r*~-rii. i.:2»i r-fr !**>¦. t" t. ' il" ^'^t m via ^ Copyright by the Bible Study Piiblishins; Co. CONSTRUCTIVE BIBLE STUDIES EDITED BY WILLIAM R. HARPER and ERNEST D. BURTON THE LIFE OF CHRIST BY ERNEST DEWITT BURTON AND SHAILER MATHEWS The Life of Christ AN AID TO HISTORICAL STUDY AND A CONDENSF-n COMMENTARY ON THE GOSPELS BT ERNEST DEWITT BURTON i/i AND SHAILER MATHEWS PEOFES30E8 IN THE UNIVERSITY OT CHICAGO Fifth Edition » Constructive Bible Studies college series CHICAGO THE UNIVERSITY OF CHICAGO PRESS 1904 Copyright iqoo By Ernest D. Burton and Shailer Mathews ^00 ke December, 1904 PREFACE. In the preparation of this volume we have had specially in mind the needs of students in Academies and Colleges, and in the advanced classes of Sunday schools. It is our hope in some measure to promote the thorough, systematic study of the Bible, and in particular the historical study of the gospels along such lines as are ordinarily followed in constructive historical work. Such study has, we are convinced, a proper place in the curriculum of every Academy and College. The reasons which in the past have denied to the Bible and to biblical history what was freely granted to other ancient classics and to other ancient history are rapidly ceasing to exist, and the day must soon come when trustees and faculties will see their way to respond to the demand already made by students for thorough instruction in the Bible. Of the proper spirit and aim of such stud)' we speak on a later page. It is not less firmly 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, deal ing 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. The present work has been prepared with the thought that it should constitute the middle third of- such a course in biblical history, properly foUo-vying a thorough study of Old Testament history, and itself to be followed by a study of the history of the apostolic church. CONTENTS. Suggestions to teachers 5 Introduction. — Palestine during the last two centuries before Christ .... 9 Part I. THE THIRTY YEARS Ot PRIVATE LIFE. FROM THE BIRTH OF JESUS UNTIL THE COMING OF JOHN THE BAPTIST. Chapter I. — The sources of our knowledge of the life of Jesus ; the origin and purpose of the gospels 17 Chapter II. — The birth of John the Baptist and of Jesus 28 Chapter III. — The childhood and youth of Jesus ... 42 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. — The herald of the new era. The ministry of John the Baptist . 49 Chapter V. — The baptism and temptation of Jesus 56 Chapter VI. — The beginnings of faith in Jesus ... 61 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 Jerusalem 67 Chapter VIII. — Jesus in Judea and Samaria 72 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 79 Chapter X. — Hostility of the scribes and Pharisees to Jesus 87 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 . . 97 Chapter XII. — A preaching tour in Galilee . . 109 Chapter XIII. — Further conflict with the scribes, and teaching concerning the kingdom 116 CONTENTS Chapter XIV. — A chapter of miracles in Galilee '2$ Chapter XV. — Further evangelization in Galilee 13° Chapter XVI. — -The crisis at Capernaum 'So Part VI. THIRD PERIOD OF THE GALILEAN MINISTRY. FROM THE WITHDRAWAL INTO NORTHERN GALILEE UNTIL THE FINAL DEPARTURE FOR JERUSALEM. Chapter XVII. — A northern journey and a brief stay by the Sea of Galilee. . 147 Chapter XVIII. — A journey to C^sarea Philippi ; Peter's confession and the transfiguration 152 Chapter XIX. — Teachings concerning humility and forgiveness 162 Chapter XX. — Discourses at the Feast of Tabernacles ... 169 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 . . 176 Chapter XXII — The healing of the man born blind, and other events in Jerusalem 181 Chapter XXIII. — Discourses in Perea 189 Chapter XXIV. — Discourses in Perea (continued) 196 Chapter XXV. — The raising of Lazarus, and its effect on the Jews .... 201 Chapter XXVI. — Further teachings in Perea 204 Chapter XXVII. — Closing events of the Perean ministry 207 Chapter XXVIII. — In Jericho and Bethany 215 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. . .219 Chapter XXX. — Conflict with the Jewish rulers, foreshadowing the end . . . 225 Chapter XXXI. — Jesus' last words in the temple .... 233 Chapter XXXII. — Jesus'prediction of the end of the nation, and the plot of his enemies .... . . ...... 237 Chapter XXXIII. — Jesus' last day with the disciples 2ij3 Chapter XXXIV. — The arrest, trial, and death of Jesus ... .... 257 Part IX. THE FORTY DAYS. FROM THE RESURRECTION UNTIL THE ASCENSION. Chapter XXXV. — The appearances of Jesus after his resurrection 273 Index of names and subjects . '. 297 Index of passages 299 SUGGESTIONS TO TEACHERS. We beg leave to call the attention of teachers and pupils to certain features of the method involved in the plan of this volume. I . 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 material; not, indeed, exhaustively 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 they 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 ans-wered 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. S 6 SUGGESTIONS TO TEACHERS 3. The book is constructive in its aim, or, to speak more accurately, it aiins 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 may be beyond 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. 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 God to which such knowledge will lead those who have open minds and teachable spirits. BOOKS ON THE LIFE OF JESUS AND KINDRED TOPICS. ON NEW TESTAMENT TIMES. Schurer, The fewish People in the Time of Jesus ChrisL Div. 1, 2 vols.; Div. II, 3 vols. New York : Scribner's. $%. Mathews, .4 History of New Testament Times in Palestine. New York : Mac- millan. Jo. 75. Fairweather, From the Exile to the Advent. New York : Scribner's. go.So. Edersheim, /^a/u/5 Social Life. Seidel, In the Time of fesus. New York : Randolph. ;?o.7S. RiGGS, History of the Jewish People During ihe Maccabean and Roman Periods. S1.25. INTRODUCTION TO THE GOSPELS. Weiss, y4 Manual of Introduction to the New Testament (Yo-arVa Division). 2 vols. New York: Funk & VVagnalls. ^4- Burton, A Short Introduction io the Gospels. Chicago : University of Chicago Press, gi. G1.OXG, Introduction to the Synoptic Gospels. New York : Scribner's. $1. LIVES OF JESUS. Edersheim, The Life and Times of Jesus the Messiah. New York : Longmans, Green & Co. g2. ¥XKKA.K, The Life of Christ. Ne>v York : Dutton. ^1.50. AtiOK^^s, The Life of Our Lord. New York : Scribner's. ^2.50. Gl'LB'E.^-t, The Student's Life of fesus. New York : Macmillan. ^(1.25. Stalker, Lfe of fe,us Christ. New York : Scribner's. ^0.60. Pressense, The Life of Christ. New York : Eaton & Mains. Hanna, Life of Christ. Various editions. Rhees, The Life of fesus of Nazareth. ^ &'«a';/. .-New York : Scribner's. $1.21. Sanday, article " Jesus Christ " in Hastings, Dictionary of the Bible. 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 ks 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 10 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 and 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 happ^r id. 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 ag,ainst 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 becotning 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, all 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 officers 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 Maccabasus, 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 circumstances 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 #as 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 Moses as of the utmost importance. When Jonathan was treacherously killed by one of the Syrian 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 to devote all its energies to keeping itself aloof from everything that was defiling, /. 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. ^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 Jannaeus 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 II., 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 Mariamme, 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 Csesarea, 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 positipn 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 PALESTi; 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. T[ii. 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 (1:23; 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; 15 : 24), and numerous other indications scattered through the gospel. It is evidently the purpose of the writer to 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 hiiu 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; 001.4:14; 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 power 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 ^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 (1:3). 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 \i. 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 intende"d 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 counter 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 culiriination 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. T[ 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 {A/it., 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 25 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 1 : 1-18 and ^8. Then (2) state to vifhat 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 in vss. 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 ^9; 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 hfe of Mark. (14) What relation did the apostle Peter probably have to this gospel? (15) What words of Peter in Atts 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 have been the purpose of the evangelist in writing it ? (.19)* 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 ? (3S)* 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 ? T[i6. 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 2*] CHAPTER L THE SOURCES OF OUR KNOWLEDGE OF THE LIFE OF JESUS. I. 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. Tf 17. Supplementary Topics for Study. I. The sources of the life of Jesus (in general). Anthony, An Introduction to the Life of fesus (especially useful on the extra- biblical sources); Gilbert, The Student's Life of fesus, pp. 13-78; Sanday, art. "Jesus Christ" in Hastings, A 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 gathering 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 fesus, pp. 74-8. 3. The gospel of Matthew. Gloag, Introduction to the Synoptic Gospels; Dods, Introduction to ihe New Testa ment; Bruce, in Expositor's Greek Testament; Burton, A Short Introduction to the Gospels. 4. The gospel of Mark. Gloag, Dods, Bruce, and Burton, as above; Gould, Introduction in Com mentary on Mark. 5. The gospel of Luke. Gloag, Dods, Bruce, and Burton, as above; Plummer, Introduction in Com mentary on Luke; Mathews, in Biblical World, May and June, 1895. 6. The gospel of John. Gloag, Introduction to the fohannine Writings; Watkins, art. "John, Gospel of," in Smith, D'lctionary of ihe Bible, 2d ed.; Reynolds, art. "John, Gospel of," in Hastings, Diet. Bib.; Burton, as above; Dods, as above, and in Expositor's Greek Testament: 28 LIFE OF CHRIST CHAPTER n. THE BIRTH OF JOHN THE BAPTIST AND OF JESUS. § 3. The two genealogies. Matt. 1 : 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. ^18. Notes on §4, Luke 1:5-25. — Vs. 5, "Herod, king of Judea," viz., Herod the Great; cf. "I" 5. "Of the course of Abijah": cf. i Chron. 23:6 ; 24: i, 10. Each course was on duty one week 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 Holies. See the plan on p. 68. Vs. 17, "in the spirit and power of Elijah," etc. : reproving 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. 19. "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 T[ 20. BIRTH OF JOHN THE BAPTIST AND OF JESUS 29 These verses (31-33) predict of Jesus those things which in 2 Sam. 7 : 13 f.; 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 "my" ref ers to God, or Son, of the Highest, have the same meaning. The particular filial relation which is emphasised 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 : g, 45 ; John 1:12; 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. 6:18; 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 :io; 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 IVIessiah, that the expression is used of Jesus in Matt. 16 : 16; Mark 14 :6i. 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 Ja£ob 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." T[2 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, however, 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 Suytk, Historical Geography of the Holy Land, ^-p. /\-^2-^ ; Parker, "A Reminiscence of Nazareth," in Biblical World, Vol. VII, p. 189; Baedeker, Palestine and Syria; Edersheim, Life and Times of fesus the Messiah, Vol. I, pp. 144-8; Andrews, Life of Our Lord, p^i. 104-8; Merrill, Galilee in the Time of Christ, pp. 113-19 ; George Adam Smith, "Home of Our Lord's Child hood," in Biblical World, Vol. VIII, pp. 435 £f. ^22. Notes on §6, Matt. 1:18-35. — 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 as 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, " Now 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 : g. 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. T23. Notes on §7, Luke 1:39-56. — Vs. 39, "the hill country": /. e., probably 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 chara,cterizes 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 osalm 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. IT 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 (^ 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. I, 2, see T[ 31. Vs. 4, "Bethlehem," see ^ 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 i :3i, and to Joseph, Matt, i :2i. "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 T[ 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 corrupt. The two lities are parallel in form ; " glory " corresponds to " peace," "to God," to "among men," etc.; "in the highest," i. 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 BAPTIST 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, of 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, Palestine, p. 149; George Adam Smi-ih, Historical Geography of the Holy Land, p. -^1%; "Bxeo-evlek, 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 Luke i: 31-33, the psalm of Mary in 1:46-55, the psalm of Zacharias, i : 68-79, ^^^d the words of Simeon and Anna, Luke 2 : 28-38, 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 {Psalms of Solomon, Ps. XVII, pp. 137-47)- Behold, O Lord, and raise up unto them 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 frpm 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 ! The 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 of 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. Sometimes 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 esteerned 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 I : 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 ; 11:19). 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, ^^nd 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 w.as never despised by a true Hebrew. Even the boy BIRTH OF JOHN THE BAPTIST AND OF JESUS 37 who was 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 descendants 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 somewhat 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 made 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 39 nation was marked by an excessive conscientiousness and strictness. (2) Over against the Pharisees 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 pqlitics. 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 but 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 hoped 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 :2o, 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 : i, 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 (7)* Study the Song of Mary and state what 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 ofifice ? 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 of great joy. (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? ^33. Constructive Work. — Let the pupil write a chapter for his "Life of Christ" on some such plan as this: CHAPTER IL THE BIRTH OF JOHN THE BAPTIST AND OF JESUS. I. 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. I. 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 \ 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 in. THE CHILDHOOD AND YOUTH OF JESUS. § II. 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. [Ma^ 2 :23.] Luke 2 : [39] 40. § 16. Visit to Jerusalem when twelve years old. Luke 2 : 41-50. § 17. Eighteen years at Nazareth. Luke, 2 151, 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 " : cf. Luke 1:31; Matt. 1:21. ^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. 27, "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 dimittis'' 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 of Israel from its enemies. The actual coming of Christ and his work gradually but greatly enlarged and changed this conception. ^ 37. Notes on §13, Matt. 2 : 1-12. — Vs. i, "Bethlehem of Judea" : there was also a Bethlehem in Galilee. SeeT[27. "Herod the king" : Herod the Great; cf. ^5. "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, pn which he had no real claim but that of force. Vs. 4, "inquired of them where the Christ should be born" : i. 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. 9; cf. note on vs. 2. \ 38. Notes on § 14, Matt. 2 : 13-23. — Vs. 13, "to Joseph" : here, as before in Matthew, we have the experiences of Joseph. " In a dream ; " cf. Matt. 1:20; 2:19, 22. "Flee into Egypt": There were many Jews in Egypt at this time. Vss. 15, 17 ; ^r/. notes on Matt, i : 22, ^22. Vs. 22, " Archelaus was reigning over Judea," etc. Of the three sons of Herod, among whom his kingdom was divided {cf. ^ 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. T[ 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 Jesas. 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 o^f 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 of 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 § r6, Luke 2 : 41-50. — Vs. 41, "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, "And when 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. 47, "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, even 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, 53. — 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 jn 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 physically, 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? (3) 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 L (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. I. 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. I. Matthew's narrative of the infancy and youth compared with Luke's : {a) as respects the events recorded ; {b) 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. DE-LlTZSCn, fewish Artisan Life. 3. The brothers of Jesus. Lightfoot, Galatians, pp. 252-91; Mayor, Epistle of St. fames, 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, (^) com panions, (/) manual labor, {g) scenery and nature, {K) the moral con dition and Messianic hopes of the people, (/) communion with God, (f) thought about God and feeling toward him, {k) 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-I2. Mark i : i-8. Luke 3 : i-i8 [ig, 20]. ^47. Notes on §18, Mark 1:1-8.' — 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 from the Old Testament. "In Isaiah the prophet": The remainder of the verse is in reality from Mah 3 : i ; 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 Messiah; he describes hira rather than names him. Notice care- fullv 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. i : 16 ; Josh. 15 :6i, 72), and probably including also so much of the uninhabited region lying north of the sea, in the Jordan valley, as fell within Judea. See note in Biblical World, January, 1898, p. 38, and art. "Judaea, Wilderness of," in Hastings, Did. 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 1:2-6. Vs. 7, "Pharisees and Sadducees": see ^ 30, b. 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": i. 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 ^^ 28 and 50. Vs. 8, "fruits MINISTRY OF JOHN THE BAPTIST SI SHEPHERDS FORDING THE JORDAN worthy of repentance": cf. Luke 3: 10-14 and notes. Vs. 9, "think not to say within yourselves. We 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 {cf. 1[ 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 1:73,74. John believes that God will fulfil his promise to Abraham, but that he is not dependent upon these people, being able to provide himself a seed of Abraham. Vs. 10, "Even now is the axe laid": better, the axe is lying, i. e., judgment is near at hand. "Is hewn down": /. e., will be ; only the fruits of repentance can save it. Vs. 11, "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 you": 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 the searching and testing work 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 his 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 God 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 against him. Vs. 12, "Whose fan": a winnowing shovel, with which the mingled grain and uhaff, 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.e., 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 be 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. MaL 4 . 1—3. WINNOWING [From Neil, Picturesque I alestine] MINISTRY OF JOHN THE BAPTIST 53 ^49. Notes on § 18, Luke 3:1-18.^ — Vs. i, "In the fifteenth year of Tiberius Caesar " : 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 in 25 or 26 A. D. " Herod being tetrarch of Gahlee 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 disloyalty -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 years, 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 Philip had a much less fertile territory, but was a good ruler. He, too, was a builder of cities, Banias or C^sarea 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. But 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 d?.ta, so carefully given by Luke, we are led to conclude that John the Baptist began his work toward the end of 25 or the beginning of 26 A. D. Vs. 3 ; cf. Mark i : 4, 5. Vss. 4-6 ; cf. Mark 1:2, 3 ; Matt. 3:3; 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- 10. 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 1:19, 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 (arid 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 kept 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. All 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 coming was to be preceded by that of Elijah (Mai. 4:5: Mark 9:11, 12; cf. 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 many 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, (c) 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? (5)* 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 year 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? (11) 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) In what sense was his preaching a gospel (good news) ? (14)* What elements of character appear most 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. I. 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 earlie'r events of his public life. ^53. Supplementary Topics for Study. I. The character of John the Baptist. Bible Dictionaries, art. "John the Baptist ; " Feather,, The Last of the Prophets; Edersheim, Life and Times of fesus the Messiah, Vol. I, pp. 255-74; Zenos, in Biblical World, January, igoo. 2. The disciples of John the Baptist ; who were they, and what did they probably believe ? 3. The Jewish expectation of the Messiah. Schurer, The fewish People in ihe Time of fesus Christ, Div. II, Vol. II, pp. 154-87 ; Wendt, The Teaching o/ /««.f. Vol. I, pp. 33-89 ; EDERSHEIM, Life and Times of fesus the Messiah, Vol. I, pp. 160-79 ; Mathews, 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 : 9-11. Luke 3 : 21, 22 [23 a]. §20. The temptation in the wilderness. Matt. 4:1-11. Mark 1:12, 13. Luke 4 : 1-13. ^ 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. W 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 Tericho. 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, "My beloved Son, in whom I am well pleased"; cf. 1 20 (3) ; the language from heaven is the assurance to Jesus that he BAPTISM AND 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. 1:13), and begets, we can hardly doubt, in a measure in which it had n6t existed before, the consciousness of his mission as the Messiah. ^55. Notes on § 19, Matt. 3 : 13-17. — Vs. 13 ; cf. Mark i : 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 comes 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 inap- propriateness of Jesus receiving baptism at his hands. Yet notice that he neither says that it is ih 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 yet knew him to be the Christ {cf. John 1:31). Vs. 15, " suf fer it now" : This reply of Jesus virtually admits the unsuitableness of his being baptized by John, and by implication his own superiority to John, which John had felt, but sets it a.i\de. for 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 apart of the plan of God. For him to share in it was, therefore, to obey the will of God, i. e.,Xo 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 duty. 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, 11. ^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,. 58 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, we 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 1 : 12, 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 Quruntil. 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 " : cf. \ 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 (3 : 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 " : i. e., shall not regard bread BAPTISM AND TEMPTATION OF JESUS $g 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 o^vn case. He will not insist on bread as the evidence of God's love, but will trust God's word (3 : 17). Vs. 5, "the devil taketh him": in thought, no doubt, not bodily, 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.: /. e., 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. 6:16, 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 will 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: II, 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 1:133. ^ 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^he 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 Jewish, and had Jesus been content to take it as it existed, it could have had little meaning for other peoples. 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 form 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. ^62. 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"? {$)* What great principle of conduct does Jesus enunciate in this answer to John? (6)* Is this principle valid for him only, or for all men? {?)* What elements of Jesus' religious life that ought to be in ours are revealed 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, (n) Relate the story of the first of the BEGINNINGS OF FAITH IN JESUS 6 1 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 gave 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. I. The contrasts between the life of Jesus before, and his life after, his baptism in {a) occupation, {b) home, {c) relations to kindred, {d) relations to people in general. 2. Illustrations of typical human experience in that of Jesus during this period. 3. Wherein did the beginnings of John's work resemble those of Jesus ? CHAPTER VI. THE BEGINNINGS OF FAITH IN JESUS. §21. John's testimony before the priests and Levites. John I : 19-28. §22. Jesus the Lamb of God. John i 129-34. §23. The first three disciples. John i : 35-42. §24. Philip and Nathanael. John 1:43-51. § 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 : 5, Elijah was expected to come before the Christ {cf. Matt. 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. 18:15. Cf. 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 avoice, 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 people. Vs. 25, "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 Messiah. Vs. 26; cf. Mark i : 7, 8, but notice that he whom John then spoke of as coming he now says is present, 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 simply another name for Bethabara, meaning the same thing (Edersheim, Life and Times of Jesus the Messiah, Vol. I, p. 278). ^[66. Notes on §22, John 1:29-34. — Vs. 29, "On the morrow": Notice that these §§ 21-24 give the record of four successive days. "Behold the Lamb of God, 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 One 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.: cf. John 1:15. The gospels do not tell when John had said this. Vs. 31, "And I knew 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- nent of his greater successor was an act of faith, not of sight. Vss. 52-34; cf. 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 i : 11. ^[67. Notes on §23, John 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. Tf68. Notes on §24, John i : 43-51 — Vs. 43, "into Galilee" : return ing home ; cf. 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 i : 21, 29). Vs. 45, " him of whom Moses in the law, and the prophets, did write" : i. 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 dn 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 ^[69. ^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 £f. applies to Jesus, because in him 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; 9:9, 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 {b') 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 this in the term : he was trying 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 " : i. e., believed more firmly in him than before ; faith is by 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, "Why baptizest thou," etc.? (6)* What does John mean by 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 respecting 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 disciple did Jesus call to follow him the next day? (15) Whom did this disciple bring to Jesus? 66 LIFE OF CHRIST (i6) Relate the conversation between Jesus and Nathanael. (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. (19)* What two influences drew to Jesus his first disciples ? (20) Tell the story of the wedding at Cana. (21)* What elements of Jesus' character a^e 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. ^73. 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. ^74. Supplementary Topics for Study. I. 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, Sketches of fewish Social Life, Life and Times of fesus the Messiah, Vol. I, pp. 351-5 ; Staffer, Palestine in the Time of Christ, pp. 159-65. See also Dictionaries of the Bible (esp. Hastings'), 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 Dictionaries of the Bible. 5: What sort of Messiah did these disciples at this time probably think Jesus would be ? Part IH. THE EARLY JUDEAN MINISTRY. FROM THE PUBLIC APPEARANCE OF JESUS IN JERUSALEM UNTIL HIS RETURN TO GALILEE. CHAPTER Vn. THE BEGINNING OF CHRIST's WORK IN JERUSALEM. §27. First cleansing of the temple. John 2.: 13-22. §28. Discourse with Nicodemus. John 2:23 — 3:21. ^75. Notes on §27, John 3:13-22. — 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). Ys. 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. 16, "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 traffic 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 traffic to which the priests must have consented, and from which there is reason to believe they 67 68 LIFE OF CHRIST ¦t ¦ I — I ffYmyr^^prff/r I ^3 en ca ^._tfr >^9?5.1PfA?5-.,?FI?i'.?..?.'C.J."F..k?FT. rp^i h-^i 1^.^ [TMsjiirign] ytws APHEL CATS PLAN OF THE TEMPLE [From Edersheim, Tke Temple at the Time of Christi A. Royal TyropcBon Bridge. B B, 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. ODD. North Side Gates. E E E E. Money Chests. F F. Courts and Chambers. G. Nicanor Gate. H. Fifteen steps of the Levites. I. 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. 18, "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 John's 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 : I. The Feast of the Passover and Unleavened Bread, first month (Nisan, March-April), 1 4th to 2 1 st days. 2. The Feast of Acra, on the 23d day of the second month. 3. The Feast of Pentecost, fifty days after Passover, about 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 Purim, on the 14th 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 take 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 teachings. The disciples whom Jesus trusted believed on him before he had wrought any signs {cf. §§ 23. 24)- Chap. 3:1, "a man of the Pharisees": cf. ^30,^. "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 the 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 onjy 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. lo, "Art thou the teacher of BEGINNING OF CHRIST's WORK IN JERUSALEM 7I Israel": implying that Nicodemus was a well-known rabbi. Vs. 12, "earthly things" : X\i& fact 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, 18 use titles of Jesus which we nowhere find Jesus applying to himself. These facts lead many to think that vss. 16-21 are a summary 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 traffic take place ? (5)* 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? (10) 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 aiid 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 LIFE OF CHRIST ^7g. Constructive Work. Having studied §§ 27, 28 as fully as time permits, write chap, vii of your "Life of Christ." ^80. Supplementary Topics for Study. I. 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 : 14-19 ; 34: 18-26; Edersheim, Temple, chap, xii; Bible Dictionaries, art. " Passover." 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' Did. 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 Mark 11 : 15-18; and consult — Andrews, Life of Our Lord, pp. 167-70; Plummer, Com. on Luke, 19:46; Dods, Com. on fohn, -2:201; Edersheim, Life of Jesus, Vol. I, pp. 364-74 ; Vol. II, pp. 377 ff.; Sanday, art. "Jesus Christ," in Hastings' Did. Bib., Vol. 11,^ p. 613; Weiss, Life of Christ, Vol. II, pp. 3-17. CHAPTER VIII. JESUS IN JUDEA AND SAMARIA. § 29. Christ baptizing in Judea. John 3 :22. [John 4: 1, 2.] §30. John's testimony to Christ at jEnon. John 3 : 23-36. §31. The departure from Judea. [Matt. 4 : 12.] [Mark i : 14.] John 4 : 1-3. § 32. Discourse with the woman of Samaria. John 4 : 4-26. § 33. The gospel in Sychar. John 4 : 27-42. ^81. Notes on §29, John 3:22 [4:1, 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 uo independent ^oxY '^Yi^Xq John is still at liberty. JESUS IN JUDEA AND SAMARIA 73 ^82. Notes on §30, John 3 : 23-36. — "^non 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 ^non — the word means "springs" — refers to the springs 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. 29, " 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. x6-2i. 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; Marki;i4]; 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. 4:12), on the other hand, dates the beginning of Jesus' Galilean ministry from the imprisonment of John. A wholly satisfactory explanation 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 1:14), and at length to the statement of Matt. 4:12. Of this period of retirement in Galilee there is perhaps a reflection in the fact that when he begins work he calls again from their business (Mark i : 16-20) 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 throdgh 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. Vs. 25, "I know that Messiah cometh": ^/. ^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 (vs. 25), and cf. Tf 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 a_s 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 talk 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. 35-38. 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 1:35-51), a work as the assistant ' This is written on the view that this cleansing ot the 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 f] 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 ^non ? (S)* 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. 26 ? (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. I. 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, Biblical Researches, Vol. II, pp. 273-301 ; Vol. Ill, pp. 128-33 ; ?>cniJKKK, fewish People, Div. II, Vol. I, pp. 5-8 ; Edersheim, Life of fesus. Vol. I, pp. 396 ff.; Mathews, New Testament 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 : 3-5.1 [Ma.rk 6 : 17, 18.] Luke 3 : 19, 20. Matt. 4 : 12, 17. Mark i : 14, 15. Luke 4 : 14, 15. John 4 : 43-45. §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 : 31a.] §38. The call of the Four. Matt. 4 : 18-22. Mark i : 16-20. Luke 5 : i-ii. § 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. ^91. 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 ^83-. On vss. 13-16 see If 98. ^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 Phoenicia 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 AUeghanies. 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 Httle 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 8 1 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 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 T[ 71) was about twenty-two miles from Capernaum. " Nobleman"- rather, official, i. e., 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 thC' afternoon, by Jewish reckoning. ^97. Notes on §36, Luke 4: 16-30 [see also §62, Matt. 13 : 54-58 ; Mark 6: i-6a]. Vs. 16, Nazareth: T[ 21. As his custom was": The reference may 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. II : 4, 5; 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": /. 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. Vs. 29, " brow of the hill " : It is difificult 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 woRfc in gaLiLEe 83 Some authorities regard Luke as treating of a different rejection in Naza reth from that 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. Tf 98. Notes on § 37, Matt. 4:13-16. — Vs. 13, "Leaving Nazareth": Nazareth (^ 2 1) 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 beatifully 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 ferusalem, pp. 269 f. ; Andrews, Life of Our Lord, pp. 22l~2g. For arguments for Khan Minyeh as well as general discussion : Smith, Historical Geography of the Holy Land, p. 456; Merrill, in Biblical World, March, 1898; 'Robinson, 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 (note the boat, hired men, and seine). So far is it from being true that Jesus chose his disciples from the very poorest classes. ^ loo. Notes on § 38, Luke 5 : i-ii At this point Luke substitutes for the narrative of Mark material he has gained from- another soiirce. 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. Tf IGI. 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 the Chinese see Nevius, Demon Possessions and Allied Themes. For a discussion of what seem the nearest parallels- to the phenomenon in the light of psychological investigations see James, Psychology (shorter course), pp. 205-14 ; Binet, Alterations of Personality, pp. 325-56. See also Weiss, Life of Christ,^ o\. 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 CHRISTS WORK IN GALILEE 8$ 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. Tfi02. Notes on §39, Matt. 8:14-17. — Vs. 17, "That it might be fulfilled," etc.: another instance in which the gospel according to Matthew interprets the life of Jesus in the light of prophecy. Cy. ^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 ": /. 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 lo live outside cities and cry " Unclean 1 " 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. 14:2-32. 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 CHRlST characteristic addition does he make to the message of John the Baptist? (4)* Does Jesus exhibit any special bravery in thus beginning anew his ministry? If so, in what ? (s)* 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 synagogue at Nazareth? (lo)* 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? (21)* 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 beginning in Galilee. ^ 106. Supplementary Topics for Study. I. Galilee and the Galileans during and after the time of Jesus. Merril, Galilee in the Time of Christ; Mathews, New Testament Times in Palestine, pp. 148-54, 1.97-201 ; Edersheim, Life and Times of fesus the Messiah, Vol. I, pp. 22:^-6. 2. The synagogue and the synagogue service. Edersheim, Life and Times of fesus the Messiah, Vol. I, pp. 430-50 ; Vol. II, pp. 742, 3 ; Sketches of fewish Social Life, pp. 249-80 ; SCHURER, The Jewish People in the Time of fesus Christ, Div. II, Vol. II, 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. § 42. The call of Matthew. Matt. 9 : 9-13. Mark 2 : 13-17. §43. The question about fasting. Matt. 9 : 14-17. Mark 2 : 18-22. §44. The infirm man at the pool of Bethesda. §45. The disciples plucking grain. Matt. 12 : 1-8. Mark 2 : 23-28. §46. The man -with the -withered hand. Matt. 12 :9-i4. Mark 3 : 1-6. Luke 5 : 17-26. Luke 5 : 27-32. Luke 5 : 33-39. Luke 6 : 1-5. Luke 6 :6-ii. John, chap. 5. ^107. Notes on §41, Mark 2:1-12 — Vss. i, 2, "Capernaum": cf.^gS. "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 flat 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 wide doorway, 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, i. 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 was the first time that Jesus had encountered them. It is to be noted that the beginning of their opposition concerns the authority ot 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 righteoussness. ^108. Notes on §42, Mark 2:13-17. — Vs. 13, "sea side": There are two beaches near Kahn 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. T[ n. 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": i. 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 inade 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 experience. 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. ^ no. 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 conclusions. 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 90 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 frotn 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 : 2 i ; Neh. 13 : 15-2 i. Vs. 14, "Sin no more, lest a worse 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 "my 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 (yS. 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 liere 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 ^/v\o\p\ THE POOL OF BETHESDA, as identified by C. Schick [From the Patesiine Exploration Ftc}id Quarterly Statement, 1888] The fresco of the angel is at X, a little to the right of 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 may be done on the sabbath, and urges them to judge righteously, not superficially. ^iii. 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 is 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, Did. 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 RUINS OF OLD CHURCH OVER POOL OF BETHESDA cut in the rock, side by side, with a partition five feet wide between them, and a never-failing water supply (WiLSON, Recovery of ferusalem, p. 198). (a?) In 1888 Schick discovered about 350 feet north and west of the Birket Israel (100 feet west of the church ot 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 Fund Quar terly, \ii%,p-^. \\<;^--},t,; 1890, pp. 18- 20). Williams {Holy City, p. 484) and Clermont-Ganneau had before this discovery indicated this as the spot near wliich 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 in Pales tine. "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 : i 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. HOSTILITY OF SCRIBES AND PHARISEES TO JESUS 93 Vs. 27. This anecdote is used by Jesus to illustrate the principle gov- 'erning the observance of a day of rest and worship ; it must aid, and not burden, men physically 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 sabbath, 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. 1[ 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-offering of two lambs. The needs of the temple worship justified breaking the law of the sabbath. Vs. 6, " one greater than the temple " : better, " soniething greater," etc., /. 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 thC' 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 the effect of an accident. Vs. 2, "they watched him": Evidently the conflict between Jesus and the Pharisees (2 : 6 f .) had 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. ^ 1 10). 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 94 LIFE OF CHRIST 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. Tf 115. The Order of Events in Mark 2 ; i — 3:6. — " The sequence of inci dents in Mark (at this point) suggests that we have here rather a typical group 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, {i) 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), ( 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 I . General injunction to avoid ostentation. 6 : i 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 :i2 IX. The practice of righteousness, not profession or hearing only, enjoined. 7 : 13-27 I. Diligence to enter upon the right way enjoined. 7 : 13, H 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 Tf 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 which Jesus desired in those of whom he would build his kingdom, 5 : 3-12. — 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 : 9-14. "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. 25:9; 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; iS:i9)2o. 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, e^-.i-^-it. — 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": i. 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 character, 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 Oii' 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, be 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. 21, "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 I03 solely to the outward act. Jesus goes below the act to the state of heart, r.nd 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. S ¦ 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 t'neir 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. 19:17, 18, 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 : 17, 18; Prov. i5:-i; 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 central principle of all his teaching concerning conduct toward others : 104 LIFE OF CHRIST 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) and is to be taken in its obvious meaning without abate ment or qualification. To love men as God loves them, friends and enemies alike, is to be morally perfect. See on 7:12. IV. 6 : 1-18. In these verses the righteousness required in the new kingdom is contrasted with the ostentatious and hypocrital conduct of the Pharisees, as in 5 : 21-48 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 enfoined, 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 S2lfish 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. fudgment 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. Se* on 7:12. CHOOSING OF THE TWELVE SERMON ON THE MOUNT IO5 VII. Confidence in God's willingness to bless, 7 : 7-11.— 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: 19-34. 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 asketh 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 the 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, 7 : 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 is 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, Mat thew the effect of it in the consciousness of need. One of the worst things 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 : 19-31 ; 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 : 12. 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. 37-45. 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. 1 2 : 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 IO7 discourses, but two reports of one discourse, neither, 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? (5)* 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 dtr,ciples (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: I— 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- T[ 1 28. Constructive Work. — Write chap, xi of your " Life of Christ " (inserting the title of Part V). The following outline is suggested : I. 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. I. 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 toward Pharisaism. 6. Jesus' attitude toward the Old Testament, {a) its central moral principles, {b) 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 : 5-13. Luke 7 : i-io. § 51. The raising of the -wido-w'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, Luke 7:1-10. — Vs. i, "Capernaum": See ^98. Vs. 2, "centurion": an officer in armies organized on the Roman model and in charge of a company of fifty *o one hundred men. He was of approximately the same grade as a captain in our army, but was seldom transferred or promc .ed. In the d 'esent instance the centurion was a gentile in the service of Herod Antipas, and was evidently a man of wealth. Vs. 3, " sent unto him the elders" : probably the elders of the synagogue that he had built. That they commend him as a person worthy to be aided by Jesus, since he was so generously disposed to the Jews, shows that he was a man of high character. He was, however, probably not a proselyte. Vs. 6, " 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. Vs. 7, "say the word": He is sure that Jesus can heal his servant, if he only chooses to command the disease to leave him. Vs. 8, "man set under authority," etc.: The argument 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. 9, " marveled at him": 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. Matthew adds at this point two verses (8:11,12) which emphasize the readiness 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, but 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, Luke 7 : 18-35. — Vs. 18, "the disciples of John told him of all these things": Matt. 11:2 says that John heard in the prison the works of the Christ. For the reason of this imprisonment see Mark 6:17, 18. Josephus, Antiquities, xviii, 5, 2, also states that Herod Antipas feared the political effects of John's preaching. He was now in the castle of Machaerus, where evidently he was given some liberty, for he was in communication with his disciples. Vs. 19, "sent them to the Lord": It is easy to imagine how inter ested 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. {Cf. ^[48.) This probably gave rise to the question, "Art thou he that cometh ? " John had spoken of the Christ as one who was to come (Luke 3:16). The question was equivalent to asking whether Jesus was the Christ. Vs. 22 : The PREACHING TOUR IN GALILEE III passages which Jesus used (Isa. 35 : 5 ; 61: i) were interpreted messian- ically. Jesus shows that he is fulfilling them. His reference is to his cures and preaching alike. Vs. 23 : a reference to the difficulty which, as Jesus saw, had been caused by the great divergence between the popu- 'sLT expectation of the Christ and his own revelation of true messianic jrork. 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. 24. 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. 25, "in soft raiment": doubtless a good description of the effemin ate courtiers of Herod Antipas. Vs. 26, "yea, I say": introduces Jesus' own opinion of John. Vs. 27. 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. Vs. 28 contains, not only Jesus' final estimate of John, but also his estimate of the worth of the kingdom of God. By implication he excludes John from the kingdom. This does not mean that John was a bad man, but simply that he was not a member of the group 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 Iqve 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. 29, "all the people, when they heard " : i. e., the preaching of John. "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. Tf 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 112 LIFE OF CHRIST 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 will, even though it require struggle. Notice how explicitly Jesus recognizes that John's preaching, though so different from his own, was also a message from God. Cy. ^j^^ 55, 282. Vss. 3 1-35 are a delightful use of children's plays to illustrate the captious atti tude 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. (Cy. ^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, Matt. 11 : 2-19. — Matthew's narrative differs from Luke's mainly in being slightly more condensed. But vss. 11-15 (in place of Luke's vss. 29, 30) are not found in Luke. 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. ^50.) 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, and this fact Jesus recognizes. At the same time he congratu lates those who prefer reality to their preconceptions. Vs. 14, "this is Elijah " : i. e., the one who introduces the messianic era ; cf. Mai. 4 : 5. PREACHING TOUR IN GALILEE I I 3 "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. Mark 9 : 13. Vs. 15, " He that hath ears," etc. : A call to discover more than a mere surface meaning in the words just uttered. ^134. Notes on §53, Luke 7:36-50. — Vs. 36. The invitation from Simon was evidence that the break between Jesus and the Pharisees 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 I As if he should converse only with the most eminently respectable persons I His argument on this narrow, sactimonious 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 I 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 forgiveness, 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. 114 LIFE OF CHRIST RUINS OF MAGDALA, ON THE SEA OF GALILEE ^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 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, at least in part, of how Jesus and his companions could live without manual labor. ^ 1 36. 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." PREACHING TOUR IN GALILEE II5 (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 there in the method of Jesus' reply that is worth following today? (9)* How does Jesus describe John? (10) In what particulars are hiodern Christians superior to John ? (11) Why did Jesus think men had to struggle to become his followers ? (12) Are there as many difficulties today in accepting him ag 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 a man, probably, was Simon ? (16)* 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. I. 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. I. 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 : 19^-30. 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 : 4-28. T[ 139. Notes on §55, Mark 3 ; 1915-30. — Vs. 21, " He is beside him self"- i. 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," /. 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 arguments 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. — ^s. 23, "son of David": 2. 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 116 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 Il8 LIFE OF CHRIST from oneself, like the 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 11 : 14-36. — Vss. 27, 28 ; cf. 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 condition; the light in him is darkness. ^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. {Cf. Matt. 5 : 44, 45.) ^143. Notes on §57, Mark 4:1-34. — Vs. 2, "parables;" see ^[146. Vss. 3-9, the Parable of the Sower. Jn 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 that 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 T[i47- 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 11145. 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 II9 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. 21, 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. 1[i44. 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. ^145. The various elements may thus be grouped : I. The explanation of the unequal growth of the kingdom in different circumstances: Parable of the Sower, vss. 1-9, 18-23. (See ^[143.) For vss. 10-16, see ^i47- 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": noxious weeds that grow in wheat-fields 120 LIFE OF CHRIST and at first closely resemble the wheat 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 establish ment of the kingdom. In this interpretation notice {a) that the king dom is composed of men, and is therefore social ; {b) that the judgment comes at the end of the age ("world," vs. 39), /. e., at the end of any 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 method 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 instructive parables uttered by Jesus. " Leaven " : yeast, the symbol, not of corruption, but of transformation through con tact. This maybe evil (Gal. 5:9) or good, as here. "Three meas ures": fotir 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 gradual process, ((5) the operation of social forces rather than miraculous intervention during the period of the 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. On vss. 34, 35, see ^[147. 4. The surpassing worth of {membership 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 only 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 lain 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. They 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 will not come into the kingdom described in forcible figures. The fire is not physical; 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 {a) as equivalent merely to heaven, {b) 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 i : 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 it 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. ^ 1 46. On the Interpretation of Parables. — A parable is a figure of speech in which commonly 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 : I. 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;" {b') 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 first 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 123 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 misunderstand 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 importance? {?)* 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 to bring about its 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. I. The warning against moral deterioration. 2. The way to join Christ's family. 3. The nature and growth of the kingdom of God : {a) what the kingdom is ; {b) why it grows unequally in different surroundings ; {c) what makes it grow; {d) what will be the final outcome of its growth. ^150. Supplementary Topics for Study. I. 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 CVol. X, pp. 198-208). 3. The parables of Jesus. Mathews, "The Interpretation of Parables," American fournal of Theology, April, 1898 (Vol. II, pp. 293-311); Trench, Parables; Goebel, Parables (perhaps the best book in English on the subject) ; Bruce, The Parabolic Teaching of Our Lord. ¦ 1 ¦' E7' •"^ fe'"' fe^-"'^"-' ^mk ^K^>',H.» ^H^^ m ->'*' ^^^mSi mH^^tt H^^ S^'^^^HI 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 : 35-41. 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's daughter. Matt. 9 : [I] 18-26. Mark S : 21-43. Luke 8 : 40-56. §61. The two blind men, and the dumb demoniac. Matt. 9 : 27-34. ^[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 Tf 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," i. ) the downfall of Judaism as the special representative of true religion, and the establishment of Christianity in its place ; (^) 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 9 : 39), more manifest in his coming in power in his kingdom (Mark 8:38; Matt. 16:27), ^nd coming sooner or later in every man's experience (Luke 1 2 : 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 PETER S CONFESSION AND THE TRANSFIGURATION 159 James and John ": cf. Mark 5 : 37 ; 14 : 33. "Into a high mountain": We naturally think of Hermon, towering snow-capped above Caesarea Philippi. Tabor is the traditional site, but probably not the true one. There is no intimation of a return to Galilee after Peter's ;onfession ; 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 W^^^'i iC'. ^« ;-: MT. 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 l60 LIFE 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 shocked 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 reaffirmed 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 them 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 " : i. e., one that rendered the boy dumb. Matt. 17:15 describes the boy as epileptic, and the symptoms as given in Mark corresponds with this. Vs. 19, " O faithless generation " : addressed to the disciples, reproving i6i 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. e., is to be. The frequent theme of his teaching in these days. ^192. Questions and Suggestions for Study. — (i) Where is Caesarea 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 :4i, and in what respecis 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). (n)* 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. Caesarea Philippi, and the region of Mt. Hermon. G. A. Smith, Historical Geography of Palestine; MacGregor, Rob Roy on the fordan, and other works on geography. 2. The faith of Jesus' disciples; its constant element; its varying phases. 'R.YiEES, fesus of Nazareth, §§ 155-160 ; Mathews, Biblical World, May, 1901. 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 : 33a.] §8 1.' Discourses on humility and forgiveness. Matt, chap. 18. Mark 9 : 33-50. Luke 9 £46-50. TEACHINGS CONCERNING HUMILITY AND FORGIVENESS 1 63 ^ 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, hfe 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": i. 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. ^196. 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 \vould 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 l64 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 importance 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. 12 : 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": i. 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 moral 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 helpfuUy, and especially if they are to compose the kingdom of God. Not the selfish ambition of vs. 34, 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). T[ 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 possessing 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, /. 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 joy 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," i. e., 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 : 45). Vs. 17, "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 " : i. 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 ^ 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. 1 66 LIFE OF CHRIST Vss. 21, 2 2. 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, " ten thousand talents" : at the least calculation, twelve million dollars. And yet the debtor was freely forgiven — until he showed a want of a similar gen erosity in refusing to grant an extension of time to a wretch who owed JAFFA GATE TEACHINGS CONCERNING HUMILITY AND FORGIVENESS 1 67 him about twelve dollars (vs. 28). Vs. 34, "tormentors": 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. ^ 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 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? Tf 199. Constructive Work. — The student should write chap, xix for his " Life of Christ," stating accurately the teaching of Jesus : I. Upon selfish ambition. 2. Upon forgiveness. ^ 200. Supplementary Topics for Study. I. Instances in which Jesus has used unjustifiable acts in ordinary 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? HWW 0UKH O Z O Piof CHAPTER XX. "DISCOURSES AT THE FEAST OF TABERNACLES. § 82. Christ at the Feast of Tabernacles. John 7 : 1-52. [§ 83. The woman taken in adultery. John 7 :53— 8 : 11.] § 84. Discourse on the Hght 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. 10, "not publicly": /. 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": i. 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 ^ 206. "Letters": not rudimen tary knowledge, but rabbinical learning. That Jesus could read appears from Luke 4:17. Vs. 17, "if any man wiileth," etc.: a 169 170 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 that they know he comes from Galilee, but denies that they know the Person from whom he comes. Vs. 34, " shall not find me": referring 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, identifying 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. 29:12-40. ^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," /. whole council": /. e., the Sanhedrin. While the priests were most prominent in procuring the condemnation of Jesus, the Pharisees were also deeply involved. ^ 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-mafeste 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 23:1. John 18 : 28-31. b) The charge of treason is preferred against Jesus. Luke 23 : 2. c) The examination of Pilate and the confession of Jesus. Matt. 27:11. Mark 15:2. Luke 23 : 3. John 18 :33-38a. 'd) The acquittal by Pilate. Luke 23 : 4. John 18 : 381^. e) The renewed accusation. Matt. 27: 12-14. Mark 15:3-5. Luke 23 : 5. f) Pilate sends Jesus to Herod. Luke 23 :6-i2. g) Second acquittal and proposed release of Jesus by Pilate. Luke 23 : 13-16. 'k) The priests cause the people to prefer Barabbas. Matt. 27: 15-21. Mark 15:6-11. Luke 23 : 18, 19. John 18 : 39, 40. z) The crowd demands that Jesus be crucified. Matt. 27 : 22, 23. Mark 15 : 12-14. Luke 23 : 20-23. 'J) Pilate sacrifices Jesus to the priests without condemning him. Matt. 27 : 24-26. Mark 15: 15. Luke 23 : 24, 25. John ig : i. k) The soldiers abuse Jesus preparatory to the crucifixion. Matt. 27 : 27-30. Mark 15 : i6-lg. 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. 'm) 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, /. 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": 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, "pras- 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 {cf. 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 re'sponsibility. ^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": /. e., urging it to revolt. "Forbidding to give tribute to C»sar": 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 affirmation. 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 1": 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 :" i. e., 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 senr fence, 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, wais the life of a poor enthusiast when, compared with the career of a Roman procu rator! Vs. 13, "the pavement": /. '< ;, ¦' ' '- ¦*: . ' •'¦ .% i f ¦ i« K ''¦'J i. ^; ¦ '4 '^ ''aii^^' \ wM0 i ^*^ \ 1^ ' . - \ ^^ "lAiS^ 1 ^^^^^^^^^^^P| ^^ ^ 1 1^^^ ^ m ^^^ wb> m 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": cf. 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 city (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- (zc) On vss. 50-53 see also Acts 1 : 6-14. '^350. Notes on §151, John 20:30, 31; 21 : 25. — These verses con- .titute 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- lion 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 (20 79 80 [19,20] 49 21,22 56 57 [23a] 56 23-38 28 Luke 4:1-13 56 59 14,15 79 80 16-30 79 82 31-41 79 42-44 79 Luke 5 : i-i i 79 84 12-16 79 17-26 87 27-32 87 33-39 87 Luke 6:1-5 87 6-11 87 Luke 19: 12-19 ¦• 97 98 20-49 97 106 Luke 7:1-10 109 11-17 109 110 Luke 20 : 1-8 Luke 10 : Luke II Luke 12 Luke 13 Luke 14 Luke 15 Luke 16 Luke 17 Luke 18 PAGE 18-35 109 36-50 109 1-3 109 4-18 116 19-21 116 22-25 125 26-39 125 40-56 125 1-6 129 7-9 129 10-17 136 18-21 152 22-27 152 28-36 152 37-430 152 43*-45 152 46-50 162 51-62 176 1-24 176 25-37 176 38-42 176 1-13 189 14-36 116 37-54 189 1-59 189 1-9 189 10-21 189 22-30 189 31-35 189 1-24 196 25-35 196 1-32 196 1-31 196 I-IO 196 11-19 204 20-37 204 1-8 204 9-14 204 15-17 207 18-30 207 31-34 207 35-43 207 I-IO 215 11-28 215 29-44 219 45-48 219 1-8 225 112112"3 177178179 180189xx8 190 191193193 193193 196197197198 199 204 205 205 206 215 215 220 302 LIFE OF CHRIST PAGE Luke 20:9-19 225 John 4:46-54 79 20-40 225 John 5 : 1-47 87 41-44 225 John 6:1-15 136 45-47 225 16-21 136 Luke 21 : 1-4 233 22-71 136 5-38 •..237 241 John 7:1-52 169 [37, 38] 219 53 169 Luke 22 : 1-6 . . . . ; 237 John 8:1-1 1 169 7-30 243 245 12-30 169 31-34 243 31-59 169 35-38 243 250 John 9:1-41 182 39-46 257 John X0:i-2i 182 47-53 257 22-42 182 54-71 257 John IX : 1-46 201 Luke 23 : 1-25 257 265 47-54 • 201 26-49 257 269 55-57 215 50-563 257 John 12: I-II 215 Luke 23 : 56,} — 24:12 273 278 12-19 219 13-35 273 280 20-36 233 36-43 273 281 37-50 .-. 233 44-53 273 288 John 13 : 1-30 243 31-35 243 John I : I-18 17 17 , 36-38 243 19-28 ...... 61 61 John 14:1-31 243 29-34 61 62 John IS : 1-27 243 35-42 61 63 John 16:1-33 243 43-51 61 63 John 17:1-26 243 John 2:1-11 61 64 John 18: I-II 257 12 61 12-27 257 13-22 67 67 28-40 257. 23-25 67 70 John 19 : l-l6a 257 John 3:1-21 67 70 16,5-37 257 22 72 72 38-42 257 23-36 72 73 John 20: I-18 273 John 4 : [i, 2] 72 72 19-25 273 1-3 72 73 26-29 273 4-26 72 73 30,31 .....273 27-42 72 76 John 21 : 1-24 273 43-45 79 25 273