Footnotes

Footnotes1.Matth. xiii. 12.2.Mark iii. 5.3.St Matth. xiv. 17.4.John vi. 15.5.Luke xviii. 8.6.Mark iv. II.7.Gen. iii. 18, 19.8.John ix. 1-3.9.St Luke viii. 26; St Mark v. 1.10.Luke ii. 35.11.Luke xvi. 31.12.Trench, Parables, 4th Edition, p. 453.“The rebuke of unbelief is the aim and central thought of the parable.”13.Galatians iv. 6.14.John xvii. 6.15.Luke x. 11.16.John xvii. 3.17.Luke xx. 35.18.Matth. xxviii. 20.19.John xvi. 12.20.1 Cor. xiv. 25. This is commonly referred to a sense of guilt, which is included, no doubt, but the words bear a wider meaning.21.Galatians iv. 6.22.Luke x. 22.23.John xiv. 6.24.Mark xiii. 22; Matth. xxiv. 24.25.John iv. 48.26.Luke vi. 23.27.A friend recalls to me St Augustine's words,“Deus patiens est quia æternus.”28.Luke xi. 20.29.Luke x. 11.30.Mark i. 14, 15.31.Mark xvi. 20.32.Mark v. 19.33.John v. 26.34.Mark viii. 23-25.35.Mark vii. 33-35.36.Mark ix. 1. Luke ix. 27.37.Mark ix. 2-8.38.Mark ix. 7. Compare Deuteronomy xviii. 15,“Unto him ye shall hearken.”39.Acts x. 34, 35.40.Mark xi. 12-14.41.Mark xi. 20-22.42.ὁ Ἰουδαϊσμός, Gal. i. 13.43.Acts xviii. 28.44.See next chapter.45.John xiv. 4-11.46.John xiv. 11.47.John iv. 48.48.Matt. xii. 39.49.John iv. 47. Mr Sanday considers this miracle to be identical with the healing of the centurion's servant, and that the“ye see”is addressed to the elders who stand by. With this I am not prepared to agree. See the Authorship of the Fourth Gospel, W. Sanday, M.A., Macmillan and Co., a well-known and excellent book.50.Matth. xi. 21; Luke x. 13.51.John xv. 23, 24.52.Luke vii. 20.53.Luke vii. 21-23.54.John i. 32, 33.55.Matth. iv. 1-11.56.Mark i. 12, 13.57.Luke iv. 1-13.58.Matth. iv. 1.59.2 Timothy iv. 13.60.Dec. 20, a.d. 29.61.John x. 40.62.Luke x. 18.63.Mark iii. 26.64.Matth. xvi. 22.65.Matth. xvii. 25.66.Luke ix. 55.67.Mark xv. 31.68.Acts xii. 7, 8. Acts xvi. 26.69.The Life and Times of Jesus the Messiah.Dr. Edersheim, i. p. 304.70.See pp. 23, 24, and pp. 57, 58.71.Dr Edersheim.72.Acts x. 40, 41.73.Luke xvi. 30.74.John iii. 2.75.Luke xii. 49, 50.76.John ii. 11.77.John ii. 12.78.John ii. 17.79.John ii. 23.80.John iii. 22, iv. 2.81.“I thank God that I baptized none of you save Crispus and Gaius; lest any man should say that ye were baptized into my name.”1 Cor. i. 14, 15. This, with the context, illustrates the notion of a personal tie established by baptism. St Paul is combating the charge of establishing a sect of his own.82.Luke xi. 1.83.Luke v. 33.84.John iii. 25.85.John i. 43.86.John i. 45; xxi. 2.87.τὸν ἀπὸ Ναζαρέτ. John i. 46.88.A fragment of a very ancient account of the Canon of the N. Test. has been preserved by Muratori. I will quote the translation of it from Professor Westcott's work. (Prof. Westcott,Gospel of St John, p. xxxv.)“The fourth Gospel [was written by] John, one of the disciples (i.e.Apostles). When his fellow-disciples and bishops urgently pressed (cohortantibus) him, he said,‘Fast with me [from] to-day, for three days, and let us tell one another any revelation which may be made to us, either for or against [the plan of writing] (quid cuique fuerit revelatum alterutrum)’. On the same night it was revealed to Andrew, one of the Apostles, that John should relate all in his own name, and that all should review [his writing].”If we accept this authority, John and Andrew were together in their age as they had been in their youth. Philip also was at Hierapolis not very far off.89.John vi. 8.90.I.e.the Evangelists Matthew, Mark, and Luke.91.John xii.vv.20-22.92.John xiv. 9.93.Bartholomew = son of Tolmai, so that Nathanael son of Tolmai or (as Dr Edersheim writes it) of Temalgon, would be the full name.94.Tacitus speaking of Lugdunum and Vienna on opposite sides of the Rhone, tells us that they regarded each other with the animosity which“serves as a link between those whom only a river separates”(“unde aemulatio et invidia et uno amne discretis connexum odium”). Tac.Hist.i. c. 65.St Matthew speaks of that“which was spoken by the prophets, He shall be called a Nazarene.”This prophecy, in the words given, is not found in our canonical books. The Evangelist is supposed to refer to Is. xi. 1. The Hebrew word for a Branch, there used, isNatsar.95.John i. 48, 49.96.Luke ii. 35.97.Genesis xxviii. 12.98.John i. 51.99.Mark iii. 17-19.100.Matth. x. 2-6.101.If a party of young men were in the habit of separating for excursions and going two by two, and one of the party were afterwards asked for a list of the company; it would help his memory to recall them, pair by pair. The Evangelist is going to tell us of our Lord's directions to the twelve about their mission. It then strikes him that he must record their names.102.John ii. 11.103.John ii. 12.104.John iv. 43-45.105.The tone of His discourse delivered there, after His visit to Jerusalem, falls in with this view.106.It must be recollected that there is no mention in St John's Gospel of any discipleby name, after the first chapter, until we come to the sixth.107.It may be asked, How were the disciples maintained during several weeks at Jerusalem? Though not of the poorest class they could not have lived long without labour. John may have been spared because James remained to help his father in his work. But if Peter and Andrew had both stayed at Jerusalem through all the early summer, it is hard to see how they, and Peter's wife, could have been supported. I should conjecture therefore that if Peter went to Jerusalem to the first passover, he only made a brief stay. There were, at this time, apparently no contributions such as we hear of afterwards (Luke viii. 3).108.1 Peter ii. 23.109.John ii. 16.110.John ii. 23.111.John ii. 24, 25.112.John vi. 66.113.John iii. 22, 23.114.John iii. 26.115.John iv. 1, 2.116.2 Tim. iv. 2.117.1 Cor. i. 12.118.John iv. 31. They press Him to take bodily support about which they thought Him careless. This must be an eye-witness's account.119.John xv. 15.120.John ii. 24.121.John iv. 35-38. See Chronological Appendix.122.Luke x. 21, 22.123.Luke xxii. 28.124.Luke xv. 10.125.Mark x. 33, 34.126.John v. 1.127.Luke iv. 14, 15.128.John iv. 45.129.If a body of disciples had accompanied our Lord to Nazareth, they would probably have offered some opposition to the Nazarenes. The absence of all mention of disciples in St Luke, chap. iv. gives reason for supposing that the visit to Nazareth here recorded is not the same with that related in St Matthew and St Mark; for the disciples were then present. See Mark vi. 1-6, Matth. xiii. 53.130.I incline to the old view which identified this feast with the feast of Tabernacles; the time suits well with my chronological scheme. This was“thefeast”of the Jews, it caused great stir. Now Josephus tells us, that Herod put John in prison because men came to him in crowds. This was more likely to happen when men were set free from their work by the holiday than at other times. It is true that in ch. vii. 2, John calls the feast of tabernacles by name. But he is there writing his own account, while here he is only recasting, as I believe, what he has received from an eye-witness. This may account for the difference of expression. Some MSS. but not the weightiest, read“thefeast,”in John v. 1. If this were received it would go far to settle the point.131.John i. 43.132.The historical part of John Chap. 5, vv. 1-18 has the air of an account condensed from materials furnished by another. We are told that Philip was bishop of Hierapolis in Phrygia. He may therefore have kept up communication with John at Ephesus.133.John v. 15-18.134.John xi. 48.135.John v. 17.136.Matth. v. 45.137.John v. 43.138.Matth. iv. 20.139.I place this advent of our Lord into Galilee at the end of Septembera.d.28, but the evidence is insufficient for a positive opinion. My reasons for supposing that John was not imprisoned till after this feast are as follows. The Synoptists say that after John's imprisonment our Lord came into Galilee preaching the Kingdom. Now when He returned through Samaria He didnotbegin to preach the Kingdom, and therefore the advent of Mark i. 14 refers to some other occasion; I believe to a subsequent one. In St John's Gospel chaps. iv. and v. we hear nothing of“the Kingdom”and no disciples are mentioned as attending our Lord. I think therefore that the events related in these chapters occurred before the advent into Galilee; this is one argument for placing this visit to the feast, where I do. Moreover it is hard to find another place for it. The Synoptical narrative is fairly continuous from the advent (Mark i. 14) up to the journey to the Feast of Tabernacles, and there is in it no mention either of a visit to Jerusalem, which must have occupied several days, or of our Lord's quitting His disciples. All proceeds consistently if we suppose, as I have done, that John was put in prison at the time of this feast or soon after. But there is one difficulty about this. Our Lord says of the Baptist John v. 35,“Hewasthe lamp that burneth and shineth, and you were willing for a season to rejoice in his light.”The use of the imperfect tense is supposed to show that John was in prison when this was said, but surely if it is to be pressed rigorously it would mean that he wasdead: for he received his disciples in prison and could give counsel and direction to those without. He did not cease to shine forthem. I take these words to mean that he was no longer a light to the Priests and Levites. They had gone to him when he was preaching in the wilderness of Judæa, Matth. iii. 5, and afterwards they had sent to him in Bethany beyond Jordan: he was now in the territory of Herod, and there he was out of sight, and with the Priests and Levites he was out of mind. They could not make him a partisan or an ally and they had given him up. If John was in prison at this time, his imprisonment must have been a recent event, and we should expect our Lord to allude to it when He speaks of him.140.Mark i. 14, 15.141.Mark i. 16-20.142.For instance, if the separate probability of each of two events is 1/10, that of the joint event is 1/10 x 1/10 or 1/100, or there are ninety-nine chances to one against it.143.Acts ii. 41.144.Luke v. 4.145.Luke v. 8.146.Mark i. 22.147.By comparing the Sermon on the Mount with the parallel passages in St Luke we find that much of it must have been spoken after the call of the Apostles: this applies particularly to the latter half of the discourse.148.Matt. v. 38-41.149.Acts i. 8.150.Luke v. 17.151.Matth. ix. 14-17. I here adopt St Matthew's version in preference to that of St Mark ii. 16-22. St Matthew was not likely to forget any circumstance of his call, least of all the words then used by our Lord; and the quotation“I will have mercy and not sacrifice”which he alone relates, is exactly in our Lord's manner. The passage printed above differs also from St Mark's version in this, that in the latter thedisciples of the Phariseesput the question together with John's disciples. Some disciples of John may have belonged to the Pharisees as their religious party.152.Luke xi. 1.153.St Mark distinguishes between these two objects of our Lord's care, the multitude and the disciples. When our Lord after His journey to the North is passing through Galilee we read that“He passed through Galilee, and would not that any man should know it, for he taught Hisdisciples.”Mark ix. 31. And soon after, when he is beyond Jordan, we have“andmultitudescame together unto him again; and, as he was wont, he taughtthemagain.”Mark x. 1.154.viz. after the miracle of the feeding of the five thousand. Matth. xiv. 23.155.viz.,“that they might be with him and that he might send them forth to preach and to have authority to cast out devils.”Mark iii. 14, 15.156.βιασταὶ ἀρπάζουσιν αὐτήν, Matth. xi. 12.“ἄρπαγμα especially with such verbs as ἡγεῖσθαι etc. is employed to denote‘a highly prized possession, an unexpected gain.’”Bishop Lightfoot'sPhilippians, p. 111. Compare Ps. cxix. 162.“I am as glad of thy word as one that findeth great spoils.”157.Mark iii. 6, 7.158.Matth. ix. 36-38.159.p.234.160.Luke vi. 12.161.Mark iii. 13, 14.162.Mark xiv. 50.163.Luke xxiv. 36.164.John xv. 27.165.Acts i. 8.166.Acts i. 22.167.Acts x. 41. For other instances see Luke xxiv. 48; Acts ii. 32; iii. 15; xiii. 31.168.John xi. 16.169.James i. 20.170.John ii. 24.171.Matt. xxviii. 19.172.Luke vi. 17-19.173.Luke vi. 20.174.Luke vi. 22, 23.175.Luke vi. 24-26.176.Luke vi. 27.177.Luke vi. 39, 40.178.Luke vi. 43, also Matth. vii. 17 where the converse is added.179.Mark iii. 20, 21.180.Matt. xi. 2-6. See also Luke vii. 18-23.181.Luke vii. 23.182.Marginal rendering,was.183.Luke vii. 35.184.Luke vii. 29, 30.185.John x. 16.186.p.265.187.Heb. xi. 1.188.Mark iv. 35-40.189.Luke viii. 1-3.190.Mark vi. 39, 40.191.Possibly Philip had this charge, see page306.192.Luke ix. 51, 52.193.Mark iv. 35.194.Mark iv. 37-40.195.In“Trench on the Miracles”this miracle and the question of the demoniacs in the New Testament are thoroughly discussed. I purposely confine myself to what bears on the education of the Apostles. See also above Chap. 2, p.48.196.See above, p.49.197.Mark v. 17.198.Mark v. 37.199.Compare Mark iii. 32 and Mark vi. 3.200.Mark vi. 7-13.201.Luke x. 1-11.202.Matth. x. 5-15.203.Luke xxii. 35-38.204.Luke ix. 52.205.Luke xix. 29.206.Luke xxii. 8.207.Luke x. 9-11.208.Mark vi. 30.209.John v. 43.210.Luke x. 21.211.Luke x. 21, 22.212.Mark vi. 30-32.213.John vi. 4, 5.214.See p.22.215.John vi. 9.216.Mark i. 20.217.Mark vi. 38.218.Mark viii. 5-7.219.That the disciples habitually carried loaves with them on their journey is clear from Mark viii. 14.220.Mark viii. 16, 17.221.John vi. 5.222.Mark vi. 34.223.John vi. 15.224.Mark vi. 45, 46.225.Mark vi. 47-52.226.See pp.199,200.227.Mark vi. 50.228.Matth. xxv. 14-30; Luke xix. 11-27.229.Luke xix. 26.230.Matth. xiii. 10.231.Mark iv. 11, 12. See also Isaiah vi. 10.232.Mark iv. 24.233.Luke ix. 31.234.Three it would seem is the number adopted forwitnessesjust as two is that for missionaries on their way.235.John vi. 25-65.236.W. Sanday,“Authorship and Historical character of the Fourth Gospel.”237.Speaking of the beliefs of the Rabbis as to the days of the Messiah, Dr Edersheim, quoting from the Rabbis, says:“In that vast new Jerusalem (not in heaven but in the literal Palestine) the windows and gates were to be of precious stones, the walls of silver, gold, and gems, while all kinds of jewels would be strewed about, of which every Israelite was at liberty to take.... The land would spontaneously produce the best dresses and the finest cakes.”“Jesus the Messiah,”Book v. p. 438.238.John vi. 66.239.Cf. John iii. 25.240.Mark vii. 14, 15.241.John vi. 60-63.242.Mark vii. 24.243.Mark vii. 33-36.244.Bethsaida means Fishertown; many places were so named. Dr Edersheim.245.Mark viii. 23-26.246.Mark viii. 11.247.Matth. xvi. 13-20.248.John vi. 44.249.Matth. xvi. 23.250.Luke iv. 13.251.Matth. xvi. 24, 25.252.Mark ix. 1.253.Mark ix. 9.254.Matthew xvii. 12.255.Luke ix. 37.256.Mark ix. 17-29.257.See page95.258.Mark v. 30.259.Mark ix. 30.260.John xvi. 4.261.Mark ix. 33.262.Mark ix. 30.263.Mark ix. 35.264.Luke ix. 48.265.Matt. xviii. 1-11.266.This incident shews that the Apostles even while journeying along with our Lord were sometimes out of His sight and acted independently. Perhaps they were in some degree dispersed when they halted for the night. This forbidding cannot have taken place while our Lord was in the Mount because John was there with Him.267.Matthew xii. 30.268.xviii. 21, 22.269.Compare the Revised Version with that of 1611.270.Mark ix. 49, 50.271.Mark x. 1.272.Luke ix. 51, 52.273.John vii. 2-10.274.Acts i. 14,“with his brethren.”275.Mark vi. 2.276.Luke ix. 51-56.277.Luke xii. 41-46.278.Acts xii. 2.279.John vii. 14.280.That our Lord spoke Greek when required is inferred from His being understood by the Syro-Phœnician woman and by Pilate, who probably knew no Hebrew, see John xviii. 33-38. See also John vii. 35, Revised Version.281.Page191.282.John vii. 53; viii. 1.283.The third is preserved only by Luke.284.Matthew viii. 19.285.Luke xi. 27.286.Luke xxii. 33.287.See also Luke xiv. 15. The exclamation,“Blessed is he that shall eat bread in the kingdom of God”is met by the parable of the Great Supper.288.Luke x. 4-11.289.Mark x. 17-22.290.Articles of Religion, XIII.291.Acts iv. 35.292.Mark x. 24.293.Mark x. 30.294.Acts iv. 32.295.Luke xv. 10.296.Luke xvi. 8.297.Luke xvi. 1-12.298.“Life and times of Jesus the Messiah,”p. 267.299.“The use of ἄδικος for‘false’runs through the whole Septuagint. Thus, Deut. xix. 16, μάρτυς ἄδικος, a false witness; and ver. 18, ἐμαρτύρησεν ἄδικα, he hath witnessed falsely. See Prov. vi. 19; xii. 17; Jer. v. 31,‘The prophets prophesy falsely’(ἄδικα), and many more examples might be adduced. So here the‘unrighteous’mammon is the false mammon, that which will betray the reliance which is placed on it (1 Tim. vi. 17). Thus ἰατροὶ ἄδικοι (Job xiii. 4),‘physicians of no value.’”Trench,“On the Parables,”The unjust Steward.300.Luke xvii. 5.301.It is clear that“unrighteous,”in verse 10 means“superficial”and“unreal,”because it is contrasted with“true.”The opposite of ἄδικος is here ἀληθινός.302.Mark xiv. 9.303.Luke xii. 14.304.Luke xii. 16-20.305.Luke xii. 36. Matt. vi. 25.306.Matthew xix. 9.307.On the conversation of our Lord at Sychar with the woman of Samaria, Dr Edersheim says:“That Jesus should converse with a woman was so contrary to all Jewish notions of a Rabbi that they wondered.”The disciples“marvelled that he was speaking with a woman,”John iv. 27; and in a note Dr Edersheim has:“Readers know how thoroughly opposed to Jewish notions was any needless converse with a woman.”308.Luke xx. 35, 36.309.Matth. xxiv. 25.310.Luke xxi. 19.311.Luke ii. 4.312.Matth. xxii. 42, 43. Mark xii. 35-37. Luke xx. 41.313.See John xiv. 9.314.Luke xi. 1.315.See Edersheim, vol. I. p. 440.316.John xiii. 1-14.317.John xxi. 25.318.2 Sam. xii. 13.319.Dr Edersheim, who takes the view that this is the Paschal meal, says that it was usual for the head of the company to wash the hands of the guests. The washing of the feet would therefore only be an extension of a common practice and would excite no great attention.“Life and Times of Jesus the Messiah,”vol. II. pp. 495-498.320.Luke xxii. 24, 30.321.Galatians vi. 1, 2.322.Mark vii. 33. See p.333.323.Mark xi. 10.324.Luke xi. 29. See p.104.325.Luke xiii. 23; xviii. 19.326.John xiv. 19.327.John xi. 16, see p.372.328.pp.95,96,97.329.Galatians ii. 11-14.330.See Preface.331.1 John i. 1.332.Acts x. 40, 41.333.1 Cor. xv. 5, 6, 7, 8.334.SeeChronol. Append., Maya.d.30.335.1 Cor. xv. 6.336.Acts i. 15.337.I would point out that in the passage from 1 Cor. xv. quoted p.450, we have“then to theTwelve,”and later,“then toall the Apostles.”May not St Paul have meant the latter term to be a wider one than the former, and, possibly, to include James?338.Mark vi. 3.339.1 Cor. ix. 1.340.“Clement of Alexandria says that Peter, James and John after our Lord's ascension were not ambitious of dignity, honoured though they had been by the preference of their Master, but chose James the Just as Bishop of Jerusalem.”Dr Salmon,“Introduction to the New Testament,”p. 565.341.“This James whom the ancients ... surnamed the Just.”Eusebius,Eccl. Hist.6, ii. c. 1.342.John xvi. 7, 8.343.Acts xvi. 6-8.344.Philippians ii. 13.345.Matth. xviii. 21.346.Romans v. 8.347.1 Cor. xv. 44.348.The harvest in Palestine ripens at different times in different localities; but as a general rule the barley-harvest may be considered as taking place from the middle to the close of April, and the wheat-harvest about a fortnight later; see Robinson,Palestine, Vol. 1. p. 431 (ed. 2), and compare Stanley,Palestine, p. 240, note (ed. 2). Note taken from Bishop Ellicott's Historical Lectures on the“Life of our Lord,”page 106.349.John iv. 6. The marginal rendering of the Revised Version is“Jesus ... satas he wasby the well.”The words in italics answer to“thus,”οὕτως. This means that He did not call for His cloke and wrap it round Him, as in winter He would have done. This is clearly eye-witness narration.350.Thisglorifyingconsisted not in its gaining Him glory in the common sense but in its being an event leading Him to the Cross, to the fullest abandonment to His Father's will. This is the true glory. Compare John xii. 28, xxi. 19.

Footnotes1.Matth. xiii. 12.2.Mark iii. 5.3.St Matth. xiv. 17.4.John vi. 15.5.Luke xviii. 8.6.Mark iv. II.7.Gen. iii. 18, 19.8.John ix. 1-3.9.St Luke viii. 26; St Mark v. 1.10.Luke ii. 35.11.Luke xvi. 31.12.Trench, Parables, 4th Edition, p. 453.“The rebuke of unbelief is the aim and central thought of the parable.”13.Galatians iv. 6.14.John xvii. 6.15.Luke x. 11.16.John xvii. 3.17.Luke xx. 35.18.Matth. xxviii. 20.19.John xvi. 12.20.1 Cor. xiv. 25. This is commonly referred to a sense of guilt, which is included, no doubt, but the words bear a wider meaning.21.Galatians iv. 6.22.Luke x. 22.23.John xiv. 6.24.Mark xiii. 22; Matth. xxiv. 24.25.John iv. 48.26.Luke vi. 23.27.A friend recalls to me St Augustine's words,“Deus patiens est quia æternus.”28.Luke xi. 20.29.Luke x. 11.30.Mark i. 14, 15.31.Mark xvi. 20.32.Mark v. 19.33.John v. 26.34.Mark viii. 23-25.35.Mark vii. 33-35.36.Mark ix. 1. Luke ix. 27.37.Mark ix. 2-8.38.Mark ix. 7. Compare Deuteronomy xviii. 15,“Unto him ye shall hearken.”39.Acts x. 34, 35.40.Mark xi. 12-14.41.Mark xi. 20-22.42.ὁ Ἰουδαϊσμός, Gal. i. 13.43.Acts xviii. 28.44.See next chapter.45.John xiv. 4-11.46.John xiv. 11.47.John iv. 48.48.Matt. xii. 39.49.John iv. 47. Mr Sanday considers this miracle to be identical with the healing of the centurion's servant, and that the“ye see”is addressed to the elders who stand by. With this I am not prepared to agree. See the Authorship of the Fourth Gospel, W. Sanday, M.A., Macmillan and Co., a well-known and excellent book.50.Matth. xi. 21; Luke x. 13.51.John xv. 23, 24.52.Luke vii. 20.53.Luke vii. 21-23.54.John i. 32, 33.55.Matth. iv. 1-11.56.Mark i. 12, 13.57.Luke iv. 1-13.58.Matth. iv. 1.59.2 Timothy iv. 13.60.Dec. 20, a.d. 29.61.John x. 40.62.Luke x. 18.63.Mark iii. 26.64.Matth. xvi. 22.65.Matth. xvii. 25.66.Luke ix. 55.67.Mark xv. 31.68.Acts xii. 7, 8. Acts xvi. 26.69.The Life and Times of Jesus the Messiah.Dr. Edersheim, i. p. 304.70.See pp. 23, 24, and pp. 57, 58.71.Dr Edersheim.72.Acts x. 40, 41.73.Luke xvi. 30.74.John iii. 2.75.Luke xii. 49, 50.76.John ii. 11.77.John ii. 12.78.John ii. 17.79.John ii. 23.80.John iii. 22, iv. 2.81.“I thank God that I baptized none of you save Crispus and Gaius; lest any man should say that ye were baptized into my name.”1 Cor. i. 14, 15. This, with the context, illustrates the notion of a personal tie established by baptism. St Paul is combating the charge of establishing a sect of his own.82.Luke xi. 1.83.Luke v. 33.84.John iii. 25.85.John i. 43.86.John i. 45; xxi. 2.87.τὸν ἀπὸ Ναζαρέτ. John i. 46.88.A fragment of a very ancient account of the Canon of the N. Test. has been preserved by Muratori. I will quote the translation of it from Professor Westcott's work. (Prof. Westcott,Gospel of St John, p. xxxv.)“The fourth Gospel [was written by] John, one of the disciples (i.e.Apostles). When his fellow-disciples and bishops urgently pressed (cohortantibus) him, he said,‘Fast with me [from] to-day, for three days, and let us tell one another any revelation which may be made to us, either for or against [the plan of writing] (quid cuique fuerit revelatum alterutrum)’. On the same night it was revealed to Andrew, one of the Apostles, that John should relate all in his own name, and that all should review [his writing].”If we accept this authority, John and Andrew were together in their age as they had been in their youth. Philip also was at Hierapolis not very far off.89.John vi. 8.90.I.e.the Evangelists Matthew, Mark, and Luke.91.John xii.vv.20-22.92.John xiv. 9.93.Bartholomew = son of Tolmai, so that Nathanael son of Tolmai or (as Dr Edersheim writes it) of Temalgon, would be the full name.94.Tacitus speaking of Lugdunum and Vienna on opposite sides of the Rhone, tells us that they regarded each other with the animosity which“serves as a link between those whom only a river separates”(“unde aemulatio et invidia et uno amne discretis connexum odium”). Tac.Hist.i. c. 65.St Matthew speaks of that“which was spoken by the prophets, He shall be called a Nazarene.”This prophecy, in the words given, is not found in our canonical books. The Evangelist is supposed to refer to Is. xi. 1. The Hebrew word for a Branch, there used, isNatsar.95.John i. 48, 49.96.Luke ii. 35.97.Genesis xxviii. 12.98.John i. 51.99.Mark iii. 17-19.100.Matth. x. 2-6.101.If a party of young men were in the habit of separating for excursions and going two by two, and one of the party were afterwards asked for a list of the company; it would help his memory to recall them, pair by pair. The Evangelist is going to tell us of our Lord's directions to the twelve about their mission. It then strikes him that he must record their names.102.John ii. 11.103.John ii. 12.104.John iv. 43-45.105.The tone of His discourse delivered there, after His visit to Jerusalem, falls in with this view.106.It must be recollected that there is no mention in St John's Gospel of any discipleby name, after the first chapter, until we come to the sixth.107.It may be asked, How were the disciples maintained during several weeks at Jerusalem? Though not of the poorest class they could not have lived long without labour. John may have been spared because James remained to help his father in his work. But if Peter and Andrew had both stayed at Jerusalem through all the early summer, it is hard to see how they, and Peter's wife, could have been supported. I should conjecture therefore that if Peter went to Jerusalem to the first passover, he only made a brief stay. There were, at this time, apparently no contributions such as we hear of afterwards (Luke viii. 3).108.1 Peter ii. 23.109.John ii. 16.110.John ii. 23.111.John ii. 24, 25.112.John vi. 66.113.John iii. 22, 23.114.John iii. 26.115.John iv. 1, 2.116.2 Tim. iv. 2.117.1 Cor. i. 12.118.John iv. 31. They press Him to take bodily support about which they thought Him careless. This must be an eye-witness's account.119.John xv. 15.120.John ii. 24.121.John iv. 35-38. See Chronological Appendix.122.Luke x. 21, 22.123.Luke xxii. 28.124.Luke xv. 10.125.Mark x. 33, 34.126.John v. 1.127.Luke iv. 14, 15.128.John iv. 45.129.If a body of disciples had accompanied our Lord to Nazareth, they would probably have offered some opposition to the Nazarenes. The absence of all mention of disciples in St Luke, chap. iv. gives reason for supposing that the visit to Nazareth here recorded is not the same with that related in St Matthew and St Mark; for the disciples were then present. See Mark vi. 1-6, Matth. xiii. 53.130.I incline to the old view which identified this feast with the feast of Tabernacles; the time suits well with my chronological scheme. This was“thefeast”of the Jews, it caused great stir. Now Josephus tells us, that Herod put John in prison because men came to him in crowds. This was more likely to happen when men were set free from their work by the holiday than at other times. It is true that in ch. vii. 2, John calls the feast of tabernacles by name. But he is there writing his own account, while here he is only recasting, as I believe, what he has received from an eye-witness. This may account for the difference of expression. Some MSS. but not the weightiest, read“thefeast,”in John v. 1. If this were received it would go far to settle the point.131.John i. 43.132.The historical part of John Chap. 5, vv. 1-18 has the air of an account condensed from materials furnished by another. We are told that Philip was bishop of Hierapolis in Phrygia. He may therefore have kept up communication with John at Ephesus.133.John v. 15-18.134.John xi. 48.135.John v. 17.136.Matth. v. 45.137.John v. 43.138.Matth. iv. 20.139.I place this advent of our Lord into Galilee at the end of Septembera.d.28, but the evidence is insufficient for a positive opinion. My reasons for supposing that John was not imprisoned till after this feast are as follows. The Synoptists say that after John's imprisonment our Lord came into Galilee preaching the Kingdom. Now when He returned through Samaria He didnotbegin to preach the Kingdom, and therefore the advent of Mark i. 14 refers to some other occasion; I believe to a subsequent one. In St John's Gospel chaps. iv. and v. we hear nothing of“the Kingdom”and no disciples are mentioned as attending our Lord. I think therefore that the events related in these chapters occurred before the advent into Galilee; this is one argument for placing this visit to the feast, where I do. Moreover it is hard to find another place for it. The Synoptical narrative is fairly continuous from the advent (Mark i. 14) up to the journey to the Feast of Tabernacles, and there is in it no mention either of a visit to Jerusalem, which must have occupied several days, or of our Lord's quitting His disciples. All proceeds consistently if we suppose, as I have done, that John was put in prison at the time of this feast or soon after. But there is one difficulty about this. Our Lord says of the Baptist John v. 35,“Hewasthe lamp that burneth and shineth, and you were willing for a season to rejoice in his light.”The use of the imperfect tense is supposed to show that John was in prison when this was said, but surely if it is to be pressed rigorously it would mean that he wasdead: for he received his disciples in prison and could give counsel and direction to those without. He did not cease to shine forthem. I take these words to mean that he was no longer a light to the Priests and Levites. They had gone to him when he was preaching in the wilderness of Judæa, Matth. iii. 5, and afterwards they had sent to him in Bethany beyond Jordan: he was now in the territory of Herod, and there he was out of sight, and with the Priests and Levites he was out of mind. They could not make him a partisan or an ally and they had given him up. If John was in prison at this time, his imprisonment must have been a recent event, and we should expect our Lord to allude to it when He speaks of him.140.Mark i. 14, 15.141.Mark i. 16-20.142.For instance, if the separate probability of each of two events is 1/10, that of the joint event is 1/10 x 1/10 or 1/100, or there are ninety-nine chances to one against it.143.Acts ii. 41.144.Luke v. 4.145.Luke v. 8.146.Mark i. 22.147.By comparing the Sermon on the Mount with the parallel passages in St Luke we find that much of it must have been spoken after the call of the Apostles: this applies particularly to the latter half of the discourse.148.Matt. v. 38-41.149.Acts i. 8.150.Luke v. 17.151.Matth. ix. 14-17. I here adopt St Matthew's version in preference to that of St Mark ii. 16-22. St Matthew was not likely to forget any circumstance of his call, least of all the words then used by our Lord; and the quotation“I will have mercy and not sacrifice”which he alone relates, is exactly in our Lord's manner. The passage printed above differs also from St Mark's version in this, that in the latter thedisciples of the Phariseesput the question together with John's disciples. Some disciples of John may have belonged to the Pharisees as their religious party.152.Luke xi. 1.153.St Mark distinguishes between these two objects of our Lord's care, the multitude and the disciples. When our Lord after His journey to the North is passing through Galilee we read that“He passed through Galilee, and would not that any man should know it, for he taught Hisdisciples.”Mark ix. 31. And soon after, when he is beyond Jordan, we have“andmultitudescame together unto him again; and, as he was wont, he taughtthemagain.”Mark x. 1.154.viz. after the miracle of the feeding of the five thousand. Matth. xiv. 23.155.viz.,“that they might be with him and that he might send them forth to preach and to have authority to cast out devils.”Mark iii. 14, 15.156.βιασταὶ ἀρπάζουσιν αὐτήν, Matth. xi. 12.“ἄρπαγμα especially with such verbs as ἡγεῖσθαι etc. is employed to denote‘a highly prized possession, an unexpected gain.’”Bishop Lightfoot'sPhilippians, p. 111. Compare Ps. cxix. 162.“I am as glad of thy word as one that findeth great spoils.”157.Mark iii. 6, 7.158.Matth. ix. 36-38.159.p.234.160.Luke vi. 12.161.Mark iii. 13, 14.162.Mark xiv. 50.163.Luke xxiv. 36.164.John xv. 27.165.Acts i. 8.166.Acts i. 22.167.Acts x. 41. For other instances see Luke xxiv. 48; Acts ii. 32; iii. 15; xiii. 31.168.John xi. 16.169.James i. 20.170.John ii. 24.171.Matt. xxviii. 19.172.Luke vi. 17-19.173.Luke vi. 20.174.Luke vi. 22, 23.175.Luke vi. 24-26.176.Luke vi. 27.177.Luke vi. 39, 40.178.Luke vi. 43, also Matth. vii. 17 where the converse is added.179.Mark iii. 20, 21.180.Matt. xi. 2-6. See also Luke vii. 18-23.181.Luke vii. 23.182.Marginal rendering,was.183.Luke vii. 35.184.Luke vii. 29, 30.185.John x. 16.186.p.265.187.Heb. xi. 1.188.Mark iv. 35-40.189.Luke viii. 1-3.190.Mark vi. 39, 40.191.Possibly Philip had this charge, see page306.192.Luke ix. 51, 52.193.Mark iv. 35.194.Mark iv. 37-40.195.In“Trench on the Miracles”this miracle and the question of the demoniacs in the New Testament are thoroughly discussed. I purposely confine myself to what bears on the education of the Apostles. See also above Chap. 2, p.48.196.See above, p.49.197.Mark v. 17.198.Mark v. 37.199.Compare Mark iii. 32 and Mark vi. 3.200.Mark vi. 7-13.201.Luke x. 1-11.202.Matth. x. 5-15.203.Luke xxii. 35-38.204.Luke ix. 52.205.Luke xix. 29.206.Luke xxii. 8.207.Luke x. 9-11.208.Mark vi. 30.209.John v. 43.210.Luke x. 21.211.Luke x. 21, 22.212.Mark vi. 30-32.213.John vi. 4, 5.214.See p.22.215.John vi. 9.216.Mark i. 20.217.Mark vi. 38.218.Mark viii. 5-7.219.That the disciples habitually carried loaves with them on their journey is clear from Mark viii. 14.220.Mark viii. 16, 17.221.John vi. 5.222.Mark vi. 34.223.John vi. 15.224.Mark vi. 45, 46.225.Mark vi. 47-52.226.See pp.199,200.227.Mark vi. 50.228.Matth. xxv. 14-30; Luke xix. 11-27.229.Luke xix. 26.230.Matth. xiii. 10.231.Mark iv. 11, 12. See also Isaiah vi. 10.232.Mark iv. 24.233.Luke ix. 31.234.Three it would seem is the number adopted forwitnessesjust as two is that for missionaries on their way.235.John vi. 25-65.236.W. Sanday,“Authorship and Historical character of the Fourth Gospel.”237.Speaking of the beliefs of the Rabbis as to the days of the Messiah, Dr Edersheim, quoting from the Rabbis, says:“In that vast new Jerusalem (not in heaven but in the literal Palestine) the windows and gates were to be of precious stones, the walls of silver, gold, and gems, while all kinds of jewels would be strewed about, of which every Israelite was at liberty to take.... The land would spontaneously produce the best dresses and the finest cakes.”“Jesus the Messiah,”Book v. p. 438.238.John vi. 66.239.Cf. John iii. 25.240.Mark vii. 14, 15.241.John vi. 60-63.242.Mark vii. 24.243.Mark vii. 33-36.244.Bethsaida means Fishertown; many places were so named. Dr Edersheim.245.Mark viii. 23-26.246.Mark viii. 11.247.Matth. xvi. 13-20.248.John vi. 44.249.Matth. xvi. 23.250.Luke iv. 13.251.Matth. xvi. 24, 25.252.Mark ix. 1.253.Mark ix. 9.254.Matthew xvii. 12.255.Luke ix. 37.256.Mark ix. 17-29.257.See page95.258.Mark v. 30.259.Mark ix. 30.260.John xvi. 4.261.Mark ix. 33.262.Mark ix. 30.263.Mark ix. 35.264.Luke ix. 48.265.Matt. xviii. 1-11.266.This incident shews that the Apostles even while journeying along with our Lord were sometimes out of His sight and acted independently. Perhaps they were in some degree dispersed when they halted for the night. This forbidding cannot have taken place while our Lord was in the Mount because John was there with Him.267.Matthew xii. 30.268.xviii. 21, 22.269.Compare the Revised Version with that of 1611.270.Mark ix. 49, 50.271.Mark x. 1.272.Luke ix. 51, 52.273.John vii. 2-10.274.Acts i. 14,“with his brethren.”275.Mark vi. 2.276.Luke ix. 51-56.277.Luke xii. 41-46.278.Acts xii. 2.279.John vii. 14.280.That our Lord spoke Greek when required is inferred from His being understood by the Syro-Phœnician woman and by Pilate, who probably knew no Hebrew, see John xviii. 33-38. See also John vii. 35, Revised Version.281.Page191.282.John vii. 53; viii. 1.283.The third is preserved only by Luke.284.Matthew viii. 19.285.Luke xi. 27.286.Luke xxii. 33.287.See also Luke xiv. 15. The exclamation,“Blessed is he that shall eat bread in the kingdom of God”is met by the parable of the Great Supper.288.Luke x. 4-11.289.Mark x. 17-22.290.Articles of Religion, XIII.291.Acts iv. 35.292.Mark x. 24.293.Mark x. 30.294.Acts iv. 32.295.Luke xv. 10.296.Luke xvi. 8.297.Luke xvi. 1-12.298.“Life and times of Jesus the Messiah,”p. 267.299.“The use of ἄδικος for‘false’runs through the whole Septuagint. Thus, Deut. xix. 16, μάρτυς ἄδικος, a false witness; and ver. 18, ἐμαρτύρησεν ἄδικα, he hath witnessed falsely. See Prov. vi. 19; xii. 17; Jer. v. 31,‘The prophets prophesy falsely’(ἄδικα), and many more examples might be adduced. So here the‘unrighteous’mammon is the false mammon, that which will betray the reliance which is placed on it (1 Tim. vi. 17). Thus ἰατροὶ ἄδικοι (Job xiii. 4),‘physicians of no value.’”Trench,“On the Parables,”The unjust Steward.300.Luke xvii. 5.301.It is clear that“unrighteous,”in verse 10 means“superficial”and“unreal,”because it is contrasted with“true.”The opposite of ἄδικος is here ἀληθινός.302.Mark xiv. 9.303.Luke xii. 14.304.Luke xii. 16-20.305.Luke xii. 36. Matt. vi. 25.306.Matthew xix. 9.307.On the conversation of our Lord at Sychar with the woman of Samaria, Dr Edersheim says:“That Jesus should converse with a woman was so contrary to all Jewish notions of a Rabbi that they wondered.”The disciples“marvelled that he was speaking with a woman,”John iv. 27; and in a note Dr Edersheim has:“Readers know how thoroughly opposed to Jewish notions was any needless converse with a woman.”308.Luke xx. 35, 36.309.Matth. xxiv. 25.310.Luke xxi. 19.311.Luke ii. 4.312.Matth. xxii. 42, 43. Mark xii. 35-37. Luke xx. 41.313.See John xiv. 9.314.Luke xi. 1.315.See Edersheim, vol. I. p. 440.316.John xiii. 1-14.317.John xxi. 25.318.2 Sam. xii. 13.319.Dr Edersheim, who takes the view that this is the Paschal meal, says that it was usual for the head of the company to wash the hands of the guests. The washing of the feet would therefore only be an extension of a common practice and would excite no great attention.“Life and Times of Jesus the Messiah,”vol. II. pp. 495-498.320.Luke xxii. 24, 30.321.Galatians vi. 1, 2.322.Mark vii. 33. See p.333.323.Mark xi. 10.324.Luke xi. 29. See p.104.325.Luke xiii. 23; xviii. 19.326.John xiv. 19.327.John xi. 16, see p.372.328.pp.95,96,97.329.Galatians ii. 11-14.330.See Preface.331.1 John i. 1.332.Acts x. 40, 41.333.1 Cor. xv. 5, 6, 7, 8.334.SeeChronol. Append., Maya.d.30.335.1 Cor. xv. 6.336.Acts i. 15.337.I would point out that in the passage from 1 Cor. xv. quoted p.450, we have“then to theTwelve,”and later,“then toall the Apostles.”May not St Paul have meant the latter term to be a wider one than the former, and, possibly, to include James?338.Mark vi. 3.339.1 Cor. ix. 1.340.“Clement of Alexandria says that Peter, James and John after our Lord's ascension were not ambitious of dignity, honoured though they had been by the preference of their Master, but chose James the Just as Bishop of Jerusalem.”Dr Salmon,“Introduction to the New Testament,”p. 565.341.“This James whom the ancients ... surnamed the Just.”Eusebius,Eccl. Hist.6, ii. c. 1.342.John xvi. 7, 8.343.Acts xvi. 6-8.344.Philippians ii. 13.345.Matth. xviii. 21.346.Romans v. 8.347.1 Cor. xv. 44.348.The harvest in Palestine ripens at different times in different localities; but as a general rule the barley-harvest may be considered as taking place from the middle to the close of April, and the wheat-harvest about a fortnight later; see Robinson,Palestine, Vol. 1. p. 431 (ed. 2), and compare Stanley,Palestine, p. 240, note (ed. 2). Note taken from Bishop Ellicott's Historical Lectures on the“Life of our Lord,”page 106.349.John iv. 6. The marginal rendering of the Revised Version is“Jesus ... satas he wasby the well.”The words in italics answer to“thus,”οὕτως. This means that He did not call for His cloke and wrap it round Him, as in winter He would have done. This is clearly eye-witness narration.350.Thisglorifyingconsisted not in its gaining Him glory in the common sense but in its being an event leading Him to the Cross, to the fullest abandonment to His Father's will. This is the true glory. Compare John xii. 28, xxi. 19.

Footnotes1.Matth. xiii. 12.2.Mark iii. 5.3.St Matth. xiv. 17.4.John vi. 15.5.Luke xviii. 8.6.Mark iv. II.7.Gen. iii. 18, 19.8.John ix. 1-3.9.St Luke viii. 26; St Mark v. 1.10.Luke ii. 35.11.Luke xvi. 31.12.Trench, Parables, 4th Edition, p. 453.“The rebuke of unbelief is the aim and central thought of the parable.”13.Galatians iv. 6.14.John xvii. 6.15.Luke x. 11.16.John xvii. 3.17.Luke xx. 35.18.Matth. xxviii. 20.19.John xvi. 12.20.1 Cor. xiv. 25. This is commonly referred to a sense of guilt, which is included, no doubt, but the words bear a wider meaning.21.Galatians iv. 6.22.Luke x. 22.23.John xiv. 6.24.Mark xiii. 22; Matth. xxiv. 24.25.John iv. 48.26.Luke vi. 23.27.A friend recalls to me St Augustine's words,“Deus patiens est quia æternus.”28.Luke xi. 20.29.Luke x. 11.30.Mark i. 14, 15.31.Mark xvi. 20.32.Mark v. 19.33.John v. 26.34.Mark viii. 23-25.35.Mark vii. 33-35.36.Mark ix. 1. Luke ix. 27.37.Mark ix. 2-8.38.Mark ix. 7. Compare Deuteronomy xviii. 15,“Unto him ye shall hearken.”39.Acts x. 34, 35.40.Mark xi. 12-14.41.Mark xi. 20-22.42.ὁ Ἰουδαϊσμός, Gal. i. 13.43.Acts xviii. 28.44.See next chapter.45.John xiv. 4-11.46.John xiv. 11.47.John iv. 48.48.Matt. xii. 39.49.John iv. 47. Mr Sanday considers this miracle to be identical with the healing of the centurion's servant, and that the“ye see”is addressed to the elders who stand by. With this I am not prepared to agree. See the Authorship of the Fourth Gospel, W. Sanday, M.A., Macmillan and Co., a well-known and excellent book.50.Matth. xi. 21; Luke x. 13.51.John xv. 23, 24.52.Luke vii. 20.53.Luke vii. 21-23.54.John i. 32, 33.55.Matth. iv. 1-11.56.Mark i. 12, 13.57.Luke iv. 1-13.58.Matth. iv. 1.59.2 Timothy iv. 13.60.Dec. 20, a.d. 29.61.John x. 40.62.Luke x. 18.63.Mark iii. 26.64.Matth. xvi. 22.65.Matth. xvii. 25.66.Luke ix. 55.67.Mark xv. 31.68.Acts xii. 7, 8. Acts xvi. 26.69.The Life and Times of Jesus the Messiah.Dr. Edersheim, i. p. 304.70.See pp. 23, 24, and pp. 57, 58.71.Dr Edersheim.72.Acts x. 40, 41.73.Luke xvi. 30.74.John iii. 2.75.Luke xii. 49, 50.76.John ii. 11.77.John ii. 12.78.John ii. 17.79.John ii. 23.80.John iii. 22, iv. 2.81.“I thank God that I baptized none of you save Crispus and Gaius; lest any man should say that ye were baptized into my name.”1 Cor. i. 14, 15. This, with the context, illustrates the notion of a personal tie established by baptism. St Paul is combating the charge of establishing a sect of his own.82.Luke xi. 1.83.Luke v. 33.84.John iii. 25.85.John i. 43.86.John i. 45; xxi. 2.87.τὸν ἀπὸ Ναζαρέτ. John i. 46.88.A fragment of a very ancient account of the Canon of the N. Test. has been preserved by Muratori. I will quote the translation of it from Professor Westcott's work. (Prof. Westcott,Gospel of St John, p. xxxv.)“The fourth Gospel [was written by] John, one of the disciples (i.e.Apostles). When his fellow-disciples and bishops urgently pressed (cohortantibus) him, he said,‘Fast with me [from] to-day, for three days, and let us tell one another any revelation which may be made to us, either for or against [the plan of writing] (quid cuique fuerit revelatum alterutrum)’. On the same night it was revealed to Andrew, one of the Apostles, that John should relate all in his own name, and that all should review [his writing].”If we accept this authority, John and Andrew were together in their age as they had been in their youth. Philip also was at Hierapolis not very far off.89.John vi. 8.90.I.e.the Evangelists Matthew, Mark, and Luke.91.John xii.vv.20-22.92.John xiv. 9.93.Bartholomew = son of Tolmai, so that Nathanael son of Tolmai or (as Dr Edersheim writes it) of Temalgon, would be the full name.94.Tacitus speaking of Lugdunum and Vienna on opposite sides of the Rhone, tells us that they regarded each other with the animosity which“serves as a link between those whom only a river separates”(“unde aemulatio et invidia et uno amne discretis connexum odium”). Tac.Hist.i. c. 65.St Matthew speaks of that“which was spoken by the prophets, He shall be called a Nazarene.”This prophecy, in the words given, is not found in our canonical books. The Evangelist is supposed to refer to Is. xi. 1. The Hebrew word for a Branch, there used, isNatsar.95.John i. 48, 49.96.Luke ii. 35.97.Genesis xxviii. 12.98.John i. 51.99.Mark iii. 17-19.100.Matth. x. 2-6.101.If a party of young men were in the habit of separating for excursions and going two by two, and one of the party were afterwards asked for a list of the company; it would help his memory to recall them, pair by pair. The Evangelist is going to tell us of our Lord's directions to the twelve about their mission. It then strikes him that he must record their names.102.John ii. 11.103.John ii. 12.104.John iv. 43-45.105.The tone of His discourse delivered there, after His visit to Jerusalem, falls in with this view.106.It must be recollected that there is no mention in St John's Gospel of any discipleby name, after the first chapter, until we come to the sixth.107.It may be asked, How were the disciples maintained during several weeks at Jerusalem? Though not of the poorest class they could not have lived long without labour. John may have been spared because James remained to help his father in his work. But if Peter and Andrew had both stayed at Jerusalem through all the early summer, it is hard to see how they, and Peter's wife, could have been supported. I should conjecture therefore that if Peter went to Jerusalem to the first passover, he only made a brief stay. There were, at this time, apparently no contributions such as we hear of afterwards (Luke viii. 3).108.1 Peter ii. 23.109.John ii. 16.110.John ii. 23.111.John ii. 24, 25.112.John vi. 66.113.John iii. 22, 23.114.John iii. 26.115.John iv. 1, 2.116.2 Tim. iv. 2.117.1 Cor. i. 12.118.John iv. 31. They press Him to take bodily support about which they thought Him careless. This must be an eye-witness's account.119.John xv. 15.120.John ii. 24.121.John iv. 35-38. See Chronological Appendix.122.Luke x. 21, 22.123.Luke xxii. 28.124.Luke xv. 10.125.Mark x. 33, 34.126.John v. 1.127.Luke iv. 14, 15.128.John iv. 45.129.If a body of disciples had accompanied our Lord to Nazareth, they would probably have offered some opposition to the Nazarenes. The absence of all mention of disciples in St Luke, chap. iv. gives reason for supposing that the visit to Nazareth here recorded is not the same with that related in St Matthew and St Mark; for the disciples were then present. See Mark vi. 1-6, Matth. xiii. 53.130.I incline to the old view which identified this feast with the feast of Tabernacles; the time suits well with my chronological scheme. This was“thefeast”of the Jews, it caused great stir. Now Josephus tells us, that Herod put John in prison because men came to him in crowds. This was more likely to happen when men were set free from their work by the holiday than at other times. It is true that in ch. vii. 2, John calls the feast of tabernacles by name. But he is there writing his own account, while here he is only recasting, as I believe, what he has received from an eye-witness. This may account for the difference of expression. Some MSS. but not the weightiest, read“thefeast,”in John v. 1. If this were received it would go far to settle the point.131.John i. 43.132.The historical part of John Chap. 5, vv. 1-18 has the air of an account condensed from materials furnished by another. We are told that Philip was bishop of Hierapolis in Phrygia. He may therefore have kept up communication with John at Ephesus.133.John v. 15-18.134.John xi. 48.135.John v. 17.136.Matth. v. 45.137.John v. 43.138.Matth. iv. 20.139.I place this advent of our Lord into Galilee at the end of Septembera.d.28, but the evidence is insufficient for a positive opinion. My reasons for supposing that John was not imprisoned till after this feast are as follows. The Synoptists say that after John's imprisonment our Lord came into Galilee preaching the Kingdom. Now when He returned through Samaria He didnotbegin to preach the Kingdom, and therefore the advent of Mark i. 14 refers to some other occasion; I believe to a subsequent one. In St John's Gospel chaps. iv. and v. we hear nothing of“the Kingdom”and no disciples are mentioned as attending our Lord. I think therefore that the events related in these chapters occurred before the advent into Galilee; this is one argument for placing this visit to the feast, where I do. Moreover it is hard to find another place for it. The Synoptical narrative is fairly continuous from the advent (Mark i. 14) up to the journey to the Feast of Tabernacles, and there is in it no mention either of a visit to Jerusalem, which must have occupied several days, or of our Lord's quitting His disciples. All proceeds consistently if we suppose, as I have done, that John was put in prison at the time of this feast or soon after. But there is one difficulty about this. Our Lord says of the Baptist John v. 35,“Hewasthe lamp that burneth and shineth, and you were willing for a season to rejoice in his light.”The use of the imperfect tense is supposed to show that John was in prison when this was said, but surely if it is to be pressed rigorously it would mean that he wasdead: for he received his disciples in prison and could give counsel and direction to those without. He did not cease to shine forthem. I take these words to mean that he was no longer a light to the Priests and Levites. They had gone to him when he was preaching in the wilderness of Judæa, Matth. iii. 5, and afterwards they had sent to him in Bethany beyond Jordan: he was now in the territory of Herod, and there he was out of sight, and with the Priests and Levites he was out of mind. They could not make him a partisan or an ally and they had given him up. If John was in prison at this time, his imprisonment must have been a recent event, and we should expect our Lord to allude to it when He speaks of him.140.Mark i. 14, 15.141.Mark i. 16-20.142.For instance, if the separate probability of each of two events is 1/10, that of the joint event is 1/10 x 1/10 or 1/100, or there are ninety-nine chances to one against it.143.Acts ii. 41.144.Luke v. 4.145.Luke v. 8.146.Mark i. 22.147.By comparing the Sermon on the Mount with the parallel passages in St Luke we find that much of it must have been spoken after the call of the Apostles: this applies particularly to the latter half of the discourse.148.Matt. v. 38-41.149.Acts i. 8.150.Luke v. 17.151.Matth. ix. 14-17. I here adopt St Matthew's version in preference to that of St Mark ii. 16-22. St Matthew was not likely to forget any circumstance of his call, least of all the words then used by our Lord; and the quotation“I will have mercy and not sacrifice”which he alone relates, is exactly in our Lord's manner. The passage printed above differs also from St Mark's version in this, that in the latter thedisciples of the Phariseesput the question together with John's disciples. Some disciples of John may have belonged to the Pharisees as their religious party.152.Luke xi. 1.153.St Mark distinguishes between these two objects of our Lord's care, the multitude and the disciples. When our Lord after His journey to the North is passing through Galilee we read that“He passed through Galilee, and would not that any man should know it, for he taught Hisdisciples.”Mark ix. 31. And soon after, when he is beyond Jordan, we have“andmultitudescame together unto him again; and, as he was wont, he taughtthemagain.”Mark x. 1.154.viz. after the miracle of the feeding of the five thousand. Matth. xiv. 23.155.viz.,“that they might be with him and that he might send them forth to preach and to have authority to cast out devils.”Mark iii. 14, 15.156.βιασταὶ ἀρπάζουσιν αὐτήν, Matth. xi. 12.“ἄρπαγμα especially with such verbs as ἡγεῖσθαι etc. is employed to denote‘a highly prized possession, an unexpected gain.’”Bishop Lightfoot'sPhilippians, p. 111. Compare Ps. cxix. 162.“I am as glad of thy word as one that findeth great spoils.”157.Mark iii. 6, 7.158.Matth. ix. 36-38.159.p.234.160.Luke vi. 12.161.Mark iii. 13, 14.162.Mark xiv. 50.163.Luke xxiv. 36.164.John xv. 27.165.Acts i. 8.166.Acts i. 22.167.Acts x. 41. For other instances see Luke xxiv. 48; Acts ii. 32; iii. 15; xiii. 31.168.John xi. 16.169.James i. 20.170.John ii. 24.171.Matt. xxviii. 19.172.Luke vi. 17-19.173.Luke vi. 20.174.Luke vi. 22, 23.175.Luke vi. 24-26.176.Luke vi. 27.177.Luke vi. 39, 40.178.Luke vi. 43, also Matth. vii. 17 where the converse is added.179.Mark iii. 20, 21.180.Matt. xi. 2-6. See also Luke vii. 18-23.181.Luke vii. 23.182.Marginal rendering,was.183.Luke vii. 35.184.Luke vii. 29, 30.185.John x. 16.186.p.265.187.Heb. xi. 1.188.Mark iv. 35-40.189.Luke viii. 1-3.190.Mark vi. 39, 40.191.Possibly Philip had this charge, see page306.192.Luke ix. 51, 52.193.Mark iv. 35.194.Mark iv. 37-40.195.In“Trench on the Miracles”this miracle and the question of the demoniacs in the New Testament are thoroughly discussed. I purposely confine myself to what bears on the education of the Apostles. See also above Chap. 2, p.48.196.See above, p.49.197.Mark v. 17.198.Mark v. 37.199.Compare Mark iii. 32 and Mark vi. 3.200.Mark vi. 7-13.201.Luke x. 1-11.202.Matth. x. 5-15.203.Luke xxii. 35-38.204.Luke ix. 52.205.Luke xix. 29.206.Luke xxii. 8.207.Luke x. 9-11.208.Mark vi. 30.209.John v. 43.210.Luke x. 21.211.Luke x. 21, 22.212.Mark vi. 30-32.213.John vi. 4, 5.214.See p.22.215.John vi. 9.216.Mark i. 20.217.Mark vi. 38.218.Mark viii. 5-7.219.That the disciples habitually carried loaves with them on their journey is clear from Mark viii. 14.220.Mark viii. 16, 17.221.John vi. 5.222.Mark vi. 34.223.John vi. 15.224.Mark vi. 45, 46.225.Mark vi. 47-52.226.See pp.199,200.227.Mark vi. 50.228.Matth. xxv. 14-30; Luke xix. 11-27.229.Luke xix. 26.230.Matth. xiii. 10.231.Mark iv. 11, 12. See also Isaiah vi. 10.232.Mark iv. 24.233.Luke ix. 31.234.Three it would seem is the number adopted forwitnessesjust as two is that for missionaries on their way.235.John vi. 25-65.236.W. Sanday,“Authorship and Historical character of the Fourth Gospel.”237.Speaking of the beliefs of the Rabbis as to the days of the Messiah, Dr Edersheim, quoting from the Rabbis, says:“In that vast new Jerusalem (not in heaven but in the literal Palestine) the windows and gates were to be of precious stones, the walls of silver, gold, and gems, while all kinds of jewels would be strewed about, of which every Israelite was at liberty to take.... The land would spontaneously produce the best dresses and the finest cakes.”“Jesus the Messiah,”Book v. p. 438.238.John vi. 66.239.Cf. John iii. 25.240.Mark vii. 14, 15.241.John vi. 60-63.242.Mark vii. 24.243.Mark vii. 33-36.244.Bethsaida means Fishertown; many places were so named. Dr Edersheim.245.Mark viii. 23-26.246.Mark viii. 11.247.Matth. xvi. 13-20.248.John vi. 44.249.Matth. xvi. 23.250.Luke iv. 13.251.Matth. xvi. 24, 25.252.Mark ix. 1.253.Mark ix. 9.254.Matthew xvii. 12.255.Luke ix. 37.256.Mark ix. 17-29.257.See page95.258.Mark v. 30.259.Mark ix. 30.260.John xvi. 4.261.Mark ix. 33.262.Mark ix. 30.263.Mark ix. 35.264.Luke ix. 48.265.Matt. xviii. 1-11.266.This incident shews that the Apostles even while journeying along with our Lord were sometimes out of His sight and acted independently. Perhaps they were in some degree dispersed when they halted for the night. This forbidding cannot have taken place while our Lord was in the Mount because John was there with Him.267.Matthew xii. 30.268.xviii. 21, 22.269.Compare the Revised Version with that of 1611.270.Mark ix. 49, 50.271.Mark x. 1.272.Luke ix. 51, 52.273.John vii. 2-10.274.Acts i. 14,“with his brethren.”275.Mark vi. 2.276.Luke ix. 51-56.277.Luke xii. 41-46.278.Acts xii. 2.279.John vii. 14.280.That our Lord spoke Greek when required is inferred from His being understood by the Syro-Phœnician woman and by Pilate, who probably knew no Hebrew, see John xviii. 33-38. See also John vii. 35, Revised Version.281.Page191.282.John vii. 53; viii. 1.283.The third is preserved only by Luke.284.Matthew viii. 19.285.Luke xi. 27.286.Luke xxii. 33.287.See also Luke xiv. 15. The exclamation,“Blessed is he that shall eat bread in the kingdom of God”is met by the parable of the Great Supper.288.Luke x. 4-11.289.Mark x. 17-22.290.Articles of Religion, XIII.291.Acts iv. 35.292.Mark x. 24.293.Mark x. 30.294.Acts iv. 32.295.Luke xv. 10.296.Luke xvi. 8.297.Luke xvi. 1-12.298.“Life and times of Jesus the Messiah,”p. 267.299.“The use of ἄδικος for‘false’runs through the whole Septuagint. Thus, Deut. xix. 16, μάρτυς ἄδικος, a false witness; and ver. 18, ἐμαρτύρησεν ἄδικα, he hath witnessed falsely. See Prov. vi. 19; xii. 17; Jer. v. 31,‘The prophets prophesy falsely’(ἄδικα), and many more examples might be adduced. So here the‘unrighteous’mammon is the false mammon, that which will betray the reliance which is placed on it (1 Tim. vi. 17). Thus ἰατροὶ ἄδικοι (Job xiii. 4),‘physicians of no value.’”Trench,“On the Parables,”The unjust Steward.300.Luke xvii. 5.301.It is clear that“unrighteous,”in verse 10 means“superficial”and“unreal,”because it is contrasted with“true.”The opposite of ἄδικος is here ἀληθινός.302.Mark xiv. 9.303.Luke xii. 14.304.Luke xii. 16-20.305.Luke xii. 36. Matt. vi. 25.306.Matthew xix. 9.307.On the conversation of our Lord at Sychar with the woman of Samaria, Dr Edersheim says:“That Jesus should converse with a woman was so contrary to all Jewish notions of a Rabbi that they wondered.”The disciples“marvelled that he was speaking with a woman,”John iv. 27; and in a note Dr Edersheim has:“Readers know how thoroughly opposed to Jewish notions was any needless converse with a woman.”308.Luke xx. 35, 36.309.Matth. xxiv. 25.310.Luke xxi. 19.311.Luke ii. 4.312.Matth. xxii. 42, 43. Mark xii. 35-37. Luke xx. 41.313.See John xiv. 9.314.Luke xi. 1.315.See Edersheim, vol. I. p. 440.316.John xiii. 1-14.317.John xxi. 25.318.2 Sam. xii. 13.319.Dr Edersheim, who takes the view that this is the Paschal meal, says that it was usual for the head of the company to wash the hands of the guests. The washing of the feet would therefore only be an extension of a common practice and would excite no great attention.“Life and Times of Jesus the Messiah,”vol. II. pp. 495-498.320.Luke xxii. 24, 30.321.Galatians vi. 1, 2.322.Mark vii. 33. See p.333.323.Mark xi. 10.324.Luke xi. 29. See p.104.325.Luke xiii. 23; xviii. 19.326.John xiv. 19.327.John xi. 16, see p.372.328.pp.95,96,97.329.Galatians ii. 11-14.330.See Preface.331.1 John i. 1.332.Acts x. 40, 41.333.1 Cor. xv. 5, 6, 7, 8.334.SeeChronol. Append., Maya.d.30.335.1 Cor. xv. 6.336.Acts i. 15.337.I would point out that in the passage from 1 Cor. xv. quoted p.450, we have“then to theTwelve,”and later,“then toall the Apostles.”May not St Paul have meant the latter term to be a wider one than the former, and, possibly, to include James?338.Mark vi. 3.339.1 Cor. ix. 1.340.“Clement of Alexandria says that Peter, James and John after our Lord's ascension were not ambitious of dignity, honoured though they had been by the preference of their Master, but chose James the Just as Bishop of Jerusalem.”Dr Salmon,“Introduction to the New Testament,”p. 565.341.“This James whom the ancients ... surnamed the Just.”Eusebius,Eccl. Hist.6, ii. c. 1.342.John xvi. 7, 8.343.Acts xvi. 6-8.344.Philippians ii. 13.345.Matth. xviii. 21.346.Romans v. 8.347.1 Cor. xv. 44.348.The harvest in Palestine ripens at different times in different localities; but as a general rule the barley-harvest may be considered as taking place from the middle to the close of April, and the wheat-harvest about a fortnight later; see Robinson,Palestine, Vol. 1. p. 431 (ed. 2), and compare Stanley,Palestine, p. 240, note (ed. 2). Note taken from Bishop Ellicott's Historical Lectures on the“Life of our Lord,”page 106.349.John iv. 6. The marginal rendering of the Revised Version is“Jesus ... satas he wasby the well.”The words in italics answer to“thus,”οὕτως. This means that He did not call for His cloke and wrap it round Him, as in winter He would have done. This is clearly eye-witness narration.350.Thisglorifyingconsisted not in its gaining Him glory in the common sense but in its being an event leading Him to the Cross, to the fullest abandonment to His Father's will. This is the true glory. Compare John xii. 28, xxi. 19.

Tacitus speaking of Lugdunum and Vienna on opposite sides of the Rhone, tells us that they regarded each other with the animosity which“serves as a link between those whom only a river separates”(“unde aemulatio et invidia et uno amne discretis connexum odium”). Tac.Hist.i. c. 65.

St Matthew speaks of that“which was spoken by the prophets, He shall be called a Nazarene.”This prophecy, in the words given, is not found in our canonical books. The Evangelist is supposed to refer to Is. xi. 1. The Hebrew word for a Branch, there used, isNatsar.

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