
 Cf. Mark 10:45. Vs. 16 contains one of the few instances in which 
 Jesus refers to his work as extending beyond the nation of Israel. Yet 
 
CHRIST AT THE FEAST OF DEDICATION I85 
 
 cf. John 12 : 20-24 ; Matt. 13 : 38 ; and \ 178. The whole section is 
 a most impressive presentation of Jesus' conception of his messiahship, 
 but without once using the word "Messiah." 
 
 On the charge "he hath a demon," vs. 19, cf. § 55, Marl: 3 : 22, and 
 parallels. 
 
 \ 222. Notes on § 92, John 10:22-42. — Vs. 22, "' the Feast of Dedi- 
 cation " : not one of the most ancient of the Jewish feasts, but instituted 
 by Judas Maccabeus in 164 B. C. in celebration of the re-devotion of the 
 temple to the worship of Jehovah after Antiochus Epiphanes had pol- 
 luted it b}' heathen sacrifices. " It was winter " ; the feast began on 
 the twenty-fifth of the month Chislev (November-December). Vs. 23, 
 " Solomon's porch " : the colonnade on the east side of the temple. 
 See ^75. Vs. 25, "Jesus answered them, I told you, and ye believe 
 not": There is no record in this gospel that Jesus had plainly said to 
 the Jews, " I am the Messiah," and the synoptists imply that he had 
 not done so (Mark 8 : 30 ; 9:9). The meaning of Jesus is doubtless 
 that which the next clause suggests, that his deeds have furnished them 
 the evidence, if they would honestly interpret it for themselves. Cf. 
 Matt. 16:3 and ^181. It was Jesus' aim always to show men what 
 he was by his life, rather than to tell them in words who he was. 
 Mere names would be of little significance unless they stood for right 
 conceptions. Vs. 25, " in my Father's name " : through fellowship with 
 him and with acknowledgment that they are done by his power (John 
 5 : 19 ff.; 6 : 38; 8:16). Vs 26, " ye believe not, because ye are not of 
 my sheep " : you have not that moral sympathy and affinity with me 
 which would lead you to hear and accept my words {cf. vss. 4, 5, 27) ; 
 this is the reiterated thought of this chapter : the shepherd draws to 
 himself his own. Cf. also John 6 : 43. Vs. 28, " and I give unto them 
 eternal life " ; carrying the shepherd-care, so to speak, to its highest 
 power, not only protecting them against such ills as robbers and wild 
 beasts, but securing them a perpetuity of blessed life, even beyond 
 death (cf. John 6 : 40, 47-51). " No one shall snatch them out of my 
 hand " : cf. the last clause of the next verse ; all God's resources defend 
 those who follow Jesus as their shepherd. " I and the Father are one " : 
 one in purpose and power, so that to be in Jesus' care is to be in the 
 Father's also. Vs. 31, "the Jews took up stones to stone him" : cf. 
 vs. 33 ; John 5:18; Lev. 24 : 16. The argument of Jesus in vss. 32-38 
 is this : He asks for what work they are about to stone him ; they 
 answer : Not for works, but for words. Thou makest thyself God. 
 Jesus replies : But my words are not blasphemous. Even men to 
 
l86 LIFE OF CHRIST 
 
 whom the word of God came are in the Old Testament called gods 
 (Ps. 82 : 6); while I, the Father's special messenger to the world, but 
 called myself Son of God. And if in fact my title, Son of God, is to 
 be taken in a sense which makes it higher than their name "gods," it 
 is because my works show that it bears this higher sense. Will you 
 stone me for what my works prove ? Thus here, as constantly, Jesus 
 drives them back from words and names to facts. They demand that 
 he give himself some name and title, and they stand ready to call it blas- 
 phemy. He says : Look at my works ; they are my claim ; believe 
 about me what they prove. 
 
 Vs. 40, " beyond Jordan into the place where John at first bap- 
 tized " : the reference is probably to Bethany beyond Jordan (John 
 I : 2S ; cf. ^65), the first place mentioned in this gospel as the scene of 
 John's work. Notice the incidental testimony of this gospel, in agree- 
 ment with Matthew and Mark, that Jesus spent part of this period east 
 of the Jordan. 
 
 •1^223. Questions and Suggestions for Study. — (i) Into what 
 parts may the story of the healing of the man born blind be 
 divided? (2) What does Jesus imply in his answer to the dis- 
 ciples' question concerning the relation of sin and suffering ? 
 (3) With what feelings ought we to regard the exceptionally 
 unfortunate or suffering? (4) How ought we to look upon our 
 own sufferings? (5) Where is the Pool of Siloam ? (6) 
 Describe and characterize the conduct of the Pharisees with 
 reference to the healed man and to Jesus. (7) The conduct of 
 the parents. (8) The conduct of the man himself. (9) Explain 
 Jesus' question in vs. 35, and the meaning of the man's answer. 
 (10) What was Jesus' general method in leading men to believe 
 in him ? 
 
 (il) Into what three jjarts is the section on the Good Shep- 
 herd (John 10 : 1-18) to be divided ? (12) What is the main 
 thought of the iirst part? (13) Of the second part? (14) Of 
 the third? (15) What conception of messiahship does the 
 whole discourse present? (16) In what passage in Mark does 
 Jesus present the same thought ? (17) To what does Jesus refer 
 in vs. 16 ? 
 
CHRIST AT THE FEAST OF DEDICATION 1 87 
 
 (18) When was the Feast of Dedication held? (19) What 
 was Solomon's porch and where was it? (20) What is the 
 meaning of Jesus' answer to the demand of the Jews for a defi- 
 nite statement whether he was the Christ ? (21) Explain the 
 argument of vss. 32—38. (22) To what place did Jesus retire 
 after this conversation ? 
 
 ^ 224. Constructive Work. — Write out chap, xxii of your "Life of 
 Christ," following the outline of sections, but bringing out clearly the 
 attitude of the Jews toward Jesus in the matter of his healing of the 
 blind man, and the hearing of words of Jesus concerning himself as 
 the Shepherd on the question the Jews were continually asking, viz., 
 whether he was the Messiah. 
 
 ^225. Supplementary Topics for Study. 
 
 1. The references in the fourth gospel to localities in and about 
 Jerusalem. 
 
 2. The feasts of the Jews referred to in the fourth gospel. 
 
 3. Jesus' conception of suffering as related to messiahship. 
 
 4. The general Jewish thought about the relation of suffering and 
 sin. 
 
CHAPTER XXIII. 
 
 DISCOURSES IN PEREA. 
 
 §93. Discourse on prayer. Luke 11:1-13. 
 
 §94. Woes against the Pharisees uttered at a Pharisee's table. 
 
 Luke II : 37-54- 
 §95. Warnings against the spirit of Pharisaism. 
 
 Luke, chap. 12. 
 §96. The Galileans slain by Pilate. Luke 13 : 1-9. 
 
 §97. The woman healed on a sabbath. Luke 13:10-21. 
 
 §98. The question whether few are saved. Luke 13 : 22-30. 
 §99. Reply to warning against Herod. Luke 13:31-35. 
 
 ^226. Notes on §93, Luke 11 :i-i3. — This section falls into two 
 divisions: (i) the Lord's prayer; (2) arguments for answers to prayer 
 drawn from human experience. Vs. i. The exact time and place we 
 cannot fix. Notice that the request is suggested by two facts, the (often 
 repeated) example of Jesus and the instruction of John, formerly the 
 teacher of some of the disciples of Jesus. It was the habit of rabbis to 
 teach prayers to their followers. What sort of prayer John taught his 
 disciples we do not know. Vs. 2, " When ye pray" : These words do 
 not mean that one should always use the following phrases, but that one 
 should pray in the same spirit and for the same class of things. What 
 these permissible objects of prayer are may be seen by an analysis of 
 the prayer. They are : (i) a universal recognition of God's presence and 
 character; (2) the establishment of fraternal human relations through 
 the better relations of men to God ; (3) the satisfaction of legitimate 
 physical needs ; (4) personal fellowship with God through the forgive- 
 ness of sins; (5) protection from temptation. In other sayings Jesus 
 makes God's forgiveness depend upon one's own willingness to forgive 
 (Matt. 6 : 14, 15). Notice that although these petitions cover so much of 
 the interests of one's life, they are all morally right, and none of them 
 " tempts " God (cf. Matt. 4 : 7). Vs. 5 introduces the first of two a fortiori 
 arguments in favor of prayer. The first is drawn from the ordinary 
 experiences of neighbors. The transition is in vs. 9. If a selfish, lazy 
 neighbor will yield to repeated requests, how much more may a generous 
 heavenly Father be expected to regard prayer ? Therefore one should 
 feel courage to ask him for the things one needs. Vs. 11 introduces 
 
 189 
 
I go 
 
 LIFE OF CHRIST 
 
 the second a foriio?i argument. It is drawn from the impulses of 
 human fathers. They cannot mock their children. (The stone, etc., 
 resembled somewhat the loaf of bread, etc.) How much more may the 
 heavenly Father be trusted not to mock those who ask for the Holy 
 
 RUINS OF A SYNAGOGUE AT KEFE BIE'lM 
 
 Spirit, or, as Matt. 7: ii says, "good things"? Notice how Jesus thus 
 suggests that we may come to appreciate the moral nature of God by 
 a study of the best impulses of men. 
 
 ^ 227. Notes on §94, Luke 11 : 37-54. — Vs. 37, "a Pharisee asked 
 him to dine" : Apparently this was before the break between Jesus and 
 the religious leaders. Vs. 38, "had not first washed" : z. ^., ceremo- 
 nially cleansed himself; cf. Matt. 15 : i ff. Vs 41, "give for alms those 
 
DISCOURSES IN PEREA iQl 
 
 things which are within": /'. e., within the dishes, or that personal 
 sympathy and love that is within one's self. By this saying Jesus sub- 
 stitutes philanthropy for the ceremonial purification of vessels. To 
 possess the spirit of sacrificing love is better than to observe all religious 
 regulations, no matter how punctiliously. Vs. 42 introduces the first 
 of a series of severe criticisms upon Pharisaism. While rightfully 
 applying the Jewish law of tithing, the Pharisees had allowed a regard 
 for insignificant prescriptions to blind them to the moral fundamentals 
 of the law. Excessively conscientious people are always liable to such 
 mistakes. Vs. 44, " tombs which appear not," etc.: There was noth- 
 ing more ceremonially defiling than a corpse. By his comparison 
 Jesus implies that the teaching of the Pharisees was likely to injure 
 people without their being aware of it. Vs. 45, " lawyers" : professional 
 interpreters of the Jewish law. but not members of the society of the 
 Pharisees. Vs. 46; cf. Acts 15:10. That for which Jesus censures 
 the lawyers is the besetting sin of all legalists in religion. Vss. 47, 48. 
 Killing the prophets and building tombs for them is a division of 
 labor ! The words are sarcastic. If the Pharisees had really been seek- 
 ing to honor the prophets, they would have observed their insistence 
 upon the inner life and justice and mercy, rather than forms. Vs. 
 49, "wisdom of God" : perhaps referring to some lost book; perhaps 
 equivalent to " God in his wisdom;" perhaps the evangelist's own term 
 for Christ, substituted for "I" in the saying as given by Matt. 23 : 34, 
 just as "Lord " is used by him in vs. 39 {cf. i Cor. i : 24, 30, where 
 the term is used of Jesus). Vs. 53. This stratagem of his enemies was 
 probably suggested by the severity of his language, but Jesus was not 
 to be excited into foolish or treasonable sayings. 
 
 ^228. Notes on §95, Luke, chap. 12. — The collection of sayings 
 of Jesus contained in this chapter consists of warnings against devotion 
 to self-preservation and the pursuit of wealth (vss. 1-2 1); exhortations 
 to trust the heavenly Father under all circumstances (vss. 22-34), and 
 to be active and faithful in the service of the kingdom (vss. 35-48) ; a 
 forecast of the struggles resulting from a devotion to the principles of 
 the kingdom of God (vss. 49-53). Vss. i, 2 evidently are to be con- 
 nected with the attack just made by Jesus upon the pretensions and 
 vanity of the Pharisees. He urges his disciples to beware of the 
 insidious influence of their hypocritical spirit, to be sincere and cour- 
 ageous in their preaching, even at the cost of life itself. Vs. 5, "Fear 
 him": i. e., Satan, though many commentators also make it refer to 
 God. Vss. 6, 7 argue the wisdom of a Christian's trusting the limitless 
 
192 LIFE OF CHRIST 
 
 love of God. Vss. 8-10 teach the vast importance of a man's atti- 
 tude toward Jesus, but most of all toward the Holy Spirit. See ^ 140. 
 Vss. 13-21 contain an epitome of Jesus' estimate as to the relative 
 worth of wealth. Notice that here as elsewhere Jesus refuses to usurp 
 the place of a court of law. His warning is not against wealth in itself, 
 but against the avaricious and materialistic spirit that makes wealth 
 the greatest object of ambition. It should be remembered that the 
 story of the "rich fool" is a parable, not actual history. Vss. 22-34 
 continue the teaching as to the relative worth of wealth and the virtues 
 that should characterize members of the l;ingdom of God. Above all 
 should the disciple of Jesus trust his heavenly Father enough to do that 
 which is right in business. If any teaching of Jesus is beyond misunder- 
 standing, it is that success in business or in any other department of life 
 is to be sacrificed when it is seen to involve selfishness or dishonesty. 
 Even if one die in doing right, Jesus would teach that he should see 
 that death itself is the Father's gift. Vss. 35—40 express teaching as 
 to vigilance in terms of parables based on oriental customs. Notice in 
 particular that service is the form taken by the master's reward. Vs. 41 
 suggests something of the same desire for special privilege shown at 
 other times by the disciples {cf. John 21 : 21; Luke 9 : 46 ; Matt. 18:1; 
 Mark 10 ; 35 ff.; 10 : 28). The reply of Jesus teaches (i) that faithful 
 performance of dut)' is a guarantee of reward, and (2) that punishment 
 for neglect of duty is not averted but mitigated by ignorance. The 
 justice of this teaching is seen from the point of view both of the ser- 
 vant and of the master. For a servant is under obligation to know 
 his master's will. Duty is not the measure of obligation. Ignorance 
 may excuse a failure to serve, but what shall excuse ignorance ? Note 
 especially the great principle enunciated in vs. 48. 
 
 Vss. 49, 50. In these verses we have a striking revelation of the 
 self-consciousness of Jesus. " I came to cast fire " : a reference to the 
 suffering a devotion to his teaching might cause. "I have a baptism," 
 etc.: Jesus seems always, but especially after his break with the Phari- 
 sees, to have lived in full consciousness of his approaching death. 
 Vss. 51-53- Nothing is more characteristic of Jesus than his clear 
 perception of realities, and he could not fail to see that devotion to 
 himself must often result in the severing of family ties. iCf. Matt. 
 10 : 37 ; 19 : 29.) 
 
 Vss. 54-59. In these verses Jesus appeals to men to use the same 
 insight in regard to the kingdom of God and his own teaching that 
 they are accustomed to use in forecasting the weather or in avoiding 
 
DISCOURSES IN PEREA I93 
 
 lawsuits. In particular vss. S7-59 are a plea for the reasonableness of 
 his teaching of love and reconciliation in the light of experience in 
 oriental courts. There is still need of this very argument to convince 
 men that the teachings of Jesus are reasonable. 
 
 ^229. Notes on §96, Luke 13:1-9. — Vss. 1-5, though dealing 
 with different incidents, contain the same teaching : exceptional suffer- 
 ing is no proof of exceptional sinfulness. Here, as in John 9 : 2, 3, 
 Jesus distinctly opposes the opinion, current in his time (and in ours 
 as well), that sickness and misfortune are to be traced directh' to an 
 individual's sin. His position is rather that all men need to repent 
 from a sinfulness that is something more than a delusion, and that the 
 peculiar suffering of any particular man must be referred to the natural 
 (but providential) order of affairs. It is not possible to discover any 
 further information about the slaughter of the Galileans or the acci- 
 dent at Siloam. The latter may possibly have some connection with 
 the aqueduct built b}' Pilate from funds taken from the temple treas- 
 ury (JosEPHUS, Jetvish War, ii, 9 : 4). 
 
 Vss. 6-9 contaiii a parable illustrating the longsuffering of God, but 
 his inevitable punishment of a nation that does not meet its responsi- 
 bilities. 
 
 ^ 230. Notes on §97, Luke 13 : 10-21. — Vs. 1 1, " a spirit of infirmity ": 
 a reflection of the Jewish belief that disease was to be referred to 
 demons. Vss. 14-16 contain another of the unanswerable arguments 
 of Jesus against the pharisaic observance of the sabbath. He does not 
 attack it as an institution, but shows that it is a day which no act of 
 mercy can desecrate. On vss. 18-20 see ^144. 
 
 ^231. Notes on §98, Luke 13:22-30. — The question as to how 
 many should be saved, i. e., join the messianic kingdom, receives from 
 Jesus an answer involving: (i) the statement that, as a matter of fact, 
 few were seeking to enter the kingdom (vs. 24) ; (2) the exhortation 
 to seek to enter the kingdom before it is too late (vss. 24, 25) ; (3) the 
 emphasis of the fact that privilege does not diminish obligation (vss. 
 26, 27); and (4) the prophecy that, to their fearful disappointment, 
 the Jews would not possess the kingdom which they supposed would 
 be theirs (vss. 28-30). The figure is that of a great feast held within 
 a house, entrance to which is dependent upon a genuine acquaintance 
 with the host. 
 
 Tl 232. Notes on §99, Luke 13:31-35- — Vs. 31, "Herod" : /. e., the 
 tetrarch. This conversation therefore must have taken place either 
 in Galilee or Perea. "Would fain kill thee": We have no other 
 
194 LIFE OF CHRIST 
 
 information to this effect, but rather to the contrary (Luke 23 : 8). At 
 the same time, Herod might very well have thought of Jesus as a 
 dangerous successor of John the Baptist. The words of the Pharisees, 
 whether a part of a plot or not, were calculated to induce Jesus to leave 
 the tetrarchy of Herod, and to go into Judea where the hierarchy had 
 more power and could more easily arrest him. Jesus saw the danger 
 that threatened him, and refused to hasten his fate by leaving work 
 unfinished. The sadness of the lament over Jerusalem (vss. 34, 35) is 
 intensified by these circumstances. There were never more cutting 
 words than the last clause of vs. 33. The one fatal place for the mes- 
 senger of Jehovah was in the center of Jehovah-worship. Outside of 
 Jerusalem a prophet was safe ! Notice again Jesus' supreme trust in 
 his divine mission. Incidentally (vs. 34, "how many times," etc.) we 
 have a hint of visits made by Jesus to Jerusalem — a fact mentioned 
 only by the fourth gospel. 
 
 ^1 233. Questions and Suggestions for Study. — In studying the 
 teaching of Jesus one should first of all distinguish between the 
 form of a saying (which is often that of JJebrew poetry) and its 
 real content. On the study of parables see *l 146. Many fool- 
 ish interpretations have sprung from giving too much prominence 
 to single words and figures of speech. 
 
 (i)* What are the chief classes of things for which Jesus 
 taught his disciples to pray ? (2)* What arguments does Jesus 
 use to prove that one may believe God will answer pra3'er ? (3) 
 What elements in man's nature do we believe must in some way 
 resemble elements in God's nature? (4) How, then, may we 
 grow more like God? (See Matt. 5 143-48.) 
 
 (5)* What were the circumstances under which Jesus accused 
 the Pharisees of hypocrisy ? (6) * What was the most serious 
 charge he brought against them? (7) Are Christian people 
 ever guilty of the same error? (8) How does a man who per- 
 verts religion injure others? (9)* What did Jesus say about 
 the lawyers? (10) Are educated people today liable to the 
 same charge? (11) If so, how would Jesus say they could 
 avoid it ? (See John 3 : 3-6. ) 
 
 (12)* What illustrations does Jesus use to show the all- 
 embracing love of God ? ( 13)* What is it " to confess " Jesus ? 
 
DISCOURSES IN PEREA Ig5 
 
 (14)* What does Jesus teach in Luke 12; 13-34 about getting 
 rich? (15)* What about the responsibility of Christians? 
 (16)* Did Jesus expect that all of his followers would escape 
 suffering? (17)* What appeals does he make to ordinary fore- 
 sight to induce men to follow his teaching? (18) Are these 
 teachings of Jesus capable of being put into operation today ? 
 
 ( 19)* W'hat does Jesus teach about the relation of suffering 
 and sin ? (20)* What about God's attitude toward a nation 
 that is not living up to its privileges and responsibilities ? 
 
 (21)* What is Jesus' position as to doing good on the sab- 
 bath? (22) What was that of the Pharisees ? (23)* Describe 
 the figure Jesus uses in Luke 13 ; 22-30 to set forth the condi- 
 tions of entrance into the kingdom of God. (24) What is the 
 great prerequisite? (See vss. 25-27.) (25)* Who does Jesus 
 predict will enter the kingdom ? 
 
 (26)* What danger would have threatened Jesus if he had 
 fled from Herod ? (27)* What evidence have we that Jesus 
 forecast the future accurately ? (28)* Why did Jerusalem kill 
 the prophets ? 
 
 ^234. Constructive Work. — Write chap, xxiii o£ your "Life of 
 Christ," noting especially the teaching of Jesus as to (i) prayer, (2) 
 wealth, (3) loyal vigilance, (4) self-sacrifice, (5) trust in the fatherliness 
 of God. 
 
 ^235. Supplementary Topics for Study. 
 
 1. The great dinners of the Jews. 
 
 2. A comparison of the passages from Luke used in this chapter 
 with their parallels in Matthew and Mark. 
 
 The footnotes of Stevens and Burton's Harmony will make this easy. 
 
 3. Customs of the Arabs in connection with giving feasts. 
 
 CHAPTER XXIV. 
 
 DISCOURSES IN PEREA (CONTINUED). 
 
 § 100. Discourse at a chief Pharisee's table. Luke 14 : 1-24. 
 
 §101. Discourse on counting the cost. Luke 14 : 25-35. 
 
 § 102. Three parables of grace. Luke, chap. 15. 
 
 § 103. Two parables of warning. Luke, chap. 16. 
 
 § 104. Concerning forgiveness and faith. Luke 17 : i-io. 
 
196 LIFE OF CHRIST 
 
 ^236. Notes on § 100, Luke 14 : 1-24. — Vs. i. It is impossible to 
 say just when tlnis incident occurred, but it must have been before 
 Jesus had completely broken with the hierarchy and scribes. "On a 
 sabbath" : The Jews often feasted on the sabbath. " Watching him " : 
 probably with suspicion as well as curiosity. Vs. 4. The Pharisees 
 did not allow unnecessary healing on the sabbath ; /. e., of those cases 
 which could safely be postponed until the next day. Apparently they 
 were ashamed to air their heartlessness, or too morbidly conscientious 
 to say it was lawful thus to break the sabbath. Vs. 5. Jesus here 
 makes use of his favorite method of attack upon pharisaic pedantry, 
 the appeal to the exceptions made by the rabbis themselves. Cf. Luke 
 13 : 15. Vss. 7-1 1 are best understood by a reference to the habits of 
 the Jews at elaborate feasts, to which an entire village might be invited. 
 The guests were assigned seats in accordance with their social impor- 
 tance, the most honored being within the house on the raised platform, 
 and the others being given places in the house and the court, the 
 beggars and the dogs disputing over the fragments in the streets. 
 Unless especially conducted by the host, each guest would take his 
 place according to his own estimate of his importance in the social 
 scale. Jesus uses this social custom as an illustration of the advantages 
 accruing to the man of small pretensions. Vs. 11 states the moral 
 principle the social custom illustrated. Vss. 12-14 contain advice for 
 hosts. Here, as in so many of the sayings of Jesus, we must make 
 allowance for the form of the statement. Jesus is not condemning 
 family meals or dinner parties composed of one's friends, but is rather 
 teaching that hospitality should not become a means of selfish advance- 
 ment and should be extended to those upon whose repayment one 
 cannot count. Vs. 14, "the resurrection of the just" : i. e., in the com- 
 pleted messianic kingdom. 
 
 Vss. 15-24 contain a parable suggested by the complacent remark 
 of vs. 15. Jesus apparently saw that the speaker judged that the Jews 
 would unquestionably have a share in the "great feast" of the king- 
 dom. The parable was intended to show that no people had a 
 monopoly of the divine favor. On the general principle of interpret- 
 ing the parable see ^[ 146. It is customary among the Arabs to send 
 out two invitations to a great feast, one several days before the event 
 and one on the morning of the appointed day. If the guest disregards 
 the second invitation, it is interpreted as a deadly insult. The excuses 
 pleaded in the parable would not be accepted as sufficient. The elements 
 of the parable are easily identified : the feast is the kingdom and the 
 
DISCOURSES IN PEREA 
 
 197 
 
 host is God; "those that were bidden" are the Jews; those in the 
 streets, the despised people; those out in the lanes and hedges, the 
 even more despised gentiles. The teaching, therefore, is clear : the 
 religious party of the Jews who would naturally have been expected to 
 enter the kingdom had despised it, and their places were to be filled 
 by the despised masses and the gentiles. The lesson is as much 
 needed today as in the time of Jesus. 
 
 ^■237. Notes on §101, Luke 14:25-35. — The illustrations of Jesus 
 here contained were in- 
 tended to prevent the 
 multitudes' taking him as 
 the Christ of their mis- 
 taken hopes. As such he 
 would have been expected 
 to give them only pleas- 
 ures. The kingdom of 
 God, Jesus tries to get 
 them to see, involved 
 sacrifice, and no man 
 should undertake to join 
 it unless he was ready to 
 endure suffering. His 
 words, therefore, are a plea 
 for calm forethought on 
 the part of any person 
 who is considering really 
 becoming his disciple. 
 
 ""238. Notes on §102, Luke 15:1-32. — The three parables con- 
 tained in this chapter have one teaching in common : God rejoices at 
 the repentance of any man, be he never so humble or depraved. The 
 occasion of the teaching is given by Luke in vss. i, 2. To appreciate 
 the attitude of the Pharisees, see John 7 : 49. The elements to be 
 noted in each parable are : (i) something apparently of little value is 
 lost, (2) is found, and (3) its recovery is a source of joy. Vss. 3-7. 
 Note the comparatively little worth of one sheep in a flock of a hundred, 
 the effort made for its recovery, the celebration at its rescue, and the 
 analogy drawn by Jesus. Vss. 8-10. Note the same points as regards 
 the coin. This parable becomes a little more intelligible when one 
 recalls the windowless house of the masses in Christ's time, and the 
 habit of poor women to wear their little fortunes strung about their 
 
 TRAVELING DRESS IN PALESTINE 
 [Weiss, Kost'ini!kund£\ 
 
LIFE OF CHRIST 
 
 necks. Vss. 11-32 contain perhaps the most perfect parable spoken 
 by Jesus. But it is a parable, and is not to be treated in any other 
 way than the other two. It, like them, is concerned with the joy 
 caused by the recovery of that which has been lost. It cannot be 
 safely used to illustrate more than the same inestimable teaching as to 
 God already given in vss. 7 and 10. But, at the same time, it is far 
 
 more eloquent than either of the other 
 two parables. It is a son that was lost, 
 a father that rejoiced. Vs. 12, "Give 
 me the substance," etc.: It was custom- 
 ary for an aging father to divide his 
 property among his sons before his 
 death. The younger son was, there- 
 fore, asking only that the act be antici- 
 pated in his case. He would have 
 received one third of the estate. Vs. 16, 
 "husks": the horn-shaped pods of the 
 carob tree. That he should come lo this 
 calling and this food shows the depth 
 of the son's misery. Vs. 17, "came to 
 himself": the father could not find 
 him, for he was lost, but the son, unlike 
 the sheep or coin, could find himself. 
 Note the consistency of the portrait : 
 the very physical craving that had led 
 him through extravagance into misery 
 now leads him toward home. Vs. 20. The father's impulsive for- 
 giveness and (vs. 23) joy mark the culmination of the parable. Vss. 
 25-32, with their striking portrait of a selfish, Pharisee-like man's 
 inability to think of anyone but himself or see anything but the dark 
 past of his brother, onl}' make the father's love and gladness over the 
 recovered son the more attractive. And God loves like the father. 
 
 1| 239. Notes on § J03, Luke 16 : 1-31. — Both of the parables in 
 this passage are concerned with the right use of wealth (cf. especially 
 vs. 14). The "parable of the unjust steward " enforces the power of 
 wealth to make friends. The illustration chosen is that of the agent 
 of a landed proprietor who is about to be discharged for dishonest 
 practices. Vs. 6, "thy bond," probably better " lease" : in which the 
 amount stipulated was evidently paid in kind. Vs. 6, " hundred meas- 
 ures" (or baths): perhaps 875 gallons, worth §50. Vs. 7, "hundred 
 
 AN ORIENTAL SALUTATION 
 [Neil, Pictured Palestine~\ 
 
DISCOURSES IN PEREA IQQ 
 
 measures" (or t-ors) : about i,ooo bushels. By thus reducing the rent 
 the agent was naturally recognized as having a share in ttie gain 
 accruing to the tenant (vs. 4). Vs. 8, "his lord commended the unjust 
 steward" : In the original "his" is " the," and it is held by some that 
 "lord" refers to Jesus. In any case, the commendation does not make 
 the man's action honest, but simply calls attention to the fact that the 
 agent had used property to gain friends. Vs. 9. This power Jesus 
 says should be used by his disciples, but not for low, selfish ends 
 (" eternal tabernacles ") or by dishonest means. The last point is 
 enforced strongly in vss. 10-13, i" which Jesus, by way of correcting 
 any possible misunderstanding of his illustration, shows that the use of 
 wealth is an indication of character, and that in all events it must be 
 so used that by its aid one may the better serve God (vs. 13). Wealth 
 like prudence (vs. 8) is to be at the service of the king. 
 
 Vss. 14-18 are a collection of sayings of Jesus not altogether con- 
 nected in thought. Note the contempt shown by the Pharisees for the 
 teaching of Jesus as to the right use of wealth, and his terrible accusa- 
 tion of wilful hypocrisy (vss. 14, 15). On vs. 16 see ^, 132. 
 
 Vss. 19-31. In this parable Jesus teaches the penalty of a selfish 
 use of wealth. The rich man has not the prudence of the dishonest 
 agent, for he does not use his wealth to make friends even by charity. 
 The parable is intended to set forth the certain punishment of such a 
 man, but its details are, of course — just because it is a parable — not 
 to be taken literally. Vs. 19 portrays the luxurious selfishness of the 
 rich man, and vss. 20, 21, the miserable beggary of Lazarus. Vs. 23, 
 " Hades" : generally the abode of the dead. x\t this point begins the 
 use of current Jewish eschatological terms. Vs. 25 contains one of the 
 chief elements in the story, vss. 27-31 its application to the people. 
 The teaching is clear : Moses and the prophets alike taught the duty of 
 caring for the poor. If the Jews did not follow such teachers, their 
 case was hopeless. Nothing could lead them to more generous action 
 — not even a man sent back from death. Thus does Jesus answer the 
 scoffings of vs. J 4. Wealth selfishly used brings not only misery in 
 this world to those who are poor, but misery in the next to its owners. 
 
 ^240. Notes on §104, Luke 17:1-10. — Jesus here insists on two 
 great elements of his teaching : the sin of making the moral life harder 
 for others (c/. Matt. 18:6, 7 ; Mark 9 : 42) and the duty of forgiveness. 
 Vs. 3, however, makes it plain that Jesus does not intend that the most 
 forgiving person shall blind himself to the fact of sin. Vs. 4. The 
 teaching is even more strongly put in Matt. 18:21, 22. In vss. 5-10 
 
200 , LIFE OF CHRIST 
 
 are contrasted two opposing conceptions of religion. In vss. 5, 6 is 
 that of Jesus himself, faith ; and in vss. 7-10 there is that of the 
 Pharisees, fulfilment of commands. Neither teaching is given in a 
 form which it would be impossible to misinterpret, but when once 
 allowance has been made for the pedagogical exaggeration of statement, 
 this great truth appears : to live the ideal life taught by Jesus, one 
 needs to have within oneself an active principle which will prompt to 
 deeds, rather than to submit to a lawgiver who will enforce the pre- 
 cise rule of the hour. In the man of faith there is a power which is 
 immeasurable; for the man of mere obedience, ability simply to per- 
 form tasks. 
 
 ^241. Questions and Suggestions for Study. — ( i ) * What was 
 the objection of the Pharisees to Jesus' healing a man on the 
 sabbath ? (2)* How does Jesus justify his act of mercy ? (3)* 
 What virtue does Jesus enforce by his words about finding one's 
 seat at a dinner? (4) Should one be humble for the sake of 
 being humble? (5)* What does Jesus teach about the real 
 nature of hospitality? (6)* What parable does Jesus use to 
 teach concerning those who will not, and those who will, become 
 members of the kingdom of God ? 
 
 (7)* How does Jesus enforce the need of counting the cost 
 of becoming his follower ? (8) What is the relation of self- 
 sacrifice to love ? 
 
 (9)* What truth do the three parables of Luke, chap. 15, 
 teach? (10)* What different aspects of this truth does each par- 
 able illustrate? (11) Compare the attitude of the Pharisees with 
 that of the elder brother. (12) Recall other sayings of Jesus 
 in which God's love is taught. (13)* Give the parable of the 
 dishonest steward and point out the one truth that it illustrates. 
 (14)* How does Jesus guard the parable from being interpreted 
 as commending dishonesty ? (15)* What was the attitude of 
 the Pharisees toward the teaching of Jesus as to the right use of 
 wealth ? (16)* How does Jesus illustrate the misery that comes 
 from a selfish use of wealth ? 
 
 IT242. Constructive Work. — Let the pupil write chap, xxiv of his 
 " Life of Christ," especially considering the teaching of Jesus upon 
 
THE RAISING OF LAZARUS 201 
 
 the conditions of becoming a member of the kingdom of God, and the 
 right use of wealth. 
 
 % 243. Supplementary Topics for Study. 
 
 1. The laws of inheritance among the Jews. 
 
 See Hastings, Dictionary of the Bible, article ■' Heir ; " also SiMCOX, Expositor, 
 Third Series, Vol. X, pp. 122-36. 
 
 2. The teaching of Jesus as to wealth. 
 
 Mathews, Social Teaching of Jesus, chap. 6 ; Peabody, A^ew World, June, 1900. 
 
 3. The dangers to which religious people are exposed as illustrated 
 by references to the Pharisees in this chapter. 
 
 CHAPTER XXV. 
 
 THE RAISING OF LAZARUS, AND ITS EFFECT ON THE JEWS. 
 
 §105. The raising of Lazarus. John 11:1-46. 
 
 §106. The withdrawal to Ephraim. John 11:47-54. 
 
 T244. Notes on § 105, John 11:1-46. — The narrative of the rais- 
 ing of Lazarus falls into four parts : (a) the message to Jesus and the 
 conversation of Jesus with his disciples, vss. 1-16; (/;) the conversa- 
 tion between Jesus and the two sisters, vss. 17-37 ; f^) Lazarus called 
 forth from the tomb, vss. 38-44; (d) the effect on the Jews, vss. 45, 46. 
 
 Vs. I, "Bethany" : a village on the eastern slope of the Mount of 
 Olives, now known as El 'Azariyeh, and, as vs. iS says, fifteen fur- 
 longs, a little less than two miles, from Jerusalem. See more fully in 
 notes on §§ 118, 119. Vs. 2 refers to the event of John 12 : 1-3. The 
 most noteworthy element of this part of the narrative is Jesus' expres- 
 sion of confidence that he could be in no real danger while he was in 
 the path of duty (vss. 8-10). The "twelve hours in the day" are the 
 symbol of a man's appointed time of work, during which his path of 
 duty is plain before him. While they last he need not stumble. It is 
 only when he undertakes to go forward with no light of conviction on 
 his path — in other words, turns aside from the path of duty — that 
 real danger begins. 
 
 Vss. 4-7 and 15 raise the difficult question why Jesus, when he had heard 
 of Lazarus' sickness, tarried still two days where he was. Was it that he 
 might arrive after the death of Lazarus, or, if (as vss. 6, 17 suggest) he were 
 already dead, that there might be no possible doubt of the fact, and so the 
 glory of God might be more manifest (vs. 4) ? The narrative perhajjs sug- 
 gests this on the surface. But it is difficult for us to believe that this was 
 
202 LIFE OF CHRIST 
 
 actually Jesus' intention. It was contrary to his general principle and prac- 
 tice (see •] 59) to create opportunities for the display of his power. And we 
 are constrained to believe that he had other reasons for his delay, perhaps, 
 as vss. 8-10 suggest, that he might be clear what the path of duty — the will of 
 his Father — was. That he foresaw his death is perfectly clear. But he may 
 well have hesitated, and waited for light on the question whether it was yet 
 time to precipitate that death, and whether it was his duty, in the face of 
 possible death, at this time to go into the immediate vicinity of Jerusalem. 
 In the end he decides that it is his duty to go. That he should avail him- 
 self of the situation which the delay created to strengthen the faith of his 
 disciples (vs. 15) is only what we should expect. How he learned of the 
 death of Lazarus (vss. 1 1 ff.) the narrative gives us no means of knowing. 
 
 In his conversation with the sisters (vss. 17-37) the effort of Jesus 
 is directed toward convincing them that in him is the power of eternal 
 life, and in faith in him the guarantee of it. They already believe 
 that he is the Christ (vs. 27), that he can cure sickness and so prevent 
 death (vss. 21, 32), and Martha has at least a hope that God will in 
 answer to his prayer raise up the dead, anticipating that resurrection 
 of the last day for which she looks (vs. 24). But Jesus would have 
 her see that for him who has faith in him the victory is already 
 achieved ; that life in him is itself and in its nature eternal life, of 
 which death is but an insignificant interruption (vss. 25, 26). Fellow- 
 ship with God is the basis of eternal life (John 17:3), and faith in 
 Jesus creates such fellowship. 
 
 Vss. 3S-44, which relate the raising itself, illustrate the sympathy 
 of Jesus with sorrow, and indicate the conditions under which Jesus 
 wrought all his deeds of power. See especially vs. 41, and cf. John 
 5 : 19 ff. Vs. 39, coinpared with vs. 17, reflects the fact that burial in 
 that country took place, for sanitary reasons, on the same day as death. 
 
 Looking at the whole event in the light in which the narrative 
 itself places it, we see in it a manifestation of the glory of God, i. e., 
 of his power and goodness, through his Son, and especially a revelation 
 of the impossibility of death, save as an incident in an endless life, to 
 one who has faith, and consequently life, in Jesus, the Son of God. 
 
 ^245. Notes on §106, John II : 47-54. — Vs. 47, "the chief priests 
 therefore and the Pharisees " : the chief priests being mostly Saddu- 
 cees (Acts 5:17), this coalition was a union of two elements which 
 were usually antagonistic to one another, though there were repre- 
 sentatives of both parties in the Sanhedrin. Up to this time the 
 opposition to Jesus in Jerusalem had come from the Pharisees, though 
 Matthew mentions both parties as opposing him in Galilee (Matt. 
 
THE RAISING OF LAZARUS 203 
 
 i6 : i). Now they unite against him in Jerusalem also, and (vs. 52) 
 from this time seek to compass his death. The reason for opposing 
 him, given in vs. 48, is a political one, and as such seems to reflect 
 especially the thought of the Sadducees, they rather than the Pharisees 
 being moved by political motives. What the Sadducees feared was a 
 messianic movement, which the Romans would treat as treason, and 
 as so dangerous as to require the taking away from the Jews of all 
 semblance even of independence. The words of Caiaphas, vss. 49, 50, 
 are, as an expression of his thought, those of the sheerest worldly 
 wisdom. Rejecting instantly the policy of letting him alone, by which 
 they might possibly incur the displeasure of the Romans, he proposes 
 to put him out of the way, judging it every way better to sacrifice one 
 man than to risk the peace of the nation. To the evangelist the 
 words so appropriately and exactly describe the actual mission of 
 Jesus that he can only account for them as spoken by inspiration, 
 itself to be accounted for by the sacred office that Caiaphas held. 
 The conception of the high priest as the medium of divine communi- 
 cation, and the idea of unconscious prophecy, both belong to Jewish 
 thought. 
 
 "The Jews" among whom Jesus walked no more (vs. 54) are prob- 
 ably those of Jerusalem. The city of Ephraim (vs. 54) to which he 
 retired is probably the Ophrah (Josh. 18 : 23) and Ephron or Ephrain 
 (2 Chron. 13:19) of the Old Testament, the probable site being at 
 Et-Taiyibeh, about four miles northeast of Bethel. (See Robinson, Bib. 
 Res., Vol. I, p. 447 ; Smith, Historical Geography, p. 352 ; and Bible 
 Dictionaries.) Jesus had faced necessary danger to come to Bethany, 
 but this task done he retires, assured, no doubt, that the time had not 
 yet come for the accomplishment of his final task in his own death. 
 Cf. John II : 9, 10. 
 
 ^ 246. Questions and Suggestions for Study. — (i)* Where is 
 Bethany ? (2) What other place of the same name is mentioned 
 in this gospel? (3)* What previous mention has there been of 
 the family at Bethany? (4) Where are they mentioned later? 
 (5) Relate the conversation of Jesus with his disciples when they 
 heard the news that Lazarus was sick. (6)* State the important 
 principle which Jesus expressed concerning duty and danger. 
 (7)* Suggest modern applications of this principle. (8) Relate 
 the conversation between Jesus and the two sisters. (9)* What 
 
204 LIFE OF CHRIST 
 
 great truth was Jesus endeavoring to impress upon their minds ? 
 
 (10) On what can we rest our hope of a blessed immortality? 
 
 ( 1 1) * What use does Jesus make of this whole incident ? 
 (12)* What was the twofold effect on the Jews of the rais- 
 ing of Lazarus (John 1 1 : 45, 47 ff.) ? (13) Whose thought does 
 vs. 48 express ? Explain it in the light of the political status 
 of Palestine. (m)* What did Caiaphas mean by his words in 
 vs. 50? (15)* What great truth does the evangelist find in the 
 words? (16) Had Jesus himself perceived and expressed this 
 truth? If so, where? (17) To what place did Jesus withdraw? 
 (18) What motive led him to do so? (19) If, as has already 
 appeared, Jesus had before this foreseen that his death was neces- 
 sary, why did he at this time retire from danger? (20)* In 
 what attitude toward his own death does Jesus appear in this 
 whole chapter ? 
 
 ^ 247. Constructive Work. — Write a brief account of the raising of 
 Lazarus (chap, xxv), bringing out the use which Jesus made of the 
 events, and the relation of them, in his mind and in fact, to his coming 
 death. 
 
 ^ 248. Supplementary Topics for Study. 
 
 1. The differing attitudes of the Pharisees and Sadducees respect- 
 ively to Jesus; the ground of the opposition of the Pharisees to him ; 
 and of the Sadducees. 
 
 2. The several instances of Jesus' raising persons from the dead ; 
 the gospels that record each; the distinctive characteristics of each 
 event. 
 
 CHAPTER XXVI. 
 
 FURTHER TEACHINGS IN PEREA. 
 
 § 107. The ten lepers. Luke 17 : 11-19. 
 
 § loS. The coming of the kingdom. Luke 17 : 20 — 18 : 8. 
 
 § 109. The Pharisee and the publican. Luke 18 :9-i4. 
 
 • 249. Notes on §107, Luke 17:11-19. — Vs. 11, "on the way to 
 Jerusalem .... through the midst of Samaria and Galilee": This 
 language evidently places Jesus at some distance from Jerusalem. On 
 the difficulty of arranging events in this period and the basis of the 
 arrangement here followed see ^212. Vs. 19, "thy faith hath made 
 
FURTHER TEACHINGS IN PEREA 2O5 
 
 thee whole" : this language in itself might refer to bodily healing or to 
 a spiritual salvation, such as the forgiveness of sins. Cf. Mark 5 : 34 ; 
 Luke 7 : 50, the language being in both cases the same as here. 
 But in view of the fact that this man had in common with the other 
 nine already been physically healed, the probability is that the lan- 
 guage here refers to a spiritual healing. Gratitude to Jesus, carrying 
 with it recognition of God as the source of his blessing (vs. iS), wak- 
 ened the desire for something higher and, as we may infer from Jesus' 
 words to him (vs. 19), faith that in this too Jesus was the mediator of 
 God's blessing. The incident illustrates again the principle, repeatedly 
 exemplified in the gospels, "according to your faith be it unto you." 
 Cf. ^^ 154, 155. What men believed Jesus could do for them he 
 wrought ; for the nine who believed he could heal leprosy, physical 
 healing ; for the tenth who was quickened through gratitude to a larger 
 faith, a corresponding spiritual blessing. -Men's faith never outran, 
 never outruns, the ability of Jesus, or God's willingness through him 
 to bless them. 
 
 •^250. Notes on §108, Luke 17 ;2o — 18 :8. — The first part of this sec- 
 tion deals with the question so interesting to all Jesus' contemporaries: 
 When will the kingdom of heaven come, and what are the signs of its com- 
 ing ? Jesus' first answer is that it does not come with watching for it, 
 /. e., they will not see it who think to find it by searching for it ; which is 
 illustrated in the fact that, while they were asking when it would come, 
 it was already present. " Within you " (vs. 2 1) is probably not intended 
 to emphasize the internal character of the kingdom (true though this 
 is in a sense to Jesus' thought), but that it is already in their very midst, 
 /. (?., "among you." By this statement Jesus corrects the false idea of 
 the kingdom as a new political regime, to be set up on some certain 
 day, presenting the kingdom rather as a new moral order which had 
 already begun. 
 
 Vss. 22-37 speak of the coming of the Son of Man, and affirm that, 
 just as the kingdom is not to be found out by searching for it, being, 
 though present, hidden from those whose eyes are blind to its pres- 
 ence, so it is with the coming of the Son of Man — one event in which 
 the kingdom is manifested. When Jesus is taken away from his dis- 
 ciples, they will long for his presence, and will be tempted to believe 
 those who tell them that he is here or there (vss. 22, 23). But these 
 are false leaders. For the coming of the Son of Man will be open and 
 plain to all, as the lightning that shines from horizon to horizon (vs. 
 24), and not immediate, for the rejection of Jesus must precede 
 
206 LIFE OF CHRIST 
 
 (vs. 25). Yet, though thus open, it will be unexpected, and when the 
 messianic judgment falls it will be on men who are not looking for it 
 (vss. 26-30). How useless, then, to be searching for it in out-of-the- 
 way places ! If one have eyes to see it, the kingdom is already present. 
 And when the Son of Man comes, it will be in an event that all the 
 world will see. 
 
 Vss. 31, 32 probably refer especially to the uselessness and folly of 
 attempting to save one's property when the judgment of God comes 
 upon the nation ; vs. 33, to the general principle that the selfish attempt 
 to save one's self is suicidal. The true wisdom is to live the unselfish 
 life, by which alone one really saves one's self. Then, when disaster 
 comes, it will be no real disaster ; the true self will have been saved, 
 though all else be lost. 
 
 Vss. 34-36 indicate that the messianic judgment will, even though 
 national, discriminate between individuals. Those most closely asso- 
 ciated will be separated : the one taken, the other left; the one saved, 
 the other lost. Vs. 35 answers the question of the disciples as to the 
 place of the coming in enigmatic phrase, meaning that where corruption 
 is there judgment will fall. It is evident that, though Jesus has in 
 mind especially a judgment on the Jewish nation, this is to him but an 
 instance under a general principle. 
 
 Vss. iS; 1-8, the parable of the unrighteous judge, connect them- 
 selves with the con)ing of the Messiah, because that coming was 
 thought of as bringing deliverance of the righteous from their 
 oppressors. The teaching of the parable is stated in vs. i, that men 
 ought always to pray, and not to faint; if even an unjust judge will 
 give justice at length, how much more certainly will the righteous God ; 
 therefore, though he seem to be silent, men ought to trust and wait. 
 Vs. 8 raises the question whether, despite the reason which his dis- 
 ciples have to retain faith in God, this faith will still persevere till the 
 Lord comes again. 
 
 ^251. Notes on §109, Luke 18 .g-^. — The teaching of this parable is 
 so perfectly plain that it calls only for thoughtful meditation. The pub- 
 lican, a confessed and penitent sinner, who can only cry for mercv, is 
 more acceptable to God, possesses more that God approves, than the 
 Pharisee, performing all the duties of morality and religion according 
 to the strict standard of his strict sect, but lacking humility, devoid of 
 the sense of needing anything more. The parable is an expanded 
 form of Jesus' teaching: "Blessed are the poor in spirit, for theirs is 
 the kingdom of heaven" (Matt. 5 13). 
 
CLOSING EVENTS OF THE PEREAiX MINISTRY 20/ 
 
 ^252. Questions and Suggestions for Study. — (i) Tell the 
 story of the ten lepers. (2)* What is the meaning of Jesus in 
 vs. 19? (3)* In what two respects did the tenth man differ 
 from the other nine? (4) What is the relation between these 
 two differences? (s)* What general principle of Jesus' relation 
 to men does the narrative illustrate? 
 
 (6)* With what question does Luke 17:20, 21 deal? (7)* 
 Explain the meaning of Jesus' answer to the Pharisees, and 
 the error it was intended to correct. (8)* With what related 
 subject do vss. 22-37 deal? (9)* What great truth does Jesus 
 here teach respecting the coming of the Son of Man in judg- 
 ment ? (10)* Is such coming to be prepared for by watching, 
 and calculating its time, or by a right life? (ii)* What is the 
 teaching of the parable of the unrighteous judge (Luke 
 18: 1-8)? 
 
 (12)* Relate Jesus' parable of the Pharisee and the publican. 
 (13)* Explain its meaning. 
 
 ^,253. ConstructiTe Work. — Write chap, xxvi of your "Life of 
 Christ," stating briefly the incidents and teachings of §§ 107-109. 
 
 CHAPTER XXVII. 
 
 CLOSING EVENTS OF THE PEREAN MINISTRY. 
 
 §110. Concerning divorce. 
 
 Matt. 19 : 3-12. Mark 10 : 2-12. 
 
 §111. Christ blessing little children. 
 
 Matt. 19 : 13-15. Mark 10: 13-16. Luke 18 : 15-17. 
 
 §112. The rich young ruler. 
 
 Matt. 19: 16— 20 : 16. Mark 10 : 17-31. Luke 18 : 18-30. 
 
 § 113. Christ foretells his crucifixion. 
 
 Matt. 20 ; 17-19. Mark 10 : 32-34. Luke 18 : 31-34. 
 
 §114. Ambition of James and John. 
 
 Matt. 20 : 20-28. Mark 10 : 35-45. 
 
 § 1 15. The blind man near Jericho. 
 
 Matt. 20 :29-34. Mark 10 : 4652. Luke 18 :35-43. 
 
 ^254. Notes on §110, Mark 10 : 2-12. — Vs. 2, " is it lawful" : better, 
 is it right? Of the mere legality of divorce, which was the husband's 
 own act, not as with us that of a court, there could be no question. 
 
208 LIFE OF CHRIST 
 
 Vs. 5, "but Jesus said," etc.: Having drawn out a statement of the law, 
 Jesus does not question that it permitted divorce (and that, indeed, 
 without limitation to cases of adultery), but declares that this permis- 
 sion was a concession to the hardness of men's hearts, of which con- 
 cession they ought not to avail themselves. Not all that the law 
 permits is for that reason right to do. What the duty of men in past 
 days had been is a question Jesus does not even raise. Vs. 6, "From 
 the beginning of the creation, male and female made he them" : Jesus 
 appeals to the fundamental fact of human nature, itself evidently of 
 divine appointment, that human beings are of two sexes, having dis- 
 tinct and reciprocal functions and responsibilities. In this funda- 
 mental fact, with all that it involved respecting relations of husband and 
 wife, parents and children, Jesus finds a divine sanction of marriage, 
 and from it he draws the conclusion — which, like the fact itself, he states 
 in Old Testament language — that marriage should never be broken. 
 Vss. II, 12 reaffirm to his disciples in other language the teaching 
 already expressed to the Pharisees is vss. 5-9. 
 
 ^255. Notes on § no. Matt. 19 : 3-12. — Vs. 3, " for every cause " : an 
 addition to the question as found in Mark which changes somewhat its 
 color. As IVIark gives it, the question pertains simply to Jesus' attitude 
 toward a statute of the Mosaic law {cf. Mark's, vs. 2, "tempting him"). 
 In Matthew it takes the form which it had in the controversies of Jesus' 
 day. Two great teachers, both Pharisees, and living but a little before 
 Jesus, took opposite ground on this question, Shammai holding that a 
 man ought to divorce his wife only if she were guilty of adultery, 
 Hillel teaching that he might do it for anything in her that displeased him, 
 even for burning his dinner. Jesus' answer in Matthew corresponds 
 also to this form of the question, including the words "except for 
 fornication" (vs. 9), by which Jesus in effect sides with the stricter view 
 of Shammai. This exception is also found in the teaching of Jesus 
 reported in Matt. 5:31,32. The essential teaching is, however, the 
 same in both cases, when both are interpreted in the light of Jesus' 
 fundamental ethical teaching, as set forth, for example, in the Sermon 
 on the Mount. The principle of love (not mere fondness, but self- 
 denying, unselfish love) must rule in all the relations of life, and so in 
 the family. Added to the fundamental fact of the human nature to 
 which Jesus here appeals, this principle makes marriage inviolable. 
 If there be any exception to this rule (to \h& principle there can be 
 none), it must be when, because of grievous sin on one side, love itself 
 (regard for the well-befng of all concerned, the wife, children, society 
 
CLOSING EVENTS OF THE PEREAN MINISTRY 2O9 
 
 at large) demands that the husband put away his wife, or the wife her 
 husband. The teaching in iVIatthew recognizes such a possibility; in 
 Mark the general principle is laid down. (See Mathews, Social Teach- 
 ing of Jesus, chap. 4.) 
 
 On Jesus' attitude toward the Old Testament law see Tj 125. 
 
 . The present chapter (xxvii) contains, it will be noticed, ihe whole of the 
 Mark- Matthew account of the ministry in Perea, most of which Luke also con- 
 tains, placing it at the end of his much longer account. P"or this reason, and 
 because some of the events evidently belong at the end, it is given the title, 
 "Closing Events of the Perean Ministry," though it is by no means impossible 
 that some of the events ((?. ^., §§ i lo-i 12) belong to the early part. Cf. Ij 2 12. 
 The remaining §§ 1 16-1 18 all fall in Judea, as indeed does §115. 
 
 ^256. Notes on §111, Mark 10:13-16. — Vs. 13, "little children " : 
 simply, "children;" the word is broad enough to cover children up 
 to twelve years old (Mark 5 : 39), or perhaps older. Vs. 14, " for of 
 such is the kingdom of God " : to such it belongs ; the construction 
 is the same as in Matt. 5 : 3, 10. Of course, the idea that such as 
 these compose the kingdom is also involved. The quality of child- 
 likeness, receptivity and trustfulness, whether found in a child or an 
 adult, is a necessary condition of obtaining the blessing of the king- 
 dom. And this thought is further emphasized in vs. 15, which Matthew 
 omits here, but gives for substance in 18 : 3. Vs. 16 is peculiar to Mark. 
 This inexpressibly beautiful scene calls for reflection and imagination 
 rather than for discussion. 
 
 ^257. Notes on §112, Mark 10:17-31. — Vs 17, "What shall I 
 do that I may inherit eternal life": The question itself is deeply sig- 
 nificant. The Old Testament frequently speaks of "inheriting the 
 land" (e. g., Ps. 37 : 9, 11), and the expression also occurs in the New 
 Testament, though probably in a figurative sense (Matt. 5:5). But 
 this scribe had gained a conception of eternal life (see Dan. 12:2), 
 and desired to obtain this. Vs. 18, "Why callest thou me good? 
 There is none good save one, even God": The intent of Jesus' question 
 is neither to deny his own goodness in a sense that would imply that 
 he was sinful, nor to imply that if he is good (as he is), then he is God, 
 but to turn the young man's thought to God as the fountain of all 
 goodness, the only independently good being. The young man had 
 come addressing Jesus as " teacher," and asking hiin what he should 
 do to inherit eternal life. Jesus' words turn his thought away from 
 himself as one who could teach him what to do, in order to inherit 
 eternal life, to God, the absolutely good One, in whom alone is good- 
 ness and life. Till the man could look at Jesus, not simply as a teacher 
 
210 LIFE OF CHRIST 
 
 of morality, but as a revelation of the goodness of God, until he could 
 see God revealed in him, his thought must be turned to God as the 
 source of all goodness. Vs. 19, "Thou knowest the commandments": 
 By these, as the standard of goodness best known to the young Jew, 
 Jesus first of all tries the man ; eternal life, he implies, can be had 
 only by the good man. Cf. Matt, rg : 17, which expresses this implica- 
 tion more distinctly. Vs. 21, "and Jesus looking upon him loved 
 him": evidently the claim of the young man to have kept the com- 
 mandments (vs. 20) was no hypocritical boast, though it would be too 
 much to say that he had lived a life faultless in deed and thought. 
 " One thing thou lackest": viz., as the following words show, the true 
 spirit of love. The particular command to sell his goods, etc., was of 
 course for this young man alone, the thing which Jesus perceived to 
 be the needful expression in his case of that principle of love which 
 is itself in every case needful, since it is the fulfilling of law, the heart 
 of goodness, the condition of eternal life, because the condition of 
 fellowship with God. 
 
 Vss. 23-31 are evidently suggested by the case of this young man, 
 and deal with the possession of riches as a hindrance to entering the 
 kingdom. Vs. 24, " for them that trust in riches": suggests why riches 
 constitute such a hindrance, because rich men are prone to trust in 
 their riches and lose sight of their need of God. But these words 
 (found neither in Matthew nor in Luke) probably do not belong here 
 (see margin R. V.) even in Mark. Such an explanation of Jesus' 
 meaning would have scarcely left room for the surprise of the disciple 
 (vs. 26). Vs. 25, "a needle's eye": to be taken literally, not as refer- 
 ring to a gate thus called; the whole expression is a forcible and 
 impressive hyperbole. Vs. 30, "shall receive a hundred-fold now in 
 this time": not arithmetically, but in real value to the man. Godli- 
 ness is a hundred-fold more profitable than selfishness, even for this 
 life. Vs. 31, "but many that are first shall be last; and the last first": 
 God is judge and rewarder, and his judgments are not always in agree- 
 ment with those of men. Peter felt that he and his fellow-apostles 
 had made great sacrifices (vs. 28). Jesus assures him that no one shall 
 lose his reward, but adds that others who seem to him to have given 
 up less may in fact receive more. 
 
 ^258. Notes on §112, Matt. 20:1-16. — The parable of the 
 laborer in the vineyard, added here in Matthew, illustrates the saying, 
 "But many shall be last that are first; and first that are last," which 
 precedes it and follows it (19:30; 20:16). The teaching of the 
 
CLOSING EVENTS OF THE PEREAN MINISTRY 211 
 
 parable is clear in the light of this saying. God will be righteous 
 and faithful to his promises in his awards; but he himself is judge of 
 what each man ought to receive. To man's judgment the awards will 
 often seem out of proportion to desert; but God himself is the right- 
 eous judge. The parable finds constant illustration in life, and its 
 lesson is one most needful to be learned. 
 
 ^259. Notes on §113, Mark 10:32-34. — Vs. 32, "Jesus was going 
 before them ; and they were amazed ; and they that followed were 
 afraid": evidently because of something of intensity and determina- 
 tion in his manner. As from the beginning, so now Jesus contem- 
 plates his coming death with dread, yet with unflinching resolution. 
 Cf. ^\ 168, 188. Vs. 33, "shall deliver him unto the Gentiles": a 
 new element not contained in previous predictions (Mark 8:31; 
 9:31; Luke 17:25), yet a necessary consequence of the political 
 status of Judea, if only he was not to be slain by a mob, since the 
 Jewish court did not possess the power of life and death. Matthew's 
 word "crucify" (20 : 19) is a reference to the Roman mode of punish- 
 ment. 
 
 ^260. Notes on §114, Mark 10:35-45. — Vs. 37, "grant unto us 
 that we may sit, one on thy right hand, and one on thy left hand, in 
 thy glory" : a request which shows both that the disciples still looked 
 for a political kingdom, and that these two at least still cherished a 
 selfish ambition to outrank their fellow-apostles — the first an intel- 
 lectual error, the second a grave moral fault. Vs. 38, "are ye able to 
 drink the cup," etc.: both cup and baptism are figurative expressions 
 for the painful experiences of toil and sorrow and humiliation through 
 which Jesus foresaw that he must pass. Vs. 39, "the cup that I drink 
 ye shall drink" : the sorrows of life they should indeed share with him, 
 not necessarily in degree nor in precise form, but in kind. See Acts 
 12 : I, 2 as illustrating, but by no means exhausting, Jesus' meaning. 
 Vs. 40, "but to sit on my right hand .... is not mine to give": 
 Jesus retains their form of expression without seeking explicitly to 
 correct the error of their thought. The more needful thing is to cor- 
 rect their wrong ambition. Vs. 42, "they which are accounted to 
 rule": officials, governors, etc. "Lord it over them": exercise 
 arbitrary authority, ruling for their own advantage, not for the benefit 
 of the ruled. Cf. on John 10 : 8, \ 221. Vs. 43, "but it is not so 
 among you " : Jesus reverses wholly the common conception of the 
 business of a ruler. The ruler is to serve the ruled : eminence is to be 
 attained by service. "Shall be your minister (servant) " : See 1 196. 
 
212 
 
 LIFE OF CHRIST 
 
 Vs. 45, "for verily the Son of Man came not to be ministered unto, 
 but to minister": the duty of the disciple Jesus enforces by his own 
 example. "And to give his life": not simply to lay it down in death, 
 but to devote it to the service of mankind, including, if need be, and 
 as he foresaw would in his case be needful, its surrender in death. "A 
 ransom for many " : that through the giving of which many were to be 
 delivered from the bondage of sin. It is most important to observe 
 
 ELISHA'S FOUNTAIN, IN JUDEA 
 
 that in all this Jesus is setting forth in that which he himself does the 
 pattern of life for his disciples. This whole verse is introduced for 
 this very purpose. (-7 Mark 8 : 34, 35, and ^f 1 88. Jesus has one prin- 
 ciple and purpose in life for himself and his followers. 
 
 ^261. Notes on §115, Mark 10:46-52. — Vs. 46, "and they come 
 to Jericho": drawing near, therefore, to the end of their journey to 
 Jerusalem. Jericho is in the Jordan valley, five miles west of the river, 
 nearly 500 feet higher and about five miles north of the Dead Sea. It 
 is repeatedly mentioned in the Old Testament, and still exists under 
 the name Eriha, though the site of the modern city is slightly different 
 
CLOSING EVENTS OF THE PEREAN MINISTRY 21 3 
 
 from that of New Testament times, as that of the New Testament city 
 was from that of the Old Testament. Vs. 47, "Jesus, thou Son of 
 David" : this is the first instance in the gospel of Mark or of Luke in 
 which anyone (other than a demoniac) has publicly addressed Jesus by 
 a messianic title. Matthew indeed reports its use in 9:27, but that 
 perhaps refers in fact to the present instance (see ^155). In Matt. 
 12 : 27 also it is said that the people raised the question whether Jesus 
 were the Son of David. It is noteworthy that Jesus offers no objection 
 to the title now ; the time is near when he will openly declare himself 
 as the Messiah. Vs. 52, "thy faith hath made thee whole" : f^/. Tf^ 
 154, 155. and 249. 
 
 Matthew speaks of two beggars, a difference not easily accounted for. 
 Cf. 11^153, 155. Luke speaks of the event as occurring "as he drew nigh 
 unto Jericho." The difference is unimportant, and perhaps arose from follow- 
 ing the first part of Mark's vs. 46, and omitting the phrase "as he went out 
 from Jericho." 
 
 ^262, Questions and Suggestions for Study. — (i)* What 
 question did the Pharisees put to Jesus concerning divorce ? 
 (2)* What was Jesus' answer, as given in Mark? (3)* What is 
 the form of the question and answer as given in Matthew ? (4)* 
 To what fundamental fact of human nature does Jesus appeal as 
 the basis of his answer ? ( 5 ) * What fundamental moral principle 
 underlies it ? (6) Is Jesus' answer a necessary consequence of 
 the fact and this principle? (7)* What is the relation of 
 Jesus' teaching to the statute of the Old Testament ? (8)* What 
 to the deeper principles of the Old Testament ? 
 
 (9) Tell the story of Jesus and the children. (10)* What is 
 the meaning of his words in Mark 10:14? (n)* In Mark 
 10:15? 
 
 (12) Tell the story of the rich young ruler. (13)* What 
 was the character of this young man ? Give evidence to support 
 your answer. (14)* Why did Jesus command him to sell all 
 that he had and give to the poor? (15)* Is this a universally 
 applicable command ? If so, why ? If not, why not ? (16)* 
 What did Jesus mean by the words "come follow me"? (17) 
 Is this command universally applicable ? If so, why ? If not, 
 why not? (18)* State the teaching of Jesus about wealth in 
 
2 14 LIFE OF CHRIST 
 
 Mark 10:23-27. (19) In view of this teaching what do you 
 say of the ambition to be rich? (20) Explain the words of 
 Jesus in Mark 10:29, 30. (21)* What is the teaching of the 
 parable in Matt. 20: 1^16, and what is its relation to the preced- 
 ing paragraph ? 
 
 (22) What new element is there in Jesus' teaching concerning 
 his death in Mark 10:33 ? How is the new element related to 
 the political status of Judea? 
 
 (23)* What two errors betray themselves in the request of 
 James and John (Mark 10:36)? (24)* Explain Jesus' reply to 
 them. (25)* What principle respecting primacy among his dis- 
 ciples does he teach them in vss. 42-44? (26) Indicate appli- 
 cations of this prmciple to various phases of modern life. (27)* 
 Explain the words of Jesus in 10 :45, and indicate their relation 
 to his own life, and (28) to the lives of his disciples. 
 
 (29) Tell the story of Bartimaeus. (30)* What principle 
 of Jesus' conduct is here again illustrated? (31) Name the 
 sections of this chap, xxvii. In what chapter of Mark are they 
 all found ? In what two chapters of Matthew ? 
 
 ^263. Constructive Work. — Write chap xxvii of 3'our "Life of 
 Christ," following the sections as indicated, and endeavoring to present 
 each event and teaching clearly. Distinct progress of events cannot 
 be marked throughout, but such indications as there are of movement 
 toward the consummation of Jesus' life should be pointed out. 
 
 ^[264. Supplementary Topics for Study. 
 
 1. Jesus' ideal of life for himself and his followers. 
 
 2. Jesus' teachings concerning and attitude toward family life. 
 
 3. The basis on which Jesus amended Old Testament statutes. 
 
 4. Jericho in the Old Testament and in the New Testament. 
 
CHAPTER XXVIII. 
 
 IN JERICHO AND BETHANY. 
 §ii6. Visit to Zacchaeus. Luke 19:1-10. 
 
 §117. Parable of the Minae. Luke 19: 11-28. 
 
 §118. Anointing of Jesus by Mary of Bethany. 
 
 Matt. 26:6-13. Mark 14:3-9. John 11 : 55— 12 : 11. 
 
 ^[265. Notes on §116, Luke 19:1-10. — Vs. i, "Jericho": see 
 ^ 261. Vs. 2, " Zacchaeus, a chief publican ": /. e., one who had bought 
 the right to collect the customs in the district about Jericho. Strictly 
 speaking, he was not an official, but a contractor. He doubtless sold 
 out to others the right to collect the customs at certain points or on 
 certain articles of commerce. Vs. 4, " sycomore tree": fig-mulberry, 
 a tree often growing by the wayside in Palestine. Its trunk is short, 
 and its branches spread widely. Vs. 5, "I must abide at thy house ": 
 the rabbis would not have thought of making such a proposal. {Cf. 
 vs. 7.) It was the helpful, fraternal spirit of Jesus that won Zacchaeus. 
 Vs. 8, "Zacchaeus stood": very likely in the solemn posture of one 
 taking an oath. He evidently knew something of the teaching of 
 Jesus. Perhaps the fact that everyone called him a "sinner" (vs. 7) 
 stung him. " I give ": not a reference to a past custom, but a promise 
 for the future. On restoring goods taken by fraud see Exod. 22 : i, 4, 
 7; 2 Sam. 12:6. Vs. 9. Notice that Jesus does not demand that he shall 
 give away the other half of his property. "Son of Abraham": z'. ^., an 
 "Israelite indeed" {cf. John i : 47 ; Rom. 2 : 28, 29), though despised 
 by his fellow-countrymen. 
 
 ^ 266. Notes on § 117, Luke 19 : 11-28. — There is no small discussion 
 as to whether this parable is another form of that of the talents. Matt. 
 25 : 14-30. The two certainly resemble each other closely. . The 
 teaching of this in Luke is that of faithfulness with its accompanying 
 reward, as over against disloyalty with its resulting punishment. Vs. 
 12, " a certain nobleman," etc : very possibly a reference to Archelaus 
 and his journe}' to Rome to obtain a kingdom (Jos., Ant., xvii, 8 : i; 
 9:3; 11:4). Vs. 13, " ten pounds ": better, ten minje, /. ^., about $20, 
 to each man. Notice that the reward is proportionate to the apparent 
 ability of the servants. Vs. 23. The attitude of the "wicked servant " 
 would be impossible for an earnest, faithful man. Vss. 25, 26 are 
 
 215 
 
2l6 
 
 LIFE OF CHRIST 
 
 perhaps the record of a parenthetical conversation between Jesus and 
 his hearers. Vs. 26 is one of the most frequently repeated of all the 
 sayings of Jesus. Vs. 27 takes up the parable again. It is a true 
 picture of the policy of oriental kings. 
 
 BETHANY 
 
 ^[267. Notes on §118, Mark 14: 3-9.— Vs. 3. On Bethany see *[f 244. 
 Although now a poor Moslem village of some forty rude houses, it is 
 the largest place on the road from Jericho to Jerusalem, and so it was 
 in Jesus' day. Cut off entirely from sight of Jerusalem by the Mount 
 of Olives, there is nothing in the views from Bethany to suggest the 
 proximity of a great city, and we can readily understand Jesus' selec- 
 tion of a spot at once so convenient and so secluded for his lodging- 
 place during these trying days. "Simon the leper" is not otherwise 
 known. "A woman": who she was is known from John 12:3. 
 "Alabaster cruse": rather, "an alabaster of." The name of the 
 material had, like our word "glass," come to be the name of the 
 vessel, box, or bottle. " Spikenard": a perfumed unguent the precise 
 nature of which is uncertain. Vss. 4, 5, "three hundred denarii": 
 $45, but with purchasing power of about $300. It is barely possible 
 
IN JERICHO AND BETHANY 217 
 
 that some of the criticism of the woman sprang from the disciples' 
 exaggeration of the teaching of Jesus about almsgiving. From their 
 point of view it did seem prodigal to anoint with a perfume worth a 
 year's wages of a laborer {cf. Matt. 20: 2). But Jesus would never per- 
 mit the spontaneous expression of love to be misinterpreted. Even 
 the obligations of charity are subject to love. Vs. 7. It is only a 
 perverted exegesis that sees in these words of Jesus a justification of 
 the perpetuation of poverty. If his teachings as to wealth were once 
 operative, poverty would be greatly reduced, if not destroyed. Vs. 8 
 contains the interpretation which Jesus, foreseeing his speedy death, 
 puts upon Mary's act. 
 
 ^268. Notes on §118, John 11:55 — 12 ; 11. — Vs. 55, "to purify 
 themselves": see Numb, g : 10. Some purifications required a week's 
 residence in Jerusalem. Vs. 57 shows the danger to which Jesus was 
 exposed in going to Jerusalem ; for by "chief priests and Pharisees" 
 is probably meant the Sanhedrin. Vs. i, "Therefore" carries one 
 back to the main thought of the preceding verses, i. e., the approach of 
 Passover. "Six days": As Passover fell on Thursday, Jesus must 
 have arrived in Bethany on Friday. The supper probably occurred 
 on Saturday, the Jews' sabbath. Vs. 2, "Martha served": see Luke 
 10: 40. Yet the supper was not in the home of Lazarus, but in that 
 of Simon, Lazarus being a guest. Vs. 3, "anointed his feet": Mark 
 and Matthew say his head. The discrepancy is unimportant. Luke 
 7 : 38 speaks of a woman's anointing the feet of Jesus. Vs. 6 contains 
 the evangelist's explanation of the question of Judas. It is in har- 
 mony with the subsequent act of Judas. 
 
 It is not difficult to identify the events of John 12: 1-8 with those of 
 Mark 14 : 3-9 and Matt. 26:6-13, fo''> despite differences in certain details, 
 the chief elements of both accounts are the same. This is especially to be 
 noted as regards the sayings of Jesus (John 12:7, 8; Mark 12 : 6-8), which 
 undoubtedly led to the preservation of the incident. Whether Lul^te 7 : 36-50 
 contains a variant account of the same anointing is not so easily settled, but 
 on the whole it seems unlikel_v. Several details, it is true, are common to the 
 two accounts, but the saying of Jesus in tliat of Luke is utterly unlike that 
 in Mark and John, and this must be held to be decisive. Nor is there 
 anything improbable in the supposition that Jesus was anointed twice by 
 women. 
 
 ^269. Questions and Suggestions for Study. — (i)* Give an 
 account of the conversion of Zacchaeus. (2)* What was the 
 
2l8 LIFE OF CHRIST 
 
 best evidence of the reality of his new experience? (3) May 
 the same evidence be demanded today ? 
 
 (4)* Tell the parable of the Minae. (5)* What is its cen- 
 tral teaching? (6) What was the chief offense of the servant 
 who brought back to his master nothing but the original mina ? 
 
 (7)* What was the attitude of the people toward Jesus? of 
 the Sanhedrin ? (8) Give an account of the anointing of 
 Jesus in the house of Simon the leper. (9)* What criticism was 
 directed against Mary? (lo)* How did Jesus interpret her 
 act? (11) Was Jesus opposed to charity? (12)* Why did 
 the priests wish to kill Lazarus ? 
 
 ^270. Constructive Work. — Write chap, x.wiii of your "Life of 
 Christ," noting especially the significance of the visit of Jesus to 
 Zacchaeus, the teaching of the parable of the Minae, the relation of 
 both to charity, and Jesus' forecast of his approaching death. 
 
 Tf 2 7 I . Supplementary Topics for Study. 
 
 1. Sayings of Jesus as to almsgiving which might have suggested 
 the criticism of Mary. 
 
 2. A detailed comparison of the anointing of Jesus recorded in 
 § I iS and that of § 53, Luke 7 : 36-50. 
 
 ^272. Review Questions. — (i)* Name the periods of Jesus' 
 ministry up to this point in the history. (2)* Indicate by what 
 each of these periods was specially characterized. (3)* What 
 was Jesus' apparent plan in respect to the evangelization of the 
 different parts of Palestine ? (4)* Give a sketch of the relations 
 of Jesus to the Twelve. {5)* When did the Pharisees begin to 
 show opposition to Jesus? (6)* What was the ground or 
 grounds of their opposition? (7)* What was the attitude of 
 the Sadducees to Jesus ? When and for what reason did they 
 become active in opposition to him ? (8) * What policy has Jesus 
 thus far pursued in respect to the declaration of his messiahship? 
 (g)* What made Peter's confession particularly significant? 
 (10)* When did Jesus foresee his death at the hands of his ene- 
 mies ? When and to whom did he predict it ? (11)* Describe 
 the situation at the close of Jesus' Perean ministry, in respect to 
 work accomplished, attitude of his disciples, of the multitude, 
 of the Pharisees, of the Sadducees, and Jesus' own plan and 
 expectations. 
 
Part VIII. 
 THE PASSION WEEK. 
 
 FROM THE FINAL ARRIVAL IN JERUSALEM UNTIL THE 
 RESURRECTION. 
 
 CHAPTER XXIX. 
 
 THE TRIUMPHAL ENTRY AND THE CLEANSING OF THE TEMPLE. 
 
 §119. The triumphal entry. 
 
 Matt. 21 :i-n. Mark II ; i-ii. Luke 19 ; 29-44. John 12 : 12-19. 
 § 120. The cursing of the fig tree. 
 
 Matt. 21 : 18, 19. Mark II : 12-14. 
 §121. Second cleansing of the temple. 
 
 Matt. 21 : 12-17. Mark II : 15-19. Luke 19 : 45-48. 
 
 [Luke 21 :37. 38-] 
 § 122. The fig tree withered away. 
 
 Matt. 21 : 20-22. Mark 11 : 20-25. 
 
 ^273. Notes on §119, Mark 11:1-11. — Vs. i, " Bethphage and 
 Bethany": On Bethany see ^244. Bethphage has never been cer- 
 tainly identified, but was on the Mount of Olives, near Bethany. To 
 judge from statements in the Tahxiud, it was a more important place 
 than Bethany, and if its name signifies anything ("the house of figs"), 
 it must have been prosperous. Some scholars have regarded Beth- 
 phage as the name, not of a village, but of a district upon the Mount 
 of Olives which the rabbis treated as a part of Jerusalem during the 
 Passover season, and thus provided room for the huge crowds that 
 could not possibly have been housed in the city proper. Vs. 2, "the 
 village": possibly Bethphage or Bethany, but quite as likely neither. 
 "Whereon no man ever sat": i. e., young. Vs. 3, " the Lord": better, 
 the Master, i. e., Jesus. " Hath need": /. e., wants him. Though Jesus 
 does not explain himself to his disciples, his purpose is evident from 
 Matt. 21 : 4, 5 and John 12: 15. "Will send him hither": better, back 
 again. Jesus promises to return the little animal. Vss. 7-10. It is 
 clear that the disciples in some way regarded this act of Jesus as an 
 opportunity to hail him as Messiah. See especially vs. 10. To 
 
 219 
 
220 LIFE OF CHRIST 
 
 " spread garments in the way " was a part of the reception given a 
 king by an enthusiastic town. There is nothing especially humble in 
 riding on an ass. As compared with walking it was an entrance in 
 state; as compared with riding on a horse, a peaceful act typical of 
 the character of his kingdom. Cf. John 12 : 15 ; Matt. 21:5, and the 
 context of the passage quoted, Zech. 9 : g, 10. On the further meaning 
 of the act see '(\f, 274, 275. 
 
 ^274. Notes on § 119, Matt. 21 : i -11. — Vs. 2, "an ass and a colt" : 
 The original account in Mark speaks only of the colt. Matthew's 
 account is apparently affected by the prophecy given in vss. 4, 5 ; ^/ 
 vs. 7. Vss. 4, 5. The quotation is from Isa. 62 : 11 and Zech. g : 9. 
 The latter is the more important, and was current!}' regarded as mes- 
 sianic. While it is true that, as John (12:16) says, this interpreta- 
 tion of the triunqshal entry sprang from the early church, the careful 
 prejxaration made by Jesus (vss. 2, 3) shows that he also had the 
 prophecy in mind. He was dramatically fulfilling a messianic prophecy 
 in order thereby unmistakably to announce his estimate of his mission 
 as the Messiah. Hitherto Jesus had been intent upon showing his 
 character as the Son of man, the type of the kingdom he was founding; 
 now that this was reasonably clear, and he had proved the faith 
 of his disciples in him as the future Christ, he ^yished to make it 
 equally clear to them and to the people generally that he, such as he 
 was, without political or military ambitions, meek, self-sacrificing, 
 loving, was indeed the Christ. For this reason he does not rebuke 
 them when they give him messianic titles (Luke 19 : 39, 40), but even 
 himself plans a public, symbolic announcement that he is the Christ. 
 Vs. 9, "the multitudes" : c/. John 12:17, i^- ''Son of David" : L e., 
 Messiah, and in the thought of the people undoubtedly a political 
 Messiah. But they were soon to be undeceived. Vs. 10 makes it 
 evident that the enthusiastic crowds were strangers in attendance 
 on the Passover, not the people of Jerusalem. Vs. 11, "this is the 
 prophet": They had a few moments before hailed him as Messiah. 
 Their reversion to their previous estimate of him (Mark 8:27, 28; 
 Matt. 16: 13, 14) was perhaps due to the events mentioned in Luke 
 19 : 41-44. 
 
 ^275. Notes on §119, Luke 19:29-44. — Luke follows the account 
 of Mark through vs. 36. Vs. 37, "as he was drawing nigh, even at 
 the descent of the Mount of Olives": Stanley (Sinai and Palestine, 
 pp. i86-go) shows that I^uke's language corresponds exactly to the 
 peculiarities of the southernmost of the three roads from Bethany to 
 
TRIUMPHAL ENTRY AND CLEANSING OF THE TEMPLE 
 
 221 
 
 Jerusalem. From the point indicated one catches the first view of the 
 city, but not yet of the temple. Vs. 38 : cf. Luke 2:14. Vs. 40, "the 
 stones will cry out" : a proverb showing the impossibility of checking 
 the enthusiasm of the disciples. "Vs. 41, "when he drew nigh": 
 probably refers to a point on the southern shoulder of the Mount of 
 Olives, just where the road bends sharply to the north and west, and 
 begins the descent to the valley of Kedron. ' The spot afiords a com- 
 manding view of Jerusalem, with the temple area in the foreground. 
 Vs. 42 introduces a remarkable forecast of the misery to result from 
 
 JERUSVLEW FROM THE MOTlNT UV OLH LS 
 
 the Jews' choice of war instead of the peace offered by Jesus. The two 
 possible messianic programs are thus brought into sharpest contrast, 
 that of Jesus and that of the Zealots. The Jewish people preferred the 
 latter, and Jesus, foreseeing the outcome of war with Rome, and knoW' 
 ing that his own peaceful kingdom was certain to triumph, laments the 
 refusal of the Jewish people to share in it. His tears are a testimony 
 to his love of his people and to his determination not to let the enthu- 
 siasm of the moment sweep him into a compromise with the current 
 political messianism. He was the Christ, but he would not be the 
 
222 
 
 LIFE OF CHRIST 
 
 Christ the Jews wanted. Vss. 43, 44 contain a striking picture of 
 what actually happened at the capture of Jerusalem by Titus in 70 
 A. D. "The time of thy visitation" : i. e., the time when opportunity 
 in the person of Jesus was at its gates. 
 
 ^276. Notes on §120, Mark 11: 12-14. — Vs. 12, "on the morrow": 
 the day after the triumphal entry. On Matthew's order and arrange- 
 ment see below. Vs. 13, "if haply he might find anything thereon": 
 This was hardly to be expected, since, although in the fig tree the fruit 
 forms before the leaves appear, it does not ripen till later in the season 
 than this event is said to have occurred ; as the narrative says, it was 
 
 not the season of (ripe) figs. Jesus must have come in the hope that 
 possibly he might find a few figs ripe in advance of the season. "He 
 found nothing but leaves": not even green figs; the tree bore leaves 
 only. Vs. 14, "no man eat fruit from thee henceforward forever": 
 The fig tree whose lack of figs, while having leaves, makes it a sig- 
 nificant symbol of a people abundant in profession, but lacking in good 
 works ((/. Matt. 7 : 20 ff.), Jesus uses to symbolize the curse that falls 
 upon such people. The act is an acted parable, having its whole sig- 
 nificance in its symbolic meaning. 
 
 ^277. Notes on §121, Mark 11 : 15-19.— The cleansing of the tem- 
 ple recorded by the synoptists as an event immediately following the 
 triumphal entry was a part of Jesus' public announcement of his 
 
TRIUMPHAL ENTRY AND CLEANSING OF THE TEMPLE 223 
 
 messiahship. In it he was protected by the popularity evidenced by the 
 enthusiasm shown during his public entry into the city {cf. vs. i8). 
 Vs. i6. The same proscription of the use of the temple area as a 
 "short-cut" between different quarters of the city was made by the 
 rabbis. Vs. 17 contains a noble protest against the prostitution of a 
 sacred place. From these words of Jesus it is apparent that he was 
 not an open opponent of the temple, but rather of the abuse of their 
 office by the priests who were using or allowing others to use the 
 temple courts as a place for selling the animals intended for sacrifice 
 ('/• HVS)- Matthew (21:15) adds the account of the shouting of the 
 children in the temple. They were evidently continuing the enthusi- 
 asm of the crowds of disciples. The reply of Jesus to the objec- 
 tions of the scribes and priests is a distinct acceptance of the messianic 
 title. Vs. iS. After these events there was nothing left to the religious 
 authorities except to bring their plot to its consummation as soon as 
 possible. But their way was still closed. Judas alone, as it proved, 
 could aid them. 
 
 On the question as to the identification of this cleansing of the temple 
 Tecorded by the synoptists with that recorded by John see *\ 75. The evidence 
 for such identification is weighty, if not convincing. The chief question is 
 as to whether John or the synoptists have introduced the account in its true 
 chronological connection. If the synoptic order be chronologically correct, 
 important changes in the chronology of the public ministry of Jesus would 
 necessarily follow. 
 
 ^278. Notes on §122, Mark 11 : 20-25. — ^s. 20, "As they passed by 
 in the morning" : /. e., of the third day counting from the day of the 
 triumphal entry as the first. Vs. 22, " And Jesus answering saith 
 unto them, Have faith in God " : at first thought a strange lesson to be 
 drawn from the incident. The link of connection is probably in the 
 nation of Israel, of which the fig tree, with its leaves but no fruit, was 
 a most fitting symbol, and which, on the other hand, stood, by reason 
 of its unfruitfulness, as a mountain (vs. 23) in the path of the king- 
 dom of God. The withering of the tree symbolizes the overthrow of 
 the nation, and suggests the great lesson that all things that stand in 
 the way of God's kingdom, though they be mountain-high, shall be 
 removed. Vss. 24, 25 seem to pass to the general subject of prayer. 
 If they are to be connected with the specific thought of vs. 23, it 
 must be, first (vs. 24), as teaching that there is no achievement at 
 which faith need stagger ; God is able to do all things for those who 
 believe ; and, second (vs. 25), as reminding us that in praying for the 
 
224 LIFE OF CHRIST 
 
 removal of obstacles (such as the people of the Jews was) it must be in 
 no vindictive spirit, but with that of forgiveness. Jesus can pray that 
 God will remove the Jewish people out of the way of the progress of 
 the kingdom, but will also pray : " Father, forgive them, for they know 
 not what they do." 
 
 Matthew's order differs from Mark's in §§iig-i22 by the fact that 
 Matthew carries back the cleansing of the temple to connect it with the 
 triumphal entry, with which it was doubtless associated in his mind, and in 
 like manner connects Jesus' comment on the withering of the fig tree with 
 the event itself. 
 
 ^279. Questions and Suggestions for Study. — (i) Give an 
 account of the triumphal entr)'. (2)* What was the purpose 
 of Jesus in planning and permitting it ? (3) In ivhat sense did 
 It mark a new policy on his part ? (4)* Why did Jesus lament 
 over Jerusalem? (5) Can we imagine what would have been 
 the result to the world if the religious leaders of the Jews had 
 accepted Jesus as the Christ and had substituted zeal for the 
 kingdom, as Jesus understood it, for their hope of political 
 independence and supremacy ? (6)* Tell the story of the 
 cursing of the fig tree. {?)* What lessons was it intended and 
 used by Jesus to teach? (S)* Describe the cleansing of the 
 temple. (9)* What was its significance and what were its 
 results? (10) Was Jesus attacking the temple? (11) Are 
 places of Vi/orship to be kept sacred today ? What is it to keep 
 a church sacred to the service of God ? 
 
 ^280. Constructive Work. — Write chap, xxix of your "Life of 
 Christ," describing the entry of Jesus into Jerusalem, his cursing of the 
 fig tree, and the cleansing of the temple, bringing out clearly the sig- 
 nificance of each as related to Jesus' presentation of himself to the 
 nation as the Messiah. 
 
 ^281. Supplementary Topics for Study. 
 
 1. The route of the triumphal entry. 
 
 2. The ass and the horse among orientals. 
 
 3. The extent to which Jesus intentionally fulfilled prophecy. 
 
 4. Were there two cleansings of the temple or one ? 
 
 5. The element of symbolism in the miracles of lesus. 
 
 6. The method of Jesus in his presentation of himself as the 
 Messiah. 
 
CONFLICT WITH THE JEWISH RULERS 225 
 
 CHAPTER XXX. 
 
 CONFLICT WITH THE JEWISH RULERS, FORESHADOWING THE END. 
 
 § 123. Christ's authority challenged. 
 
 Matt. 21 : 23-27. Mark ii : 27-33. ^ Luke 20 : i-3. 
 
 § 124. Three parables of warning. 
 
 Matt. 21 : 28— 22 : 14. Mark 12:1-12. - I^ike 20 : 9-19. 
 
 §125. Three questions by the Jewish rulers. ' 
 
 Matt. 22 : 15-40. . Mark~'i2 : 13-34. ' Luke 20 : 20-40. 
 
 §126. Christ's unanswerable' question. 
 
 Matt. 22 : 41-46. Mark 12 : 35-37. Luke 20 : 41-44. 
 
 § 127, The discourse against the scribes and Pharisees. 
 
 Matt., chap. 23. Mark 12 : 38-40. Luke 20 : 45-47. 
 
 ^282. Notes on §123, Mark 11 : 27-33. — Vs. 27, "the chief priests," 
 etc.: the three classes here named constituted the Sanhedrin, which 
 thus officially took up the attack on Jesus. Vs. 28, "these things" : 
 the reference is doubtless especially to the cleansing of the temple. 
 Vs. 29, "I will ask of you one question": Had their question not 
 been insincere, as their answer to his shows it was, Jesus would doubt- 
 less have answered them very differently. The answer he gave silenced 
 them and left him with the prestige of victory. Yet it contained also 
 a real reply to their question. John had neither the authorization of 
 other rabbis or the Sanhedrin, nor the authentication of signs from 
 heaven. The character of his message was the evidence of his mission, 
 and the people generally recognized him as a prophet (vs. 32). Had 
 the leaders of the people been willing to accept such evidence as this, 
 they would have recognized both the prophetic authority of John and 
 the messianic authority of Jesus. It was their blindness to evidence 
 of this kind that prevented their believing John and accepting Jesus. 
 If they had believed John, they must also have accepted Jesus, because 
 the mission of both was attested by the same kind of moral evidence, 
 as well as because John testified to Jesus. Notice, in passing, the hold 
 [ohn still had upon the people (vs. 32). It continued for years. See 
 Acts 19 : 1-7. 
 
 ^283. Notes on § 124, Mark 12 : 1-12. — The parable here given has 
 to do, not with a simple truth or duty, but with the kingdom of God 
 as such. Its details are therefore of significance. The vineyard is the 
 kingdom of God ; its owner is God ; the servants are the prophets ; the 
 son is Jesus ; the wicked husbandmen are the Jews. The chief teach- 
 ing is plain and is stated in vss. 9, 10 : the Jews in refusing to listen to 
 
226 LIFE OF CHRIST 
 
 the prophets and Jesus had brought upon themselves divine punishment, 
 and, as is distinctly stated in Matthew's account (21 : 43), the kingdom 
 of God was to be taken from them and given to the gentiles (vs. 10). 
 The scriptural quotation enforces this lesson of the parable. (Matt. 
 21 : 44 was probably added by some copyist from Luke 20 : 18, where 
 Luke has characteristically added it as his own comment upon the 
 quotation of Jesus.) The displacement of the Jews by the gentiles 
 was a divine act. That the announcement of it by Jesus should rouse 
 the hostility of the leaders of the Jews (vs. 12) is easy to understand. 
 They saw that he was attacking their faithlessness to their divinely 
 appointed duty, just as before he had rebuked their profanation of the 
 temple. Again their only reply was to plot violence. 
 
 ^284. Notes on §124, Matt. 21 : 28 — 22 : 14. — Matthew has here 
 grouped three parables of warning addressed by Jesus to the religious 
 leaders of his people. The second, that of the unfaithful keepers of 
 the vineyard, is that of Mark 12 : 1-12; the first is peculiar to 
 Matthew; and the third is, in part, parallel with that of Luke 14 ; 15- 
 24. All three are concerned with the relations of different classes of 
 people to the kingdom of God. 
 
 The lesson of the parable of the Two Brothers (vss. 28-32) is 
 explicitly stated by Jesus in vss. 3t, 32 : the religious leaders, because 
 of their refusal to accept the Baptist's call to repentance, were showing 
 themselves less ready to receive the kingdom of God than members of 
 the most abandoned classes who had obeyed his call {cf. Luke 7 : 29, 
 30). Promises are less true indications of character than actions 
 Notice again the high estimate Jesus puts upon John the Baptist. 
 
 On the parable of the Vineyard see ^ 283. 
 
 The parable of the Marriage Feast. Vs. 3, " to call them that were 
 bidden" : It is customary among the Arabs to send out two invita- 
 tions. For those who have accepted the first to decline the second is 
 tantamount to a declaration of war or blood-feud. This custom is 
 very ancient and explains the anger of the king (vs. 7). The declina- 
 tion of his second invitation was evidence of treason. Through vs. 
 10 the parable has the same teaching as that of Luke 14 : 15-24 (see 
 ^236). It is not clear whether or not the addition in vss. 11-14 is a 
 separate parable. If, as some say, it was customary for rich men to 
 keep special garments to be worn at their feasts, not to take the gar- 
 ment offered would be to insult the host. But such a supposition is, 
 after all, not necessary for the teaching of the parable. In any case, 
 a man who makes no preparation for a formal dinner must hold its 
 
CONFLICT WITH THE JEWISH RULERS 22/ 
 
 giver cheap. The application is, therefore, plain : the generosity of 
 God cannot, with safety, be treated contemptuously. Though men 
 are to enter the kingdom from the least likely classes, it itself is not 
 to lose anything of the honor due it. A man cannot sin because 
 grace abounds? Vs. 13 has no reference to hell, but to the crowd of 
 persons who had been refused access to the lighted banquet hall, and 
 who stood about in disappointment and rage. By analogy, however, it 
 suggests the loss and miserable disappointment of those who are not 
 members of the kingdom of God, and therefore cannot share in its 
 blessings. 
 
 ^285. Notes on §125, Mark 12:13-34. — Vs. 13, "Herodians": 
 those who favored the rule of the lierodian family. Under ordinary 
 circumstances they were cordially hated by the Pharisees. The union 
 of the two groups in opposition to Jesus shows how dangerous his influ- 
 ence was judged by them to be. " To catch him in talk ": i. e., to force 
 from him some treasonable, blasphemous, or foolish answer, which 
 would give them an excuse for arresting him. Luke 20 : 20 enlarges 
 upon the method of their procedure. Vs. 14. These words, though 
 probably insincere, were none the less a good characterization of Jesus 
 as a teacher. A less balanced person than he would have been flattered 
 by them into giving the direct answer the questioners wanted. Vs. 15. 
 To appreciate the full force of this question as to the tribute it is neces- 
 sary to remember that Jesus was now in Judea, which, unlike Galilee, 
 was subject and paid taxes directly to Rome. " Penny": a denarius. 
 Many have been preserved. They have the head and name of the 
 emperor stamped upon them. Vs. 17. The use of Roman money by 
 the Jews reflected the fact that they were actually under Roman rule 
 and protection, and committed them to an admission of Roman sover- 
 eignty. They, therefore, owed their recognized governors taxes. 
 That the use of the Roman coins did carry with it such an admission 
 is to be seen in the fact that in their revolt the Jews stamped out the 
 face and name of Cssar. To make of this saying a summary of the 
 relations of church and state is to find in it something remote from 
 Jesus' purpose. That in giving an answer of which his enemies could 
 not lay hold to his injury he should have reminded them of their 
 obligation to the government to which they were in fact subject (thus 
 implying that the true kingdom of God was not national), and should 
 also have recalled them to their forgotten duties to God, is wholly in 
 accordance with his character as a moral and religious teacher. That 
 he should have recognized the legitimacy of government was in accord 
 
228 LIFE OF CHRIST 
 
 with his entire spirit. Jesus was as far as possible froni being a gentle 
 anarchist. (See Mathews, Social Teaching of Jesus, chap. 5.) It is 
 not always or often necessary for the members of the kingdom of God 
 to turn revolutionists. The watchword of the Christian is not " My 
 rights," but " My duties ". ^ 
 
 Vs. 18 introduces a question that has proved puzzling to others 
 than the Jews. The Sadducees believed in no resurrection, and their 
 question was intended to show the absurdity of such a belief. On 
 their assumption that the resurrection consisted in a reestablishment 
 of the present physical life — a belief that is not even yet quite out- 
 grown — it was unanswerable. Jesus attacks, not the question, but the 
 assumption. Vs. 19, "Moses wrote," etc. : Deut. 25:5,6; ^/. Gen. 
 38:8. This brother-in-law (Levirate) marriage was common among 
 the Semitic peoples. \'s. 24. The two sources of the Sadducees' error 
 are still the sources of false teachings. Vs. 25, " are as angels : " do 
 not live an earthly, bodily life. This is the only distinct teaching 
 of Jesus as regards the form of the risen dead. It is entirely in accord 
 with that of Paul in i Cor., chap. 15. Luke (20:34-36) elaborates 
 the thought. Resurrection is not mere reanimation of dead bodies. 
 Vs. 26. Not content with this e.vpress teaching as to resurrection, 
 lesus goes on to show that immortality (which was what the Sadducees 
 realh' denied and because of this denied the resurrection) was involved 
 in the Old Testament. " The book of Moses " : /. e., the Pentateuch ; 
 [esus was using the current title and was not thinking of questions of 
 authorship. "The bush" : z. c, the section of the Pentateuch con- 
 taining the story of the burning bush, Exod., chap. 3. Vss. 26,27. The 
 argument is either (i) purely formal (turning on the implied tense of 
 an unexpressed verb, and valid only as addressed to men accustomed 
 themselves to argue after this fashion); God says, "I am the God" of 
 those long since dead ; but " God is the God of the living ; " therefore 
 the patriarchs were still alive, possessed of immortality ; or (2) rests 
 on the attitude of God to men implied in the words, " I am the God," 
 etc. : the eternal God, in his love for the patriarchs (and for all good 
 men), could not have allowed them to perish utterly. The eternity 
 of a lo\'ing Father thus implies the immortality of loving children. 
 
 Vss. 28-34 are less controversial than their parallel in Matthew 
 (22 : 34-40), The question of the scribe (vs. 28) was one frequently 
 asked. In vss. 29-31 Jesus gives the customary answer of the rabbis. 
 It cannot be improved as a summary of human duties. It was 
 nothing new, for it was quoted from Deut. 6 : 5 and Lev. 19:18. In 
 
CONFLICT WITH THE JEWISH RULERS 229 
 
 Matt. 22 : 40 Jesus adds the teaching that in such "love" is summed 
 up the law and the prophets. It was his " new commandment" (John 
 13:34; 15:11-17). Vss. 32, 33 show the honesty of the scribe, and 
 his perception of the relative value in religion of inward character and 
 outward ceremonial. It was this that led to the remark of Jesus, vs. 
 34. A man who could make such distinctions had grasped one of the 
 greatest elements of the teaching of Jesus. "And no man after that 
 durst ask him any question" : The plan of the Sanhedrin had failed. 
 Jesus thereupon assumed the offensive. 
 
 ^286. Notes on §126, Mark 12:35-37. — In these verses Jesus 
 attacks the current belief that the Christ was to be the " son of David," 
 in the commonly accepted sense, /. c, a political ruler. His argument 
 is ad hominem against the scribes. The purpose of the question is both 
 to break the prestige of the scribes as religious teachers, and to develop 
 by contrast Jesus' own conception of messiahship as something unpoliti- 
 cal. Vs. 36. The quotation is from Ps. i 10, which all Jews believed to 
 be written by David. The point of the argument is clear : David's 
 words would make the Messiah greater than his son. Any teaching 
 as to the Messiah, therefore, should make him something more than 
 a Jewish king. Thus again Jesus makes a Jewish hope universal by 
 removing its purely Jewish element. Messianism remained, but not 
 that of the rabbis, centering about national deliverance and glory, but 
 that of Jesus, looking toward divine deliverance from sin and the 
 establishment of a regenerate humanity in which men should be 
 brothers because they were sons of God. No wonder the common 
 people heard such an enemy of religious monopoly gladly. 
 
 ^287. Notes on §127, Matt., chap. 23. — In place of the very brief 
 warning against the scribes, which Mark and Luke report at this point, 
 Matthew has an extended discourse largely addressed directly to the 
 Pharisees. Portions of this discourse (see, e. g., vss. 4, 6, 13, 23-25, 29, 
 34-36) are found also in Luke, especially in his chap. 11 (with vss. 
 37-39 cf. also Luke 13:34, 35), but much of it is given by Matthew 
 onlv (vss. 2, 3, 8-12, 15-22, 27, 28). 
 
 Vs. 2, "the scribes and the Pharisees sit in Moses' seat": they 
 are the teachers and leaders of the people; however faulty their con- 
 duct, on them rests the responsibility of guiding this generation. Vs. 
 3, " all things," etc.: the emphasis, of course, is on ;/o/ doing after their 
 works. Yet it remains that Jesus does enjoin the following of their 
 teaching. And this can only mean that he did not desire to bring 
 about an abrupt break with the past, but, recognizing that the majority 
 
230 LIFE OF CHRIST 
 
 of the people must always follow the leaders of thought, desired not 
 that men should suddenly break away froui the teachings of the 
 scribes, but should follow them till, under the influence of his own 
 teaching and of providential circumstances, better leaders should arise. 
 Vs. 4, " they bind heavy burdens," etc. : burdensome duties which 
 the scribes endeavored to impose upon men, such as punctilious 
 tithing, discrimination of clean and unclean foods, minute sabbath 
 regulations {cf. Acts 15 : 10). " Will not move them": not, will not 
 themselves keep these regulations, but give no help to others whose 
 circumstances may make the keeping of them far more difficult. Vs. 
 5 ; cf. Matt. 6:1-18. Vss. 8-12 inculcate the spirit of humility and 
 mutual service as against that of selfish pride and ambition (cf. Mark 
 10:42-45). The injunctions of vss. 8-10 must be interpreted in the 
 light of this fact. 
 
 The words of vss. 13-36 addressed to the Pharisees do not neces- 
 sarily imply that they were present on this occasion ; the words may 
 rather be intended to be taken as rhetorical apostrophe. Many of 
 these sayings are reported by Luke (chap. 11) as spoken at a Pharisee's 
 table. Vs. 13, " neither suffer ye them that are entering " : by throw- 
 ing their influence as religious teachers against Jesus, they dissuaded 
 men from accepting the truth. Vs. 15, "twofold more a son of hell 
 than vourselves " : the Pharisees, having no clear conception of the 
 spirituality of religion, made converts to Judaism who came without 
 any spiritual change, and from various unworthy motives ; and such a 
 man was not only no better for having changed his religion, he was 
 worse, and often jivorse than the men who converted him. Of course 
 not all proselytes were of this character. Many were drawn by a true 
 apprehension of the truth of Judaism. Cf. here Mark 12 : 40 (= vs. 14 
 of Matthew in the common version), and notice how severely in this 
 verse and vss. 13, 15 Jesus denounces those who, setting themselves 
 up as the especial representatives of religion, were in reality wicked 
 men. Cf. Malachi's denunciation of " worship and wickedness" (Mai., 
 chaps. I, 2). 
 
 Vss. 16-22 refer to the casuistry of the scribes by which, under 
 guise of making fine moral distinctions, they converted the law agains 
 breaking oaths (Lev. 19 : 12 ; Numb. 30 : 2) into a device for justifying 
 themselves in the breaking of promises. See the slightly different but 
 essentially similar instances referred to in Matt. 5 : 33-37. Both here 
 and there Jesus insists that all such evasions are mischievous and vain, 
 since any oath is really an oath by Jehovah, i. c, involves an appeal to 
 
CONFLICT WITH THE JEWISH RULERS 23I 
 
 him, since all is his (vs. 21). In Matt. 5 : 33-37 he bids men swear 
 not at all, but speak the truth and faithfully keep what is said. On 
 vss. 23-36 see T|227, and on vss. 37-39 see ^[232. It is impossible 
 to say with certainty when and where this sad lament over Jerusa- 
 lem was uttered, but inasmuch as this chapter (Matt. 23) is apparently 
 made up of sayings of Jesus which he uttered at different times, and 
 which the evangelist gathered together in one place in order to show 
 Jesus' stern attitude toward the hypocrisy of the scribes, the position 
 of Luke seems to be preferable. Time and place are in any case of 
 little importance compared with the significance of the utterance itself. 
 
 ^288. Questions and Suggestions for Study. — (i)* How 
 did Jesus meet the question of the Sanhedrin as to iiis authority? 
 (2) Would he have answered honest inquirers in the same way? 
 (3)* How did his question convey an answer to theirs ? What is 
 the basis of the authority of Jesus ? 
 
 (4)* What three parables of warning does Matthew record 
 as addressed by Jesus to the Jews? (5) State the substance 
 and meaning of each as it applied to the Jews then. (6) Put 
 the teaching of each in general terms applicable to all times, 
 and suggest applications to our own day. (7) What feeling 
 and purpose did these parables rouse in the Jews ? 
 
 (8)* What were the three questions by which his enemies 
 hoped to embarrass Jesus? (9)* In answering^them what does 
 Jesus teach as to politics ? (10)* What as to the resurrection? 
 (11)* What as to the chief duties of men? 
 
 (12)* What question did Jesus ask the scribes? (13) What 
 was the point of his argument? (14) In his use of the Old 
 Testament, does Jesus attempt to give definite teaching as to the 
 authorship of its various books? (15) Should we have to 
 change our interpretation of Jesus' teaching as to the character 
 of the Messiah or our estimate of the effectiveness of his argu- 
 ment for the scribes to whom he spoke, if we should discover 
 that Ps. no was not written by David ? 
 
 (16)* Name some of the vices for which Jesus denounced 
 the Pharisees. (17) Do such vices exist today ? In what form 
 do we need to be on our guard against them ? (18) What is the 
 
232 
 
 LIFE OF CHRIST 
 
 remedy for Phariseeism ? (19) Why did Jesus bid men follow 
 the teachings of the scribes ? (20) Was Jesus a revolutionist or 
 an iconoclast in religion ? in morals ? in politics ? 
 
 ^289. Constructive Work. — Write chap, xxx of your "Life of 
 Christ," bringing out as clearly as possible the real causes of differ- 
 ence and point at issue between Jesus and the Jewish rulers, discrimi- 
 nating as far as may be the different elements which now united in 
 opposing him. Make it clear what Jesus' attitude to the nation was. 
 
 ^ 290. Supplementary Topics for Study. 
 
 1. The basis of Jesus' authority to cleanse the temple. 
 
 2. Jesus' attitude toward the temple and its services. 
 
 3. The relation of the Jewish state to Rome, as the background of 
 the question about tribute. 
 
 4. Different ideas among the Jews concerning life after death. 
 
 Salmond, Christian Doctrine of Immortality : Charles, Critical History of the 
 Doctrine of a Fidure Life. 
 
 5. The teaching of Jesus concerning immortality and resurrection. 
 
 
 ^T- i 
 
 THE MOSQUE OF OMAR, OCCUPYING IN PART THE SITE OF THE ANCIENT TEMPLE 
 
 (C/". view on p. 221) 
 
JESUS' LAST WORDS IN THE TEMPLE 233 
 
 CHAPTER XXXI. 
 
 JESUS' LAST WORDS IN THE TEMPLE. 
 
 §128. The widow's two mites. 
 
 Mark 12:41-44. Luke 21 : 1-4. 
 
 §129. Gentiles seeking Jesus. John 12:20-36. 
 
 §130. The Jews' rejection of Christ. John 12:37-50. 
 
 ^291. Notes on §128, Mark 12:41-44. — Vs. 41, "over against the 
 treasury " : in the so-called court of the women, along the side of which 
 were the trumpet-shaped vessels to receive the gifts of the people. 
 See diagram, p. 68. "Cast money into the treasury": free-will offer- 
 ings for the temple, apparently. Vs. 42, " two mites " : about equal to 
 two-fifths of a cent, or about one-fortieth of a laborer's day's wages. 
 Vs. 43, "cast in more than they all": as always, Jesus' estimate of 
 men and their actions is based on the state of heart which these 
 actions reflect. The widow's gift, for the reason given in vs. 44, rep- 
 resented more devotion of heart to the interests of religion than that 
 of any of the rich that gave much. 
 
 ^292. Notes on §129, John 12 : 20-36. — Vs. 20, "Greeks" : gen- 
 tiles, yet, as appears from the words "among those that went up to 
 worship at the feast," gentiles who had become worshipers of Jehovah, 
 but probably not circumcised proselytes. Cf. the case of Cornelius, 
 Acts 10:1, 2. Vs. 21, "to Philip": why to him we cannot tell. 
 Philip and Andrew are among the disciples of whom this gospel 
 speaks more than once ; perhaps they were associated with John in 
 later years. Vs. 22, "they tell Jesus": Whether Jesus actually saw 
 the Greeks is left unsaid, the writer's interest being in the words 
 of Jesus occasioned by this request. But we cannot doubt that he 
 granted the request. Vs. 23, "the hour is come that the Son of man 
 should be glorified " : viz., by being accepted by men, as the com- 
 ing of these Greeks suggested that he would be. Vs. 24, "except a 
 grain of wheat fall into the ground and die, it abideth alone" : this is 
 the other side of the truth which at once presents itself to Jesus' mind. 
 He is to be glorified, but only through dying. The path to the suc- 
 cess of his mission is the path of self-devotion, which is for him the 
 path of death. Vs. 25, "he that loveth his lifeloseth it": cf. Mark 8 : 34, 
 35, and notice how there and here Jesus passes from the necessity of 
 his own death to the general principle that applies to all. "Hateth 
 his life in this world " : /. e., counts continuing to live this present bodily 
 
234 LIFE OF CHRIST 
 
 life as a matter of little consequence compared with the attainment of 
 eternal life, as even hateful to him if it cost him eternal life. This is 
 not simply a maxim of prudence, foregoing a little life to gain a 
 longer one. The two words translated "life" are different words, the 
 first denoting physical existence and its accompanying opportunities 
 and possibilities, the second denoting the existence of a moral being 
 according to God's ideal for such existence. He that loves the former 
 thing and clings to it loses it by failing to make the highest use of it. 
 He that, counting it worthless in itself, is ready to surrender it, really 
 saves it, and through it attains eternal life, i. e., fellowship with God 
 {cf. John 17:3), which is in its nature endless. Vs. 26, "if any 
 man serve me, let him follow me": cf. again Mark 8:34. "And 
 where I am, there shall my servant be also": these words are 
 usually understood as a promise of heavenly bliss, but perhaps rather 
 mean that, in his suffering and self-sacrifice, the disciple shall share 
 with him {cf. Mark 10:39; Matt. 10:24, 25; John 15:18-21), the 
 promise of reward being first expressed in the words, " him will the 
 Father honor." Vs. 27, "now is my soul troubled": in view of the 
 thought of the death he was to die. To the last and increasingly 
 Jesus shrank with dread from his death at the hands^ of his people. 
 "Father, save me from this hour": a prayer expressing his natural 
 desire not to be put to death by sinful men ; not to have shrunk 
 from this, in view of the sin that was involved in it for men, would 
 itself have been sinful. "But for this cause came I to this hour": 
 dreadful as it is, it is nevertheless duty ; and this is the other side of 
 his desire; and hence the petition, "Father, glorify thy name." Vs. 
 30, "not for my sake, but for your sakes": the voice doubtless had 
 for him a significance in strengthening him to endure what he had to 
 endure ; but the people needed even more than he to learn that his 
 death was not God's reprobation of him, but the achievement of God's 
 own purpose. Vs. 31, "now is the judgment of this world: now 
 shall the prince of this world be cast out": in its rejection of Jesus the 
 world pronounces sentence on itself, and in the apparent triumph of 
 the prince of evil he is himself defeated. Through his own death Jesus 
 will overcome the evil of the world, and will (vs. 33) "draw all men 
 unto" himself. Vs. 34, "how sayest thou, the Son of man must be 
 lifted up": Jesus' self-designation, "the Son of man," was still a per- 
 plexing one to the people. Since his triumphal entry they knew that he 
 claimed to be the Christ, but with their idea of the Christ they did not 
 see how he could also expect to die. So they ask whether perhaps after 
 
JESUS LAST WORDS IN THE TEMPLE 235 
 
 all the title "Son of man" indicates that he is not the Christ, but 
 some other personage unknown to them. Vss. 35, 36, "while ye have 
 the light," etc.: words of solemn exhortation and warning. Vs. 36, 
 "departed and hid himself from them": with these words John marks 
 the close of Jesus' public ministry to the Jews. There remains only 
 his intercourse with his disciples and his oft-predicted death and 
 resurrection. 
 
 ^ 293. Notes on § 130, John 12 : 37-50. — Vss. 37-43 are the evangel- 
 ist's summary of the results of Jesus' ministry in Jerusalem, so far as 
 winning adherents is concerned, and his explanation of the fact. In 
 general, they did not believe on him (vs. 37) ; yet many, even of the 
 rulers, did believe (vs. 42), but did not dare profess it. This unbelief 
 was in accordance with the character of the Jewish people, as Isaiah 
 described it long ago (vss. 38-40; cf. Stephen's similar characteriza- 
 tion of the nation, Acts 7 : 51, 52). But that the evangelist did not 
 mean that they were therefore not responsible for their conduct is 
 clear from vss. 42, 43. 
 
 Vss. 44-50 are either the evangelist's summary of Jesus' whole 
 message to the people, or they should stand before vs. 36. Cf. ^ 206. 
 Standing after vs. 36, they cannot be understood as words actually 
 uttered by Jesus on a specific occasion. The central thought of the 
 paragraph, that Jesus came as God's representative, not to judge the 
 world, but to bring light and salvation, and that he who receives him 
 receives the Father that sent him and attains eternal life, makes it in 
 fact a summary of his whole mission and message. 
 
 ^294. Questions and Suggestions for Study. — (i) Tell the 
 story of Jesus in the treasury. (2)* What element of Jesus 
 character does the event illustrate ? (3) What instruction does 
 it carry for us? (4)* What did the coming of the Greeks who 
 desired to see Jesus first suggest to his mind? (5) What other 
 thought quickly followed it in his mind? (6)* What great 
 principle did he set forth in this connection (John 12:24)? 
 (7)* Does this principle apply to his life only, or to all men? 
 (8) Explain John 12:25. (9) Explain vs. 26. (10)* What 
 do you learn concerning Jesus' character and relation to God 
 from the two petitions of his prayer in vss. 27, 28 ? (11) What 
 concerning prayer from the whole incident? (12)* What does 
 
236 LIFE OF CHRIST 
 
 Jesus mean by "the judgment of this world" in vs. 31? (13) 
 What does he mean by being "lifted up" and by "drawing all 
 men" to him? What connection is there between the two? 
 (14)* What does this whole incident show as to Jesus' attitude 
 toward his death, and his thought about its significance? Think 
 this through carefully and state it as accurately as you can 
 (15) Explain the perplexity and question of the people in vs 
 34. (16) What is the meaning and purpose of Jesus' warning 
 in vss. 35, 36? 
 
 (17)* Are the words of John 12 : 37-43 those of Jesus or of 
 the evangelist? (18)* What is the writer's explanation of the 
 failure of the Jews to receive Jesus? (19) Are vss. 44-50 
 words of Jesus actually uttered by Jesus at this time ? If not, 
 what are they? (20)* Write out a careful summary of what 
 Jesus says in these verses, and consider whether it in fact sum- 
 marizes his whole message to men. (21) In view of what Jesus 
 here says, can any one of us justify ourselves either in rejecting 
 him or in treating him with indifference ? What ought to be 
 our attitude to him ? 
 
 ^295. Constructive Work. — Write chap, xxxi of your "Life of 
 Christ," bringing out with clearness Jesus' last message to the Jews in 
 the temple, and conceiving and stating as clearly as you can the 
 precise situation at the close of his public ministry to the nation. 
 
 ^296. Supplementary Topics for Study. 
 
 1. Jesus' thought about the relation of the gospel to the gentiles. 
 
 2. Jesus as the Light of the world : for his own generation ; for the 
 present day. 
 
 3. The truth of Jesus' claims in John 12 : 44-50, as tested by sub- 
 sequent history. 
 
CHAPTER XXXII. 
 
 JESUS' PREDICTION OF THE END OF THE NATION, AND THE PLOT 
 
 OF HIS ENEMIES. 
 
 § 131. Discourse concerning the destruction of Jerusalem and the end of the 
 world. 
 
 Matt., chaps. 24, 25. Mark, chap. 13. Luke 21 15-38. 
 [Matt. 26: 1, 2.] [Mark 11: 19.] 
 
 § 132. The conspiracy between the chief priests and Judas. 
 
 Matt. 26:1-5. Mark 14: 1, 2. Luke 22 : 1-6. 
 
 Matt. 26 : 14-16. Mark 14 : 10, II. 
 
 ^297. Notes on §131, Mark, chap. 13. — Vs. i, " Out of the temple": 
 the word denotes the temple in the larger sense, not simply the sanc- 
 tuary; cf. ^75. Vs. 2, "these great buildings": both the tenjple 
 proper and the surrounding courts and colonnades. "There shall not 
 be left here one stone upon another": an expression denoting utter 
 destruction, but not to be interpreted with absolute literalness. The 
 prediction was fulfilled in the overthrow of the city by the Romans in 
 70 A. D. (Jos., War, Books vi, vii ; Mathews, New Testament Times, 
 p. 205). 
 
 Vs. 4, " When shall these things be, and what shall be the sign 
 when all these things are about to be accomplished ? " A natural ques- 
 tion, which, however, Jesus does not answer directly. The discourse 
 that follows is mainly devoted to warning the disciples against expect- 
 ing these great events too soon, and being in consequence disturbed 
 ana misled. Vss. 4-13 are wholly occupied with things that will 
 happen before the fall of the temple. Vs. 6, "saying, I am he": pro- 
 fessing to be the Christ, and claiming authority to make announce 
 ments as to what was about to happen. Vss. 7, 8 : Wars, earthquakes, 
 famines will occur; but they are not signs of the end. Vss. 9-13: 
 And the disciples of Christ will have to suffer persecution, which they 
 must endure patiently. Cf. \ 161. Observe in vss. 9, 10 the indica- 
 tion that Jesus, though expecting death, was also looking to the 
 world-wide proclamation of the gospel. The rejection of him by the 
 nation and the overthrow of the temple meant, not the defeat of the 
 kingdom of God, but its establishment for all nations. 
 
 Vss. 14-23 deal with things which will be precursors of the end, i. e., 
 of the downfall of the temple and of Judaism as connected with the 
 
 237 
 
238 LIFE OF CHRIST 
 
 temple. Vs. 14, " the abomination of desolation": the phrase is taken 
 from Dan. 11:31; 12:11; i Mace. 1:54, in all of which places it 
 doubtless refers (as clearly in the last, i Mace. 1:54) to the heathen 
 sacrifices offered on the altar of the Jewish temple in the time of 
 Antiochus Epiphanes. As employed by Jesus it refers to any like 
 desecration of the temple or perhaps of the city. Luke has at this 
 point "Jerusalem encompassed with armies" (see •[[299). The paren- 
 thesis "let him that readeth understand " is, of course, not from Jesus, 
 but a note of the evangelist calling his reader's attention to this 
 warning. It must have been written before the event happened (notice 
 its omission by Luke). That it occurs in both Matthew and Mark 
 shows that one evangelist took it from the other along with the words 
 to which it calls attention, or that both drew it from an older gospel 
 that contained this discourse. The substance of the warning is that, 
 while wars and disasters in general are not to be taken as signs of 
 the end, yet when Jerusalem itself is actually invaded (or besieged), 
 then they may know that the downfall of the city is near, and that they 
 must flee. Vss. 15, 16 mean simply : " Go without delay." Vs. ig : The 
 sufferings of the Jewish nation in the siege of 70 A. D. were terrible 
 beyond belief. (See Josephus as cited above.) Vs. 20, "Except the 
 Lord had shortened the days": except God had interposed to limit the 
 period of disaster, no one would have escaped. Vss. 21—23 • ^'^^ even 
 then are they to expect the Christ to return. Anyone who announces 
 his return is a false prophet announcing a false Christ. 
 
 Vss. 24-27 tell of the awful disasters to the nation which were to 
 follow the overthrow of the city, and of the establishment of Christ's 
 kingdom in the place of Judaism. The language is highly figurative, 
 closely resembling that which the prophets often used to describe 
 similar events. On vss. 24, 25 see Isa. 13:10; 34 : 4 ; Ezek. 32:7,8; 
 Am. 8 : 9. On vs. 26 see especially Dan. 7: 13. The reference of this 
 verse to a visible return of Jesus still in the future is unnecessary. {Cf. 
 Clarke, Commentary on Mark; Gould, Commentary on Mark, in refer- 
 ence to the whole paragraph.) 
 
 Vss. 28-37 return to speak of the indications of the drawing nigh 
 of these events, and are the nearest approach that Jesus makes to actu- 
 ally answering the question of the disciples in vs. 4. Vss. 28, 29 tell 
 them that when they see the temple overthrown, then they may know 
 that Christ's kingdom is drawing near. Vs. 30 says, and vs. 31 
 solemnly confirms it, that all these things will happen within the space 
 of a generation, /. e., within the lifetime of men then living. Vs. 32 
 
PREDICTION OF THE END OF THE NATION 239 
 
 affirms, however, that the exact time no one knows, not even [esus 
 himself, but only God. Vss. 33-37 bid them therefore be on their 
 guard, watching and praying, always ready, yet not idly waiting, but 
 each at his own work. 
 
 As a whole, therefore, the discourse gives no definite answer to the 
 question of the disciples, except that all these things would happen 
 within the lifetime of men then living. Nor has it anything to say 
 concerning the "end of the world," as that phrase is now usually 
 understood. It speaks only of the downfall of Judaism and the estab- 
 lishment of Christianity in power on the earth, and its general aim is 
 to warn them against expecting these events too soon or looking for a 
 personal return of Jesus in connection with them. 
 
 ^298. Notes on §131, Matt., chaps. 24,25. — Matt. 24 : 1-42 repro- 
 duces in the main the discourse of Jesus as given in Mark, chap. 13. 
 The chief differences are the following : Vs. 3, " What shall be the 
 sign of thy coming and of the end of the world ? " This more 
 expanded form of the question seems to bring in two ideas not 
 expressed by Mark, "thy coming" and "the end of the world." Yet 
 it must be noticed that in the discourse of Jesus as given in Mark he 
 speaks of his coming (vs. 26), and that " the end of the world " is more 
 exactly "the consummation of the age," /. e., in Jesus' thought the con- 
 clusion of the then current period of history, the end of the Jewish 
 dispensation in the downfall of Jerusalem, and the ushering in of 
 Christianity as the successor of Judaism. Thus Matthew's form of the 
 question only expands Mark's by reading back into the question a part 
 of Jesus' answer. Mark's form is doubtless that which most nearly 
 represents the original question. 
 
 Vss. 10-12 are an addition to Mark's narrative from Matthew's own 
 sources, but do not materially modify the picture. Vs. 14, "and then 
 shall the end come " : i. e., the end of the age (see above). To us the 
 phrase naturally suggests the end of our age and oiu- world, but we 
 must bear in mind of what and to whom Jesus was speaking. Our 
 age and world did not then exist. Jesus was talking about the fall of 
 the temple to men whose horizon was almost bounded by Judaism, and 
 to whom the downfall of the temple and its religion was indeed the 
 end of the age. That to the disciples and the evangelist such an 
 expression would seem to mean the end of the world, since they could 
 have as yet no conception of the Christian centuries, which are to us 
 familiar past history, is altogether probable. But to give to the words 
 the sense that they would naturally bear for us if uttered today, then 
 
240 LIFE OF CHRIST 
 
 to assume that the disciples understood them in that sense, and finally 
 that Jesus meant thenj in that sense, is to violate every principle of 
 interpretation. 
 
 Vss. 26-28 are an addition to Mark's report, emphasizing the warn- 
 ing against being deceived by false Christs, and especially teaching 
 that the coming of the Son of man will not be a secret, obscure event, 
 but one which, coming however unexpectedly, will be as open and 
 manifest as a flash of lightning. This does not say that everybody 
 will recognize it as the coming of Christ, but that the event itself will 
 not be obscure and out of the way. Cf. ^250. The intent of the 
 teaching is to guard the disciples against being misled by false Christs. 
 The coming of the Son of man is to be understood, as in Mark 13 : 26, 
 as denoting the coming of the kingdom in power. Vs. 28 {cf. Luke 
 17 • 37) is a proverbial saying, meaning that judgment will fall when- 
 ever and wherever sin and corruption render it necessary. The over- 
 throw of Judaism is but an example — albeit a most conspicuous and 
 important one — of a general principle. 
 
 Vss. 29-31 reproduce Mark 13:24-27, but with slight changes. 
 The word "immediately" (vs. 29) emphasizes what is in any case the 
 natural meaning of Mark, that the downfall of the Jewish nation and 
 the coming of tlie Son of man follow close upon the events referred 
 to in the preceding paragraph. Vss. 30, 31 expand somewhat the 
 picture of the Son of man coming in the clouds, but do not essentially 
 change the meaning. 
 
 Vss. 40, 43-51 reproduce the teaching of Jesus in Luke 12 : 39-46. 
 In that passage the coming of the Son of man is his coming for 
 accounting and judgment in the life of any individual. The introduc- 
 tion of it here is to that extent incongruous. Yet it serves to empha- 
 size the fact that the coming of the Son of man is not a specific event, 
 but, like " the day of the Lord " in the Old Testament, is the coming of 
 the kingdom of God in power, whether to an individual or a nation, 
 whether in blessing or in judgment. One great example of it was in 
 the first appearance of Jesus {cf. John's conception, Matt. 3:11, 12); 
 another was in the displacement of Judaism by the Christian church ; 
 but it is always happening on a large scale or a small, and is doubtless 
 still to happen many times. In other words, as "the Son of man" is 
 the type of the kingdom of God, "the coming of the Son of man " is 
 typical of and equivalent to the coming of the kingdom. 
 
 In Matt., chap. 25, the evangelist adds a series of parables dealing 
 with the general subject of judgment. The first, that of the ten 
 
PREDICTION OF THE END OF THE NATION 24I 
 
 virgins (vss. 1-13), teaclies the necessity of being ever ready for tlie 
 coming of tlie Lord. The details of the parable cannot be pressed. 
 Its simple teaching is that expressed in vs. 13 : "Watch therefore, for 
 ye know not the day nor the hour." 
 
 In the second parable, that of the talents (vss. 14-30), the duty 
 inculcated is that of faithfully using all that our Lord intrusts to us. 
 "Watching" is not idle waiting, but industrious service of our Lord. 
 
 The parable of the sheep and the goats (vss. 31-46) sets forth most 
 vividly and impressively the basis of Christ's judgment of men, viz., 
 not profession of his name, but conduct expressive of his Spirit. To 
 press the pictorial element of this parable to mean that there will be a 
 great judgment day of all the world, when all men will be assembled 
 in one place, is unwarranted. The parable teaches the basis and issue 
 of judgment, not its time or external form. The solemn truth that 
 must not be lost sight of is that by our conduct here and now we are 
 determining issues that are eternal, life or death. 
 
 ^299. Notes on §131, Luke 21 : 5-38. — Luke's report of this dis- 
 course follows Mark's quite closely, differing chiefly in that in place of 
 such vague expressions as "abomination of desolation" (Mark 13 : 14) 
 Luke has definite language, "Jerusalem compassed with armies" (vs. 
 20; see also vs. 24, and cf. Mark's vs. 19). This is probably due to 
 Luke's having written after the fall of Jerusalem, and hence having 
 naturally substituted for the general terms of Mark language more 
 closely corresponding to the events as they actually occurred. The 
 definiteness of Luke's language increases the probability of Mark and 
 Matthew having been written before the fall of Jerusalem, and confirms 
 the historicity of their report of the discourse. 
 
 ^300. Notes on §132, Mark 14:1, 2, 10, 11. — Vs. i, "After two 
 days was the Passover and the Unleavened Bread ": Mark gives the two 
 names of the two feasts that really belonged in what was known as the 
 Passover week. As the Passover fell this year on Thursday (see Ij 308), 
 the conspiracy was made on Tuesday. Vs. 2, "For they said, Not 
 during the feast": The plans of the Sanhedrin were changed by the offer 
 of Judas, and with his aid Jesus' enemies were enabled to do that 
 which they had judged impossible, viz., to arrest Jesus during the 
 feast without causing an uprising. Vs. 10, "Judas Iscariot," or Judas 
 the inhabitant of Kerioth (possibly d Karjetein, a ruined village south 
 of Hebron). He was probably the only one of the Twelve who was 
 not a Galilean. "Went away unto the chief priests that he might 
 deliver him unto them": The motives leading Judas to this act of 
 
242 LIFE OF CHRIST 
 
 treachery are said (John. 12 .■4-6) to have been dishonesty and covetous- 
 ness, but doubtless in addition were anger arising from having been, as 
 he supposed, duped by Jesus into believing that he was the Christ. 
 In the future now outlined by Jesus he saw no preferment and no 
 realization of what we may safely believe were his hopes as to the 
 messianic kingdom. Cupidity and revenge easily become allies in 
 any man's life. It is to be noted that, in all accounts, Judas and not 
 the Sanhedrin takes the initiative. Matthew (26 : 15) tells of a bargain, 
 in which Judas was paid thirty shekels, the ordinary price of a slave 
 (Exod. 21:32), or about ^20, with purchasing power, however, much 
 greater. The share of Judas in the conspiracy was simply that of 
 piloting the servants of the Sanhedrin to some place where Jesus might 
 be arrested without causing a popular uprising. The arrest was the 
 only time when such a danger threatened the authorities. If once 
 Jesus were in the hands of the Romans, no popular movement would 
 be expected. As, however, the Romans would not arrest him, since he 
 had in no way been a disturber of the peace, and as the priests themselves 
 dared not face openly public opinion, treachery was the one resource 
 left. Thus had it not been for Judas, Jesus might have escaped. As it 
 was, however, Jesus immediately discovered his friend's disloyalty and 
 forecast its inevitably fatal consequences. It was this- that cast the 
 deep gloom over the Passover which he ate with the Twelve. 
 
 ^301. Questions and Suggestions for Study. — (i)* What 
 remark of Jesus and question of the disciples gave occasion to 
 Jesus' discourse in Mark, chap. 13? (2)* What is the main 
 purpose of this discourse? (3)* With what are vss. 4-13 wholly 
 occupied? (4)* Of what do vss. 14-23 speak? (s)* Of what 
 vss. 24-27 ? (6)* What is meant by the coming of the Son of 
 man in vs. 26? {?)* What is the permanent lesson of the 
 discourse for us and for all? (8) What does Matthew's report 
 of this discourse add to that contained in Mark ? (g) What is 
 the coming of the Son of man referred to in Matt. 24 : 45-51 ? 
 (10)* What is the parable of the ten virgins intended to teach 
 (Matt. 25 : 1-13) ? (11)* What is the teaching of the parable 
 of the talents (Matt. 25 : 14-30) ? (12)* What is the teaching 
 of the parable of the sheep and the goats (Matt. 25:31-46)? 
 (13) In what respects does Luke's report differ from Mark's? 
 
JESUS' LAST DAY WITH THE DISCIPLES 243 
 
 (14) What do these differences indicate as to the time when 
 Luke wrote, and as to the correctness of Mark's report? (15) 
 Do this discourse and these parables give us warrant to expect, 
 some time in the future, a visible coming of Jesus in the clouds, 
 and a general assemblage of the living and dead in one place for 
 judgment? If not this, then what? (16) What do they teach 
 concerning the certainty of judgment? (17) Does this teach- 
 ing apply to nations or to individuals, or to both ? (18) What 
 is to be the basis of judgment? (19) What is the practical 
 lesson for us all in view of this teaching? 
 
 (20) What was the plan of the enemies of Jesus in Jerusalem 
 with reference to his arrest? (21) What proposal did Judas 
 make to them ? (22) What difference did this make in their 
 plans? (23) What influences led Judas to this desperate act ? 
 
 ^302. Constructive Work. — Write chap, xxxii of your "Life of 
 Christ," indicating the purpose of the discourse on the end of the 
 nation and its general teaching, and the motives and effect of Judas' 
 act of treachery. 
 
 ^303. Supplementary Topics for Study. 
 
 1. The fulfilment of Jesus' prediction concerning Jerusalem in the 
 Judeo-Roman war of 66-70 A. D. 
 
 JOSEPHUS, IVar, Books v~vii ; ScHURER, History of the Jewish People, Div. I, 
 Vol. II, pp. 208 ££. 
 
 2. The coming of the Son of man ; its meaning and reference as 
 
 used by Jesus. 
 
 3. The character of Judas. 
 
 CHAPTER XXXIIL 
 
 JESUS' LAST DAY WITH THE DISCIPLES. 
 
 §133. The Last Supper. 
 
 Matt. 26 : 17-30. Mark 14 : 12-26. Luke 22 : 7-30. John 13 : 1-30. 
 
 §134. Christ's farewell discourses. 
 
 Matt. 26:31-35. Mark 14:27-31. Luke 22 :3i-38. John 13 :3i— 16 :33. 
 §135. The intercessory prayer. John, chap. 17. 
 
 ^[304. Notes on §133, Mark 14 : 12-26.— Vs. 12, "on the first day of 
 unleavened bread": i.e., on the 14th of Nisan (Exod. 12:6; Lev. 
 23:5; Numb. 9 : 3). For the chronological question see ^ 308. " Where 
 
244 LIFE OF CHRIST 
 
 wilt thou that we go and make ready," etc.: A brotherhood like that 
 of the disciples would naturally, as a family, eat the Passover lamb 
 together. The question of the disciples shows clearly that Jesus had 
 not disclosed to them his plans. Perhaps his reticence was due to his 
 knowledge of the plot of Judas. Vss. 13-16. It is unnecessary to 
 interpret these words of Jesus as indicating miraculous prescience. 
 The use of the term "my guest chamber" clearly indicates that he 
 had had some previous understanding with the owner of the house. 
 This is supported by the fact that, in accordance with Jewish law (Exod. 
 12:3), Jesus must have chosen a lamb on the loth of Nisan. Probably 
 the bearing of a pitcher of water, ordinarily the work of the women, 
 had been agreed upon as the sign of recognition. By these precautions 
 Jesus was able to select the room for the Passover feast without dis- 
 closing its location to Judas in time for him to betray the fact to the 
 priests. It has been thought by some that this unknown host was the 
 father of John IVIark, the evangelist (cf. Acts 12:12). Vs. 18. Between 
 vs. 17, in which is mentioned the arrival of Jesus and his disciples in 
 the upper room, and vs. 18 are to be introduced the several events given 
 by Luke and John: [(i) the first cup of wine]; (2) the words of 
 Jesus, Luke 22 : 14-18, and the strife as to precedence, Luke 22 : 24-30 
 (^305)'; (3) Jesus' washing of the disciples' feet, with its accompanving 
 lesson, John 13:1-20 (^306). Vs. ig. Nothing could better show 
 the disciples' profound confidence in the words of Jesus. Though 
 conscious of no determination to betray him, upon hearing his pre- 
 diction each believed himself possibly the offender. Doubtless Jesus 
 had seen the disloyalty of Judas from its inception. The announcement 
 of the traitor is general in the synoptic account, but specific in that of 
 John (^[306). Vs. 22, "blessed": /.<?., blessed God, or rather (Luke 
 22 : ig),gave thanks. There will always be some question as to whether 
 the memorial meal or custom now instituted by Jesus was derived from 
 the Passover. On the whole, it seems most probable that it was the 
 latter part of that feast. "The Lord partook with the others of the 
 paschal lamb, and when the law had been thus fulfilled, and the supper 
 ended, before proceeding to take the cup after supper, the cup of 
 blessing, took bread [of course the unleavened bread upon the table, 
 since none other was permitted to be present], and, declaring it to be 
 his body, gave them to eat " (Andpews, Life of Our Lord, 490). 
 Vs. 23, "a cup": according to Paul (i Cor. 10:16; 11:251.) the 
 "cup of blessing," so called, the third of the four drunk at the Pass- 
 over meal. Vs. 24, "The covenant": probably a reference to the new 
 
JESUS LAST DAY WITH THE DISCIPLES 245 
 
 covenant ((-/. Luke 22 ; 20) of Jer. 31 : 31 ff., with which is associated, 
 as respects the significance of the blood, a reference to Exod. 24: 5 ff., 
 where, as the symbol of life, blood sprinkled on the book of the law 
 and on the people symbolizes a covenant between God and the people, 
 they pledging themselves to obedience and he imparting to them his 
 life. Jesus, shedding his blood in obedience to the will of God and in 
 devotion to the interests of men, brings men, through the adoption of 
 the same principle of life, through the same devotion of their lives to 
 God, into fellowship with God. In the word " shed," or " poured out," 
 there is perhaps also a suggestion of the blood of the sin-offering, by the 
 pouring out of which on his behalf the sinner confessed his sin and 
 sought forgiveness (cf. Lev. 4 : 34, 35 ; Matt. 26 : 28). Thus the death 
 of Jesus is at the same time a revelation of God's love, of the sinful- 
 ness of huQian sin, and of the possibility of forgiveness and recon- 
 ciliation. Cf. •; 292. Vs. 25,"! shall no more drink," etc.: referring 
 to his immediate death, and expressing his faith in a triumphant king- 
 dom. Beyond this the interpreter cannot go with certainty. That 
 which stands out clearly in respect to this memorial meal is that Jesus 
 regarded his death as suffered in behalf of his disciples and as a basis of 
 fellowship between them and God; and he wished that, as they main- 
 tained the fraternity of the kingdom, they should in their food and 
 drink remember him, believe him still present with them, and see that 
 their privileges as members of the kingdom of God were due, at least 
 in part, to his death. Vs. 26, "a hymn": the Passover feast closed 
 with chanting Pss. 115-11S. 
 
 ^ 305. Notes on § 133, Luke 22 : 7-30. — Vs. 7. This verse seems to 
 assert that Jesus ate the paschal feast at the same time that it was being 
 eaten by other Jews. Vss. 8-13. See ^304. Vs. 16, "until it be 
 fulfilled in the kingdom of God": The reference is to the Passover, 
 and Jesus is probably thinking of the fulfilment of that of which it was 
 the type, viz., deliverance given his people by God. 
 
 If vss. 17, 18 are to be added directly to 16, then Luke makes reference 
 to two cups instead of one. On the whole, it seems most natural to treat vss. 
 17, 18 as parallel to ig, 20, each being drawn from a separate source. In 
 that case vss. 17, 18 would belong chronologically at the time given the 
 words and acts by Mark, See the parallel columns in ^| 307. 
 
 Vss. 25, 26 are almost identical with Mark 10:42-44; Matt. 
 20:25-27. "Benefactors": not a title. Philanthropy popularly is 
 confused with the exercise of authority. In the society founded by 
 Jesus one is to seek to aid others without exercising authority over 
 
240 LIFE OF CHRIST 
 
 them. To enforce this Jesus speaks of his own position (vs. 27; cf. 
 Mark 10 :45). Vss. 28-30 are not to be taken literally as if the refer- 
 ence were to a political empire, but as a figurative representation of 
 the certain and great reward for loyalty. 
 
 ^306. Notes on § 133, John 13 : 1-30. — Vs. i, "before the feast of 
 the Passover": The phrase, in thought, if not grammatically, qualifies 
 " riseth " in vs. 4, all other clauses being adverbial and parenthetical. 
 This implies that the meal described in the following verses was distinct from 
 the Passover supper and preceded it. The verse therefore combines with 
 John r8 : 28 to show that the chronology of the fourth gospel in its present 
 form differs from that of the other gospels in respect to the daie of Jesus' 
 death. Yet both John and the synoptists associate with the supper which 
 each names the announcement of the betrayal and of Peter's denial, and both 
 connect the supper closely with the betrayal and death of Jesus. These 
 coincidences and the references in John 13 ; 26 to the sop {^cf. ^ 307) show 
 that in fact the supper in John is the same as that in the synoptists, and is the 
 Passover. How this inconsistency arose is now impossible to determine with 
 certainty. The most probable explanation is that which attributes the note of 
 time in John 13 : i, as well as that in John 18 : 28, to a later hand than that of 
 John the apostle. Cf. W 13, 206, 308. It is not at all impossible that in 
 the original Johannine narrative there stood the phrase "before the Passover," 
 or the like, to indicate that Jesus' washing of the feet of the disciples on the 
 evening of the Passover preceded the eating of the Passover itself, i. e., as this 
 phrase would mean to a Jew, the Passover lamb. The slight misunderstand- 
 ing of the phrase by gentile Christians of the time at which our fourth gospel 
 was written may have given rise to the whole difference between the Johan- 
 nine and synoptic chronology of the passion. 
 
 "Loved them unto the end": These words are intended to give the 
 motive for the gracious and humble service Jesus was about to render 
 his disciples. The occasion for this service was the pride of the Twelve, 
 no one of whom was willing to take the part of a servant and wash the 
 feet of his companions. Vs. 10, " he that is bathed," etc.: a reference 
 to oriental customs. The entire conversation is couched in the sym- 
 bolism so dear to the Jew. The bath and the washing, requisite to 
 sharing in a banquet, were used by both Jesus and Peter as symbolical 
 of the inner cleansing needed by those who were to sit down at the 
 great dinner of the kingdom. Vss. 12-17 contain one of Jesus' most 
 striking teachings as to the Christian's need of abandoning pride and 
 devoting himself to the service of those about him ; and these he is 
 not to regard as inferiors. It is a lesson in the equality and love that 
 should characterize all followers of Jesus. Vss. iS-20 show that Jesus 
 
JESUS LAST DAY WITH THE DISCIPLES 247 
 
 had foreseen his betrayal b}^ Judas. Vs. 23, "reclining in Jesus' 
 bosom" : The Jews had b_v this time adopted generally the Greek cus- 
 tom of reclining at table. Vs. 23 simply means that John was at 
 Jesus' right hand. This e.xplains vs. 24 : Peter beckons to John, as 
 the one who was near enough to Jesus to speak to him quietly, to ask 
 of whom he spoke. Vs. 27, "What thou doest, do quickly": Jesus, 
 seeing that Judas is now beyond hoj)e, desires him to withdraw at 
 once, that he may be alone with his true disciples. Vs. 29, "buy 
 what things we have need of for the feast": These words, like the 
 reference to the sop (vs. 26), favor the view that this was the true Pass- 
 over meal. Had it been the night before the Passover, there would 
 have been no occasion to go out at that time to make purchases, since 
 the whole of the next forenoon would have been free for that purpose. 
 But the " feast " which began with the Passover supper proper continued 
 for a week, and purchases might conceivably be necessary for the 
 sacrifices and meals of the next dav, or for gifts to the poor who 
 would be at this hour in the temple area. (See Edersheim, Life and 
 Times of Jesus, Vol. II, p. 508. On the Last Supper see a good 
 brief treatment in Rhees, Life of Jesus of Nazareth, pp. 181-7.) 
 
 ^307. The probable order of the Passover feast was as follows. Such of 
 its elements as seem to be mentioned in the accounts of the Last Supper 
 are printed in italics : 
 
 (ij Blessing of first cup of wine ; (2) handwashing and prayer; (3) bitter 
 herbs, dipped in the haroseth (mixture of fruit and vinegar), passed and eaten ; 
 (4) second cup of wine, with question of son and answer of father (Exod. 
 12:26); (5) first part of the Hallel (Pss. 113, 114); {6) " sop" {z. bit of the 
 paschal lamb and bitter herb in hredid) dipped in vinegar and eaten ; (7) pashcal 
 lamb eaten ; (8) eating of a piece of unleavened bread (possibly not eaten 
 in time of Christ); (9) third cup of wine ivith grace ("cup of blessing"); 
 (10) fourth cup; (11) blessing in song (Pss. 11 5-1 18). (If Luke 22: 17 be 
 not referred to the same cup spoken of in Mark 14 : 23, then its cup is to be 
 identified with the second cup of the feast.) 
 
 The order of events, as well as the words of Jesus at this time, can be 
 fixed by a comparison of the sources here shown in parallel columns : 
 
248 
 
 LIFE OF CHRIST 
 
 MAEK 14: 22-25. 
 
 I, Bread broken 
 with thanks. 
 
 2. " Take ye : this 
 is my body." 
 
 MATT. 26: 26-29. 
 
 1. Bread broken 
 
 with thanks. 
 
 2. "Take, eat : this 
 is my body," 
 
 3. Cup taken with 
 thanksgiving:. 
 
 4. " Thi s is my 
 blood of the covenant 
 which is shed for 
 many. Verily I will 
 no more drink of the 
 fruitof the vine, until 
 that day when I drink 
 it new in the king- 
 dom of God." 
 
 3. Cup taken with 
 thanksgiving. 
 
 4. " Take this and 
 divide among your- 
 selves, fori say unto 
 you, I will not drink 
 from henceforth o f 
 the fruit of the vine, 
 until the kingdom of 
 God shall come." 
 
 LUKE 22 : ig, 20. 
 
 1. Bread broken 
 with thanks. 
 
 2. "This is my 
 body which is given 
 for you ; this do in 
 remembrance of me." 
 
 3. Cup taken with 
 thanksgiving. 
 
 4. " This cup is the 
 new covenant in my 
 b 1 ood, even that 
 which is poured out 
 for you." 
 
 I COR. II : 23-25. 
 
 1. Bread broken 
 with thanksgiving, 
 
 2. "I'his ismybody 
 (broken) in your be- 
 half. This do In re- 
 membrance of me. " 
 
 3. Cup taken with 
 thanksgiving. 
 
 4. " This cup is the 
 new covenant in my 
 blood; dothisas 
 often as ye drink it^ 
 in remembrance of 
 me." 
 
 3. Cup taken with 
 thanksgiving, 
 
 4. " Drink ye all of 
 it ; for this is my blood 
 of the covenant, 
 which is shed for 
 many unto remission 
 of sins. But I say 
 unto you, I will not 
 drink henceforth of 
 this fruit of the vine, 
 until that day when I 
 drink it new with you 
 in my Father's king- 
 dom." 
 
 ^ 308. The Day upon which Jesus Ate the Last Supper.— ( i ) As far as the day 
 of the week is concerned, there is no difficulty in concluding that, since Sun- 
 day was the third day after his death (counted in Jewish fashion, viz., parts 
 of three days), and if the next day after the crucifixion of Jesus was the sab- 
 bath (John 19:31; Mark 15:42; Luke 23 : 54), Jesus was crucified on Fri- 
 day. (2) A difficulty, however, is left, for John (i 3 : i, 29 ; 18:28; 19:14,31) 
 apparently regards the Last Supper as having occurred on the evening of the 
 day before the Passover, i. e., the evening of the 13th of Nisan (which would 
 be, by the Jewish reckoning of a day from sunset to sunset, the beginning of 
 the 14th of Nisan), while Mark (14:12, 14, 16, 17) and the other synoptics 
 (Luke 22 : 14, 15) expressly declare that he ate the Passover itself, and that 
 {cf. ^ 304) must have been on the evening of the 14th of Nisan (or, by Jewish 
 reckoning, the beginning of the 15th). Was Jesus, then, crucified on Friday 
 the 14th, or on Friday the 15th of Nisan? The question is, of course, con- 
 nected with that of the year of the crucifixion. If Jesus was crucified on 
 Friday, Nisan 14, it was in a year in which Nisan 14 fell on Friday; and if 
 on Fridav the 15th, then in a year when Nisan 15 was a Friday. Yet the 
 determination of the day of the month is not in itself decisive for the year, 
 since the inaccuracy of the Jewish methods of determining the question of 
 the month introduces an element of -uncertainty into all reasoning based 
 on exact astronomical calculations. \^arious answers have been proposed 
 by scholars : {a) Some hold that Jesus celebrated the Passover a day in 
 advance of the Jews in general ; (/?) others hold that John is describing a 
 supper eaten on the day before the paschal sup[)er of the synoptists ; {c) it is 
 maintained by some that the synoptic account must be brought into harmony 
 with that of John, thus bringing the crucifixion at the very time that the paschal 
 lambs were being slain ; {d) on the other hand, many scholars bring John into 
 
JESUS LAST DAY WITH THE DISCIPLES 249 
 
 harmony with the synoptists. On the whole, though not without its difficul- 
 ties, this last seems the most probable view, demanding no serious harmonistic 
 device. The passage presenting the most difficulty, John 18:28, may be 
 explained in one of two ways ; {a) to "eat the Passover" may perhaps mean 
 "to celebrate all the festivals of the Passover week ; " or (6) the phrase is very 
 possibly an explanation (but one which itself involved a chronological error) 
 on the part of a copyist or editor, for the benefit of gentile readers, of the 
 grounds of the Jews' dread of entering the priEtorium of Pilate, viz., that 
 they should be defiled (and thus be prevented from eating the Passover). 
 There certainly is a strong presumption that the early church would have 
 known whether or not Jesus died before or after the paschal supper, and to a 
 good degree this presumption favors the synoptic account. There is little of 
 importance in the fourth gospel at variance with it, except this clause of 
 John 18:28, and John 13:1 (c/. ^ 306). See various Lives of CJirist by 
 Edersheim, Farrar (Excur. x), Gilbert, and others ; and in particular see 
 Wright, Some Ne^v Testament Problems, chap. 14 ; Andrews, Life of Our 
 Lord, pp. 452-81. See also Sanday, art. "Jesus Christ" in Hastings' Z'zVA 
 of Bib.: and Expositor, 1892, I, i/f., 182 f., in which the view ((7) above is 
 favored. (3) A third question concerns the year of the crucifixion. The 
 determination of this requires the consideration of (a) the years of the pro- 
 curatorship of Pilate, (/;) the date of the beginning of Jesus' ministry, (c) the 
 length of the ministry, (d) the day of the month on which the crucifixion took 
 place, ((?) the Jewish calendar as ascertained from Jewish usage and astro- 
 nomical calculations. Each of the years 27-30 A. D. has arguments in its 
 favor, but at present the opinion is chie'fly divided between 29 and 30. If 
 the former date is chosen, the crucifixion probably occurred on March 18 ; if 
 the latter, on April 7. See Turner, art. "Chronology of the New Testa- 
 ment," in Hastings' Diet, of Bib. 
 
 ^309. Notes on §134,' John 13: 31-35. — Vs. 31, " now is the Son of 
 man glorified" : the verb is in the past tense, properly " was glorified" 
 or "has been glorified." The reference is to his whole earthly life in 
 which his character and mission had been revealed and he thus made 
 glorious in the eyes of all who could appreciate his character. Vs. 32, 
 "and God shall glorify him in himself" : shall make Jesus glorious by 
 the revelation of his relation to the Father. But it is possible that we 
 ought rather to translate, " shall glorify hiniself in him." Vs. 33, " little 
 children, yet a little while I am with you " : His departure, which he 
 had repeatedly announced, is now near at hand, and with tender 
 affection Jesus seeks to prepare them for it. " As I said unto the 
 Jews" : see John 7 : 34 ; 8 : 21. Vs. 34, "a new commandment" : in 
 view of his dei)arture from them there is a necessity greater than 
 
 ■ For convenience of exposition this extended discourse is broken into parts, and 
 the different parts treated in successive paragraphs. 
 
250 LIFE OF CHRIST 
 
 before, not simply of love to all men, but of love of the disciples to 
 one another, which shall bind them together. This duty, not having 
 been specially emphasized before, is in this sense a new commandment. 
 
 As in some other parts of John's gospel (see ^ 206), so in this discourse there 
 is reason to suspect that the paragraphs have been to some extent displaced 
 from their original order. Though any rearrangement can be only con- 
 jectural, the placing of chaps. 15, 16 after the word " saith " in 13:31 
 (giving the order 13:31a/ chaps. 15, 16; 13; 31/^-38; chap. 14) certainly 
 relieves some of the difficulty of the present order, such, e. g., as the incon- 
 gruity of 16:5 standing after 14 ; 5, and the introduction of the long dis- 
 course after the farewell words of 14 : 25-31, especially vs. 27 and the 
 " Arise, let us go hence," of \'S. 31. 
 
 ^310. Notes on §134, John 13:36-38, and the parallels in the 
 other gospels (Matt. 26 : 31-3,^ ; Mark 14 : 27-31; Luke 22 : 31-34). — 
 Of these four accounts of Jesus' prediction of Peter's denial, those 
 of Mark and I^uke are almost identical. Luke and John have each 
 some peculiarities of their own. The four accounts are most alike in 
 Jesus' words to Peter. Respecting Luke's vss. 31, 32, notice that the 
 pronoun "you" in vs. 31 is plural, referring to the whole company of 
 the Twelve, while vs. 32 uses "thee," referring to Peter only. Jesus 
 foresees a process of testing, sifting out the good from the bad ; he 
 does not say that he has prayed that Peter may escape this process, 
 but that his faith may not fail under it. It is peculiarly needful that 
 he as the leader shall "keep the faith." 
 
 ^311. Notes on §134, Luke 22:35-38. — These verses contain 
 Jesus' impressive warning to the disciples that they are approaching a 
 time of extreme danger. That he actually meant that they should 
 provide themselves with swords is improbable (how could they at that 
 time of night ?), even though vs. 38 seems to imply this. Certainly he 
 did not mean that they were to resist force with force. Cf. John 18 : 11. 
 
 ^312. Notes on § 134, John, chap. 14. — This familiar chapter, which 
 has l)een the comfort of so many in times of distress, has to an even 
 greater degree than the rest of this section the character of a farewell 
 to the disciples (see fine print in §309). It emphasizes the thought 
 that the coming separation is to be but for a brief time ; that, having 
 known him, they know the Lather, and that through their fellowship 
 with him and loving obedience to his commandments they will enter 
 into fulness of fellowship with God. It calls for reflection rather 
 than explanation. Its course of thought is somewhat as follows : 
 Comfort in view of his departure, and promise that he will come again 
 
JESUS LAST DAY WITH THE DISCIPLES 25 I 
 
 and receive them to himself, vss. 1-4 ; declaration (in answer to 
 Thomas' objection that they know not the way) that he himself is the 
 revelation of the Father and the way to him, vss. 5-7 ; reaffirmation 
 (in answer to Philip) that he is the revelation of God, and promise 
 that they who believe in him shall do his works and even greater ones, 
 and shall obtain what they ask from God, vss. 8-14 ; promise that he 
 will send another Helper, the Spirit of Truth, and that he himself will 
 come to them, vss. 15-21 ; promise (in answer to Judas' question) 
 that if any man love him and keep his commandments, both he and 
 the Father will abide with him, vss. 22-24 : renewal of the promise of 
 the Holy Spirit, and the benediction of peace, vss. 25-31. 
 
 If 313- Notes on § 134, John, chaps. 15, 16. — This portion of the dis- 
 course contains the parable of the vine and the branches, and the 
 application of the truth involved in it to the relation between Jesus 
 and his disciples, 15 : 1-17 ; passing into the setting forth of the hatred 
 which his disciples may expect from the world, 15:18 — 16:4; and 
 this again into the announcement of his departure, and the promise of 
 the Helper, the Spirit of Truth, and statement of his work, 16:5-15; 
 then discussion among the disciples, and between the disciples and 
 Jesus, as to his departure, and his assurance that their sorrow shall be 
 brief, but their joy without end, 16:16-24; his promise to speak to 
 them plainly concerning the Father, assurance of the Father's love 
 for them, warning that their faith is not yet perfect, and yet also a word 
 of peace, 16:25-33. As respects the connection with chaps. 13 and 
 14 see the suggestion in ^309. 
 
 15:1-17. — The central thought of these verses is that fellowship 
 with Christ is the condition of fruitfulness. Setting it forth first under 
 the figure of the vine and the branches (the reference to the unfruitful 
 branch that is cast forth is perhaps suggested by the case of Judas), 
 Jesus afterward (vss. 9-17) expounds it in plainer terms, speaking of 
 abiding in his love (interpreting the abiding of the vine in the branch), 
 keeping his commandments, loving one another. Thus fellowship 
 becomes, not mere service, but intimate and mutual friendship (vs. 15), 
 the disciples enjoying the confidence of the Master, with joy doing his 
 will, and all bound together by the mutual love that springs from 
 their common relation to him. These verses will well reward frequent 
 reading and much meditation. 
 
 15:18 — 16:4. — The love of the disciples to one another suggests 
 the hatred of the world which, first directed against the Master, turns 
 also against the disciples. The ground of this hatred is in the difference 
 
252 LIFE OF CHRIST 
 
 of character between the world on the one side, and, on the other, the 
 disciples, Jesus the Master, and God the Father. Vss. 26, 27 intro- 
 duce the thought of the Comforter (on the meaning of the word see 
 on 16 : 5-15), to which he returns again in 16:7. Coming in the midst 
 of the announcement of the hatred of the world and the sufferings 
 which the disciples will in consequence of it endure (15:18—25 and 
 16 : 1-4), these verses seem to interrupt the course of thought. The 
 connection is perhaps that, despite the world's rejection of Jesus, yet 
 when the Spirit of Truth comes the testimony to Jesus which he will 
 bear, and the added testimony of the disciples, may yet reach men's 
 hearts. 
 
 16:5-15. — Passing naturally from the persecutions which his dis- 
 ciples are to endure, and which, before they come to pass, he announces, 
 to that of his departure from them, he tells them that it is expedient 
 for him to go away, because otherwise the Comforter will not come to 
 them, and so goes on to speak of the work which the Comforter will 
 accomplish. The word translated Comforter means One called to 
 one's aid, thus an Advocate or Helper. In 14:16 he is called 
 "another" Helper, thus implying that he is to do a work like that 
 which Jesus has done. And this is also brought out in his other name, 
 the Spirit of Truth ; the Spirit of God testifying in the hearts of men 
 to the same truth which Jesus taught and which was revealed in him 
 will carry forward the work which Jesus began, and in a sense more 
 effectually than Jesus could have done by remaining on earth. It 
 is for this reason that it is expedient that Jesus should go away (vs. 7), 
 that the limitations of time and place necessarily connected with the 
 revelation of God through the incarnate Son may in the ever and 
 everywhere present Spirit of Truth be done away. Think how the 
 progress of Christianity would have been hindered if Jesus had lived on 
 in Judea, thus inevitably and forever giving the kingdom a local center, 
 instead of every place in the whole earth being at every time equally 
 near to the great Head of the church and equally accessible to his 
 Spirit. In this Spirit God and Christ are ever and everywhere present. 
 His character as Spirit of Truth appears also in the work which he is to 
 do, convincing the world "in respect of sin and of righteousness and 
 of judgment" (vs. 8), and guiding the disciples of Jesus "into all the 
 truth" (vs. 13). The sin of which the world will be convinced is that 
 crowning expression of hostility to truth, the rejection of the revela- 
 tion of truth in Jesus; the righteousness is that of Jesus, which is 
 attested by his going to the Father, itself to be made evident in his 
 
JESUS LAST DAY WITH THE DISCIPLES 253 
 
 resurrection ; the judgment is God's righteous discrimination between 
 the evil and the good in this world, of which the world has most 
 imperfect apprehension, but which is revealed by the condemnation of 
 the prince of this world involved in the death of Jesus at the hands of 
 men and his resurrection by the power of God. 
 
 16:16-24. — Jesus now speaks still more directly of his coming 
 departure, comforting his disciples with the promise that his absence 
 shall be but brief — the reference is, no doubt, to his return after his 
 death and resurrection, not to any appearance still in the future — 
 that the joy which shall be theirs shall never-be taken from them, and 
 that the Father will grant them whatever ^hey^f^hs^Laek iiS his Bami''iW;- 
 
 \7\ 
 
 e 
 
 , in fellowship of spifit wi?t^hi)K'(c/. 15 : -7). * y , ^ 
 
 16:25-33. — Vs. 45) " proverbs": darktsayings, oTsscure language. 1' ^' 
 
 ■"But shall tell you plainly of the Father": Much as Jesus had revealed 
 to his disciples, there was far more yet to be revealed, and what had been 
 told could but be like unexplained riddles to them in cdmparison with 
 the whole truth, which was to be revealed to them by the Spirit as fast 
 as they were prepared to receive it. The death and resurrection of 
 Jesus themselves made possible the perception of truth which they 
 could not see before. But the process of which Jesus speaks is still 
 going on, both in the experience of individual Christians and in that 
 of succeeding generations of the church, as the truth of God is gradu- 
 ally apprehended. Vs. 29, "lo, now speakest thou plainly": The dis- 
 ciples imagine that they understand Jesus' profound words just uttered. 
 But Jesus sees, and foresees that their conduct will show, that it has, in 
 fact, taken no strong hold upon them ; their fears and cowardice will 
 betray the feebleness of their faith in him. Yet Jesus' word to them 
 is one of tenderness and peace (vs. 33). To the end, and in the face 
 of his own great sufferings, he deals with his disciples with infinite 
 patience and unfailing love. 
 
 ^ 314. Notes on § 135, John, chap. 17. — In this prayer of Jesus for 
 hiinself and his disciples, Jesus prays first that, having glorified the 
 Father in accomplishing his work, the Father may now glorify him, 
 vss. 1-5 ; then for the disciples that the Father has given him, that 
 they may be kept from the evil of the world, and be sanctified in the 
 truth, vss. 6-19 ; and finally for all those who have believed or shall 
 believe on him, that they may be one, he in them, and the Father in 
 him, vss. 20-26. 
 
 Vs. I, "glorify thy Son": To glorify is to make glorious, either 
 in actual condition or in the eyes of others. In the latter case, it may 
 
254 LIFE OF CHRIST 
 
 be accomplished by mere words of praise (John 8 : 54), even false 
 words of praise (Matt. 6 : 2). But a being of really admirable charac- 
 ter can be best glorified simply through the making manifest of his 
 true character : God is glorified when men see him as he truly is. The 
 prayer of Jesus is that God will make manifest his true character and 
 mission. This was to be accomplished through his death and resur- 
 rection, to which Jesus looked forward with confidence, and all that 
 was to follow as the sequel of these events. "That the Son may 
 glorify thee"; This is the end of all Jesus' work, to reveal, and by 
 revealing to glorify God. It is through such revelation that he is to 
 accomplish his work of giving eternal life to man (vs. 2) ; for it is 
 through the knowledge of God that eternal life is attained (vs. 3). To 
 know God, i. c, to have a true fellowship with him, this is the secret of 
 existence according to the true ideal of life, and such relationship to 
 God is in its nature eternal. Cf. ^292. Vs. 5, "the glory which I 
 had with thee before the world was " : a prayer for restoration to that 
 glorious condition of being which was his, not only before he came 
 into the world (16 ; 2S), but even before the world was. This he can 
 now pray for, "having accomplished the work" (vs. 4) which God had 
 given him to do on earth. Such restoration is, indeed, now needful 
 to that which he has still to do in the kingdom which he had estab- 
 lished. Cf. ^313, on John 16:7. 
 
 Vs. 6, " I manifested thy name" : revealed thee, the name standing 
 for the person and his character. Vs. 9, " I pray not for the world" : 
 perhaps better, I am not praying; /. e., this petition is not for the 
 world. On other occasions he could, and did, pray for the world 
 (Luke 23 : 34), even as he gave his life for the world. Vs. 17, "Sanc- 
 tify them in the truth": by the impartation of truth, set them apart to, 
 and fit them for, the work they have to do in the world. Vs. 19, "and 
 for their sakes I sanctify myself" : /. e., consecrate, devote myself to 
 my task — a task which in his case involved death. 
 
 Vs. 21, "That they may all be one": one, /. <?., in aim and spirit, 
 even as Jesus was in perfect harmony with God. " That the world 
 may believe that thou didst send me " : When all the followers of Jesus 
 manifest the same spirit, and that the Spirit of Jesus himself, the 
 world can but believe that Jesus is God's messenger to the world. 
 Vs. 24, "they also may be with me": Conscious that he himself is to 
 abide in full and blessed fellowship with God, he desires that his dis- 
 ciples may enjoy the same; and this is possible through their posses- 
 sion of his Spirit and likeness to him. The pure in heart shall see 
 
JESUS' LAST DAY WITH THE DISCIPLES 255 
 
 God. They that are one in spirit with Christ shall be in like fellow- 
 ship with God. Vs. 25, "O righteous P"ather, the world knew thee 
 not, but I knew thee, and these knew that thou didst send me" : This 
 is the whole philosophy of the plan of salvation; to a world that 
 knows not God (and hence is without life) the Christ, who knew God 
 comes, and they who recognize that he is sent of God receive him; 
 to them Christ reveals the Father, and they become partakers of that 
 love of God which he has for Christ himself. 
 
 ^315. Questions and Suggestions for Study. — (i) Tell the 
 story of Jesus' preparation for his last Passover with his dis- 
 ciples. (2) On what day of the week was this? (3) What 
 are the possibilities as to the day of the month, and the relation 
 in time of the Last Supper to the regular Jewish Passover ? (4) * 
 Concerning what was there a dispute among the disciples? (5) 
 Relate the incident of Jesus' washing of the disciples' feet. 
 (6)* What did Jesus intend by this to teach them? (7)* 
 What prediction did Jesus make respecting his betrayal, and 
 what reply did the disciples make? (8)* What question did 
 Judas ask, and what was Jesus' reply ? (9)* With what specially 
 significant act did Jesus close the meal? (10)* What did he 
 mean by this to teach his disciples? (11) Of what rite, ever 
 since observed by Christians, was this event the beginning and 
 cause? 
 
 (12)* What are the chief and most frequently recurring 
 thoughts expressed by Jesus in his farewell discourses recorded 
 in John 1 3 : 31 — 16 : 33 ? ( 1 3) * To what is he looking forward 
 for himself? (14)* What does he foresee for his disciples? 
 (15)* What comfort does he give them in view of what is 
 coming to them ? (16)* What relation does he say that he sus- 
 tains on the one side to the Father, and on the other side to his 
 disciples? (17)* What is the teaching of the parable of the 
 vine and the branches? (18)* What is the meaning of John 
 14:6? (19)* What is the meaning of the word translated 
 Comforter ? (20) What other titles are applied to him in these 
 chapters? (21) What work does Jesus say the Comforter will 
 perform ? (22) Why was it expedient that Jesus should go away ? 
 
256 LIFE OF CHRIST 
 
 (23) In what sense did he speak of coming to the disciples 
 again ? 
 
 (24)* For what and for whom does Jesus pray in his last 
 prayer with his disciples? (25)* In what sense, and for what 
 reason, does Jesus desire to be glorified? (26) What does he 
 specially ask for his disciples who have already believed ? (27) - 
 What is his comprehensive prayer i or all his disciples? (28) 
 When and how will that prayer be answered ? 
 
 ^316. Constructive "Work. — Write chap, xxxiii of your "Life of 
 Christ," describing as intelligently and clearly as you can the events of 
 Jesus' last day with his disciples, up to the departure from the room in 
 which the Last Supper was eaten. Try to enter into and realize truly 
 and vividly the experience of Jesus and the disciples on this memorable 
 night. 
 
 ^[ 317. Supplementary Topics for Study. 
 
 1. Ttie order of the Passover ceremonial in the time of Jesus, and 
 the relation to it of the events of Jesus' supper as recorded in the 
 gospels. 
 
 See Edersheim, Life and Times of Jesus, Vol. 11, pp. 490-512; Hastings, 
 Dictionary of the Biljle, art. "Passover;" Staffer, Palestine in the Time of Christ, 
 pp 440-d6. 
 
 2. The day of the week and of the month on which Jesus ate the 
 Last Supper. 
 
 3. The purpose of Jesus in the closing act of his Last Supper. 
 
 4. The differences between the Matthew-Mark account of the Last 
 Supper and the Luke-Corinthian account. 
 
 5. Possible aid to the interpretation of Jesus' farewell discourses in 
 a rearrangement of the material with a view to restoring the original 
 order. 
 
 6. The office of the Comforter as set forth by Jesus, and the rela- 
 tion of his presence in the world to the coming again of Jesus. 
 
CHAPTER XXXIV. 
 
 THE ARREST, TRIAL, AND DEATH OF JESUS. 
 
 § 136. The agony in Gethsemane. 
 [Matt. 26 :30.] [Mark 14 : 26.] [John 18:1.] 
 
 Matt. 26 136-46. Mark 14 : 32-42. Luke 22 : 39-46. 
 
 § 137. The betrayal and arrest. 
 
 Matt. 26 :47-56. Mark 14 :43-52. Luke 22 :47-S3. John 18: i-ii, [12]. 
 § 13S. The trial before the Jewish authorities. 
 
 Matt. 26 : 57—27 : 10. Mark 14 : 53-72. Luke 22 : 54-71 . John 18 : 12-27. 
 [Mark 15 :ia.J 
 § 139. The trial before Pilate. 
 
 Matt. 27: [2] 11-31. Mark 15:1-20. Luke 23 : 1-25. John 18 : 28 -19: i6a. 
 § 140. The crucifixion. 
 
 Matt. 27 132-56. Mark 15 : 21-41. Luke 23 : 26-49. John 19 : 16^-37. 
 
 § 141. The burial. 
 
 Matt. 27 : 57-61. Mark 15 142-47. Luke 23:50-56(2. John 19 : 38-42. 
 
 § 142. The ■watch at the sepulcher. 
 
 Matt. 27:62-66. 
 
 •f 318. Notes on § 136, Mark 14 -.32-42. — The agony in Gethsemane 
 is one of those events in the life of Jesus that require meditation rather 
 than explanation. In no other crisis of his life does Jesus appear more 
 one of us, and at the same time more truly our Master. Vs. 32, "place 
 which was named Gethsemane" : /. e., an estate known as Gethsemane, 
 or "the oil press." Its precise location is not known. The traditional 
 site is in a grove of very ancient olive trees on the western slope of 
 the Mount of Olives, just above the valley of Kedron. " While I pray " : 
 Notice again the prayerful habit of Jesus. Vs. 33, "amazed": Jesus 
 had for months contemplated the certainty of a violent death, but now 
 that it was imminent and to result from a friend's treachery and the 
 nation's rejection of him, its awfulness appalled him. Vs. 36, "this 
 cup " : i. e., his approaching death and all it involved ; dreaded, we must 
 believe, because of the causes that led to it rather than the mere pain it 
 involved. But it is not legitimate to read into the words any reference 
 to bearing other men's punishments. It is a universal law that the 
 good, because they are good, suffer from the sin of the wicked. 
 Jesus dreaded suffering and death, not punishment. Punishment, as 
 such, cannot be transferred from the guilty to the innocent. Further 
 
 257 
 
258 
 
 LIFE OF CHRIST 
 
 than this speculation as regards the agony in Gethsemane should not 
 go. "Not what I will" : Jesus in his agony could yet trust God as 
 Father, and believe his will to be loving. Here is the true model 
 prayer. Vs. 37. Compare the boast of Peter only a few hours before. 
 The disciples had not believed Jesus' prophecies of his death, and were 
 therefore unaffected by that which he saw was in the immediate future. 
 Notice Jesus' need of human companionship. Vs. 38 is possibly an 
 
 GETHSEMANE 
 
 addition of words spoken by Jesus under different circumstances. Vs. 
 41, "Sleep on now," etc.: Two interpretations of the Greek of this 
 verse are possible ; (i) That commonly accepted, which translates the 
 original as an imperative. Jesus had mastered himself, and the hour 
 of trial had passed. " It is enough " : Jesus no longer needed the sup- 
 port he had asked of them a few moments previously. They might 
 sleep, while he, confident of himself and of his Father's love, awaited 
 the traitor. (2) That which makes the original a declaration of surprise : 
 " So then you are sleeping and are taking your rest ! " While Jesus 
 had been struggling in agony, they had refused to give him the support 
 even of wakefulness. On the whole, this second interpretation best 
 
THE ARREST, TRIAL, AND DEATH OF JESUS 259 
 
 accords with the context and the usage of the somewhat unusual Greek 
 expression. Vs. 42 implies that now, as at other times {e. g., John 
 8 -59)1 Jesus did not court, but sought to avoid, unnecessary danger. 
 
 Luke 22 :43, 44 do not occur in most of the best manuscripts, and 
 are probably interpolated. 
 
 ^319. Notes on §137, Mark 14:43-52. — Vs. 43, "from the chief 
 priests and scribes and elders" : i.e., probably, from the Sanhedrin. 
 The force was doubtless chiefly composed of the temple police {cf. 
 Luke 22:52), though John 18:3 mentions also a cohort, or several 
 hundred soldiers, doubtless from the garrison. The authorities evi- 
 dently feared resistance, if not a popular uprising. Vs. 44. The use 
 of a kiss as a means of betrayal seems especially to have shocked Jesus 
 (Luke 22 :47). Vs. 47. The impetuous disciple who attempted to 
 defend his Lord was Peter (John 18 : 10). The question of Luke 
 22:49 may possibly have been suggested by the words of Jesus in 
 Luke 22 : 36. Vs. 49, " that the scriptures might be fulfilled " : These 
 words imply Jesus' conception as to the true nature of his mission. 
 He must show, by his submission, that suffering was a part of the mes- 
 sianic work. Compare Luke 24 : 25-27, 44, 45. Vs. 51. This young 
 man is generally supposed to have been the evangelist Mark. 
 
 ^ 320. Notes on § 137, John 18 : i-ii. — Vs. i : " The brook Kidron " 
 ran through the valley between Jerusalem and the Mount of Olives. 
 At present its bed contains no water except during the rainy season or 
 immediately after a heavy rain. Vs. 3, "band": better "cohort," a 
 tenth of a legion, and containing normally about 600 men, but often 
 much smaller. It was commanded by a tribune or chiliarch (vs. 12). 
 A century constituted a sixth of a cohort. Vs. 4. Cf. Mark 14:49. 
 Vs. 6, "they went backward," etc.: There was nothing miraculous 
 about this experience. The crowd, many of whom knew of Jesus as a 
 wonder-worker, recoiled at his approach, doubtless fearing lest he was 
 about to use his powers against them. Vs. 8. Notice the heroism and 
 forethought of Jesus. Vs. 9 is a parenthetical comment of the evangelist. 
 The reference is to John 17:12. 
 
 ^^321. The Trial before the Jewish Authorities. — In studying the 
 account of the trial of Jesus it is necessary to bear in mind the fact that 
 it consisted of two parts : the trial before the Jewish authorities, and that 
 before Pilate. Each evangelist relates the Jewish trial in his own way; 
 Matthew alone following Mark. John, indeed, describes only a trial 
 before Annas, but speaks of Jesus' having been sent to Caiaphas ; Mark, 
 Matthew, and Luke speak of a trial before Caiaphas and the Sanhedrin, 
 
260 LIFE OF CHRIST 
 
 resulting in condemnation ; but tlie order of events in Luke is not 
 tiiat in Marlv, and tlie Sanhedrin, rattier than tlie high priest, is repre- 
 sented as asl<:ing the question as to Jesus' messiahship. Yet these 
 variations are, after all, capable of explanation, and the course of 
 events may with all probability be said to have been this : (i) Upon his 
 arrest Jesus was hurried to the house of Annas for a preliminary and 
 unofficial examination, John 18:12-24. (2) He was taken to the 
 house of Caiaphas, where he was formally but illegally tried by 
 the Sanhedrin, by which he was condemned; Mark 14:53-72 and 
 parallels. Concerning the place of Peter's denial in the narrative 
 and the possible distinction between a night and morning trial, see 
 below. 
 
 ^ ^22. Notes on § 138, John 18 : 12-27. — i- '^^^^ examination before 
 Annas. — Vs. 13, "Annas": This man, the head of a family which 
 furnished several high priests, had himself held the high-priesthood, 
 7-14 A. D. (See Josephus, Ant., xviii, 2:1, 2 ; xx, 9:1.) He seems 
 to have retained the title by courtesy (//. Luke 3 : 2). Vss. 15-18 are 
 very possibly out of chronological order. See below. Vss. 19-21 
 show Jesus' regard for his legal rights as a prisoner. No charge had 
 been preferred against him, the private examination before Annas 
 was contrary to express provisions of the rabbinical criminal code, 
 and his refusal to bear testimony under such circumstances against 
 himself was thoroughlv legal. The same can be said of his demand 
 that if charges were to be brought against him they should be brought 
 by witnesses. Vs. 23. The reply of Jesus was an appeal to justice 
 and legal procedure. He had simply demanded that his prosecutors 
 introduce witnesses. With the exhibition of the brutality of the officer 
 the informal examination closed, and Jesus was sent whither he should 
 have first been carried — to the high priest and the Sanhedrin. 
 
 It is by no means impossible that the newly discovered Syriac IMS. {Sinai- 
 ticiis Syrus) is correct, and that vs. 24. belongs immediately after vs. 13. If this 
 be the case, all of the material here assigned to the examination before Annas 
 must be regarded as belonging to the account of the only trial endured by 
 Jesus before Jewish authorities, viz., that before Caiaphas and the Sanhedrin. 
 If there were any examination held by Annas (vs. 13), we should then know 
 nothing of it. 
 
 ^1323. Notes on §138, Mark 14:53-72. — 2. The trial before the 
 Sanhedrin. — Vs. 53, "all the high priests," etc.: z. .?., the entire San- 
 hedrin {cf. vs. 55). If Luke 22 : 66-71 is not an account of the same 
 trial as that of Mark 14:53-64, the ecclesiastical trial consisted of 
 
THE ARREST, TRIAL, AND DEATH OF JESUS 261 
 
 three parts: (i) the preliminary examination before Annas ; (2) atrial 
 before daybreak before tire fiigh priest and a part of the Sanhedrin 
 (perhaps the so-called Small Sanhedrin, composed of the twenty-three 
 necessary for a quorum) ; (3) a trial after daybreak before the entire San- 
 hedrin. Such a combination of the texts has arguments in its favor, but 
 on the whole it seems better to identify the two accounts, that of Matthew- 
 Mark and that of Luke. This, however, does not prevent our holding with 
 all the synoptists that the entire Sanhedrin waited until day before for- 
 mally condemning Jesus. Vs. 55, "sought witness": In Jewish courts 
 concurrent testimonies were necessary to framing an indictment. If two 
 witnesses brought the same evidence against a man, he was regarded 
 as being under indictment. If, however, this evidence did not 
 exactly coincide in every detail, no indictment could be found, and the 
 prisoner was discharged. In fact, Jewish criminal procedure was care- 
 fully intended to make conviction in a capital offense difficult. The 
 enemies of Jesus, therefore, were in desperate straits. They must 
 procure evidence sufficient to lead to indictment on a charge that would 
 stand in the Roman court, and they must procure evidence sufficient 
 to condemn him in the Sanhedrin. In neither case was such evidence 
 available (vs. 56). Vs. 57, "false witness": In oriental courts today 
 it is said to be possible to hire witnesses to testify to any charge, at 
 least in so far as to warrant an indictment. Possibly it was this sort 
 of witness now employed. Vs. 58. The charge here brought forward 
 is an instance of the failure of the priests. Jesus, to our knowledge, 
 never uttered the words here quoted. The nearest approach to them is 
 in John 2:19. Vs. 59, "did not agree": Had the Sanhedrin been 
 proceeding according to its ordinary rules, Jesus must now have been 
 released, for even without the assistance of witnesses testifying in his 
 favor there was nothing to condemn him. In fact, no indictment had 
 been brought against him, since the testimony of those employed for 
 this purpose had not precisely agreed. Vs. 60. In this situation, the 
 high priest, instead of releasing him, resorts to further illegal methods: 
 he attempts to compel the prisoner to testify against himself — some- 
 thing as much forbidden by law in Jewish as in American procedure. 
 Vs. 61, "held his peace": Jesus was evidently aware of his legal rights 
 and refused to speak so long as no charge had been established against 
 which he needed to defend himself. "Art thou the Christ?": Matt. 
 26:63 gives the solemn formula with which the high priest intro- 
 duced the question. Jesus could not be silent longer, though legally 
 not obliged to answer. But something more than life was at stake 
 
262 LIFE OF CHRIST 
 
 {cf. Mark 8 : 35). Vs. 62, "ye shall see the Son of man," etc.: Again 
 Jesus thinks of the coming of the kingdom, when his judges would 
 themselves be judged. Vs. 64, "blasphemy": It is hard to see in 
 what this lay. Jesus had simply said he was the Christ. To the San- 
 hedrin, however, such a claim made by a wretched criminal might well 
 seem to merit the term, and instead of investigating the one charge 
 preferred under which Jesus could have been tried, they did not even 
 summon the witnesses to whom Jesus appealed, but condemned him to 
 death. Vs. 65. This outrageous treatment presupposed that Jesus was 
 a condemned criminal. In itself this constitutes another illegal ele- 
 ment in his trial. How illegal had been the proceedings is to be 
 seen in that, according to Jewish law, it was forbidden (i) to try criminals 
 in the night; (2) to pass judgment of death before one night had 
 elapsed after the trial ; (3) to try criminal cases on the day before the 
 sabbath or a feast. Vss. 66-72. The parallel statements contain 
 nothing important in addition to the account of Mark. The denial 
 of Peter requires no comment except the statements that Peter had 
 expected to be brave, that he had dared to go to the high priest's palace, 
 that he became insanely panic-stricken, that he repented. So far from 
 condemning him, one may well look to himself lest he also, despite the 
 best of intentions, be swept off his feet by some unexpected challenge 
 to his loyalty. Vs. 15: i, "and straightway in the morning," etc.: 
 They were thus far regardful of Jewish procedure : they waited for the 
 day before pronouncing final sentence. Actually, however, even then, 
 as has already been said, they were acting illegal!}' in condemning 
 Jesus to death. " The chief priests with the elders and the scribes, and 
 the whole council": i. e,, the Sanhedrin. While the priests were most 
 prominent in procuring the condemnation of Jesus, the Pharisees were 
 also deeply involved. 
 
 •(f 324. The Trial before Pilate. — The Sanhedrin could condemn, but 
 it could not execute a criminal. That was reserved, either with or with- 
 out a new trial, for the Roman procurator, Pontius Pilate. In order 
 to bring about a trial by this Roman, it was necessary to formulate a 
 charge that merited death under Roman law. That upon which Jesus 
 had just been condemned would have stood no more in the court of 
 Pilate than that against Paul with Gallio in Corinth. 
 
 The charge actually preferred by the priests was that of lese-majeste 
 or attempted revolution (Luke 23 : 2). Pilate convinces himself of the 
 idleness of this accusation, and attempts to release Jesus, when he 
 meets with the settled determination of the priests, and is at last 
 
THE ARREST, TRIAL, AND DEATH OF JESUS 263 
 
 induced to sacrifice an innocent man in order to protect himself from 
 accusation before the imperial court. 
 
 The material for constructing an account of this new trial of Jesus 
 may thus be arranged : 
 
 (a) The Jews bring Jesus before Pilate, but refuse to formulate an accusa- 
 tion. Mark 15; I. Luke 23 ; i. John 18 : 28-31. 
 {i>) The charge of treason is preferred against Jesus. 
 
 Luke 23 : 2. 
 (c) The examination of Pilate and the confession of Jesus. 
 
 Matt.27;u. Mark 15:2. Luke 23 : 3. John 18 : 33-383. 
 
 {d) The acquittal by Pilate. Luke 23 : 4. John 18 ; ^Si. 
 
 (^) The renewed accusation. 
 
 Matt. 27 : 12-14. Mark 15:3-5. Luke 23 : 5. 
 (/) Pilate sends Jesus to Herod. Luke 23:6-12. 
 
 {£■) Second acquittal and proposed release of Jesus by Pilate. 
 
 Luke 23 : 13-16. 
 (/z) Thg priests cause the people to prefer Barabbas. 
 
 Matt. 27 : 15-21. Mark 15:6-11. Luke 23 : 18, 19. John 18 : 39, 40. 
 {/) The crowd demands that Jesus be crucified. 
 
 Matt. 27 : 22, 23. Mark I 5 : 12-14. Luke 23 : 20-23. 
 (y) Pilate sacrifices Jesus to the priests without condemning him. 
 
 Matt. 27 : 24-26. Mark 15 ; 15. Luke 23 : 24, 25. John 19:1. 
 
 {i) The soldiers abuse Jesus preparatory to the crucifixion. 
 
 Alatt. 27:27-30. Mark 15:16-19. John 19:2, 3. 
 
 {/) After a final attempt to release him, Pilate formally condemns Jesus as 
 
 a matter of self-preservation. John 19:4-15. 
 
 (;«) Jesus taken to be crucified. 
 
 Matt. 27:31. Mark 15:20. John 19:16. 
 
 *' 325. Notes on § 139, Mark 15 : 1-20. — Vs. i. Pontius Pilate had 
 been appointed by Tiberius as procurator of Judea in the twelfth year 
 of his reign, z. e., 25 or 26 A. D. His administration was marked by 
 severity, and he was regarded by Jews like Philo and Josephus as a 
 bad governor and a bad man. The evidence they adduce, however, 
 hardly supports these charges. He remained in office ten years, but 
 was then sent by the procurator of Syria to Rome for trial, as an act 
 of favor to the Jews and Samaritans whom he had treated severely. If 
 tradition is to be trusted, he was punished by Caligula. Vs. 2, "and 
 Pilate asked him, Art thou the king of the Jews?": The occasion of 
 this question is supplied in John 18:29-31, which relates Pilate's 
 demand for an accusation and the Jews' unsuccessful attempt to induce 
 Pilate to sentence Jesus on their condemnation alone (see ^ 327), and 
 
264 LIFE OF CHRIST 
 
 in Luke 23 : 2, which gives the Jews' charge against Jesus (see ^326). 
 "Thou sayest": equivalent to "yes." Vss. 6, 7. The origin of this 
 custom is not known. "Insurrection": possibly a revolt of the Zealots 
 or extreme messianic party. Vs. 8, "The multitude went up"r 
 Hitherto Pilate has been dealing with the Sanhedrin. The crowd 
 comes to plead for the procurator's annual pardon, and therefore 
 joined the more aristocratic group in the courtyard of the palace. 
 Vss. 9, 10. Note the appeal of Pilate from the priests to this newly 
 arrived crowd. Evidently he expects that they will call for Jesus and 
 thus relieve him from the alternative of offending the priests or 
 executing an innocent man. Vs. 11, "the priests stirred up the 
 multitude," etc.: They thus spoiled the well-intended but cowardly 
 plan of Pilate. Vss. 13, 14, "crucify him": This is the cry of the 
 mob. Pilate's question is addressed to it. He knows the purpose of 
 the priests. Note that throughout Mark's narrative of the trial it is 
 the priests and not the Pharisees who urge the mob on to demand 
 the death of a man already acquitted by Pilate. Matthew (27:20), 
 however, includes the "elders," or members of the Sanhedrin. Vs. 15. 
 Note carefully that Pilate is handing over an innocent man to death 
 simply to please the mob. "Scourged": This was a common fore- 
 runner of crucifixion. The instrument used was a whip with leather 
 lashes loaded with lead and iron. It cut the flesh to the bone, and 
 sometimes itself caused death. It nearly killed Jesus. Vs. 16, "prae- 
 torium": The reference is to the court of the procuratorial palace. 
 This building was probably close to, possibly formed a part of, the 
 castle of Antonia, on the northwest corner of the temple area. Some 
 scholars identify it with Herod's magnificent prsetorium, or palace, 
 which stood on the western edge of the city. See further ^327. 
 Vs. 17, "clothe him with purple": doubtless some old officer's or 
 soldier's cloak (</. Matt. 27:28). Vs. 18, "king of the Jews": It 
 will be recalled that this was the charge brought against Jesus, and 
 under which he died. The mockery was of the people as well as of 
 Jesus. 
 
 Matt. 27 : 19-25 contains an important addition of the first gospel. 
 Vs. 19. The belief in the importance of dreams was general among 
 the Romans and Jews, even among the best educated of them, such as 
 Pliny and Josephus. It seems to have been customary for the governors 
 of provinces to be accompanied by their wives, although the senate 
 attempted to check the custom. Vs. 24. This act of Pilate was intended 
 to signify his belief that Jesus was not being legally condemned, but 
 
THE ARREST, TRIAL, AND DEATH OF JESUS 265 
 
 sacrificed to the popular will. Vs. 25. The people accept the 
 responsibility. 
 
 ^326. Notes on § 139, Luke 23:1-25. — Luke's narrative contains 
 two important additions to that of Mark : the accusation lodged by the 
 Jews (vs. 2 ; cf. ^[323), and the account of the sending of Jesus to Herod 
 Antipas (vss. 14—16). Vs. 2, "perverting our nation": i. e., urging it 
 to revolt. "Forbidding to give tribute to Caesar": a specific act of 
 revolt; but in fact the charge was absolutely false. "Saying that he is 
 Christ a king": the acme of treason from the Roman point of view. 
 It is this last element that attracted Pilate's attention. See Mark 15:2. 
 Vs. 5. The reference to Judea implies that Jesus had done more 
 teaching there than the synoptists record. Vs. 6. Pilate had no 
 jurisdiction over Galilee, or over Galileans, except as they were 
 offenders against the peace of the province, Judea, over which he 
 was procurator. Vs. 7, "of Herod's jurisdiction": Herod Antipas 
 was tetrarch of Galilee and Perea, and consequently Jesus was his sub- 
 ject. He was doubtless in Jerusalem to observe the Passover. In 
 sending Jesus to Herod, Pilate took a step toward healing the breach 
 between himself and the tetrarch (vs. 12). Vs. 8, " He had heard con- 
 cerning him": cf. Matt. 6:14-16; Luke 9:9. Vss. 14, 15. These 
 verses record Pilate's formal acquittal of Jesus. He should therefore 
 have released him. Vs. 16. Instead he attempted a compromise. By 
 scourging Jesus he thought he would pacify the priests, and by 
 releasing him he would satisfy his Roman sense of justice. But in 
 scourging Jesus he was treating him as a criminal. It was the begin- 
 ning of the end. 
 
 ^327. Notes on § 139, John 18:28 — 19:16a. — Vs. 28, "early": cf. 
 Mark 13: 35; about 6 a.m. "They entered not in," etc.: The house 
 of a gentile defiled. "Might eat the Passover": the author's explana- 
 tion of why they did not wish to be defiled. See ^ 308. Jesus appar- 
 ently was within the palace. Vss. 29, 30. Pilate began with the 
 formal question as to the accusation under which he could try Jesus. 
 The Jews at first attempt to compel him to pronounce sentence with- 
 out trial, upon their condemnation, and give no accusation. Pilate 
 replies in scorn (vs. 30). Thereupon the Jews admit their inability to 
 execute their condemned criminals (vs. 31). Singularly enough, the 
 Talmud states that the power of life and death was taken from the 
 Sanhedrin forty years before the destruction of the temple (70 A. D.). 
 Vs. 32. This verse is the evangelist's or editor's explanation of why 
 Jesus was crucified rather than stoned {cf. John 12 : 32, 33). 
 
266 LIFE OF CHRIST 
 
 Vss. 33, 34. All the evangelists agree that, in answer to the ques- 
 tion of Pilate, Jesus admitted that he was a king. John, however, 
 gives especial details. Vs. 34, "Sayest thou this of thyself?" etc.: 
 The force of this question is this: "Am I to understand that I am 
 actually confronting the charge adduced by the Jews?" Jesus knew 
 the Sanhedrin had condemned him on the charge of blasphemy for 
 declaring himself to be the Christ. Vss. 36, 37. Jesus honestly admits 
 that he is a king, though not of a political kingdom. He knows that 
 such an admission may mean death, but will not equivocate. "He had. 
 come into the world to bear witness to the truth." Notice throughout 
 this trial that Jesus knows his legal rights, but refuses to protect him- 
 self at the cost of throwing the slightest suspicion upon his concep- 
 tion of his mission. It was better to lose his life than save it at the 
 expense of his ideals and his mission. "Thou sayest that I am a 
 king": equivalent to an afifirmation. John's account, from this point 
 to 19:3, is similar to that of the synoptists. With 19:4, however, 
 begins the account of Pilate's last efforts to placate the Jews and avoid 
 condemning an innocent man. Some of its particulars resemble those 
 appearing earlier in the trial, but vss. 4, 5 make it evident that they 
 belong after the scourging had been afflicted. Vs. 5, "Behold the 
 man !": Pilate doubtless hoped the pitiable condition of Jesus would 
 appeal to the hearts of his enemies. Vs. 7. The priests will not kill 
 Jesus illegally. He must be condemned and executed by the Romans. 
 They therefore bring in a new charge, and one which might easily be 
 interpreted as a violation of the rights guaranteed Judaism. Vs. 8, 
 "afraid": Jesus had deeply impressed Pilate, and this new charge 
 appealed to the Roman's superstition. Vs. 11, "He that delivered 
 me :" /. c, Caiaphas. Jesus, always just, while not excusing Pilate, 
 sees that, because he occupies an office to which he had been in God's 
 providence appointed, he is under the necessity of pronouncing sen- 
 tence, and that he is about to yield to the pressure of the priests. He 
 righteously condemns the latter as the real offenders against justice. 
 Vs. 12. Pilate's intentions are good, but the priests very skilfully com- 
 pel him to balance the life of Jesus against his own interests. If he 
 had not condemned Jesus, how could he have justified himself before 
 the emperor, should the priests charge him with having released a man 
 "speaking against Caesar"? All evidence would be against him, and 
 Tiberius in his later years would hardly have appreciated any plea 
 Pilate could make. It would have been all but impossible to convince 
 the emperor that he should have released a man whom the religious 
 
THE ARREST, TRIAL, AND DEATH OF JESUS 
 
 267 
 
 'ECCE HOMO" ARCH 
 
268 LIFE OF CHRIST 
 
 head of the Jews himself denounced as a traitor and rebel. Further than 
 this, it may very well have been that Pilate had already given offense to 
 the Jews on the grounds stated by Philo and Josephus. He therefore 
 chose to protect his own interests. What, after all, was the life of a 
 poor enthusiast when compared with the career of a Roman procu- 
 rator ! Vs. 13, "the pavement": i. e., of the court of the palace. It 
 is not altogether impossible that a portion of this very pavement has 
 been uncovered under the convent of the Sisters of Zion, just north 
 of the temple area, near the Ecce Homo arch. The pavement was evi- 
 dently used at some time by Roman soldiers, since it has scratched 
 upon it gambling devices, such as are numerous in the Roman pave- 
 ments of Italy. The chair upon which Pilate sat was the official seat of 
 the procurator when pronouncing sentence. Vs. 14, "the preparation 
 of the Passover": i. e., Friday of Passover week (Mark 15 : 42). Friday 
 was ordinarily called the Preparation, /. e., the day on which conscien- 
 tious Jews were to prepare everything for the sabbath. This sabbath 
 fell in the Passover week. "The sixth hour": about 12, noon. 
 Mark says (15:25) "the third hour,"/, e., 9. No completely satis- 
 factory adjustment of the two statements has yet been suggested. Per- 
 haps the two accounts should be combined, placing the time of the 
 condemnation 9-12 a. m. Vs. 15, "We have no king but Caesar": 
 the priests were of the official class and ready to make this statement, 
 so hateful to the people at large. 
 
 \ 328. Notes on § 140, Mark 15 : 21-41 — Vs. 21, "coming from the 
 country" : not necessarily from work. As the sad procession passed 
 out, Simon was met coming into the city. "Alexander and Rufus": 
 doubtless two well-known members of the Christian community; pos- 
 sibly those named in Rom. 16:13 and Acts 19 : 33. " The cross " : the 
 most disgraceful and one of the most awful instruments of torture 
 among the Romans. It was commonly made by crossing two pieces 
 of timber, the upright being perhaps eight or nine feet long, and com- 
 monly left standing permanently in the ground. The cross-bar was 
 carried by the condemned man, and to it his hands were nailed or in 
 some other way fastened. The body rested upon a peg driven into the 
 upright post. The person thus punished ordinarily died from starvation 
 and pain, not from any fatal injury. On the way to the place of execu- 
 tion the condemned man would be preceded by a herald bearing a 
 piece of wood upon which was written the name of the crime he had 
 committed. This would be nailed to the cross {cf. vs. 26). It wag 
 while Jesus, completely exhausted from his treatment at the hands of 
 
THE ARREST, TRIAL, AND DEATH OF JESUS 269 
 
 the soldiers, was thus being led to his death, that Simon was met, and 
 the words of Luke 23:28-31 were spoken. Vs. 22, "Golgotha": 
 The traditional site is under the Church of the Holy Sepulcher, but 
 of late years many scholars favor the skull-like eminence just outside 
 the present wall of Jerusalem, in which is Jeremiah's Grotto. "The place 
 of a skull": probably with reference to the shape of the hill, though 
 some think it implies rather a place of execution. Vs. 23. The drink 
 offered Jesus was probably of the nature of an angesthetic. Matthew 
 substitutes "gall" for "myrrh." Vs. 24. The clothes of the con- 
 demned man were given to the executioners. Vss. 29-32. Notice how 
 the various charges which had been brought forward in the trial are 
 now used as taunts. Vs. 33, "darkness": if taken literally, it was 
 probably due to a storm of sand. An eclipse would, of course, be 
 impossible, as the moon was full at Passover. But probably the phrase 
 is in its origin metaphorical, intended to express the blackness of the 
 sin which culminated in the crucifixion of the Son of God, and the fact 
 that during these three hours Jesus was suffering the agony of body and 
 mind that culminated in the first cry recorded by Mark (vs. 34). Vs. 34. 
 The words are Aramaic. Vs. 38, "And the veil of the temple was 
 rent": the old mystery surrounding Israel's God had vanished; the 
 age of types had passed ; the Holy of Holies was opened to every 
 believer. This, rather than a physical fact, is perhaps all that the words 
 should be taken to mean. Cy. Heb. 10 : 19-22. Vs. 39, "a son of God ": 
 The margin of R. V. is undoubtedly right. It was a heathen who 
 uttered these words. He evidently thought of Jesus as a sort of 
 demi-god. 
 
 ^ 329. Notes on §140, Matt. 27:32-56. — Vss. 5i(5-53 are not in 
 Mark and are apparently an addition to the original narrative from 
 some comparatively late Christian source. 
 
 ^ 330. Notes on §140, Luke 23:26-49. — Vss. 28-31. Notice the 
 persistent love of Jesus for his people, and his clear foresight of the 
 horrors to which the Jews would be subjected by the Romans. Vs. 31 
 draws the comparison between his sufferings and those threatening his 
 people by the use of a current proverb ; the green tree representing 
 innocence, and the dry tree guilt. Vs. 34. It seems a pity that the 
 manuscripts do not allow us to regard these beautiful words as a genuine 
 part of Luke's narrative. For we cannot fail to believe they represented 
 the spirit of Jesus as well as that of the protomartyr Stephen (Acts 
 7 : 6&). Indeed, we can scarcely doubt that, though not from Luke's 
 hand, they (like John 7 : 53—8: i) represent a true tradition. Vss. 39-43- 
 
270 LIFE OF CHRIST 
 
 This affecting episode is recorded only by Luke. " Paradise " : accord- 
 ing to Jewish thought the abode of those belonging to the kingdom of 
 God (cf. vs. 42). 
 
 T[ 331. Notes on §140, John 19: 163-37. — John's narrative is strik- 
 ingly like that of Mark, though with more traces of the eyewitness. 
 He alone of the Twelve seems to have witnessed the entire tragedy. 
 Vs. 20, "in Hebrew (Aramaic ?), in Latin, and in Greek": 2. e., the popu- 
 lar, the official, and the commercial and literary languages. Vss. 26, 
 27. Note the filial love of Jesus in his last moments. Vs. 31, " prepara- 
 tion" : see ^ 327. " Legs might be broken " : a frequent way of killing 
 those on the cross. The Jewish law was explicit that one "hung upon 
 a tree" should be taken down before nightfall, lest his corpse should 
 bring pollution in the land (Deut. 21 : 26). This would have had little 
 weight on the first day of a crucifixion, for the victims might linger on 
 for hours and even for days, but the approach of the sabbath of the 
 Passover week led them to ask that means be taken to insure the 
 immediate death and removal of the three condemned men. Possibly 
 they feared lest the great day be polluted by one of the three succumb- 
 ing during the night. Vs. 33, "dead already" : The cause of the death 
 of Jesus has been variously conjectured. Some have thought it was due 
 to a rupture of the heart. It seems at any rate probable that it was due 
 to the struggles and agonies through which Jesus had passed. Vs. 35, 
 "he that hath seen," etc.: The reference is to the apostle John. 
 
 ^332. Notes on §141, Mark 15:42-47. — Vs. 42, "the preparation": 
 See ^327. Vs. 43, "a counselor": /. <?., a member of the Sanhedrin. 
 He was also wealthy. Vs. 46. The lateness of the hour — just before 
 the stars appeared that should declare the beginning of the sabbath — 
 made any special preparation of the body impossible. This was, at 
 least in part, postponed to Sunday (cf. Luke 23 : 56 ; 24 : i; Mark 16 :i; 
 yet see John 19 : 40, where more details are given). Vs. 46, "a tomb": 
 The traditional site is under the Church of the Holy Sepulcher, within 
 the present walls of Jerusalem. It has lately been thought that it may 
 have been one of the tombs discovered near the "new Calvary" {cf. 
 ^328), not far from Jeremiah's Grotto. "Rolled a stone against the 
 door of the tomb": Circular stone doors of tombs cut in the living 
 rock are still to be seen in Palestine. 
 
 1333- Questions and Suggestions for Study. — (i)* Give an 
 account of the events in Gethsemane before the appearance of' 
 
THE ARREST, TRIAL, AND DEATH OF JESUS 2/1 
 
 Judas. (2) How does Jesus gain and retain the mastery of 
 himself? (3) What are the chief elements in his prayer for 
 deliverance ? 
 
 (4)* Give the events in the betrayal of Jesus. (5) What 
 was Jesus' attitude toward the resistance attempted by his dis- 
 ciples ? (6) Of what teachings of his was his conduct an illus- 
 tration ? 
 
 (7)* How many trials did Jesus have? (8) Point out their 
 illegalities. (9)* Describe the trial before Annas. (10) What 
 charges were brought against him in the trial before the Sanhe- 
 drin ? (11)* How was he finally condemned? (12)* Give an 
 account of Peter's denials. (13) Why could not the Jews exe- 
 cute Jesus ? 
 
 (14) What sort of charge was it necessary for the Jews to 
 establish before Pilate? (15)* What do they attempt at first? 
 What charge do they at length formulate? (16)* Give an 
 account of the trial before Pilate. (17) What questions does 
 Jesus answer ? (18)* What questions does he not answer ? Can 
 you suggest a reason for his silence? (19)* What relation did 
 Barabbas have to the trial of Jesus? (20) What finally induced 
 Pilate to condemn Jesus ? (21) Did Jesus die as an innocent 
 man? (22)* What was his alleged crime ? 
 
 (23)* Describe the punishment by crucifixion. (24)* What 
 words did Jesus utter on the cross? (25) Who of his disciples 
 remained with him till the end ? 
 
 (26)* Describe the burial of Jesus. 
 
 ^334. Constructive Work. — -Write chap, xxxiv of your "Life of 
 Christ," considering — 
 
 1. The agony and betrayal in Gethsemane. 
 
 2. The trial before the Jewish authorities. 
 
 3. The trial before Pilate. 
 
 4. The execution and burial of Jesus. 
 ^335. Supplementary Topics for Study, 
 
 I. The traditional and probable location of (a) Gethsemane, (i) 
 Calvary, (c) the burial place of Jesus. 
 
 Stewart, Zaitd of Israel, 178-80, 200, 201; Howe, The True Site of Calvary. 
 See also Dictionaries of the Bible and a number of papers in the publications of the 
 Palestine Exploration P'und. 
 
272 LIFE OF CHRIST 
 
 2. The criminal trials of the Jews. 
 
 3. The trial of Jesus in the light of the legal civil procedure in 
 Jewish and Roman courts. 
 
 Innes, The Trial of Jesus Christ. 
 
 4. The bearing of Jesus during the trials. 
 
 J. The words spoken by Jesus upon the cross. 
 6. Tombs and burial among the Jews. 
 
 ^ 336.* Review Questions. — ( i ) How many days are covered 
 by the record of Part VIII ? (2) Give an account of the events 
 of Sunday. (3) What was the purpose of the triumphal entry? 
 (4) Name the events of Monday. (5) Name the chief events 
 of Tuesday. (6) What is the most prominent thought of Jesus' 
 discourses to the Jews on that day? (7) What is the theme of 
 the great discourse to his disciples at the close of his last day 
 in the temple? (8) What events precipitated Jesus' death? 
 
 (9) Give the chief facts concerning Jesus' last Passover supper. 
 
 (10) State the central thoughts of Jesus' farewell discourses. 
 
 (11) Give an outline of Jesus' two trials. (12) What was the 
 real reason for his condemnation by the Jews? (13) By 
 Pilate? (14) What is the most significant element of Jesus' 
 suffering on the cross ? 
 
Part IX. 
 THE FORTY DAYS. 
 
 FROM THE RESURRECTION UNTIL THE ASCENSION. 
 
 CHAPTER XXXV. 
 
 THE APPEARANCES OF JESUS AFTER HIS RESURRECTION. 
 
 § 143. The resurrection morning. 
 
 Matt. 28 : i-io. Mark 16:1-11. Luke 23 : 56(5— 24 : 12. John 20 : 1-18. 
 §144. The report of the watch. 
 
 Matt. 28: 11-15. 
 §145. The walk to Emmaus. 
 
 Mark 16 : 12, 13. Luke 24 : 13-35. 
 §146. The appearance to the ten in Jerusalem. 
 
 Mark 16: 14. Luke 24 136-43. John 20 : 19-25. 
 
 § 147. The appearance to the eleven in Jerusalem. John 20 : 26-29. 
 
 § 148. The appearance to the seven on the Sea of Galilee. John 21 : 1-24. 
 § 149. The appearance to the eleven on a mountain in Galilee. 
 
 Matt. 28 : 16-20. Mark 16 : 15-18. 
 §150. Christ's final appearance and his ascension. 
 
 Mark 16 : 19, 20. Luke 24 : 44-53. 
 § 151. The conclusion of John's gospel. John 20 : 30, 31. 
 
 John 21 125. 
 
 ^337. Preliminary Survey of §§143-46. — Before entering upon 
 the detailed consideration of Jesus' appearances after his resurrection, 
 it will be well to take a preliminary view of the testimonies. And 
 here we must include what is on some accounts the most important of 
 all, the testimony of the apostle Paul. 
 
 The following table is simply a conspectus of the testimony of the several 
 authorities, and of the relation of the narratives as such to one another. 
 Accounts so closely parallel as unquestionably to refer to the same event are 
 placed opposite one another in the parallel columns. Accounts differing in 
 important details, though quite possibly referring, in fact, to the same event, 
 are separated ; all questions of the relation of such accounts to one another 
 and of the real order of events are left for treatment in the notes. 
 
 273 
 
274 LIFE OF CHRIST 
 
 §143. THE RESURRECTION MORNING. 
 
 {a) The women come to the tomb. 
 
 Matt. 28:1. Mark 16:1,2. Luke 24:1. John 20: i«. 
 
 {b) The earthquake, and appearance of the angel to the watchers. 
 
 Matt. 28 : 2-4. 
 {c) The women discover that the stone is rolled away. 
 
 Mark 16 : 3, 4. Luke 24 : 2. John 20 -.lb. 
 
 {dy Mary Magdalene runs to bring the disciples word. 
 
 [Luke 24 ; loa.'] John 20 : 2. 
 ((?) The angel appears to the women, telling them that Jesus is risen. 
 
 Matt. 28 : 5-7. Mark 16 : 5-7. Luke 24 : 3-7. 
 (/) The women bring the disciples word. 
 
 Matt. 28:8. Mark 16:8. Luke 24:8-11. 
 
 (g) Peter and John run to the tomb. Luke 24: 12. John 20: 3-10. 
 
 (/i) The angels appear to Mary. John 20: 11-13. 
 
 (z) Jesus appears to Mary. 
 
 [Mark 16 : 9-1 1.] John 20 : 14-18. 
 
 (j) Jesus appears to the women. 
 
 Matt. 28:9, 10. 
 
 (i) §144- THE REPORT OF THE WATCH. 
 
 Matt. 28: 11-15. 
 
 §145. THE WALK TO EMMAUS [aND THE APPEARANCE TO PETER]. 
 
 (/) The appearance to Cleopas and his companion. 
 
 [Mark 16:12, 13."] Luke 24 : 13-32. 
 (wz) The appearance to Peter. [Luke 24 : 34.] 
 
 I Cor. 15 : 5a. 
 («) The return of Cleopas and his companion to Jerusalem. 
 
 Luke 24: 33-35. 
 
 §146. THE APPEARANCE TO THE DISCIPLES IN JERUSALEM, THOMAS 
 
 BEING ABSENT. 
 
 ((?) The appearance to the eleven, showing them his hands and feet, and 
 eating with them. 
 
 [Mark 16 : 14.] Luke 24 :36-43. John 20 : 19-23. 
 I Cor. 15 : 5(^. 
 (/) The refusal of Thomas to believe without also seeing him. 
 
 John 20 : 24, 25. 
 
 (^) §147. THE APPEARANCE TO THOMAS WITH THE OTHER DISCIPLES. 
 
 I Cor. 15 : 5(5. John 20 : 26-29. 
 
 ' The arrangement (d)-{j) is not intended as a solution of the problem of har- 
 monization or an enumeration of events, but as a conspectus of the testimony. Thus 
 ((/J and (/) may refer to the same fact (so represented in I^uke 24:10); so also 
 
 (f) and (/ij, as well as (/) and (j). Cf. \ 345. 
 
APPEARANCES OF JESUS AFTER HIS RESURRECTION 2/5 
 
 (r) §148. THE APPEARANCE TO SEVEN DISCIPLES BY THE SEA OF GALILEE, 
 
 John 21 : 1-24. 
 (s) §149- THE APPEARANCE TO THE ELEVEN ON A MOUNTAIN IN GALILEE. 
 
 Matt. 28: 16-20. [Mark 16 : 15-18.] 
 Here we may insert from Paul : 
 (i) The appearance to the five hundred. i Cor. 15:6. 
 (ti) The appearance tc James. i Cor. 15:7. 
 
 §150. CHRIST S FINAL APPEARANCE [tO THE TWELVE] AND HIS 
 
 ASCENSION. 
 
 (v) Luke's version of the great commission. 
 
 Luke 24 : 44-49. 
 (w) The ascension [Mark 16 ; ig, 20.] Luke 24 : 50-53. 
 
 Acts I :6-i I. 
 To this is to be added after an interval of months or years : 
 (.r) The appearance to Paul. i Cor. 15:8. 
 
 Cf. also I Cor. g : i ; Acts g : 1-9 ; 22 ; 6-1 1 ; 26 : 12-18. 
 
 With this conspectus of the testimony before us we have still to 
 examine some matters of detail before attempting to organize it into 
 a continuous narrative or to estimate its value. 
 
 Tf 338. Notes on §143, Mark 16: i-ii.= — («) Vs. i, "when the sab- 
 bath was past": /. e., in the evening, when the sabbath was over — 
 Saturday evening, according to our way of speaking. " Bought 
 spices" : but did not, according to Mark, take them to the tomb till the 
 next morning, "early on the first day of the week .... when the 
 sun was risen " (vs. 2). With this statement Luke and John also 
 agree substantially, though John's phrase is "while it was yet dark." 
 On Matthew's statement see ^ 339. 
 
 (<r) Vs. 3, "who shall roll us away the stone from the door of the 
 tomb?": f/. Mark 15:46 (1[332). Vs. 4, "they see that the stone is 
 rolled back": so, for substance, all the accounts ; Matthew only (28 : 2-4) 
 inserts an account of how the stone was removed. 
 
 (e) Vs. 7, "lie goeth before you into Galilee," etc.: (/. Mark 
 14 : 28. 
 
 (/) Vs. 8, " said nothing to anyone " : t. e., by the way ; it cannot be 
 inferred that they did not bear their message to Peter and the other 
 disciples. "For they were afraid": with these words the gospel of 
 Mark, proper, ends. Vss. 9-20 are quite certainly established to be by 
 a later hand. Yet it is impossible to suppose that Mark intended to 
 
 "To facilitate reference the notes in this and the following sections are divided 
 into paragraphs and lettered to correspond with the analysis given in T[ 337. 
 
2/6 
 
 LIFE OF CHRIST 
 
APPEARANCES OF JESUS AFTER HIS RESURRECTION 2"]"] 
 
 close his book with the words "they were afraid," giving no account 
 either of the report of the women to the disciples or of the appearance 
 of Jesus to any of his disciples. Either he was interrupted before he had 
 completed his work, or, more likely, the closing leaf was destroyed by 
 accident so early that no complete copy of the book has come down to 
 Tis. If Matthew and Luke agreed at this point, we should be able with 
 some degree of confidence to infer how Mark read. But apparently 
 even Luke's copy of Mark was incomplete. 
 
 {i, I, 0, s, iv) Vss. 9-20 contain a condensed account of the appearances 
 of Jesus to Mary Magdalene, to the two who went into the country, to the 
 eleven as they sat at meat ; of the great commission (apparently on the same 
 occasion as the preceding), and of the ascension. The verses thus contain 
 no account of an appearance in Galilee such as 14 : 28 and 16:7 lead us to 
 expect. Whether these verses are a condensation of the fuller accounts in the 
 other gospels, or represent an independent tradition, is not altogether certain ; 
 perhaps both elements enter into the case. As to the authorship of these 
 verses, in an Armenian manuscript of the gospels written 986 A. D. the para- 
 graph is attributed to Ariston, by whom is perhaps meant the Aristion who is 
 mentioned by Papias as one of the disciples of the Lord. But this testimony 
 is hardly conclusive. 
 
 ^339. Notes on §143, Matt. 28:1-10. — (a) Vs. i, "late on the sab- 
 bath day, as it began to dawn toward the first day of the week": 
 Understood according to the usual Jewish way of thinking of the 
 day as ending at sunset, this would place the visit of the women to 
 the tomb just before sunset Saturday afternoon. Nor is the word 
 "dawn" opposed to this, for this word is used of evening in Luke 
 23: 54, the only other place in which it occurs in the New Testament. 
 If this is the correct interpretation, we must suppose that the first 
 evangelist has, in modifying Mark's statement to introduce the matter 
 peculiar to him (vss. 2-4), dropped the reference to the purchase of 
 the spices (Mark 16 : i) and somewhat negligently attached its note of 
 time (slightly modified) to the visit to the tomb. That he did not 
 really regard the resurrection as having taken place on Saturday is 
 evident from Matt. 16 : 21 ; 27 :63, 64. A more satisfactory explana- 
 tion would be to suppose that Matthew reckoned the day after our 
 usual fashion from morning to morning, in which case his statement 
 would agree with that of Luke and John, and differ but slightly from 
 that of Mark. But we know no instance of a Jewish writer counting 
 the day in this way. 
 
 (/)) Vss. 2-4 are evidently connected with 27 : 62-66, and like that 
 passage belong to the sources peculiar to this evangelist. 
 
2/8 LIFE OF CHRIST 
 
 (i?) Vss. 5-7 reproduce Mark 16:5-7 ''^'th only slight variations^ 
 such as the substitution of "angel" for "young man .... arrayed 
 in a white robe," omission of a phrase or two, and unimportant trans- 
 positions. 
 
 (/) Vs. 8, "with fear and great joy": the fear is evidently not that 
 of terror, but of awe ; the joy is over the fact that Jesus is risen. " Ran 
 to bring his disciples word": not a contradiction of Mark's vs. 8; see 
 I338. 
 
 (7) Vs. 9, "and behold, Jesus met them": the first appearance of Jesus- 
 recorded in Matthew. On the relation of this event to the appearance 
 to Mary see ^341. Vs. 10, "go tell my brethren": there is no record 
 that before his resurrection Jesus had ever spoken of his disciples as his 
 "brethren" (yet cf. John 15: 15 and Matt. 25 : 40). We might almost 
 conclude that this was a message to his own brothers {cf. i Cor. 15 : 7),. 
 but for the evident connection of this verse on the one side with vs. 7, 
 and on the other with vs. 16, and the unambiguous meaning of the 
 word in John 20 : 17 (^341). 
 
 ^340. Notes on §143, Luke 23:56/^ — 24:12. — {e) Chap. 24:3,. 
 "and found not the body of the Lord Jesus": this, which is implied 
 in all the accounts, is distinctly affirmed here only. On the signifi- 
 cance of the empty tomb see ^ 351. Vs. 4, " two men stood by them 
 in dazzling apparel": a variation of Mark's account, probably to be 
 referred, along with vs. 5, to the special source which the rest of the 
 chapter clearly shows Luke to have had. Vs. 6, " when he was yet in 
 Galilee ": Matthew and Mark have instead, " he goeth before you into- 
 Galilee," this difference in the accounts corresponding with the fact 
 that Matthew (on Mark cf. ^ 338) relates an appearance of Jesus in 
 Galilee, while Luke tells only of appearances in Judea. This again 
 shows that Luke, while possessing Mark (as far as vs. 8), had also- 
 an entirely independent narrative of Jesus', post-resurrection appear- 
 ances, the former telling the Galilean story, so to speak ; the latter, 
 the Judean. 
 
 (/) Vs. 10, "now they were Mary Magdalene, and Joanna," etc.: 
 The attempt so to adjust and combine the various accounts of what 
 these women did on this eventful morning as to give an exact and 
 correct account of their movements must probably always be a failure. 
 This verse seems, however, to be a compendious statement of what 
 happened to the women as a whole, not distinguishing Mary Mag- 
 dalene from the rest. It is, indeed, just such a statement as one would 
 make who had neither Matt. 28 : 9, 10, nor John's account of the 
 
APPEARANCES OF JESUS AFTER HIS RESURRECTION 2/9 
 
 appearance to Mary, but depended on Mark {15:1-8) and another 
 account which, while containing much additional matter, was equally 
 silent concerning any appearance of Jesus to the women. Vs. 12, 
 "but Peter arose and ran unto the tomb": See the fuller account (in 
 part in the same words) in John 20 : 3-10; one of the very few instances 
 of close parallelism between John and Luke, not to be accounted for, 
 however, by dependence of Luke on the fourth gospel ; nor, in this 
 case certainly, by dependence of the fourth gospel on Luke. Both, in 
 some way not exactly known to us, have drawn from the same cycle 
 of stories dealing with the resurrection. 
 
 ^341. Notes on §143, John 20: 1-18. — {d) Vs. 2, "she runneth, 
 therefore, and cometh to Simon Peter": This narrative concerning 
 Mary Magdalene is entirely independent of the other accounts. It 
 may be either (i) that Mary came to the tomb alone before the other 
 women; or (2) that, coming with them, she turned back as soon as 
 she saw from a distance that the stone was rolled away, and ran to the 
 lodging-place of John and Peter, the other women meantime going on 
 and entering the tomb; or (3) still, again, that what is here told of 
 Mary Magdalene is simply a variant account of what is narrated by 
 Mark ; being here told of Mary only, there of the other women as a 
 company. 
 
 {g) Vs. 5, "the linen cloths": Cf. John 19:40. Vs. 5, "stooping 
 and looking in": in Luke 24:12 said of Peter. " Yet entered he not 
 in": Notice the characteristic difference in the conduct of John and 
 Peter respectively. "The linen cloths lying": The significance of 
 these details (see also vs. 7) is as showing that the body had not been 
 hastily removed, but that Jesus had himself deliberately laid aside these 
 garments of the grave. Vs. 8, " and he saw and believed ": /. e., that 
 Jesus had risen from the dead. Vs. 9, " for as yet they knew not the 
 scripture": hence needed the demonstration of actually seeing the 
 empty tomb. To judge from the arguments used by the early church, 
 these scriptures were Pss. 16:8-11; 2:7. 
 
 (/) Vs. 16, "Jesus saith unto her, Mary": The use of her name 
 shows her that he with whom she is speaking is someone who knows 
 her, and this arresting her attention leads to her recognition of Jesus. 
 Vs. 17, " touch me not, for I am not yet ascended," etc.: The purpose 
 of these words is to disabuse Mary's mind of the impression that Jesus 
 has returned to be with his disciples as formerly; not so, says Jesus, 
 but I have yet to ascend to my Father. "Go unto my brethren ": See 
 Matt. 28 : 10. We might have expected that after his resurrection Jesus 
 
280 LIFE OF CHRIST 
 
 would use language tending to separate himself from his disciples; 
 on the contrary, he employs now the terms of closest intimacy and 
 kinship. Even more significant than this word " brethren " is the 
 language of the rest of the verse, " my Father and your Father, and 
 my God and your God." Not simply Jesus of Nazareth, but the 
 risen Christ counts his disciples as his brethren, and bids them look 
 up to God as their common Father. 
 
 ^342. Notes on §145, Luke 24:13-35. — (/) Vs. 13, "Emmaus": 
 evidently not the Emmaus Nicopolis (now called Amwas) suggested 
 by Eusebius and Jerome and advocated in modern times by Robinson ; 
 for this is twenty miles (northwest) from Jerusalem instead of seven or 
 eight — sixty furlongs, as Luke says. Josephus {lVar,\'n, 6, 6) also 
 speaks of an Emmaus twenty furlongs from Jerusalem, but does not 
 indicate its direction. Perhaps the most probable site of the place 
 referred to by Luke (and Josephus) is Khamasah, eight miles southwest 
 from Jerusalem. Vs. 18, " Cleopas " : The name is a short form of the 
 Greek name Cleopatros ; the disciple referred to is probably neither 
 any one of the Twelve nor to be identified with Clopas of John 19 : 25. 
 "Dost thou alone sojourn in Jerusalem," etc.: The implication is that, if 
 he has not heard of these things, he is the only man, not only among the 
 inhabitants, but even among the visitors to Jerusalem, that is ignorant 
 of them. Vs. 19, "a prophet mighty in deed and word before God 
 and all the people" : Though the death of Jesus has shaken their belief 
 in his messiahship, the disciples have by no means lost their faith in 
 him as one sent from God. The intellectual difficulty springing from 
 the shattering of an erroneous dogma seems to them to have wrecked 
 their faith, but to Jesus himself their hearts still cling. How often this 
 is true in modern times ! Vs. 21, "but we had hoped it was he which 
 should redeem Israel " : We had hoped that he was the Messiah. That 
 hope expired just in the moment in which Jesus was doing the crown- 
 ing work of the Messiah. "It is now the third day": referring, of 
 course, to his prediction that he would rise on the third day. Vss. 22, 
 23: Cy. vss. i-io. Vs. 24 : Cy. vs. 12. Vs. 26, "behooved it not ": rather, 
 was it not necessary ; the same word which Jesus uses in Luke 9 : 22 and 
 17 : 25 in speakingof his death beforehand, and there translated "must." 
 Suffering and death were a necessity of his mission. This was one of 
 the hardest lessons for his disciples to learn. They counted success, 
 not defeat and death, the evidence of messiahship. Only when they 
 were convinced that he had actually died and risen again could they 
 believe that this was part of the career of the Messiah. Vs. 27, "he 
 
APPEARANCES OF JESUS AFTER HIS RESURRECTION 28 1 
 
 interpreted to them in all tlie scriptures tlie things concerning him- 
 self": How inexpressibly precious would be a report of this dis- 
 course ; how many perplexities it would solve ! Yet, in fact, we have 
 evidence enough to show what the general character of this discourse 
 would have been. Its main point would have been (as vs. 26 suggests) 
 that suffering and death and victory through death belong to the work 
 of the Messiah, the servant of Jehovah. And this he would have proved 
 not so much by pointing out specific predictions of himself as by 
 showing that this principle, the righteous servant of Jehovah must 
 suffer for his fellow-men whom he would save, is clearly revealed 
 in the Old Testament — so clearly that they ought to have seen it (vs. 
 25). In the Mosaic writings one side of this truth is set forth in Gen. 
 3:14, 15, and the career of Moses himself may have further served to 
 illustrate it ; in the prophets it is clearly set forth in such a passage as 
 Isa., chap. 53. Vs. 30, " took the bread and blessed it " : The familiar 
 act, which they had probably often seen him perform, led them to 
 recognize him. There can, of course, be no reference to the break- 
 ing of bread in the Last Supper, since these two were quite certainly not 
 present there. 
 
 («) Vs. 34, "hath appeared to Simon": See i Cor. 15 : 5a and 1[34S- 
 There is no account of this appearance beyond these two references to it. 
 
 ^343. Notes on §146, Luke 24:36-43. — {0} Vs. 36, "and as they 
 spoke these things": C/.vs. 3S- " Peace be unto you": the usual Hebrew 
 salutation. See also John 20: 19,21, 26. Vs. 37, " supposed that they 
 beheld a spirit": /. e., a disembodied spirit; as we should say, a ghost. 
 Vs. 39, "see my hands and my feet .... a spirit hath not flesh and 
 bones, as ye behold me having": The question of the nature of Jesus' 
 resurrection body, which is raised on the one side by such passages as 
 this and vs. 43, and on the other by vss. 31, 36, is simply insoluble. 
 The purpose of the event is evidently to convince the disciples that it is 
 a reality which they behold (not a mere delusion, a ghost ; which, what- 
 ever their ideas about it, would have no significance as respects the con- 
 tinued existence and activity of their Master), and that that reality is 
 their Master whom they had known before. How this is consistent 
 with the implications of vss. 31, 36, or what it involves as respects the 
 post-resurrection life of Jesus or of the children of God in general, it 
 is useless to speculate. The one thing which the narrative is intended 
 to convey is the rea/ity of the Jesus who appeared to the disciples. 
 
 ^ 344. Notes on § 146, John 20 : 19-25.— ((^,/) Vss. 19, 20 run closely 
 parallel to Luke 24:36-40. Vss. 21 ff. introduce additional matter. 
 
282 LIFE OF CHRIST 
 
 On VS. 21 see John 17 : 18. Vs. 22, "breathed on them": The breath, 
 as that the continuance of which proves life and the cessation of 
 which means death, was from the earliest times associated with the 
 spirit (the word for breath is also the word for spirit in both Hebrew 
 and Greek); here the breathing on the disciples symbolizes the impar- 
 tation to them of that Holy Spirit which was in him. On vs. 23 see 
 Matt. 18: 18; cf. ^[187, and see also i John 5: 16, 17. Possession of 
 the Spirit of God would enable them to distinguish the unrepentant 
 from the really repentant sinner. 
 
 Tf 345. The Order of Events on the Day of the Resurrection. — In 
 the consideration of this difficult problem certain facts must be borne 
 in mind. There are evidently several narratives, partly or wholly dis- 
 tinct, which lie back of our present gospels. Thus there is (i) the 
 narrative of Mark (16: 1-8) which groups all the 'women together, 
 announces 2ca appearance in Galilee, but is broken off without narrating 
 any appearance at all. This narrative is taken up by Matthew, who, 
 however, completes the narrative from (2) some source of unknown 
 origin, narrating first an appearance of Jesus to the women and then 
 an appearance to the disciples in Galilee. Luke also uses the Mark 
 narrative, but also supplements it from (3) another source of unknown 
 origin, which knows nothing of any appearance of Jesus to the women, 
 or of appearances in Galilee, adding instead a visit of Peter to the 
 tomb, and several appearances in Judea. In the fourth gospel we 
 have (4) an account, mainly independent of all the preceding, which, 
 separating Mary Magdalene, relates her experience in great detail, as 
 also the visit of Peter and John to the empty tomb; like Luke it nar- 
 rates an appearance to the disciples in Judea on the evening of the 
 resurrection day, but in addition narrates a second appearance to the 
 eleven a week later in Judea, and finally, in the appended chap. 21, 
 tells of a Galilean appearance. To all theSe must be added (5) the brief 
 catalogue of Jesus' appearances given by Paul, who apparently knows 
 nothing of an appearance to the women (in this he is like Luke, unlike 
 Matthew and John ; the incompleteness of Mark makes comparison 
 with the second gospel impossible), but begins with the appearance to 
 Peter, and enumerates also an appearance to the Twelve, to five hun- 
 dred brethren at once, and to James, without indicating the place of 
 any of these events. To this we have finally to add (6) the synopsis given 
 by the unknown author (Aristion ?) of Mark 16 : 9-20, which, though 
 containing some material not found in the other accounts, is, so far as 
 concerns the appearances of Jesus, simply a recapitulation of the 
 
APPEARANCES OF JESUS AFTER HIS RESURRECTION 283 
 
 accounts given in Matthew, Luke, and John. Because of this manifestly 
 secondary character, it may be left out of account in our present attempt. 
 
 A careful study of these accounts reveals some important differ- 
 ences, [a) The question of the time of the visit of the women to the 
 tomb is considered in the notes on Matt. 28 : i (^ 339)- {^) Mark and 
 the two accounts which are apparently based on him represent a group 
 of women as coming to the tomb ; John speaks of Mary Magdalene 
 only. In itself this creates no special difficulty: Mark's account, as 
 probably the oldest, may be accepted as correct; that of John being 
 looked upon as simply isolating the case of Mary. It is when the nar- 
 ratives come to be compared in detail that the difficulty becomes 
 greater. Mary leaves the tomb and runs to the disciples, knowing only 
 that the stone is rolled away; the women referred to in Mark have a 
 vision, a young man announcing that Jesus is risen, and only after such 
 a vision run to tell the disciples. In John, Mary has such a vision after 
 her return to the tomb. (<r) While Mark's account breaks off at this 
 point, the continuation in Matthew continues the disagreement with 
 John. In John, Jesus appears to Mary; in Matthew, to the group of 
 women, and this appearance is apparently as the women are on the way 
 to carry to the disciples the message of the angel ; while in John, Mary 
 has already carried the message of the empty tomb to the disciples. 
 Yet Matthew and John are alike in placing the appearance to the 
 wom.en (in John to Mary) close upon the vision of angels, [d) Mat- 
 thew's addition to Mark is at this point also different from Luke's 
 addition to Mark. According to the latter (Luke 24 : 7-1 r, confirmed 
 by 24 : 22-24), the women brought to the disciples the message of the 
 empty tomb and the vision of the angels, without having yet seen Jesus 
 himself, {e) Paul's silence concerning an appearance of Jesus to the 
 women is in agreement with Luke, whose story of the women does not 
 include an epiphany of Jesus to them, and by so much differs from 
 that of John and Matthew, both of whom relate an appearance of Jesus 
 to them. (/) Luke relates appearances in Judea only; Matthew and 
 John both Galilean and Judean ; Mark's narrative was apparently 
 Galilean. 
 
 These differences are sufficient to show the diversity of sources 
 which lie behind our gospels, and to render it probable that no one 
 of these sources had full command of all the facts — unless, perhaps, the 
 fourth gospel aims to correct and supplement the other accounts. 
 Probably, also, they render impossible a chronological arrangement of 
 the facts which can be confidently affirmed to be the true one. Yet a 
 
284 LIFE OF CHRIST 
 
 reconstruction which can claim probability for itself is not impossible. 
 First, the supposition that all the women came to the tomb together, 
 but that Mary, turning back before the others had reached the tomb, 
 became separated from them, is not in itself an improbable hypothesis, 
 and goes far toward solving some elements of the problem. The story 
 will then read in brief thus : All the women came to the tomb together ; 
 Mary seeing the stone rolled away waits to see no more, but runs to tell 
 Peter and John ; the other women continue on, enter the tomb, see the 
 vision of the young man, and return and bring the disciples word; 
 Peter and John come to the tomb, not having met the women, see the 
 clothes lying in the tomb, and return home ; Mary, coming more slowly, 
 reaches the garden, sees first the angel and then Jesus ; the other 
 women also, perhaps returning under an impulse similar to that which 
 drew Mary, return and are met by Jesus ; while these events are hap- 
 pening the two set out to Emmaus, having heard only the first report 
 of the women and that of Peter and John, but no news of the actual 
 epiphany of Jesus. This reconstruction takes each narrative at its face 
 meaning, except, that *it assumes^thafTtie- epiphany of Matt. 28:9, 
 instead of occurring, as the n"arrative naturally suggests, while the 
 women are on the way to take to the disciples the message of the angel, 
 in fact happened after that message had been delivered. For " ran to 
 bring" in Matt. 28 : 8 we in effect read " ran and brought." But the 
 whole hypothesis is somewhat complicated, and for this reason perhaps 
 improbable. 
 
 A second, though not radically different, arrangement may be 
 obtained by simply leaving out of account those narratives which give 
 evidence of being of a secondary character, and using only the older 
 and independent narratives. Thus we should set aside, not only Mark 
 16 : 9-20, but also Matt. 28 : 9, 10, the latter as being probably simply 
 another account of what is related in John 20: 14 ff., and retain the 
 narratives of Paul, of Mark, of Luke, and of John. This yields the 
 following order of events : Mary Magdalene and at least two other 
 women go to the tomb on Sunday morning and find the tomb empty; 
 they report the fact to the disciples ; Peter and John go to investigate, 
 discover that the tomb is empty, and report to the rest of the disciples ; 
 Jesus appears to Mary, who has returned to the tomb; to Peter ;3 to 
 
 3 The appearance to Peter might perhaps be placed before that to Mary on the 
 basis of Paul's narrative, which puts it first in the list. But it is to be observed that 
 Paul does not expressly say that the appearance to Peter was the first, and that his 
 total omission of the appearance to the women suggests that he, like Luke, had no 
 
APPEARANCES OF JESUS AFTER HIS RESURRECTION 285 
 
 the two going to Emmaus; on the evening of the same day to the 
 Twelve. 
 
 ^346. Notes on §147, John 20:26-29. — {q) Vs. 26, "after eight 
 days": i. e., a week later ; consequently on a Sunday also. Between the 
 tarrying in Jerusalem for a week, thus implied (see also Luke 24 : 49), 
 and the command to depart to Galilee, with the implication that there 
 they would, for the first time, see him (Mark 16:7; Matt. 28:16), 
 there is a difference of representation which can be accounted for only 
 by recognizing the existence of two traditions, each to a certain extent 
 ignorant of the content of the other. See above, ^ 345. Vs. 27, 
 "reach hither thy finger," etc.: Jesus always refused to manufacture 
 evidence to convince those who did not wish to believe. But he is 
 most considerate of the weakness and doubt, even the blameworthy 
 doubt, of those who are willing to believe. Vs. 28, "my Lord and ray 
 God" : not an identification of Jesus with God the Father, but a glad 
 recognition that Jesus, as the revelation of the Father, is for him both 
 Lord and God. Vs. 29, "blessed are they that have not seen, and 
 have believed": i. e., who have accepted good testimony. He who 
 will learn by experience does well; but he does better who is willing 
 also to accept the testimony of good witnesses. This important truth 
 is repeatedly emphasized in this gospel. 
 
 II347. Notes on §148, John 21 : 1-24. — (r) This whole section con- 
 stitutes an appendix to the gospel of John, which has already been 
 brought to a conclusion in 20 : 30, 31 (§ 15 i). It seems to be from 
 the same hand as the rest of the gospel, but has been added after 
 the gospel was regarded as complete. The motive of its addition is 
 probably to be found in vs. 23. John's survival to extreme old age 
 had given rise to the interpretation of Jesus' words to him as a pre- 
 diction that he should not die. When, therefore, he died, his death 
 seemed to disprove Jesus' prediction, and so discredit both disciple 
 and Master. Hence there arose the necessity to point out exactly 
 what Jesus had said and what it meant. 
 
 Vss. 1-14 call for no special comment. Their general import as evi- 
 dence of the resurrection of Jesus is the same as that of Luke 24 : 36-43. 
 
 In vss. 15-17 Jesus recommissions, as it were, the disciple who had 
 denied him, emphasizing his duty to care for his brethren (cf. Luke 
 
 knowledge of this cycle of tradition; it may then as easily belong at the beginning 
 of his list as in the midst of it. For this reason, and because this yields a more 
 probable order of events, we place the appearance to Mary first. With this agrees 
 also Mark 16:9, which in this respect reflects an ancient tradition at least. 
 
28b LIFE OF CHRIST 
 
 22:32). Much — probably too much — has been made of the differ- 
 ence between the two words for "love" in this passage (see margin of 
 R. v.). The variation is probably, like the change " Iamb " to " sheep " 
 and "feed" to "tend," merely rhetorical. Vs. 19, " Signifying by what 
 manner of death he should glorify God": the language of Jesus 
 doubtless referred primarily to the feebleness of old age, and the 
 necessity of depending upon others, thus intimating how long-con- 
 tinued and arduous would be the task and service which he was 
 giving him. But when, as tradition says was the case, Peter had died 
 by crucifixion, then Christians saw in the words a reference to this fact 
 also. On vs. 23 see above. 
 
 Vs. 24, "this is the disciple which beareth witness of these things, 
 and wrote these things : and we know that his witness is true": This 
 verse is evidently shown by the "we" of the last clause to be, not from 
 the hand of the disciple referred to in the first clause, but from persons 
 who knew him and the trustworthiness of his testimony. The disciple 
 is evidently the one mentioned in vss. 20, 23, and, as vs. 20 clearly 
 shows, one of the Twelve, and of the inner circle of the Twelve, and 
 can have been no other than John. The verse is thus a very early 
 testimony to John as the source of the narrative, and the word "wrote" 
 naturally implies that he left his material, in part at least, in writing. 
 
 C/. 1|i3- 
 
 ^348. Notes on § 149, Matt. 28 : 16-20. — (s) Vs. 16, "the eleven dis- 
 ciples went into Galilee " : in pursuance of the command given them 
 (Mark 16:7; Matt. 28 : 7, to); this gospel passing over all the appear- 
 ances in Judea. " Unto the mountain where Jesus had appointed 
 them " : This appointment of a place of meeting is not elsewhere men- 
 tioned, nor can the location be determined. Vs. 18, "all authority 
 hath been given unto me in heaven and on earth " : £/. Mark 2:10; 
 John 5 : 26, 27 ; 17:2; and especially John 3 : 19-21. As the revela- 
 tion of God he is for men the representative of the Father. By their 
 attitude toward him men determine their destiny for this world and 
 that which is to come, and to him all workers in the kingdom look for 
 leadership. Vs. 19, "go ye therefore and make disciples of all the 
 nations": These words express the missionary spirit which is itself 
 the spirit of Christ. Possession of healthful, saving truth carries with 
 it the obligation to give this truth to those who do not possess it. 
 The followers of Jesus having found in him a Savior, and in his gospel 
 a message of truth and salvation, can but give that message to all, even 
 to the ends of the earth. The limitations of former times, even that 
 
APPEAKAN'CES OF JESUS AFTER HIS RESURRECTION 287 
 
 imposed by Jesus himself (Matt. 10 ; 5, 6), could not be other than tem- 
 porary. I'hough necessitated by the hardness of men's hearts, or the 
 expediency of moving step by step, beginning with the Jews, and pass- 
 ing from them to the gentiles, they could not be permanent, and are 
 now set aside in this permanent and world-wide commission. " Baptiz- 
 ing them ": The practice of baptism as a symbol of repentance, which 
 was introduced by John the Baptist, but which Jesus had not appar- 
 ently taken up as a part of his own personal mission {cf. ^ 81), is now 
 to be resumed as an outward sign of discipleship to Jesus, and as such 
 we find it constantly practiced in the apostolic age, and down to the 
 present day. " Into the name of the Father, and of the Son, and of 
 the Holy Ghost " : i. e., with reference to the Father, the Son, and the 
 floly Spirit, the ceremonial act having its significance as a confession 
 and acceptance of Father, Son, and Spirit. From a very early day it 
 became customary to employ this phrase, as we do today, as a solemn 
 formula accompanying baptism (so in the so-called "Teaching of the 
 Twelve," a church-manual written not far from 100 A. D.), but appar- 
 entlv it was not generally so employed by the apostles (see Acts 2 : 38 ; 
 8:16; 19:5; Rom. 6 : 3). The meaning of the act in the mind of 
 the person who receives baptism, rather than the formula used by the 
 administrator, gives the act its significance. Vs. 20, "teaching them 
 to observe all things whatsoever I have commanded you" : The work 
 of the apostles — now such in a new sense — is to teach the kingdom 
 and dominion of Christ. " And lo, I am with you alway, even unto 
 the consummation of the age " : Jesus is not to withdraw from his 
 kingdom, or from active partnership with his disciples in the work 
 which he has left them to do. As before his death he announced 
 his return {cf. ^312), in the confidence that his work on earth was not 
 yet done, so now he assures his disciples of his continual presence with 
 them in their work. " The end of the world " : more exactly " the 
 consummation of the age," /. e., the end of that development through 
 which the kingdom passes from feebleness to supremacy. As this " con- 
 summation " formed for Jesus' disciples the horizon of thought, the 
 closing phrase strengthens the previous expression "all the days". 
 Though what they looked for as the "consummation of the age" came 
 in a sense long ago, even as they to whom the promise was given 
 are long ago dead, yet the promise of Jesus' presence with his dis- 
 ciples and missionaries is still being fulfilled, as they carry on that 
 leavening of society which will yet transform it into the kingdom 
 of God. 
 
2SS 
 
 LIFE OF CHRIST 
 
 ^f 349. Notes on § 150, Luke 24: 44-53. — (v) Vss. 44-49 are peculiarly 
 difficult to locate chronologically. Luke (knowing nothing of appear- 
 ances of Jesus in Galilee) connects them immediately with the appear- 
 ance on the evening of the resurrection day. Vs. 49 seems, however, 
 to leave no room after this event for the appearances in Galilee 
 related by Matthew and John, and implied in Mark also, and so for- 
 bids our placing it before §§ 148, 149. The resemblance of vss. 46, 
 
 ANCIENT CHURCH OF THE ASCENSION 
 
 47 to Matt. 28 : 19, 20, with which they are substantially identical in 
 thought, suggests that this paragraph is a variant account of that 
 event; while vs. 49 also reminds us of John 20: 22. Probably these 
 verses (44-49) are best regarded as an independent tradition of what 
 is in the other gospels differently narrated, rather than as referring to 
 a distinct event. Vs. 47, "unto all the nations": r/. Matt. 28:19. 
 "Beginning from Jerusalem": This phrase, peculiar to Luke, by no 
 means implies a restriction of the efforts of the apostles to their own 
 people or capital citv (a conception distinctly excluded by the preced- 
 ing phrase), but emphasizes the necessity of making the city where 
 Jesus had been put to death and where he had risen from the dead the 
 
APPEARANCES OF JESUS AFTER HIS RESURRECTION 289 
 
 Starting-point for their world-wide work. Strategically such a course 
 was for many reasons the only possible one. On vs. 49 cf. Acts 
 I : 4, 5- 
 
 {w) On vss. 50-53 see also Acts i : 6-14. 
 
 ^350. Notes on §151, John 20:30, 31; 21 : 25. — These verses con- 
 stitute no part of the gospel narrative. The gospel was originally 
 intended to end with chap. 20, and vss. 30, 31 are the writer's state- 
 ment of his purpose in writing. "Many other signs" probably 
 refers especially to the signs of his resurrection (cf. Acts i : 3), 
 meaning many besides these that are recorded in chap. 20; yet 
 "these" things that "are written" probably include, by implica- 
 tion at least, the whole book. The purpose of the record is first 
 intellectual, to maintain the conviction [cf. ^[13) that Jesus is the 
 Christ, the Son of God ; but this itself has for its purpose the main- 
 tenance, on the basis of such conviction, of life in his name, of 
 life-fellowship with God (c/. •I314) through Jesus Christ accepted as 
 his Son. 
 
 Chap. 21 is itself an appendix to the gospel, and vs. 25 is prob- 
 ably not from the hand of John himself, but an addition by the 
 same persons who in 21 124 certify who wrote the book. The first 
 clause repeats in effect 20:30; the second clause is an oriental 
 hyperbole emphasizing the incompleteness of the written records of 
 the life of Jesus. 
 
 ^351. The Fact of the Resurrection and its Significance. — To con- 
 centrate attention exclusively on the gospel records of Jesus' appear- 
 ances after his crucifixion and burial, especially to busy one's self too 
 assiduously with the problem, necessary in itself, of the relation of these 
 narratives and the recorded events to one another, is to miss the real 
 force of the evidence for his resurrection. To appreciate this, several 
 other facts need to be borne in mind. 
 
 It is clearly testified by the gospels that Jesus expected and pre- 
 dicted that he would rise from the dead. The correctness of the rec- 
 ord in this respect is, moreover, confirmed by the testimony as to his 
 teaching concerning the resurrection of the righteous in general, and 
 his whole doctrine of the fatherhood of God. Believing (see especially 
 Mark 12 : 24-27) that no one who is in loving fellowship with God can 
 perish, he could not but apply this reasoning to himself, and could not 
 but believe therefore that, though he was to die on the cross, yet such 
 death could not interrupt his life with and unto God. Nor is there 
 any reason to doubt the record of the evangelists that he predicted that 
 
290 LIFE OF CHRIST 
 
 he would rise after three days, though this phrase perhaps meant to 
 him simply in a short time (as in Hos. 6 : 2). Conscious of a relation- 
 ship to the kingdom of God on earth which was unique in its impor- 
 tance, he could not doubt that his separation from that work by death 
 would be very brief. Such then being his own expectation and faith, 
 we can but be assured that he did in fact live after death, and this on just 
 the ground on which he himself argued it for others ; it is impossible 
 that the Son of God, the object, the preeminent object, of God's 
 approving love, should perish. 
 
 But resurrection undoubtedly involves more than continuance of 
 existence. Could we conceive that Jesus at his death, though continu- 
 ing to live and even to enjoy "the glory which he had with the Father 
 before the world was," yet ceased to have any relation to, or part in, the 
 kingdom of God on earth — that could not be to us his resurrection. 
 Nor is this what Jesus meant to predict. He believed that he was to 
 continue, not only in the enjoyment of God's favor, but in fellow- 
 ship with his disciples and in the work of the kingdom. And this it 
 is that is really important for Christian faith. In what sense the risen 
 Jesus had a body, and what was the nature of that body, how he could 
 eat, and show them his hands and his feet, and yet appear and disap- 
 pear at will — these are matters of little or no importance compared 
 with the question whether Jesus lived after death, in the enjoyment of 
 God's favor, in fellowship with his disciples, active in the work of his 
 kingdom. That he did thus live we have many and strong reasons to 
 believe. Our gospels, despite all their differences in detail — differ- 
 ences for which we cannot account and which prevent the construction 
 of a continuous narrative of what happened — yet bear concurrent 
 testimony to the confident belief of the Twelve that Jesus manifested 
 himself to his disciples after his death and talked with them. The 
 testimony of the apostle Paul, moreover, is of peculiar significance. 
 Writing as he did even before the earliest of our gospels was written, 
 while nearly all the Twelve were still alive, himself a contemporary 
 with Jesus, who knew both all that the Jews alleged against the fact of 
 the resurrection and the testimony of the disciples to the fact, he 
 brings us, at the very least, conclusive evidence that Peter and James 
 and a multitude more confidently believed that singly and in large 
 companies they had seen Jesus and had heard him speak, and himself 
 testifies in effect that, despite his former rejection of Jesus and his 
 knowledge of all the Jewish objections to Jesus' resurrection, he 
 regarded this testimony as valid and conclusive. That he accepted 
 
APPEARANCES OF JESUS AFTER HIS RESURRECTION 29I 
 
 all this testimony only after he had himself had a vision of Jesus does 
 not affect in the least his evidence as to the belief of the early church, 
 and, while it modifies, it does not destroy the significance of his accept- 
 ance of their testimony as true. 
 
 To the belief of the apostles and others that they saw Jesus and 
 heard him speak is to be added the testimony of the gospels that the 
 tomb was empty the third morning after the resurrection. In itself 
 this might result from a variety of causes, and, with the assurance that 
 Jesus lives with God and on earth, it matters little to us what became 
 of his body. Yet the attitude of Paul in the matter seems, in fact, to 
 exclude all explanation save that Jesus actually rose from the dead, 
 and so to bring to us such confirmation of the fact of the resurrection 
 as was given to the Twelve by the sound of his voice and the touch of 
 his hands. That the tomb was actually empty there can be no doubt. 
 Had it not been so, Paul must have known it, and a belief in the res- 
 urrection in the sense in which he understood it would have been 
 impossible to him. Indeed, it would have been so to the Twelve also if 
 the Jews had been able to point to the body still in the tomb. In like 
 manner is the hypothesis that the body was stolen rendered highly 
 improbable. Had the Jews stolen it, Saul would in all probability have 
 known it through his association before his conversion with the lead- 
 ers of the Jews in Jerusalem. Had the disciples stolen it, it is almost 
 impossible that they should have accepted the fact of the resurrection, 
 knowing that they were themselves responsible for the empty tomb. 
 While we are undoubtedly dealing here with a most difficult element 
 of the problem, yet the testimony of the gospels to the empty tomb, 
 related as it is to Paul's conviction, constitutes a confirmation of the 
 other evidence. 
 
 And finally it is to be said that the history of the apostolic church 
 and of the Christian centuries constitutes a mighty confirmation of 
 the essential fact of the resurrection. It is beyond all controversy 
 that the early church built its apologetic, and in a sense its faith, 
 on the evidence of, and testimony to, the resurrection. The Christian 
 church believes today, as it has always believed, in the continued 
 presence and activity of Jesus in his church. This does not estab- 
 lish the accuracy of the early record in its details, nor does it vouch 
 for all the theories of the resurrection that have been held in the 
 church. But historic Christianity itself is an effect which demands 
 a cause, and to no cause can it be so rationally referred as to that 
 which the early church accepted as an unquestionable fact, that the 
 
292 LIFE OF CHRIST 
 
 Christ who lived in GaUlee and died on Calvary still lives, as he 
 promised that he would, abiding with, and working in, his kingdom 
 on earth. 
 
 "And these things are written that ye may believe that Jesus is the 
 Christ, the Son of God, and that believing ye may have life in his 
 name." 
 
 •[352. Questions and Suggestions for Study. — (i)* How many 
 of the gospels contain records of the appearances of Jesus after 
 his resurrection? (2) What are the facts in respect to the 
 gospel of Mark in this matter? (3)* What important testimony 
 to the resurrection is found in the New Testament outside 
 the gospels? (4) Which of the gospels narrate (or imply) 
 appearances in Galilee? (5) Which narrate appearances in 
 Judea ? 
 
 (6j* Give an account of the events of the resurrection morn- 
 ing as told in Mark. (7)* As told in John. (8) Suggest two 
 possible constructions of the narrative on the basis of the testi- 
 mony as a whole. 
 
 (9) What two gospels (aside from the addition to Mark) 
 narrate events of the latter part of the resurrection day? (10)* 
 Give an account of these events. (11)* What was the subject 
 of Jesus' conversation with the two on the way to Emmaus ? 
 (12)* What truth which they had overlooked did he especially 
 emphasize ? 
 
 (13)* Give an account of the appearance of Jesus on the 
 Sunday after the resurrection. 
 
 (14) Tell separately the story of the experience of Mary in 
 respect to the resurrection. (15) Of Thomas. 
 
 (16)* What still later appearances of Jesus are recorded in 
 the New Testament? (17) Who are the witnesses for each of 
 these? (18)* What is the meaning of Jesus' great commission 
 to his disciples? (19) What is the reason of the difference 
 between this command and the earlier one to preach to Jews 
 only? (20)* Does our duty in reference to the evangelization 
 of the world rest solelv upon this command, or would it be the 
 same if we had no record of it ? (21) What is the peculiarity 
 
APPEARANCES OF JESUS AFTER HIS RESURRECTION 293 
 
 of Luke's version of the great commission? (22)* What is 
 the meaning and reason of the phrase "beginning from Jeru- 
 salem " ? 
 
 (23) What is the significance of Jesus' prediction of his 
 resurrection in relation to the facts ? (24)* What in respect to 
 the resurrection of Jesus is of the highest significance for Chris- 
 tian faith ? (25)* What relation did the resurrection have to the 
 founding of the Christian church and the faith of its early mem- 
 bers ? (26)* What relation has the fact of historic Christianity 
 — the rise and development of Christianity — to the fact of the 
 resurrrection ? 
 
 (27) What does the fourth gospel state as its purpose? 
 Explain the meaning of John 20:30, 31. (28) How is that 
 purpose related to the purpose of the gospels as a whole ; of 
 the whole New Testament ; of all study of the New Testament ? 
 
 ^353. Constructive Work. — Write chap, xxxv of your "Life of 
 Christ" upon some such plan as this: 
 
 1. The witnesses for the resurrection of Jesus. 
 
 a) The gospels and other New Testament books which record 
 
 his appearances. 
 3) The several documents on which the gospel accounts are 
 
 based. 
 t:) The different point of view of these witnesses. 
 d) The persons who are narrated in the New Testament to have 
 
 seen Jesus after his death. 
 
 2. The events of the resurrection morning. 
 
 3. The subsequent appearances in Judea. 
 
 4. The Galilean appearances. 
 
 5. The final appearance to the Twelve. 
 
 6. The appearance to Paul. 
 
 (On 2-6 ^337 will suggest a further analysis.) 
 
 7. The fact and the significance of Jesus' resurrection. 
 ^ 354. Supplementary Topics for Study. 
 
 1. The basis of Jesus' confidence that he would rise from the dead. 
 
 2. The effect of the resurrection on the Twelve in respect to their 
 conception of the IVIessiah's work. Compare the evidence of the gos- 
 pels as to their thought before the resurrection with that of the Acts 
 and the epistles as to their later thought. 
 
294 LIFE OF CHRIST 
 
 3. The significance of Paul's testimony to the resurrection. 
 
 4. The significance of the empty tomb. 
 
 5. The resurrection of Jesus as related to the Christian hope of 
 future blessedness. 
 
 6. The significance of Jesus' resurrection for Christian faith of 
 today. 
 
 ^355.* Review Questions. — (i) Name the nine parts of Jesus' 
 life. (2) What two gospels contain a story of the infancy? 
 (3) What gospel is the only authority for Jesus' early work in 
 Judea? (4) What gospels tell the story of the Galilean min- 
 istry ? (5) Which gospel gives the fullest account of the Perean 
 ministry? (6) What gospel narrates mos.t fully the work of Jesus 
 in Jerusalem in all periods of his ministry? 
 
 (7) What did Jesus seek to attain in the Galilean ministry? 
 (8) What were the methods by which he sought to accomplish 
 this end? (9) How far did he succeed in these efforts? Describe 
 the situation at the close of the Galilean ministry. (10) 
 Describe the work of Jesus in the Perean ministry, (n) 
 Characterize the work of Jesus in the Passion Week in relation 
 to the Jewish leaders. (12) Describe his work in this period in 
 relation to his disciples. (13) What were the causes which 
 brought about the death of Jesus? (14) Why was he put to 
 death at the hands of the Romans ? 
 
 (15) When did Jesus first distinctly recognize himself to be 
 the Messiah? (16) When did he first distinctly announce his 
 messiahship to others ? (17) When did he begin to foresee 
 his death at the hands of the Jews? (18) When did he first 
 predict his resurrection? (19) What was it in the life and 
 teaching of Jesus that aroused antagonism to him? (20) 
 Could Jesus have escaped rejection and death? (21) Why 
 did he not do so ? 
 
 (22) Name several of the great discourses of Jesus and tell 
 the theme of each. (23) What did Jesus mean by the kingdom 
 of God? (24) By what means did he seek to found and 
 develop it? (25) What means did he take to secure the con- 
 tinuance of the work which he began ? 
 
 (26) What is the central thought of the moral teaching of 
 
APPEARANCES OF JESUS AFTER HIS RESURRECTION 295 
 
 Jesus ? (27) What is the central idea of his religious teaching ? 
 (28) What conception of the mission and character of Jesus did 
 he himself hold ? (29) What is the relation of Jesus' character 
 to his teaching? (30) What to you is the central significance 
 of Jesus' life? (31) Of his death? (32) Of his resurrec- 
 tion ? 
 
 (33) Why is the teaching of Jesus authoritative for us? 
 (34) What place in the history of the world is to be assigned to 
 Jesus? (35) What place in the life of the world today?