{"1": {"fulltext": "", "height": "4055", "width": "2512", "jp2-path": "newtestamentforl00oort_0001.jp2"}, "2": {"fulltext": "LIBRARY^ CONGRESS.\\nChap.- Copyright So\\n.\u00c2\u00a96:5\\nShelf\\nUNITED STATES OF AMERICA.", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0002.jp2"}, "3": {"fulltext": "", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0003.jp2"}, "4": {"fulltext": "", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0004.jp2"}, "5": {"fulltext": "", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0005.jp2"}, "6": {"fulltext": "", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0006.jp2"}, "7": {"fulltext": "THE NEW TESTAMENT\\nFOR LEARNERS", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0007.jp2"}, "8": {"fulltext": "Uniform with this volume:\\nTHE OLD TESTAMENT FOR LEARNERS", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0008.jp2"}, "9": {"fulltext": "", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0009.jp2"}, "10": {"fulltext": "PALESTINE", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0010.jp2"}, "11": {"fulltext": "The New Testament\\nFOR LEARNERS\\nBY\\nDR. H. OORT DR. I. HOOYKAAS\\nPROFESSOR OF HEBREW ANTIQUITIES PASTOR AT ROTTERDAM\\nAT LEIDEN\\nWITH THE ASSISTANCE OF\\nDR. A. KUENEN\\nPROFESSOR OF THEOLOGY AT LEIDEN\\nSUNDAY SCHOOL EDITION\\nEtotijortjeii ^Translation\\nBOSTON\\nLITTLE, BROWN, AND COMPANY\\n1900", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0011.jp2"}, "12": {"fulltext": "PALESTINE\\nIN THE TIME OF\\nJtBUB.\\nAfter Kiepert s Bible Atlas,\\nSeoond Eoi", "height": "3087", "width": "2165", "jp2-path": "newtestamentforl00oort_0012.jp2"}, "13": {"fulltext": "", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0013.jp2"}, "14": {"fulltext": "59721\\npfcu lOPlt* KtCElVED\\nOCT 11 1900\\nCopyright \u00e2\u0080\u00a2otry\\nSECOND COPY.\\n0 -liv\u00c2\u00abrwl to\\nOROM DIVISION,\\nOCT 26 I90U\\n3\\nCopyright, 1878,\\nBy Eoberts Brothers.\\nCopyright, 1900,\\nBy Little, Brown, and Company.\\n2 ntoersttg\\nJohn Wilson and Son, Cambridge, U.S.A.", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0014.jp2"}, "15": {"fulltext": "CONTENTS.\\nIhtroduotion Historical Sketch of Jesus and the Apostolic Age 1\\nOHAPTKB\\nI.\\nn.\\nin.\\nIV.\\nv.\\nVI.\\nvn.\\nVIII\\nIX.\\nx.\\nXI.\\nxn.\\nxm.\\nXIV.\\nXV.\\nXVI.\\nXVII.\\nXVIII.\\nBOOK I.\\nThe Descent of Jesus (Matthew i. Luke iii. 23-38) 35\\nThe Birth and Youth of John (Luke i. 6-25, 57-80) 42\\nThe Birth of Jesus (Luke i. 26-56 ii. 1-20) 51\\nThe Presentation in the Temple (Luke ii. 21-39) 69\\nThe Wise Men from the East (Matthew ii.) 68\\nJesus in the Temple at the age of Twelve (Luke ii. 40-52) 79\\nJohn the Baptist (Luke iii. 1-18) 96\\nThe Baptism of Jesus (Mark L 9-1 i) 112\\nJesus begins his Work (Matthew iv. 12-25 viii. 14-16) 122\\nJesus as the Teacher of his People (Matthew vii. 24-27,\\nxiii. 1-23, 31-35, 44-48, 51, 52, xiv. 13-21 Mark iy.\\n26-29) 139\\nThe Beatitudes (Matthew y. 3-12) 166\\nThe Vocation of the Citizens of God s Kingdom (Matthew\\nv. 13-16, xxv. 14-46, vi. 19-21, 24-34) 163\\nThe Gospel of the Kingdom (Matthew xviii. 12-14) 172\\nThe Friends of Jesus (Matthew x. 1-14 Mark ix. 14-29;\\nLuke viii. 1-3, ix. 51-62, xiv. 25-35) 178\\nJesus the Friend of Sinners Matthew viii. 1-4, ix. 1-13\\nLuke vii. 36-60, xv 8-10) 196\\nJesus and the Religion of his People (Mark ii. 18\u00e2\u0080\u0094 iii. 6) 211\\nJesus and the Religion of his People Continued (Mat-\\nthew vii. 12, vi. 1-6, 16-18, v. 20-22, 27, 28, 33-48, 17) 219\\nThe Prophet in his Native Place (Luke iv. 16-30 Mat-\\nthew xiii. *4-58 Mark iii. 20, 21 31 -35) 234", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0015.jp2"}, "16": {"fulltext": "VI\\nCONTENTS.\\nCHAPTER\\nXIX.\\nXX.\\nXXI.\\nXXII.\\nXXIII.\\nXXIV.\\nXXV.\\nXXVI.\\nXXVII.\\nxxvm.\\nXXIX.\\nXXX.\\nXXXI.\\nXXXII.\\nXXXIII.\\nXXXIV\\nXXXV.\\nXXXVI.\\nXXXVII.\\nPAGE\\nThe Reception of Jesus by the Pharisees (Luke xiv.\\n1, 7-15, xv. 1, 2, 11-32, xviii. 9-14, vii. 31-35) 241\\nHow the Preaching of Jesus was received by the\\nMasses (Matthew xi. 1-15, 20-24) 253\\nThe Source of Jesus Strength (Matthew viii. 23-27,\\nxiv. 22-33; Luke xi. 1-13) 259\\nThe Gathering Storm (Matthew xiv. l-13a, xv 1-20;\\nLuke xiii. 31-33) 270\\nJewish Thirst for the Marvellous (Luke xvii. 20, 21\\nMatthew xvi. 1-3 Mark viii. 11-13) 284\\nJesus and the Samaritans and Heathen (Matthew xx.\\n1-16, xii. 38-42, xxii. 1-14; Luke x. 25-37, xiii.\\n28-30, vii. 1-10, xvii. 11-19) 292\\nJesus the Messiah (Mark viii. 27-30 Matthew iv. 1-11) 311\\nConflict and Triumph Foreseen (Matthew xvii. 10-13,\\nxvi. 21-28) 325\\nOn the Way to Jerusalem (Mark x. 1-31; Luke xiii.\\n22-25) 335\\nOn the Way to Jerusalem Continued (Luke xii. 49-53,\\n57-59, xiii. 1-9, xi. 24-26, xix. 1-10 Matthew xx.\\n17-34) 347\\nJesus appears at Jerusalem (Matthew xxi. 1-16) 357\\nJesus on the Defensive (Matthew xxi. 17, 23-32, xxii.\\n15-40; John vii. 53-viii. 11) 370\\nJesus takes the Aggressive (Matthew xxii. 41-46. xxiii.\\n1-7, 16-28 Luke xi. 52, 47, 48, xx. 47, xvi. 19-31\\nMark xii. 1-12, xiv. 1, 2) 382\\nJesus among Friends (Luke xxi. 1-4, xvi. 1-9, 11, 12,\\n14; Matthew x. 41, 42, 16-23, xxiii. 8-12, 34-39,\\nxxi. 18-20, xxiv. 1-3, ff., 42-51, xxv. 1-13, xxvi. 1, 2,\\n6-13) 393\\nThe Last Evening (Mark xiv. 10-26) 407\\nGethsemane (Matthew xxvi. 30-56) 419\\nBefore the Sanhedrim (Matthew xxvi. 67-76) 428\\nThe Sentence of Death Confirmed (Mark xv. l-20u) 437\\nThe Crucifixion (Mark xv. 206-47) 447", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0016.jp2"}, "17": {"fulltext": "CONTENTS. Vii\\nBOOK II.\\nCHAPTER PAGE\\nL The Kesurrection of Jesus (Matthew xxvii. 62-xxviii.\\nLuke xxiv. 13-53 Acts i. 3-14 1 Corinthians xv. 3-8) 462\\nII. The Community at Jerusalem (Acts i. 15-v., xii. 1-23) 481\\nIII. Stephen and Philip (Matthew xvii. 1-9; Acts vi.-viii. 8,\\n26-40, xi. 19-21 Matthew xv. 21-28) 502\\nIV. The Apostle of the Gentiles (Galatians i. 13-20; Acts ix.\\n1-30) 619\\nV. The First Mission to the Heathen (Galatians 1, 21, 24 Acts\\nxi. 22-30, xii. 24-xiv. Luke x. 1 ff., 17-20) 634\\nVI. The Collision of the two Parties (Galatians ii. Acts xv.) 544\\nVII. The Gospel in Europe (Acts xvi.-xviii. 18 Mark v. 1-20) 562\\nVIII. Paul at Ephesus (2 Corinthians xi. 23-29 Acts xviii. 18-23,\\nxix. 1-20, 23-41 Galatians Mark ix. 38-40 Matthew\\nxii. 22-37) 576\\nIX. The Community at Corinth and the Letter to Rome (Acts\\nxix. 21, 22, xx. 1-6, xviii. 24-28 1 Corinthians 2 Co-\\nrinthians Romans) 595\\nX. Paul at Jerusalem (Acts xx. 7-xxiii., viii. 9-25) 611\\nXI. Paul s Imprisonment and Death (Acts xxiv -xxviii. Phi-\\nlemon; Philippians) 624\\nXII. The Communities after the Death of Paul (Matthew xiii.\\n24-30, 36-43. Revelation James Jude. Hebrews\\nColossians. 2 Thessalonians Matthew xxiv. 4-41\\nLuke xviii. 1-8 2 Peter. 1 Peter Ephesians 2\\nTimothy Titus 1 Timothy 1 John 2 John 3 John) 643\\nXIII. The Disciple whom Jesus Loved (Gospel according to John) 666\\nChronological Survey P 696\\nIndex of Subjects 713\\nTable of Bible Passages 749", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0017.jp2"}, "18": {"fulltext": "", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0018.jp2"}, "19": {"fulltext": "BOOKS I. AND II.\\nTHE NARRATIVES OF THE NEW TESTAMENT\\nPrepared by Dr. I. Hooykaas", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0019.jp2"}, "20": {"fulltext": "", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0020.jp2"}, "21": {"fulltext": "INTRODUCTION.\\nHISTORICAL SKETCH OF JESUS AND THE\\nAPOSTOLIC AGE.\\nNINETEEN hundred years ago the whole civilized world\\nknown to the ancients bowed beneath the sceptre of\\nthe Emperor of Rome. Everywhere from Britain to ^Ethio-\\npia the Roman eagles had marked the track of victory. The\\nAtlantic Ocean and the African desert had interposed im-\\npassable natural barriers to the West and South the Rhine\\nand Danube formed a northern frontier against the Barbari-\\nans. In the East alone the invincible legions had been\\nbaffled, for the Parthian or new Persian monarchy contested\\nwith varying fortune of war the possession of the district of\\nthe Euphrates, and the wandering tribes of north-western\\nArabia were troublesome neighbors whom it was easy to\\ndefeat but impossible to subdue. For this reason Syria and\\nPhoenicia were generally occupied by a very considerable mil-\\nitaiy force.\\nThe whole of this enormous area was divided into provinces\\n(conquered territories) of Rome, and was ruled by governors.\\nThe only exception was furnished b} T Middle and Southern\\nItaly for about a century before the commencement of our\\nera the inhabitants of these districts, sword in hand, had\\nextorted from the citizens of Rome the concession of equal\\nrights, and now stood under the immediate government of\\nthe Roman Senate. But even in the East there were some\\nfew people who were still dignified with the name of allies,\\nand allowed to retain their own princes as vassals of Rome.\\nThese people, though bound to pa} T tribute and serve in the\\narm} still preserved the shadow of independence. Origi-\\nnally the title of Roman citizen was only allowed to a foreigner\\nVOL. Ill- 1", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0021.jp2"}, "22": {"fulltext": "2 JESUS AND THE APOSTOLIC AGE.\\nas a reward for some signal service, but eventually it was\\ngranted to any one who paid a fixed sum of money. The\\ntitle was greatly coveted, for it gave those who bore it the\\nprivilege of appeal from the jurisdiction of the local gover-\\nnors to the imperial court at Rome.\\nWith regard to language the gigantic empire was split into\\ntwo great sections. Latin prevailed in the West but in the\\nEast, ever since the times of Alexander the Great, Greek had\\nbeen the universal language.\\nOctavianus, better known under the name of Augustus,\\nheir to the great Julius Caesar, was the first to ascend the\\nimperial throne, which he did after a sanguinary civil war\\n(reigned 29 b.c. to 14 a.d.). And now, for the first time\\nfor centuries, there was peace and the doors of the temple\\nof Janus at Rome, which alwa} T s stood open in time of war,\\nwere closed. Under Augustus the provinces were divided\\ninto two classes. To those which had neither internal com-\\nmotions nor hostile invasions to fear governors were appointed\\nyearly b}^ the Senate but those which were threatened by\\ntumult or war were governed by nominees of the Emperor.\\nThese imperial provinces were for the most part situated on\\nthe frontier, and in them the five-and-twenty legions of the\\nempire were quartered. In fact their governors were mihtary\\ncommanders, each of them supported by a general overseer\\nof the taxation. Important sub-districts, such as Palestine,\\nwere sometimes placed under the immediate control of dep-\\nuty-governors, who combined the administration of the mili-\\ntary, the judicial, and the financial affairs of their respective\\ndistricts.\\nThe Roman supremacy weighed like lead upon the subject\\npeoples. So far from respecting their independence the gov-\\nernors aimed rather at extinguishing all national peculiarities.\\nBut the worst abuse was the S3 T stematic draining of the prov-\\ninces by the contractors of taxes, who practised the most\\nshameless extortion with impunity. On the other hand, the\\nwidest toleration of the various religions was practised by\\nRome. The governors were instructed to respect the religious\\nconvictions of the peoples. Thus, for example, the military\\nstandards to which the Caesar s image was affixed had never\\nbeen carried into Jerusalem before the time of Pilate, out of\\nregard to the Jewish horror of image- worship. The Roman\\nmagistrates in many of the conquered districts took part offi-\\ncially in the public worship of their respective territories\\nand Augustus even went so far as to assign a portion of the", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0022.jp2"}, "23": {"fulltext": "JESUS AND THE APOSTOLIC AGE. 3\\nimperial revenues drawn from Palestine to the maintenance\\nof the daily sacrifice in the temple on Mount Zion. Generally\\nspeaking, then, the Romans were far from desiring to force\\nthe worship of their own gods upon all their allies or subjects.\\nBut there was one exception to this rule. It was required,\\nthroughout the whole empire, that divine honors should be\\npaid to the Emperor and the demand involved the Jews, and\\nthe Christians after them, in grievous perplexities.\\nThe Romans themselves were forbidden by law to go over\\nto a foreign religion but the regulation was seldom enforced.\\nIndeed, the religious condition of the ancient world made it\\nimpossible to carry it out for faith in the national deities\\nwas tottering to its fall among Romans and Greeks alike.\\nIn fact, it had out-lived itself; and philosophy had powerfully\\ncontributed to its overthrow. A deep dissatisfaction made\\nthe want of something better keenly felt, and an ever stronger\\nyearning after a purer conception of the nature and the will\\nof the Deity threw many a one into the arms of Judaism, just\\nas it afterwards prepared the way for Christianity.\\nII.\\nThe civil war between the brothers Hyrcanus and Aristo-\\nbulus, sons of the Maccabaean prince Alexander Jannseus, had\\nbrought the Romans under Pompey into Judaea (64 b.c.)\\nand once established there as rulers, they obstinately main-\\ntained their footing. It was through their favor and by the\\nforce of their arms that the Idumsean Herod, son of Antipater,\\nthe adviser of Hyrcanus, secured the Jewish throne (from 37\\nto 4 b.c). He threw down the temple of Zerubbabel, and\\nraised a new and magnificent structure in its place. The\\nbuilding of this temple occupied eight j^ears, and the cost was\\nenormous. Herod was an energetic and magnificent ruler,\\nbut a thorough despot. His suspicious character and un-\\nnatural cruelty merited the burning hatred with which he was\\nregarded by his subjects. This aversion was so intense that\\non his death the Jews sent a special embassy to Rome, praj 7\\ning the Emperor not to impose upon them a prince of the\\nhouse of Herod, but rather to allow them to follow their own\\nlaws and customs, under the supervision of the governor of\\nSyria. But their petition was rejected, and Augustus, giving\\neffect to the will of Herod, divided the country among that\\nmonarca s sons. Archelaus received Idumsea, Judaea, and Sa-", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0023.jp2"}, "24": {"fulltext": "4 JESUS AND THE APOSTOLIC AGE.\\nmana Herod Antipas became tetrarch of Galilee and Feraea\\nand Philip obtained the northern regions east of the Jordan.\\nAfter a reign of nine 3 ears Archelaus was accused at Rome,\\nby his own subjects, of gross misdeeds, was deposed by the\\nEmperor, and banished to Vienna (in Gaul), a.d. 6. His\\nterritory was added to the province of Syria, and came under\\nthe jurisdiction of the Roman governors who had their seat at\\nCaesarea, on the sea coast. The fifth of these governors,\\nPontius Pilate (a.d. 26-37) is the one best known to us. On\\ntite death of Philip, in a.d. 34, his district also was incorpo-\\nrated with Syria, and some j^ears afterwards, in a.d. 39, Herod\\nAntipas was deposed by the Romans and banished to Lyons.\\nMeanwhile, however, a grandson of Herod the Great, by\\nanother line, had obtained the title of King, through the\\nfavor of the Emperor, and had had the former territory of\\nPhilip assigned to him (a.d. 37). Galilee and Persea were\\nnow (a.d. 39) added to his domain and finally Judaea, Idu-\\nmaea, and Samaria were placed under him, so that the whole\\nland of the Jews was once more united (a.d. 41-44) under\\na prince of its own, Herod Agrippa I. He succeeded in gain-\\ning the affection of his people by his strict regard to religious\\nobservances, but he died after a very short reign. His son,\\nAgrippa II., did not succeed him, but was afterwards, in\\na.d. 53, appointed to the general supervision of the temple,\\nwith the right of nominating the high priest. Henceforth, all\\nPalestine was a Roman Province, and as there had been seven\\ngovernors before Agrippa I. so there were seven after him.\\nThe fourth and fifth of these, Claudius Felix (a.d. 52-61),\\nand Porcius Festus (a.d. 61-63) are mentioned in the New\\nTestament. Under the seventh, Gessius Floras, that revolt\\nagainst Rome burst out which ended in the fall of the Jewish\\nstate and the destruction of Jerusalem and the temple (a.d.\\n66-70).\\nThe cruelty and extortion, the caprice and incompetence\\nof Florus had doubtless hastened this outburst but, inde-\\npendently of all this, it might have been long foreseen. For\\na century past an increasing fermentation had been obser-\\nvable among the Jews. It had given rise as early as the\\ntimes of Herod the Great to repeated tumults, and when, at\\nthe deposition of Archelaus, the Roman governor held a\\ncensus in the new province, certain wild spirits had unfurled\\nthe banner of revolt against Rome. These zealots as\\nthey were called, for God and the fatherland, gradually\\nformed a party in Israel, and grew more numerous and more", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0024.jp2"}, "25": {"fulltext": "JESUS AND THE APOSTOLIC AGE.\\nfanatical T ear by year, till at last they utterly destroyed the\\ninfluence of the party of order and submission, and carried\\naway the whole people with them.\\nLet us now glance at the. internal organization and con-\\ndition of the people. The highest official position was that\\nof the high priest but Herod the Great had set the example\\nof deposing and appointing the high priest b}^ royal authority,\\nand had conferred the dignit}^ upon a family of priests, who\\nthough Jews were not natives of Palestine so the lustre of the\\noffice had greatly declined. The post was passed backwards\\nand forwards between a few families, and not many of the\\nhigh priests remained in office much above a year. Their\\nambition was then satisfied, and the} willingly resigned the\\nhonor in favor of some successor, especially if he were a\\nbrother or other near relative. As a rule they secured but\\nlittle personal respect from the people. The high priest\\nwas the president of the Sanhedrim at Jerusalem, a body\\nwhich pronounced judgment without appeal, as the supreme\\nJewish authorit} both in civil and ecclesiastical affairs. Its\\ndecisions were even held binding by the Jews residing in\\nforeign countries. But it had no power to carry out the sen-\\ntence of death without the consent of the Roman governor.\\nThere were also judges in every cit} T in Palestine, and each\\nsynagogue had its council of elders, who exercised certain\\njudicial powers.\\nIsrael s great misfortune was want of unanimity. Up to\\nthe last moment of its existence the nation was torn asunder\\nby bitter religious and political disputes. The Pharisees and\\nSadducees in particular were violently opposed to one another.\\nThe Sadducees were the aristocratical part} composed of the\\nfamilies from which the high priests were drawn, together\\nwith their adherents and certain other distinguished families.\\nThey laid great stress upon the privileges of the priests and\\nupon the dignity and the sanctit} of the order they sedulously\\ncultivated the friendship of their rulers, including the Romans,\\nand insisted upon submission to authorny and the mainte-\\nnance of order. The Pharisees, on the other hand, were the\\nnational party. Filled with a lofty sense of Israel s pre-emi-\\nnence above other nations, and the privileges it might claim as\\nthe people of God, they scrupulously avoided all intercourse\\nwith the heathen, endeavored to develop the religion of the\\nLaw in accordance with the wants of the age, and maintained\\nthe sanctity of all Israelites as members of the priestly nation.\\nNarrow-minded, scrupulous, and formal, they were neverthe-", "height": "3781", "width": "2384", "jp2-path": "newtestamentforl00oort_0025.jp2"}, "26": {"fulltext": "6 JESUS AND THE APOSTOLIC AGE.\\nless inspired with untiring zeal in t he service of Yahweh. with\\nunreserved devotion to his glory, and with inextinguishable\\nhope in the future of his people. As a rule, the love and\\nhonor in which the people held them equalled the indif-\\nference or even dislike with which they regarded the Sad-\\nducees. But the Sadducees, on the other hand, held the\\nreins of authority, though the Pharisees could make their\\ninfluence felt in the Sanhedrim, to which a certain number\\nof members were appointed from the order of the Scribes.\\nThese Scribes received their education at the University or\\nColleges of Jerusalem, made the study of the Law the task\\nof their lives, and then interpreted and applied it in the\\ns3*nagogues. For the most part they adopted the principles\\nof the Pharisees with heart and soul. The Zealots, too,\\nbelonged originally to the Pharisaic school but while the\\nmajority of the party were opposed to violence, the Zealots\\nwere determined agitators, and were finally the cause of\\nIsrael s fall, after a hopeless struggle.\\nLastly, the Essenes must be added to the Pharisees and\\nSadducees. They were not simply a school or party, how-\\never, but a special sect which had risen out of Pharisaism.\\nThey may be best described as an order of Jewish monks.\\nTheir numbers are estimated at four thousand. Still more\\nstrict and scrupulous than any of the other Jews, they were\\nnot content with the ordinary observance of the Law, and so\\nwithdrew themselves from all public life in nervous fear of\\ncontamination, and formed a little societ} by themselves.\\nThe mass of the people remained as a rule unshaken in\\ntheir fidelity to their religion, scrupulous in the observance of\\nthe Law, and zealous in attending the synagogue and, at the\\nhigh feasts, the temple. They were impressed with a sense\\nof their own dignity, which was only too apt to degenerate\\ninto narrow-minded national pride and hatred of the for-\\neigner or heathen. They bore the yoke of Rome uneasily,\\nand entertained an unmeasured contempt and aversion for\\nthe Samaritans. They were in constant hope of being deliv-\\nered by their God from the miseries they now endured\\nand this Messianic expectation, which filled so many\\nbosoms, sometimes rose to the glow of inspiration, or burst\\ninto a flame of consuming passion. Judaea, and especially\\nJerusalem, was the seat of Jewish orthodoxy that is to say,\\nof the most fanatical enthusiasm for the strict observance of\\nthe Law and Levitical cleanness. Galilee, the most beau-\\ntiful portion of the country, was surrounded by heathens", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0026.jp2"}, "27": {"fulltext": "JESUS AND THE AP0S10LIC AGE.\\nand inhabited by a half-Jewish, half-heathen population.\\nThe Galiloeans were as full of religious zeal as the men of\\nJudaea themselves, and indeed were still more easily roused\\nto action b} T the cry for God and for Israel But they\\nwere nevertheless considered more or less unclean. There\\nwas, moreover, a tolerably large class of persons who either\\ndid not observe the Law with sufficient strictness, or were\\ntoo free in their intercourse with the heathen. They were\\nknown as u the peoples of the land, and were looked down\\nupon as unclean. So, too, we meet with a class described\\nas sinners, who were excluded from the civil and eccle-\\nsiastical communion of the Jews. The sentence of excom-\\nmunication had been pronounced upon them by the synagogue\\nfor some grave moral or religious offence. To the same class\\nbelonged the tax-collectors or publicans, who were branded\\nas hirelings of the Roman conquerors and traitors to their\\nfatherland and their religion, and were hated and cursed by\\ntheir countrymen.\\nEver since Shalmancser and Nebuchadrezzar had carried\\naway the Israelites into captivity, and still more since the\\nsuccessors of Alexander the Great had founded their king-\\ndoms, a large proportion of the Jewish nation had been scat-\\ntered all over the ancient world, and was called Israel in\\nthe Dispersion. In Syria, Asia Minor, Macedonia, Greece,\\nand Italy, but still more in Babylonia and Egypt, consider-\\nable communities of Jews were established. The}^ retained\\ntheir national and religious allegiance, formed little societies\\nby themselves, studied the Law in their synagogues, kept up\\nan intimate connection with their true fatherland, and at the\\nPassover especially streamed by thousands to the temple.\\nIn Alexandria the Jews rose to a most distinguished position,\\nand the more cultivated among them attempted to effect a\\nunion between the religion of Yahweh and the Greek phi-\\nlosoplry and culture. It was there that the Old Testament\\nwas translated into Greek, and so made accessible to stran-\\ngers. There, too, a new Jewish literature sprang up, and a\\ncurious school of Jewish philosophy flourished. The Jews\\nwere favored by the authorities almost everywhere, and,\\nthough they were hated by the heathen populace, they made\\nnumerous converts to their religion. These converts were\\nknown as Proselytes.\\nBefore long Israel was to yield to the heathen world the\\nreligious privilege of which it was so proud, the possession\\nof the purest knowledge of God s nature and his will.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0027.jp2"}, "28": {"fulltext": "JESUS AND THE APOSTOLIC AGE.\\nin.\\nSuch was the soene upon which Jesus and his Apostles\\nappeared.\\nJesus whom three or four hundred millions of disciples\\nso justly honor as the greatest of all who have ever lived on\\nearth was born and bred in Nazareth, a secluded mountain\\nvillage in Galilee. His parents were called Joseph and Mary,\\nand belonged to the humbler class of citizens. They had a\\nlarge family but none of its members except James, and\\nperhaps Judas, ever gained a place of distinction among\\nthe followers of Jesus. Bat little is known of the youth of\\nJesus, nor can we say with certaintj^ how old he was when\\nhe entered upon public life.\\nBut we do know the occasion of his leaving the narrow\\ncircle in which he lived. In the wilderness of Judah, not\\nfar from the Jordan, a prophet of the name of John had\\nrisen. The fact was remarkable enough in itself, for no\\nprophet had appeared for four or five centuries past, and the\\ngift of prophecy seemed to have vanished altogether. But\\nthe striking character of John himself, his severe mode of life,\\nsomewhat analogous to that of the Essenes, and still more\\nthe subject-matter of his preaching, all combined to make\\nhim the object, for a time at least, of universal attention.\\nHe preached that the deliverance was near at hand, that\\nGod was about to fulfil the hope of former generations, the\\npromises of ancient oracles, and that the Messianic kingdom\\nwould be soon established. He called upon his countrymen\\nto amend their lives, and so to hasten the dawn of this glori-\\nous day, and, above all, to escape the fearful judgment which\\nGod would bring upon all sinners. He collected a band of\\ndisciples round him, and, if any one listened to his preaching\\nand gave evidence of true repentance, he baptized him in the\\nJordan. By means of this rite, the symbol of purity, he in-\\ntended to proceed at once to the practical measure of inau-\\ngurating the Messianic kingdom, by forming a community of\\nits future subjects.\\nThe fame of John has found its way to Nazareth and\\nJesus, whose soul burns for the coming of the kingdom of\\nGod, lays down his work, bids farewell to his family, and sets\\nout from Nazareth towards the spot where John is preaching.\\nHe listens to him, is baptized by him, and remains some\\ntime with him.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0028.jp2"}, "29": {"fulltext": "JESUS ANE THE APOSTOLIC AGE. 9\\nBut the career of John is brought to a sudden close.\\nHerod Antipas has flung him into the dungeon whence he is\\nnever to come out alive. Is there no one to take up the task\\nhe has been compelled to leave unfinished, and prepare\\nIsrael for the approaching Messianic kingdom? Yes. The\\nviolent interruption of the work of John was the signal for\\nJesus to come forward. The subject-matter of his preach-\\ning was at first almost identical with that of his predecessor.\\nBut, as his character was widely different from John s, so he\\ntook up his task in quite another spirit, and cherished a far\\nmore exalted and spiritual conception of the Messianic king-\\ndom. He did not withdraw into the desert, but returned to\\nGalilee, mingled in the busy life of the people, preached\\nwhen and where he could find the opportunity, and turned\\nmore especially to the outcasts of Jewish society. He looked\\nupon it as his special task to teach the despised peoples of\\nthe land something of God and the way to serve him, and to\\nraise the publicans and sinners out of their moral wretched-\\nness. If he could succeed in this, the kingdom of God would\\nno longer be delayed.\\nHe established himself at Capernaum, a busy place by\\nthe sea of Galilee, on the great commercial road to Syria\\nfor he knew that he would not find a ready hearing in his\\nnative place. When he did preach there, some time after-\\nwards, his fellow- townsmen, who had never noticed an}^ thing\\nthat marked him off from others, could not bring them-\\nselves to think of him as a prophet, and even his own family\\nfailed to understand him. Jesus let nothing discourage him,\\nbut went about through the different towns and villages of\\nGalilee preaching of the kingdom of God, generally in figu-\\nrative language, and in parables or stories bearing witness\\nto God s infinite and eternal love, and the holiness that he\\nrequires from his children seeking out the lost with a pa-\\ntience that was never weaiy. The impression he produced\\nwas deep, especially when he had cured a certain number of\\npersons subject to nervous diseases, whose sickness was\\nattributed to evil spirits supposed to dwell in them. A host\\nof disciples, some of them women, gathered round him, and\\nwherever he went the people thronged to hear him. He chose\\ntwelve of his followers as his constant companions, to re-\\nceive a more special training, and to be his trusted friends.\\nHe intended eventually to send them out to publish everywhere\\nthe approaching establishment of the kingdom of God.\\nHow long he worked in Galilee is uncertain. The term\\n1*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0029.jp2"}, "30": {"fulltext": "10 JESUS AND THE APOSTOLIC AGE.\\nof his preaching is usually estimated at three years, but\\nwithout sufficient reason. Others think that it only lasted a,\\nlittle more than a year (a.d. 34-35), and there is much to\\nbe said in support of this opinion. But however long or\\nshort his ministry may have been, he was unwearied in his\\nlabors. He never allowed himself a moment s rest, and,\\nsince the hours of the day left him no time of leisure, it was\\nno rare thing for him to sacrifice the hours of sleep in order\\nto recover from the distractions of the daytime, to think over\\nhis work and his surroundings, and to strengthen himself\\nby prayer.\\nHis attitude towards the religion of Israel requires special\\nexplanation. He did not reject it, but in the spirit of the\\ngreat prophets of the eighth and seventh centuries he en-\\ndeavored to develop its higher aspects. Outward cere-\\nmonies, precepts about the Sabbath, Levitical cleanness,\\nprohibitions of certain kinds of food and all such things,\\nthough regarded by his contemporaries as the very essence\\nof religion, had little value in his eye. The moral re-\\nquirements of the Law, on the other hand, he placed in the\\nforeground, at the same time extending their application.\\nIrreproachable conduct was not enough for him he required\\npurity in the very dispositions of the heart, boundless love,\\nmercy, humility, gentleness. He spoke of God as the Father\\nin heaven, whose love embraces all and who desires that all\\nshould be saved. He rose above narrow national prejudices\\nfelt the priceless worth of every human soul, and had such\\ndeep, firm faith in human nature that he threw open the\\ngates of salvation to every one, even the most abandoned.\\nJesus could not preach and work in this way without\\ncoming into collision with those who were still guiding the\\nreligious life of his people along the line of development it\\nhad followed ever since the time of Ezra. Indeed, he must\\neventually come into collision with the Government itself.\\nAt first there was nothing to bring him into contact with the\\nSadducees, and they took no notice of him. The Essenes,\\ntoo, had so completely shut themselves off from social life\\nthat he never met them after his appearance in public. On\\nthe other hand, he was thrown into the closest relations with\\nthe Pharisees from the beginning to the end of his public\\nlife. No doubt he had been taught, as part of his religious\\neducation, to esteem them highly it was from them, espe-\\ncially from the Galilsean Scribes, that he had gained in the\\nsynagogue his earliest knowledge of the Holy Scriptures of", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0030.jp2"}, "31": {"fulltext": "JEoUS AND THE APOSTOLIC AGE. 11\\nhis people and their zeal for the kingdom of God, their long-\\ning for its establishment, and their constant straining after\\nrighteousness had marked them out as his spiritual\\nguides. And although he gradually became aware of much\\nthat offended him in their whole scheme of life, in their\\nformality and worship of the letter, their self-righteousness\\nand hardness towards the outcasts of church and society, yet\\nat first he was willing to retain a favorable opinion of them.\\nAnd they on their side regarded his appearance with in-\\nterest, met him in no unfriendly spirit, and pointed out to\\nhim what the} regarded as his mistakes. But gradually\\ntheir relations became more strained. His intercourse with\\nthe unclean appeared to them a desecration of the service of\\nYahweh. Then they noticed again and again, and with\\never-growing indignation, how careless he was in observing\\nthose precepts of the Law that referred to the outward life.\\nAt last, the} saw clearly that he was attempting to establish\\nthe supremacy of a new principle of religious life, and that\\nhis preaching was coming into more and more direct conflict\\nwith the popular religion of his times. They now regarded\\nhim as a false prophet and a seducer of the people. And\\nJesus on his side came by this very opposition to under-\\nstand the dark side of the Pharisaic teaching. He attacked\\nit earnestly and emphatically, and strove to undermine its\\ninfluence with the people. The conflict thus begun grew\\nmore and more violent as time went on, till at last the\\ncrash became inevitable.\\nIV.\\nMeanwhile a change had taken place in the mind of\\nJesus himself, as his experiences of life deepened. His views\\nas to himself, as to the fate that awaited him, and as to\\nthe future of his people had been greatly modified.\\nAs for himself, he had never occupied a conspicuous place\\nin his own thoughts. From first to last it was the work he\\nhad to do, and not his own person, that engaged his chief\\nattention. At first he regarded himself simply as the herald\\nof the kingdom of God, with the special mission of seeking\\nout the lost of Israel. But he could not long remain\\nunconscious that he had power to satisfy every religious\\nwant of the human heart. As he uttered the truths which his\\nown soul hud revealed to him, in communion with God, he", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0031.jp2"}, "32": {"fulltext": "12 JESUS AND THE APOSTOLIC AGE.\\nlearned, with absolute certainty, that these were the highest\\nand purest truths which man could find that they made\\nplain to all, whether to the repentant sinner or to the stead-\\nfastly virtuous, the closeness of their relationship to God, the\\nabsolute reverence the} T owed to Him, and the natural union\\nwhich should make them one with Him. Then he perceived\\nthat he must look for no other greater than himself, no Mes-\\nsiah whose forerunner he was, and who would take his stand\\nabove him and at last he made the heroic resolve that he\\nwould be the Messiah himself; that he himself, cost what it\\nmight, would found that kingdom of God, the near approach\\nof which he had announced.\\nBut he never for a moment dreamed of ascending an earthly\\nthrone as the Messiah. Nothing could have been further\\nfrom his thoughts. Long ago he had formed a far purer con-\\nception of the kingdom of God than that entertained by the\\nordinary Israelite, or even by John. He had seldom imitated\\nJohn in hurling forth the threat of a fearful judgment to pre-\\ncede the founding of the kingdom, nor had he ever shared his\\npeople s dreams of a fearful vengeance to be inflicted upon the\\nheathen oppressors. His profound and glorious conception\\nwas that of a society permeated by the purest principles of\\npiety and virtue, gradually extending itself by its own intrinsic\\npower, until at last definitely established in all its glory by a\\nspecial act of God. So when he determined to call this Mes-\\nsianic kingdom into being himself, he had utterly renounced\\nall those ideas of worldly splendor which his countiymen at-\\ntached to the title of Messiah. He was more disposed to ex-\\npect that his life would close in darkness and, in connection\\nwith the unfavorable reception which he now expected for his\\nsublimest conceptions, he began to dwell upon the thought\\nof divine chastisement and the fearful judgment of God far\\nmore than he had done before. He saw that he could not\\nrely on the support of the masses that the opposition to his\\nperson and his principles grew more violent from day to day\\nthat his struggle with the Pharisees, the most powerful relig-\\nious school of the times, was likely to prove fatal to himself.\\nHow little had he thought when first he began his work that\\nit could ever come to this The heavens were then so clear\\nabove aim but now they were overcast with dark and ever\\ndarker clouds. John bad fallen a victim to his zeal for the\\nkingdom of God, and in his fate Jesus now saw his own fore-\\nshadowed. As time went on this presentiment grew stronger\\nand stronger. It cost him an effort to reconcile himself with", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0032.jp2"}, "33": {"fulltext": "JESUS AND THE APOSTOLIC AGE. 13\\nthe thought that if he must lay down his iife for the cause,\\nthen facing death was an essential part of the task that was\\nlaid upon him, the inauguration of that kingdom of God of\\nwhich he had been laying the foundations. The first period\\nof his ministiy is pervaded by a bright and joyous spirit, but\\nhenceforth his maimer becomes more depressed, and a tone\\nof sadness is cast over his preaching.\\nBut this changed feeling was not wholly due to his altered\\nexpectations with reference to his own lot. He had alto-\\ngether changed his views and anticipations with regard to\\nIsrael too. He loved his fatherland with all his heart. He\\nprized the religious privileges of his people to the utmost.\\nHe had hoped, with the ancient prophets, that Israel would\\nfulfil its calling, and would take the first place in God s king-\\ndom. Though the heathen were also to be admitted, yet\\nIsrael would still be the guide and the light of the nations.\\nBut the violent opposition he had encountered on the one\\nside, and the indifference he had met with on the other, had\\ngradually taught him to know his people better and now he\\nsaw that the close of Israel s glorious history would be far\\nother than he once had thought. His people, as a people,\\nwould be shut out from the kingdom of God, and his country\\nwas rushing upon a miserable fate.\\nJesus perceived that the decisive moment for his work, for\\nbis life, for his people, was at hand. He determined to pre-\\npare his disciples for the crisis. He had never r et proclaimed\\nhimself the Messiah, or given utterance to his dark forebod-\\nings. Once, when he was journeying through the northern\\nportion of the country, unaccompanied except by his twelve\\nmore intimate companions, he asked them whom men thought\\nhe was, and whom they held him to be themselves. They\\nanswered that the mass of his followers still looked on him as\\nthe forerunner of the kingdom of God, but that as for them-\\nselves they reverenced him as the Messiah. Jesus accepted\\ntheir testimony, but sternly forbade them to speak of it to\\nany one. Soon afterwards he added that he was not destined\\nto become a king, but rather to be put to death at Jerusalem.\\nBut his disciples simply could not understand or believe his\\nwords, though he afterwards repeated them several times\\nstill more distinctly.\\nWiry did he go to Jerusalem if so fully conscious of the\\ndanger it involved Because it was absolutely necessary for\\nthe cause he had at heart that he should do so, and, when\\nduty called, anxiety for his personal safety must not hold", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0033.jp2"}, "34": {"fulltext": "14 JESUS AND THE APOSTOLIC AGE.\\nhini back His conduct had already roused such opposition\\nthat he could hardly limit his activity to so remote a place as\\nGalilee without appearing to hold back on purpose. And\\nbesides, even there the opposition had become so strong that\\nhe could not well continue his work on the same footing as\\nbefore. But his chief reason for going up to Jerusalem was\\nthat it was the focus of Israel s religious life, in which all\\ngreat religious questions must be fought out. There and\\nthere only could he give his people the choice between his\\nprinciples, his thoughts about God s character and will, his\\nspiritual conception of the kingdom of God on the one hand,\\nand the prevailing formalism represented by the Scribes on\\nihe other. His countrymen must then make their choice\\nHe took advantage of the approaching Passover to execute\\nhis plan, for thousands of Jews, from every quarter of the\\nworld, would stream to the temple to celebrate that feast.\\nHe accomplished this memorable journey to the capital\\nby easy stages. He took his way through the district east\\nof Jordan, crossed the ford at Jericho, spent the night in that\\ncity with a public functionary of the name of Zacchaeus,\\npassed on through Bethany, where he already had or now\\nmade faithful friends, and then crossed the Mount of Olives,\\nand entered Jerusalem surrounded b} T a troop of Galilaeans,\\nwho raised shouts of jo}^ and triumph in his honor. He at\\nonce asserted his mission as a religious reformer, by driving\\nout the dealers and the sacrificial beasts from the forecourt\\nof the temple. He remained at Jerusalem for several days,\\npreaching in one of the halls of the temple, and from time to\\ntime involved in controversial disputes. But at night he with-\\ndrew into a secret place of retreat, for he knew that his liberty\\nand life were threatened. The authorities at Jerusalem, who\\nregarded him as a false prophet, or dreaded the effect of his\\npreaching upon public order, tried to get him into their\\npower, but dared not lay hands on him by day for fear his\\nfollowers should raise a tumult. But when he had eaten the\\nPassover with his disciples on the evening of the fourteenth\\nof Msan, one of them betrayed his place of refuge to the\\nSanhedrim. Under cover of the darkness he was seized, and\\nwas instantly tried and condemned as a blasphemer or her-\\netic. The law prescribed. stoning as the punishment of this\\noffence, but the Roman governor, to whom application must\\nbe made for leave to carry out the sentence of death, took\\nthe affair into his own hands, and had Jesus crucified on the\\nfirst day of the feast, upon a hill called Golgotha, outside the\\ncity walls.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0034.jp2"}, "35": {"fulltext": "JESUS AND THE APOSTOLIC AGE. 15\\nBy sin.li a murderous issue was the richest of human lives\\nbrought to a hasty close. But Jesus had foreseen it and\\nhad not shrunk from it. It was needful to his cause. The\\nfuture of his work was secured the kingdom of God was\\nfounded. In this conviction Jesus breathed his last, un-\\ndergoing a fearful martydom.\\nThe execution of the Master was a crushing blow to the\\ndisciples. The} had flattered themselves to the last with\\nthe belief that he whom the} had reverenced as the Messiah\\nwould ascend the royal throne. And now that he was put to\\ndeath as a malefactor, their faith for a moment gave way and\\nthey knew not what to think of him They hastened back\\nto Galilee, and there they slowly recovered from the shock.\\nThe Master s words came back to their minds, his image rose\\nagain before them, and under the influence of varied reminis-\\ncences and impressions the belief in his Messiahship revived,\\nand the disciples were convinced that he could not have re-\\nmained in the land of shadows, but must have risen from the\\ndark realms of the dead and been received for a time into\\nheaven. And now they thought that he would soon return\\nfrom heaven to earth to assume the Messiah s crown, which\\nhad been refused to him before by the obstinate want of faith\\nof the people, and especially of their leaders and governors.\\nSo they returned to Jerusalem, and there appeared as wit-\\nnesses to Jesus and as heralds of the kingdom of God which\\nwas now so close at hand. Their preaching gained a hear-\\ning. The scattered followers of Jesus rallied round them,\\nand their numbers were increased by the adhesion of new\\nmembers, among whom a Levite of the island of Cyprus\\nBarnabas by name is mentioned with special honor. A\\nsmall communuVy, distinguished by the brotherly love and\\nmutual beneficence of its members, was established in the\\ncapital, and slowly but steadily increased.\\nThe authorities left them for the most part unmolested.\\nNeither ecclesiastical nor social institutions had any thing to\\nfear from them. The3 T made no disturbance, and what was\\nmore they remained absolutely true to the Jewish ideas of\\nreligious life, not only strictly abiding by the precepts of the\\nLaw, but distinguishing themselves by especial care and\\nfidelity in the observances of religion and zeal in frequenting", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0035.jp2"}, "36": {"fulltext": "16 JESUS AND THE APOSTOLIC AGE.\\nthe temple. They were not alone in looking forward witli\\nlonging expectation to the speedy coming of the Messiah,\\nand the only point in which they differed from their fellow-\\ncitizens was their conviction that that Messiah was Jesus of\\nNazareth. They had evidently grasped but little of the spirit\\nof the Master who had risen so high above the popular religion\\nand assumed an attitude of such perfect freedom with regard\\nto the observances of the Law.\\nBut in the community of Jesus, mockingly called after\\nhim the sect of the Nazarenes, there were some who had\\ncomprehended more of his true principles. The difference\\nof opinion was developed by the accession of foreign Jews,\\nwho had settled at Jerusalem, and certain proselytes for\\nthese classes were, as a rule, less narrow and prejudiced than\\nthe Palestinian Jews. A dispute in the bosom of the com-\\nmunity which had hitherto been so harmonious brought\\nseven of these more liberal Nazarenes into prominence. One\\nof them, whose name was Stephen, proclaimed that when\\nJesus returned from heaven as the Messiah the external\\nprecepts of the Law would be rescinded, and the service of\\nthe temple superseded by a purer form of worship. No\\nsooner had this heretical idea been broached, than the storm\\nbefore which Jesus had fallen broke out with renewed fury.\\nThe Apostles and their adherents were spared, for their Ju-\\ndaism was irreproachable but Stephen was stoned to death\\nas a blasphemer, and his associates were persecuted and\\nthreatened with imprisonment, and had to save themselves\\nby flight.\\nA young Pharisee, of the name of Paul, distinguished\\nhimself by his zeal in this persecution. But before long a\\nmighty change was wrought in the soul of this man. He\\ncould not shake off the impression which these heretics had\\nmade on him. His doubts were confirmed by reflection and\\nresearch and since it was against his nature to do an} 7- thing\\nby halves, he became a passionate adherent instead of a per-\\nsecutor of the new faith. First of all he withdrew for a\\nconsiderable time into Arabia, chiefly to clear his own mind.\\nIt was there that he formed his special conception of Jesus,\\nthe Messiah, and of his death on the cross as the inaugura-\\ntion of a new covenant between God and man, superseding\\nthe old covenant established on Mount Sinai. In this new\\ncovenant the Law was annulled, faith was the only condition\\nof salvation, and the distinction between Jew and heathen\\nwas removed. On returning from Arabia, Paul appeared as", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0036.jp2"}, "37": {"fulltext": "JESUS AND THE APOSTOLIC AGE. 17\\na teacher at Damascus, was persecuted there, and narrowly\\nescaped with his life. It was not till three years after his\\nconversion that he went up to Jerusalem to spend some days\\nwith Peter. After this he preached in Syria and Cilicia,\\nmaking Antioch his headquarters.\\nNow at Antioch, the capital of Syria, a singular series of\\nevents had taken place. Certain members of the religious\\nparty represented by Stephen had taken refuge in this city,\\nand had preached Jesus to the Greeks, that is, the heathens\\nthere. Such a thing had never been dreamed of hitherto by\\nthe followers of Jesus, for they believed that the Messiah and\\nhis kingdom belonged exclusively and entirely to the Jews.\\nBut the freer conceptions of these refugees enabled them to\\nbaptize, without scruple, any heathens who showed sufficient\\ninterest and faith in their preaching. Amid such surround-\\nings Paul began the labors and disciplined the powers that\\nwere to achieve such vast results.\\nVI.\\nSo quickly and spontaneously had a division into two\\nschools risen among the disciples of Jesus The points\\nthej T had in common were the belief that Jesus was the Mes-\\nsiah, and the hope that he would soon return to establish his\\nkingdom. In other respects they differed widely. The older\\nsection was distinguished by unshaken fidelity to the Mosaic\\nlaw and the Jewish religion as a whole, and a firm conviction\\nthat the Messianic kingdom was for Israel alone, and that all\\nheathens who had not in whole or in part passed over to the\\nJewish religion would be excluded from it as unclean. The\\nheadquarters of this party were at Jerusalem, and all\\nthe communities which had risen from time to time in the\\nland of the Jews belonged to it. The persecution in which\\nStephen lost his life had driven away all dissentients, and a\\nconsiderable number of Pharisees having joined the com-\\nmunity, it was naturally confirmed in its strictly Jewish\\nconceptions by the influence of its new adherents. The\\nacknowledged leaders of this party were the Apostles, espe-\\ncially Peter and John but even their influence was over-\\nshadowed by that of James, the brother of Jesus, who was\\nnot one of the twelve. He regulated his life on the strictest\\nPharisaic, or almost Essenic, principles, and accordingly\\nstood high in the estimation of the Jews of Jerusalem.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0037.jp2"}, "38": {"fulltext": "18 JESUS AND THE APOSTOLIC AGE.\\nThe other school, whose pioneer was Stephen, and which\\nwas first established at Antioch under Barnabas, Paul, and\\nother preachers, held that the external rites of Judaism were\\nno longer binding that heathens who turned from their\\nnrythological fancies to faith in the one true God and in Jesus\\nas the ruler of God s kingdom were as well entitled to share\\nthe salvation to come as though the} T had been Jews. Faith\\nwas the one thing needful. This school extended principally\\namong the Greeks, but the community at Antioch included\\nother Jewish members besides its founders and guides, all of\\nwhom had relinquished their religious and national preju-\\ndices. These believers, who used the Greek word for Mes-\\nsiah, namely Christ, were called by their heathen fellow-\\ncitizens ^Christians; and though the name was originally\\ngiven bj r a misunderstanding and as a term of reproach, it\\nwas destined to survive as the name of the new religion. At\\nfirst the mass of these Christians knew little or nothing of\\nthe difference of religious principle which separated them\\nfrom the believers in Palestine, for they kept up no regular\\nintercourse with Jerusalem. But as soon as the two schools,\\nwhich we shall call the Jewish-Christian and the Heathen-\\nChristian, came into contact with each other the} must inevi-\\ntably clash.\\nThe catastrophe was not long delayed, for certain rigid\\nJewish-Christians came from Judaea and greatly disturbed the\\ncongregation at Antioch by assuring them that when Christ\\nreturned from heaven he would not accept a heathen on the\\nstrength of his faith, unless he had been incorporated into\\nJudaism by circumcision and conformity with the othei\\nrequirements of the Law. In support of this opinion they\\nappealed to the Apostles as the only accredited witnesses ol\\nwhat Jesus really intended and their teaching caused much\\nuneasiness and dissension in the community at Antioch.\\nPaul and Barnabas did their best to counteract the disturb-\\ning influences of this teaching, but found themselves unable\\nto prevent or heal the dissensions it caused, and were finally\\ncompelled to go up to Jerusalem to consult the Apostles.\\nThey took Titus with them, a converted but uncircumcised\\nheathen. At Jerusalem they specially sought out the heads\\nof the community, James, Peter, and John. These three,\\nthough they could not quite admit that faith was all-sufficient\\nin itself, and that the heathen need not submit to the Law or\\neven to its main injunctions, T et recognized in the success of\\nthe Heathen-Christian mission a sign of God s approval, and", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0038.jp2"}, "39": {"fulltext": "JESUS ANT) THE APOSTOLIC AGE. 19\\n^ave to Paul the right hand of fellowship. They determined\\nnot to oppose each other, but each to go his own way, Paul\\nand Barnabas to the Greeks, the Apostles of Jerusalem to\\nthe Jews. The only condition made was that a collection\\nshould be raised in the Heathen-Christian communities on\\nbehalf of the poor believers in Judaea.\\nSoon after Paul and Barnabas had returned to Antioch\\nthey received a visit from Peter. At first he associated in a\\nperfectly free and brotherly spirit with the Heathen-Chris-\\ntians, but as soon as certain emissaries of James arrived at\\nAntioch he suddenly reversed his line of conduct, separated\\nhimself from the believing heathens as though they were\\nunclean, drew Barnabas and the other Jewish members of the\\ncongregation with him, and insisted on the Heathen-Chris-\\ntians submitting to the requirements of the Law. Paul, who\\nstood altogether alone, opposed Peter and the Jewish fanati-\\ncism with all his might. He carried his point, but the gulf\\nbetween the two parties was now wider than ever, in fact\\nimpassable. t\\nNot long afterwards Paul left Antioch, and, in company\\nwith Silas, Timotheus, and others, went on a missionary\\njourne3 T through Asia Minor. He visited and confirmed the\\ncommunities alread} r established, and founded many new\\nones, among which were some in the district of Galatia.\\nAfter a time he passed over into Europe, and preached the\\nGospel at Philippi, Thessalonica, and elsewhere. He was\\nalmost every where persecuted and expelled, sometimes by\\nheathens, but more frequently by Jews, till at last he settled\\nfor a time in Corinth, whence from time to time he visited\\nvarious places in Achaia. After about a year and a half he\\nwas expelled from Corinth, and passed over to Ephesus,\\nwhere he remained a considerable time, constantly making\\nexcursions through Asia Minor and to Macedonia and to\\nGreece. He endured his manifold toils and difficulties,\\ndangers and sufferings, with a zeal that nothing could daunt,\\nand an unexampled energy. But his bitterest trial was the\\nopposition he had to encounter from Jewish-Christians who\\ncame out from Judsea to stir up his heathen converts against\\nhim, and compel them to submit to the ordinances of the\\nLaw. The} refused to recognize Paul as an Apostle, de-\\nnounced his teachings as false doctrine, and even attacked\\nhis character. They succeeded but too well. In Galatia, at\\nCorinth, and elsewhere the} induced a great part of the\\nChristians to fall away from him and he wrote letters from", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0039.jp2"}, "40": {"fulltext": "20 JESUS AND THE APOSTOLIC AGE.\\nEphesus to Galatia and Corinth, intended chiefly to defend\\nhis personal character and his teaching, and to destroy the\\ninfluence of his opponents, to whom he hardly yielded in bit-\\nterness.\\nIn three years he had to leave Ephesus also. On this he\\npassed through Macedonia, where he wrote his second letter\\nto Corinth. Like its predecessor it was chiefly directed\\nagainst the Jewish-Christian teachers, and soon afterwards\\nhe followed it to the capital of Achaia in person. Here he\\ndrew up his epistle to the Romans, in which he carefully\\nexpounded his doctrinal system. Meanwhile he had not\\nforgotten his promise to make a collection for the believers\\nat Jerusalem among the various communities he had estab-\\nlished. Indeed, he had lately been making great efforts to\\ncollect a considerable sum of money, in the hope that this\\nbrotherly liberality on the part of the Heathen-Christians\\nmight close the breach between the two parties. Accord-\\ningly, he now set out from Corinth to the City of the Temple,\\ntaking the money he had collected with him. But when he\\nreached Jerusalem his hopes were cruelly disappointed. In\\na tumult, stirred up against him by the Jews, he would have\\nlost his life had not the commander of the Roman garrison\\ninterfered and snatched him out of the hands of the furious\\nmob. To secure him from further danger he was sent under\\nan armed escort to Csesarea, where he was kept in confine-\\nment by the governor for two years after which, fearing that\\nhe might be given up to the Jews, he availed himself of his\\nprivilege as a Roman citizen, and claimed to have his case\\ninvestigated before the imperial court at Rome. On his jour-\\nney he suffered shipwreck, but eventually reached Rome in\\nsafety. In the course of the two years that he spent in cap-\\ntivity at Rome he wrote a few more letters, among which\\nare those to Philemon and to the Philippians, and was able\\nin other wa} T s to cany on his work to some extent. Even\\nhere, however, he was constantly thwarted by the Jews and\\nthe Jewish-Christians, until at last he closed his career by\\na martyr s death.\\nPaul was a great man, perhaps the greatest of all men\\nexcept Jesus. At any rate, Christianity has to thank him\\nmore than any other for its existence. lie was a restless\\nworker, a dauntless champion of the principles he adopted,\\na bold and deep thinker. His lot was any thing but enviable.\\nBitterly hated, constantly and fiercely opposed b} T his antag-\\nonists, he was but little comprehended by his followers.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0040.jp2"}, "41": {"fulltext": "JESUS AND THE APOSTOLIC AGE. 21\\nHence his own converts were frequently unfaithful to his\\nideas and principles. While he was still living, the congre-\\ngations at Antioch, in Galatia, and at Corinth among\\nothers fell away from him in great part, and went over to\\nthe Jewish-Christian party, and not long after his death the\\ncongregations at Ephesus and elsewhere followed the exam-\\nple. There was no lack of kindred spirits to take up his\\nwork and preach his gospel zealously enough, but the oppo-\\nsition to his school also continued after his death. Even his\\npersonal character was not spared when he was no more, but\\nwas pursued with obloqu} 7 and slander. Almost a century\\nafter his death a romance written against him was circulated\\nin the community at Rome.\\nMeanwhile the course of events had necessarily changed\\nthe attitude of the two parties. As the number of Heathen-\\nChristians continually increased it became impossible any\\nlonger to question their right of citizenship in the Messianic\\nkingdom, even without their passing over to Judaism. So\\nthe Jewish-Christians no longer required them to submit to\\ncircumcision and to all the regulations of the Mosaic Law. It\\nhad gradually become impossible to maintain such demands,\\nand accordingly they were dropped, and the number of com-\\nmandments which the Heathen-Christians were required to\\nobserve was reduced. And again, the devastation of the\\nvery centre of Jewish worship in a.d. 70 put an end to the\\nsacrificial service and to many other sacred rites, and conse-\\nquently man}- of the points of dispute between the two\\nschools of Christians lost all practical interest. But the con-\\nflict over the principle itself, whether faith alone was the\\nindispensable condition of salvation, or whether it must be\\naccompanied by the observance of certain forms and obe-\\ndience to an external law, was still as hot as ever. The\\nHeathen-Christians on their side, with the exception of some\\nfew extravagant Paulinists, could not deny the authority of\\nthe Apostles and the connection of their own religion with\\nthat of the Jews and, especially when Paul was no longei\\non the stage, they showed a readiness to yield in some points,\\nand insisted less vehemently on their liberty. Moreover\\nthere soon sprang up a middle part} which endeavored to\\nbring about a reconciliation between the two sides b} r yielding\\nwomething on either hand.\\nAs is generally the case, the efforts of the middle party\\nwere to a certain extent successful. The struggle of the\\nApostolic age ended in union under the Universal (Catholic)", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0041.jp2"}, "42": {"fulltext": "22 JESUS AND THE APOSTOLIC AGE.\\nChurch, in which all traces of the former divisions were, as\\nfar as possible, obliterated or disguised. This Catholic\\nChurch called itself after both Peter and Paul, though giv-\\ning the higher rank to the former. It excluded from its com-\\nmunion as heretics both the Jewish-Christians who persisted\\nin reviling Paul and maintaining the Law in its integrity\\n(Ebionites) and the Heathen-Christians who opposed the\\nprinciple of the Law and rejected the authority of the Anos-\\ntles of Jerusalem (Marcionites)\\nVII.\\nThe difference of principle among the earliest disciples of\\nJesus stamped itself more or less distinctly upon the old\\nChristian literature, and was indeed one of the great motive\\npowers in its production. We possess most of this literature\\nin the New Testament, though some compositions, such as\\none or more letters of Paul to Corinth, a gospel of the\\nHebrews, and other s writings have been lost. We also\\npossess a few more documents which may be regarded as\\nbelonging to the old Christian literature. They are gen-\\nerally called the writings of the Apostolic Fathers, One of\\nthem is a letter from Clement to the Corinthians, and another\\nis a letter written under the name of Barnabas. But these\\nare more recent than almost any of the books of the New\\nTestament.\\nTo the books of the New Testament, then, we must now\\nturn our special attention. Some of them, especially the\\noldest, plunge us into the midst of the conflict between the\\ntwo parties. Of Paul s letters to Galatia, to Corinth, and to\\nRome we have already spoken. One of the writings of the\\nopposite party is the book of Revelation, which was written\\nin a.d. 68, or January, 69, a few years after the death of\\nPaul. It attacks his character, but still more his doctrine,\\nand brands his followers as servants of Satan. We learn\\nfrom it the exact position of the rigid Jewish-Christians at a\\ntime when the great majority of the faithful was composed of\\nconverted heathens. The Messiah and his kingdom belong\\nto Israel, and Jerusalem will be the chief seat of the king-\\ndom of God. The heathen, in order to participate in it,\\nmust first be incorporated into Israel, and even then they\\nwill occup3 7 a lower position than that of the true descend-\\nants of Abraham, just as in former times the proselytes had", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0042.jp2"}, "43": {"fulltext": "JESUS AND THE APOSTOLIC AGE. 23\\nnever been regarded as on the same footing with the Jews\\nthemselves. The epistle of James is of later date, and\\nthough it is also from the hand of a Jewish-Christian it\\nbreathes a far gentler and freer spirit than that of Revela-\\ntion. It holds that the Jewish ceremonies are annulled, and\\nadmits the heathen without conditions but for all that it is\\ndirectly and designedly aimed against the doctrine of Paul.\\nOn the other hand, certain writings intended to bring about\\na reconciliation were issued b} T the friends of Paul. Among\\nthese are the epistle to the Hebrews and the book of Act3.\\nOthers again involuntarily remind us of the divisions that\\nhad formerly prevailed or still existed, and so give us a\\nglimpse into the state of feeling and belief in the circles\\nfrom which the} T emanated while the latest books transplant\\nus into a changed condition of the community and into later\\necclesiastical disputes.\\nIn dealing with these questions we must never forget that\\nthe majority of the writings of the New Testament were not\\nreally written or published by those whose names they bear.\\nFor instance, fourteen epistles are said to be Paul s but we\\nmust at once strike off one, namely that to the Hebrews,\\nwhich does not bear his name at all, and therefore does not\\neven profess to have come from his hand. The other thir-\\nteen are all of them intended to pass for his but in one of\\nthem we are distinctly informed (2 Thessaionians, ii. 2) that\\neven during his lifetime letters of which he had not written\\na word were published under his name. In those days peo-\\nple saw no harm in such literary frauds, though they would\\nnow be considered highly culpable, and even criminal. The\\nancient historians were much in the habit of introducing\\ncelebrated personages as actually saying what they imagined\\nwould have been appropriate for them to say under the\\nspecial circumstances and in the same way it was con-\\nsidered quite permissible for a man to put out letters under\\nthe name of another, and thus to bring his own ideas before\\nthe world under the protection of an honored sponsor. Thus\\nthe two letters to Timothy, and the letter to Titus, were\\ncertainly composed long after the death of Paul, though\\nperhaps the second to Timothy contains a few verses that\\nare actually from the hand of the Apostle. It is more than\\nprobable that the letters to the Ephesians and Colossians\\nare also unauthentic, and the same suspicion rests, perhaps on\\nthe first, but certainly on the second of the epistles to the\\nThessaionians", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0043.jp2"}, "44": {"fulltext": "24 JESUS AND THE APOSTOLIC AGE.\\nThese remarks are equally applicable to the seven General\\nor Catholic epistles, so called because the} 7 were accepted by\\nthe Catholic Church. The first and last, which are Jewish-\\nChristian in character, are incorrectly ascribed to James and\\nJudas, the brothers of Jesus. The first epistle of Peter was\\nnot written by the Apostle whose name it bears, but by a\\ndisciple of Paul and the second, which is perhaps the latest\\nbook in the Bible, was not written till about the middle of\\nthe second century after Christ. The writer attempts to rea-\\nson with the grievous disappointment of the Christians at\\nthe continued delay of the return of Jesus from heaven an\\nevent which even the Apostles and their contemporaries had\\neagerly expected, and which the writer of the Revelation,\\ntwo years before the destruction of Jerusalem, had painted\\nin glowing colors and declared to be close at hand. Finally,\\nof the three epistles of John the first is not an epistle at all,\\nand does not bear any name, while the other two profess to\\nbe the work of an elder whose name is not given. All of\\nthem place us in a later age and amid other controversies\\nthan those of which we have spoken above.\\nBut our interest is more especially excited b} T the five his-\\ntorical books of the New Testament. If we might really\\nsuppose them to have been written by the men whose names\\nthey bear, we could never be thankful enough for such\\nprecious authorities at first and second hand, and should\\nnot hesitate to accept their narratives in the main as sub-\\nstantially correct. For John and Matthew were Apostles of\\nJesus, and the former, together with his brother James and\\nwith Peter, was admitted into his Master s especial confi-\\ndence. As to Mark, we are told that he lived at Jerusalem,\\nthat he was a cousin of Barnabas, a fellow-traveller and\\nfriend of Paul, and afterwards a companion and beloved\\ndisciple of Peter. Luke is supposed to have been a friend\\nand disciple of Paul, to have accompanied him on most of\\nhis journeys, and to have been with him during his last stay\\nat Jerusalem and his imprisonment. Who could be better\\ninformed as to the fates of Jesus and the Apostles than\\nthese eye-witnesses and their close and intimate friends?\\nBut, alas not one of these five books was really written\\nby the person whose name it bears, though for the sake of\\nbrevit} r we shall still call the writers Matthew, Mark, Luke,\\nand John, and the} T are all of more recent date than their\\nheadings would lead us to suppose. The case is not quite\\nthe same, however, as with the epistles sent into the world", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0044.jp2"}, "45": {"fulltext": "JESUS AND THE APOSTOLIC AGE. 25\\nunder the names of Paul, Peter, James, and Judas. We\\ncannot say that the Gospels and the book of Acts are unau-\\nthentic, for not one of them professes to give the name of its\\nauthor. They appeared anonymously. The titles placed\\nabove them in our bibles owe their origin to a later ecclesias-\\ntical tradition which deserves no confidence whatever.\\nSo in order to know how far we can safely rely upon their\\nstatements and what use we can make of them, we must look\\nat the contents of the books themselves. Let us begin by\\nexamining the Acts of the Apostles. We notice at once that\\nthe name is very inappropriate, for the book does not speak\\nof the actions of all the twelve or thirteen Apostles, or even\\nof most of them, but is divided into two parts, the first and\\nsmaller of which is chiefly concerned with Peter and the\\nother exclusively with Paul. But we need not insist on this.\\nFor the history of these two men, in whom we feel so deep\\nan interest, it is almost our only authority and of the earli-\\nest fortunes of the community of Jesus, the primitive history\\nof the Christian Church and the whole of the apostolic age,\\nwe should know as good as nothing if we had not the book\\nof Acts. If only we could trust the writer fully! But we\\nsoon see that the utmost caution is necessary. For we have\\nanother account of some of the things about which this writer\\ntells us, an account written by the veiy man to whom they\\nrefer, the best possible authority, therefore, as to what really\\ntook place. This man is Paul himself. In the first two\\nchapters of the epistle to the Galatians lie gives us several\\ndetails of his own past life and no sooner do we place his\\nstor} side by side with that of the Acts than we clearly per-\\nceive that this book contains an incorrect account, and that\\nits inaccuracy is not the result of accident or ignorance but\\nof a deliberate design, an attempt conceived no doubt with\\nthe best intentions to hide in some degree the actual course\\nof events. In short, it attempts to conceal Paul s relations\\nwith the other Apostles and the differences of opinion that\\nexisted in the early Church. This real discover} gives us the\\nkey to the character and purpose of the whole book of Acts.\\nFor now that we have in one instance detected its tendency\\nto represent the relations between Paul and the Twelve as\\nmore favorable than they really were, and to hide the differ-\\nences of opinion among the early Christians as completely as\\npossible, we soon perceive the same desire running through\\nall the book. The real state of things in these early times is\\ndisguised almost past recognition. In order to reconcile\\nVOL. III. 2", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0045.jp2"}, "46": {"fulltext": "26 JESUS AND THE APOSTOLIC AGE.\\nPaul s enemies to him, and to establish peace between the\\ntwo parties, the sharp corners are considerably rounded off\\nwhenever the great and striking figure of the apost e of the\\nheathens is introduced. At the same time, Peter and James\\nare made more liberal. Indeed, Peter is the first to preach\\nthe gospel to the heathen, and on several occasions Paul is\\nrepresented in the character of a strict Jewish-Christian.\\nIn a word, all traces of the dispute are as far as possible\\nobliterated.\\nThis puts us into a position to determine the origin and\\nthe historical value of the book of Acts. The writer was\\nevidently a Heathen-Christian who revered the memory of\\nPaul, though he never really understood his doctrine, and\\nhad surrendered most of his principles. At the same time\\nhe may be regarded as in a certain sense a forerunner (or\\nan early representative) of the primitive Catholic Church.\\nWe know how to deal with him therefore. When, in spite\\nof himself, he allows an involuntary betrayal of the existence\\nof these dissensions to leak out, or when his subject is in no\\nwa} r connected with these quarrels, and he had means of in-\\nvestigating it fully, then we may not only hail him as a valu-\\nable witness, in the absence of all other informants, but may\\neven accept his statements as deserving of all credit not\\nindeed as regards the speeches which he puts into the mouths\\nof Paul and others, but as regards the events which he re-\\ncords. This is especially applicable to the later fortunes of\\nPaul, as to which the writer of Acts had access to some very\\ngood authorities, the best of all being the itinerary or journal\\nof travels composed by one of the Apostle s companions.\\nPortions of this work he took up almost unaltered into his\\nown. In this itinerar}^ then, we possess the records of an\\ne} T e- witness. This is of incalculable value. Paul himself\\nand this unknown companion of his journej s are the only\\neye-witnesses from whom we have any records in the New\\nTestament that have not been disturbed by later traditions.\\nAnd, alas this later tradition is such a turbid fountain", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0046.jp2"}, "47": {"fulltext": "JESUS ANT THE APOSTOLIC AGE. 27\\nVIII.\\nThe truth of this complaint becomes only too clear when\\nwe turn to our Gospels.\\nOf course we should rejoice still more in an accurate\\nknowledge of the life of Jesus than in a faithful history of\\nthe apostolic age. And for this knowledge we have hardly\\nany sources but the four books with which the New Testa-\\nment begins. No other authorities deserve to be mentioned\\nby their side. Paul gives us a few general characteristics,\\nand makes a few allusions in his letters, but this is all. He\\nhad never known Jesus personalty. Flavius Josephus, the\\nwell-known historian of the Jewish people, was born in\\na.d. 37, only two 3 ears after the death of Jesus but though\\nhis work is of inestimable value as our chief authority for the\\ncircumstances of the times in which Jesus and his Apostles\\ncame forward, }~et he does not seem to have ever mentioned\\nJesus himself. At anj- rate, the passage in his Jewish An-\\ntiquities that refers to him is certainly spurious, and was\\ninserted by a later and a Christian hand. The Talmud 2\\ncompresses the history of Jesus into a single sentence, and\\nlater Jewish writers concoct mere slanderous anecdotes.\\nThe ecclesiastical Fathers mention a few sajings or events,\\nthe knowledge of which they drew from oral tradition or\\nfrom writings that have since been lost. The Latin and\\nGreek historians just mention his name. This meagre har-\\nvest is all we reap from sources outside the Gospels.\\nWe must be content with the Gospels, then. To learn how\\nfar we may trust them we must in the first place compare\\nthem with each other. The moment we do so we notice that\\nthe fourth stands quite alone, while the first three form a single\\ngroup, not only following the same general course, but some-\\ntimes even showing a verbal agreement which cannot possibly\\nbe accidental. For this reason they are called the synoptical\\nGospels that is to say, the Gospels which contain accounts\\nof the same events kt parallel passages, as they are called\\nwhich can be written side by side so as to enable us to take\\na general view or synopsis of all the three, and at the same\\ntime compare them with each other. A more careful exami-\\nnation shows us that the difference between Matthew, Mark,\\nand Luke on the one hand and John on the other is so\\ngreat that we must choose between them, since we cannot\\n1 B. xviii. chap. iii. sec. 3. 2 See vol. i. p. 31, 32.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0047.jp2"}, "48": {"fulltext": "28 JESUS AND THE APOSTOLIC AGE.\\npossibly harmonize them. According to the first three Jesua\\nutters his wisdom in the form of proverbs, or still more fre-\\nquently of parables. In John the parables disappear entirely,\\nand profound and elaborate disquisitions are put into the\\nmouth of Jesus. In the first three Gospels his words usually\\nrefei to the kingdom of God, in the fourth he almost always\\nspeaks of himself. In the former he is said to have lived\\nand preached in Galilee alone till within a few da}-s of his\\ndeath in the latter we find him frequently, nay generally,\\nworking in Judaea, and especially at Jerusalem. In the\\nformer he speaks and acts as an Israelite in the latter\\nhe sometimes separates himself so sharply from the people\\nof Israel that he seems to wish no longer to be consid-\\nered as belonging to the nation at all. In the former he is\\na man whose character gradually develops under the conflict\\nin which he is engaged and the work he has taken up in\\nthe latter a more than earthly being, perfect from the very\\nbeginning. In a word, John gives us a totally different im-\\npression both of the whole and of the separate details from\\nthat conveyed by the Synoptics.\\nAttempts to remove this contradiction have been vain.\\nEvery means adopted to this end has turned out a mere idle\\nsubtlety. There is no escaping the fact that we must make\\nour choice. Nor can we hesitate as to what that choice shall\\nbe. The first three Gospels are far simpler and more natu-\\nral in tone than the fourth the} bring the historical back-\\nground of the fife of Jesus far more clearly before us they are\\nwritten with the object of making his person and his preach-\\ning, his deeds and his fortunes, known. In the fourth Gos-\\npel John the Baptist, Jesus, and the Evangelist himself always\\nspeak in the same spirit and adopt the same st}de so that\\nany one can see that it is really the Evangelist who is speak-\\ning all the time, and that he simply puts his own ideas,\\nclothed in his own style, into the mouths of Jesus and others.\\nThe view here taken of the world and man is utterly foreign\\nto the mind of Jesus, and its point of departure Must be\\nlooked for in the Alexandrine philosoph} Lastly, the writer\\nhimself clearly indicates at the end of his book that his object\\nwas not so much to give an account of the life of Jesus as to\\nrouse and strengthen faith in him. His work is an expression\\nof faith rather than a historical narrative. In other words,\\nhe does not tell us what Jesus was, but what he, the Evange-\\nlist, had found in him, what Jesus was to him, what influence\\nhe had exercised upon his spiritual life, and in what light he", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0048.jp2"}, "49": {"fulltext": "JESUS AND THE APOSTOLIC AGE. 29\\ntherefore regarded him. If we also bear in mind that this\\nauthor wrote at a comparatively late period, in the first half\\nof the second century, we shall readily assent to the following\\nconclusion We may read the fourth Gospel for our edili-\\ncation indeed, there is perhaps no other book of the Bible\\nmore eminently suited to this purpose. As we read it we feel\\ncompelled to ask ourselves whether we too have derived as\\nmuch spiritual wealth from Jesus as this writer, with his deep\\npiet} and high culture, did. But for the history of Jesus we\\ncannot use the work we need never consult it, and shall do\\nbest to put it entirely out of our minds. In treating of the\\nlife of Jesus, then, we shall set this work almost entirely aside,\\nand shall afterwards take it up separately as the most beau-\\ntiful expression of faith which has come down to us from the\\npost-apostolic age but even then we shall not stop to inquire\\nparticularly whether any historical fact here and there lies at\\nthe basis of its representations.\\nThe fourth Gospel forms a beautiful and well-ordered whole,\\nand bears a pre-eminently individual character, for the very\\nremarkable and exalted personality of the writer has stamped\\nits spirit unmistakably upon ever) portion of the work. But\\nit is far otherwise with the Synoptic Gospels. They can\\nhardly be said to have had authors at all. They had only\\neditors or compilers. What I mean is, that those who enriched\\nthe old Christian literature with these Gospels did not go to\\nwork as independent writers and compose their own narra-\\ntives out of the accounts they had collected, but simply took\\nup the different stories or sets of stories which the} found cur-\\nrent in the oral tradition or already reduced to writing, add-\\ning here and expanding there, and so sent out into the world\\na very artless kind of composition. Their works were then,\\nfrom time to time, somewhat enriched b} T introductory matter\\nor interpolations from the hands of later Christians, and per-\\nhaps were modified a little here and there. Our first two\\nGospels appear to have passed through more than one such\\nrevision. The third, whose writer sa} s in his preface that\\n1 many had undertaken to put together a narrative (Gospel)\\nbefore him, appears to proceed from a single collecting, ar-\\nranging, and modifying hand.\\nI spoke just now of oral tradition as having preceded any\\nwritten record. For a considerable period this tradition was\\nthe only source of information as to the fortunes and the\\nteaching of Jesus. It was but natural that as long as Jesua", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0049.jp2"}, "50": {"fulltext": "30 JESUS AND THE APOSTOLIC AGE.\\nwas living no one should think of writing an account of his\\nwords or deeds. And even during the first twenty or thirty\\nyears or so after his death, when his disciples were preaching\\nhim as the Christ to an ever wider circle, though the want\\nof such Gospels must soon have made itself generally felt,\\nno one undertook to write one. For the Christians expected\\nJesus himself to return ere long from heaven, and what\\nwould then be the use of a written record of his former\\nlife?\\nIt was not till the expectation of the return of Jesus had\\nfallen somewhat into the background that such a task could\\nbe taken up with affectionate zeal. And meanwhile the oral\\ntradition had already taken a tolerably settled form in the\\nvarious circles of Christians. In an age when reading and\\nwriting were less common than they are at present, the\\nmemory was much more tenacious, and words were remem-\\nbered with greater accuracy. Detached accounts as well as\\nwhole sets of narratives referring to the labors of Jesus in\\nG-alilee, his journey to Jerusalem, his sta} in the city, and\\nhis death, were current among the Christians. His para-\\nbles, his aphorisms, and his more elaborate discourses were\\nalso passed from mouth to mouth, sometimes in connection\\nwith some event, and sometimes quite detached. One of the\\nearly Fathers tells us that the Apostle Matthew wrote a col-\\nlection of Sayings of the Lord, in Hebrew, by which he\\nmeans the local dialect which Jesus and his Apostles spoke.\\nThis collection has probably been taken up into our first Gos-\\npel, which is specialty rich in sayings of Jesus and it may\\nbe from this fact that it derives its title according to\\nMatthew.\\nOf course, the preservation and promulgation of the sa}\\nings and doings of Jesus by oral tradition for so long a period\\nwas attended with certain disadvantages. No doubt the tra-\\ndition was much firmer than would be the case in our da}\\nbut still it was constantly subject to variation. The result is\\nvery clearly discernible in our Gospels. There are four prin-\\ncipal causes of these transformations of the tradition, which\\nwere generally unintentional.\\nIn the first place, embellishment was a necessary result of\\noral promulgation. This will always follow when a story\\npasses from mouth to mouth, especially when it refers to\\nany one for whom a great enthusiasm is felt. One narrator\\nadds a little to it, and the next heightens the coloring some-\\nwhat", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0050.jp2"}, "51": {"fulltext": "JESUS AND THE APOSTOLIC AGE. 31\\nIn the second place, misunderstandings may pla} r an impor-\\ntant part in changing the form of a tradition. Examples of\\nthis process abound. The metaphorical language of the East,\\nin which Jesus usually expressed himself, and which his first\\ndisciples sometimes used concerning him, was specialty liable\\nto misconception. It was accepted literally, and thus a fig-\\nure of speech, or even a parable, was reported as if it were\\nan actual event.\\nAnother souroe of misconception may be found in the pre-\\nconceived ideas, especially of a religious character, which exer-\\ncised so powerful an influence over the tradition from its very\\norigin. The hearers of Jesus, even his Apostles, had very\\noften failed to understand what their Master said, what he\\ndid, and what he was aiming at. In their own preaching\\nthey reproduced their Master and his teaching not as they\\nreally were, but as they had appeared in the light of their\\nown preconceived ideas. And so in after times the original\\ntradition, itself far from pure, was considerably, though un-\\nintentionally, modified by such influences as love of the\\nmarvellous, the national pride of the Jews, current ideas as\\nto the Messiah and the person of Jesus, and the expectation\\nthat he would return to earth.\\nClosely connected with this last source of error, and most\\nimportant of all, is the influence exercised upon the tradition\\nby the conflict of parties in the apostolic communities. Each\\nof the two schools of this period, so sharply opposed to each\\nother (the Jewish-Christian and the Heathen-Christian) was\\nfilled by a deep and sacred conviction that it and it only\\nthought, spoke, and acted in the spirit of the Master whom\\nboth acknowledged. Hence it happened that the two parties\\nmight report one and the same saying of Jesus so differently\\nthat each of them regarded it as passing a sentence of con-\\ndemnation upon the other. As a rule, this came to pass\\ninvoluntarily; but, in the very strength of their conviction,\\nthe advocates of either view might now and then expressly\\nput such a sentence into the Master s mouth, or in case of\\nneed invent some incident in order to bring clearly into view\\nwhat they were certain must have been his judgment. In\\nthe Synoptic Gospels, accordingly, we find certain narratives\\nwhich refer to Jesus in appearance only, and really rose in\\nthe apostolic communities in consequence of the division in\\ntheir midst, or with direct reference to it. A great deal then\\ndepends upon whether the tradition had been promulgated\\nthrough a Jewish-Christian or a Heathen-Christian medium,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0051.jp2"}, "52": {"fulltext": "32 JESUS AND THE APOSTOLIC AGE.\\nand each Evangelist was guided in the choice of his materials\\nby the school to which he himself belonged. The authorities\\nof the first Evangelist were chiefly Jewish-Christian the\\nthird Evangelist derived his information more from Pauline\\ncircles. More than once we shall encounter narratives\\nthat cannot possibly be understood in connection with the\\nlife of Jesus, and shall transfer them to the period to\\nwhich the}* realty belong that is to sa}*, to the history of the\\nApostles.\\nBut enough. We have seen distinctly that even when\\ndealing with the first three Gospels we must go to work with\\nthe utmost caution, must closely examine, minutely compare,\\nand carefully sift their statements, if we are really to gain\\nan}- genuine knowledge of Jesus and learn his true histoiy.\\nAll this is very difficult, and there are many points about\\nwhich we long to know the truth, but as to which our utmost\\nefforts can secure no certain knowledge. When we place\\nMatthew, Mark, and Luke side by side, we sometimes suc-\\nceed in recovering the most ancient form of a narrative or\\nsaying sometimes we are surprised to find that the Evange-\\nlists themselves, from the very fact of their going to work so\\nartlessly and simply, and introducing most of their altera-\\ntions without exactly intending it, emend and refute them-\\nselves, and so put us upon the right track sometimes our\\nknowledge of the apostolic age throws a clear light upon the\\norigin and significance of what we read in the Gospels. But\\nin spite of all this, we have constantly to express our regret-\\nful ignorance of the true histoiy of the life of Jesus. All the\\nstories of the New Testament, without exception, will be dealt\\nwith and explained as we go along, and we shall try to bring\\nout both the beautiful and true and the one-sided or untrue\\nideas which they contain even legends may furnish mate-\\nrials for history, as contributions to our knowledge of the\\ntimes and the surroundings out of which the} 7 rose. But,\\nafter all, our chief concern is with Jesus. In any case, we\\nshall bear enough of him to be filled with the deepest admira-\\ntion and reverence for his character, to love him in our inmost\\nhearts, and to feel ourselves unspeakably indebted to him.\\nAnd if we discover that his first disciples generally misunder-\\nstood him, and could never fully appreciate a character to the\\ntrue greatness of which they were so often blind, we shall\\nlament the fact itself, but shall know how to make use of our\\nknowledge of it. The truth revealed b} r Jesus can never be\\n1 See vol. i. pp. 6-8.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0052.jp2"}, "53": {"fulltext": "JESUS AND THE APOSTOLIC AGE. 33\\nquite obscured. It has been, and still is, the very life of\\nChristianity. If we listen faithfully to its commands, and\\nopen our hearts to its influence, it can and will so strengthen\\nus in all that is good and noble that we shall bring no shame\\nupon the name of Christian which we take from Jesus it will\\nso build up our character and confirm our moral power that\\nwe shall learn, rejoicing in the love of God, to be a true\\nblessing to society, and ever to grow more and more like\\nJesus. No richer blessing can I wish to T ou, my readers", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0053.jp2"}, "54": {"fulltext": "", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0054.jp2"}, "55": {"fulltext": "Book I.\\nJESUS.\\nChapter I.\\nTHE DESCENT OF JESUS.\\nMatthew I. Luke III. 23-38.\\nU TDEDIGREE of Jesus Christ, son of David, son of\\njL Abraham.\\nSuch are the words which stand at the head of the first\\npage of the New Testament. There could not be a more\\nnatural commencement for however wearisome a dry list of\\nnames may seem, we can easily understand that the early\\nChristians were anxious to trace the descent of Jesus, as\\nfully as possible, up into a hoaiT antiquit} 7 Some people still\\nkeep up their family registers, and attach great value to them\\nand it is not unusual to set aside for the purpose the blank\\npages at the beginning of the great family Bible, which\\ndescends as an heirloom from father to son, and is alwa}*s so\\ncarefully preserved and honored. But never, perhaps, has\\nthe passion for preserving pedigrees been so great as among\\nthe Jews after the Capt^ vit} for the} r jealously defended the\\npurity of their Israelitish descent, and deemed it of the utmost\\nconsequence to be able to furnish proof that not a drop of blood\\npolluted b} T heathen affinities flowed through their veins.\\nBut to return to the genealogy of Jesus. A careful exami-\\nnation brings to light several objections to its authenticity.\\nTo begin with, as soon as we read through the first chapter\\nof Matthew we come upon an extraordinary contradiction.\\nFirst of all we have three series of ancestors, of fourteen gen-\\nerations each we may check the calculation for ourselves\\nthe last of them ending Jacob, Joseph, Jesus. Well and", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0055.jp2"}, "56": {"fulltext": "36 DESCENT OP JEStTS.\\ngood Bui in the following verses we are all at on v e in-\\nformed that Joseph was not the father of Jesus after all, and\\nthat Jnsus had realty no connection with him. Then what is\\nthe meaning of this list of Joseph s ancestors with the heading,\\nPedigree of Jesus for all the while, according to this sec-\\nond account, it has nothing whatever to do with Jesus. You\\nwill see at once that there is a direct contradiction here. But\\nagain, in the Gospel of Luke there is another pedigree of\\nJesus, or rather of Joseph the father of Jesus, but it only\\nagrees with that of Matthew in fifteen names, and departs\\nfrom it in no less than forVy Continuing our examination,\\nand inspecting the stories about the birth of Jesus which our\\nfirst and third Evangelists have given us, we very soon per-\\nceive that the} T are in irreconcilable contradiction with each\\nother, and that each of them taken b}^ itself contains much\\nthat is strange and improbable, not to say impossible.\\nNow any one who has studied general histoiy, especially\\nthat of antiquity, will at once remember that the origin of\\ngreat men is often veiled in obscurity. If a later tradition\\nencircles their cradle with a crown of legendary glory, it does\\nso simply by the exercise of its own imagination for trust-\\nworthy sources of information for the heroes lives do not\\nbegin to flow before their public appearance. All that pre-\\ncedes is mere fiction. We need not wonder, then, that the\\ncase is similar with Jesus, who has been revered throughout\\nthe ages as the greatest of all men, as the chief benefactor\\nof our race nay, as something more than man. And the\\nperfect simplicity and absence of ostentation or display which\\nalways characterized Jesus makes it seem all the more\\nnatural that no record of his early life should have survived.\\nThe question is, then, are we to look upon these registers\\nand stories as true history, or simply as at once the evidence\\nand the result of the reverence, the faith, and the grateful\\nlove of the Christians\\nThe answer cannot be doubtful. We know hardly any\\nthing of the origin, the childhood, and the youth of Jesus.\\nSince he is the greatest hero not only of Biblical but of uni-\\nversal histor} r and occupies the place of honor in the story\\nof the moral and religious development of each one of us,\\nevery thing that concerns him must arouse our keenest in-\\nterest, and we cannot help searching for information even on\\nthese preliminary matters but if we expect any great result\\nwe shall be bitierly disappointed. Wherever we knock, the\\ndoor is closed against us. Inasmuch as Jesus begins a new", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0056.jp2"}, "57": {"fulltext": "DESCENT OF JESUS. 37\\nperiod of human progress we have begun a new chronological\\nera with him, and are in the habit of reckoning the years\\nbackward and forward from his birth but even the point\\nfrom which this era should commence is any thing but certain.\\nIn the 3 ear 525 a.d. the Roman Abbot Dioirysius Exiguus\\nfixed it as it is now used, but students of the subject have\\nlong been agreed that the data upon which he based his cal-\\nculations were insufficient, and that he most likely made a\\nmistake* of several years. Nor is our knowledge any more\\ndefinite with regard to the descent of Jesus, and the circum-\\nstances of his birth. Even as to the place where he was born,\\nopinions differ.\\nYou may naturally ask the cause of all this uncertainty,\\nand it is not difficult to explain. The fact is that the Apostles\\nand other preachers, who brought the gospel to Jews and\\nheathens, confined themselves entirely, in speaking about\\nJesus, to the time of his public activit} 7 in Israel, and laid\\nspecial stress upon his death and resurrection. To this the}\\ncould bear witness. Of what went before they had seen\\nnothing, nor had they made any inquiries about it for at first\\nit was only the most important facts that excited attention.\\nIn these early times no special interest was felt in the birth\\nand youth of Jesus, for his disciples tacitly assumed that\\nit was not as an infant, a boy, or a T oung man, but as a pub-\\nlic teacher, and above all in his death, that Jesus had shown\\nhimself to be the Christ and our redeemer.\\nAnd when the later Christians wished to know more of\\nthese early days, there was no one left who could give them\\nany information. Were they content to rest in their igno-\\nrance then, inasmuch as it was impossible to learn airy more,\\nand fate would have it so? Not at all. It was far more in\\nthe spirit of the age to try to determine what must have hap-\\npened. And indeed the Christians firmly believed that they\\ncould draw from a source of information which deserved such\\nimplicit confidence that even if there had been persons living\\nwho were personally acquainted with the facts, it would hardly\\nhave been necessary to consult them. This source of infor-\\nmation was the Old Testament. Jesus was recognized as .he\\nMessiah promised to the fathers and the prophets had written\\nabout the Messiah. It was firmly believed that they had fore-\\ntold a number of details of the life of the Christ, and that in\\ndoing so the} 7 could not possibly have made mistakes. Not\\ncontent with finding in the prophecies and Psalms all sorts of\\nallusions or definite predictions as to the life of Jesus, the", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0057.jp2"}, "58": {"fulltext": "38 DESCENT OF JESUS.\\nChristians saw in the fortunes of the people of Israel or of its\\ngreatest heroes, such as Moses, a foreshadowing of what was\\nto happen to the Messiah. And so by putting together- a\\nnumber of texts from the Old Testament, generally explained\\nin a grossly arbitrary style, they made up a complete history\\nof Jesus. We shall notice this again and again as we ad-\\nvance. We can now understand the way in which they would\\nattempt to fill the great gap in the history of the early T ears\\nof Jesus, aivl can make use of our knowledge at once in\\nexplaining the origin of these two pedigrees and other things\\nconnected with them.\\nThe narratives of the Old Testament have familiarized us\\nwith the Messianic expectation. Several of the prophets 1\\ndistinctly say that in the golden age of the future, for which\\nthey hope, a descendant of David will hold sway over Israel\\nas king. Now Jesus had not yet become a king but,\\nthought the Christians, he would be one ere long when he re-\\nturned from heaven. Was he really of the race of David\\nthen The simple fact is that we know nothing about it\\nand perhaps you may think that it does not much matter.\\nNo more it does. To us, at least, he is neither greater nor\\nless for being or not being a descendant of David. We\\nhonor him far too much to attach an} T value to such an\\naccident. Jesus himself, too, considered it a matter of little\\nor no consequence, and perhaps indirectly denied that his\\ndescent was royal. 2 But the early Christians thought other-\\nwise. The} T argued Jesus is the Christ, and therefore it is\\nabsolutely certain, on the testimon} T of all those prophetic\\nutterances, that he must have been of the race and family of\\nDavid. 3 This argument necessarily involved the belief that\\nthe great-nephews of Jesus, the grandsons of his brother\\nJude, were also descendants of David and an old church-\\nFather tells us that the suspicious Emperor Domitian, hearing\\nthat in the country of the Jews there were men of roj al\\nextraction still alive, had these relatives of Jesus brought\\nbefore him but the sight of their hands hardened by honest\\nwork allayed his fears.\\nThe general statement that Jesus must have been a son of\\n1 Isaiah xi. 1, 10 Jeremiah xxiii. 5, xxx. 9, xxxiii. 15, 17, 21, 22 Ezekiel\\nxxxiv. 23 f., xxxvii. 24 f. Hosea iii. 5; Amos ix. 11 Michah v. 2; Zechariah\\niii. 8, vi. 12, xii. 8.\\n2 Matthew xxii. 41-46 (Mark xii. 35-37).\\n8 John vii. 42; Acts ii. 30, xiii. 23; Romans i. 2, 3; 2 Tim. ii. 8: Hebrew!\\nvii. 14; Revelation v. 5. xxii. 16.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0058.jp2"}, "59": {"fulltext": "DESCENT OF JESUS. 39\\nDavid did not long satisfy the Christians and by the aid of\\nnames and catalogues from the Old Testament they construct-\\ned pedigrees for Joseph the father of Jesus We have already\\nalluded to the two which Matthew and Luke have preserved\\nfor us. The first begins with Abraham the other goes back\\nto Adam. These pedigrees have not the smallest historical\\nvalue. Only to mention a single point, their authors did not\\nshrink from the most arbitral handling of their materials foi\\nthe sake of obtaining s}-mmetrical results with special refer-\\nence to the sacred number seven and its multiples. (3X14\\nin one case and 5 X 14 7 in the other.) Moreover, these\\ntwo registers destro} each other. Not only do the names\\ndiffer in almost eveiy case, but in the one there are exactly\\nfourteen generations more between Jesus and David than in\\nthe other. But it does not follow that the}^ have no interest\\nfor us. In the first place, the} T offer a striking illustration of\\nthe way in which histoiy was written in those days. Again,\\non comparing the two, we see the different spirit in which the\\ntwo compilers worked. The first list, which only mounts up\\nto Abraham the ancestor of Israel, intends to represent Jesus\\ndistinctly as Israels Messiah, and must therefore have ariser.\\nin Jewish-Christian circles. The other, which goes up tc\\nAdam the son of God, the ancestor of all mankind, wishes\\nto show that Jesus belongs to the whole human race, and is\\nthe second Adam, 1 the true man, and the son of God.\\nThis list, therefore, must be of Heathen-Christian origin,\\nor rather must have passed through a revision made in the\\nHeathen-Christian spirit. Finally, it follows of necessity\\nfrom both the genealogies that their compilers entertained no\\ndoubt that Joseph was the father of Jesus. Otherwise the\\ndescent of Joseph would not have been in the least to the\\npoint.\\nConnected with this firm belief that the Messiah must be a\\ndescendant of David was the conviction that as David s son\\nhe must be born in David s city, that is Bethlehem. This\\nwas deduced from a passage in Michah, which was understood\\nto mean at Bethlehem, in Judsea, shall Christ be born, 2\\nthough the prophet really meant nothing whatever of the\\nkind. There was a great difficult}?- here. The primitive tra\\ndition declared emphatically that Nazareth was the place\\nfrom which Jesus came. We ma}^ still see this distinctly\\nenough in our Gospels. Jesus is constantly called the Naza-\\n1 1 Corinthians xv. 45, 47.\\n2 Matthew ii. 4-6; compare John vii. 42.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0059.jp2"}, "60": {"fulltext": "40 DESCENT OF JEStJS.\\nrene, or Jesus of Nazareth. This was certainly the name by\\nwhich he was known in his own time and of course such\\nlocal names were given to men from the place of their birth,\\nand not from the place in which they lived, which might\\nconstantly be changing. Nazareth is called in so many\\nwords his own, that is, his native city, 1 and he himself\\ndescribes it so. 2 But in spite of all this the Christians were\\nconvinced that he must have been born at Bethlehem, so the}\\nhad to assume that Joseph and Mary were at Bethlehem at\\nthe time of his birth. Matthew simply says that it was so, 3\\nand adds that they settled at Nazareth some years afterwards\\nfor a special reason 4 and then running off upon the sound\\nof the name he sees in this change of abode the fulfilment of\\nanother prophetic intimation indirectly convej ed b} the his-\\ntory of Samson He shall be a Nazarite unto God, 5 sa}-s\\nthe angel to Manoah s wife and the words, thought the\\nEvangelist, referred to Jesus as well as Samson, for there was\\nnot so much difference between NazanVe and Nazarerce 6\\nSometimes the Old Testament could not supply the missing\\nparticulars which seemed necessary to explain some admitted\\nfact in the life or character of Jesus, and then there was\\nnothing left but to fill in the gap b}- guess-work. In such\\ncases it happened, not infrequently, that the literal interpre-\\ntation of spiritual expressions, and the misunderstanding of\\nthe metaphorical st} le of the East in which the Gospel was\\nfirst preached, so totally distorted the ancient tradition as to\\ndraw conclusions from it which it was never for a moment\\nintended to sanction. An example of this process, too, will\\nhelp us to understand the origin of the accounts of the de-\\nscent of Jesus.\\nIn the first and third Gospels we read that Jesus was born\\nmiraculously, and that Joseph was only his foster-father.\\nHow did this belief arise? In the first place, we must notice\\nthat it was a common idea in ancient times that great found-\\ners of religions such as Buddha and Zoroaster, philosophers\\nsuch as Pythagoras and Plato, and kings such as Romulus\\nand Alexander, had had no earthfy father. Perhaps the\\nChristians were confirmed in this idea with regard to their\\nown Master bj T applying a passage in Isaiah, 7 which they\\n1 Matthew xiii. 54 (Mark vi. 1).\\n2 Matthew xiii. 57 (Mark. vi. 4; Luke iv. 23, 24), compare John vii. 41, 42\\nand i. 45, 46.\\n8 Matthew ii. 1. 4 Matthew ii. 22, 23. 6 Judges xiii. 5.\\n6 Matthew ii. 23. Isaiah vii. 14.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0060.jp2"}, "61": {"fulltext": "DESCENT OF JESUS. 41\\ncompletely misunderstood, to the mother of the Messiah, and\\ntherefore to the mother of Jesus. 1 Besides this, they very\\ntruty saw in Jesus an altogether unique personality. They\\nfelt how far above all other men he stood that his nobility\\nof soul, his goodness, his purity, his exaltation of character,\\nand his love raised him above all comparison with other men.\\nThey were not content to explain these facts from the beauty\\nof his natural disposition, its happy development, and the\\nholiness and strength of his will. They were determined to\\nfind a supernatural cause. Three separate representations\\nfound acceptance in succession. In the earliest times the\\nChristians believed that when Jesus was baptized the Holy\\nSpirit descended upon him. Somewhat later he was said to\\nhave been born into the world miraculously, and not as an\\nordinary human being. Finally, an existence in heaven pre-\\nvious to his appearance on earth was ascribed to him in order\\nto account to some extent for his being so far exalted above\\nother meu.\\nBut it was that misunderstanding of figurative language,\\nof which we spoke just now, that was the chief cause at work\\nin this instance. Jesus was born of the Holy Spirit, said\\nthe believers. To understand this declaration, we must bear\\nin mind the peculiar usages of New Testament language.\\nIt needs but little knowledge of ourselves and others to teach\\nus that to be and to do good is no easy task that we can ac-\\ncomplish without effort. Our perverse and selfish nature has\\nto be subdued, and our better moral nature raised to suprem-\\nac}\\\\ But what we should express now-a-days by saying\\nwe must change our lives and become new and better men,\\nis expressed in New Testament language thus We must be\\nborn again, born of the Holy Spirit, the principle of all\\ngood. 2 So when the disciples wished to sa} of Jesus that he\\ndid not need to become good because he was good, that he\\ndid not need to become another and a new man because he\\nwas a new man already, they expressed it by saying, He\\nwas not born again, because he was born of the Holy Spirit\\nfrom the first. And when the original meaning of this\\nexpression was forgotten, it was easily misunderstood and\\ntaken literally instead of metaphorically.\\nBe} r ond the particulars already mentioned and explained,\\nthe first Evangelist has nothing to tell us of the descent of\\nJesus. The story of his birth was afterwards embellished\\nin various ways, but Matthew is still very short and simple.\\ni Matthew i. 23. 2 j h n Hi. 3, 5, 6; Titus iii. 5.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0061.jp2"}, "62": {"fulltext": "4:2 BIRTH AND YOUTH OF JOHN.\\nHe only tells us that Joseph saw an angel in a dream, and\\nwas told that the child which Mary (to whom he was only\\nbetrothed as yet) hoped soon to bear was miraculously con-\\nceived, would be Israel s redeemer, and must be called Jesus,\\nthat is deliverer, bringer of salvation. The scruples which\\nJoseph had previously felt were now remored, and in obe-\\ndience to the divine command he took Mary as his wife, and\\nsoon afterwards called her first-born son by the name which\\nthe angel had given him.\\nIn taking our leave for the present of Matthew, we must\\nnot fail to notice that though these stories of the David ic\\norigin of Jesus and his birth of the virgin Maiy at Bethlehem\\nspring from the religious prejudices of the early Christians,\\nyet they bear witness also to the deep impression which Jesus\\nmade upon them, and their intense and unreserved devotion\\nto him personally. Regarded from this point of view, the\\nstories still retain their value for us, though we cannot help\\nfeeling that after all their authors never really understood\\nthe Master.\\nIn this first sketch explanations, arguments, and refuta-\\ntions have taken the place of regular narrative, but all that\\nhas now been said will be an immense help to us in future.\\nWe have been breaking a pathway, as it were, through brush-\\nwood and jungle, and when we meet with such obstructions\\nagain they will hardly delay our progress at all. Once con-\\nvinced that our knowledge of the apostolic age throws light\\nupon the narratives of the Gospels, we rnay henceforth make\\nfree use of the key we have discovered.\\nChapter II.\\nTHE BIRTH AND YOUTH OF JOHN.\\nLuke I. 5-25, 57-80.\\nTHE Gospel history does not begin, as we might have\\nexpected, with its great hero, Jesus. But to prepare us,\\nas it were, for his appearance, it associates with him another\\nprophet, who was to proclaim his coming, as a herald an-\\nnounces the approach of his king. There is some reason\\nin this, for the new day that breaks upon the religious life of\\nthe world when the sun of truth rises above the horizon, in", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0062.jp2"}, "63": {"fulltext": "BIRTH AND YOUTH OF JOHN. 43\\nJesus, was indeed heralded by its morning star. On the\\nthreshold of this new course of spiritual development we see\\nthe might}* form of one who belonged to the old period him-\\nself and stood upon the soil of Israel s religion, but who\\npoints with outstretched hand to the great salvation that is\\ndrawing near, though he himself has not as yet formed an}\\ntrue conception of its nature and extent. His name is John.\\nThe position in which he stands towards the Messianic king-\\ndom reminds us of the fortunes of that other man of God,\\nMoses, who led the children of Israel towards the promised\\nland, brought them up to its very boundaries, but might not\\nset his own foot upon its soil for he breathed his last on\\nMount Nebo, so near to the goal he had passionately longed\\nto reach, and the purpose to which he had devoted his life.\\nThe preaching of the Apostles themselves 1 and the earliest\\nG ospel tradition 2 appear to have opened with the work of\\nJohn. We need not wonder, therefore, that when the Chris-\\ntians of a later time endeavored to mount up to the origin\\nof their religion, and prefaced their account of the public life\\nof Jesus by stories about his birth and childhood, Luke\\nshould have tried to go to the very root of the whole matter\\nby opening his work with a similar account of the birth of\\nJohn. After what has been said already, we shall see that\\nfrom the veiy nature of the case this story must be a legend\\nof :ater origin, but it is none the less interesting on that\\naccount. Here it is\\nUnder the reign of King Herod there dwelt in the moun-\\ntain districts of southern Palestine, in a city of Judah\\nHebron it has been supposed a devout and virtuous couple.\\nBoth man and wife were of noble and priestly blood, but\\nthat did not make them proud and worldly Saclclucees like\\nthe magnates of Jerusalem. On the contrary, Zachariah and\\nElizabeth, for so the} were called, were simple people, who\\npreferred to keep away from the court and from the turmoil\\nof the capital. Not only were they strict in their observance\\nof all the precepts of the Law and the tradition, and irre-\\nproachable in their lives, but they looked forward with eager\\nexpectation to the founding of the Messianic kingdom. The\\nrule of the Idumsean Herod, the minion of the Romans, grew\\nstill heavier and more hateful as his age advanced, and made\\nthem, together with so many pious Israelites besides, long all\\nthe more passionately that God would now be gracious to his\\n1 Acts i. 22, x. 37. 2 Mark i. 1-4.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0063.jp2"}, "64": {"fulltext": "44 BIRTH AND YOUTH OF JOHN.\\npeople, would fulfil the promises he had given lyy the proph-\\nets, restore the throne of David, and enrich Israel with all\\nspiritual and temporal blessings.\\nIn their domestic life they felt a grievous want, for they\\nwere childless and since they had both reached a great age\\nthey could hardly hope that the wish of their hearts would\\nyet be fulfilled, and their disgrace removed. For among\\nthe Jews it was reckoned a disgrace to be childless, and\\nthese people knew not how they had deserved it. And so,\\nold as the}* were, they could not give up pra3 T ing that this\\ncurse might be removed and as Zachariah offered his con-\\nstant prayers for the deliverance and glory of Israel, he could\\nnot help adding his supplication that, as in ancient days to\\nSarah and Manoah s wife and Hannah, so now to his Eliza-\\nbeth, God would give a son after long and almost hopeless\\nwaiting.\\nNow the priests were divided into four-and-twenty classes\\nor families, called after the two sons of Aaron, Eleazer and\\nIthamar, and each class in turn conducted the services of the\\ntemple for a week. About twice in the 3*ear, therefore,\\nwhen the time came round for the eighth class, to which he\\nbelonged, Zachariah would journey to Jerusalem to acquit\\nhimself of his official duties. It was the custom to decide\\nby lot which member of the class on duty should have the\\nprivilege of burning the incense on the golden altar in the\\nHoly Place. It was a great privilege, for it brought the of-\\nferer as near to the face of the Lord as it was ever possible\\nor allowable for even a priest to go, except, indeed, the high\\npriest himself. Once on a time the lot fell to Zachariah.\\nHe laid the incense and the aromatic spices reverently in the\\nscale, and entered the sanctuary. When he came to the\\naltar of incense, he poured out the glowing coals which\\nanother priest had carried in after him, and then strewed the\\nincense over them. The cloud of fragrance rose a 53- mbol\\nof the pikers of the saints 1 and filled the chamber. But\\nwhat is this Great terror has laid hold of Zachariah. At\\nthe right of the altar, the place of propitious omens, by the\\nglimmer of the lamps upon the golden candlestick, he dis-\\ncerns through the thick clouds of vapor a heavenly form.\\nIt was an angel of the Lord that stood before him But he\\nmust overcome the fear that possessed him for it was a\\nmessenger of goou, who came to promise him that God would\\ngrant his pra} T er. He should have a son, and was to call him\\n1 K chelation v. 8.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0064.jp2"}, "65": {"fulltext": "BIRTH AND YOUTH OF JOHN. 45\\nJohn (Johanan), that is, God is propitious. His birth would\\ngive great joy to many, to his parents first of all; he would\\nbe a great religious hero, a Nazarite all his life long, and a\\nprophet like Elijah of old. He would prepare for the Mes-\\nsianic kingdom by restoring piety and virtue to honor in\\nIsrael. Zachariah could hardly believe the message. He\\nand his wife were now so old Then the angel made him-\\nself known as Gabriel, one of the seven spirits of the throne,\\nor angel-princes, and punished Zachariah for his want of\\nfaith 03- making him dumb. He was not to recover speech\\nuntil the promise was fulfilled.\\nMeanwhile the people were standing in the fore-courts and\\nmuttering their prayers, as they waited for Zachariah to re-\\nturn from the sanctuary and give them the priestly blessing.\\nWhat could have happened to him that he stayed so long?\\nAt last he came out, but, though he stretched out his arms\\nand motioned with his hand, he could not utter a sound.\\nThen they understood that he had seen a vision.\\nWhen his week of duty was over, he returned at once to\\nhis dwelling-place. What joy to Elizabeth that the shame of\\nher childlessness would be removed But for a long time\\nshe kept the secret that she hoped to be a mother carefully\\nto herself; and when in the course of time she actually\\ngive birth to a male infant, her fellow townspeople and rela-\\ntives rejoiced with all their hearts in the blessing that God\\nhud given her. Eight chays after the child s birth, the} T ah\\ncame up to the ceremony of circumcision and naming.\\nThe^y wanted the child to be called Zachariah, after his father,\\nbut Elizabeth herself said it must be John. As no one in\\nthe family had ever had this name, they referred to the\\nfather, who was still speechless, for his decision. He took\\nthe writing tool, and scratched on a wax tablet, u His name\\nis John. As soon as he had thus fulfilled what Gabriel had\\nenjoined, his powers of speech were given him again, and to\\nthe amazement of all present he poured out his heart in a\\nloft} song of praise to God. This wondrous child was a\\npledge to him that God s great promise, the coming of the\\nMessiah, would soon be fulfilled and in his sacred joy the\\nhappy father felt as though the deliverance of Israel from\\nthe hated T oke of the t}Tant and shameful dependence upon\\nheathen Rome were alread} T accomplished, and the illustrious\\nson of David were alread} T come. All that the prophets had\\npredicted would now come to pass the covenant that the\\nLord had made with the generations of old, and his oath to", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0065.jp2"}, "66": {"fulltext": "46 BIRTH AND TOUTH OF JOHN.\\nAbraham, would be confirmed, and his people would worship\\nhim unmolested, in freedom and in might. Well might Zach-\\nariah utter the rapturous prophec}-, that his new-born son\\nwould prepare the great deliverance of God s merely, and be\\na prophet in Israel\\nOf course these strange events produced a deep impres-\\nsion. The tale was passed from mouth to mouth through the\\nwhole country round, and everyone questioned and wondered\\nwhat the boy would turn out to be. Evidently he was no\\nordinary child.\\nNor did he grow up as ordinary children do. For while\\nhis bod} and soul developed freely, he spent the years of\\nchildhood and T outh far from the tumult and unclean ness of\\nthe world, in the wilderness hard by his native place, till the\\nmoment came for him to appear in Israel as a prophet.\\nThis stoiy bears every mark of being a pure invention.\\nIt carries us right to the centre of the religious ideas and\\nconceptions of the Jews, and with them it stands or falls.\\nIf we cannot accept these beliefs, we cannot for a moment\\nregard the narrative as trustworthy. Only consider An\\nangel comes upon the scene but is it not remarkable that\\nhis name is as good Hebrew as though he were a Jew?\\nMight we not just as well suppose the inhabitants of heaven\\nto speak Greek or English as Hebrew? The angel makes\\nhimself known as Gabriel, who stands before God; but\\nthis idea that there were different ranks of angels, and that\\nthe seven highest chiefs, Gabriel, Michael, Raphael, Uriel,\\nand the rest, surrounded God s throne as his first ministers\\nof state, is of course a mere figment of the imagination. It\\nis not even an originally Jewish belief, for though the Jews\\nthemselves had long thought of God as though he were an\\nEastern monarch, and had imagined heaven, his abode and\\nthat of the angels, to be arranged like a royal court, yet\\nthe details of their angelology were for the most part bor-\\nrowed from the Persians. Then, again, nothing could be\\nmore pardonable than the doubts entertained by Zachariah,\\nfor he did not even know with what an exalted being he was\\nconversing. Abraham and Sarah had laughed on hearing a\\nsimilar announcement from the lips of God himself, and had\\nescaped with a simple reprimand but later Jewish supersti-\\ntion would not tolerate a moment s questioning of any thing\\nthat was held to be, or claimed to be, a supernatural revela-\\ntion, and this is why the priest has such a heav} T punishment", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0066.jp2"}, "67": {"fulltext": "BIRTH AND YOUTH OF JOHN. 4\\nto bear. And again, in Zachariah s song of praise we find\\nthe son of David, the mighty king, the deliverance from\\nheathen oppression, in a word, the Jewish Messianic expec-\\ntation which was never fulfilled but in the story the song\\nrepresents the pure and perfect truth, for the happy father\\nwi prophesies, being filled with the Holy Spirit. But enough.\\nFrom what we have noticed already especially from this last\\npoint, we ma) reach a conclusion which the scenes that fol-\\nlow will confirm namely, that the first two chapters of Luke,\\nwhich record the birth of John and Jesus and stand quite\\nalone, are taken from Jewish-Christian sources, though per-\\nhaps partly recast by the Evangelist to suit his purpose. Such\\nan origin is indicated b} r their very style and language, which\\nshow a far stronger Hebrew coloring than characterizes the\\nrest of the Gospel.\\nWhat is the origin of our story? It was natural enough\\nthat in the case of an only child, especially if its parents had\\nlong hoped and waited in vain for such a blessing, the Jews\\nshould have thought the child has surely some great destiny\\nmarked out for him by God. But then the process was re\\nversed by the legends, and because a man turned out to be\\nremarkable, it was said u he must have been the only child\\nof a couple who had remained childless for years, a bitter\\ntrial to the Israelite, and one which he regarded as a sign of\\nGod s displeasure. In the same vein, the apociyphal Gos-\\npel of James, towards the end of the second centuiy, tells us\\nof the birth of Maiy, the mother of Jesus. Her parents,\\nJoachim and Anna, deeply grieved and bitterly reviled\\nbecause of the sterilhrv of their wedlock, each receives an\\nangelic vision, with a promise that the curse shall be re-\\nmoved and, in course of time, Mary comes into the world.\\nIn the case of Zachariah and Elizabeth, the wonder is still\\nfurther heightened by our being informed that they were\\naged people, quite stricken in 3*ears. But, if we can haidly\\nbelieve that people of such an age could have the quiet of\\ntheir home so happily disturbed by the birth of a child, we\\nhave no difficulty, on the other hand, in explaining why\\nsuch a fiction should have been produced. Not only the\\nfates of the Christ, but those of his predecessor and such\\nwas John held to be were supposed to be indicated in the\\nOld Testament and this story is manifestly copied from the\\naccount of Abraham and Sarah, Manoah and his wife, and\\nElkanah and Hannah. From the first of these stories the\\nlegend borrowed the great age of the father and mother.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0067.jp2"}, "68": {"fulltext": "48 BIRTH AND YOUTH OF JOHN.\\nand the father s slowness to believe the promise. 1 The life-\\nlong dedication as a Nazarite and the lofty destination of the\\npromised son are taken from the story of the birth of Sam-\\nson, 2 while Hannah s first-born son is also described as a\\nNazarite and a great prophet. 3 Finally, a precedent for the\\nappearance of Gabriel and the dumbness of Zachariah might\\nalso be found in Scripture for in the Book of Daniel the same\\narchangel appears and is mentioned b} T name, 4 and Daniel\\nhimself is on another occasion visited, at least for a time,\\nwith dumbness. 5\\nThis is certainly the way in which the story rose. But\\nif we reflect for a moment we shall readily admit that the\\nfeeling which lies at the bottom of it is not altogether false.\\nSuch a use as is here made of the Old Testament is doubtless\\nunwarrantable and due to mistaken conceptions but the\\nfundamental idea from which it starts is perfectly true, in\\nspite of all the gross exaggerations which have deformed it.\\nThis fundamental idea is the belief that a single thread of\\ndevelopment runs through the history of Israel s religion\\nand the origin of Christianity, through the Old and the\\nNew Covenant that a close connection of origin and pur-\\npose must be recognized between the elect of former times\\nand God s new messengers, John and Jesus, and that in the\\npersons and the circumstances of these two the echo of a\\nhoary antiquit} 7 may be often caught. There is a more or\\nless marked coincidence between the ancient and the modern\\nprophets in their sense of God s summons to them, in their\\nwork and their hope, in their struggles, their disappointments,\\nand the opposition they had to encounter. As we go on, we\\nshall often see how Jesus himself clung to this thought, and\\nfound in the history of the ancient heroes of faith a fore-\\nshadowing of the reception he would meet and the fate in\\nstore for him. And even in this story of John s miraculous\\nbirth there is a certain fitness. The character, the actions,\\nand the nature of commonplace men are easily enough ex-\\nplained by ordinary causes, such as parentage, position, and\\nciicumstances, and it seems unnecessary to take any special\\nor original factor into account but wherever there is true\\ngenius or true nobility and exaltation of character, even\\nwithout celebrity, for celebrated men are not always great,\\nnor great men celebrated, then it seems to us as if the spirit\\n1 Gen. xvii. 17, xviii. 13. 2 Judges xiii.\\n3 1 Samuel i. 11, ii. 26, iii. 19-21. 4 Daniel viii. 16, ix. 21,\\n6 Daniel x. 15.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0068.jp2"}, "69": {"fulltext": "BIRTH AND YOUTH OF JOHN. 49\\nof power, of holiness, and of love that dwells in man, in a\\nword, it seems as if God himself were working in some spe-\\ncial wa}\\\\\\nThere is one more point in the story which calls for special\\nnotice, since it possesses a peculiar interest in connection\\nwith the rest of the Gospel history. When Gabriel promises\\nZachariah that his son will make ready for the fulfilment\\nof the Messianic promise, he uses the words, He shall go\\nout before God, the Lord, in the spirit and power of Elijah.\\nIn itself, this expression would strike us simply as a com-\\nparison between John and the most renowned of the prophets\\nmade as a testimony in John s honor. But even in the more\\nancient passages of the Gospels Elijah is constantly mentioned,\\nand John identified with him. Na} T Jesus himself expressly\\ntestifies of John, He is the Elijah who was to come.\\nWhat is the meaning of this? Malachi had promised that,\\nbefore the fearful judgment which would inaugurate the Mes-\\nsianic age, Yah weh would send his messenger to prepare\\nthe wa}* before him, that is, to remove every thing that of-\\nfended him, the want of reverence and mercy, and all the\\nother sins of the Israelites. 2 This messenger was to be the\\nprophet Elijah, who would put an end to domestic feuds. 8\\nNow Gabriel directly quotes this prophecy as about to be\\nfulfilled in the son of Elizabeth s old age. But the quotation\\nseems inappropriate and arbitrary for John was not Elijah,\\nand the archangel, perceiving this, gave a fresh turn to the\\nwords, and said a prophet in the spirit and power of Elijah.\\nBut the passage in Malachi distinctly announced the coming\\nof Elijah himself, and the Jews accordingly looked for the re-\\nturn of the ancient prophet in person. It seems that they\\nappealed in confirmation to the words put into the mouth of\\nMoses Yahweh shall raise up a prophet in your midst, like\\nunto me 4 No one had come after Moses who stood so high\\nin the people s estimation as Elijah. The deep impression he\\nhad left behind him and the colossal proportions assumed by\\nhis figure in tradition are attested by the legends that were\\ncirculated about him. 5 No other hero lived on in the thoughts\\nand imagination of the people as he did 6 the Rabbis circu-\\nlated a host of stories about him and to this ven day a chair\\nis left empty for him when the Jews circumcise their chil-\\n1 Matthew xi. 14. 2 Malachi iii. 1. 8 Malachi iv. 5, 6.\\n4 Deuteronomy xviii. 15-18. 5 1 Kings xvii. ff., and vol. iii. ch. xii.\\n6 Luke iv. 25,26; James v. 17, 18; above all, Jesus Sirach xlviii. 1-12.\\nVOL. III. 3", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0069.jp2"}, "70": {"fulltext": "50 BIRTH AND YOUTH OF JOHN.\\nclren But the Old Testament itself gave ground enough\\nfor regarding Elijah as the prophet like unto Moses, whom\\nYahweh should raise up. He had every right to be regarded\\nas the representative of the prophetic order. Nay, had he\\nnot, like the great law-giver, seen and spoken to Yahweh on\\nMount Horeb And this is wiry the names of Moses and\\nElijah are constantly associated in the New Testament, and\\nthe two represented as on an equality with each other. 2 More-\\nover, there was a special reason for regarding it as possible\\nthat Elijah might return to Israel, for according to the legend\\nhe had not died, but had been taken up alive to heaven. It\\nwas but natural to suppose that his abode in the dwelling-\\nplace of God and the angels was but for a time that he was\\ntaken there provisionally, to manifest himself again at the\\nappointed time and to fulfil his mission. His task would\\nthen be to avert the divine wrath ere it was yet too late, by\\nthe power of his preaching to Israel to restore domestic\\npeace to the bosom of his people to collect the oppressed\\nand scattered tribes, and restore them to their former pros-\\nperity. Blessed was he who should live to see the day And\\neven now the belief still lives among the Jews that Elijah\\nwill revisit Israel three days before the Messiah.\\nThe contemporaries of Jesus, then, were convinced that\\nElijah would come to restore all things in Israel to their\\nproper state, 3 in order to prepare for the establishment of\\nthe Messianic kingdom. Such was the teaching of the\\nScribes, 4 and such the expectation of the people. 5 But John\\nwas not Elijah, and knowing, as he must have done, that he\\nwas not the ancient prc^het come to earth again, he never\\nprofessed that he was. 6 What was it, then, that made the\\nJewish-Christian who sketched this scene call John an Elijah.\\nand, by speaking of a prophet in the spirit and power of\\nElijah, give such a dexterous turn to the prophec} of Malachi\\nand the expectations of the Israelites as to make them appli-\\ncable to John How could the second Evangelist begin his\\nwork bj T quoting this prophetic passage as though it were\\nfulfilled in John? 7 And what right had Jesus himself to\\nsay in the hearing of the people kk If you will receive it, he\\ni 1 Kings xix. 8-18.\\n2 Matthew xvii. 3 (Mark ix. 4; Luke ix. 30); Revelation xi. 3 ff. Compare\\nRevelation xi. 6 with 1 Kings xvii. 1, and Exodus vii. 19.\\n3 Matthew xvii. 11 (Mark ix. 12). Matthew xvii. 10; Mark ix. 11.\\n5 Matthew xvi 14 (Mark viii. 28; Luke ix.\\nfi ConiDare John i. 21. 7 Mark i. 2.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0070.jp2"}, "71": {"fulltext": "BIRTH OK JESUS. 51\\nis the Elijah that sho ild come, and afterwards to repeat\\nand elaborate 1 liis explanation to his disciples? 2\\nIt was because John had been courageous enough not to\\nwait an} longer for a prophet who had been dead a thousand\\nyears to come to earth again, but had said, /will do it!\\nand had seized the work from Elijah s hand. He could not\\nsit still and wait. The Messianic kingdom must come now.\\nIt might seem a piece of presumptuous audacity, a desperate\\nact of violence, but he was determined himself to hasten the\\nfounding of the kingdom of God and thus he tacitty stepped\\ninto Elijah s place.\\nWell might Gabriel say to the priest, Your son shall be\\ngreat in the sight of the Lord well might the Evangelist\\ndescribe his growth in the words, The child grew, and\\nwaxed strong in spirit.\\nWe can understand the testimony of Jesus Verily I say\\nunto you, among them that are born of women there hath\\nnot risen a greater than John the Baptist. 3\\nChapter III.\\nTHE BIRTH OF JESU8\\nLuke I. 26-56; II. 1-20.\\nNEARLY half a year had passed, says Luke, since Zacha-\\nriah s vision in the temple, when God summoned his\\nfaithful Gabriel once more, and gave him a message of\\nsupreme and joyous import. Obedient to his command,\\nGabriel descended from heaven and alighted in the Gali-\\nlean city of Nazareth. In this place dwelt a certain Joseph,\\nwho was on the point of being married to a maiden of the\\nsame place, whose name was Mary. The message of the\\nangel was to her. He entered the chamber where she sat.\\nAll hail, thou favored one of heaven! The Lord is with\\nthee he exclaimed. Mary was troubled and perplexed,\\nnot knowing what this solemn greeting meant. But Gabriel\\nquieted her fears, and ^announced to her the birth of a son,\\nwhom she was to call Jesus. He would ascend the throne of\\n1 Matthew xi. 14; compare verse 10.\\n2 Matthew xvii. 11-13 (Mark ix 12, 13). a Matthew xi. 11", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0071.jp2"}, "72": {"fulltext": "5tf BIRTH OF JESUS.\\nIhe Messiah, and hold sway over Israel for ever. Mary\\nreplied in amazement that she was not married yet, but the\\nangel set the difficulty aside by an appeal to God s omnipo-\\ntence. Her child would be, in the most literal sense of the\\nword, a son of the Most High. To confirm her faith he\\nannounced to her that her cousin Elizabeth hoped to become\\na mother in her old age and when Mary in humility and\\ngratitude had received the promise vouchsafed to her, the\\nangel rose up again on high.\\nFollowing out the suggestion sent to her from God, Mary\\nlost no time in paying a visit to Elizabeth. It was a distant\\njourney to the mountains of Judah in the south, but she\\nlonged to visit and speak to her aged relative, who was in so\\nmuch the same position as herself. She had no cause to\\nrepent of her resolution for she had no sooner crossed the\\nthreshold of Zachariah s house and offered her greeting to\\nElizabeth, than the latter, enlightened at the very moment\\nby God, welcomed her as blessed among women, as the\\nmother of her Lord, and was so filled with sacred enthusiasm\\narid religious awe that the jo} T ous exaltation came on Mary\\ntoo, and she gave vent to her ecstasy in a song of thanks-\\ngiving to God for the goodness he had shown to her, and\\nabove all for the deliverance of Israel from the heathen yoke\\nand the fulfilment of His promises to the fathers. We can\\nwell understand that Mary prolonged her stay with her cousin\\nto its utmost possible extent she remained in Elizabeth s\\nhouse three months, but was then obliged to leave her and go\\nback to Nazareth.\\nIt was not at Nazareth, however, in the house of her\\nbetrothed, that she gave birth to the child. God had or-\\ndained it otherwise. About this time, when the pro-consul\\nFublius Sulpicius Quirinus was governor of Syria, a lxyyal\\ndecree was issued at Rome, to the effect that a census or\\nrating should be made of all the world that is to say, of the\\nwhole Roman empire. It was called a registration in those\\nclays, and consisted in drawing up lists for taxation, in which\\nevery one s name, means of subsistence, and propert} were\\nentered. In the kingdom of Herod, as elsewhere, this cen-\\nsus must be made but in this district a very peculiar mode\\nof carrying it out was adopted. Each citizen was to go and\\nbe entered at the place whence his family was originally\\nderived, and where the family roll was kept. As a descend-\\nant of David, therefore, Joseph had to go to Bethlehem,\\nDavid s native city. Mary might have stayed at Nazareth", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0072.jp2"}, "73": {"fulltext": "BIRTH OF JESUS. 0,1\\nhad she chosen to do so, and Joseph might have had her\\nregistered as his betrothed but, in spite of the difficulties so\\nlong a journey must have offered her, she accompanied him\\nto Bethlehem. This considerably lengthened the time they\\nspent on the way, which under ordinary circumstances would\\nhave been three days. At last they reached the place of\\ntheir destination, not without much care and anxiety.\\nThey were very unfortunate when they got there, however.\\nIf they had hoped to find a comfortable resting-place they\\nwere disappointed. The same cause that had brought them\\nto Bethlehem had also brought a host of others, who had\\narrived before them, and had taken up all the available\\naccommodation. In the caravansary, a great building open\\nto travellers, in which they and their beasts of burden could\\ngenerally spend the night for nothing, there was no more\\nroom. What was to be done? They were at their wits\\nend for they had no acquaintances upon whose hospitality\\nthey could reckon, and they were too poor to hire a lodging,\\neven if every house had not been more than full already. !So\\nat last they were compelled to go into the stable of the inn,\\nand make the best of such accommodation as it offered.\\nIt was high time they did so, for that very night, when all\\naround were sunk in sleep, and Joseph and Mary were quite\\nalone, she brought a baby-bo3 r into the world. The young,\\nmother herself did all that was needed for her first-born child,\\ngently and carefully wrapped him in swaddling clothes, avid\\nlaid him down in the manger that was meant to hold the cat-\\ntle s food\\nThere lay the helpless little thing The world gave no\\nheed to his first cry, and no one knew that a man was born.\\nBut a heart that overflowed with a mother s pride offered up\\nits homage to the God of mercy, and Joseph knelt by the\\nmanger and thanked the Lord from the depths of his soul\\nthat He had been with them in their need.\\nThat same night, perhaps an hour or two later, they re-\\nceived an unexpected visit but so far from disturbing them\\nit was an unspeakably joyful surprise. Certain men, whom\\ntheir humble attire seemed to mark as shepherds, respect-\\nfully and cautiously asked to be admitted. Their faces glowed\\nwith sacred enthusiasm their eyes were lighted up with\\neager expectation. What could have happened to them?\\nAs soon as they entered they began to look about, and asked\\nfor the new-born babe. How did they know any thing of\\nhim? Let them tell their own story.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0073.jp2"}, "74": {"fulltext": "54 BIRTH OF JESUS.\\nAt the moment of the baby s birth, they were keeping\\nwatch over their flocks Ivy night in the open country round\\nBethlehem. As they were sitting and tying about, talking to\\none another, or occupied with their own thoughts, a wonder\\ncame to pass which at first filled them with deadly terror.\\nThe darkness was suddenly dispelled b} an unearthly glor}\\nas the light that shines round the throne of God flooded all\\nthe scene. An angel stood before them, and quieted their\\nfears. He brought good news for Israel. The Messiah was\\nborn that very night at Bethlehem. They would easily find\\nhim, a new-born child laid in a manger. The shepherds\\nhad scarcely heard the news, and had not yet recovered from\\ntheir amazement, when the heavenly music of angel choirs\\nswept through the air in sweeter tones than earth had ever\\nheard\\nGlory to God in the highest,\\nand peace on earth\\nHis will is good toward man.\\nThe ineffably sweet and glorious vision was gone, and all\\nwas still again. The shepherds were left gazing at one an-\\nother but in another moment they were hurrying to Bethle-\\nhem to assure themselves of the truth of this great news.\\nAnd there they found the humble scene, just as it had been\\n.described to them They told their tale to all who would\\nhear it, and made known everywhere what God had an-\\nnounced to them about this bab}\\\\ The wondrous story\\nwaked amazement far and near, and if many of those who\\nheard it soon forgot it again, it was not so with Mary. Not\\na word was lost by her and not only as the shepherds, ren-\\ndering high praise to God, were returning to their work, but\\noften and often in after years, she pondered in quiet rapture\\nover that vision and that song.\\nSuch is the well-known story of the birth of Jesus, one\\nof the sweetest and most deeply significant of all the legends\\nin the Bible. That it is a legend, without even the smallest\\nhistorical foundation, we must, of course, admit; or if we\\nhave any doubt on the subject, a moment s consideration\\nwill remove it.\\nAll that was said of the appearance of Gabriel to Zachariah\\nis equally applicable to the present case. Indeed, the diffi-\\nculties here are still greater. For not only in Mary s song,\\nwhich is imitated from Hannah s, 2 does the Jewish Messianic\\n1 See pp. 46, 47. 2 1 Samuel iii. 1-10, and vol. i. p. 436.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0074.jp2"}, "75": {"fulltext": "BIRTH O* JESUS.\\n55\\nexpectation, reappear, but also in the words of the angel him-\\nself, who foretells to MVy that her son shall sit upon the throne\\nof David his ancestor, and rule over Israel. Now of course,\\nif a messenger from heaven had really come to bring a divine\\nrevelation to Mary, the result must have confirmed his pre-\\ndictions and since Jesus never fulfilled these expectations it\\nis obvious that the revelation was never made. Both the\\npromise and the song of praise owe their origin to the obsti-\\nnate belief of the Jewish-Christians, retained even after the\\ndeath of Jesus, that he would come again from heaven, would\\nexpel the Romans, establish an earthly kingdom, and, in\\nshort, realize their dreams of national triumph. 1\\nWe must add that the representation given by Matthew is\\nirreconcilable with that of Luke. The message of Gabriel\\nto Mary, her visit to Elizabeth, and the joyous congratula-\\ntions of the latter would have dispensed with the necessit}^ of\\nan angel s appearing to Joseph in a dream to remove his\\nscruples as to consummating his marriage. This journe} to\\nthe mountains of Judah, then, can find no place in the Gos-\\npel of Matthew, nor indeed can it be fitted into the historical\\nframework of the life of Jesus for when he and John after-\\nwards met, as men, they were entire strangers to each other,\\nand this could not have been the case if their mothers had\\nbeen near relatives, and had been so well acquainted from the\\nvery first with the future of their sons and the position in\\nwhich the} would stand to each other. But above all we\\nmust note, that according to the first Gospel Joseph and\\nMary lived at Bethlehem, according to the third at Nazareth.\\nFrom the belief which they both accepted as an article of\\nfaith that the Christ must be born at Bethlehem, Matthew\\nsimply concluded that Joseph and Mary lived there whereas\\nLuke (or his authority) was too well aware of the uniformity\\nof the tradition that they had always lived at Nazareth to ac-\\ncept this explanation, and therefore hit upon another, after\\nmuch reflection. He brings them up to the city of David on\\na very special occasion and for a veiy short period. Hardly\\nhave they got there when Jesus is born, 2 and within six weeks\\nthey are on their way home again. 3\\nThis special occasion was the census. 4 But here again we\\nare met by overwhelming difficulties. In itself, the Evange-\\nlist s account of the manner in which the census was carried\\nout is entirely incredible. Only fancy the indescribable conui-\\n1 Acts i. 6, and elsewhere. 2 Luke ii. 6.\\n8 Luke ii. 39. 4 Luke ii. 1-5.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0075.jp2"}, "76": {"fulltext": "56 BIRTH OF JESUS.\\nsion that would have arisen if every one, through the length\\nand breadth of the land of the Jews, had left his abode to go\\nand enrol himself in the city or village from which his family\\noriginally came, even supposing that he knew where it was.\\nThe census under David was conducted after a very different\\nfashion. 1 But it is still more important to note that the Evan-\\ngelist falls into the most extraordinar} T mistakes throughout.\\nIn the first place histoiy is silent as to a census of the whole\\n(Roman) world ever having been made at all. In the next\\nplace, though Quirinus certainly did make such a register in\\nJudsea and Samaria, it did not extend to Galilee so that\\nJoseph s household was not affected by it. Besides it did\\nnot take place till ten years after the death of Herod, when\\nhis son Archelaus was deposed b} r the Emperor, and the dis\\ntricts of Judsea and Samaria were thrown into a Roman prov-\\nince. Under the reign of Herod nothing of the kind took\\nplace, nor was there any occasion for it. Finally, at the\\ntime of the birth of Jesus the governor of Syria was not Qui-\\nrinus, but Quintus Sentius Saturninus. You will easily see\\nthat, if the occasion of the journey of Joseph and Maiy to\\nBethlehem rests upon a tissue of confusions and mistakes,\\nthe whole story falls to the ground.\\nOne more remark, which would be enough in itself to\\njustif} 7 us in absolutely rejecting the whole account of the\\nbirth of Jesus. Every other passage of the New Testament\\nwhich bears upon the question, the sequel of the life of Jesus,\\nthe whole contents of the Gospels, in a word, all accessible\\nsources of information without exception, are in direct con-\\ntradiction with it. We have already seen that Nazareth is\\ncalled the birthplace of Jesus, both by himself and every\\none else, and that two distinct pedigrees were drawn up on the\\nsupposition that Joseph was his father. 2 So, too, in the stories\\nof the presentation in the temple 3 and of the child Jesus at\\nJerusalem, 4 Joseph is called his father. Jesus is repeatedly\\ndescribed as the son of the carpenter, 5 or the son of Joseph,\\nwithout the least indication that the expression is not strictly\\nin accordance with fact. 6 The Apostle Paul expresses him-\\nself in the same sense. Neither the Gospel of Mark, which\\nin this respect at least abides most faithfully by the old apos-\\ntolic tradition, nor that of John, sa} T s a word about Bethlehem\\nor the miraculous birth. The congregation of Jerusalem to\\ni 2 Samuel xxiv. 1-9, and vol. ii. ch. iv. p. 26. 2 See pp. 36, 39.\\n8 Luke ii. 27. 4 Luke ii. 41-48. 6 Matthew xiii. 55.\\nLuke iv. 22; John i. 46, vi. 42; see, however, Luke iii. 23.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0076.jp2"}, "77": {"fulltext": "BIRTH OF JESUS. 57\\ntvhich Mary and the brothers of Jesus belonged, 1 and over\\nwhich the eldest of them, James, presided, 2 can have known\\nnothing of it for the later Jewish-Christian communities, the\\nso-called Ebionites, who were descended from the congrega-\\ntion of Jerusalem, called Jesus the son of Joseph. Na} T the\\nstory that the Holy Spirit was the father of Jesus must have\\nrisen among the Greeks, and not among the first believers,\\nwho were Jews, for the Hebrew word for spirit is of the\\nfeminine gender. The Ebionites, therefore, called the Holy\\nSpirit the mother and not the father of Jesus.\\nOnly think If the birth of Jesus had realty taken place\\nunder such extraordinary circumstances, announced b} T a\\nmessenger from heaven, and hymned in mortal ears by a\\ngreat compairy of the heavenly host, how would it have\\nbeen possible that every trace of such wonders should have\\ndisappeared, that the} should all have passed away, and left\\nno recollection after them? Yet this takes place according\\nto the Gospel for not only is the general public entirely\\nignorant of these events (though the news must have spread\\nlike fire through the land, especially when the Messianic\\nexpectation was at such a height), but his own family show\\nbe3 ond a doubt that they had not the faintest conception of\\nthe lofty significance of the personalh:y of Jesus. This would\\nbe inconceivable were the story genuine history. If his\\nparents fail to understand him when he says, at twelve years\\nold, that he must be in his Father s house 3 if he himself\\nafterwards declares that he finds no faith among his nearest\\nrelatives 4 if he exalts his faithful disciples above his unbe-\\nlieving mother and brothers 5 above all, if Mary and her\\nother sons put down his prophetic enthusiasm to insanuy, 6\\nthen the untrustwortlry nature of these stories of his birth\\nis absolutely certain. If even a little of what they tell us\\nhad been true, then Mary at least would have believed in\\nJesus, and would not have failed so utterly to understand\\nhim.\\nBut when once we are convinced that the story is not gen-\\nuine history, its emblematic meaning comes out clearly. It\\nembodies a poetical conception and description of the per-\\nson and the lot of Jesus, and foreshadows his life and work\\nin a few bold lines and significant contrasts. Let us glance\\n1 Acts i. 14. 2 Acts xxi. 18; Galatians ii. 9, 12.\\n8 Lukeii. 50. Matthew xiii. 57 (Mark vi. 4).\\na Matthew xii. 48-50 (Mark iii. 33-35). 6 Mark iii. 21,\\n3*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0077.jp2"}, "78": {"fulltext": "58 BIRTH OF JESUS.\\nat the main figures. In the foreground stand Augustas and\\nJesus, the proud Emperor of Rome, who holds sway over\\nthe world b} T force of arms, and the lowly son of man, the\\ntruth of whose preaching, the power of whose spirit, and\\nwhose self-sacrificing love exact submission from all men.\\nBut there is another special reason for the introduction of\\nAugustus. The first disciples of Jesus, Jews by birth and\\nattached to Judaism heart and soul, believed, in their narrow\\nnational pride, that the Christ was the special possession of\\nAbraham s chosen seed. They were jealous of their supposed\\nprivileges, and barred the entrance to the kingdom of the\\nChrist against all who were not Israelites, unless they would\\nfirst go over to Judaism. Our story enters a protest against\\nthis idea, for the imperial decree to take a census of all the\\nworld is carried out at the very time of the birth of Jesus,\\nwho is thus represented as a citizen of the world, belonging\\nto all mankind, and not to Israel alone the deliverer not\\nonly of his special people, but of all his brothers over the\\nwhole earth. Is not that a noble thought? And look again\\nwhat deep and true feeling pervades the legend. For him,\\nthe great bearer of salvation, a brilliant career is surety held\\nin store, and the world will give him a glorious welcome?\\nAlas, no There is no room for his parents no room even\\nfor Mary, much as she needs it, in the inn. When Jesus\\ncomes into the world there is not a creature to give him a\\nthought, or to help to supply his wants and he is cradled in\\na manger. It is the foreshadowing of a life of bereavement.\\nHe will never rest, never find a home, not so much as a place\\nin which to lay his head, until, beset and persecuted on every\\nside, the victim of the world s fierce hatred, laden with its\\nscornful curses, he drops his wearied head upon the cross in\\neternal rest But though he comes without external display,\\nthough he bears no trace of earthly splendor, and though the\\nsuperficial world sees nothing in the son of the carpenter of\\nNazareth to mark him off from others, yet this event that\\nearth passes b} T unnoticed is celebrated with intensest joy and\\nbrightest radiance in heaven. Contrasting with the deep\\npoverty within is the message and the song of angels with-\\nout and this sharp contrast sums up, as it were, the whole\\nlife of Jesus, humble in his earthly lot, majestic in his moral\\ngrandeur without material power, but mighty in the spirit\\ndespised by the world, but glorified by God. The blessed\\ntidings are brought to humble shepherds, not to the great\\nand wise, for Jesus himself bestowed small care upon the", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0078.jp2"}, "79": {"fulltext": "PRESENTATION IN THE TEMPLE. 59\\ngreat ones of the earth, and was almost always thinking of\\nthe poor and simple peoples of the land. It was his\\nambition to befriend the people and console the poor. And\\nwhat a wealth of noble thoughts is crowded into the angelic\\nsong itself! For the sake of this child of man God rejoices\\nin mankind he who is to establish the kingdom of peace\\nupon earth has come. Surely his birth, with all its results\\nof unutterable glor}-, should wake songs of praise and thanks-\\ngiving to God in hearts overwhelmed with thankful joy\\nIn what a clear and beautiful light this picture places all\\nthat Jesus may be to us What artistic beauty, what deep\\nsymbolic truth pervades it In it the Christians of the olden\\ntime tried to reproduce their own thoughts and feelings about\\nJesus and the legend is the visible expression of their ven-\\neration and gratitude towards him. And though we should\\nchoose other forms in which to express our reverence for\\nJesus, we can fully share the affection and can rival the\\ngratitude that inspired this old legend. It is a declaration\\nof faith in Jesus made by the apostolic age it is a glowing\\ntestimony to the high honor which Jesus has a right to claim,\\nto the fulfilment in him of the hope which the noblest of our\\nrace had cherished, to the restoration in his person of the\\nhonor of human nature, of faith in human worth, and in\\nman s calling to spotless holiness. As such we can accept\\nit and rejoice in it with all our hearts. Indeed, when we\\nconsider it rightly, this sweet old legend of the birth of\\nJesus, with all its wondrous beauty, gains a fresh charm fo?\\nus when it ceases to rank as history.\\nChapter IV.\\nTHE PRESENTATION IN THE TEMPLE.\\nLuke II. 21-39.\\n\\\\XT-^-^^ ne me appointed by God had come, he sent\\nforth his son, made of a woman, made under the\\nLaw. In these words the Apostle Paul 1 describes the birth\\nof Jesus as that of an ordinary man, 2 and, what is more, an\\nordinary Israelite. We too often forget that Jesus was an\\nIsraelite, not only by birth and education, but in his whole\\n1 Galatiaus iv. 4. 2 Compare Job xiv. 1 Matthew xi. 11.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0079.jp2"}, "80": {"fulltext": "60 PRESENTATION IN THE TEMPLE.\\nstyle of thought, speech, and life that his conception of the\\nuniverse and his own individual character unmistakably bore\\nthe Israelitish stamp, and that he can on!}* be rightly under-\\nstood and full} appreciated when this fact is borne in mind.\\nIt is often difficult to remember this, for Jesus had risen, at\\nthe price of many an effort and many an internal conflict, far\\nabove the one-sidedness, the narrowness, the pride, all the\\nfaults in short that characterized his people. But we must\\ntry never to lose sight of the fact that he still remained a\\nthorough Israelite.\\nLuke calls attention to it at the outset, 03- telling us that\\nthe parents of Jesus scrupulously fulfilled their religious du-\\nties, and faithfully observed the injunctions of the Law with\\nrespect to their child. 1 On the eighth day after his birth the\\nceremony of circumcision was performed and at the same\\ntime he received his name.\\nBoth Matthew and Luke find something very remarkable\\nin the name Jesus. They say that the new-born child re-\\nceived this name at the command of God as Israel s future\\ndeliverer. 2 But the fact is that this name, whicli is pro-\\nnounced in Hebrew Yezua, and is sometimes Grecized into\\nJason, was very common. After the Captivity it occurs\\nquite frequently, and is interchanged with the name Joshua.\\nIndeed Joshua, the successor of Moses, is called Jesus in the\\nNew Testament more than once, 3 though the meaning of the\\ntwo names is not really quite the same. We know of a\\nJesus, son of Sirach, a writer of proverbs, whose collection\\nis preserved among the apocryphal books of the Old Testa-\\nment. The notorious Barabbas, or son of Abbas, was himself\\ncalled Jesus. Among Paul s opponents w r e find a magician\\ncalled Elymas, the son of Jesus. Among the early Christ-\\nians a certain Jesus, also called Justus, appears. Flavins\\nJosephus mentions more than ten distinct persons priests,\\nrobbers, peasants, and others who bore the name of\\nJesus, all of w r hom lived during the last centuiy of the\\nJewish state. But we need not be surprised to find the\\nEvangelists laying such stress upon the name, for the nar-\\nratives of the Old Testament have taught us that the Israel-\\nites thought much more of names than we do for we hardly\\never think of their meaning, and in most cases do not so\\nmuch as know what it is. The Israelites, on the other hand,\\nsaw in the meaning of every great man s name a prophecy of\\n1 Luke ii. 21, 22, 23, 24, 39, 41. 2 Matthew i. 21; Luke i. 3L.\\n8 Acts vii. 45; Hebrews iv. 8; compare Nehemiah viii. 17.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0080.jp2"}, "81": {"fulltext": "PRESENTATION IN THE TEMPLE. 61\\nhis character, his fortunes, or something that specially con-\\ncerned him. Thus the} T inverted the real order of things,\\nfor in reality it was not the name which described the man\\nby anticipation, but the man whose brilliant services con-\\nferred a special significance upon the name which he hap-\\npened to bear. If Joseph and Mary, instead of calling their\\nchild Jesus, had happened to give him the name of Solomon\\nFrederick), David Gottlieb) or Isaiah Godhelp)\\nwhat legends might not have been spun out of such sugges-\\ntive names In fact Matthew, if he had had the choice,\\nwould evidently have preferred Immanuel God is with us)\\nto Jesus. 1\\nNow the name Jesus means deliverance, safety, preserva-\\ntion or, perhaps, deliverer, preserver, 2 and is identical in\\nmeaning with the Greek expressions which occur in the\\nNew Testament, and are translated salvation and saviour\\nBut unfortunately we have learned to associate these latter\\nwords with the life after death, and to think of the bliss of\\nheaven when we use them whereas the Greek expressions\\na^waj-s refer to the Messianic kingdom, especially to preserva-\\ntion from the terrible judgments of God which were to precede\\nthe founding of the kingdom. In using the words saviour\\naid salvation, therefore, we must remember that they simply\\nmean one who saves or delivers, and safety or deliverance.\\nThe Law declared that a mother who had given birth to a\\nboy was unclean for seven days, and must separate herself\\nor remain at home for thirty-three days after the circum-\\ncision. If the baby was a girl, both periods were doubled.\\nAll this time the mother must not touch any sacred thing or\\nenter the temple. When these days were past she must\\nmake an offering of purification in the temple, consisting of\\na lamb of one year old for a burnt sacrifice, and a young\\npigeon or turtle-dove for a sin offering or, if she was too\\npoor to buy a lamb, she might take another dove instead.\\nBesides all this, first-born sons must be taken to the temple\\nwhen a month old and presented to the Lord, as it was\\ncalled. They were then bought off or redeemed from him for\\nfive shekels, a sum about equal to twelve shillings, but since\\nmoney was worth so much more in those days it would be\\nequivalent to about twenty da3 T s wages of a workman. To\\nsave trouble, this presentation was made at the same time as\\nthe sacrifice of purification.\\ni Matthew i. 23. 2 Siraeh xlvi. 3.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0081.jp2"}, "82": {"fulltext": "62 PRESENTATION IN THE TEMPLE.\\nII is not qaite certain that all these customs were observed\\nafter the birth of Jesus. Israelites who lived far from Jerusa\\nlem generally waited to make their offerings until one of\\nthe great feasts furnished a suitable occasion for visiting the\\ntemple, or even got a friend to make the offerings on their\\nbehalf. In the same wa} T the distance from Galilee to the\\ncapital often prevented the presentation of first-born sons\\nin the temple and, what is more, we have no sufficient\\ngrounds for supposing that Jesus was the eldest son of Joseph\\nand Mary. But even supposing that all these regulations\\nwere strictly observed, and that Luke had the means of\\nknowing it, he certainly would not have told us all the details\\nunless he had had a special reason for doing so. That reason\\nmay be found in the following story.\\nOn the fortieth da} sa} s Luke, the parents of Jesus went\\nto Jerusalem to offer in the temple their two doves (the poor\\nman s sacrifice) to present their son before the Lord, and to\\npaj r the price of redemption for him. Here a joj ful surprise\\nawaited them, similar to the one they had already experienced\\non the night of their baby s birth. In the Holy City dwelt a\\ncertain Simeon, a venerable old man (later traditions state\\nthat he was far more than a hundred years old) of perfect\\npiety. He fervently longed for the coming of the Messianic\\nKingdom, for the deliverance of Israel from sufferings and\\noppression and God had revealed to him that he should see\\nthe Anointed of the Lord before he died. And now the Holy\\nSpirit led him to the temple at the very moment that Joseph\\nand Maiy were entering the forecourt. In the lowly child of\\na few weeks old he at once discovered the future Messiah.\\nHis eyes gleamed with transport at the fulfilment of the fer-\\nvent hope he had cherished so long, and, taking the little Jesus\\nin his arms, he gave utterance to the thoughts that rushed\\nupon him in the song of praise\\nLord now lettest thou thy servant depart,\\nAccording to thy word, in peace.\\nFor mine eyes have seen thy saltation\\nWhich thou hast prepared before all peoples,\\nA light of revelation to the heathen,\\nA glory for thy people Israel\\nThe father and mother listened in amazement to this in-\\nspired song in praise of their child and the old man turned\\nto them and blessed them. Then he spoke to Mary alone,\\nand said, Behold, this child is appointed in the counsel of\\nGod for the fall and the rise of many in Israel: to some he", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0082.jp2"}, "83": {"fulltext": "PRESENTATION IN THE TEMPLE. 63\\nshall be the cause of destruction, to others of salvation. Op-\\nposition and enmity will surround him, and, alas the sword\\nwill pierce through your heart too. Why must all this\\nbe? That the hearts of men ma} be laid bare as the} are,\\nand not as the} seem.\\nHardly had fcimeon ended, when there came another to\\ngreet the child. It was the ancient prophetess Anna, a wo-\\nman of wondrous piety, who had never consented to a second\\nmarriage though early left a widow, but was always in the\\ntemple, and was never weary of fasting and praying. She,\\ntoo, praised God for this future deliverer of Israel, and spoke\\nof him to all who hoped for the Messiah in Jerusalem.\\nJoseph and Mary now fulfilled the religious duties they had\\ncome to perform for their infant, and then left the temple with\\ntheir hearts full of the two glorious and unexpected testimo-\\nnies they had received. They were naturally anxious to go\\nhome again so they did not return to Bethlehem, where there\\nwas nothing now to keep them, but started at once on their\\njourney to Galilee, and arrived without further adventures at\\ntheir home in Nazareth.\\nIt is a beautiful picture of the aged Simeon and Anna with\\nthe tender little baby and the astonished and delighted pa-\\nrents all gathered in the house of God But it is out of\\nthe question to regard it as genuine history. We need not\\nsay much on this point. The supernatural revelation said\\nto have been vouchsafed to Simeon, his miraculous guidance\\nto the temple at the right moment, his recognition of the\\nchild, and foreknowledge of what was in store for him, are\\nof course incredible. Many years afterwards, when contrary\\nto all expectations, including those of Jesus himself, his lot\\nhad proved so bitter when opposition to him had caused the\\nfail of Scribes and Pharisees when faith in him had been a\\nresurrection to publicans and sinners when his fearful death\\nhad sent a two-edged sword through his mother s heart\\n(have you ever studied the Mater Dolorosa, or Mary at the\\nCross, the companion picture of the Ecce Homo, or Behold\\nthe man when this catastrophe had sifted the Israelites,\\nand shown that many who were outwardly pious were in-\\nwardly proud and obstinate, while many seemingly abandoned\\noutcasts were saved through penitence and faith, then this\\nprophecy was put into the mouth of Simeon. To invent a\\nprophecy when the event it predicts has already taken place\\nis a common practice in the Old and New Testaments, and", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0083.jp2"}, "84": {"fulltext": "64 PRESENTATION IN THE TEMPLE.\\nis not even yet abandoned. Again, the Evangelist uncon-\\nsciously contradicts himself. How can he say that the pa-\\nrents of Jesus were surprised at what they heard about their\\nchild After the message of Gabriel, and the song of angels\\nhard by Bethlehem, nothing ought to have astonished them.\\nIndeed, Simeon and Anna might very well have learned about\\nthe birth of the Messiah from rumors of the vision to the shep-\\nherds. It is evident, then, that this story is not drawn from\\nthe same source that supplied the legends of the birth, and\\nthis is made still clearer by the fact that Joseph is here called\\nthe father of Jesus. Lastly, the difficulty urged against the\\nstory of the birth holds good here also. It is impossible to\\nreconcile this double salutation with what we know of the\\nafter life of Jesus. If he had been greeted as the Messiah\\nwhen a baby he could not have remained in obscurity, and\\nhis family, especially his mother, would have been prepared\\nfor all that happened, and could not have refused to believe\\nin him.\\nHow T did the legend rise, then? it ma} naturally be asked.\\nWell, it was a poetical creation of the faith of the primitive\\nChristians. In the first place, we recognize in these lines the\\njoyful cry of a heart overwhelmed with gratitude to God for\\nthe birth of Jesus. The kt comforter a name which the\\nRabbis, too, sometimes apply to the Messiah had come at\\nlast, after all their misery Their eyes had seen him, their\\nhands had touched him, their ears had heard his heavenly\\nwords. That for which the fervent longing of devout Israel-\\nites in every age had yearned, the hope which even as a dis-\\ntant prospect had made the ancient seers burst into sacred\\njoy, and had supported many a generation through the bitter-\\nness of disappointment and humiliation, all this was now\\nrealized, imperfectly as yet, but no less certainly, in their very\\nmidst Blessed were the eyes that might see what they saw\\nFor, verily, man} prophets and righteous men had longed for\\nit in vain, with a life-long yearning. 1 For this blessing the\\nChristians thanked God in transports of holy joy. Salvation\\nhad come, the light had risen, a guiding star to the heathen,* 2\\nand an immortal glory to Israel Now they could die in\\npeace\\nThis triumphant gratitude is expressed under the characters\\nof Simeon and Anna, the noblest representatives of Israel, a\\nman and a woman led and inspired by the Holy Spirit and\\nit is a finely conceived and profoundly significant trait in the\\n1 Luke x. 23, 24 (Matthew xiii. 16, 17). 2 Isaiah xlii. 6, xlix. 6.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0084.jp2"}, "85": {"fulltext": "PRESENTATION IN THE TEMPLE. 65\\nlegend, which makes these aged representatives of the depart-\\ning generation raise the song of praise over the infant. It\\nwas but a small beginning (hardly even a beginning yet)\\nof the fulfilment of the promises and expectations. So, too,\\nthe Christians, in the midst of whom the legend rose, had not\\n3 et seen the kingdom of God. It would only come when\\nJesus returned from heaven. But what of that? Had they\\nnot already received a pledge of it that left no room for doubt\\nNay, he whose person was far more than a mere pledge had\\nalready come, and in him they had seen the great salvation,\\nas it were, already with them. No wonder, then, that they\\nsang songs of praise.\\nBut this joyous exultation did not prevent their bowing\\ntheir heads in pensive thought. What had not Jesus experi-\\nenced at the hands of his people How was it possible\\nAVhy was it needful? We trace the hand of a master in the\\npicture of the hoary Simeon bending over the child as he lay\\nin the unconscious slumber of infancy, and uttering the\\nprophec} T of the fierce opposition he was to encounter, and\\nhis mother s bitter grief at the cruel fate that would overtake\\nhim. Even in sin, the Israelite recognized the commandment\\nor the work of God, the execution of his counsel, 1 and even\\nthe rejection of Jesus must have been decreed by him. 2 It was\\na sad necessity, without which the varnish could not be wiped\\nfrom hypocrisy, and without which sin that took the guise of\\npiety could not be compelled to expose itself. By its hatred\\nof the holy servant of God, it passed sentence on itself. 3\\nAnd here we ma,y remark that this judgment, this sifting\\nof the good from the bad in accordance with the attitude they\\nassume towards Jesus, is still going on, and Jesus is still the\\ncause of this man s fall and that man s resurrection, although\\nin our time, when his name has been universally adopted, we\\ncannot trace the process so distinctly. For Jesus brought a\\nnew principle of moral and religious life into the world, and\\nno one can remain indifferent to him, or to the new and holy\\nspirit which went out from him. Consciously or unconsciously\\nwe must all take sides. If we love not God or our neighbor,\\nif we choose to live for ourselves alone, for our own enjo} T\\nment, glory, and interest, -then we fight against Jesus, and\\nare so much the worse and more wretched because he came.\\nIf we have depth of soul enough to understand, to love, to\\nfollow him, then we are guided b} his principles, are helped\\n1 E.g. Exodus ix. 12, x. 1, 20, 27 2 Samuel xxiv. 7; Isaiah xlv. 7\\n2 Acts ii. 23, iv. 27, 28. s j onu ;j, 19_2J", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0085.jp2"}, "86": {"fulltext": "66 PRESENTATION IN THE TEMPLE.\\nand hallowed b} bis spirit, and have him to thank for what\\nwe have become and what we are as moral beings.\\nGod grant that our hearts may all of them be touched by\\nJesus more and more that we, too, may be able to thank\\nGod for giving us some knowledge of him, that we may share\\nthose emotions of the early Christians which gave rise to this\\nlegend, and that the birth of Jesus may wake a song of joy\\nin our hearts\\nThere is one more point to consider. Why do we cele-\\nbrate the birth of Jesus on the 25th of December What is\\nthe origin of our Christmas cla} T\\nYou must know, in the first place, that it was not intro-\\nduced at all till a comparatively late period. Days for the\\ncommemoration of the martjTdom of Stephen (26th Decem-\\nber), and the Massacre of the Innocents (28th December)\\nwere fixed before that for the birth of Jesus. It is about the\\nmiddle of the fourth century when we first come upon the\\ncelebration of Christmas at Rome. It may seem strange that\\nthe feast of Christmas was introduced into the Church so late,\\nwhile those of Easter and Whitsuntide were observed from\\nthe very first but, if we remember that Christianity sprang\\nout of Judaism, we shall find the explanation we seek in the\\nfact that there was no Jewish feast which could be Christian-\\nized into a celebration of the birth of Jesus. Moreover, the\\nChurch had a somewhat similar feast, that of Epiphany, of\\nwhich we shall speak presently, at a much earlier period and\\nit was, therefore, a long time before any one thought of insti-\\ntuting a festival for the birth of Jesus. Ever since the end\\nof the second centuiy, however, people had been trying to\\ndiscover upon what particular da} T Jesus had possibly or\\nprobably come into the world and conjectures or traditions\\nthat rested upon absolutely no foundation led one to the 20th\\nof Ma} another to the 19th or 20th of April, and a third to\\nthe 5th of January. At last, the opinion of the community\\nat Rome gained the upper hand, and the 25th of December\\nwas fixed upon.\\nThere was a double reason for selecting this day. In the\\nfirst place, it had been observed from a hoary antiquity as a\\nheathen festival, following the longest night of the winter\\nsolstice, and was called tu the Birthday of the Unconquerable\\nSun. It was a fine thought to celebrate on that clay the\\nbirth of him whom the Gospel called the light of the world n\\n1 John viii. 12, ix. 5.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0086.jp2"}, "87": {"fulltext": "PRESENTATION IN THE TEMPLE. G?\\nthat is, the sun of humanity, whose rise had been preceded\\nby the long and fearful night of sin and ignorance, and whose\\ncoming had shed light and warmth and life over the hearts\\nof men A certain preacher even went so far as to say that\\nChrist himself chose the 25th of December for his birthday\\non this very ground The second reason was, that at Roiih\\nthe days from the 17th to the 23d of December were devoted\\nto unbridled merrymaking. These days were called the Sat-\\nurnalia, after the god Saturn us, whose memory is still retained\\nin the name of the seventh da} of our week. These Saturna-\\nlia were consecrated to the memory of the Golden Age, which\\nthe heathen placed in the far-off past. All business was\\nsuspended, the freest hospitality was exercised, and public\\nand private rejoicings were universal. All distinctions of\\nrank and position were forgotten, and masters and slaves\\nsometimes even changed places In the Roman carnival\\nand some of our Christmas customs the remains of the Satur-\\nnalia ma} still be traced. Now the Church was always\\nanxious to meet the heathen, whom she had converted or\\nwas beginning to convert, half-way, by allowing them to re-\\ntain the feasts they were accustomed to, only giving them a\\nChristian dress, or attaching a new and Christian signification\\nto them. 1 And in the Saturnalia, apart from the licentious-\\nness that disfigured them, the Church must have found much\\nthat was attractive. Had not Jesus abolished the slavery of\\nsin, superseded the distinction between class and class by the\\nspirit of brotherly love, and brought in the Golden Age of\\npeace with God\\nSuch were the thoughts which the Christians expressed in\\ntheir Christmas festivities and even now Christmas is the\\nhappiest festival of all the year. The very season helps to\\nheighten the attractiveness of its warm and home-like customs.\\nOur heathen forefathers, the Germans, had a somewhat simi-\\nlar feast called Yule, after the shortest day of the year. At\\nthis feast agreements were renewed, the gods were consulted\\nas to the future, sacrifices were made to them, and the time\\nwas spent in jovial hospitality. Msaiy features of this festi-\\nval, such as burning the Yule-log on Christmas-eve, still sur-\\nvive among us. In Germany, the birthday of the child Jesus\\nis made a children s festival and it is to Germany that we\\nowe the Christmas trees, now so common in England. In\\nHolland, the children s festival is held on St. Nicholas s day,\\nthe 6th of December, corrupted into Sinterklaas, and by\\ni See vol. i. pp. 103-107.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0087.jp2"}, "88": {"fulltext": "68 WISE MEN FROM THE EAST.\\nus into Santa Claus so that in making Santa Claus bring\\nthe Christmas presents we have mixed np the two distinct\\nfestivals.\\nIn German, Christmas is called Weihnachten or Holy Night,\\nbecause it was the practice of the early Church, and of the\\nMiddle Ages, as it still is of the Roman Catholics, to celebrate\\nmore especially the night before the 25th of December, since,\\naccording to Luke, Jesus was born in the night. In English,\\nit is simply called Christmas that is, the mass or religious\\nservice held in honor of Christ.\\nChapter V.\\nTHE WISE MEN FKOM THE EAST.\\nMatthew II.\\nWE must now put entirely out of our minds all those\\nwondrous events which Luke so elaborately describes\\nas calling attention to Jesus at the time of his birth, or\\nshortly afterwards for we are to return to the first Gospel,\\nw^iich does not make the slightest allusion to them, and in-\\ndeed excludes every thing that could possibly have called\\nattention to Mary s son, or spread a rumor that the Messiah\\nwas born. Joseph and his wife, then, were citizens of Beth-\\nlehem. 1 Joseph had indeed been intrusted bj T an angel with\\nthe secret of the divine origin of Jesus but of course the\\npublic had nothing to do with the matter, as it was not a\\nthing to publish abroad. Alas the people of Bethlehem\\nwould too soon be compelled to think of their little fellow-\\ntownsman, and to regard it as a fatal distinction that he had\\nbeen born among them.\\nTwo years had not passed when an event occurred which\\nthrew the neighboring Jerusalem into a fever of excitement.\\nCertain strangers from the East, belonging to the distin-\\nguished order of the magi that is to say the priests and\\nastronomers had come to the city, and had immediately\\nasked where the} T could find the infant king of the Jews.\\nThey said that many months ago they had marked the ap-\\npearance of a new and marvellous star in the heave ns, and\\n1 See p. 40.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0088.jp2"}, "89": {"fulltext": "WISE MEN FROM THE EAST. 69\\nby the rules of their art it showed infallibly that a great ruler\\nhad been born among the people of the Jews. Upon this\\nthe} had set out to come and pa} their homage to him, and\\nhad naturally expected to find him in the capital.\\nBut at Jerusalem no one knew any thing about it. It was\\nevident that neither the reigning prince nor any of his sons\\nwas meant. So far was this from being the case that when\\nthe news reached Herod he was thrown into the utmost\\nterror, for he and all the city understood that it must be the\\nMessiah whose birth had been announced in the heavens.\\nHis own throne therefore, or at least his dynasty, was on\\nthe brink of ruin. What was he to do? Might not a bold\\nstroke avert the danger yet?\\nHe called the Sanhedrim together, hoping that the learned\\nmen might tell from the study of the Scripture where the\\nMessiah would be born. He was not disappointed, for, on\\nthe authority of the prophecies of Michah, they indicated\\nBethlehem as the appointed place.\\nHerod, who believed as firmly as any one else in the truth\\nof astrology, the authority of the prophets, and the interpreta-\\ntion of the learned Scribes, had soon matured his treacher-\\nous and murderous plan. Secretly (for the affair had made\\nonly too much noise already) he summoned the magi into\\nhis presence and made the closest inquiries as to the time at\\nwhich the} had first seen the star, for fear that some acci-\\ndent might prevent their return to Jerusalem with more defi-\\nnite news. Then he urged them to go to Bethlehem, to\\nsearch out the child without delay and without error, and\\nbring back word to him. He would then go himself, he said,\\nand bow down in homage before the child whom so great a\\nfuture awaited. The magi, suspecting nothing, made the\\nrequired promise, and went on their way. According to the\\nusual custom of the East the} travelled by night. What\\nwas their surprise and delight to see the star once more shin-\\ning in the sky They had not seen it since they had left\\ntheir own country. And now, wonderful to say, it went be-\\nfore them from Jerusalem to Bethlehem, the surest guide\\nthat they could have, and when they reached the little city\\nit stood still over one of the houses there They did not\\naeed to ask for any further information now They had\\nfound what they were seeking. They knocked at the door,\\nand when they entered Joseph s house, there was the baby\\nlying on its mother s breast In a transport of joy and rev-\\nerence they threw themselves upon the ground, and paid", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0089.jp2"}, "90": {"fulltext": "70 WISE MEN FROM THE EAST.\\nsuch homage as it was customary in those districts to render\\nto a king and, since it was not usual to enter into the royal\\npresence empty-handed, they produced the little caskets of\\ntreasure that the} T had brought with them, and made their\\nofferings of gold, frankincense, and myrrh.\\nThe object of their journey was accomplished. But it was\\nitself the cause of the utmost danger to the life of the child.\\nProvidence, however, did not sleep. In a dream the magi\\nreceived the divine command not to return by Jerusalem or\\ntell Herod the result of their search and in obedience to\\nthis injunction the} T returned b} T another wa} T to their father-\\nland. In itself this could only delay for a time the danger\\nwhich it could not avert but in the ver} T night of their de-\\nparture, as Joseph slept, he once more saw a messenger\\nfrom heaven, who warned him of the wicked purposes of the\\nking, and summoned him to rise at once and flee with all\\nhaste to Egypt with the little Jesus and Mary. There he\\ncould remain for the present in safety from the tyrant.\\nThere was no time to lose. Joseph rose from his bed, and\\nthe hoi} family set out at once upon their flight.\\nMeanwhile Herod awaited the return of the magi in vain.\\nWas it possible that they were mocking him Maddened by\\nhis disappointment, he despatched a band of soldiers to\\nBethlehem, with the ghastly order to butcher all the baby\\nboys of two 3 T ears old and under in the town itself and the\\nsurrounding houses or huts. He congratulated himself on\\nhaving already discovered, from the calculations of the as-\\ntrologers, that the child must have entered upon his second\\nyear, and he was determined to make sure of the death of so\\ndangerous a rival. Not a single male child must be spared,\\nand the murderers must close their ears against the cries of the\\nmothers anguish.\\nThis was one of the last- deeds of Herod s reign. Not\\nlong afterwards he breathed his last, in frightful agonies, at\\nthe age of seventy. Once again an angel of God visited\\nJoseph, now in Egypt, in a dream, and told him that thp\\nwretch who had sought to kill his foster-child was dead, and\\nthat he might now return with his family to his native land.\\nObedient now as alwajs, he set out upon his journey at once,\\ntaking his wife and the boy with him. He intended, of\\ncourse, to return to his own house in Bethlehem but on his\\nway thither he heard that Archelaus had succeeded his father\\nin the government of Judaea. As this prince was said to\\nrival Herod himself in cruelty and superstition, Joseph per-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0090.jp2"}, "91": {"fulltext": "WISE MEN FROM THE EAST. 71\\nceived that he would not be safe in his old abode. He was\\nat a loss how to act but now, as so often before, wisdom\\ncame to him b} T night, for he was directed in a vision from\\nGod to go to Lower Galilee, which lay in the district of\\nHerod Antipas and there he settled down in the lovely\\nlittle ctty of Nazareth.\\nThe brow of many a theologian has been bent over this\\nnarrative For as long as people believed in the miraculous\\ninspiration of the Hory Scriptures, of course the} T accepted\\nevery page as literally true, and thought that there could not\\nbe any contradiction between the different accounts or repre-\\nsentations of Scripture. The worst of all such pre-conceived\\nideas is that the} compel those who hold them to do violence\\nto their own sense of truth. For when these so-called reli-\\ngious prejudices come into play, people are afraid to call\\nthings by their right names, and without knowing it them-\\nselves become guitty of all kinds of evasive and arbitrary\\npractices for what would be thought quite unjustifiable in\\nany other cause is here considered a dut} T inasmuch as it is\\nsupposed to tend toward the maintenance of faith and the\\nglory of God Those who speak out simply and clearly what\\nthey feel and see to be the truth are set down as proud,\\nimpious, and unbelieving. Let us see to it that we are never\\nshaken in the sacred conviction that God cannot possibly be\\nserved by any thing against wmich our conscience protests\\nFor it is not in the traditional articles of faith, but in the\\nsense of truth and the sense of duty, which are both of them\\nplanted in our bosoms by nature, and can both be trained\\nand strengthened, it is there that God reveals himself\\nto us.\\nThe divine revelations or angelic visions during sleep, of\\nwhich such prodigal use is made in this narrative, are in\\nthemselves enough to prevent our believing it. But in former\\ntimes they seemed to present no difficulty. No more was\\nan} T one disturbed by the fact that Joseph, who is kept\\nentirely in the background in the third Gospel, is quite a\\nprominent figure in the first. I ma} T take this opportunity\\nof remarking that Joseph, who is scarcely noticed again in\\nany of the Gospels, came to be highly honored by the Chris-\\ntians of later centuries, and was glorified with especial zeal\\nand enthusiasm in the East. The da} r of his death, which was\\nfixed on the 20th of July, was celebrated with great splendor.\\nIn the fifth century a History of Joseph the Carpenter", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0091.jp2"}, "92": {"fulltext": "72 WISE MEF FROM THE EAST.\\nwas composed expressly for use on this occasion. It is\\nstill preserved among our Apocryphal Gospels, and repre-\\nsents Jesus as describing to his disciples the life and still\\nmore the death of his foster-father. The Catholic Church\\nhas enrolled him among the saints, records a host of miracles\\nperformed on his behalf, and honors him with the title of\\nConfessor and Patriarch. Indeed, a few years ago Pope\\nPius IX. commended the Church, under its trying circum-\\nstances, to St. Joseph s special protection.\\nBut to return to our stor} r and the difficulties that it pre-\\nsents. The task which the commentators thought it their\\nduty to undertake in the interests of faith was three-fold.\\nIn the first place they had to reconcile Matthew and Luke.\\nTo take a single instance At what point in the third Gos-\\npel were the visit of the magi and the flight to Egypt to be\\ninserted Not after the presentation in the temple for\\nimmediately after that event Joseph and Mary went back to\\ntheir home in Nazareth, and were therefore no longer to be\\nfound in Bethlehem. And yet not before for the child was\\nmore than a r ear old at the visit of the magi, and the mur-\\nderous plans of Herod would have made a subsequent pre-\\nsentation in the temple impossible. The fact is that there\\nis no room at all for these events in the narrative of Luke,\\nwhich represents the birth of the Messiah as having been\\nalread} r proclaimed widely enough by the shepherds and by\\nSimeon and Anna. The second difficulty refers to this won-\\nderful star. In ancient times the Jews, like other peoples,\\nmight very well believe that there was some immediate con-\\nnection between the stars and the life of man, an idea\\nwhich we still preserve in the forms of speech, that so and so\\nwas born under a lucky or under an evil star. They might\\ntherefore suppose that the birth of great men, such as Abra-\\nham for instance, was announced in the heavens. In our\\ncentury however, if not before, all serious belief in astrology\\nhas ceased, and it would be regarded as an act of the gross-\\nest superstition for any one to have his horoscope drawn\\nfor the course, the appearance, and the disappearance of the\\nheavenly bodies have been long determined with mathemati-\\ncal precision by science. But if this is the case, it is impos-\\nsible that the magi could have been apprised of the birth of\\nthe great King of the Jews by the rise of a new star. And\\nyet the commentators, in their efforts to rescue the credit of\\nthis story, have searched the heavens with the utmost dili-\\ngence, have talked of the conjunction of two planets, and", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0092.jp2"}, "93": {"fulltext": "WISE MEN FROM THE EAST. 73\\nhave even called to their aid a certain cornet that was\\nobserved in China But, unfortunately, the phenomenon\\nthat Matthew describes is very different from either a con-\\njunction or a comet. And however much these harmonizers\\nmight congratulate themselves on their discovery, one does\\nnot quite see how a star in the heavens could point out the\\nway from Jerusalem to Bethlehem, advance in front of the\\ntravellers, and stand still over one particular house This is\\nso utterly absurd that it cannot even be accounted for as an\\noptical delusion. The third point of difficulty is presented\\nby the slaughter of the innocents. Not, indeed, that Herod\\nwas incapable of such a hideous crime, but the hopeless stu-\\npidhy with which he is represented as having gone to work\\nis quite inconsistent with his well-known craftiness. He\\nsummons the magi secretly, as if on purpose to arouse their\\nsuspicions he is afraid that they will not return, and yet\\nsends no one to observe them he gives orders, in his sense-\\nless fury, for a wholesale massacre, when he could easily\\nhave discovered, in so small a place, the particular house\\nand child that had been honored by so distinguished a visit\\nhe does not even so much as inquire whether the child he is\\nlooking for, and against whom his orders are directed, ma} T\\nnot have escaped already. Moreover, Josephus, who gives\\nus a minute account of the atrocities perpetrated by Herod\\nup to the veiy last moments of his life, does not say a single\\nword about .this unheard of crime, which must have been so\\nnotorious. Surely he must have known of it, and must have\\nmentioned it, had it ever been committed\\nI will notdekry t ou by enumerating the devices, sometimes\\nvery ingenious but always futile, by which ancient and mod-\\nern commentators have endeavored to escape these difficul-\\nties. You must have alread} T discovered the true character\\nof this scene. The Christians drew it in accordance with\\nthe indications they believed to be contained in the Old Tes-\\ntament, under the form of direct prophecies or foreshadowing\\nt} pes. The writer of the legend of Balaam x had sung of\\na star that rises from Jacob, by which he meant a glo-\\nrious monarch, and, specifically, Jeroboam II. But in later\\ntimes his words were taken to mean that the coming of the\\nMessiah would be heralded by a star. Thus in the reign of\\nthe Emperor Hadrian, a hundred years after the death of\\nJesus, a certain Jew who gave himself out as the Messiah\\n1 Numbers xxiv. 17. See vol. ii. chap, xviii. p. 199.\\nVOL. III. 4", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0093.jp2"}, "94": {"fulltext": "74 WISE MEN FROM THE EAST.\\nand headed the last great insurrection of his eountiyrnen,\\nassumed the name of Bar-Coehbah, son of a star. As\\nrecently as in the fifteenth century of our era, a Jewish\\nscholar named Abarbanel (a.d. 1463) concluded that the\\nbirth of the Messiah was close at hand, because there was a\\nconjunction of two planets in the sign of the Zodiac called\\nthe Fishes (Pisces), which Abarbanel held to be closely\\nconnected with the fates of Israel At the birth of Moses,\\nhe says, the same phenomenon occurred. Again, the Chris-\\ntians read in the Prophet and the Psalmist 1 that the princes\\nof the heathen would come to the light of Israel with pres-\\nents of gold and frankincense, and bow down in reverence\\nbefore the great King. If Jesus was the Christ, then all\\nthis must have been fulfilled in him.\\nBut there was more. Antiquity in general delighted in\\nrepresenting great men, such as Romulus, Cyrus, and many\\nmore, as having been threatened in their childhood b} T fearful\\ndangers. This served to bring into clear relief both the lofty\\nsignificance of their future lives and the special protection of\\nthe deity who watched over them. The Christians were fa-\\nmiliar with a striking example of this kind of legend in the\\nstoiyof Moses. As Josephus tells the tale, 2 his life, together\\nwith that of all the male infants of about his age, was threat-\\nened b} T Pharaoh on account of the prediction of a priest that\\nat that time a child should be born among the Israelites\\nwho should humble Egypt and exalt his own people. Later\\non, again, he had to fly from the court for his life. And in-\\nasmuch as Moses, the mediator of the Old Covenant, is con-\\nstantly brought into comparison with Jesus as the mediator\\nof the New, 3 it followed that the experiences of the former\\nwere to be regarded as a foreshadowing type of the lot of the\\nlatter. Jesus, no less than Moses, must be the child of\\nProvidence. Indeed, the writer of the narrative in the sec-\\nond chapter of Matthew had his attention so closely fixed\\nupon Moses that he puts into the mouth of the angel who\\naddresses Joseph the very words which Yahweh was said to\\nhave uttered to Moses. 1 Even in later times the Church had\\nnot forgotten the meaning of the slaughter of the innocents\\nof Bethlehem. Thus Prudentius, a poet of the fourth century,\\nsang in his Hymn for Epiphany\\ni Isaiah xlix. 7, lx. 3-10; Psalm lxxii. 10, 11. 2 See vol. ii. p 2*0\\n8 E.g. Hebrews iii. 1-6, viii., ix.; 2 Corinthians iii. c.\\nCompare Matthew ii. 20 with Exodus iv. 19.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0094.jp2"}, "95": {"fulltext": "WISE MEN FROM THE EAST. 75\\nWhat profit on that fatal day\\nWhat gain from Herod s deed of dread\\nAlone among the crowd of dead\\nIn safety Christ is borne away!\\nSo from the Avicked Pharaoh s face\\nEscaped, despite the fell decree,\\nType of the Christ that was to be,\\nMoses, restorer of his race\\nSo, too, the Old Testament was supposed to indicate that the\\nChrist must retire to Egypt in order to come back again.\\nFor Israel itself, often called God s sow, or God s first-born?\\nwas the type of the Messiah, the Son of God. So the Christ\\ntoo, like Israel, must have been in Egypt, and what was\\nwritten of Israel, Out of Eg} r pt have I called my son, 2 must\\nactually apply to Jesus also. Lastly, the wail of sorrow raised\\nover the inhabitants of Judah carried away in captivit}^ to\\nBabylon was actually forced into a prophec} of the murder\\nat Bethlehem. 8\\nBut the whole scene, while t} T pifying the fulfilment in Jesus\\nof the hope of the fathers, prefigured in the histeuy and ora-\\ncles of Israel and the lives of its heroes, is also a prophetic\\nforecast of the fate of Jesus himself, of the reception which\\nhis gospel would meet, and the significance of his person to\\nthe world. The sword hangs over him, even as a child, by a\\nsilken thread, and so will dangers ever surround him on ail\\nsides so will the powers of the world ever conspire against\\nhis flock. But as God s eye keeps watch over the helpless\\nbabe, so shall no one lay a hand on him until his hour is come 4\\nso shall Providence watch over the Church of Christ. Op-\\nposed to these distinguished heathen who come from distant\\nlands to bow down before Jesus stands Herod, with Jerusa-\\nlem s citizens, her priests and her Scribes, at his side, 5 shrink-\\ning from no enormity in his attempt to crush the Christ. Even\\nso shall the heathen, with their longing for salvation, their\\neagerness for the gospel, their faith and their reverence, stand\\nout in sharpest contrast against the blind and stubborn hos-\\ntility of the Jewish nation. These sages from the East who\\nfall prostrate before the child are the first-fruits of the count-\\nless host who shall bend the knee in his name, 6 so that the\\n1 Exodus iv. 22; Jeremiah xxxi. 9. 2 Hosea xi. 1.\\nMatthew ii. 17, 18. Compare Jeremiah xxxi. 15.\\nA Join vii. 30, viii. 20. Matthew ii. 3, 4. 6 Philippians ii. 10.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0095.jp2"}, "96": {"fulltext": "76 WISE MEN FROM THE EAST,\\nvery cradle of Jesus prophesies of the subjection of all tne\\nheathen world to him.\\nIt is upon this last point that the tradition of the Church\\nhas laid the greatest stress. As if instinctively feeling that\\nthe story was a legend, and might therefore be treated with\\nperfect freedom, it has not exactly elaborated the narrative of\\nMatthew, but has modified it and made it more definite. The\\nmagi were changed, in accordance with a passage in the Old\\nTestament, 1 into kings, and their number fixed at three, to\\ncorrespond with the three presents their names were said to\\nbe Melchior, Caspar, and Balthazar, and each was made the\\nrepresentative of one of the three quarters of the world known\\nto the ancients. The youngest of them, as the representative\\nof Africa, was always represented as a Moor. In their gifts,\\ntoo, some of the church-Fathers, even as early as the third\\ncentury, find a symbolical significance. Jesus received the\\ngold as king, the frankincense as God, and the myrrh as man,\\nin anticipation of his martyr s death. Thus the poet Juven-\\ncus (about a.d. 300) says in a line of his Gospel Histoiy\\nGold, frankincense, and myrrh, to the King, the God, the Man!\\nThere is certainly something in the whole story that stim-\\nulates the curiosity and leaves the imagination free to work.\\nThe star is described to us by one of the Apostolic Fathers 2\\nas excelling all the stars in brilliance, of indescribable glory,\\nand astonishing every one by its novelty. All the other\\nheavenly bodies, with the sun and moon, made a circle round\\nit, but it poured its light over them all. In the course of time\\nit was related that the magi came from Persia to Bethlehem\\nin consequence of the predictions of Zoroaster, the founder\\nof their religion, that they were led to the place by an angel in\\nthe form of a star, and received a gift from Mary, which they\\ngratefully accepted in return for their presents. This gift\\nwas one of the cloths in which the child had been swaddled\\nand when they came back to their own country they kindled\\na fire (the Persians reverence fire as divine) and threw the\\ncloth into it. But it would not burn, so they preserved it with\\nthe utmost reverence among their treasures.\\nTwo Apociyphal Gospels, that of the Infancy of the Re-\\ndeemer, in use among the Nestorians of Syria, in which the\\nstory just given occurs, and the Latin Histoiy of Mary s Birth\\nand the Childhood of the Redeemer, are particularly full in\\ni Psalm lxxii. 10; Isaiah xlix. 7. 2 See p. 22.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0096.jp2"}, "97": {"fulltext": "WISE MEN FROM THE EAST. 77\\ntheir accounts of the journey to Egypt and the sojourn there.\\nThe Infancy makes it three years long, whereas the His-\\ntory of Joseph only makes it one 3 T ear. All sorts of won-\\nders take place, such as the healing of a demoniac boy, of\\ntwo women possessed by devils, of a deaf and cl/imb bride, of\\na leprous girl, a leprous prince, and a young man who had\\nbeen turned into a mule. At the arrival of Jesus in Egypt\\nthe idols fall prostrate, 1 robbers fly from him, dragons, lions,\\nand panthers do homage to him.\\nWould you like to have a specimen of this literature?\\nHere is one from the Gospel of Mary s Birth and the Child-\\nhood of the Redeemer\\nOn the third day of their journey from Bethlehem, Mary\\nwas exhausted by the heat of the sun in the wilderness.\\nSeeing a tree she said to Joseph, Let us rest ourselves in\\nits shadow. Joseph led her to the spot at once, and helped\\nher to get down from the ass. When she had seated herself\\nshe looked up into the foliage of the palm, which was laden\\nwith fruit, and said to Joseph, I should so like to taste the\\nfruit, if only I could. But Joseph answered, How can you\\nthink of such a thing? You see yourself how high up the\\nbranches are. No what I m concerned about is the water.\\nWe have used up all our store, and we shall not have another\\nchance of filling the skins and refreshing ourselves.\\nThen the child Jesus, sitting on the lap of his mother\\nthe Virgin Mary, said with a joyous countenance, Bow\\ndown your branches, O tree, and refresh my mother with\\nyour fruit Immediately the tree bowed down its head to\\nMary s feet, and they all of them took of its fruit and ate\\ntheir fill. Still the tree bowed down, waiting the command\\nof Jesus to rise up again. And Jesus said, Palm-tree, rise\\nup, be strong, and share the lot of the trees that are in the\\nparadise of my Father But open out from your roots a\\nspring that is hidden in the ground, that water may flow\\nout of it to refresh us. Immediately the tree rose up, and\\nstreams of pure, cold, beautiful water poured from its roots.\\nThen the} rejoiced and refreshed themselves completely both\\nman and beast, and they thanked God.\\nThe next day, when they set out on their journey again,\\nJesus turned to the tree and said, Palm-tree it is my will\\nthat one of your branches be transplanted into my Father s\\nparadise by one of my angels. And this is the blessing I\\npronounce on you To all who have conqueied in the good\\n1 Compare Isaiah xix. 1.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0097.jp2"}, "98": {"fulltext": "78 WISE MEN FROM THE EAST.\\nfight it shall be said You have reached the palm of\\nvictory.\\nHardly had he uttered the words, when behold an angel\\nof the Lord appeared, standing above the tree, and took one\\nof its branches and flew with it up into heaven. And Joseph\\nand Mary were overcome with deadly fear but Jesus said,\\n1 Why do you fear Know 3-011 not that this palm-branch,\\nwhich I have had taken to paradise, shall be a joy to all the\\nsaints, even as it has been a joy to you in this wilderness\\nBut what shall we say to the Eg^yptian village of Matarea,\\nin which they still show you a sycamore tree that is said to\\nhave opened when Mary and Jesus were pursued b}- robbers\\nIt took them in, and then closed up again. When the rob-\\nbers were out of sight it split in two once more, and remained\\nin that condition until the}-ear 1656 a.d., when a great piece\\nof the trunk fell off.\\nWe ma} T mention here that the Talmud also makes Jesus\\ngo to Egypt, not it would seem in imitation of our narrative,\\nbut because it ascribes skill in sorceiy to him, and Egypt\\nwas regarded as the land of sorcerers.\\nIt is hardly necessaiy to contrast the simplicit} the\\nbeaut} and the deep significance which mark the legend of\\nMatthew with these senseless stories from the Apociwphal\\nbooks. The difference must strike ever}- one.\\nA word in conclusion on the well-known feast of Epiph-\\nany, or Twelfth Night, sometimes called on the continent\\nThe feast of the Three Kings, which is held on January 6.\\nEpiphany means the appearance or manifestation of a deity.\\nThe feast was instituted at an early period in the Eastern\\nChurch in commemoration of the baptism of Jesus, because\\nhe was supposed to have assumed his divine dignity on that\\noccasion. 1 Towards the end of the third centur}- the feast\\nbegan to be celebrated in other quarters in commemoration\\nboth of the baptism of Jesus, when he was made known to\\nthe world and appeared in public, 2 and of his birth. When,\\nin the course of time, December 25 was set aside 3 to com-\\nmemorate this last event, Epiphany was still consecrated in\\nthe East to the baptism of Jesus, but in the West it was set\\napart to commemorate the visit of the Wise Men of the East,\\nthe revelation of Christ as the redeemer to the heathen\\nworld. This is another proof that the Church had not for-\\ngotten the meaning of the legend in Matthew.\\n1 See pp. 40, 41. 2 See pp. 36, 37, 43. 3 See p 66.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0098.jp2"}, "99": {"fulltext": "JESUS IN THE TEMPLE. 7#\\nChapter VI.\\nJESUS IN THE TEMPLE AT THE AGE OF TWELVE.\\nLcke II. 40-52.\\nIT always wakes our keenest interest to know how a great\\nman was brought up and educated, to see how from a\\nhelpless little creature, in no wa} distinguished from the\\nordinary children of men, he raised himself step b} r step to\\nthe height from which he commands such universal admira-\\ntion to notice the special circumstances that have contributed\\nto develop his gifts and powers, and to bring out his noble\\ncharacter in all its strength. From this point of view even\\nthe most trilling details acquire a peculiar interest. But\\nseldom indeed are we permitted to witness this fascinating\\nspectacle. As a rule the materials are very insufficient, and\\nimagination has to fill in man} a gap that even the most\\ncareful research has left.\\nNothing could be more natural than the wish to learn\\nsomething of the childhood and 3 outh of Jesus. For in his\\ncase more than in any other we long for accurate information\\nas to the circle in which he grew up, the circumstances by\\nwhich he was surrounded, and which helped to make him so\\ngreat, so unique among men in short, to hear in what way\\nand under what influences his character, hie intellect, and his\\naffections were developed. Where his actual histoiy opens,\\nand he emerges from obscurity and begins the work of his\\nlife, he stands before us fully equipped, his nianj -sided\\nnature already matured into that of a great, a noble, a\\nmighty personality. Can we possibly succeed in penetrating\\nhere and there to the silent workings of his spirit, in gather-\\ning scattered traits to throw light on the circumstances of his\\nbringing up, in tracing scattered indications of the course\\nthat w r as taken by his inner life, of the forces that were\\nbrought to bear upon him at a time when the mind is specially\\nreceptive, in discovering, at least to some extent, how and\\nb} what his glorious powers were so finely and so harmoni-\\nously developed? We know what he was, and we cannot\\nhelp asking how he became what we know him to have been.\\nWith regard to this time of preparation, all our Gospels\\nexcept that of Luke are profoundly silent. At the end of his", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0099.jp2"}, "100": {"fulltext": "80 JESUS IN THE TEMPLE.\\naccount of the birth of Jesus, Luke gives us a general de-\\nscription of his childhood in the words He grew up and\\nwaxed strong and was filled with wisdom and the grace of\\nGod was with him and afterwards he thus describes his\\nyouth: Jesus increased in wisdom and in stature and in\\nfavor with God and men. Between these notices he inserts\\nan account of an event intended to bring out the great intel-\\nlectual gifts and the earnest piet} which distinguished Jesus\\neven as a bo} T The story runs as follows\\nThe parents of Jesus were accustomed to visit the City of\\nthe Temple every Passover. The Law commanded every\\nmale Israelite to appear before the face of Yahweh at each\\nof the three great feasts 1 but since this injunction could\\nhardly be carried out completely by those who lived at a dis-\\ntance from Jerusalem, the most magnificent of Israel s festi-\\nvals was generally selected as the occasion of the jourae} 7 to\\nthe temple. Women were not ordered by the Law to come\\nup also, though some of the Rabbis thought their presence at\\nthe Passover desirable. But Mary s pious heart urged her to\\naccompany her husband. On these journeys the pilgrims\\njoined to make up caravans and on their way they raised\\ntheir voices in sacred song, and their hearts were filled with\\nthe thoughts suggested by the festival. The stay at Jerusa-\\nlem itself, which extended over eight days, was a time of deep\\nand sacred joy.\\nOf course, no little children would be taken on such a\\njourney as that from Nazareth to the Holy City. But when\\nJesus was twelve years old he had sufficiently outgrown his\\nchildhood. The people of Eastern countries are grown up at\\na much earlier age than here and a boy of twelve was con-\\nsidered b} the Jews capable of taking part in all the practices\\nof religion, and was, therefore, called a son of the Law.\\nJesus, then, was to accompany his parents on their journey\\nfor the first time in his life. What an event it was for him\\nHis high-wrought expectations were not disappointed. The\\nvery journey was so glorious the magnificence of the temple\\nso imposing Jerusalem at such a time so grand and so full\\nof life the Passover so splendid Everywhere the religious\\nwants of the youthful Israelite s heart found satisfaction, and\\nthe impressions he received could never be forgotten.\\nThe days flew past, and Joseph and Mary set out upon\\ntheir homeward journey. But Jesus sta} 7 ed behind, unknown\\nto them. When they missed him at the moment of their do-\\nJ Exodus xxiii. 17; and elsewhere.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0100.jp2"}, "101": {"fulltext": "JESUS IN THE TEMPLE. 81\\npru ture, the} thought he must have started already with some\\nother company of pilgrims from Nazareth, that might have\\nleft Jerusalem a tew hours before. So they hastened on their\\njourney that day, in hopes of overtaking the friends or rela-\\ntives with whom the} expected to find their son. But when\\nthey reached the first station at Shiloh, and came up with the\\ncaravan of the Nazarenes, they sought and inquired for the boy\\nin vain. No one had seen him or knew where lie was. Who\\ncan describe the feelings of the anxious parents? What could\\nhave become of him How he would wander about in that\\nhuge city, in despair at not finding his parents He was still\\nso young, and Jerusalem was so great They hurried back\\nwith the utmost speed. They made inquiries of the host,\\nunder whose roof they had spent the preceding week but he\\ncould tell them nothing of the boy. They applied to every\\none they knew, but all in vain for there was no one who\\ncould give them any news. They traversed the city in every\\ndirection, and hour by hour their distress increased. At their\\nwits end, after three days search, they finally ascend the\\nmount of the temple, pass through the outer buildings of the\\nsanctuary, and to their inexpressible relief they see him in a\\nlecture-room, or in the synagogue of the temple, sitting among\\nthe Rabbis Thank God that they have found him But\\nhow came he there And what a child he is He does not\\nshow the smallest sign of anxiety or fear. He seems com-\\npletely at home amid his surroundings. His glowing cheek\\nand kindling eye speak to the intensity of his interest. He\\ncatches every word that falls from the teachers, and hangs\\nupou their lips as they argue together and discuss the knotty\\nquestions of the Law. And he himself, too simple-minded\\nto be over-diflident, sometimes puts questions to them, for the\\nfree intercourse then customary between the teachers and the\\ntaught made it easy for him to do so and when they asked\\nhim questions in their turn, his answers showed such grasp\\nand penetration that all around were lost in amazement at his\\nknowledge of religious things, and the early development of\\nsuch wonderful powers.\\nJoseph and Mary looked on in amazement, and then made\\ntheir way through the crowd that yielded them a passage,\\nwondering to see them press into the inner circle. Did the\\nboy fly to them as soon as he perceived their presence Far\\nfrom it Mary, as she threw her arms about him and pressed\\na mother s kiss upon his forehead, could not restrain the gen-\\ntle reproof: My child, why have you caused us all this\\n4*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0101.jp2"}, "102": {"fulltext": "82 JESUS IN THE TEMPLE.\\npain? Your father and I have been seeking you throughout\\nthe city, with almost broken hearts But he answered\\nquietly, as one who feels that his answer leaves no room for\\nblame But, mother, why did you not come straight to the\\ntemple Did you not know that I must be in my heavenly\\nFather s house 1\\nThey did not understand his words. The child had out-\\ngrown his parents. But, at any rate, they had found the\\ndear one they had lost and, without thinking of opposing\\nthem, without so much as asking leave to stay a little longer\\nin the plaoe he found so fascinating, Jesus followed them.\\nThen they began their homeward journey in earnest and\\nneither then nor in after years as long as he remained\\nbeneath his parents roof, did he ever fail in respect or obe-\\ndience, or give them the smallest cause to complain of him.\\nThis event made a deep impression, especially upon Mar}\\nWhen she thought it all over afterwards, she felt that some\\ngreat destiny must surely be in store for her son.\\nNo one can say that this story is impossible. The remark-\\nable and early development of intellectual and religious power\\nit is meant to illustrate is far from improbable. Similar traits\\nhave been observed in the childhood of far less might} spirits\\nthan that of Jesus, and the Israelitish boys were well in-\\nstructed in the Law. To take a single instance Josephus\\ntells us that when he himself was about fourteen years old\\nhis diligence was universally commended, and that the high\\npriests and chief men of Jerusalem constantly came to him\\nfor exact information and guidance in cases of difficulty\\nThis is doubtless an exaggeration, and a specimen of the\\nhistorian s ridiculous vanity (excessive modesty was never\\none of his failings), but it shows at least that it was con-\\nsidered nothing unnatural for a mere boy to be a kind of\\nauthority on points of learning. Similar stories are told by\\nother contemporaneous authorities of boys ol ten, thirteen,\\nand fourteen.\\nBut, on further reflection, all sorts of difficulties occur to\\nus, and throw great doubt upon the story. We can hardly\\nunderstand the parents of Jesus being so careless as to set\\noff without exactly knowing where he was for the Evangelist\\nevidently does not mean to imply an} intentional disobedience\\non his part. And how unnatural is the conduct of the boy\\ntowards his parents for Mary says they have been looking\\nfor him for three days, and if this does not include the\\n1 After an amended version.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0102.jp2"}, "103": {"fulltext": "JESUS IN THE TEMPLE. 83\\njournej to and from Shiloh, it must have been five da} r s since\\nhe had seen them, and .yet he evinces no delight when they\\nmeet again And where had he been all the time? Not at\\nhis parents former lodgings, or with acquaintances, for in that\\ncase Joseph and Mary would have heard of him at once not\\nwith any true friends, or the} would have taken care to send\\nhim after his parents in suitable company. There are other\\ndifficulties, too. We find him in the midst of the Scribes.\\nThere is some ambiguit}- in the expression. Did he come to\\nthem as a pupil, or as one of themselves And we are struck\\nat once b} T the prominence assigned to Mary, in this as in the\\nearlier stories of Luke, 1 whereas in realit} the father s au-\\nthorit3 T was every thing among the Jews. Nor should we\\nexpect Jesus, in his thirteenth T ear, to speak of the temple as\\nthe house of his Father.\\nThe story is hardly to be reconciled with the history of the\\nbirth of Jesus, 2 but of course that is nothing against it. It\\nis somewhat suspicious, however, that the childhood of Jesus\\nshould be described in the same words as that of John. 3 But\\nour doubts rise higher when we begin to ask whence Luke,\\nor his authority, derived the story. We cannot help sus-\\npecting that here, too, the desire to lift the veil that hung\\nover the youth of Jesus made the later Christians fly to the\\ntraditions concerning the heroes of the Old Testament. Not\\nto speak of the wonders reported of Moses, it is obvious that\\nSamuel has served in some measure as the model for the\\nstory. In almost the words that Luke uses of Jesus it is\\nsaid of Samuel He increased and grew, and was in favor\\nwith the Lord and with men. Samuel s mother, too, comes\\nup to the sanctuary every year, and is a more prominent fig-\\nure than her husband, 4 just as Maiy is here. 5 And, lastly,\\nwe know from Josephus that Samuel was supposed iL to have\\ncompleted his twelfth year when he experienced his pro-\\nphetic call. 6\\nWe will not pronounce airy very decided opinion, however.\\nThe stoiy certainly rises in our estimation when we compare\\nit with the later elaborations of the Apociyphal Gospels. In\\nthat of Thomas we are told that, after the party had started,\\nJesus secretly returned to Jerusalem that he silenced the\\nelders and the teachers of the people by his questions that\\nhe himself expounded the most important parts of the Law\\nand the similitudes of the Prophets and that the Scribes\\n1 See p. 72. 2 See pp. 56-58. 3 Compare Luke ii. 40 with i. 80.\\n4 1 Samuel ii. 26, i. 21 ft ii. 19. 5 g ee p 55. 6 1 Samuel iii.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0103.jp2"}, "104": {"fulltext": "84 JESUS IN THE TEMPLE.\\nand Pharisees congratulated Mary on being blessed with a\\nchild who had given such an unexampled proof of glorious\\nvirtue and wisdom. In the Gospel of the Infancy of the\\nRedeemer we learn that Jesus disputed with the Rabbis as to\\nthe descent of the Messiah, 1 expounded the secrets of the\\nLaw and Prophets, explained to an astrologer and a student\\nof physical science the secrets of their studies, things\\nwhich no created intellect had ever traced out, understood,\\nor penetrated, and thereby excited their wonder and even\\ntheir adoration.\\nIndeed these G-ospels, together with that of Maiy s Birth\\nand the Childhood of the Redeemer, are full of extraordinary\\nstories about the first twelve years of the life of Jesus. Most\\nof them are foolish and some of them offensive stories but\\nwe must not pass them by wholly unnoticed. One of them\\nis this That Jesus was once plaj ing with companions of\\nhis own age, and the} T were all making cla} T animals, such as\\ndonkeys, cattle, and birds. Each of them boasted of his\\nown productions, and said the} T were better than those of his\\ncompanions. Then Jesus said to them, I shall command\\nthe animals that I have made to walk about. The others\\nsaid, mockingly, Then r ou re the Creator s own son, are\\nyou? But Jesus told his clay animals to walk or fly, to eat\\nor to drink, and whatever he told them they did. When the\\nchildren told their parents what had happened, their fathers\\nwarned them never to play with Jesus again, and to avoid\\nhis company for, said they, u he is a sorcerer. Another\\ntime his playfellows had hidden in an oven, and the women\\nstanding in front of the house, when questioned b} T Jesus,\\nsaid that there were not smy children there there were only\\nsome little three-} T ear old goats in the oven. Upon this\\nJesus really turned the bo} x s into goats, and they came jump-\\ning out But at the repeated prayers of the women he pres-\\nently restored the children to their proper shapes again.\\nOne day as he was playing about with some other boys he\\npassed by the workshop of a certain dyer of the name of\\nSalem. A great many pieces of cloth belonging to different\\ninhabitants of the place were lying there ready to be dyed in\\nvarious colors. But when there was no one in the shop,\\nJesus ran in and threw all the pieces of cloth into the same\\ndyeing pot. Just at that moment Salem came back, and see-\\ning what had happened burst into cries of anger, and ex-\\nclaimed indignantly to Jesus What have you been doing,\\n1 From Matthew xxii. 41-46.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0104.jp2"}, "105": {"fulltext": "jesus in the temple. 85\\nyou son of Mary See what mischief you. have done to me\\nand my fellow-citizens for each of them wants the color that\\nsuits his taste, and here have you spoiled them all But the\\nboy answered I will change the color of every piece of\\ncloth that you want changed, and began to pull them one\\nafter another out of the pot and behold every one was just\\nthe color that the d} er wanted. When the Jews saw this\\nmiracle they glorified God.\\nSometimes he had to help in the work of the house. For\\ninstance, once his mother sent him to draw water from the\\nwell. But when he had filled the pitcher and was drawing it\\nup (or, according to another tradition, as he was carrying it\\nthrough the crowd) it broke. Jesus instantly spread out his\\nhandkerchief (or his cloak), caught the water in it, and\\nbrought it to his mother. At this time he was six years old.\\nIn the month of October, when he was eight years old, his\\nfather went to sow his land with wheat, and Jesus went with\\nhim and sowed one single grain of wheat. Six months after-\\nwards he reaped and threshed out the produce, and the grail?\\nof wheat had yielded a hundred homers (five hundred or a\\nthousand bushels) which he distributed among the poor of\\nthe village. Sometimes he went with his father to work\\nand when Joseph, who was rather a poor carpenter, had\\nmade any thing too long or too short, or too broad or too\\nnarrow, Jesus had only to put out his hand, and every thing\\nwas as it should be. For instance, when Joseph had made\\none of the legs of a couch for a rich man too short, Jesus\\nstretched it out and when the throne for the king at Jerusa-\\nlem, at which Joseph had been working for two years, turned\\nout to be short of the required dimensions by two spans each\\nwaj r Jesus set it right.\\nHe went to school under several masters, and astounded\\nor enraged them all by his wonderful abilit}\\\\ Of course he\\nwould not condescend to be taught by any one. He cursed\\none master for striking him, and the teacher fell powerless\\nupon the ground. Another, who had lifted his hand to strike\\nhim, was maimed and died.\\nHe performed all manner of healings of the sick and rais-\\nings of the dead, and was especially active in restoring those\\nthat had been bitten by poisonous snakes among others his\\nfather Joseph, and his brother James. The latter had met\\nwith the accident when sent to gather wood. Another time\\nJesus and his companions were playing at being kings.\\nJesus was the king, and the others had spread their clothes", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0105.jp2"}, "106": {"fulltext": "86 JESUS IN THE TEMPLE.\\nupon the ground foi him to sit upon, and had woven a crown\\nof flowers to set upon his head. They themselves stood at\\nhis right and left, like the body-guard that surrounds a king.\\nWhenever any one passed, the children dragged them to the\\nthrone, and said, Come here and do. homage to our king,\\nand then you shall have a prosperous journe} B} T and by\\nsome people passed who were carrying a sick child with\\nthem. He had been to a mountain to gather wood, and\\nthere he had found a partridge s nest but when he stretched\\nout his hand to take the eggs he was bitten by a snake. He\\nwas now at the very point of death, and his friends were car-\\nding him home. But when they came to the place where\\nJesus was playing, the children compelled them, in spite of\\ntheir sorrow and in spite of their resistance, to approach the\\nlittle king. As soon as Jesus heard what had happened he\\nsaid to his companions, Let us go and kill the snake.\\nThe parents, sorely against their will, were compelled to go\\nwith them. When Jesus ordered the snake to come out\\nof its hiding place it obeyed him, and sucked the poison\\nout of the wound again. Then Jesus cursed it, and it\\nburst asunder, but the child got well again. On his be-\\nginning to cry, Jesus said, Stop crying, for ou will soon\\nbe my disciple. This bo} T was afterwards the Apostle,\\nSimon the Canaanite.\\nThis story shows a desire to bring into contact with Jesus,\\nwhile he was still a boy, the people who were afterwards to be\\nconnected with him and there are other tales of his childhood\\ndue to the same tendency. The son of Annas is cursed and\\ndies, because when Jesus is making mud sparrows on the\\nSabbath he finds fault with him and spoils his play. Judas\\nIscariot is possessed by Satan when a child, and bites every\\none who comes near him, or even himself if he can get at no\\none else. His mother brings him to Mary to be cured, and\\nwhen he is seated b} the child Jesus, Satan falls upon him\\nagain and he bites Jesus in his right side but at that very\\nmoment Satan rushes out of him in the form of a mad dog.\\nThis Judas afterwards betrayed his master, and the side which\\nhe had bitten was pierced by a Jewish lance.\\nOnce when Jesus was coming home in the evening with\\nJoseph a boy ran against him and knocked him down. Then\\nthe lord Jesus said to him, As you have struck against me\\nso shall you fall and never rise again. And that same hour\\nthe child fell down and died. On different occasions Jesus\\nrestored a dried fish to life, went into the den of a lioness,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0106.jp2"}, "107": {"fulltext": "JESUS IN THE TEMPLE. 87\\npassed dry-footed lb rough the Jordan, whose waters parted for\\nhim, and did many other wonders.\\nBat this is quite enough No one will deny that these\\nstories are absurd and often repulsive. But we have thought\\nit worth while to notice them for several reasons. In the\\nfirst place there is a painful interest, from a historical point of\\nview, in seeing how Christian faith degenerated in the ancient\\nChurch, and in what kind of literature thousands of Chris-\\ntians, especially in the East, found delight and edification for\\ncenturies. Again, these stories show us the lengths to which\\ninvention could go, and the wild vagaries to which an un-\\nbridled imagination might lead how little the true greatness\\nof Jesus was kept in view, and how unnaturally the love of\\nthe marvellous distorted his image. And when once we have\\nobserved what such weaknesses ma} lead to in their exagger-\\nated developments, we shall be very cautious and circumspect\\nwherever the books of the New Testament itself betray the\\nfirst beginnings of the same distortions and onesidedness\\nsuch as love of the marvellous, superstitious misapprehension\\nof Jesus disguised under the form of increased reverence for\\nhim, and the tendency to call in the help of the imagination\\nto fill up the gaps of history. We shall, therefore, uncondi-\\ntionally reject eveiy thing, even in our canonical Gospels,\\nwhich contradicts Nature, or is inconsistent with the human\\nity of Jesus.\\nThere is yet another point of view from which these stories\\nare not wholly without value. They give us a picture of Jesus\\nplaying with other children, going about with his brothers,\\nhelping in the house by fetching water, for instance, joining\\nhis father at his work, and so on. Thus they place him in\\nreal life and amid the surroundings of ordinary mortals. So.\\ntoo, the healthy intellectual and emotional development of\\nJesus, his increase in wisdom and in stature, and in favor\\nwith God and men, his obedience to his parents, and his\\nearly piety are the main points enforced by Luke in his two\\nnotices of the child Jesus and his story of the visit to the\\ntemple and these must lie at the foundation of every attempt\\nto form a true idea of his early life.\\nBut what right have we to begin by laying down these two\\ngeneral facts, that the earl} life of Jesus was in every other\\nrespect of a very ordinary kind, but that he kept his soul\\nwonderfully pure and his intellect wonderfully bright Our\\nknowledge of his future life gives us a perfect right to make", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0107.jp2"}, "108": {"fulltext": "8S JESUS IN THE TEMPLE.\\nboth these assertions for, in the first place, his own family\\nand his fellow- townsmen were utterly amazed at his appear-\\nance in public, and showed clearly enough that thej 7 had never\\nseen any thing ver3 T remarkable in him, and had never ex-\\npected any thing particular from him and, in the next place,\\nJesus afterwards displayed not only such judgment and knowl-\\nedge as he could only have attained by profound reflection\\nand strict self-discipline, but also an entire absence of that\\nsense of guilt which, considering his keen moral perceptions,\\nhe could not have failed to experience had he ever soiled his\\ncharacter or his imagination b} T any serious trespasses.\\nBut we need not rest in such general assertions. The ac-\\ncounts we have of his public life, and both the form and matter\\nof his teaching, warrant us in drawing further conclusions as\\nto what took place before he began his ministry. For when\\nwe listen to Jesus, the illustrations and parables which he\\nuses serve, as it were, to lead us round through the scenes of\\nhis former life. Nothing escaped his observant e} T e, not even\\nthe most commonplace occurrences and occupations. Again,\\nwe are not without knowledge of the condition of his people\\nand his country and the history of his times, and possess de-\\ntailed descriptions of the natural scenery by which his home\\nwas surrounded. From all these materials we may, without\\nquitting the ground of histoiy, restore to some extent the\\nsurroundings among which he lived and the circumstances\\nunder which he grew up.\\nGalilee, in the southern portion of which Nazareth was\\nsituated, was a densely populated district of extraordinary\\nfertility. Not a particle of ground was left idle. Pasturage,\\ncorn-land, and fruit trees were all excellent, and the produce\\nin wheat and olives was perfectly amazing. The population\\nis described bj Josephus as so dense that (to take an example\\nfrom our own country) on an area about equal to that of\\nNorthumberland there were ten times as many inhabitants\\nand more than two hundred cities and villages, the least of\\nwhich had a population of more than fifteen thousand Of\\ncourse these figures must be exaggerated but when we re-\\nmember that the Jewish historian was writing of his own times\\nand of the district of which he had himself been governor, and\\nthat there must have been many persons living who could, at\\nleast to some extent, have checked his statements, we shall\\nfeel that, though he may have exaggerated, he can hardly\\nhave invented his facts, and that the population of Galilee\\nmust really have been very great. This fertile and populous", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0108.jp2"}, "109": {"fulltext": "JESUS IN THE TEMPLE. 89\\ndistrict, then, was marked b} the constant stir of prosperous\\nindustry life and animation pervaded it from end to end, and\\nthe interchange and conflict of ideas formed a part of its gen-\\neral activity. The Galilaeans are described as industrious,\\nanimated, and open-hearted in character, faithful and stead-\\nfast, warlike from their very infancy, easily excited, courage-\\nous and patriotic, and strict in their observance of the precepts\\nof morality. Of course all these circumstances must have\\nexercised a marked influence upon the development of the\\ncharacter of Jesus, but we shall not attempt to trace out and\\nidentif3 T the several features of this Galilsean type of character\\nin him. We must not forget, however, that he was the wit-\\nness, in his youth, of events which must have contributed in\\nno small degree on the one hand to quicken his enthusiasm\\nfor his people and his religion, and on the other to make him\\ncareful in his selection of means and averse to violence.\\nWhile he was still a boy, when a census of Judaea and Sama-\\nria was taken b}* the governor of S}Tia, Judas the Galilsean\\nunfurled the banner of revolt, 2 with the cry No master for\\nIsrael but the Lord Tribute to Rome, or submission to the\\nstranger, is treason to Him 3 Would not the youthful Jesus\\nburn with zeal for the sacred cause Would he not long that\\nhe were old enough to bear arms himself? Would he not pray\\nthat the Lord might send his blessing upon this hero of the\\nfaith as he had done on that other Judas called the Maccabee\\nBut in spite of his certain hope and his ardent prayers the\\nlegions of Rome annihilated the rebels after a hopeless strug-\\ngle, and it may have been his bitter disappointment in the\\nfailure of Judas that first led Jesus, reading the will of God\\nrecorded in the event, to break with the material expectations\\nof his people, and to look upon the kingdom of the Messiah\\nchiefly as a spiritual deliverance which God would bring about\\nin answer to the faith and prayers of his servants.\\nThe whole district of Galilee was a glorious region, in\\nwhich the beauties of Nature displayed themselves in the\\nrichest alternations of hill, valle} T and table-land and, since\\nNazareth enj 03-ed its full share of beauty, it would not be\\neasy to over-estimate the effect of its magnificent natural\\nscenery upon the heart of Jesus. The name of the city never\\nonce occurs in the Old Testament or the writings of Josephus,\\nand it owes its fame entirely to Jesus. It still exists, with\\nits three thousand inhabitants. It is built in terraces at the\\n1 Acts v. 37. 2 See pp. 4-7.\\n3 Compare Matthew xxii. 17 (Mark xii. 14; Luke xx. 22).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0109.jp2"}, "110": {"fulltext": "DO JESUS IN THE TEMPLE.\\nfoot and on the slope of one of the hills, among which it nes-\\ntles, and is shut in by limestone rocks. The climate is ven\\nhealth} 7 the houses, hidden behind rows of vines, cypresses,\\nand fig-trees, interspersed with gardens and richly-cultivated\\nfields, or palm and olive gardens, present a most attractive\\nappearance. The neighborhood is lovely, and a short ascent\\nleads up to a table-land, from which the prospect on all sides\\nis indescribably beautiful. How often must Jesus have sat\\nthere in early life thinking of his people, of the times in\\nwhich he lived, and of the kingdom of God i Travellers of\\ndifferent countries, who have visited these delightful valleys\\nand fertile slopes, unite in describing the region as a perfect\\nparadise. The well is still shown, which eighteen centuries\\nago was the life and joy of the little city, where every evening\\nthe women came, Mary, of course, being one of them,\\nwith their pitchers on their heads, to draw water and talk\\ntogether. A narrow valley a few miles in length leads down\\nfrom the city to the plain of Jezreel.\\nAmidst scenes so lovely and so sublime did Jesus spend\\nhis youth. His parents had to support themselves by the\\nlabor of their hands 1 but the wants were so few, and the\\nmode of life so simple in those regions, that poverty was not\\na burden. The family was rather a large one. There were\\nfive sons and several daughters,* 2 though we do not know how\\nmany. So, of course, they had all to work for their bread\\nand we find it mentioned that Jesus himself worked as a\\ncarpenter. 3 A tradition, preserved by an old ecclesiastical\\nFather, says that he used to make plows and ox-yokes. We\\nknow from other sources 4 that it was not considered any dis-\\ngrace to be a workman. On the contrary, the most cele-\\nbrated of the Rabbis all learned some handicraft by which to\\nsupport themselves, for even those who held the position of\\nteachers were not accustomed to receive money for their\\nlessons. Thus we find different Rabbis mentioned as shoe-\\nmakers, tailors, bakers, incense-makers, builders, grave-dig-\\ngers, land-surveyors, joiners, tanners, smiths, and what-not.\\nOne of them said It is good to combine the stud} 7 of the\\nLaw with some handicraft for the exercise of both together\\npreserves a man from sin. But any stud} which is pursued\\nwithout a handicraft ministers to vanity and draws sin behind\\nit. But to return to Jesus. Since his early years were not\\nspent in ease and luxury, his circumstances early developed\\n1 Matthew xiii. 55. 2 Matthew xiii. 55, 56 (Mark vi. 3).\\n8 Mark vi. 3. 4 Compare Acts xviii. 3.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0110.jp2"}, "111": {"fulltext": "JESUS IN THE TEMPLE. 91\\nhis character, strengthened his will, and increased his knowl-\\nedge of life. And his childhood was certainly a bright one\\nfor when he was a man he looked back with pleasure upon\\nhis childhood, spoke of the natural simplicity, the openness\\nto good impressions, and the innocence of that time of life, 1\\nand recalled his childish games, 2 and all that he had seen\\nwithin 3 and without 4 the house.\\nOf Joseph we know nothing directly but since Jesus\\nspeaks of a father s love as a reflection of the love of God, 5\\nsince he could find no higher or more glorious name for God\\nhimself than that of Father, 6 we may safely conclude that\\nJoseph was a faithful, careful, affectionate parent in a word,\\nall that a father ought to be. Of the brothers of Jesus, we\\nafterwards meet with James as a man of extraordinary\\nstrictness of principle, immovable determination, and great\\ninfluence. 7 Judas, too, seems to have distinguished himself,\\nfor it was certainly not from their relationship to Jesus only,\\nbut also from their personal qualities, that the brothers of\\nthe Lord were regarded among the earliest communities as\\nequal to the Apostles. 8 We ma}*, therefore, safely assume\\nthat the family circle in which Jesus grew up was far from\\nan ordinaiy one, and that no moral stain ever cleaved to it.\\nIt is impossible to believe that there was ever an} T lack of\\nreligion, any of that meanness which often springs from\\nstress of material circumstances, or that cringing which a\\nhard and embittering discipline may produce, in the home at\\nNazareth. It deserves notice, too, that when the members\\nof the family had gone upon their several ways in the world,\\nthe old bond of union still remained, and, in spite of their\\ndifferences of opinion, they retained the same warm interest\\nand care for one another s welfare. 9\\nBut Jesus differed greatly from the rest of the family in\\nhis disposition and his views of life, and he must often have\\nsadly felt the want at home of that sympathetic and intelli-\\ngent appreciation of his ideals for which his heart longed.\\nAnd, in saying this, we refer more particularly to Mary.\\nFrom the fact that most great men have owed a great deal\\nto their mothers, it has been supposed that Jesus must have\\ndone so too and several hints contained in the legendary\\ni Matthew xviii. 3, 10 xix. 14 (Mark ix. 36, x. 13-16 Luke xviii. 15-17).\\n2 Matthew xi. 16, 17 (Luke vii. 32). 3 Matthew xiii. 33 Luke xv. 8, 9, c.\\n4 Matthew xiii. 3-8, xx. 1-15, c. 5 Matthew vii. 9-11; Luke xi. 11-13.\\n6 Matthew vi. 9, c. Galatians ii. 9-12; Acts xxi. 18, o\\n8 1 Corinthians ix. 5; Acts i. 13, 14; Galatians i. 19.\\ne Matthew xii. 46 f. (Mark hi. 21, 31, f. Luke viii. 19).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0111.jp2"}, "112": {"fulltext": "92 JESUS IN THE TEMPLE.\\nportions of Gospels have been adduced to prove that it\\nwas so. We certainty shall not be wrong in supposing that\\nMary was a devout, gentle, affectionate mother, and that in\\nthe disposition and the outward wa}s of Jesus some of his\\nmother s characteristics reappeared. But, on the other hand,\\nan impartial consideration of the facts compels us to admit\\nthat Maiy, on the onty occasion on which she appears in real\\nhistory, shows herself an affectionately solicitous, but also a\\nnarrow-minded, woman 2 and that, on the tw T o occasions on\\nwhich Jesus indirectly refers to her, 3 a kind of sadness, a tone\\nof disappointment, is perceptible in his language, which may\\neasily be explained b}~ her never having been able to under-\\nstand or appreciate him, or to sympathize with his aims. It is\\npossible, even, that the visit to the temple rests upon some\\nfaint reminiscence that Jesus was not understood by his\\nmother that even in early times a strong desire had more\\nthan once come over him to escape from his ordinary eniphyy-\\nments and existence and enter the higher regions of the spirit-\\nual life, but that this disposition had given his mother so\\nmuch pain and anxiety that in obedience to her he reconciled\\nhimself to the ordinary course of life again. 4 However this\\nmay be, Jesus was so far superior to those about him that we\\ncan hardly blame his mother and brothers for not honoring\\nhim as he deserved, and for not having faith in him during\\nhis life. 5\\nJesus probably never went to school. At anj T rate, he cer-\\ntainty did not attend an} institution for teaching the theologi-\\ncal lore of the Scribes 6 and, indeed, if we can trust the\\nconfused accounts of the Talmud, public teaching was not\\nproperly organized until a few years before the fall of Jeru-\\nsalem so that in all probabilit}* there was not a school at\\nNazareth when Jesus was a boy, and he must have learned\\nreading from his father or mother. But in ancient times,\\nespecially in the East, such a circumstance did not necessarily\\nimply a defective education or airy want of breeding and cul-\\nture. These things were far more common to the different\\nclasses of societ} than the} 7 are with us, and were not in any\\ncase carried to a very high pitch of refinement. Indeed, it\\nl Luke i. 28, 30, 38, 42, 45, 46-55, ii. 19, 51. 2 Mark iii. 21.\\n3 Luke xi. 27, 28; Matthew xii. 47-50 (Mark iii. 31-35; Luke viii. 19-2U.\\n4 Luke ii. 43, 48, 49, 50, 51.\\nMatthew xiii. 57 (Mark vi. 4; Luke iv. 24; John iv. 44).\\n6 Matthew xiii. 54 (Mark vi. 2). Compare John vii. 15.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0112.jp2"}, "113": {"fulltext": "JESUS IN THE TEMPLE. 93\\nwas rather an advantage to Jesus than otherwise that he had\\nnot been to the university at Jerusalem for the hair-splitting\\ndiscussions which were all the rage there would only have\\nburdened his memory and perverted his reasoning faculties,\\nwhereas, as it was, he retained the originality of his genius.\\nWe must never forget that among the Jews very special at-\\ntention was paid to the education of children. The duty de-\\nvolved upon the parents, more especially upon the father, who\\nwas bound to take every possible opportunity afforded by daily\\nlife 1 of impressing upon his children s minds the contents of\\nthe Scriptures, especially of the Law, and thus instructing\\nthem at once in their religious duties and in the history of\\ntheir country. This duty is pressed upon the parents with\\nthe greatest emphasis and the children in their turn are com-\\nmanded to honor their father and mother in the commandment\\nwhich takes the highest place after those enjoining the duties\\ntowards God. 2 Nowhere else in antiquity was the bond\\nbetween parent and child so close, the relation in which the}\\nstood to each other so well regulated, or domestic life so full\\nof affection and of the spirit of religion as in Israel. Our\\nglory and the purpose of our lives, sa}*s Josephus, is the\\neducation of our children and the observance of the Law.\\nThe parents were assisted in their weighty task by the\\nsynagogue, an institution which, since the daj s of Ezra,\\nhad contributed more than anything else to make the Jewish\\nreligion the inalienable possession of the people. The histo-\\nrian quoted above declares that reverence for and obedience\\nto the divine commandments were impressed upon the Jews\\nfrom earliest childhood as the principal object of life so that\\nall of them, so to speak, knew the laws earlier and better\\nthan their own names. The} are so imprinted on our souls\\nthat we are read}* to die for them. From the time when he\\nwas live years old, most likely, Jesus regularly went to the\\nsjmagogue at Nazareth week by week, 3 and there he always\\nheard a portion of the Law, followed by a portion of the\\nprophets, 4 read and explained. Here, too, he came directly\\ninto contact with the religious ideas and expectations of his\\npeople, and the religious life of the time tilled his bosom.\\nHere he met the Pharisees, the devout leaders of Israel, and\\nunder their influence he was penetrated by the thought that\\n1 Deuteronomy vi. 7, 20-25, xi. 19; Genesis xviii. 19; Exodus xii. 26 t\\\\\\nsiii. 8, 14 f. Joshua iv. 6 f.\\n2 Compare Exodus xxi. 15, 17. 3 Luke iv. 16.\\n4 Luke iv. 16, 17 Acts xiii 15, xv. 21.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0113.jp2"}, "114": {"fulltext": "94 JESUS IN THE TEMPLE.\\nthe Lord demanded righteousness as the condition of his\\nfavor, and b} T the passionate longing for Israel s redemption\\nb} r the coming of the Messianic kingdom. Here, too, the\\nmost beautiful utterances of the great teachers at Jerusalem\\ncame to his knowledge.\\nWhat good use the eager boy, with his powerful memory\\nand clear judgment, must have made of this religious teach-\\ning appears not onry from his intimate acquaintance with\\nthe Pharisees., but from the profound and accurate knowl-\\nedge of the Scriptures which he afterwards showed. For\\nwhen we remember the great price of a copy of the Scrip-\\nture we can hardly suppose that the carpenter had one of his\\nown. It is possible, however, that he may have possessed a\\nsingle book and when we observe that Jesus borrows most\\nof his quotations from the oracles of Isaiah, 1 the conjecture\\nforces itself upon u\u00c2\u00a3 that he had had the roll in his own\\nhands more than once. Certainly the prophets had a far\\ngreater charm for him than the Law. In general, however,\\nhe must have gained his knowledge of the Scripture in the\\nsynagogue.\\nIt must have cost Jesus many an effort in after life to raise\\nhimself above all the religious prejudices which had been\\ninstilled into him from his ver} T infancy. But we must not for-\\nget that in this respect again his education in Galilee brought\\ngreat advantages with it. Galilee enjoyed greater religious\\nfreedom than Judaea, from which it was separated b} T the ter-\\nritory of the hostile and detested Samaritans. This separa-\\ntion from the focus of Jewish orthodoxy, from Jerusalem\\nwith its temple, its priesthood, and its rabbinical schools,\\nnecessarily prevented the scholastic love of hair-splitting,\\nwith the extreme narrowness and foniialhVy which accom-\\npanied it, from ever thoroughly taking root in Galilee among\\nthe people, or even among the Scribes, who were tolerably\\nnumerous here also. Galilee was peculiar in several respects.\\nIt was so near Phoenicia, Syria, and Arabia that it was im-\\npossible to avoid intercourse with the heathen and indeed\\nsome of the Galilaean towns themselves, such as Tiberias,\\nKadesh, and Scythopolis, had a heathen population. These\\nthings could not fail insensibly to widen the horizon of the\\ninhabitants. For these and other reasons the Galilseans were\\nheld in small esteem at Jerusalem. They were said to be\\n1 E.g. Matthew xi. 5; from Isaiah xxix. 18, xxxv. 3, lxi. 1; Matthew xiii.\\n14 f. from Isaiah vi. 9, 10 Matthew xv. 8 f. from Isaiah xxix. 13; Matthew\\nxxi. 13 from Isaiah lvi. 7 Matthew xxi. 33 from Isaiah v. 1, c.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0114.jp2"}, "115": {"fulltext": "JESUS IN THE TEMPLE. 95\\ndeficient in knowledge of the Law. It was said contemp-\\ntuously, There are no priests among the Galiheans, and\\nThe} r do not learn the Law from one teacher. Their pro-\\nvincial pronunciation was ridiculed. From time to time, in-\\ndeed, Scribes from Jerusalem would visit Galilee r but their\\nsta3 T was limited, and it is very doubtful whether at this period\\nthey ever went to Nazareth.\\nThis, is all we know of the early life of Jesus. In the fore-\\nground we must place his own singular exaltation of charac-\\nter, the great gifts of heart and head which God had entrusted\\nto him. Then we must take into account the circumstances,\\nin man} respects decidedly favorable, which contributed to\\nthe development of his character. It appears from the tran-\\nquil conscience and the exalted self-reliance of the man Jesus\\nthat this development took place without any great shocks to\\ncontaminate his moral life, without stagnation and without\\ndisturbance. Though he had never put himself forward,\\nthough his appearance as a prophet caused general amaze-\\nment among his townsmen, 2 yet he had quietly matured\\nhimself for the task which God would assign to him. Evei\\nincreasing in love of God and of his neighbor, fervently long-\\ning for the coming of God s kingdom, he steadily grew in\\nwisdom and in favor with God and man.\\nWould that the same could be said of the early life and\\ndevelopment of all of us Which of us, with the example\\nof Jesus before him, must not reproach himself with time\\nwasted or worse than wasted, with want of respect and\\nobedience, with unclean imaginations or evil practices, with\\nweakness of will, want of love, and a hundred things be-\\nside\\nJohn, so far as we know, was the only master, in the\\nproper sense, that Jesus ever had. This man exercised a\\ndecisive influence upon the formation of his ideas and pro-\\njects, and upon his whole subsequent history but of him,\\nand of the movement to hasten the coming of the Mes-\\nsianic age associated with his name, we must speak in a\\nseparate chapter.\\n1 Matthew xv. 1 (Mark iii. 22, vii. 1).\\n2 Matthew xiii. 54-57 (Mark vi. 2, 3).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0115.jp2"}, "116": {"fulltext": "96 JOHN THE BAPTIST.\\nChapter VII.\\nJOHN THE BAPTIST.\\nLuke III. 1-18.1\\nTHE stories we have been dealing with hitherto are but an\\nintroduction to the Gospel history. We are now ap-\\nproaching the histoiy itself, and are therefore immediately\\ntransported to a considerably later period, and at the same\\ntime placed on somewhat firmer ground. The years over\\nwhich the work of John and Jesus extended, and the precise\\nperiod at which the former began his public life, cannot be\\nfixed with certainty. Luke speaks of the fifteenth year of\\nthe reign of Tiberius, which would fall in the years twenty-\\neight and twent3 -nine of our era but this Evangelist is very\\ninaccurate in his dates, and his knowledge of history in gen-\\neral leaves much to be desired. 2 In this very year, for\\ninstance, he mentions a certain Lj sanias as governor of\\nAbilene (a principality northeast of Palestine, not far from\\nDamascus) whereas this man had really been murdered more\\nthan half a century before. Again, he mentions both Annas\\nand Caiaphas as high priests at the time. Caiaphas did really\\nhold the office from a.d. 18 to a.d. 36, but Annas had been\\ndeposed in a.d. 14. We can therefore place but small reli-\\nance on the statement of Luke but other considerations\\nprevent our departing from it very far. We may take it as\\ncertain that John did not come forward before a.d. 28, and\\na.d. 33 is the extreme limit on the other side. On the whole,\\nthis latter date may be taken as the most probable.\\nThese were sad times for Israel, times of deep humilia-\\ntion and ever-growing discontent. The Roman governor,\\nPontius Pilate, was wholly unfitted for his post. A Jewish\\nwriter of the period, the Alexandrian philosopher Philo,\\nspeaks of Pilate as obstinate and inexorable in character,\\nmentions his reckless arrogance and his furious temper, and\\nsums up the crimes of his government as follows venality,\\nviolence, robbery, outrage, bullying, constant executions\\nwithout legal trial, unbounded and unendurable cruelty.\\nNow the Jews could bear much if their religious peculiarities\\nwere respected but Pilate, who did not in the least under-\\n1 Matthew iii. 1-12 Mark i. 1-8. 2 See pp. 55, 56.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0116.jp2"}, "117": {"fulltext": "JOHN THE BAPTIST. Vi\\nstand them, and had no desire to please them, exasperated\\nthem quite needlessly in this respect. He began his rule by\\na false step, which he could never recover for when the\\nRoman troops were marching to Jerusalem, to go into winter\\nquarters there, he ordered them to take their standards, with\\nthe silver busts of the emperor to which divine honors were\\npaid, into the city with them. The order was carried out un-\\nder cover of the night but in the morning, when the citizens\\nperceived these images in the citadel right opposite the tem-\\nple, a great cry of horror rose. The abomination of idolatry\\nin the holy city No previous governor had ever attempted\\nsuch a thing. Whole troops of Jews set out for Csesarea to\\nimplore Pilate to remove the offence. He refused. Five\\nwhole days they persisted, night and day, and could not be\\nremoved from the spot. On the sixth day lie summoned\\nthem into the circus and when they raised their impetuous\\ncry once more a band of soldiers suddenly rushed upon them\\nwith naked swords, but the Jews flung themselves upon the\\nground, laid bare their necks to the sword, and declared\\nthat the} would die rather than violate the Law. Even Pilate\\nshrank from such a massacre, and, in amazement at their\\nobstinac} ordered the images to be brought back to Cses-\\narea. But afterwards he suspended on the walls of his pal-\\nace at Jerusalem, which had formerly belonged to Herod L,\\nsome thickly-gilt shields, with a short inscription to Tiberius.\\nThis he did, according to Philo, less for the sake of honoring\\nthe emperor than to anno}* the Jews. The result was re-\\nnewed resistance, the sons of Herod placing themselves at\\nthe head of the people. The governor was obstinate but a\\npetition to Tiberius secured the removal of the obnoxious\\nshields. Even when Pilate benefited the Jews, he did it so\\nclumsify as to raise bad blood. Thus, when he built a new\\naqueduct for Jerusalem, he laid hold of the treasures of the\\ntemple to defra} the cost. A riot and consequent massacre\\nwere the results. On another occasion he ordered certain\\nGalikean pilgrims to be slaughtered in the temple, so that\\ntheir blood was mingled Avith that of their sacrifices. 1\\nNow it happened at this as at other periods of Jewish\\nhistoiy that the deep depression of the times, when the\\nLord hid his countenance and gave over his people to the re-\\nproaches of the heathen, 2 roused with new strength in the\\nnoblest sons of Israel their hope in God and his deliverance.\\nWhile the high priest and the whole party of the Sadducees\\n1 Luke xiii. 1. 2 Psalms xliv. 12-14, 24.\\nVOL. III. 5", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0117.jp2"}, "118": {"fulltext": "98 JOHN THE BAPTIST.\\nusually kept on a good understanding with the governor,\\nwhile the Scribes and most of the adherents of the Pharisaic\\npart} consoled themselves with hair-splitting studies of the\\nLaw and the tradition, or with scrupulously observing and\\nenforcing the countless precepts of a frivolous formality\\nwhile the people murmured but never thought of seeking the\\nguilt in their own hearts, and humbling themselves before the\\nLord while the pious sighed but saw no light, a man\\nstood up in the wilderness of Judah, and, in the strength of\\nhis trust in God, promised an end to all this misery. Nay,\\nmore, in obedience to the voice of God in his heart he sought\\nto make Israel s deliverance possible for he knew that those\\nonly could be rescued and delivered who bowed beneath the\\nchastening rod of the Lord, and did penance for their sins.\\nIn the sufferings of his people he saw an indication that the\\npromises of God to the former generations were on the point\\nof being fulfilled, for these things could noc last, and humilia-\\ntion and misery could go no further but at the same time he\\nrecognized in them a righteous visitation on the people s sins,\\nand the announcement of the great judgment of God, in\\nwhich all the impious should be destroj-ecl. He felt that the\\nMessianic age, and the fearful day of judgment that would\\ninaugurate it, were now close at hand. Nothing was want-\\ning but one to prepare the way of the Lord and make Israel\\nready for his coming. This task he therefore took upon him-\\nself, that he might hasten the dawn of the glorious future.\\nRepent, for the Messianic kingdom is at hand, 1 such\\nwas the substance of his preaching.\\nHe was certainly not alone in his wishes and his expecta-\\ntions, but gave utterance to what was in the heart of many\\nmore whose fervent pra} T ers rose to the God of Israel, and\\nwho longed for the Messianic kingdom more eagerly than\\never. But, to say nothing of the stern enthusiasm with\\nwhich he preached repentance, no one before him had had\\nthe courage to speak in so decisive a tone, and to put his\\nown hand to the work though now that he had once made\\nhimself the mouth-piece of the high-wrought Messianic ex-\\npectations of his time, his words found an echo everywhere.\\nThe news of his appearance spread through the length and\\nbreadth of the land. It penetrated even to the distant Gali-\\nlee, that had been spared the Roman supremac} T so far and\\nfrom the secluded Nazareth there came to the preacher of re-\\njentance the man who was to be his successor and far more\\ni Matthew iii. 2.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0118.jp2"}, "119": {"fulltext": "JOHN THE BAPTIST. 99\\nbesides. But it was chiefly in Judaea and Samaria, groaning\\nunder the tyranny of Pilate, that the fuel was collected into\\nwhich the spark was thrown. From Jerusalem, from all\\nJudaea, from the whole region round about the Jordan, 1 the\\npeople streamed to hear the new preacher. And though the\\nSamaritans of course could not go to a Jewish man of God,\\nyet we shall hardly be wrong in connecting a similar move-\\nment which rose in Samaria not long afterwards with the\\nappearance of John in Israel. For in Samaria, too, a popu-\\nlar leader appeared, and promised to show his fellow- country-\\nmen the spot on Mount Gerizim in which were buried the\\ntables of the Law, the golden basin of manna, and other\\nsacred objects which had long been lost, but which popular\\ntradition and belief declared were to be discovered again in\\nthe Messianic age. 2 This man was followed by a large and\\nconstantly-increasing crowd of delighted enthusiasts but\\nPilate sent his cavalry and heavy infantry to the spot, and\\nthe attempt to found the Messianic kingdom was quenched\\nin blood.\\nIn a word, the whole movement to which the New Testa-\\nment and other writings of the same period bear witness\\nreceived its decisive impulse from the preacher in the wilder-\\nness of Judah. 8\\nWho was this man? Nothing but his bare name, John,\\nis preserved. Neither Josephus nor the historical portions\\nof the Gospels tell us so much as his father s name. His\\ntitle, the Baptist, superseded the usual style of John,\\nthe son of so and so. It is not impossible, however, to ar-\\nrive at certain more or less probable conclusions with regard\\nto his origin and education.\\nProbably he was a Judsean b} T birth. All our accounts of\\nhis preaching in the wilderness of Judah 4 authorize the sup\\nposition that he was not a stranger there, but felt completely\\nat home on the scene of his activit} T The figures of speech\\nhe uses, the mode of life he adopted, the extreme privations\\nto which he subjected himself, all confirm us in our opinion.\\nHis fife was an unbroken fast 6 that is to say, he ate only\\nwhat was absolutely necessary to sustain life, nothing but\\nwhat the sterile country itself could furnish. He quenched\\nhis thirst at the spring, and stayed his hunger with locusts\\ni Matthew iii. 5 (Mark i. 5).\\n2 2 Maccabees ii. 4-8 Revelation ii. 17, xi. 19. 8 Matthew xi. 12,\\nSee vol. i. p. 518. 5 Matthew xi. 18.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0119.jp2"}, "120": {"fulltext": "100 JOHN THE- BAPTIST.\\ndried in the sun, with wild honey, and other such food. He\\nwas a genuine son of the wilderness.\\nIt is interesting to note these particulars for the region\\nbetween Jerusalem and the Dead Sea, however monotonous\\nand inhospitable, was the scene of high- wrought spiritual life.\\nJohn was not the only eremite who withdrew from all the\\npleasures of life into this wilderness, and collected a band of\\ndisciples about him 03- the fame of his sanctity. About\\ntwent}^ 3 r ears later w r e hear of a certain Banus who dwelt\\nthere, clothed in the bark of trees, eating nothing but the\\nnatural products of the soil, and constantly bathing day and\\nnight in cold water. We know of him through Flavius\\nJosephus, who joined him in earl} life and remained with\\nhim three years. He was certainly not his first or only\\ndisciple.\\nOf far greater importance, however, are the colonies or\\nhamlets of the Essenes, Avhich were situated, at the beginning\\nof our era, just in the neighborhood of the Dead Sea. 1 Here\\nlived the Essenes, secluded from the turmoil of society, a\\nclose order into which no one could be received except after\\na novitiate of three years, and after taking a solemn oath.\\nAll distinctions between rich and poor, slaves and freemen,\\nwere annulled but unconditional obedience to the laws and\\nregulations of the order, and to the leaders and older mem-\\nbers, was exacted, and an iron discipline reigned supreme.\\nThe Essenes were unmarried and observed the strictest absti-\\nnence, refraining from the use of meat, of wine, and of spirits\\noffering earl}- morning prayers, pursuing peaceful industries,\\nobserving the Sabbath with incredible minuteness, performing\\nnumerous ceremonial ablutions, partaking of a common meal,\\nand devoting themselves to pious reflections and speculations\\nas to the future, in which in all probability the Messianic ex-\\npectation occupied a prominent position.\\nOf course John must have known of this sect, and must\\nhave felt its influence. Indeed, he has frequently been re-\\ngarded as himself a member of the order of Essenes. But\\nthis is a mistake. His style of life, it is true, reminds us of\\ntheirs but he stood alone, and belonged to no close society.\\nHe submitted his followers to baptism only once in their lives,\\nand exacted no oath from them. Above all he had none of\\nthat dread of ceremonial uncleanness 2 which made the Es-\\nsenes shrink with the utmost horror from all contact with\\npublicans or outcast women. But no one can say how far he\\nCompare p. 6. 2 Matthew xxi. 32.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0120.jp2"}, "121": {"fulltext": "JOHN THE BAPTIST. 101\\nwa carried awa} T b} T the intensity of the spiritual life that\\ndrew hermits and monks to these regions above all others\\nhow far the impressions he there received ma}^ have con-\\ntributed to wake the sense of his vocation, the longing to do\\nsomething for God and his people, the hope that the Messi-\\nanic kingdom might be founded His person was impressive\\nand commanding, his preaching bold and stern, even to the\\npoint of harshness both were threatening and sombre, in\\nperfect harmonj- with the wilderness which was the scene of\\nhis activit} 7\\nWe can see him still in imagination, with the rough mantle\\nof camel s hair thrown upon his naked body, bound round his\\nwaist with a leather girdle. Such a garment was worn in\\nsign of penitence but it seems also to have been the usual\\ncostume in ancient times of all who would announce them-\\nselves as prophets. 1 In the case of Elijah both the girdle\\nand mantle are especially mentioned. 2 And John came in\\nElijah s place. No touching lamentation like Jeremiah s, no\\nrapturous strain of consolation like the second Isaiah s, 3 need\\nbe looked for from his lips, but preaching terrible as the\\nthunder Elijah had been called the prophet of fire, whose\\nword burned like a torch and must not John, in taking up\\nthe task that had been assigned to Elijah, regard himself as\\nordained in the Scripture to preach repentance in those\\ntimes, to turn away the wrath of God before it broke forth at\\nthe Messianic judgment, to turn the hearts of the. fathers to\\nthe children again, and restore the tribes of Jacob? 4\\nSuch was the spirit in which he undertook his task. Re-\\npent, he cried, for the kingdom of heaven is near!\\nMalachi had threatened, Behold the daj^ of judgment comes,\\nburning like a furnace, and all the proud and sinful shall be\\nas stubble, and the day that is drawing near shall consume\\nthem wdth fire till neither root nor branch be left. Who shall\\nabide when Yahweh appears 5 And in the same spirit\\nJohn rose up, lest the Lord when he came in glory should\\nsmite the land of Canaan with his curse as though it were a\\nheathen conntry 6 and he cried, The axe is laid already to\\nthe root of the trees and every tree that does not bear good\\nfruit will be hewn down and cast into the fire. After me\\ncomes the Lord of Hosts, and whomsoever he finds ready he\\n1 Zechariah xiii. 4; Isaiah xx. 2. 2 2 Kings i. 8 compare ii. 13, 14.\\n8 S^e vol. ii. chap. x. p 417. 4 Jesus Sirach xlviii. 1, 10.\\n6 Malachi iv. 1, iii. 2 compare Zephaniah i. 14-18.\\nMalachi iv. fi.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0121.jp2"}, "122": {"fulltext": "102 JOHN THE BAPTIST.\\nwill baptize with the Holy Spirit i 1 but the unconverted will\\nhe plunge into the fiery furnace. Sometimes the preacher\\nchanged his image, and compared God to the husbandman\\nwho flings the corn that he has threshed into the air with his\\nshovel, that the light and worthless chaff may be blown away\\nand separated from the precious grain even so would the\\nLord sift the holy from the unholy. Behold he comes with\\nthe fan in his hand, and he will thoroughly cleanse his\\nthreshing-floor he will gather the wheat into the barn, but\\nthe chaff he will burn with unquenchable fire.\\nThis was the usual tone and subject of his preaching.\\nYou will notice that he thought and spoke entirely in the\\nspirit of the ancient prophets, or rather of the most threaten-\\ning discourses of the sternest of their number. His language\\nwas severe and harsh. In the description of his work we\\nseek in vain for the traces of those softer emotions which\\noften touch us so deeply in the oracles of the Old Testament.\\nHis announcement of the approaching Messianic age appears\\nto have borne the character almost exclusively of an exhor-\\ntation to repentance, and not to have had a touch of consola-\\ntion or encouragement in it. We should never have learned\\nfrom him that the founding of the Messianic kingdom was the\\nobject of Israel s wildest hopes and deepest longings, as the\\nfulfilment of God s great promises to the fathers and the pledge\\nof the infinite mercy and unshaken faithfulness of the Lord.\\nOnly compare the so-called song of praise of Zachariah 2 with\\nthe preaching of John Could there be a greater contrast\\nNevertheless, we may take it for granted that he too\\nlooked upon the Messianic kingdom as the glorification and\\nexaltation of Israel, as deliverance from foreign rule and\\nvengeance upon the heathen oppressor, as the eternal glory\\nand unbroken bliss of the saints. But since he confined him-\\nself almost entirely to what must immediately precede this\\ngolden age, and considered it his exclusive mission to pre-\\npare the hearts of men for its coming, God became to him so\\nentirely the God of judgment and the God of vengeance\\nthat his mercy falls into the background, eclipsed, as it\\nwere, b} T his anger. Though John s work is so closely con-\\nnected with the gospel, yet there is not a trace of the gos-\\npel tone or spirit in his preaching, not even a presentiment\\nin his soul of faith in the God of love. But this ought not\\nto surprise us when we remember that the conception of\\n1 Isaiah xxxii. 15, xliv. 3 Ezekiel xxxvi. 26-29, xxxix. 29 Joel ii. 28, 29.\\nLuke i. 68-79, compared with Luke iii. 7-9, 17. See p. 45.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0122.jp2"}, "123": {"fulltext": "JOHN THE BAPTIST. 103\\nGod s nature cherished by the Israelites had by no means\\ngained in gentleness or attractiveness since the Captivity.\\nOn the contrary, the} T thought of God as ever further and\\nfurther removed from man, as the terrible and unapproach-\\nable Judge of the world, inexorably stern and dreadful in\\nhis wrath. John was a true child of his age, however high\\nhis prophetic gifts exalted him above it.\\nThe expression kingdom of heaven, for the Messianic\\nage, was borrowed from the usage of the time. Neither the\\nScribes who introduced it, nor the people who adopted it, nor\\nJohn himself, intended for a moment to speak of an abode in\\nheaven, or even of the heavenly character of the coming age.\\nThe expression may have referred to the heavenly origin of\\nthe kingdom for the fearful revolution and all its conse-\\nquences were to be brought to pass by the coming of the\\nLord from heaven. But most likely the name kingdom of\\nheaven was used instead of kingdom of God, simply\\nbecause the Jews of the period had a superstitious dislike of\\nusing the word God when they could avoid it, just as many\\npeople now prefer to speak of Providence or Heaven instead\\nof God.\\nRepent, for the kingdom of heaven is at hand If we\\nascribe the later Jewish tinge in John s conception of God to\\nthe influence of his age, and set aside the purely menacing\\ncharacter of his language as due to his special conception of\\nhis mission, then the burden of his preaching perfectly agrees\\nwith that of all the other prophets. It is a new variation\\nupon the old theme familiar to every one of them without\\nexception. Amend your ways, for Yahweh s justice sends\\nall these disasters to chastise you, nor will it suffer him to\\ndo to 3 ou according to his covenant but if you repent he\\nwill comfort you with such bliss and glory as has never yet\\nentered into the heart of man to conceive. Such was the\\nsubstance of all the prophecies, the one only message which\\nthe ancient men of God had ever brought to Israel. So far,\\nthen, John stood exactly in the line of the prophets. And\\nin that which constituted the very essence of the prophetic\\ncharacter, the irresistible impulse to stand up before the peo-\\nple, the hallowed inspiration to speak to them in the name of\\nGod, and above all the unshaken hope that a glorious mor-\\nrow would with infallible certainty dissipate the gloom and\\ndarkness of to-day, in all this John might bear comparison\\nwith Jeremiah and Michah themselves.\\nBut the appearance of a prophet was a far more significant", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0123.jp2"}, "124": {"fulltext": "104 JOHN THE BAPTIST.\\nfact, and demanded far more courage on the prophet s part\\nin the year thirty- three of our era than in the eighth, the\\nseventh, or the sixth centuiy b.c. and in other respects,\\ntoo, John excelled his predecessors, and was more than a\\nprophet. 1 He dared to undertake the task of Elijah. In\\nholy impatience he dared to promise the dawn of the Messi-\\nanic age as close at hand, whereas his predecessors had gen-\\nerally represented it as in the more or less distant future.\\nHe laid greater stress than any other man of God had done\\nupon the share which Israel itself must take in hastening\\nthis future, and as it were forcing the kingdom of heaven\\nfrom God Above all, he himself began to make ready and\\nprepare the way by baptizing in the Jordan, so as to make\\nany longer dela} T impossible. So John was more courageous\\nand more practical than all the prophets.\\nTo perform the ceremony of baptism he had, of course, to\\nleave the wilderness and indeed at the end of his ministry,\\nwhich certainty was not of long duration, we find him in the\\nTransjordanic district, still further removed from the scene\\nof his first appearance. We may suppose that he did not\\nbegin to baptize until the attention of the public had already\\nbeen fixed upon him, and he had begun to make some im-\\npression. Those who received his baptism declared their\\nfixed resolve to amend their lives and for this reason the\\nceremony was called a baptism of repentance, and was\\nusually preceded by a confession of sins. John on his side\\npromised the penitent, in the name of God, forgiveness of\\nsins, that is, immunity from the terrors of the Messianic\\njudgment. He would admit no one of whose genuine repent-\\nance and resolutions of amendment he was not convinced.\\nThis baptism, by which, as Josephus truly remarks, he es-\\ntablished a society or community (of the future partakers of\\nthe Messianic blessings) was at that time a novelty for the\\nfigurative mention of washing and pure water, 2 which\\noccurs here and there in the prophets, even if it suggested\\nsome such rite, furnished no precedent. The purification of\\nthe people by Moses before the proclamation of the Law is\\npei haps rather more to the point. 8 The repeated dairy ab-\\nlutions of the Essenes hardly afford a parallel, for they were\\nintended to secure external (Levitical) purity, 4 while the\\n1 Matthew xi. 9. 2 Isaiah i. 16, xliv. 3 Ezekiel xxxyi. 25 Zechariah xiii. 1.\\n8 Exodus xix. 10, 14.\\n4 Compare Mark vii. 4 and Genesis xxxv. 2 Exodus xix. 10; Numbers\\nxix. 7. See vol. ii. chap, xviii. p. 508.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0124.jp2"}, "125": {"fulltext": "JOHN THE BAPTIST. 105\\noaptisni of John, which was performed once for all, was a\\nsymbol of moral purity. We must regard the baptism of\\nJohn, therefore, as a very original institution, of great beauty\\nand appropriateness or, in the language of the age, we must\\nsay that the rite was of heaven (of God) and not of men. 1\\nJohn s object was that the Lord, when he came, should find\\nall things ready, a band alread} set apart of those who\\nfeared, him, whom he might spare, his heritage; a band\\nupon whom the sun of righteousness should ascend, and who\\nshould find healing under his wings. 2 As to the form under\\nwhich John thought of the appearance of God, and of the\\nMessianic bliss that was to succeed the day of judgment,\\nour authorities leave us entirely in the dark.\\nThe impression produced by the preacher of the wilderness\\nand his proclamation of the kingdom of God was overwhelm-\\ning and when he began to baptize it became deeper yet.\\nFrom the nature of the case the number of his hearers was\\nvery limited at first, but it gradually rose until the people\\nflowed to him in ever widening streams from every side.\\nAmong them there were many whose sense of guilt was\\nroused by the passionate earnestness and the fearful denun-\\nciations of the prophet, till they felt and showed the peni-\\ntence and promised the reformation he demanded, and were\\nbaptized by him in the Jordan. But perhaps the deep im\\npression he produced is still more clearly shown in the fact\\nthat some who realty had no sense of guilt at all, and had\\ntherefore formed no resolutions of amendment, were carried\\naway by the stream, and came with the rest to hear the new\\nprophet. They were men who expected and calculated upon\\nthe founding of the Messianic kingdom, and with a view to\\nit desired to be baptized by John but did so only as a kind\\nof extra precaution, so as to be safe in an} case. If it did\\nno good, the} thought, at an} T rate it could not well do any\\nharm. They had little doubt, however, that simply as Israel-\\nites, as members of the chosen people, they were already in-\\ncluded in the covenant of the Lord, and could therefore\\nclaim a place in the Messianic kingdom, and had no cause\\nto dread the judgment which would consume great sinners\\nand heathen. At any rate, there were some in whom John\\nperceived or suspected such ideas, and the burning stream\\nof his indignation burst upon them. Tribe of vipers!\\nhe thuudered, refusing to baptize them, what brought you\\n1 Matthew xxi. 25 (Mark xi. 30; Luke xx. 4). 2 Malachi iii. 17, iv.\\n6*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0125.jp2"}, "126": {"fulltext": "106 JOHN THE BAPTIST.\\nhere Who told you to come to me for security against the\\nwrath of God that will break upon you on that great day?\\nFirst show me in T our lives that when joyi talk about repent-\\nance 3 r ou mean something by it Soothe not yourselves with\\nthe idle thought, We are the seed of Abraham, and ours is\\nthe promise of the Messianic kingdom for I tell T ou this\\nwill avail you nothing, and the Almighty could make children\\nof Abraham out of these stones on Jordan s banks\\nThe preacher of repentance feared nothing, and spared\\nno one. Not even the royal purple overawed him and we\\nshall see presently how this boldness cost him his life at\\nlast. He drove his demand for penitence so well home, and\\nwaked such an echo in the consciences of his hearers, that no\\nescape was left. A few specimens of his preaching have\\nbeen preserved. When the crowds exclaimed, You tell us\\nto repent, and so we do but say what you require or expect\\nof us, he answered, Overcome jour greed, T our selfish-\\nness, your hard-heartedness. Be generous and merciful.\\nWhoever has two coats, let him give one of them to the\\nneed} 7 whoever has abundant food, let him satisfy the\\nhungry. Even soldiers, who were little, better than ruffians\\nfor the most part in those da}*s, came and asked him, What\\nmust we do if we repent? Be content with 3*0111* pay,\\nhe answered treat the citizens decently, and lay hold of no\\nman s goods. Simple as the exhortation was, it implied a\\ncomplete change in the soldier s habits of life for discipline\\nwas very imperfect, and the soldiers supported or enriched\\nthemselves out of what they could exact from the citizens by\\nviolence or threats. Even the cursed and outcast hirelings\\nof the heathen plunderers who sucked the marrow of Israel,\\neven the publicans themselves, sometimes came to John and\\nasked him reverently, Master, what must our repentance\\nbe? Strange that he did not tell them, first of all, to give\\nup their occupation But he contented himself with saying,\\nNever be guilty of injustice or extortion again; never\\nexact a farthing more than what is fixed b} T 3*our em-\\nployers. But the practice of draining the resources of\\na province and gaining wealth from the extortion was so\\nuniversal, and the scramble between the higher officers\\nand their subordinates for the chief share of the booty so\\nshameless, that John s exhortation involved nothing short\\nof a revolution.\\nIt was remarkable that these and such as these came\\ngradually in greater and yet greater numbers to the wilder-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0126.jp2"}, "127": {"fulltext": "JOHN THE BAPTIST. 107\\nness and the Jordan, publicans, people of either sex who\\nhad been guilt} of gross offences, notorious sinners smitten\\nby the church s ban and the contempt of all right-minded\\ncitizens. It was doubtless because their sense of guilt was\\nmore easily roused and their consciences accused them more\\nloudly than was the case with others and also because\\nthe prophet, instead of rejecting them with horror, saw no\\nsuch great difference between them and the ordinary Israel-\\nites, but considered all Israel as in truth unclean. It was\\nwith these outcast classes that John had most success. With\\nthem the working of the new influence was obvious, their\\nrepentance was practical, the impression they received per-\\nmanent, their faith genuine. 1\\nIn general, however, the result of the prophet s preaching\\nand baptizing was certainly not equal to the expectations\\nwhich might fairly have been formed by others, and with\\nwhich he himself had begun his work. The leaders of the\\nnation maintained an impartial or rather an indifferent atti-\\ntude towards him to the last. 2 As long as he caused no\\ndisturbance they left him to pursue his way but as for going\\nto him themselves, the high-born priests and magistrates\\nnever dreamed of such a thing They turned in contempt\\nfrom a prophet to whose followers the very refuse of the peo-\\nple belonged. 8 The Pharisees might have shown more inter-\\nest in his work if only he would have paid them the attention\\nthey conceived to be their due but such courteous advances\\nwere hardly to be expected from him, and the Pharisees on\\ntheir side had not penetration enough to understand and\\nappreciate him, and so take the initiative themselves. Inas-\\nmuch as he announced the near approach of the kingdom of\\nGod, for which they too passionately longed, they did pay\\nsome attention to him but their superstitious reverence for\\nantiquity and their slavish worship of the letter effectually\\nprevented their recognizing in him a prophet of the true and\\nancient stamp. Their national pride might well be hurt by\\nthe small esteem in which he seemed to hold the privilege of\\ndescent from Abraham. Their narrowness and self-satisfac-\\ntion may have caused man} of them to regard as a fanatical\\nextravagance the strictness and severity of a piety which,\\nthough somewhat similar 4 to their own, went so much further.\\nAnd the result was that many of them, when they saw what\\na consuming fire burned in him, shrugged their shoulders and\\ni Matthew xxi. 32. 2 Mark xi. 33 (Matthew xxi. 27; Luke xx. 7).\\nMatthew xxi. 32. 4 Matthew ix. 14 (Mark ii. 18 j Luke v. 33).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0127.jp2"}, "128": {"fulltext": "108 JOHN THE BAPTIST.\\ncried, u The fellow must be mad. 1 But the great masses\\nbowed before his mighty spirit, went to the wilderness in\\ncrowds, 2 desired to be admitted to his baptism, 3 believed for\\nthe most part that he was a true prophet, 4 and even accepted\\nhis announcement of the Messianic age in such complete good\\nfaith that, when he had changed the wilderness for the district\\nbeyond Jordan, the movement began to assume dangerous\\nproportions in the eyes of Herod. Even after his imprison-\\nment they did not forget him and when he had been be-\\nheaded, and the royal murderer suffered a defeat in battle\\nsome time afterwards, the disaster was regarded by the peo-\\nple as the penalty exacted b} T a righteous God for the blood\\nof John the Baptist. 5 But in spite of all this the multitude\\nwas too shallow to retain a lasting impression of his preach-\\ning, and soon fell into the old groove again.\\nBut among those he baptized there were some who would\\nnot leave him again and he gradually found himself sur-\\nrounded by a band of faithful and zealous disciples, who\\nregulated their lives in accordance with his precepts. He\\nordered them to fast often and strictly 6 to show their re-\\npentance, and to do penance not only for themselves but for\\nall Israel, including the unconverted. He taught them long\\nprayers to be repeated daily for the speedy coming of the\\nMessianic kingdom. 7 There was nothing original in these com-\\nmandments themselves and, indeed, bj^ laying such stress\\non outward forms of religion he showed how thoroughly\\nhe was still imbued with the Jewish spirit, 8 since the Phari-\\nsees also enforced the same observances upon their followers. 9\\nBut the meaning of it all was very different in the two cases.\\nWith the Pharisees such actions were considered so merito-\\nrious as to afford a just ground of satisfaction to those who\\nperformed them with John the} were simpfy acts of self-\\nhumiliation to propitiate the Lord before the day of judgment,\\nattempts to appease Him that the dawn of the golden age\\nmight be hastened. In a word his whole system turned upon\\nthe approach of the kingdom of God.\\nIn dealing with the person of John we are on thoroughly\\nhistorical ground. Not only does Josephus 10 mention his\\n1 Matthew xi. 18 (Luke vii. 33). 2 Matthew xi. 7 (Luke vii. 24).\\na Luke vii. 29. 4 Matthew xxi. 26 (Mark xi. 32; Luke xx. 6}\\n5 Flavius Josephus. 6 Matthew ix. 14 (Mark ii. 18 Luke v. 33).\\nf Luke xi. 1. 8 Matthew xi. 11.\\n9 Matthew ix. 14 (Mark ii. 18; Luke v. 33), as above. Also Matthew vi. 5\\n16 Luke xviii. 11, 12.\\n10 Jewish Antiquities, book xviii. chap. v. sec. 2.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0128.jp2"}, "129": {"fulltext": "JOHN THE BAPTIST. lOi)\\nname, his work, the influence he exercised, and his death,\\nbut the incidental notices scattered up and down throughout\\nthe first three Gospels bear from their very nature the clear\\nstamp of truth. These casual, and as it were unintentional,\\nallusions fill in and correct the passages referred to at the\\nhead of this chapter, in which the Gospels expressly descrite\\nthe man and his preaching. There is, however, one point to\\nwhich .we have not yet referred, and as to which we must ex-\\npressly caution our readers, as they will otherwise fall into a\\nserious mistake concerning John the Baptist.\\nThe point in question is this John is represented as having\\nproclaimed himself the precursor of Jesus, or rather of the\\nMessiah. Luke even adds that the people were in doubt\\nwhether he himself was not the Christ, and that he took occa-\\nsion thereby to promise that the Christ should come, and to\\ndistinguish himself from him as his predecessor. 1 After me\\ncomes one who is mightier than I, the thongs of whose\\nsandals I am not worthy to unloose 2 that is to say, for\\nwhom I am not worthy to perform the most menial office.\\nThe Gospels also apply to the Messiah John s prophecy of\\nHim who would baptize with the Holy Spirit, and with the\\nfire of judgment, and would purify his threshing-floor from\\nchaff with his fan. But we have explained these words as\\nreferring not to the coming of the Christ, but to the appear-\\naace of God. This Mightier One is the Lord, is Yahweh\\nhimself. But inasmuch as the metaphor of the sandal- thong\\nis. not strictly applicable to any but a man, these words have\\ngenerally been understood to refer to the Messiah, and con-\\nsequently all the other promises and threats embodied in\\nJohn s preaching have been taken in the same sense.\\nBut this is certainty incorrect. In the preaching of John\\nthe Messiah completely disappears. This need not surprise\\nus for we know from our accounts of the religious condition\\nof the Jews in the Captivity, and after the return, that many\\nof the prophets conceived of the Messianic age without a\\nhuman king (or Messiah) They expected that in this per-\\nfect realm of God, this age of Israel s holiness and glory,\\nYahweh would reign over his people in his own person.\\nWe must also observe that John is obviously dependent upon\\nMalachi for his conceptions of the future. Not only did he\\nborrow from this last of the prophets his conception of the\\ntask of Elijah, but the whole spirit of his preaching was\\ni Luke iii. 15, 16.\\n2 Matthew iii. 11, 12 (Mark i. 7, 8; Luke iii. 15-18; Acts xiii. 21, 25),", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0129.jp2"}, "130": {"fulltext": "110 JOHN THE BAPTIST.\\nstrongly influenced by him. Now Malachi never speaks of\\nthe Messiah, but distinctly announces Yahweh s own appear-\\nance. We need not therefore be surprised if we find John\\nanticipating, proclaiming, and preparing the kingdom of God\\nitself, without ever speaking of its human ruler. But the\\nstrongest proof that we are not mistaken is found in the fact\\nthat eveiwwhere in the prophets of the Old Testament, in the\\nApocryphal books, and in the writings of John s contempo-\\nraries, whenever the Messianic judgment is mentioned, the\\njudge is no other than God himself; in no single case is the\\njudgment deputed to the Messiah. The preaching of John\\ncan hardly have formed an exception. When he speaks of\\nthe Husbandman, of the coming Baptizer, of the Mighty One\\nwho handles the axe, he means no other than God.\\nMoreover, we can readily understand how the Evangelists\\nfell into their mistake. When John, without knowing it\\nbeforehand, and without himself intending it, had actually\\nbecome the precursor of Jesus (the Christ) the Christians\\ncould hardly help understanding of their Master and apply-\\ning to him the predictions which the preacher had uttered of\\nGod. He who comes after me is mightier than I, he had\\nsaid and were not his words fulfilled in Jesus Moreover,\\nthe confusion was favored by the great change which the\\nMessianic expectation underwent in Christian circles. The\\nApostles and apostolic communities cherished the hope that\\nwhen Jesus ere long returned from heaven he would himself\\nhold the last judgment. 1 What could be more obvious, there-\\nfore, than to explain the utterances of John concerning this\\njudgment as having reference to (Jesus) the Christ? And\\nof course this mistake must have had its influence upon the\\nform in which the preaching of John was handed down and\\nfinally recorded.\\nFor when once the tradition had brought John into such\\nclose relations with Jesus, it was easy to cany the process\\na little further. It was first imagined and then asserted that\\nJohn had stood upon the same hostile footing towards the\\nheads and leaders of the people as that which Jesus occupied.\\nThus, though the Sadducees and Pharisees had really re-\\nmained neutral on the whole, Matthew represents them as\\nhaving come with simulated interest to the baptism, and\\nhaving drawn from the lips of the prophet the indignant\\nbrood of vipers which we have already explained. l In\\nthe same spirit it is said elsewhere that they were only re-\\ni Matthew xxv. 31 Romans xiv. 10; 2 Corinthians v. 10.\\n2 Matthew iii. 7. Compare xii. Si, xxiii. 3d.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0130.jp2"}, "131": {"fulltext": "JOHN THE BAPTIST. Ill\\nstrained from openly expressing their condemnation of him\\nby their fear of the populace. 1\\nIn another respect, however, the tradition has remained\\nremarkably faithful to history. It has not ascribed to John\\nan}* of those miracles so profusely worked into the history of\\nJesus. 2 The reason is obvious. In the first place, the\\nactivity of John does not afford those natural opportunities\\nfor the. introduction of miraculous stories which occasioned\\ntheir insertion into the sketch of the life of Jesus; and, be-\\nsides, the Baptist so soon fell into the shadow of his great\\nsuccessor that the imagination of the Christians soon de-\\nserted the forerunner, and busied itself exclusively with the\\ncentral figure of the Gospel histoiy.\\nIn conclusion With regard to John, we possess the witness\\nof a contemporary who was better qualified than an}* other\\nto judge him. Jesus repeatedly spoke of him expressly, and\\nat length. 3 It is from these utterances of Jesus that we\\nderive our accurate knowledge of the man and it is from them\\nrhat we have borrowed most of the colors with which we have\\nattempted to paint a true picture of him Jesus regards him\\nas a messenger of God, as greater than any of the prophets,\\nas the man who roused the conscience of sinners, and inten-\\nsified the Messianic hope of his contemporaries till it became\\nan impetuous demand. But for all that, Jesus does not at-\\ntempt to conceal the fact that John stood completely upon\\nJewish soil, and remained to the backbone a representative,\\nof the Law, insisting on the outer duties of religion, and filled\\nwith dread of the stern Judge of men. Great as he was, the\\nhumblest mortal who had really entered the kingdom of God,\\nwho had risen through faith in the love of the Heavenly\\nFather to perfect freedom from all legal compulsion, was\\ngreater than he. Thus Jesus could bring his own vocation\\nand work into the very closest connection with those of John,\\nand could see in the lot of his predecessor a foreshadowing of\\nwhat awaited him and yet at the same time could place him-\\nself in direct contrast with John as the preacher of other good\\ntidings, of another God and another kingdom of heaven.\\nThe sequel of the history will show us the relations in\\nwhich these two men came to stand towards each other, and\\nthe opportunities which Jesus had of observing the whole\\nwork and character of this last prophet of the ancient dis-\\npensation.\\ni Matthew xxi. 26 (Mark xi. 32; Luke xx. 6). 2 Compare John x. 41.\\n8 Matthew xi. 2-19 (Luke vii. 18-35); Matthew xvii. 12, 13, xxi. 23-32\\n;Mark xi. 27-33; Luke xx. 1-8).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0131.jp2"}, "132": {"fulltext": "112 THE BAPTISM OF JESUS.\\nChapter VIII.\\nTHE BAPTISM OF JESUS.\\nMajrk I. 9-11.1\\nAT Nazareth, in the house of Joseph the carpenter, words\\nof farewell were being exchanged. The father of the\\nfamily was perhaps alreacl}^ dead, at least we do not meet\\nwith him again but the mother was still living, and on this\\noccasion we picture all the married sons and daughters who\\nhad settled in the place 2 gathering once more under the old\\nroof, for one of their brothers, who had so far always stayed\\nwith his mother and worked at his trade to support her, was\\nnow leaving home, and they had all come to wish him a hearty\\nfarewell. Jesus was starting on a journej and how long he\\nwould be away it was impossible to tell. Had he himself any\\npresentiment that the turning point of his life was drawing\\nnear, and that he would never more come back to live under\\nhis mother s roof?\\nHe had determined to go to the Jordan to John. The im-\\npulse which this man had given to the spiritual life of his peo-\\nple had made itself felt at Nazareth. At the city gate, in the\\nsynagogue, and in the homes of his friends and acquaintances,\\nJesus had listened with eager ears to the reports of this\\nstrange preacher of the wilderness. Had the Lord really\\nvisited His people, then, and raised up a prophet as in days\\ngone by? 3 Had John, indeed, received a commission from\\nGod to proclaim the approach of the Messianic age? At\\nleast his demand for repentance, and his immersion of the\\npeople in the purifying water, was something very different\\nfrom the war-ciy raised some years ago by Judas. 4 If the\\nkingdom of God was to be gained at all, it must be b} r righte-\\nousness and not by violence. If? But might not Jesus\\nfind in the very eagerness with which he himself looked for-\\nward to the great day of the Lord a pledge that it was near\\nat hand\\nHe could not quietly work on with plane and saw any longer.\\nSo he put his affairs in order, bade farewell to his family, and\\n1 Matthew iii. 13-17; Luke iii. 21, 21.\\n2 1 Corinthians ix. 5 Matthew xii. 46, xiii. 56.\\n8 Compare Psalm lxxiv. 9: 1 Maccabeos iv. 4fi, ix. 27, xiv. 41.\\nSeep. 89.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0132.jp2"}, "133": {"fulltext": "THE BAPTISM OF JESUS. 113\\nset out on his journey, perhaps by himself, perhaps in com-\\npany with other Nazarenes, but in an} case alone for he could\\nnot communicate the thoughts and emotions that crowded into\\nhis breast to any one. When he reached the place of his des-\\ntination he pressed with eager interest into the crowd of hear-\\ners, and marked well the man that he had so longed to see\\nand hear. He was not disappointed. John s heroic and in-\\nvincible courage, his unshaken confidence in God and in him-\\nself, his unexampled rigor, scorning all luxury or delicacy in\\nfood and raiment, made an indelible impression on Jesus.\\nThe main purport, at least, of his preaching waked a full echo\\nin Jesus soul, and the firm conviction that the promises of God\\nwere soon to be fulfilled, and that a sense of guilt and a long-\\ning for righteousness were the indispensable conditions of par-\\ntaking of His salvation, struck deep root in his heart. Truly\\nthis man was a prophet ay, and more than a prophet For\\nthe prophets did but announce God s kingdom, while John\\nprepared the way for it, and had risen up to do Elijah s work.\\nAll this Jesus felt. He penetrated to the inner meaning of\\nJohn s efforts, and reverenced his bold resolve. He could not\\ndoubt that he was prompted by a divine impulse, was obeying\\nthe voice of God, when he baptized in the Jordan the host of\\npenitents that confessed their sins and promised to strive\\nafter righteousness.\\nAnd after listening to his preaching for a time Jesus wished\\nto be baptized himself. It is obvious wiry he did so. As\\nsoon as he recognized this baptism as a divine institution, it\\nwas but natural that he should wish to submit to it. He, too,\\nwould express under this form his fervent hope in the coming\\nof the Lord. He, too, would register his promise to live after\\nthe will of God, and to do what in him lay to hasten the\\ncoming of the great salvation. He, too, would confess how\\nfar he was from what he would have himself, and how deeply\\nhe felt his own imperfection. He, too, would be received hy\\nthe messenger of God into the company of those who should\\nenter into the kingdom.\\nIt would seem that he still remained with John for a time\\nafter he had been baptized Iry him. There was much in the\\npreacher s surroundings, besides his person, to excite Jesus\\ninterest and arrest his attention. How different were these\\nscenes from those in w T hich he had lived hitherto He was\\nstruck b}^ the fact that among John s most eager hearers,\\namong the most deeply penitent of all whom he baptized,\\nwere many publicans or still more degraded creatures. Though", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0133.jp2"}, "134": {"fulltext": "114 THE BAPTISM OF JESUS.\\nalmost every one supposed them to be hopelessly lost, they\\nwere still capable of being lifted up. He saw with indignation\\nhow the priests and upper classes stayed awa} r in indifference.\\nWas not the eagerness of these sinners to be allowed an en-\\ntrance into the kingdom of God enough to shame them into\\nbetter things? 1 While the religious and respectable classes,\\nas a rule, showed so much less zeal than he would have ex-\\npected, he beheld the masses, humble and believing, stream-\\ning to the baptism. What a contrast between the different\\nopinions entertained about the Baptist What a rich store of\\nknowledge of human nature might here be gleaned\\nThis stay b} the Jordan exercised a decisive influence on\\nJesus in his choice of a career and his conception of the task\\nof his life. For here a resolution came to maturity which\\nmust long have been half formed within him, though hitherto\\nhis surroundings, and especially the influence of his relatives,\\nhad been unfavorable to its development. Henceforth he\\nwould devote his undivided powers to his people and to the\\nkingdom of God. The impulse he received from the Bap-\\ntist s preaching finally decided him.\\nThe influence which John exercised upon Jesus was indeed\\npowerful. We may note in passing that the metaphor used\\nby Jesus of the good and the bad tree, the latter of which is\\ncut down and cast into the fire, and other such expressions,\\nremind us of the language of John 2 and again, that Jesus,\\nlike John, gathered round him a circle of personal disciples,\\nlike him despised riches, and urged his followers to fling\\naway whatever might be a hindrance to their entering into\\nthe kingdom of God, and in many other points reminds us of\\nhis predecessor. But it is a far more significant fact that at\\nthe beginning of his ministry he not only accepted as the\\nvoice of God the cry from the Baptist s mouth, Repent, for\\nthe kingdom of heaven is at hand but felt it laid as a word\\nof God upon his own lips too. 3\\nBut, though now resolved, he waited till his time should\\ncome before he set his hand to the task. He could not work\\nunder John, and would not work in opposition to him. He\\ncould not even become his disciple, or long remain in his\\nimmediate neighborhood. For in course of time, though his\\nadmiration of him did not diminish, he felt ever more and more\\ndistinctly that a great chasm yawned between himself and\\n1 Matthew xxi. 32.\\n2 Matthew vii. 18-20 Luke xiii. 7-9. See, also, Luke xi. 1.\\nMatthew iv. 17, compare iii. 2. See also Matthew x. 7 Mark vi. 12.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0134.jp2"}, "135": {"fulltext": "THE BAPTISM OF JESUS. 115\\nthe prophet of the wilderness. This God of judgment, whose\\nname could only rouse a shuddering dread, was not the God\\nof Jesus. He had received far other impressions of the Most\\nHigh than those of burning wrath, and his heart bore other\\nthoughts toward Him than that of awe-struck terror. He\\nperceived in the set prayers and fasts which John prescribed\\na spirit of legalism and formality which could never enlist\\nhis sympathy and even as to the baptism itself, he began to\\nthink that too much stress was laid upon it. As time went\\non, Jesus found himself less and less at home in this circle of\\nideas. We picture him drawing more and more completely\\nback during the last period of John s career in the Transjor-\\ndanic district, but still remaining near him, not far from the\\nriver. Perhaps, however, the whole period of his connec-\\ntion with John was shorter than might be supposed, for he\\nwas certainly one of his later hearers. Meanwhile he was\\npreparing himself b} T observing human nature and the signs\\nof the times, by pondering in solitude over the impressions\\nhe received, b}~ contemplation and prayer, for the task of his\\nlife. Thus he completed his preparation for his work, and\\ngained a clear conception of the way in which he must do\\nit, and the class to whom he must appeal. And when his\\nhour struck, he was ready.\\nFrom very early times the baptism of Jesus has been a\\nsource of great perplexity to the Christian community, a\\nsufficient proof that it is no invention and even now it\\nseems a strange contradiction to most Christians that the\\nChrist himself should have begged his predecessor to admit\\nhim among the citizens of his own kingdom, and that the sin-\\nless one should have received the baptism of repentance.\\nFor us, indeed, these difficulties do not exist, though we can\\nquite understand and appreciate them. Jesus was not the\\nChrist as }et and as to his repentance, the very purity and\\ngrandeur of his moral and spiritual nature must have made\\nhis conscience all the more tender, his self-accusation for\\neven the slightest defect in zeal or in obedience all the louder,\\nhis sorrow for the least departure from his moral ideal, the\\nsmallest unfaithfulness to his calling to divine perfection, all\\nthe keener. And we must remember that the limitations of\\nhuman nature necessarily imply some defect or imperfection,\\nand that progress and development are impossible unless a\\nlower grade of holiness and love, a certain defectiveness not\\nperceived at the time perhaps but lamented afterwards, has", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0135.jp2"}, "136": {"fulltext": "116 THE BAPTISM OF JESUS.\\npreceded. Again, we must not suppose that the expression\\nof penitence required b} r John resembled the auricular con-\\nfession made to a Roman Catholic priest and without hav-\\ning any such gross trespasses to confess as we call sins,\\nsurely Jesus may have had an humble consciousness that he\\nwas not perfect in goodness, that he had faltered or stum-\\nbled on the path of faith, had been tardy or impatient on his\\nway through life. Thus in later da}^s he still emphatically de-\\nclined the name of honor, c good Master x and in the same\\nspirit he is represented in the New Testament itself as ex-\\nposed to every kind of temptation, as still requiring to learn\\nobedience, and as being made perfect only by the sharpest\\ntest of suffering. 2\\nBut however simple this may seem to us, in former times\\nthe baptism of Jesus was a great stumbling-block to the\\nfaithful. Legend, however, can account for any thing As-\\nsumptions and conjectures entirely without foundation were\\nsoon consolidated into a narrative which explained how it\\nwas that Jesus took such an extraordinary step, and what it\\nwas that really happened at his baptism. Thus it was said,\\nfor instance, that Jesus did not go to Judaea of his own ac-\\ncord at all. A curious narrative, written in this sense, is\\nstill preserved from the Gospel according to the Hebrews.\\nThis Gospel was widely circulated in early times. In its\\noriginal form it belonged to the first century, and bore a\\nstrong resemblance to Matthew but the fragments referring\\nto the baptism of Jesus, which some of the ecclesiastical\\nFathers have preserved for us, are among the later additions.\\nOne of these fragments runs as follows The Lord s mother\\nand brothers said to him, John is baptizing for the forgive-\\nness of sins let us go to be baptized b} T him. But he said\\nto them. What sin have I committed that I should go and\\nbe baptized by him? Unless, indeed, the words I have just\\nuttered are themselves an error. The inventors of this\\nstory did not see that Ivy making Jesus go up to the Jordan\\nat the instigation of others, without desiring it or feeling the\\nnecessit} T of it himself, they were far from mending matters.\\nSuch weak conduct is unworthy of a man with a character of\\nhis own, and is quite foreign to the nature of Jesus. Just as\\nunsatisfaci ory is another explanation that has come down\\nfrom antiquity, according to which Jesus came to the Jordan\\nnot for his own sake, because he desired to be baptized, but\\ni Mark x. 17, 18 (Luke xviii. 18, 19).\\n2 E.g. Matthew iv. 1, xvi. 23 Hebrews ii. 10, 18, iv. 15, v. 7-9.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0136.jp2"}, "137": {"fulltext": "THE BAPTISM OF JESUS. 117\\nfor the sake of others, that they might recognize him as the\\nChrist.\\nMatthew gives us yet another view of the case, and tells\\nus that when Jesus came from Galilee to the Jordan, not to\\nhear John but simply to be baptized by him, John recog-\\nnized him as the Messiah at once, and distinctly refused to\\ngo with him into the river. I have need, he said, to be\\nbaptized b^y you with the baptism of the Holy Spirit. But\\nwhy should you come to me to be bathed in these waters\\nThen Jesus answered, Suffer it to be so! Think not of\\nme as the Messiah now, for I must submit to your baptism\\nas a commandment of God. Upon this John yielded. We\\nhave no hesitation in absolutely rejecting this story. John\\ndid not know Jesus and even if he had known him, inas-\\nmuch as he was not T et the Christ, he could not possibly\\nhave recognized him as such and indeed, as a matter of\\nfact, he did not do so afterwards. 1 Nor was Jesus at all a\\nman after the heart of John. And again, the very next\\nverses contradict the story; for in them we read that the\\nSpirit came down upon Jesus after his baptism, thus making\\nhim the Messiah then and that John heard a divine voice :it\\nthe same time proclaiming Jesus as the Messiah, though,\\naccording to the preceding verses, he would not have re-\\nquired any such testimony. 2 We might further ask whether\\nthe prophet of the wilderness still needed the baptism of the\\nSpirit, 3 and how he could go on with his work after this\\nscene just as he had done before. Finally, the objection\\nalready urged holds good in this case also the inventors of\\nthe story overlooked the fact that in making Jesus wish for\\nbaptism, not from an} T need that he himself experienced but\\nfrom a sense of its fitness, as though it were a form which he\\nmust respect, a so-called religious duty, they were sacrificing\\nhis integrity and independence. For to take part in any\\nreligious ceremon} simply because it is the proper thing to\\ndo, without having any feeling, or attaching airy significance\\nto it ourselves, may be quite in the spirit of the Jewish Chris-\\ntianity which invented the stoiy, but is certainly condemned\\nby the spirit of pure Christianity. Jesus is the last man\\nfrom whom we should expect such formality and legalism.\\nIn still earlier times the baptism of Jesus had been turned\\nto account by tradition in another manner, and with a weightier\\n1 Matthew xi. 2. _ 2 Matthew iii. 16, 17.\\n8 Compare Luke i. 15.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0137.jp2"}, "138": {"fulltext": "118 THE BAPTISM OF JESUS.\\npurpose. It was made into an event of supreme significance,\\nthe occasion upon which Jesus received the office of Messiah.\\nThus Mark informs us that Jesus, on coming up out of the\\nriver (Luke adds that he was praying), 1 saw the heavens\\nopen, and the Holy Spirit, in the form of a dove, come down\\nupon him, while the voice of God cried through the open\\nheavens, Thou art my beloved Son! In thee I am well\\npleased The meaning is obvious namely, that at this\\nmoment God anointed him with the Holy Spirit and with\\npower, 2 bestowed on him the needful gifts, and exalted him\\nto the rank of Messiah (Anointed) at this moment, there-\\nfore, Jesus received his call, and first felt that he was the\\nMessiah.\\nThe origin of the story is easy to explain. The Holy\\nSpirit, as the life-giving power of God, was compared, in the\\nmetaphorical language of the Jews, to a clove, according to\\nthe expression in the first account of the creation, The\\nSpirit of God brooded over the waters. 3 Thus the voice\\nof the dove in the Song of Solomon 4 was taken to mean\\nthe voice of the Holy Spirit. Hence the descent of a dove\\nupon Jesus. But this merely explains the form of the vision.\\nAs to its substance, inasmuch as the Christians, who were\\nanointed like the Christ with the Holy Spirit, 5 were supposed\\nto receive this spirit at their baptism, it seemed natural to\\nthink that Jesus had also received it when he underwent this\\nceremoiry. And nothing seemed more probable than that he,\\nlike Isaiah, Jeremiah, and Ezekiel, 6 should have received his\\ncall in a vision. Perhaps we should add that apparently\\nmany of the Jews expected that the Christ, though already\\nborn and existing somewhere on earth, would remain un-\\nknown to every one, 7 would not even know what he was\\nhimself, until Elijah came to anoint him and to make him\\nknown to all men. Then, again, to the early Christians the\\nfollowing reasoning would be conclusive Before his baptism\\nJesus had never manifested, and cannot therefore have ever\\nhad, any superhuman gifts. After his baptism he began his\\npublic career, and soon appeared as the Christ. Something\\nmust have happened, then, at the moment of his baptism, to\\nchange him from an ordinary man into the Messiah. Or,\\nlooking at the thing from another point of view, John had\\nconsecrated him as a subject of the kingdom of God but he\\ni Luke iii. 21. 2 Acts x. 38. 8 Genesis i. 2.\\n4 Song of Solomon ii. 12. 5 1 John ii. 20, 27.\\n6 Isaiah vi. Jeremiah i. Ezekiel i. 7 Compare John vii. 27.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0138.jp2"}, "139": {"fulltext": "THE BAPTISM OF JESUS. 119\\ncame np out of the water as its king. How could this be,\\nhad not God chosen the very moment when John was baptiz-\\ning Jesus to fulfil that prophetic assurance that the Spirit of\\nthe Lord should rest upon the Messiah? 1 And this explana-\\ntion also solved the problem presented by his entirely unique\\npersonality, his grandeur and exaltation above all men. 2\\nBut if this is how the stoiy came into existence, it obviously\\nrests on a system of interpretation and a set of ideas which\\nwe cannot accept. To estimate it fairly, we must remember\\nthat in those days no S3 T stematic study of the laws of the\\nhuman mind had been made, and the quicks-responsive and\\nswiftly-kindled enthusiasm of the Oriental character fostered\\nthe illusion that God usually imparted his highest gifts sud-\\ndenty. 3 To us, however, it seems necessarily to follow from\\nthe laws of human nature that man s spiritual development\\nmust be gradual in eveiy case, including that of Jesus, and\\ncannot proceed by leaps or supernatural gusts of inspiration.\\nMoreover, though the whole scene is in perfect harmon3 T with\\nthe Israelite s conception of the universe, neither our knowl-\\nedge of Nature nor our knowledge of God suffers us to con-\\nceive of the heavens opening to let the Spirit of God, in the\\nform of a dove, and the voice of God, pass through It is\\ntrue that even Mark himself represents the whole thing as\\na vision but in the mouth of the Biblical writers a vision\\nmeans something veiy different from what we should call an\\nillusion. It means something which really occurred, though\\nvisible only to the enlightened eye of him to whom the vision\\nwas vouchsafed. 4 Nor can we believe that Jesus ever had\\nvisions. His mind was so clear and health} his temperament\\nso firm and uniform, his self-control so complete and invinci-\\nble, that we cannot conceive of his being subject to those\\necstatic transports, that more or less morbid nervous exalta-\\ntion, that passive submission to a vivid imagination, in which\\nvisions take their rise. 5 Then we must observe that the\\nvoice from heaven utters words taken from two passages from\\nthe Old Testament, both of which the Christians applied to\\nthe Messiah, but which had not really the slightest connection\\nwith each other. The first, Thou art my Son 6 or, in\\nfull, as we shall presently see, ;t Thou art my Son, this day\\ni Isaiah xi. 2. 2 g ee p. 41.\\n3 Numbers xi. 25; 1 Samuel x. 6, 10, xvi. 13, xix. 20, 23; 2 Kings ii. 9 ff.\\nMatthew iv. 1; Acts ii. 2-4, viii. 17, 39, et seg.\\n4 2 Kings vi. 17 2 Corinthians xii. 2, 3.\\n5 Compare Numbers xii. 6-8; Deuteronomy xxxiv. 10. 6 Psalm ii. 7.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0139.jp2"}, "140": {"fulltext": "120 THE BAPTISM OF JESUS.\\nhave I begotten thee refers to the ideal of the Israelitish\\nking the other, My beloved in whom I am well\\npleased! 1 to the servant of God, or the consecrated\\nIsrael. 2 Finally, this story of the baptism is inconsistent\\nwith the sequel of the histoiy for even after the baptism\\nJesus did not appear as the Messiah for a considerable time,\\nnor did he remind John of what is here said to have taken\\nplace on an occasion when it would have been entirely to the\\npurpose for him to have done so. 3 In a word, it is perfectly\\neasy to explain the origin of this stor} T from the faith of the\\nearly Christians, but quite impossible to attach any historical\\nvalue to it.\\nThe first Gospel modifies the picture, and with no great\\ndexterity. In Mark, as we have seen, the opening of the\\nheavens, the descent of the Spirit as a dove, and the voice of\\nGod are represented as taking place in a vision. In Luke,\\nwho elsewhere converts a vision into a palpable fact, they\\nbecome events perceptible to all present. In Matthew it is\\nstill a vision, but one vouchsafed to John, and not to Jesus\\nfor the voice does not say, Thou art, as addressing Jesus,\\nbut This is my beloved Son, in whom I am well pleased,\\nas addressing John concerning Jesus. 4 We have already\\npointed out the inconsistency between this and the preceding\\nverses, according to which John had already recognized Jesus\\nas the Messiah as soon as he saw him. The whole repre-\\nsentation is evidently confused and inverted. It might have\\nbeen more reasonable to represent John as having bowed down\\nbefore Jesus after the baptism and the miraculous sign that\\nfollowed; and, accordingly, the Gospel of the Hebrews\\ngives yet another version of the affair. When the people\\nwere baptized, Jesus also came, and was baptized by John.\\nAnd as he came up out of the water the heavens were opened,\\nand he saw the Spirit in the form of a clove come down and\\nenter into him. And there came a voice from heaven saying,\\nThou art my beloved Son in thee am I well pleased And\\nagain, This day have I begotten thee And immediately the\\nplace about them was lightened by a great fire [a fire kindled\\nin the Jordan, 5 as we are told elsewhere]. And when John\\n(who had not seen the dove or heard the voice, which were for\\nJesus alone) perceived the fire, he said to Jesus, Who art\\n1 Isaiah xlii. 1. Compare Matthew xii. 18 Luke iv. 18, 19 Acts iv. 27.\\n2 Compare Matthew xvii. 5 (Mark ix. 7; Luke ix. 35); 2 Peter i. 17.\\n8 Matthew xi. 2-6. 4 Matthew iii. 17.\\n6 Compare Isaiah lxiv. 2.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0140.jp2"}, "141": {"fulltext": "THE BAFTISM OF JESUS. 12l\\nthou, Lord? And again a voice from heaven said to him,\\nThis is my beloved Son, in whom I am well pleased Then\\nJohn fell down on his face before him and said, I praj T thee,\\nLord, do thou baptize me But Jesus restrained him, saying,\\nLet it be, for thus must all that has been prophesied of me\\nbe fulfilled.\\nWe shall not dwell upon this matter further. History does\\nnot tell us that any thing special occurred at the baptism of\\nJesus. The fact that John went on, as before, preaching and\\nbaptizing, and never directed his hearers to Jesus and that\\nhis school continued its independent existence, expecting the\\ndawn of the Messianic age, in fasting and prayer, after Jesus\\nhad begun his work, this speaks clearly enough.\\nWe have seen the formative power of legend at work, and\\ncan well understand that when once engaged upon this sub-\\nject it would not soon relinquish it. This much is certain,\\nthat however strangely the early Christians were mistaken in\\nsupposing that Jesus first received the Spirit when he had\\ncome to man s estate, and received it mechanically and at one\\ndefinite moment, they were not mistaken in the main point\\nof their faith namely, that Jesus was a man entrusted by\\nGod with an overflowing w r ealth of the fairest spiritual gifts,\\nand was tiuly inspired, led, and governed by God s holy\\nspirit. What the prophets had only possessed in part was\\ngiven in all its fulness to Jesus. This thought is beautifully\\nexpressed, though under a somewhat fantastic form, in\\nanother fragment of the Gospel of the Hebrews, so often\\nmentioned already. And it came to pass, when the Lord\\nhad come up out of the water, that the whole fountain of the\\nHoly Spirit came down upon him, and rested on him, saying,\\nMy Son, in all the prophets have I looked forth to thee, that\\nthou shouldst come, and that I should find in thee my place\\nof rest. For thou art my place of rest thou art my first-\\nborn Son, who rules to eternity", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0141.jp2"}, "142": {"fulltext": "122 JESUS BEGINS HIS WORK.\\nChapter IX.\\nJESUS BEGINS HIS WORK,\\nMatthew IV 12-25; VIII. 14-16.1\\nJOHN had transferred the scene of his activitj* to Peraea,\\nperhaps because he was impeded or threatened in Judaea,\\nperhaps for some other reason. But if, when he left the Ro-\\nman province and escaped from the jurisdiction of the Roman\\nauthorities, he imagined that he would be safe on the territoiy\\nof Herod Antipas and would be able to work on undisturbed,\\nthen he was wofully mistaken. At the command of the prince\\nhe was suddenly thrown into chains, and, before his followers\\nknew airv thing about it or had time to make any attempt to\\nrescue him, he was carried off under an armed escort to the\\nfortress of Machaerus, east of the Dead Sea, at a distance of\\nabout twenty miles from the Jordan.\\nWhat was the reason for this deed of violence Probably\\nHerod was afraid of John s influence on the masses. These\\ngatherings of the people might easily lead to insurrections,\\nand he thought it well to take precautionary measures.\\nSuch at least is the reason assigned by Josephus, and there\\nis much to be said for his version of the affair. The Messi-\\nanic movement, we must remember, bore a political charac-\\nter. Excited b}- the prospect of the kingdom of God being\\nfounded, the multitude might easily conceive the idea of has-\\ntening the event by deposing Antipas or expelling the Ro-\\nmans. For the same reason when, some time afterwards, the\\nperson and preaching of Jesus had powerfully excited the\\nMessianic expectation in Galilee, Herod attempted to take his\\nlife also. 2\\nThe Gospels give a different account. John, they sa} T had\\nrebuked Herod for an evil deed. 3 Herod had been on a visit\\nto his half-brother, who was also called Herod, not Philip,\\nas Mark sa3 r s, and had fallen in love with his wife Herodias.\\nShe was an ambitious woman, and was tortured by the thought\\nthat her husband wore no crown so she and Herod Antipas\\nsecretly agreed to release themselves from their present con-\\nsorts and marry each other. When Antipas returned to hi\u00c2\u00bb\\n1 Mark i. 14-39; Luke iv. 14, 15, 31-v. 11. 2 Luke xiii. 31.\\n8 Matthew xiv. 3, 4 (Mark vi. 17, 18; Luke iii. 19, 20).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0142.jp2"}, "143": {"fulltext": "JESUS BEGINS HIS WORK. 123\\nresidence at Tiberias, his wife, who had in some way discov-\\nered the plot, managed to find an excuse for escaping to her\\nfather, the Arabian king Aretas. Soon after this, to the in-\\ndignation of all right-thinking Israelites, the proposed mar-\\nriage was contracted. For this offence, according to the\\nEvangelists, John rebuked the prince severely, and was thrown\\ninto prison in revenge.\\nBut this is very improbable, for as long as the Baptist was\\nat large it is not likely that he ever came into personal con-\\ntact with Herod. Perhaps the Gospels confound the cause\\nof his death 1 with that of his imprisonment.\\nJesus was probably still in the neighborhood of the Jordan\\nwhen he received the news that a t3Tant s hand had been\\nlaid on the herald of God s kingdom, and had interrupted\\nthat work which should have ended only with the establish-\\nment of the kingdom itself He could have no hesitation as\\nto his own course now. He had long desired to work directly\\nfor the kingdom of God, and this news decided him. He\\ncould not have held back long under any circumstances, but\\nnow all hesitation was at an end. He returned at once to\\nGalilee to take up the work of John. For in every respect\\nthat work was far from its completion. Israel was still\\nunprepared for the coming of the Lord. The call to repent-\\nance had not 3 et found its way to all the sons of Abraham.\\nAbove all, the kingdom of God was not yet founded. Should\\nthe task remain unfinished for want of some one to take it\\nup, the result of John s preaching would be swallowed up\\nlike a stream in the sand, and absolute failure would over-\\ntake his more than heroic efforts. In vain would he have\\nresolved to be more than a prophet of better days, more than\\nthe messenger of a golden age to come in vain would he have\\nstriven by his own bold deed of faith to hasten the dawn of\\nthat better time\\nJesus could not endure the thought. The moment had\\nnow come for him to act. The path was plain. God sum\\nmoned him He could have no doubt except as to the\\nmethod he should adopt and after what he had seen in the\\nlast few weeks or months he need not hesitate long oven as\\nto this.\\nHe would not begin his work in the wilderness. He him-\\nself had no need of rigorous abstinence and mortification,\\nand attached small value to them for others. His heart\\ndrew him to his fellow-men. He would not wait for them\\n1 See chapter xxii. p. 270.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0143.jp2"}, "144": {"fulltext": "124 JESUS BEGTNS HIS WORK.\\nto come to him, but would seek them out himself. Nor\\nwould he fix his abode in Judaea. He had perhaps seen a\\ngood deal of the dark side of life in Judaea recently. The\\nwhole district took its tone from Jerusalem, the headquarters\\nof orthodox} 7 There formalism, worship of the letter, nar-\\nrowness, spiritual pride, in a word, all the characteristic\\nfailings of Judaism, reached their greatest height. Jesus\\nhaA evidently conceived a strong aversion to Judaea, and long\\nafterwards the thought of going to Jerusalem filled him with\\nsuch apprehension that he only resolved to take the journey\\nafter long hesitation and with the darkest forebodings. Then\\nof course he was naturally attached to the land of his birth,\\nand preferred the district in which he had lived so long to\\nany other. In Galilee he was at home.\\nIt has often been suggested that Jesus returned to Galilee\\nas a matter of prudence, to escape the plots of Herod. But\\nat this time he was quite unknown, and had therefore noth-\\ning to fear. It is true that his taking up the work of John\\nmight ultimately expose him to the utmost danger, but Galilee\\nwas itself in the territory of Antipas, and, indeed, he settled\\nnear his capital.\\nFor reasons easily understood, he determined not to begin\\nhis work in so secluded a spot as Nazareth. Not that this\\nplace was so completely cut off from the world, or its inhabi-\\ntants so narrow-minded and uncultivated, as is usually main-\\ntained. The populousness of the district makes such a\\nsupposition unlikely, and the culture of the Nazarene carpen-\\nter s famil} 7 furnishes an instance to the contrary. 1 Still the\\nsituation of the place was not favorable to the purpose of\\nJesus. There was too little intercourse with strangers there,\\ntoo little interchange of thought, for it to offer a suitable basis\\nfor his work. For this purpose he chose one of the centres\\nof Galilaean life, not the luxurious Tiberias, but the thrifty\\nCapernaum. An additional reason for this choice was that\\nhe could hardly expect to find much faith in Nazareth, for the\\npeople there were too much accustomed to him.\\nCapernaum was situated on the western coast of the Gali-\\nlaean Sea, called also the Sea of Gennesareth, or Tiberias.\\nThe exact site is uncertain. Nature was no less lovely and\\nfertile here than in the district in which Jesus had spent his\\nearly life. The lake itself, through which the Jordan flows,\\nis about fourteen miles long and six miles broad, and is almost\\ncompletely shut in by mountains, which rise to a considerable\\ni See pp. 88, 91, 92.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0144.jp2"}, "145": {"fulltext": "JESUS BEGINS HIS WORK. 125\\nheight, especially to the south and east. Its clear waters,\\ntransparent to the bottom, are generally calm and smooth,\\nbut are sometimes agitated by violent storms. Fish were\\nexceedingly abundant in it, and it was therefore traversed\\nday b}- day in every direction b} r a host of fishing- boats that\\ncovered its surface. The eastern shore is desolate, but the\\nwestern shore on which Tarichaea, with its forty thousand\\ninhabitants, Hamath or Emmaus, Tiberias, the capital of\\nHerod Antipas, Magdala, Bcthsaida, Chorazin, and Caper-\\nnaum were situated is said by travellers to be a perfect\\nparadise, and is declared by Josephus to be by far the most\\nbeautiful and fertile spot in Galilee. This is pre-eminently\\ntrue of lt the land of Gennesareth, a plain which stretches\\nupwards from Magdala (about five miles north of Tiberias)\\nwhere the hills retreat from the lake in the form of a semi-\\ncircle. This plain, in which some geographers place Caper-\\nnaum, while others think it was further north, 1 was said to be\\nso rich and varied in its products that it seemed as though\\nNature had challenged the cold, the hot, and the temperate\\nclimates to bring all their best products there and contend for\\nthe supremac3 T Throughout ten months of the year ripe\\ngrapes and figs were gathered, and though the fruit-trees\\nwere so luxuriant, varied, and abundant, the} could not carry\\naway the palm from the magnificent wheat crops.\\nCapernaum itself was situated on the commercial highway\\nthat led from Syria to the Mediterranean Sea and Egypt.\\nMoreover, it commanded the carrying trade to and from the\\nopposite shore, which had belonged to Philip till his death,\\nan event which took place about this time, and was then\\nadded to Syria. 2 For these reasons an excise office was es-\\ntablished there, and a Roman garrison was stationed there,\\nperhaps to protect or support the officers.\\nWhat a contrast between the entrancing scenery and the\\nbusy surroundings amidst which Jesus established himself\\nand the lonely wilderness which was the scene of John s first\\npreaching The choice throws a strong light upon the diver-\\ngent characters of the two men. Yet Jesus came before his\\nhearers with the same message as that of his predecessor,\\nthough the promise of the near approach of God s kingdom,\\nand the demand for repentance, came with a very different\\nsound from his lips. And though the short epitome of his\\npreaching given by the Evangelists is the same as that of\\nJohn, Repent, for the kingdom of heaven is at hand\\ni See Map V. 2 See pp. 3, 4.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0145.jp2"}, "146": {"fulltext": "126 JESUS BEGINS HIS WORK.\\nwe are not- to suppose that Jesus used the same language\\nor expressions as did his predecessor. However much he\\navailed himself, when addressing the people, of what he had\\nheard during his intercourse with John, he alwa} T s retained\\nhis original^. The meaning of the statement in the Gospels\\ndoubtless is that Jesus came forward with the same avowed\\nand definite purpose as his predecessor had had, and openly\\nrepresented his own work as the continuation of John s.\\nOur knowledge of the course of events, as sketched above,\\nis chiefly due to the first Gospel, which shows us far more\\ndistinctly than either Luke or Mark that the news of John s\\nimprisonment was the immediate cause of Jesus taking up\\nthe work and beginning to preach at Capernaum. But\\nthough we have no hesitation in accepting this account,\\nwhich is supported b} T various considerations, we cannot be\\nso sure about some other matters.\\nOnly to mention a single point the time at which Jesus\\nbegan his public life cannot be fixed with accuracy, and we\\nmust be content with knowing that it was certainly not later\\nthan the early spring of a. d. 34. 1 We are absolutely without\\nreliable evidence as to the age which he had reached. Luke\\nsa} T s that he was about thirty T ears old when he was bap-\\ntized. 2 But, in the first place, that word about leaves a\\nconsiderable margin undecided nor can we tell what time\\nelapsed between the baptism and the public appearance of\\nJesus and, in the second place, the statement itself was as\\nlittle based on real knowledge, and deserves as little confi-\\ndence, as the supposition of John that Jesus was between\\nforty and fifty. 3 Luke simply means to sa} r that Jesus had\\nnot long attained to manhood. As for ourselves we can\\nhardly even make a guess. There was no fixed age at which\\npublic teachers assumed their office among the Jews and\\neven had there been any rule on the subject, neither Jesus\\nnor any other prophet would have suffered himself to be\\nbound by it. All we can say is that Jesus was certainty not\\naged for his impetuous spirit, 4 the close connection he\\nretained with his family, 5 and the manner in which the Naza-\\nrenes thought of and acted towards him, speaking of him\\nas one who had but recently left the paternal home, 6 all\\nargue against such a supposition. On the other hand, his\\n1 See pp. 10, 96. 2 Luke iii. 23. John viii. 57.\\n4 Compare, for example, Matthew xi. 20 ff., xxi. 12, xxii. 13 ft.\\nMatthew xii. 46. 6 Matthew xiii. 54 ft.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0146.jp2"}, "147": {"fulltext": "JESUS BEGINS HIS WORK. 127\\nmatured experience and manifold knowledge of human na-\\nture, 1 together with the position he assumes towards his\\npeople and his disciples, 2 forbid us to think of him as youth-\\nful. There is no prospect of our ever gaining further knowl-\\nedge on this point.\\nIt is equally vain to inquire exactly how Jesus began his\\nwork. Did he first address himself to a small circle of\\nacquaintances, or did he teach in public from the first? The\\nlatter is more probable. It is not likely that Jesus began to\\nwork in secret among a few individuals for, though we shall\\npresently see how gladly he would toil to restore a single\\nwanderer to the path of virtue, and how to the very last he\\ndevoted his thoughts and powers to the good of single indi-\\nviduals, yet, after all, his message was destined in the first\\ninstance for the whole people of Israel. We shall presently\\nsee that publicity was as much in keeping with the character\\nof the age as with the purposes of Jesus and he could not\\nhave been without opportunities of speaking to the people.\\nAt present we need only observe that the account of the call-\\ning of the disciples, which Matthew and Mark both of them\\nplace at the beginning of the ministry of Jesus, confirms us\\nin the opinion we have expressed.\\nThe account referred to is as follows\\nNot long after Jesus had settled at Capernaum and begun\\nto preach, he was walking, on a certain da}-, by the sea of\\nGennesareth, and saw Simon and Andrew, the sons of the\\nfisherman Jona, bus} at work. He stood still, and summoned\\nthem to join him, and leave their calling for a nobler task,\\nCome with me, and I will make you fishers of men!\\nThey obeyed him at once, and left their nets to follow him.\\nA little further on he saw two other fishermen, James and\\nJohn, the sons of Zebedee, busy mending the nets with their\\nfather in his boat. He called them also, and they obeyed.\\nRising from the boat, and leaA-ing their father with his hired\\nassistants behind, they joined themselves to Jesus and the\\nothers.\\nThe impression made upon us by this narrative certainly is\\nthat the connection between Jesus and these four disciples\\nwas formed on the spot, and without any thing to lead up to\\nit. A similar representation is found in the Old Testament,\\nwith regard to Elijah and Elisha. 3 But it stands to reason\\nthat they must really have had some mutual knowledge of\\ni Matthew xiii. 12, 19 ff., ct seq.\\n2 Matthew x. 24, 25, 37, xi. 16, xxiii. 8, 10. 3 1 Kings xix. 19-21.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0147.jp2"}, "148": {"fulltext": "128 JESUS BEGINS HIS WORK.\\neach other, and that Jesus had alread} excited some atten-\\ntion. The words in which he summoned them are unmis-\\ntakably genuine, and imply that he was already known to\\nsome extent as a public teacher. It was in this capacity, and\\nthis alone, that they joined him. We must also suppose that\\nJesus, on his side, had already noted these four men as likely\\nto make earnest and zealous preachers of the kingdom of\\nGod. Such mutual acquaintance is most easily explained on\\nthe supposition that Jesus had already been living some time\\nin Capernaum, as Matthew, but not Mark, informs us was\\nthe case. It is also very possible that the Gospels make the\\ncalling of the sons of Zebedee follow too quickly upon that\\nof the suns of Jona but it is highly probable that these four\\nwere really the first disciples of Jesus.\\nThis simple figure of speech about catching men 1 was\\nafterwards elaborated into an emblematic account of the call-\\ning of the first disciples, which ran as follows\\nJesus was preaching by the edge of the sea, and the num-\\nber of his hearers gradually increased until those behind\\npressed forward upon those in front, and compelled Jesus to\\nlook about for some more convenient place to sit in. Now it\\nso happened that there were two boats lying empty on the\\nstrand, while the fishermen to whom they belonged were\\nwashing their nets. Jesus got into one of them, and calling\\nits owner, Simon, begged him to push off a little. Then he\\nsat down in the stern of the boat, and spoke to the people\\nwho stood upon the shore. When he had ended his address,\\nhe turned to Simon and told him to put out to sea and cast\\nhis net. Master, he replied, it will avail me nothing,\\nfor we have not caught anj thing all the night but if }*ou\\nwish it, we can try once more. But, behold when he had\\ncast the net it was filled so full that it began to break. Then\\nthey beckoned to their companions, James and John, in the\\nsecond boat, to come to help them. The} 7 drew the net up\\ncautiously to empty it, and the two boats were laden till they\\nwere ready to sink. Filled with dread b} T this overwhelming\\nproof that Jesus was a messenger of God, Simon Peter fell\\ndown upon his knees and cried, Depart from me, Lord\\nfor I am a sinful man. He was afraid that the presence of\\nJesus would bring some fearful judgment upon him 2 for\\nhe was not one of the devout, but simply an ordinary man\\nof the world. And both the other fishermen, and, indeed,\\nall who were present, were filled with the same terror. But\\n1 Compare Proverbs xi. 30 b. 2 Compare 1 Kings xvii. 18.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0148.jp2"}, "149": {"fulltext": "JESUS BEGINS HIS WORK. 129\\nJesus quieted their fears. Fear not, he said to Simon,\\nhenceforth thou shalt catch men. Then they gave up\\ntheir occupation and every thing they had to follow Jesus.\\nWe must certainly take this narrative as having a symboli-\\ncal meaning. How far we can safely go in this direction is\\nnot so certain. This much is clear, however, that the unsuc-\\ncessful fishing represents the natural incapacity of the disci-\\nples, and their marvellous subsequent success the fruits\\nof their preaching as emissaries of Jesus. Wo are tempted\\nto suppose that when the legend represents the disciples\\nas casting their nets near the shore to no purpose, but\\nfinding abundant success in the open sea, it refers to the\\nmeagre results of the preaching to the Jews and the countless\\nmultitudes won among the heathen. Even if this is going\\ntoo far, we may very well believe that the objection urged by\\nSimon represents the Jewish narrowness which the Apostles\\nhad to overcome, and that the putting out into the deep\\nwaters, where the} take such a marvellous draught of fish,\\ntypifies their mission to the whole world. 1 But whatever\\nma} T be thought of the details, it is quite certain that this\\nstory is an imitation or working up of the previous one.\\nThe calling of the four fishermen is the original, and the\\nmiraculous draught of fishes a copy. This belief is con\\nfirmed, if it needs confirmation, b} T the occurrence of a sini-\\nlar emblematic or miraculous stoiy, of closely analogous\\nmeaning, in the fourth Gospel. Simon Peter and the sons of\\nZebedee are again the chief actors, but the time is changed.\\nThe event is placed after the resurrection of Jesus, when the\\nApostles had to be\u00c2\u00ab;in their task as preachers of the kingdom\\nof God. 2\\nAnd here we must say a few words about these emblematic\\nstories in general. The} r were very common among the\\nChristian communities of the first century, and have left\\nabundant traces in the Gospels. The consequence is that\\nwe are always coming across representations or accounts of\\nthings which excite our attention by their very singular char-\\nacter, and by invariably containing something marvellous,\\noften something impossible. But when we examine them\\nmore closely, we discover that they are only intended to set\\nforth some idea or some truth, and are in fact elaborated\\nfigures of speech or emblems. Such a mode of exposition,\\nstrikes us as very strange, but it was common enough in the\\nEast for these men could not deal with abstract ideas, bu j\\ni Acts x. 9 ff. 2 j hn xxi. 1-14.\\n6*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0149.jp2"}, "150": {"fulltext": "IttO JESUS BEGINS HIS WORK.\\nalways clothed their thoughts in some visible form, and drew\\npictures instead of arguing and proving. They endeavored\\nto work upon the feelings through the imagination and not,\\nas we generally do, through the intellect and it was from\\nthe resources of a luxuriant imagination that they borrowed\\nthe colors with which to paint their pictures. No one will\\ndeny that this style of address or narrative is better calcu-\\nlated than any other to excite and fascinate the attention.\\nThe first preachers of Christianity, moreover, were specially\\nled to adopt this mode of expression by the style of teaching\\nusually selected b} T their Master. He generally taught in\\nparables, and had, for instance, worked out this ver}^ image\\nof the fishers of men in the story of the great net that\\ngathered in every kind of fish. 1 The extreme love of emblems\\nand parables, which the believers of the first centuries so\\nconstantly displayed, dates from the earliest period of Chris-\\ntianity. 2 The last book of the New Testament consists of\\none unbroken series of these emblematic pictures.\\nBut we must be careful to distinguish, in this connection,\\nbetween the original narrators and our Evangelists. The\\nformer were, of course, fully aware of the meaning of the\\nfigures they selected, but the latter had often lost their true\\nsignificance and accepted them in the literal sense. Hence,\\nin taking them up into their Gospels they often omitted some\\nessential point, laid too great stress upon another, or even\\nmade incongruous additions. It may well be believed that\\nit is no easy task to recover the true and ancient meaning of\\nthese stories.\\nWhile Jesus was thus drawing a few personal disciples\\nround him, he lost no opportunity of addressing more nu-\\nmerous hearers. We still have an account of a certain Sab-\\nbath that he spent at Capernaum, and on which he went to\\nthe synagogue, accompanied by his four disciples, to address\\nthe people. The impression he made was overpowering.\\nIt was not the curiosity roused by an almost unknown\\npreacher, or the simple eloquence with which he spoke, or\\nthe glorious future that formed his subject, so much as the\\nglow of his intense conviction, the sacred passion of his\\ninspiration, and his whole attitude towards the recognized\\nauthorities, that excited such amazement. Even the most\\neminent of the Scribes invariably appealed in confirmation of\\ni Matthew xiii. 47, 48.\\n2 See, for example, 1 Corinthians v. 7; Revelation i. 13-16, c.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0150.jp2"}, "151": {"fulltext": "JESUS BEGINS HIS WORK. 131\\ntheir assertions to some passage of Scripture, to some tradi-\\ntional saying, or to the authority of some great teacher.\\nBut this new preacher seemed to speak on his own authority,\\nas though he had a higher right than learning or study could\\nconfer nay, as though he were the equal of those prophets\\nof old who received their messages direct from the Most\\nHigh. 1\\nAn example of the deep impression made by the presence\\nand the words of Jesus is furnished Iry what follows. In the\\nsynagogue there happened to be a man possessed by a demon.\\nHe had not escaped the general excitement and when Jesus\\nhad ended, and eveiy one began to talk over what he had\\nsaid, the evil spirit fell upon its victim, and he leaped up and\\nshrieked, Ha what have we to do with you, Jesus of Naza-\\nreth Are you come to cast me and my fellow-demons into\\nthe fire of Gehenna? I know who t ou are! You are the\\nHoi}- One of God All eyes were turned to the spot ^Y hence\\nthese words arose but Jesus, looking steadily at the man,\\nand addressing the demon in a tone of stern rebuke, said to\\nhim, Silence come out of him The man fell, shrieking\\nand convulsed, upon the ground, and the evil spirit had gone\\nout of him. Then he stood up, delivered from his tormentor\\nand unharmed. The amazement of all present knew no\\nbounds. What could it mean? Were ever such words of\\nmight heard before Even the very devils obeyed when he\\ncommanded And the news of what had taken place spread\\nlike fire through the whole country round.\\nIt was but natural that Jesus should leave the synagogue\\nas soon as possible after this event. Besides, the evening\\nwas already closing in. And so, accompanied by the four\\ndisciples, henceforth inseparably attached to him, he went to\\nthe house of Simon, who was a married man, and whose\\nmother-in-law lived with him. It happened that this mother-\\nin-law was ill in bed at the time with fever, and as soon as\\nJesus heard it he went up to her, took her hand (Luke adds\\nthat he rebuked the fever, which was very violent) and\\nraised her up. The fever left her at once, and in grateful\\njoy she began to prepare the evening meal. But these two\\ncures were not all for as soon as the sun was set and the\\nSabbath over, a host of* sick and possessed were brought to\\nhim. The whole city came out to see him, and a great crowd\\ncollected round the door. He healed many sufferers from\\nvarious ailments, and expelled a number of evil spirits. The\\n1 Compare Matthew vii. 28, 29.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0151.jp2"}, "152": {"fulltext": "132 JEStJS BEGINS HIS WORK.\\nlatter knew that he was the Messiah, and he had to forbid\\nthem to speak, for they sometimes cried out, You are the\\nSon of God\\nWhat are we to think of this story? It need hardly be said\\nthat Ave cannot accept it as it stands. We utterly disbelieve\\nin actual devils living in men; it is absurd to suppose that\\nthese spirits recognized and proclaimed Jesus as the Messiah,\\nwhen we know that he himself had no such idea as yet\\nand we cannot believe that all the inhabitants of the city\\nbrought out their sick, and that Jesus played the part of a\\nmedicine-man But, on the other hand, it would be going too\\nfar utterly to reject the whole story. It is quite possible that\\nJesus preached in the synagogue at Capernaum, and indeed,\\neven if it were not expressly stated, w T e should almost take\\nfor granted that he made himself heard in the house of prayer\\nbefore he had been settled long in the city nor would there\\nbe airy more suitable or probable place in which he could utter\\nhis first exhortation. Again, the amazement he is said to have\\ncaused, and the deep impression he created, are only what we\\nshould expect.\\nWe may go still further. It would be a mistake to deny\\nthat Jesus ever healed those possessed bj T devils. We\\nmust remember that in those days, and especially among the\\nJews, this possession was a kind of epidemic. Josephus\\nmakes repeated mention of it. The causes of its prevalence\\ncannot be fixed with certainty but we ma} well believe that\\nthe state of nervous tension caused by the depressing circum-\\nstances of the times, together with the feverish expectation of\\ndeliverance, and the consequent religious revival, 1 was a pow-\\nerful ally of the prevalent superstition, and these morbid\\nspiritual phenomena are very infectious. Possession was\\nat bottom a nervous derangement, which showed itself some-\\ntimes in temporary or permanent insanity, sometimes in fits\\nof deep depression, sometimes in convulsive attacks at regu-\\nlarly recurring intervals, and sometimes even in loss of con-\\ntrol over the members, resulting in temporary deafness,\\nblindness, or paralysis. Now it was customary in ancient\\ntimes to ascribe both madness and epileps} to the immediate\\ninfluence or actual presence in the bod} r of the patient of\\nsome deity or spirit. It was for this reason that epileps} was\\ncalled the morbus sacer, or sacred disease. A similar belief\\nprevailed among the Israelites for during the early centuries\\nof their renewed national existence they had borrowed aD\\n1 See pp. 4, 6, 96-99, 105, 108.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0152.jp2"}, "153": {"fulltext": "JESUS BEGINS HIS W0EK. 133\\nelaborate belief in angels and demons from the Persians, and\\nhad worked it out more or less independently themselves.\\nThe Jews, then, definitely believed that evil spirits, subject to\\nSatan, dwelt in the bodies of the possessed, and tortured\\nthem and to their influence they ascribed all the phenomena\\nabove referred to, and in general all diseases that seemed\\nstrange or mysterious, including perhaps the ague, which is\\nstill a riddle to the medical men of our own times. Thus\\nLuke can saj T of Jesus, as he stood by the bed of Simon s\\nmother-in-law, that he rebuked the ague as if it had had a\\npersonal existence, as if it were a demon and had to be\\nexpelled.\\nIt is true that, above four centuries earlier than the time\\nof which we are speaking, the great Hippocrates of Cos had\\nlaid the firm foundations of medical science among the Greeks,\\nand had combated this very superstition in his work On\\nthe Sacred Disease. But the Jews were much behind their\\nage in this matter. They fled to the general refuge of igno-\\nrance, therefore, and ascribed a supernatural origin to most\\ndiseases. The necessaiy consequence was that they neglected\\nnatural remedies in favor of magical incantations or elixirs,\\nand other such devices. And so there were a number of\\nexorcists (or expellers of devils) in the country, and some of\\nthem, of course, were more successful than others. The Es-\\nsenes appear to have paid especial attention to the art of\\nexorcism. Josephus tells us that Solomon had received power\\nover the demons from God, so that he could heal the sick,\\nand that he had collected and handed down the magic for-\\nmulae of exorcism. This art, continues he, still flour-\\nishes among us greatly. The Talmud and later authorities\\nalso attribute to Solomon a book on this branch of the healing\\nart, though really the idea of possession was not so much as\\ndreamed of in his time. Josephus tells us that in the neigh-\\nborhood of Machserus a root called baaras is to be found\\nthat it is like a flame of fire in color that it throws out shin-\\ning rays by night that an} T one who gathers it, without cer-\\ntain fanciful and grotesque precautions which he rehearses, is\\nsure to lose his life, but that it is an infallible means of ex-\\npelling the evil spirits which have taken possession of human\\nbeings.\\nWe must not be too hard on the superstitious contempora-\\nries of Jesus for we must remember that, however absurd\\nwe maj T think the belief in the immediate connection between\\nunclean spirits and human beings, and the influence of evil", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0153.jp2"}, "154": {"fulltext": "134 JESUS BEGINS HIS WORK.\\npowers upon human life, these beliefs maintained themselves\\nfor centuries in the Christian Church. In remote country dis-\\ntricts, and the neglected quarters of our great cities, people\\nstill believe in witches and wizards, and attribute the diseases\\nof children or animals to magic. But not so very long ago the\\nbelief was universal. Almost two centuries after the Reform-\\nation, Balthazar Bekker, a pastor of Amsterdam, published\\nhis celebrated work, The Enchanted World (1691-94), in\\nHolland, at that time the centre of enlightenment and\\nscience. The purpose of the book was to root out the super-\\nstitious belief in witches, enchantment, and all such things, to\\nwhich so many innocent lives were yearly sacrificed and the\\nresult was that Bekker was denounced as an infidel and a\\nblasphemer by almost every one, including his fellow-pastors\\nand even the professors of the day, while the ecclesiastical\\nauthorities dismissed him from his post.\\nNow when we examine the stories of possession contained\\nin the Gospels, 1 we find that the symptoms they describe agree\\nvery well with what may still be observed in the case of persons\\nsuffering from similar nervous affections. So far, then, we\\nneed not scruple to accept them as historical. But we must\\nbe discriminating for in the most detailed accounts of exor-\\ncisms certain features ma} r be traced which warn us clearly\\nenough to adopt a figurative rather than a literal interpreta-\\ntion, features on which the histoiy of Jesus throws no light,\\nand which unmistakably betray the age of the Apostles. The\\nconsideration of these stories we shall defer to Book II. It\\nwould, however, be quite equally rash and uncritical to apply\\nthe s} T mbolical interpretation indiscriminately to all the Gos-\\npel accounts of demoniacal possession and its cure. There\\nis certainly some historical foundation for them. We have no\\nsufficient reason and therefore no right entirely to reject them.\\nIf Jesus really did restore some of these sufferers to them-\\nselves, to their friends, and to social life, we can readily un-\\nderstand how misconceptions, exaggerations, and unconscious\\ninventions would gather round the fact, and crowd our Gos-\\npels with accounts of miraculous healings. Again, such events\\nwould be quite enough to account for the general attention al-\\nmost immediately fixed on Jesus, and for the great excitement\\nproduced by his appearance. Though he never adopted any\\npeculiarity in his outer mode of life, as John did, yet these\\ncures, effected as they were without any of the superstitious\\nposturing of the professional exorcists, would be euough to\\nE.g. Mark ix. 17, 18 (Matthew xvii. 15; Luke ix. 39).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0154.jp2"}, "155": {"fulltext": "JESUS BEGINS HIS WORK. 135\\nspread his fame far and wide. Finally, such healings are not\\ninexplicable, still less impossible. Nervous affections are still\\namenable, in many cases, to control by moral power, by the as-\\ncendancy of any one respected by the patient for instance, or\\nany thing that rouses his own dormant energy of self-control.\\nHow much more must this have been the case when the dis-\\nease was regarded as the effect of possession, and certain\\nmen were firmly believed to have secret means of cure, or to be\\nspecially favored by God with power of casting out the devil\\nWe must remember that these beliefs were shared by the suffer-\\ners themselves, and would act as a strong ally to that sense of\\nmoral power and authority which the commanding presence\\nof Jesus inspired. We can well believe that though Jesus used\\nno magic form of words, the fame that he had acquired, the\\nglance of his e} e, and his commanding come forth, were\\noften successful in producing the desired result.\\nIt is much more doubtful whether Jesus ever cured a fever,\\nas he is said to have done in this story But even this we\\ncannot pronounce impossible. There are many instances on\\nrecord of fevers having been cured, even in modern times, by\\nthe bare word of one who had perfect reliance on himself, and\\nin whose power the patient thoroughly believed. How much\\nmore likely 1 would it be in ancient times for such a result to\\nfollow the word of a prophet, who was supposed to stand in\\nsome special relation to God But there is nothing to con-\\nfirm this special cure of Simon s mother-in-law.\\nW r e cannot tell whether Jesus ever failed in his attempts,\\nwhich were probably far from frequent, to cure demoniacs, 1\\nnor whether any of those whom he had restored afterwards\\nrelapsed. 2 There is nothing intrinsically improbable in either\\nsupposition. Again, it has often been asked what the opinion\\nof Jesus himself concerning the sufferers really was. Was\\nhe so far a child of the times as to attribute their sufferings\\nto evil spirits dwelling in them? Or did he address the sup-\\nposed demons in accordance with the needs of the patients,\\nsince that was the only means by which he could help them?\\nThe former supposition is by far the more probable in itself.\\nIndeed, in the other case, there would have been a want of\\nreality in his position which would have gone far to rob him\\nof the confidence so essential to success.\\nIt mus* not be forgotten that we have only defended the\\n1 Compare Matthew xvii. 16, 19 (Mark ix. 18, 28; Luke ix 40); Acts xix,\\n13-16 and Mark vi\\n2 Compare Matthew xii. 43-45 (Luke xi. 24-26).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0155.jp2"}, "156": {"fulltext": "136 JESUS BEGINS HIS WORK.\\nhealing of demoniacs in general as worthy of belief, and have\\nby no means affirmed that the special cure said to have been\\neffected on that particular Sabbath at Capernaum is certainty\\nhistorical. We can only say that it is not incredible in itself;\\nfor, after all, it is quite possible that the story was originally\\nattached to the account of this first preaching as a simple\\ntype of the moral power exercised by Jesus on the minds of\\nmen. When he spoke as one having authority, the con-\\nsciences of his hearers were aroused, and all impurity of heart\\nand disposition every evil spirit must give way. There\\nis all the more reason to question the historical accurac} of\\nthe stoiy, because it contains, or is immediately followed b} T\\ncertain unhistorical touches to which we have already called\\nattention. In the first place, there is the monstrous exaggera-\\ntion of the statement that the people brought all who were\\nsick of an} T disease to Jesns, and that lie healed them. These\\nshort and comprehensive general assertions constantly recur, 1\\nand are never to be trusted. If all these statements were\\nliterally true, there would soon have been no sick people left\\nin Galilee or in Jerusalem but the Gospels always bring\\nthem upon the scene again, and so contradict themselves.\\nThen again, the recognition of Jesus as the Messiah b} T the\\ndemoniac in the temple is a fiction which sprang from the\\nbelief that Jesus had come forward as the Messiah from the\\nfirst, and that the demons dwelling in the sufferers had more\\nthan human knowledge. On the same supposition the Jews\\nascribed to these spirits their own belief that, when the Mes-\\nsianic kingdom was established, Satan and all his subordinates\\nwould be hurled into the fire of Gehenna, to be punished ever-\\nlastingly. Thus when the demons see Jesus they cry out,\\nu Are you going to torture us now, before the time, before the\\nthe last day? 2\\nThe account of the commencement of the ministry of Jesus\\nat Capernaum ends with his sudden departure from the place.\\nWhen the evening closed, the multitudes went home to rest\\nand earty in the morning, when all around him slept, Jesus\\nrose from his bed, left the house without rousing smy of its\\ninmates, and went out of the city to a solitaiT spot a desert\\nplace as the Evangelists express it to pra} r As soon as it\\ni Matthew iv. 23, 24, viii, 16, ix. 35, xii. 15, xiv. 14, 36, xv. 30, xix. 2, xxi.\\n14; Mark i. 32-34, 39, iii. 10, 11, vi. 55, 56 Luke iv. 40, 11. v. 15, 17, vi. 17-19.\\nvii. 21, ix. 11.\\n2 Matthew viii. 29.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0156.jp2"}, "157": {"fulltext": "JESUS BEGINS HIS WORK. 137\\nwas day, Simon and his other friends of course perceived that\\nhe was gone. They went in search of him, and when they\\nfound him urged him to return. Every one is asking for\\nyou, they eagerly exclaimed. But Jesus refused to go back.\\nHe had left the city so early because he had determined to go\\nand preach in other places in the neighborhood and he now\\nbegan to carry out his resolution.\\nSuch is the account in Mark. Now, according to this\\nGospel, Jesus only came to Capernaum the day before, and\\nhad therefore only spent that single Sabbath day in the city.\\nThat would be the reason why he did not get a house of his\\nown, but spent the night in Simon s. This brings us to\\nobserve the extraordinary rapidity of motion which character-\\nizes the narrative of the second Evangelist. His representa-\\ntions are generally hurried, and in the first chapter alone the\\nword immediately occurs eleven or twelve times. Luke also\\nmentions the departure of Jesus in the early morning, and\\nMatthew tells us that after healing Simon s mother-in-law\\nand other people he left Capernaum. 1 But Matthew clearly\\nand expressly states, and Luke certainly implies, that Jesus\\nhad already definitely settled at the place, so that he must\\nhave made a longer stay than Mark allows. Such a suppo-\\nsition is certainly nearer the truth than the inexplicable haste\\nwhich Mark implies. Since Luke has told us nothing of the\\ncalling of the four disciples, he makes the multitudes them-\\nselves seek out Jesus and endeavor to bring him back. This\\nis highly improbable. He also makes Jesus answer, kt I must\\nbear the glad tidings of the approach of the Messianic age to\\nother cities also. This is my mission.\\nJesus, accordingly, now began his journey through Galilee.\\nHe entered the synagogues of the various places, and took\\nevery opportunity of proclaiming the kingdom of God. Mag-\\ndala, Chorazin, and Bethsaida are especially mentioned among\\nthe places he visited, but we never find any allusion to his\\nhaving been at the capital, Tiberias. He did not confine his\\nvisits to the cities on the shore of the lake, but travelled in-\\nland, came to Nazareth, and raised the voice of his preaching\\neverywhere. 2 His field of labor was wide, brought him into\\ncontact with all kinds of people, and was all the more ex-\\nhausting because he could not as yet share it with airy fellow-\\nworkers. In this way we shall see him toiling on till he leaves\\nGalilee on that journey to Jerusalem which was to cost his\\nlife. He always returned from these excursions to Caper-\\n1 Matthew viii. 18. 2 Matthew iv. 23 (Mark i. 39; Luke iv. 44).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0157.jp2"}, "158": {"fulltext": "l.\u00c2\u00b0 8 JESITS BEGINS HIS WORK.\\nnaum, perhaps in search of that rest which was not to be\\nfound, however, even here perhaps simply because he had\\nchosen this place as his abode, as the headquarters of his\\nwork, and his point of departure on each fresh journe} T 1\\nAccordingly we shall often find him here again.\\nWhat gave him strength to bear the perpetual strain he\\nfound himself compelled to undergo? We shall deal ex-\\npressly with this question further on, but cannot refrain from\\nobserving here how beautifully and fittingly the second Gos-\\npel closes the account of his first public appearance, when it\\nsa} T s that the next morning at the dawn of da} r Jesus went\\nalone to pray. We cannot tell whence the writer derived this\\ndetail. He may have supplied it from his own imagination\\nbut, if so, we are willing to believe that his conjecture was a\\ntrue one. We ma}- well suppose that Jesus could not sleep\\nthat night. The day that had just closed was of such deep\\nimport for the cause to which he had consecrated his life\\nHis first public utterances had been crowned with so rich a\\npromise of good results, and his success, for the time at least,\\nwas now made sure The strain upon his powers had been\\nso great that both head and heart were too full for rest, and\\nthoughts innumerable rushed in upon him in the stillness of\\nthe night. He must rise and go out into the open scenes of\\nNature. Then he bowed down his head and raised his heart\\nto God with the prayer that this first success might be\\ncrowned by His richest blessing that he himself might not\\nbe too much elated hy the enthusiasm he had inspired that\\nthe power to work unceasingly might never fail or leave him.\\nSuch prayers as his are never left unanswered.\\nl Matthew ix. 1, xiii. 1, 36 Mark ii. 1, iii. 19, vii. 17.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0158.jp2"}, "159": {"fulltext": "JESUS AS THE TEACHER OF HIS PEOPLE. 139\\nChapter X.\\nJESUS AS THE TEACHER OF HIS PEOPLE.\\nMatthew VII. 24-27, XIII. 1-23. 31-35, 44-48, 51, 52, XIV. 13-21\\nMark IV. 26-29. 1\\nWhat is the sacred place where thou dost teach V\\nThe grassy slope, the cornland vale, or beach,\\nThe fisher s boat rocked on the heaving lake V\\nThe lowliest threshold and the busiest street\\nAre holy ground when trodden by thy feet,\\nFor thou canst everywhere a temple make\\nBY these words the poet means that Jesus neither required\\nnor even asked for any specially holy place, an} conse-\\ncrated pulpit, but accepted eveiy occasion offered him by daily\\nlife and eveiy place in any degree suited to his purpose, and\\nmade it a holy temple by his presence and his words. Cer\\ntainly this new teacher, who had first appeared at Capernaum,\\nand was now journeying through the cities of Galilee, had not\\na touch of that consequential and pompous solemnity of man-\\nner upon which some orators rely for half their power. He\\ntook the fullest advantage of the ease and freedom rendered\\npossible by the climate and the social institutions of the East\\nand we find him sometimes addressing a little knot of hearers,\\nsometimes preaching to a more or less numerous assembly,\\nat one time speaking in his own house, 2 at another in a neigh-\\nbor s, 3 perhaps at the friendly meal to which he has come as a\\nguest 4 and yet again in the highways, 5 or in the ample mar-\\nket-place, at the gate of a city, or on a quiet walk through\\nthe open countiy, 7 on the picturesque shores of the lake, or in\\na boat that rides at anchor. 8 He even seems to prefer some\\nplace at a distance from the tumult of the cities, such as a\\ngrassy plain 9 or the slope of a mountain, 10 where he can address\\na tolerably numerous audience. 11\\n1 Matthew xv. 32-38 Mark iv. 1-20, 30-34, vi. 30-44, viii. 1-9 Luke vi.\\n47-49, viii. 4-15, ix. 10-17, xiii. 18-21.\\n2 Mark ii. 1, iii. 19, c. 3 Matthew viii. 14; Luke x. 38, c.\\n4 Luke vii. 36, xiv. 1, c. 5 Luke xiii. 26; compare x. L0.\\n6 Mark vi. 56. Matthew xvi. 13; Luke xi. 1, c.\\n8 Matthew xiii. 1.2; Mark ii. 13; Luke v. 1. See, also, p. 128.\\n9 Matthew xiv. 15, 1!) compare vi. 30; Mark vi. 39.\\n1\u00c2\u00b0 Matthew v. 1, xv. 29. u Matthew xiv. 21, xv. 38.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0159.jp2"}, "160": {"fulltext": "140 JESUS AS THE TEACHER OF HIS PEOPLE.\\nAll this, however, does not alter the fact that the syna-\\ngogues those academies of Israel, those centres of the peo-\\nple s religions life must have presented themselves to Jesus\\nas the usual and the most appropriate places in which to speak\\nof religious subjects, 1 especially as hardly a hamlet was with-\\nout one, while each of the larger towns had several. It was\\nin the synagogue that he uttered that discourse to which he\\nowed his first success at Capernaum. The structure of these\\nsynagogues varied considerably, and some of them were splen-\\ndidly adorned. Those of the little cities of Galilee, to which\\nthe visits of Jesus were almost entirely confined, were proba-\\nbly oblong buildings, varying in size, and generally provided\\nwith a colonnade. B} T far the greater part of the interior was\\noccupied by the seats for the men and women, carefully sepa-\\nrated from each other then, further on, came the pulpit, and\\nprobably seats for the ruler of the sjiiagogue and the elders\\nlastly, sunk into the wall that looked towards Jerusalem, or\\nfixed upon it, was the chest which contained the sacred rolls.\\nTo these synagogues an} one might come at the appointed\\nhours (nine, twelve, and three o clock) to offer his daily\\nprayers. 2 Here the Law was read aloud, not only on the\\nSabbath, but on Mondays and Thursdays, when the markets\\nwere held, the courts of justice sat, the country people came\\ninto the cities, and the Pharisees kept fast. 3 But the service\\nof Saturday was, out of all comparison, the most important.\\nFirst of all the pra} r ers were uttered, in a standing posture,\\nand in the language of the people then a passage was read\\nout of one of the five rolls of the Law, followed by a section\\nfrom one of the eight prophetic rolls (Joshua, Judges, Sam-\\nuel, Kings, 4 Isaiah, Jeremiah, Ezekiel, and the minor proph-\\nets from Hosea to Malachi). These passages of Scripture\\nwere expounded and applied, as well as read, and it was\\nusual for one to read and another to interpret. In the after-\\nnoon the worshippers assembled again to read a shorter pas-\\nsage of Scripture, and often sta} T ed on into the evening with\\nlighted lamps. The congregation said amen to the pra} T ers 5\\nand, though it was forbidden to interrupt the speaker, we may\\nbe sure that Oriental vivacity found some means of expressing\\noccasional approval or dissent clearly enough. Of course the\\nScribes, who had studied at the University of Jerusalem, who\\nhad sat at the feet of celebrated teachers, and who still de-\\ni See pp. 130, 131, 137. 2 Matthew vi. 5.\\n8 Luke xviii. 12. 4 See vol. i. p. 350.\\n6 Compare 1 Corinthians xiv. 16.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0160.jp2"}, "161": {"fulltext": "JESUS AS THE TEACHER OF HIS PEOPLE. 141\\nvoted their time and strength to the constant study of the\\nScripture, or perhaps of the Law alone, were most frequently\\nrequested to address the people after the reading of Scripture\\nbut every Israelite who had reached manhood, and was in full\\nenjoyment of his ecclesiastical and civil rights, was qualified\\nto speak in the synagogue. In the time of Jesus there was\\nno trace as yet of any academical title or diploma which the\\nleader of public worship must hold. Airy one who frequently\\nspoke in the synagogue, 1 especially if he gained some celebrity\\nas a teacher, was saluted by the title of honor, Rabbi, or\\nMaster, whether he had had a learned education or not. 2\\nJesus, then, took every occasion that came in his way, and\\nespecially availed himself of the admirable opportunities af-\\nforded b} T the synagogue, to preach what he had at heart to\\nthe people. With this general statement we must rest con-\\ntent, for his discourses and detached sayings have been pre-\\nserved, collected, and handed down to us without any strict\\nobservance of time and place in their arrangement. This is\\nonly what we might fairly have expected. The oral tradition\\npreceded the written and what could be more natural than\\nto collect the similar discourses without reference to the inter-\\nvals of time or space which separated them? Indeed, our\\nEvangelists themselves make very free with the time and place\\nof the discourses in fitting them into their own framework.\\nWe will take a remarkable example. In the fifth, sixth, and\\nseventh chapters of Matthew we possess an inestimable col-\\nlection of short sayings and more extended discourses which\\nthe first Evangelist, or perhaps to a great extent the Apostle\\nfrom whom his Gospel takes its name, 3 had woven together\\nbut the} were realty uttered at various times and under vari\\nous circumstances, and have no connection with each other.\\nMatthew, however, represents Jesus as having delivered the\\nwhole collection at once on a mountain. Hence the name of\\nSermon on the Mount is given to this precious monument\\nof the teaching of Jesus, and the legend has fixed upon the\\nhorns of Chattin 4 as the place from which the sermon was\\ndelivered. Now the Evangelist had a special motive for fix-\\ning upon a mountain for this purpose. He intended to repre-\\nsent Jesus laying down the fundamental laws of the kingdom\\nof heaven as the counterpart of Moses, who promulgated the\\nconstitution of the Old Covenant from Mount Sinai. 5 Luke,\\n1 Matthew xxiii. 7. 2 Matthew viii. 19, ix. 11, xvii. 24, xxii. 16.\\n8 See p. -30. 4 See the plan of Gennesareth in Map V.\\n6 See vol. i. pp. 296, 299.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0161.jp2"}, "162": {"fulltext": "142 JESUS AS THE TEACHER OF HIS PEOPLE.\\non the other hand, not wishing Jesus to be regarded as a sec-\\nond Moses, or another lawgiver, just as deliberately makes\\nthe Master deliver this discourse on a plain. 1\\nIn reproducing the teaching of Jesus, then, we must be on\\nour guard. As a rule we need not pa} r much attention to the\\norder of sequence observed in the Gospels. There are some\\nfew points as to which we ma} T feel reasonably certain for\\nexample, that many sayings which belong to the closing\\nrather than the opening period of the ministiy of Jesus have\\nbeen put too early by the Evangelists, and that his more\\ngloomy utterances fit best into the later part of his career. 2\\nSuch points as these we shall try to keep in view, but for the\\nrest shall generally take up the sayings of Jesus as opportu-\\nnity occurs, without la} T ing much stress on the order in which\\nhe uttered them. But first we must say a few words as to the\\ngeneral form and subject-matter, the spirit and contents of\\nhis teaching. We shall attempt to do so, adding illustrative\\nexamples, in this and the next three chapters.\\nMost of the specimens of the teaching of Jesus that we still\\npossess are in the form of parables that is to sa} T fictitious\\nbut not impossible stories or images, generally suggested b} T\\nthe incidents and usages of daily life, and destined to illustrate\\nsome special truth. To understand them fully we must first\\nof all get a clear conception of the image, or the supposed\\nevent itself: the study of antiquities is an invaluable aid\\nto us here. Then we must lay all the stress on the points of\\ncomparison, in which the lesson is contained, without attend-\\ning too much to what is merely incidental to the form of the\\nparable. The moral stories or sketches of character, as the} r\\nma}- be called, which are only found in Luke, form a separate\\nclass of themselves.\\nNow the question is, how it comes to pass that we have so\\nman} T more specimens of this kind of preaching than of any\\nother Did Jesus usually teach in parables 3 or is it simply\\nthat they were easier to remember and repeat than other forms\\nof discourse It may be urged that we have several speci-\\nmens of the proverbial or epigrammatic style of teaching from\\nhis lips that he showed a great love of throwing his sayings\\ninto the form of paradoxes and that he must, from the nature\\nof the case, have occasionally delivered long discourses or\\naddresses, but that all these forms of utterance were harder\\nto remember than the parables, and have therefore oftener\\ni Luke vi. 17 See p. 13. 3 Mark iv. 33, 34 (Matthew xiii. 34, 35).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0162.jp2"}, "163": {"fulltext": "JESUS AS THE TEACHER OF HIS PEOPLE. 143\\nbeen lost. All this maj be perfectly true, but still Jesus does\\nseem to have chosen the parable as his most frequent mode\\nof teaching. The reason is simple and obvious. He had a\\nspecial talent for making parables. Not that he took a pride\\nin it. Such small-minded vanity was utterly foreign to him.\\nBut the images presented themselves so naturally that he was\\nnever at a loss for them. And, besides, this mode of teach-\\ning had several special advantages in itself. It excited and\\nretained the attention of the hearers, and was always listened\\nto with fresh delight. The images thus imprinted on the im-\\nagination, together with the lessons they taught, fixed them-\\nselves without effort on the memoiy, and were passed from\\nmouth to mouth. Last, not least, the} r stimulated independent\\nthought. A parable like a riddle excites curiosity and chal-\\nlenges the exercise of ingenuity. The speaker s meaning might\\nbe sometimes more and sometimes less obvious, but it always\\nhad to be looked for, and so required some effort on the hear-\\ner s part.\\nThe Gospels themselves give another reason. 1 The disci\\npies ask Jesus privately what was the meaning of one of his\\nparables, and also why he adopts this indirect method of teach-\\ning. He answers, It is granted to T ou to understand these\\nnew truths of the kingdom of God but to the multitude I\\nspeak in parables that they may see and 3 et be blind, and\\nma} hear yet not understand. Then he strongly emphasizes\\nthese last words by a quotation from Isaiah, in which the\\nprophet represents the fruitlessness of his preaching as de-\\nsigned b} T Yak well himself. 2 Now such a reason as this,\\ntaken literally, is essentially absurd. No man in his senses\\nwould undertake to teach the people with the express purpose\\nof not being understood and to say that Jesus used figura-\\ntive language for fear people might understand him and then\\nrepent and be forgiven 3 would be a senseless slander. Nor\\nis this what the Evangelists meant but when the} T contem-\\nplated Israel s obstinate want of faith, the}- supposed that God\\nmust have foreordained the sad result, or else the words of\\nJesus would have met with more acceptance. There is, how-\\never a germ, of truth in this view of the purpose of Jesus.\\nHe cannot have intended to be fully understood at once by\\nevery one. He must have known that some of the thoughts\\nhe uttered were so new, and in such direct conflict with the\\n1 Matthew xiii. 10-17 (Mark iv. 10-12; Luke viii. 9, 10).\\n2 Matthew xiii. 14, 15; compare Isaiah vi. 9, 10. See vol. ii. chap, xxiii. p 248.\\nMark iv. 12.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0163.jp2"}, "164": {"fulltext": "144 JESUS AS THE TEACHER OF HIS PEOPLE.\\ntraditions and prejudices of his people, that they could not\\npossibly accept them all at once. Had he spoken without\\nmetaphor he would have shocked his hearers too deeply to\\nconvince them. He was therefore obliged to be content for\\nthe present with shaking their fixed ideas and setting them to\\nthink. Na^y, the only possible way of removing their religious\\nprejudices was to enable them gradually to reach the meaning\\nof his words, and so to understand the secrets of the kingdom\\nof God b}* the exercise of their own powers for when a par-\\nable had thoroughly enlisted their sj mpathies in some simple\\ncase in which their prejudices were not at work, they gradually\\nperceived that the} T had been induced to accept some great\\nprinciple which was at variance with many of the convictions\\nthe} had hitherto cherished. And yet they always felt its truth\\nas far as they understood it, and were too deeply committed\\nin their sympathies to be able to draw back, as its full mean-\\ning slowly opened out before them and when once a man has\\ndiscovered the truth himself, that truth which no one else can\\nmake him see, he will readily relinquish all his cherished pre-\\njudices as misleading nay, he will do more But let Jesus\\nhimself tell us what\\nOnce on a time a laborer was digging up his master s land\\nwhen he happened to drive his spade or mattock a little deeper\\nthan usual, and struck upon something hard, that glittered as\\nhe drew up the spade. Then he dug down with a will, and\\nthrew the earth aside till his eyes were riveted by a great\\ntreasure of gold and silver and precious things It must\\nhave been buried there years, perhaps centuries ago, in time\\nof war, and its owner had sunk into the grave without impart-\\ning his secret to any one. The fortunate discoverer was be-\\nside himself with delight. He covered up his treasure again\\nso that no one would suspect that any thing was there, hast-\\nened to the owner of the field, and asked him what he would\\nsell it for. As soon as he knew the sum required, he went\\nand sold every thing he had sold the house and little plot of\\nland on which perhaps his grandfather and great-grandfather\\nhad lived sold the furniture and the very tools he had learned\\nto love as though they were living things had but one thought,\\none purpose, to scrape together the required sum At last\\nhe had it. He went to the farmer and bought the land. What\\nwere the sacrifices he had made to the treasure he had se-\\ncured? 1 But the man was shamefully dishonest, you will\\nsay. Perhaps so. Indeed, there is no doubt about it. But\\n1 Matthew xiii. 4-i", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0164.jp2"}, "165": {"fulltext": "JESUS AS THE TEACHER OF HIS PEOPLE. 145\\nthat is not the point of comparison. The story is only meant\\nto bring out the man s eagerness to sacrifice every thing, with-\\nout reserve and without hesitation, for the treasure he had\\nfound.\\nHere is another form of the same\\nThere was once a merchant who dealt in costly pearls (a\\ntravelling jeweller as we should express it) who longed to be-\\ncome, famous in his trade. So he visited the pearl fisheries\\nof the Persian Gulf and the Indian coasts in spring. Once\\non a time he entered a certain hut, and the fisherman to\\nwhom it belonged showed him a pearl so large, so clear, so\\nperfectly rounded, that he had never seen its fellow. His\\neyes gleamed at the sight. What must he give for it? The\\nfisher named his price. It ma}* have been enormousl}* high,\\nbut it was not dear. Good Keep it for me, and let no\\none else have it. The jeweller went out and hastened to\\ndispose of all he had pearls, precious stones, every thing\\nDid he not grieve over his loss? Nay, he never gave a\\nthought to it. At last he had collected the required sum.\\nHe hastened to the fisher he paid the money with a beat-\\ning heart, and the splendid pearl was his own. 1\\nYou see the meaning of these parables? One man, like\\nthe laborer, learns what the kingdom of heaven is without\\nhaving ever thought of it or looked for it while another,\\nlike the merchant, has been searching for truth and goodness\\nfor whole }~ears, perhaps a lifetime, not knowing what a glo-\\nrious discovery awaits him. But when once a man, by what-\\nsoever means, has seen the surpassing glory of that kingdom,\\nhe is read}* to sacrifice every thing without another thought,\\nif he may but enter in. He will not only sacrifice his gold or\\nhis possessions, all earthly love or the esteem of men, if they\\ndraw his heart awa} from that kingdom, but he will in every\\ncase sacrifice himself and his religious prejudices, every thing\\nhe has loved hitherto, but now finds to be neither good nor\\ntrue. But, remember, he must find the treasure or the pearl\\nhimself. No one can find it for him.\\nWe have spoken of the stjde of teaching adopted by Jesus\\nand the reasons which influenced him in choosing it, and we\\nmay naturally go on to ask whether he can fairly be called a\\npopular teacher. If we mean by a popular teacher one who\\nenables his hearers to follow him without effort, and to com-\\nprehend him easily and perfectly at once, then we must\\n1 Matthew xiii. 45, 46.\\nVOL. III. 7", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0165.jp2"}, "166": {"fulltext": "146 JESUS AS THE TEACHER OF HIS PEOPLE.\\nanswer that Jesus was very far indeed from being one. What\\nhe had to say was drawn from the sacred depths of his own\\nspiritual life, and the general mass of his hearers were utterly\\nincapable of sounding the profundity and fully comprehend-\\ning the scope of his words. Even his disciples and friends\\nwere generally unable to grasp his true meaning and there\\ncan have been but few whose 3-earning for salvation and\\nlonging for the truth enabled them to understand the Master.\\nThe superficiality that springs from prejudice and self-conceit\\nwas, and still is, an insuperable and, alas too common\\nobstacle and it is not given to man} even now, to see into\\nthe soul of Jesus. But the privilege of being understood by\\nevery one is confined by its very nature to those who stand\\nupon something like the same level as their hearers. True\\npopularity is something veiy different from superficiality, and\\nin this other and higher sense it ma} be said that few teach-\\ners have ever been so popular as Jesus. In the first place\\nhe was perfectly simple. His language is never florid. It\\nbears no trace of the usual Oriental inflation, or the elaborate\\ntrivialities of the rabbis nor does he buiy his teaching under\\na heap of traditional authorities, cited with a great display\\nof learning. His calmness, his natural simplicity, his straight-\\nforward neglect of artificial adornments, and his transparent\\nclearness command our admiration. Even when he threw\\nhis thoughts into the form of paradoxes, which he sometimes\\ndid involuntarily, but often on purpose, it was not because\\nhe wished to be enigmatical, but simply to assist the percep-\\ntion of his hearers by bringing a powerful stimulus to bear\\nupon their thoughts and feelings, and stamping his concep-\\ntion upon their minds by the incisive form into which he\\nthrew it. We shall meet with many illustrations of this fact\\nas we go on, and may now confine ourselves, b} way of\\nexample, to the warning based upon experience against\\nspiritual sloth aud degeneration To him that has shall be\\ngiven, and he shall have abundance but from him that has\\nnot shall be taken away even that which he has. 1\\nBut to understand the secret of his popular power we\\nmust notice, above all, that his language moved exclusively\\nin a sphere with which both he and his hearers were thor-\\noughly familiar, or at least might and ought to have been so.\\nThis is true of the form of his teaching to begin with. It is\\nconsidered one of the great merits of Homer, the prince of\\npoets, that he never used an image or a comparison that was\\n1 Matthew xiii. 12 (Mark iv. 25; Luke viii. 18).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0166.jp2"}, "167": {"fulltext": "JESUS AS THE TEACHER OF TITS PEOPLE. 147\\nnot drawn from objects which both he and his hearers had\\nseen. If English poets followed this rule they would have to\\nbanish lions, tigers, avalanches, crevasses, and a great deal\\nbeside from their compositions. Now Jesus always kept\\nwithin the limits of his own experience. His inexhaustible\\nwealth of illustration never leads him outside the circle of his\\nown daily life. Hence the unequalled vividness of all his\\nsayings. And in a certain sense the matter of his teaching\\nis as familiar as its form. He never used an argument or a\\nproof which any of his hearers could not follow. Fully to\\nappreciate his discourses and his parables needed no learning\\nor special knowledge that is not in the reach of every clear\\nhead and pure heart. It needed only that knowledge of the\\nworld and life, that knowledge of human nature, that self-\\nknowledge for which every true man strives. Indeed, even\\nthis was hardly necessary. The one fatal obstacle to com-\\nprehending Jesus was a belief on the part of those that heard\\nhim that the} knew every thing, and were all that they should\\nbe alreacby. The one thing needful was a conscience laid\\nopen to his influence b} T dissatisfaction with itself, and a\\nburning desire to become purer and better, a conscience\\neager to learn the truth instead of being fenced against it by\\nits own prejudices. Jesus never forced a truth upon airy\\none by autliorit} T Though he spoke with all the power of\\nintense conviction, 3 T et he constantly appealed to his hearers\\nthemselves, to their sense of truth, to their affections, to theii\\nconscience, and loved to convince them by a question or an\\nappeal What think you What man is there among\\nyou, who Judge for yourselves Hearken and\\nunderstand 1 For he alwa} T s went on the belief that he\\nhad not to implant any new principle or pour an} T new affec-\\ntions into human nature, but had simply to call from its\\ndepths what was sleeping there already and bring it into\\nconscious life. It was in his own heart and life that he had\\nfound the truths he preached and if he could but free the\\ninner lives of others from all that oppressed and entangled\\nthem if he could but bring their spiritual powers to full and\\ntrue development, the} too would come to experience, to\\nknow, to feel, what he had known and felt himself. It may\\nwell be said of Jesus that he did not preach a new doctrine,\\nbut a new life. What he preached he had first lived and\\nfelt, and the natural consequence was that he found an ally\\nin the conscience of every true-hearted man. If we bear all\\n1 Matthew vii. 9, 1G, xv. 10, xxi. 28: Luke vii. 40, 42, x. 3G, et seq.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0167.jp2"}, "168": {"fulltext": "148 JESUS AS THE TEACHER OF HIS PEOPLE.\\nthis in mind, and remember his love of parables and the\\nrichness of metaphor and illustration which characterized\\nhis teaching, we shall not be at a loss to answer the question\\nwhether Jesus was a popular teacher.\\nFor the rest we can ascribe no dazzling gifts to him. He\\nappears to have been entirely without those qualities which\\ncatch the e} T e and take the imagination by storm. On the\\nwhole, his appearance and his address seem to have been\\nexceedingly simple. Externally, one would have said, he\\nhad little or nothing to help him. We still possess a stor} r\\nin our Gospels which may be regarded as an emblematic\\ndescription of the wa} r in which Jesus, as a popular teacher,\\nsatisfied the spiritual wants of countless hearers with but the\\nslenderest possible means at his disposal. 1\\nOnce, when Jesus had gone in a boat to a solitary place,\\nthe multitude heard where he was and followed him by land.\\nThe physician of souls was too pitiful to withdraw from them,\\nand he cured their sick. But when the evening fell, his disci-\\nples said to him There are no houses here, and it is late\\nalread} r Send them away to get food in the places round\\nabout! But Jesus answered They need not go away.\\nGive them something to eat. u But we have only five cakes\\nof bread and two fishes to eat with them, they replied.\\nBring them to me, said Jesus and commanding the peo-\\nple to sit down on the grass, he took the bread and fish and,\\nafter pronouncing the customary blessing over them, broke\\nthem up as usual and gave the pieces to his disciples. They\\ngave them to the people, who ate or passed them on until they\\nwere all satisfied and when the} collected the broken frag-\\nments still left by the outside rows they filled twelve baskets\\nThere were about five thousand present.\\nOur Gospels still contain a few traces of the original mean-\\ning of the story, such as that Jesus began to teach them\\nman} things, especially concerning the kingdom of God\\nbut the Evangelists evidently accepted it in its literal sense,\\nand were perhaps influenced in their treatment of it by the\\nstoiy of Elijah s miracle at Zarephath, 2 and still more that of\\nthe manna sent to feed the Israelites in the wilderness under\\nthe great hero of the old dispensation. 3 In this literal sense,\\naccordingly, they w T orked it out, by the addition of such details\\nas that the people were told to sit down in groups or parties\\n1 Matthew adv. 13-21 (Mark vi. 30-44; Luke ix. 10-17; and John vi. 1-14)\\n2 1 Kings xvii. 8-16; compare 2 Kings iv. 42-44.\\n8 Exodus xvi. Psalm lxxviii. 24: compare vol. i. pp. 289, 290.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0168.jp2"}, "169": {"fulltext": "JESUS AS THE TEACHER OF HIS PEOPLE. 149\\nof a hundred and of fifty, and by the calculation that the bread\\nrequired would have cost two hundred pence (about \u00c2\u00a36 or \u00c2\u00a37),\\nand that there were five thousand men, besides women and\\nchildren, there. We need not stay to prove that this literal\\nacceptation of the story lodges us in palpable absurdities, for\\nevery child knows that if we take away a part of any thing\\nthe remainder is less and not more than the whole was. Nor\\nis it worth more than a passing mention that the first two Gos-\\npels repeat the story further on with slight modifications, 1 such\\nas that the multitude numbered four thousand and remained\\nthree days with Jesus that the disciples had seven cakes, and\\nthat seven baskets of fragments were left. The essential\\nfeatures of the story remain the same. Some commentators\\nhave seen in these twelve baskets the spiritual sustenance of\\nthe twelve tribes, and have understood the story to mean that,\\nwhen the whole heathen world had been fed by Jesus, there\\nwas still enough left for the Jews. Such a story lends itself,\\nby its very nature, to all kinds of modifications and ingenious\\nspeculations that perhaps have nothing to do with its true\\nmeaning. The Evangelists give us the clew to the real signi-\\nficance of the stoiy when they bring the two miracles of the\\nloaves and fishes (somewhat clumsily, it must be confessed)\\ninto connection with a warning uttered by Jesus against the\\nleaven of the Pharisees 2 and again, when the} report\\na sa} r ing in which Jesus promises that all who hunger and\\nthirst after righteousness shall be satisfied. 3 The mean-\\ning of the story seems to be that Jesus, with the slenderest\\nmeans at his command, fed the souls of countless multitudes.\\nOf this bread of the spirit it is literally true that it increases\\nwhen it is consumed, and increases still more when imparted\\nto others.\\nHere, then, we have a strikingly true and accurate picture\\nof Jesus as the feeder of the great multitude, as the teacher\\nof the people. We see him journeying through Galilee, and\\nask what means he had at his disposal for the accomplishment\\nof his great purposes. He had no honored name or sounding-\\ntitle no great patron to support him no learning to com-\\nmand the respect, or traditional authority to enforce the as-\\nsent, of his hearers no brilliant powers or dazzling personal\\ngifts, and one would have said that he had nothing to recom-\\nmend him above others, or to secure him any special influence.\\nHe was a man of the people, brought up as a workman, sim*\\ni Matthew xv. 32-38 (Mark viii. 1-9).\\n2 Matthew xvi. 5-12 (Mark viii. 13-21). 8 Matthew v. 6.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0169.jp2"}, "170": {"fulltext": "150 JESUS AS THE TEACHER OF HTS PEOPLE.\\npie in his language, and of ordinary dress and appearance.\\nBut see how the people press round him to catch every word he\\nutters See how his simple language fascinates them how\\nhis familiar illustrations hold them by hundreds in strained\\nattention And, when he ceases, mark the impression he has\\nmade, the universal wonder, the exalted joy, the intense\\nearnestness, the silent consolation, which have flowed from\\nhis preaching Surely this man of Nazareth, undistinguished\\nas he seemed, was in the highest and fullest sense a teacher of\\nthe people.\\nJesus attracted and fascinated his hearers not only by his\\nstyle of teaching, but also by the subject of which he spoke.\\nA few special remarks on this point ma} 7 here be made.\\nJesus once compared himself, as a religious teacher or\\nScribe who had learned from the kingdom of heaven, to a\\nhouseholder who kept all kinds of valuable things for which\\nhe had no immediate use in a storeroom. When he enter-\\ntained his family and guests, friends and strangers, he brought\\nout all manner of beautiful and useful things for them, some\\nnew and some old. It is a true description of the teaching\\nof Jesus. The treasure-house of his spirit was inexhaustible.\\nHe knew the necessity of interweaving old expressions with\\nwhich his hearers were familiar and new ones which would\\nstimulate reflection, and so retaining their attention without\\nwearying them. He regarded richness and diversity of form\\nas essential to popular teaching. But this intermingling of\\nnew and old extended to the substance of his teaching\\nalso, and is illustrated by the preceding words: Every\\nScribe who has become a disciple of the kingdom of heaven.\\nThe new and the old alike referred to the kingdom of\\nGod and significantly enough the new is mentioned first,\\nfor not only did the Master s wonderful originality give fresh\\nmeaning to even the oldest form of words, but he himself was\\nfull} aware that, though the religion he taught was almost as\\nold as humanity itself, and the expectation of the kingdom of\\nGod as old as the spirit of prophecy, yet he was actually pro-\\nclaiming principles and truths that were altogether new to his\\nage and his people.\\nWhat these new truths and principles were we shall pres-\\nently inquire, but must content ourselves on this occasion by\\nciting one characteristic instance.\\nJesus had taken up the task and the message of John, and\\nhad so far brought forth that which was old. But to him the", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0170.jp2"}, "171": {"fulltext": "JESUS AS THE TEACHER OF HIS PEOPLE. 151\\nkingdom of God meant something very different from what\\nJohn had understood b}~ it, and in a certain sense his preach-\\ning of the kingdom was very new indeed. Now, since the\\nparables, discourses, and sajings of Jesus deal almost exclu-\\nsively with this kingdom, it is absolutely necessary for us to\\nknow what he meant b} it. To say that the waking and\\nsleeping hours of Jesus were filled by the ideal of the future,\\nwhich had been the hope of Israel s men of God and the life-\\npower of the nation for centuries, to say that that ideal was\\nthe source of his zeal and the inspiration of his life is, after\\nall, so entirely vague as to come to little or nothing for we\\nknow that there had never been a fixed body of doctrines or\\nideas concerning the Messianic age, and that there was none\\nin the time of Jesus. Moreover, Jesus showed great inde-\\npendence of conception in this matter. Though his mind had\\nbeen fed by the writings of the prophets, yet he passed over\\nthe political aspects of the Messianic hope in absolute silence,\\nand fixed attention exclusively upon its spiritual side. All\\nthe religious hopes which had thrilled the hearts of the noblest\\nof his countiy s children, the expectation of a more perfect\\nand wide-spread knowledge of God, of a pure moral life, of\\nuntroubled love and harmony among men, of rest to the soul\\nand peace between God and man, all these he combined, in\\ntheir ripest perfection and under their fairest forms, into one\\nglorious conception, looking for its fulfilment in the immediate\\nfuture at the founding of the kingdom of heaven. Under this\\nexpression, then, he understood a condition of the highest\\nspiritual weal. But this was not all. He was too good an\\nIsraelite, too practical a man, and had too firm a grasp of the\\nactual conditions of life, not to feel that all the institutions of\\nsocial life, and the external lot of man, must be made to cor-\\nrespond to this spiritual condition. To him the Messianic\\nkingdom meant society glorified by pure religion and perfect\\nmorality, enjoying as a consequence untroubled bliss, and\\nblessed by God in ample measure with all material good.\\nJohn had laid almost exclusive stress upon the last judg-\\nment and the destruction of the godless, which were to precede\\nthe founding of the kingdom. His preaching, therefore, was\\nthe sound of an alarm and a cry to penitence. Jesus, during\\nfar the greater part of his ministry, threw this terrible judg-\\nment entirely into the background and even during the last\\nfew weeks of his life, when it assumes a prominent place in\\nhis preaching, still the announcement of the golden age is\\nalways prevailingly joyous and consoling on his lips, a true", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0171.jp2"}, "172": {"fulltext": "152 JESUS AS THE TEACHER OF HIS PEOPLE.\\ngospel, or glad tidings. In his teaching there is not a\\ntrace of any vengeful feeling towards the stranger, not a\\nhint of the doom of destruction awaiting the heathen oppres-\\nsors of his country and it is comparatively seldom that we\\nmeet with those anticipations of sudden and violent revolu-\\ntions which John and his other contemporaries so constantly\\nexpressed. Jesus expected that the kingdom of God, in ac-\\ncordance with its spiritual nature, would establish itself in\\nsecret, and would subdue and renovate all things before it dis-\\nplaj^ed itself in its glory. He illustrated this secret influence\\nand progress of the kingdom of God by an image taken from\\none of the occupations of daily life. When a woman is going\\nto bake she takes three measures of flour and begins to knead\\nbut first she throws in a piece of leaven (equivalent to yeast)\\nand as she kneads the mass of dough the leaven is spread\\nabout and mixed up with it until every particle is leavened and\\nready to rise. Thus must the spiritual principle of the king-\\ndom of God penetrate society. And however small and in-\\nsignificant the beginnings of the great work of regeneration\\nmight appear, there was no need to despair for it would be\\nwith it as with a grain of mustard seed which a man takes and\\nsows in the ground. It is the smallest of all garden seeds,\\nbut when it grows up it is the greatest of herbs nay, it\\nbecomes a tree under the branches of which the birds of\\nheaven come for shelter. 1\\nIn such images as these Jesus expressed his faith in the\\npower of good, in the influence of truth in a word, his faith\\nin God. But we must not forget that he had great faith in\\nhuman nature too. He compared his own work to that of a\\nhusbandman who sows his field with seed, and then does\\nnothing more to it, and never sees the grains as they silently\\nburst and sprout below the ground. But as he is going on\\nhis wa} 7 the seed shoots up, and grows he knows not how\\nfor the earth brings forth fruit of itself, first the blade, then\\nthe ear, then the full corn in the ear and then the reapers\\nare sent in with their sickles, for the harvest time has come. 2\\nSo Jesus could afford to wait. He did not expect to see the\\nfruits of his labor immediately. He was content for them to\\nripen gradually and slowly, and he never for a moment doubted\\nthe fruitfulness of the soil, never doubted the natural, inborn\\ngoodness of the human heart.\\nNot that he allowed himself to be deceived b} T mere appear*\\n1 Matthew xiii. 31-33 (Mark iv. 30-32; Luke xiii. 18-21).\\n2 Mark iv. 26-29.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0172.jp2"}, "173": {"fulltext": "JESUS AS THE TEACHER OF HIS PEOPLE. 153\\nances Not that he believed, when hundreds of hearers were\\npressing round him, that they were all inspired by a true, a\\ndeep, a holy interest in the message he delivered, or that all\\nwould receive a lasting impression from it. His own words\\nwill teach us how far he was from any such delusion. 1 A\\nhusbandman went out to sow his field, and, as he flung the\\nseed before him in a semicircle, some fell upon the pathway\\nthat ran across the land, and lying exposed upon its beaten\\nsurface, unbroken by the plough, was snapped up by a swarm\\nof birds that alighted behind him. Other seed fell upon a\\nplace where a rock lay hidden just below the surface of the\\nsoil. Here the corn shot up luxuriantly, for there was no\\nroom for it to strike deep root, and all its strength went into\\nthe blade, and the warm rock fostered its growth from below as\\nthe sun did from above. But when the heat of summer came,\\nthe feeble ears were soon parched up. The} could draw no\\nmoisture from the earth, and so the hot sun killed them. Yet\\nother seed fell on a spot where brambles had been growing,\\nand though the plough had cut them down their roots were\\nstill in the ground and when the seed began to grow the\\nbrambles came up also, and were too strong for the corn, and\\nat last choked it. But some of the seed fell upon good ground\\nand full ears sprang from it, and each grain brought forth\\nfruit a hundred or sixty or thirty fold.\\nJesus himself laid special stress upon this parable, for he\\nclosed it with the solemn words He who has ears to hear,\\nlet him hear Indeed, he is said to have explained it imme-\\ndiately afterwards at the request of his disciples. 2 It gives us\\na vivid picture of the difficulties against which the husband-\\nman had to contend in Palestine but it is far more note-\\nwort!^ as a testimoiry to the deep and varied knowledge of\\nhuman nature possessed by Jesus. He divides his hearers\\ninto four classes. Some are simply incapable of understand-\\ning him, for they are without any sense for the higher truths\\nof the spirit for them his teaching can do nothing, it goes\\nin at the one ear and out at the other. Then there are super-\\nficial hearers, who understand something of his teaching and\\nare highly delighted with what they hear, but have no depth\\nof nature as soon as the} r meet with opposition or persecu-\\ntion their enthusiasm dies and they fall away. There are\\nothers who understand and feel the truth, but are weak of will\\nthey lack decision and perseverance, and so the cares and\\ni Matthew xiii. 3-9 (Mark iv. 3-9 Luke viii. 5-8).\\n2 Matthew xiii. 18-23 (Mark iv. 14-20; Luke viii. 11-15),\\n7*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0173.jp2"}, "174": {"fulltext": "154 JESUS AS THE TEACHER OF HIS PEOPLE.\\ntemptations of life prevent their putting what they have heard\\ninto practice and choke their good resolutions. Lastly, there\\nare those who understand the word, in whose heart it finds an\\necho, who carry it out and put it into practice in a spirit of\\npower, and bring forth fruits, the one more and the other\\nless, according to their moral and spiritual capacity, but all\\nabundantly.\\nSo Jesus knew with whom he had to deal but he also knew\\nthat though the profound and the superficial nature, the earn-\\nest and the careless, could not be separated now, they would\\nnot alwaj-s be left together. At present all must be received\\nwho came to listen to the preaching of the kingdom, but they\\nwould be sifted finally. It is with the kingdom of God,\\nhe said, 1 as with a net that is dragged through the water,\\nand brings in all kinds of fish. When it is full, the fishermen\\ndraw it to shore, and sit down and pick out the good fish to\\ncollect in their baskets, but throw awa} T the worthless.\\nWith hallowed zeal he warned the multitudes not to be\\ncontent with merely listening to what he said, but to do it.\\nThere were once two houses 2 built not far apart upon the\\nbank of a stream that ran through a pleasant valley and one\\nappeared to the eye to be just as firmly and strongly built as\\nthe other. But winter came, and the rain fell like a water-\\nspout, and the swollen stream rose above its banks and rolled\\nonwards, a fierce mountain torrent breaking a way for its\\nwaters. The storm arose with terrific violence, and wind\\nand wave clashed upon the two houses as though the ele-\\nments had joined their strength to hurl them to the ground.\\nIn the one house, when thus assailed b^y flood and storm, a\\nsingle stone might be loosened here or there, but the whole\\nstood firm, for its owner had built its foundations on a rock,\\nand it could defy the fuiy of the storm. This builder is the\\ntype of the wise man who listens to the words of Jesus, and\\nthen does what he commands. But where is the other house?\\nA might} crash is heard for a moment above the howling of\\nthe wind and the rush of the maddened waters. This house\\ncould not defy their onslaught. Its walls tottered, its tim-\\nbers cracked, it fell in with a crash, and the wild waters\\ncarried down the treasures of the house and rolled the very\\nstones away For the owner had built upon the yellow sand\\nof the desert, that in dry weather seems almost as hard and\\nfirm as the very rock itself but the waters of the stream had\\nwashed it loose, the foundations gave wa} T and the house\\n1 Matthew xiii. 47, 48. 2 Matthew vii. 24-27 (Luke vi. 47-49).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0174.jp2"}, "175": {"fulltext": "THE BEATITUDES. 155\\nfell in npoD the heads of those that dwelt in it. Such\\nbuilders aie the foolish ones who listen to nry words, but do\\nthem not\\nEnough has now been said of the Master s mode of teach-\\ning. We shall not return expressly to the subject, but in the\\nfollowing chapters we shall meet with constant evidence of\\nhis keen observation that hardly any thing escaped, and his\\nwonderfully happy power of producing the right illustration\\nat the right moment. In a word, we shall see how Jesus\\nmakes the whole field of Nature and of man serve to bring the\\ntruth before the very e}~es of those whom he addresses. We\\nma} T conclude in the words of the same poet, whose lines we\\nplaced at the head of this chapter, and so pay our tribute of\\nadmiration and wonder to the teaching which Jesus gave his\\npeople\\nTo thee all Nature s oracles unfold\\nThe wondrous meaning deep concealed of old,\\nNow by thy touch of sympathy laid bare\\nTo thee the richness of their truth they yield,\\nEach sparrow and each lily of the held\\nPreaching the gospel of a Father s care\\nThe shepherd seeking his lost lambs again,\\nThe housewife s bread, the gently-falling rain,\\nThe morning sun that climbs the heavenly height,\\nThe green grass, and the sports of careless youth,\\nAll are but garments of the living truth\\nThat through them shines and tills our lives with light\\nChapter XI.\\nTHE BEATITUDES.\\nMatthew V. 3-12.1\\nT3LESSED are the poor in spirit, for theirs is the king-\\nJ3 dom of heaven\\nBlessed are they that mourn, for they shall be com-\\nforted\\nBlessed are the meek, for the} T shall inherit the earth.\\nBlessed are they that hunger and thirst after righteous-\\nness, for the} T shall be filled.\\nBlessed are the merciful, for they shall obtain mercv\\ni Luke vi. 20-26.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0175.jp2"}, "176": {"fulltext": "156 THE BEATITUDES\\nBlessed are the pure in heart, for the}- shall see God.\\nBlessed are the peacemakers, for they shall be called the\\nchildren of God.\\nBlessed are the}- which are persecuted for righteousness\\nsake, for theirs is the kingdom of heaven.\\nu Blessed are you when men shall revile you and perse-\\ncute you, and shall say all manner of evil against you falsely\\n[for my sake] Rejoice and be exceeding glad, for great is\\nyour reward in heaven for so persecuted the}- the prophets\\nwhich were before you.\\nSuch are the well-known Beatitudes which stand at thfc\\nnead of the so-called Sermon on the Mount. 1 They contain\\nthe great central thoughts of Jesus preaching, his gospel\\nin fact. Should airy one ask who Jesus was, and what were\\nhis purposes, we could give him no more concise and no\\nfuller answer than these eight or nine short sentences. This\\nwas what Jesus had to offer, what he brought into the world,\\nnot a new code with its penal enactments, not a new sys-\\ntem of doctrine with its curse upon all who should dare to\\ndepart from it but a sure promise of deliverance from misery,\\nof consolation under all suffering, and perfect satisfaction of\\nall the wants of the soul. In these beatitudes he gives us\\nhis best thoughts, shows us the purpose of his life, and, as it\\nwere, lays bare his soul before us. It is with true spiritual\\ninsight that Matthew places them at the head of all the dis-\\ncourses, though they cannot really have come first in point\\nof time. The concluding passage shows that in their present\\nform, at any rate, they cannot date from the earl}- days of\\nthe Master s ministry for the direct form of address, Bles-\\nsed are ye, and the words that immediately follow the beati-\\ntudes, 2 clearly show that they were addressed to the friends\\nof Jesus and in the earl}- days of his mission the}- cannot\\nhave been subject to the reproach, the calumny, and the per-\\nsecution which are here implied as their lot. As for the\\nexpression for my sake, it is probably added to the real\\nwords of Jesus, both here and elsewhere, by the tradition.\\nAnd yet it was well to put the beatitudes first, for they are the\\ngreeting which Jesus offers to the world they are the scheme\\nof his life-work, the pure reflection of what was in his heart,\\nthe express image of his life and character. As the gentle\\nsound of that reiterated blessed falls upon our ear, we\\nfeel in the first place that he who utters it himself rejoices\\nin the blessings, or has them within his grasp and then that\\ni See p. 141. 2 Matthew v. 13-16. See, also, pp. 163, 164.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0176.jp2"}, "177": {"fulltext": "THE BEATITUDES. 157\\na conviction reigns in his heart, clear and strong, that he has\\npower to pour them upon others too. Surely, if these few\\nsavings stood alone, they would be enough to assure to Jesus\\na place of honor among the benefactors of mankind.\\nWhat a treasure of pure feeling, of hallowed sympathy, of\\ntrue love for man, is contained in these few lines At the\\nsame time they breathe a kind of gentle humor that has gen-\\nerally, escaped observation. Blessed are they that have,\\nsay the proverbs of eveiy age Better be envied than pit-\\nied A bird in the hand is worth two in the bush. Such\\nexpressions reflect unmistakably the ignoble, commonplace,\\nso-called practical wisdom of the superficial multitudes of\\nevery time and place. In startling contrast to all this, Jesus\\nputs forth his new and purely moral estimate Blessed are\\nthe poor, the meek, the mourners\\nPerhaps the keenness of the paradox would come out still\\nmore clearly if we might accept as original the form of the\\nsayings which Luke has preserved. In his Gospel we have\\nonly the first four beatitudes, and even these are given in a\\nstill shorter form but he balances them by four Woes\\nwhich do not appear in Matthew at all. The whole passage\\nruns as follows Blessed are you poor, for jours is the\\nkingdom of God. Blessed are you that hunger now, for you\\nshall be filled. Blessed are 3-011 that weep now, for you shall\\nlaugh. Blessed are 3*011 when men shall hate you and when\\nthe} shall cut 3*011 off from them, and revile 3*011 and cast out\\nyour name as evil, for the Son of Man s sake. Rejoice in\\nthat da3* and leap for joy, for behold your reward is great in\\nheaven for in like manner did their fathers unto the proph-\\nets. But woe unto 3*ou rich men, for 3 T our consolation is past\\nand gone. Woe unto 3*011 that are satisfied, for you shall\\nhunger. Woe unto 3*011 that laugh now, for 3*011 shall mourn\\nand weep. Woe unto 3*011 when all men shall speak well of\\n3*ou, for so did their fathers to the false prophets. But this\\nis evidently a later form, and, as we have it, far from origi-\\nnal. This is clearly shown by the reference to the Jewish\\nban, or cutting off; the expression for the Son of Man s\\nsake; and, above all, the use of such a phrase as their\\nfathers, as though Jesus stood outside his people and re-\\nnounced all connection with them. He could never really\\nhave used such an expression.\\nBut how can we explain the alterations which the beati-\\ntudes have undergone in the third Gospel? The answer to\\nthis question deserves especial attention, for it directs us to a", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0177.jp2"}, "178": {"fulltext": "158 THE BEATITUDES.\\nremarkable characteristic of the Gospel. One of the sources 1\\nfrom which Luke drew his materials was a so-called Ebionite\\ndocument. 2 Ebionites poor was the name given to a\\nparty of Jewish-Christians, remarkable for their hatred of the\\nrich and their exaltation of poverty. We shall meet with\\nseveral traces in the third Gospel of the use of this Ebionite\\nauthority. Now there can be no doubt that the words and\\ndeeds of Jesus were often such as might fairly be urged in\\nsupport of these Ebionite views. He had more sympathy\\nwith tae lot of the poor, and paid them more attention than\\nothers 3 and he saw rich men from time to time encumbered\\nby their wealth and position when they might otherwise have\\njoined him. 4 But for all that Jesus was not an Ebionite.\\nThere is a wide difference between longing to befriend the\\npoor and systematically exalting povert} T between uttering a\\nsolemn warning to the rich and cursing wealth. But as the\\nsa3 T ings of Jesus were handed down by oral tradition in the\\nJewish-Christian circles referred to, their form was now and\\nthen involuntarily modified, and in the course of time they\\nwere committed to writing in this modified form and Luke,\\nas alread}^ said, drew his four blessings and his four woes\\nfrom some such Ebionite source, perhaps the Gospel of the\\nHebrews. 5\\nAll this may be quite true, however, and }-et the simpler\\nforms of the first and fourth beatitudes, preserved by Luke,\\nma} T be the most authentic. In that case the additional words\\nin Matthew poor in spirit, hunger and thirst after righteousness\\nare put in b} T way of explanation. If this be so, the explana-\\ntion they offer is certainly the true one for Jesus never meant\\nto pronounce a blessing on the heads of all the poor in the\\nordinary sense, but onfy over those who felt their poverty,\\nwho were conscious of their deep need of help, and longed for\\nspiritual wealth. Nor did he mean to say that literal hunger\\nwas a blessed state, but that all who were urged on by the\\nunquenchable and irresistible longing for uncorrupted piety\\nand goodness would be surely blessed.\\nLet us look at the beatitudes once more. The first four\\nare more or less distinguished from the rest b} T their reference\\nto passive rather than active virtues, and the last two lines\\nform the transition to what follows. Those who are marked\\nby the graces and virtues spoken of are said to be blessed\\nnow in virtue of what will fall to their lot in the immediate\\ni Luke i. 1-4. See p. 29. 2 See pp. 22, 57. 3 Compare Matthew xi. 5\\n4 Compare Matthew xix. 23, 24. 6 See pp. 22, 116.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0178.jp2"}, "179": {"fulltext": "THE BEATITUDES. 159\\nfuture, membership of the kingdom of God, divine conso-\\nlation, boundless influence, and the satisfaction of the pas-\\nsionate longing of their souls for moral perfection. But we\\nare not to suppose that this future was to begin after their\\ndeath, and these blessings of salvation to be bestowed on them\\nin heaven. Heaven is not referred to here at all. The king-\\ndom of God is upon earth and nowhere else and it is to the\\nkingdom of God, to the perfect and blessed society of the\\nfuture, that the promises refer. And so, in the last four\\nbeatitudes, the compassion which the merciful will in their\\nturn receive refers to the grace of God, who will take pity on\\nthem when the Messianic kingdom is founded the privilege\\nof seeing Him refers to the clear and personal knowledge of\\nGod which the pure in heart will have in that age. When\\nthose who imitate God, the great peacemaker, are called his\\nsons or followers, 1 the title refers to their moral glory as\\nmembers of the kingdom of heaven and membership of that\\nkingdom will be the sure reward of those who are persecuted\\nfor the good cause. Meanwhile we must bear in mind that\\nJesus is not describing or referring to eight different types of\\ncharacter it is one t}^e worked out in eight different direc-\\ntions it is the description of the followers of Jesus such as\\nhe would have them, such as he longed for them to be,\\nthough few of them actually united in themselves all these\\ncharacteristics.\\nThough the beatitudes make a single whole, the several\\nvirtues they enforce appear separately in the teaching of\\nJesus elsewhere. Thus he lays constant stress upon humil-\\nity, childlike simplicity and openness, and readiness to for-\\ngive and he is never weary of warning his hearers against\\npride, hard-heartedness, and avarice. He did not attach the\\nsmallest value to the piety that was made up of words Not\\neverj x one who sa}~s [to me] Lord Lord shall enter into the\\nkingdom of heaven, but they that do the will of m} T heavenly\\nFather 2 and he warned his hearers against the clanger of\\nwilful moral blindness, darkening the soul s eye of reason and\\nconscience. The e}*e is the lamp of the bod} If your eye\\nbe healthy your whole body will be light but if your eye be\\ndiseased 3 our whole body will be darkened. Watch, then,\\nlest the light that is in you be darkness. 3 Following out\\nJohn s image, Every tree that brings not forth good fruit is\\n1 Matthew v. 45 Ephesians v. 1. 2 Matthew vii. 21 compare Luke vi 46,\\n8 Matthew vi. 22, 23 (Luke xi. 34-36).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0179.jp2"}, "180": {"fulltext": "160 THE BEATITUDES.\\ncut down and cast into the fire, 1 he said We know a tree\\nby its fruits. A sound tree cannot bear rotten fruit, nor a\\nrotten tree sound fruit. Nor do we gather figs from thorn-\\ntrees, or grapes from bramble bushes. So, too, the good man\\nbrings from the good treasure of his heart the things that are\\ngood, and the bad man brings from the bad treasure of his\\nheart the things that are bad for out of the fulness of his\\nheart his mouth speaks. 2 So far was he from intending the\\nbeatitudes to excuse his followers from moral effort, that he\\ncried to them with solemn emphasis, Go in b} T the narrow\\ngate for wide is the gate and broad is the wa}- that leads to\\ndestruction, and many are they that go in bj T it. But small\\nis the gate and narrow the way that leads to life, and few\\nthere are that find it. 3 He knew what constant effort it\\nrequired, what watchfulness, what self-denial to enter the\\nkingdom of God.\\nLet us now take some of the warnings that correspond to\\nthese exhortations and blessings. In contrast with the poor\\nwho hunger for the highest good stands the picture of the\\nrich fool: Beware of greed, for abundant possessions can-\\nnot make you sure of life 4 There was once a rich man, upon\\nwhose goodly lands such a heav}~ harvest stood that he was at\\na loss what to do with all his corn. So he suddenly resolved,\\nI will pull down nrv barns and build far greater ones instead.\\nThere I will lay up the produce and the goods of this and for-\\nmer years, and then fling away all care and trouble and anx-\\niety and enj 03 my life at ease. I have abundant means for\\nyears to come, and I will make the most of them. But God\\nsaid unto him, v O fool this very night your life shall be re-\\nquired of you, and where will all that you have gathered up\\nbe then So it is with those who heap up provisions for\\nthemselves, but are not rich in God. 5\\nJesus not only says that the gentle and pitiful are blessed,\\nbut warns us earnestly against setting ourselves on a lofty\\npedestal and passing sentence on our neighbor Judge not\\nothers lest you yourselves be judged For the sentence you\\npass shall be passed on you, and with the measure you use\\nfor others you yourselves shall be measured. 6 He laid all\\nthe more stress on this because those who set themselves up\\n1 Matthew vii. 19; compare iii. 10 (Luke iii. 9).\\n2 Luke vi. 43-45 compare Matthew vii. 16-20, xii. 33-35.\\n3 Matthew vii. 13, 14; compare Luke xiii. 24.\\n4 After an amended version. 5 Luke xii. 15-21.\\n6 Matthew vii. 1, 2; compare Luke vi. 37, 38.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0180.jp2"}, "181": {"fulltext": "THE BEATITUDES^ 161\\nas the censors of their neighbor s little faults are often blind\\nto their own much greater sins Can ou see the splinter in\\nyour brother s eye, when }*ou see not the beam that is in your\\nown eye How can you say to your brother, Let me get\\nthat splinter out of your eye, when behold there is a beam\\nin your own eye O blind one remove the beam from your\\nown e} T e, and then you will see clearly enough to lay hold of\\nthe splinter in j T our brother s eye, and draw it out.\\nHe constantly warns us to forgive those that have injured\\nus, and to reconcile ourselves with those we have injured, as\\na duty we owe in consideration of what we hope to receive or\\nhave already received from God. u If you forgive men their\\ntrespasses, your heavenly Father will also forgive you but\\nif 3 ou forgive not others, neither will your Father forgive you\\nyour trespasses. 2 Once when Simon Peter asked him, How\\nmany times must I forgive my brother when he wrongs me?\\nSeven times? (the rabbis thought three times enough) he\\nanswered, I say not seven times, but seven and seventy. 3\\nThen he added this parable\\nThere was once a king who determined, after long delay,\\nto reckon with his ministers and ascertain how much was due\\nfrom each of them to the royal coffers. So all the high officers\\nof state, the governors of the several districts, the contractors\\nfor the tolls and other branches of the revenue were sum-\\nmoned to the court. Among those who were loath to obey\\nthe summons was one of the most distinguished, the governor\\nof the richest province. He had long neglected the duties of\\nhis post, and had wasted the money he ought to have paid\\nover to his monarch in unexampled dissipation. So the sum\\nhad risen at last to almost four million pounds. But now the\\nday of reckoning had come, and, since he could not pay, the\\nprince in Oriental fashion ordered him and his wife and\\nchildren to be sold as slaves, and all that he possessed to be\\nput to sale, that as much of the debt as possible might be\\nwiped out. The governor fell upon his face at the feet of the\\nking in despair, and cried in supplication, Lord have pa-\\ntience with me and I will pay it all It was a foolish prom-\\nise that he never could fulfil but what will not a man say in\\nsuch dire necessary? His master saw his misery and had\\n1 Matthew vii. 3-5 (Luke vi. 41, 42).\\n2 Matthew vi. 14, 15 compare Mark xi. 25, 26. See also Matthew v.\\n23-26.\\n3 Matthew xviii. 21, 22, after an amended version compare Luke xvii. 3, 4\\nSee Genesis iv. 24, and vol. i. p. 54.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0181.jp2"}, "182": {"fulltext": "162 THE BEATITUDES.\\ncompassion on him. With princely generosity he not only let\\nhim go, but even forgave him all the debt. Beside himself\\nwith the unspeakable joy of relief, the governor left the palace\\nwhich he had entered in despair and terror. But who is that\\ncoming to meet him, or rather endeavoring in evident confu-\\nsion to avoid him? It is one of his inferiors, who owes him\\na trifle of three or four pounds, and is not prepared to pay\\nhim at the moment. What could have been more natural\\nthan for the great man, in his thankful joy, to make the\\nsame day glad for his own humble debtor But no He\\nrushed up to him, seized him by the throat, and cried, Pay\\nwhat t ou owe me The other fell upon his knees and be-\\nsought his mercy. Have patience with me, and I will pay it\\nall But the tyrant was not melted b}~ the thought that he\\nhimself had uttered these same words but now and in the\\nmouth of his inferior they did not conve}^ a promise it was\\nimpossible to fulfil, as they had done in his. Was it vexa-\\ntion at the danger he had just escaped, or was this cruelty a\\nfirst step towards putting his affairs upon a sounder footing\\nHowever this may be, he threw his debtor into prison till\\nthose few shillings should be paid But his conduct soon\\nbegan to be talked about. The other great officers of state\\nheard of it, and could not help reporting it indignantly to the\\nking. The heartless conduct of the man to whom he had ex-\\ntended such princely favor raised the monarch s utmost indig-\\nnation, and he summoned the delinquent into his presence\\nonce again. Wretch he cried, I forgave r ou that enor-\\nmous debt, because you entreated me to defer exacting it, not\\ndaring even to ask that it should be forgiven And should\\nnot you have had pity on your debtor as I had pit} on you\\nThrow him into prison until he has satisfied my uttermost\\nclaims It was a hopeless sentence, for the debt could never\\nbe paid.\\nAnd so, said Jesus, shall my heavenly Father do to\\nyou unless each one from his heart forgives his brother. 1\\nJesus took many opportunities of impressing upon his tear-\\ners that simplicity and humility were absolutely necessary for\\nthose who would enter the kingdom of God. When the dis-\\nciples were disputing which of them was to be the greatest,\\nhe rebuked them by saying, Whosoever is least among you\\nand humbles himself to be the servant of all, he is the great-\\nest in the kingdom of heaven. 2 Another time he warned\\ni Matthew xviii. 23-35.\\n2 Matthew xviii. 4, xx. 26, 27 (Matk ix. 35, x. 43, 44).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0182.jp2"}, "183": {"fulltext": "VOCATION OF THE CITIZENS OF GOD S KINGDOM. 163\\nthem not to imitate the Scribes in their greediness for honor.\\nNever let 3 ourselves be called Rabbi or Master, for one is\\nyour leader and you are all brothers. He who is chief among\\nyou shall be your servant. He who exalts himself shall be\\nhumbled, and he who humbles himself shall be exalted. 1 Or\\nhe took a child and placed it in the midst of them, and said,\\nI tell 3 T ou truly, unless you turn and become as children,\\ns mple, natural, and receptive of all good influences, you shall\\nby no means enter into the kingdom of heaven. 2\\nWell might it be said of the contemporaries of Jesus, and\\nof all for whom his Gospel has shone and shines, Blessed\\nare the e} r es which see the things you see For verily I say\\nto 3 ou, that many prophets and righteous men have desired\\nto see those things which r ou see, and have not seen them\\nand to hear those things which you hear, and have not heard\\nthem. 3\\nChapter XII.\\nTHE VOCATION OF THE CITIZENS OF GOD S KINGDOM.\\nMatthew V. 13-16, XXV. 14-46, VI. 19-21, 24-34.\\nTO learn something more of the teaching of Jesus, let us\\nturn to the Sermon on the Mount again, and take it up\\nwhere we broke off just now.\\nIn the last beatitude Jesus had turned directly to his friends\\nand followers to cheer and encourage them under the bitter\\nopposition to which they would be exposed. This leads, by\\nthe most natural transition, to the description of their work\\nand their place in societ} T which follows. You are the salt\\nof the earth. As salt is needed to give food a relish and to\\npreserve it from corruption, so they were needed to give social\\nlife a flavor, and preserve it from moral ruin. Without them\\nit was in danger of becoming hopelessly frivolous and insipid.\\nBut if the salt loses its flavor, as it might dc if long\\nexposed to the sun or blasted by lightning, nothing can\\nrestore its virtues to it. However precious it once was, it is\\nnow worthless, not fit even to be cast upon the dunghill It\\nis thrown away and trodden under foot. And so if any one\\n1 Matthew xxiii. 8-12. 2 Matthew xviii 2, 3.\\n3 Matthew xiii. 16, 17 (Luke x, 23, 21).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0183.jp2"}, "184": {"fulltext": "164 VOCATION OF THE CITIZENS OF GOD S KINGDOM.\\nshould fall away from the good cause to which he had dedi-\\ncated his life, what good could come of him for any thing? 1\\nYou are the light of the world. It is your task to teach\\nthe truth, to teach the way of life, to others, and it is a task\\nyou cannot lay down. A city built upon a hill cannot be\\nhidden. And no one who lights the lamp at eventime sets it\\non the ground and covers it with the corn measure but they\\nput it on the lampstand, and it gives light to all who are in\\nthe house. So let T our light shine before men that they may\\nsee 3 T our good works and glorify not you, but your\\nFather who is in heaven. 2 To see the force of the last illus-\\ntration, we must bear in mind that the arrangements of a Jew-\\nish house differed widely from those of our own. The measure\\nwas an indispensable article of daily use but moderately high\\ntables such as ours were not used, and the lamp, which had\\nno foot-piece and stood very low, had to be set on a tall can-\\ndlestick or lampstand. It is curious to notice, in passing,\\nthat the first Gospel makes the lamp, which represents the\\nfriends of Jesus, shed its light over those that are in the\\nhouse that is to say, the Jews whereas the Heathen-\\nChristian Evangelist, 3 Luke, declares that they who come\\nin, that is, the Heathen, shall see the light.\\nThese words are another and a very clear indication that\\nthe Sermon on the Mount transports us to a later period of\\nthe ministry of Jesus, a period at which the profound sig-\\nnificance that his character and person had acquired reflected\\nhigh rank and conferred wide influence upon the simple fish-\\nermen and artisans who had attached themselves to him.\\nBut the higher they were placed, the heavier was their re-\\nsponsibility and should they ever prove untrue to themselves\\nand him, the deeper their fall\\nOf course we must not limit this idea to the personal friends\\nof Jesus, but must apply it to every Christian without excep-\\ntion. All of us who take a serious view of life, whatever our\\nposition or our sphere of action may be, have some work for\\nGod to do in the world, and we must make it the object of\\nour lives to do it. This thought was always present to the\\nmind of Jesus, and experience taught him that he who is\\nfaithful in that which is least is faithful also in that which is\\ngreat and he who is unjust in that which is least is unjust\\nalso in that which is great. 4 He drew out this conception\\n1 Matthew v. 13 (Mark ix. 50; Luke xiv. 34, 35).\\n2 Matthew v. 14-16 Mark iy. 21). 3 Luke viii. 16, xi. 33. See p. 31.\\n4 Luke xvi. 10.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0184.jp2"}, "185": {"fulltext": "VOCATION OF THE CITIZENS OF GOD S KINGDOM. 165\\nof the task of life more especially in the parable of the tal-\\nents. 1 Before giving the stoiy we rna} r note that the word\\ntalent does not mean a special gift or capacity, but a certain\\nsura of mone} amounting to nearly four hundred pounds\\nand also that in the East it was a much more difficult matter\\nin olden times to invest a sum of money than it is now with\\nus; stocks, exchanges, and so forth, were unknown.\\nThe parable runs as follows\\nA rich man had to go abroad, and, since his absence would\\nbe a long one, he determined to arrange all his affairs, espe-\\ncially the management of his mone} matters, before he started.\\nSo he called his servants (we might sa^y his slaves, if the\\nword were not closely associated in our minds with the un-\\nhappy condition of the negro slaves) and, fully relying on\\ntheir honest3 T entrusted them with the care of his treasures.\\nTo one, for instance, he gave five talents to manage, to an-\\nother two, to a third one, to each according to his ability\\nand, having arranged all his affairs in like manner, set out at\\nonce on his journey. The servant in whose hands the largest\\nsum of mone} T had been placed did all that in him hry to prove\\nhimself wortlry of his master s confidence. He bought and\\nsold, invested in this and that, and was finally rewarded by\\nseeing the five talents gradually increase to ten. The second\\nservant also went to work with conscientious diligence, and\\nhad the same reward of doubling the sum entrusted to him\\nwhile his master was awa} But the man who had received\\none talent did not care to exert himself. He only considered\\nhow he could keep the money safe and, since strong boxes\\nwere neither so common nor so secure in those da} T s as they\\nare now, he dug a hole in the ground by night, in a place he\\ncould not fail to find again, and there he hid the bars of sil-\\nver. All he would have to do would be to come now and\\nagain and see whether the earth had been disturbed. At last,\\nwhen years had come and gone, the master returned to his\\nhome. A great feast was prepared to welcome him, and\\nmeanwhile he called his servants together to hear what they\\nhad been doing with his money. The first came with his\\naccounts and vouchers under his arm, and showed his master\\nhow he had doubled his five talents. The second brought a\\nsimilar account, and each received the highest praise and ap-\\nprobation. Well done! good and faithful servant. You\\nhave been faithful in a little, I will set you in command over\\nmuch. And now come in and be my guest at the feast of my\\ni Matthew xxv. 14-30.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0185.jp2"}, "186": {"fulltext": "160 VOCATION OF THE CITIZENS OF GODS KINGDOM.\\nrejoicing! Then came the third, carrying the talent en-\\ntrusted to him in his hands. Master, he said, covering\\nhis confusion by a show of assurance, and accusing his mas-\\nter byway of defending himself, I know what an unjust\\nand cruel man you are, making us toil and pant and then\\ntaking all the gain yourself so I dared not risk an} T thing,\\nbut kept the money safety. Here you have j^our own.\\nWicked and slothful servant! was the reply, ;t did you\\nthink I should be unreasonable in niy demands Then you\\nmight at least have lodged the mone} T with the changers that\\nI might receive it back with interest. Take the talent from\\nhim, added he, turning to his attendants, and give it to\\nhim that has the ten for whosoever has shall receive yet\\nmore, but from him who has not shall be taken awa} T even the\\nlittle he has. And cast the worthless servant out into the\\ndarkness there let him wail and gnash his teeth, shut out\\nfrom the joyous feast within.\\nThe meaning is not hard to see. The talents are the op-\\nportunities that God gives us of working for his kingdom.\\nOne has more than another, for each one s sphere of work\\nand influence differs in extent from that of others. But there\\nis not one who can do no good, who can be of no use, who\\ncan make no one happ}- Whoever loves God will make the\\nmost of his opportunities, will put them out to interest. Be\\nhis powers great or small he will do something with his life.\\nIt will not pass away without result, but will in some way\\nglorify God and bless the world. But he who loves not God\\nis slothful and unwilling, looks about for excuses and gets\\nnothing done. The one is ever widening the scale of his\\nusefulness the other gradually loses all his power of doing\\nor of being any thing.\\nThis story is followed in the Gospel by a description that\\nhas no immediate connection with it of the last judgment,\\nbefore the founding of the Messianic kingdom. In its pres-\\nent form it certainly is not due to Jesus, and cannot have\\narisen till the men of his generation had quite died out. We\\nmention it here, however, partly because it very possibly\\nsprang out of a figure of speech that Jesus actually used, but\\nchiefly because its leading thought is certainty his, and places\\nin the clearest light what he demands of all his followers and\\nwhat he promises them. This leading thought is that the\\nhappiness of man hereafter depends solely and entirety upon\\nwhether he has given proof of love, of simple, free, and\\ngenerous love of man. Let us listen to it", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0186.jp2"}, "187": {"fulltext": "VOCATION OF THE CITIZENS OF GOD S KINGDOM. 1G7\\nThe List day lias come. The Judge, surrounded by his\\nangels, appears in all his glory, and the martyrs who have\\nsuffered for the kingdom of God, who have endured hunger\\nand cold, persecution and misery, in preaching the Gospel,\\nsurround the throne, for the} T are subject to no judgment. 1\\nAll the nations are gathered there before the seat of judg-\\nment, and are waiting in awful suspense the sentence that\\nwill fix their weal or woe. The Judge parts them from one\\nanother as a shepherd parts the sheep from the goats, setting\\nthe one on his right and the other on his left hand. Then he\\nturns to those on his right hand and says, Come, ye blessed\\nof God enter now upon the joy and glory prepared for 3*011\\nfrom eternity. For I was hungry, and you gave me to eat\\nI was thirst} T and you gave me to drink I was a stranger,\\nand 3 T ou took me in I was naked, and you clothed me I\\nwas sick, and you visited me I was in prison, and you\\ncame unto me. The virtuous when thus addressed are filled\\nwith amazement, for they know not w r hen they have had the\\nopportunity of giving such support or showing such friend-\\nship to the glorious King. w Lord, the^y reply, when did\\nwe ever see thee in such plight that our lowly aid could serve\\nthee When have we ever done to thee as thou hast said\\nThe King points to the niai^rs and confessors round him,\\nand replies, Verily I say to you, that inasmuch as you\\nhave done it to one of the least of these, my brothers, you\\nhave done it to me. 2 Then he turns to those on his left\\nhand: Depart from me, ye cursed, into the fiery lake pre-\\npared for the devil and those that serve him For I was\\nhungry, and t ou gave me no meat thirsty, and you gave me\\nno drink a stranger, and 3*011 took me not in naked, and\\nyou clothed me not sick and in prison, and you visited me\\nnot. In terror and amazement at his words they begin to\\nexcuse themselves u Lord when saw we thee in such plight\\nthat we might lend thee aid and when did we refuse it\\nThe stern answer of the Judge confirms the sentence Ver-\\nily I say to you, inasmuch as you withheld it from one of the\\nleast of these, you withheld it from me. This it is that\\ndecides our blessedness or misery on the great day 3\\nWe shall have another opportunity of showing that this\\nconception of a great judgment, held the Christ in person,\\ntook a prominent place among the expectations of the apos-\\ntolic age. Our immediate purpose was simply to show, in\\n1 Compare Matthew v. 10-12. 2 Compare Mark ix. 41.\\n8 Matthew xxv. 31-46.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0187.jp2"}, "188": {"fulltext": "1G8 VOCATION OP THE CITIZENS OF GOD S KINGDOM.\\nconnection with the lofty promises of the Sermon on the\\nMount, what was the task of life which Jesus set before his\\nfriends and all who should attach themselves to him. It was\\nno confession of faith, but a life inspired by active love of\\nGod and man which he required from every one.\\nIn marking out the path his followers were to tread, Jesus\\ncould not be content with simply indicating their field of\\nlabor. He must, of course, speak of other things as well.\\nFor human life is many-sided. As corporeal beings we feel\\ncorporeal needs as members of society we have social cares,\\nwants, and wishes. Jesus accordingly gave his disciples\\nspecial exhortations on the attitude the} T were to take with\\nrespect to worldly goods. We still possess a short address\\nfrom the earliest period of his ministiy on the question of\\nwhat should be the greatest care of man. The near approach\\nof the kingdom of God made it a matter of extreme impor-\\ntance to throw light on the duty of its future citizens in this\\nrespect also. The words will be found in the Sermon on the\\nMount. Let us listen to them\\nLay not up for T ourselves treasures upon earth, where\\nmoth and rust corrupt, and where thieves break through and\\nsteal. (We must bear in mind that the word treasures does\\nnot mean the same as wealth. Great possessions in cattle or\\nland for instance, or in money put out to interest, would not\\nbe included in the word for it means only that which is\\nstored away and not used for the present, whether gold and\\nsilver, or splendid robes and tapestries, or other such valua-\\nbles, or corn. But lay up for yourselves treasures in heaven,\\nwhere neither moth nor rust corrupts, and where no thieves\\nbreak through or steal. Ity these treasures Jesus means\\ngood deeds and all that merits an entrance into the kingdom\\nof heaven. When the kingdom is founded, its citizens\\nwill receive here upon earth those treasures which God\\npreserves for them meanwhile in heaven. And the words\\nthat follow show us why this choice is of such supreme\\nimportance: For where your treasure is, there will your\\nheart be also. 1\\nLuke, or rather his Ebionite authority, makes all this refer\\nsimply to the merits of voluntaiy povert\\\\ T Sell all your\\ngoods, and give the produce in alms. Make yourselves\\npurses that grow not old, and a treasure that never fails, in\\nheaven. But what Jesus really meant was, that a man can-\\n1 Matthew vi. iy-21: Luke xii. 33, 34.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0188.jp2"}, "189": {"fulltext": "VOCATION OF THE CITIZENS OF GOD S KINGDOM. 109\\nnot pursue divided aims. No. one can serve two masters.\\nThe absolute allegiance due from the slave to his master can-\\nnot possibly be divided. Either he will hate the one and\\nlove the other, or he will cleave to the one and despise the\\nother you cannot serve both God and Mammon (that is\\nivealth). To one of the two, and one only, can the heart\\ncling and the life be dedicated. You can set before you as\\nthe object of your life either the support of all that is good\\nand pure and noble, or the gaining of worldly goods but the\\nattempt to combine the two is vain. 1\\n80 the follower of Jesus must wean his heart from all\\nwprldly things. Take no anxious thought for 3*0111 life,\\nwhat you shall eat and what you shall drink nor for your\\nbody, what you shall put 011. Is not the life more than food,\\nand the bocty than raiment? Then will not God, who has\\ngiven 3*011 the greater gift, provide the lesser also? Con-\\nsider the birds of heaven. They sow not, neither do they\\nreap, nor gather into barns, 3*et your heavenly Father feeds\\nthem. Are not you worth much more than the}*? Which\\nof you by anxious thought can add a span to his lifetime\\nAnd why take thought for raiment? Consider the lilies of\\nthe field, how they grow the} toil not, neither do the} spin,\\nand et I say unto you that even Solomon in all his glory\\nwas not arrayed like one of these. But if God so clothe the\\ngrass which grows in the field to-da} T and is cast into the fire\\nto-morrow, shall he not much more clothe 3*011, O 3*e of little\\nfaith Then take no anxious thought, saying What shall\\nwe eat? or what shall we drink? or wherewith shall we be\\nclothed? For after all these do the heathen seek. Your\\nheavenh* Father knows that you have need of all these. But\\nseek first the kingdom of God and his righteousness and\\nall these earthly things shall be given with it. Be not anxious\\nfor the morrow, then the morrow will bring its own cares\\nwith it. Sufficient to the da3* is the evil thereof. 2\\nIn the same tone and with similar illustrations from\\nNature, he warned his disciples on another occasion not to\\nshrink from mortal danger in preaching the kingdom of God.\\nBe not afraid of men who destroy the body but cannot kill\\nthe soul. Rather fear the might of Him who can destroy\\nboth soul and body in Gehenna. Are not two sparrows sold\\nfor a halfpenny and yet not one of them falls dead to earth\\nwithout }*our Father s will. Na3 T the very hairs of youi\\n1 Matthew vi. 24 (Luke xvi. 13).\\n2 Matthew vi. 25-34 (Luke xii. 22-31).\\nVOL. III. 8", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0189.jp2"}, "190": {"fulltext": "170 VOCATION OF THE CITIZENS OF GOD S KINGDOM.\\nhead are all numbered. Fear not, then you are worth\\nmore than many sparrows.\\nLet us pause a moment, and think over what we have heard.\\nWill this kind of reasoning hold good Can we realty banish\\nhuman cares by thinking of flowers and birds Do we think\\nit a lofty virtue to be so careless of material wants, so in-\\ndifferent as to worldly goods? Far from it. Indeed, such\\nconfidence is often put to shame. Though Nature is so or-\\ndained upon the whole that man and beast are saved from\\nperishing of want, yet there are exceptions to the rule and\\ninstances, alas are not so rare, especially in our Northern\\nclimates, of human creatures dying of hunger or cold, or both.\\nBesides, this view of life is altogether one-sided. It takes no\\naccount of the great and certain facts that work, at once a duty\\nand a blessing, is holy in the highest sense that forethought,\\nnot to be confused with vain anxiet} is not a sin, but the\\ndictate of a healthy conscience that the faithful performance\\nof the daily duties of our occupation is a great part of religion\\nthat we are not only permitted but positively bound to do our\\nbest to make our way in the world by honest work, and so\\ncontribute to the material well-being of societ}\\\\ A piety that\\nshrank from the world was far too common among the Chris-\\ntians of the first century, and reached its culmination in the\\nmonastic life of later times and though it is not actually rec-\\nommended in these words of Jesus, there is a great deal in\\nthem that might nourish it.\\nBut in spite of all this there is a deep truth hidden in the\\nwords, a truth which we can feel even when we cannot define\\nit. They fascinate us by their freshness, b} T the bright and\\njo3 T ous spirit they breathe, by the glow of conviction that\\nsurrounds them. It is true, in the first place, that God re-\\nquires us to dedicate to him, not certain hours, certain forms,\\nor certain specified actions, but our whole and undivided\\nheart and life in other words, that all our affections and\\nall our powers must be consecrated to the spread of what is\\ngood that God should be not only the last and highest, but\\nthe only goal of our thoughts and efforts, our work, our care,\\nour wealth, all that we have and are. In the next place,\\nwhat gave Jesus such perfect trust in God was his absolute\\nbelief in His almighty providence, coupled with his deep and\\nhoi} confidence that eveiy thing material is subordinate to the\\nmoral life, and must be made subservient to its development.\\nHe never for a moment doubted theoretically in God s abso-\\ni Matthew x. 28-31 (Luke xii. 4-7).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0190.jp2"}, "191": {"fulltext": "VOCATION OF THE CITIZENS OF GOD S KINGDOM. 171\\nlute supremacy over all Nature and all the events of life, but\\nwe may well believe that the special strength and intensity\\nof his trust in God was the result of his own experience.\\nHe, more than any other, had experienced the fact that his\\nheavenly Father never let him want the needful nourishment\\nand strengthening of spirit never failed to protect his soul in\\ntime of need, nor to uphold him in the fiercest temptation, so\\nthat opposition and suffering could not prevail against him,\\nbut were turned at last to blessings. And had not the supply\\nof his material wants been thrown, as it were, into the bar-\\ngain He had set aside all thought of them for the kingdom\\nof God s sake, yet never had he lacked his daily food, and\\nman} a danger had been warded from his head. His own\\nexperience, then, compelled him to speak as we have heard.\\nAgain, to do full justice to this lesson, w\u00c2\u00ab must transport\\nourselves to the time, and place ourselves am.d the surround-\\nings, of Jesus. We will lay no special stress upon the fact\\nthat in the East Nature is far more bountiful, and human\\nwants proportionately easier to satisfy, than with us. It is\\nmuch more to the purpose that the cliury of increasing the ma-\\nterial prosperity of the world could hardly be dreamed of at\\nsuch a time as that of Jesus and the Apostles. Outside the\\ncircle of Jewish devotees, society was godless to the very core,\\nand the world was licentious beyond all parallel. Moreover,\\nJesus and all the pious Jews believed most firmly that the\\nfounding of the kingdom of God w^ould soon put an end to the\\nwhole existing order of societ} 7 the corruption of which did\\nmuch to strengthen the belief. But the most important point\\nof all that we must notice is, that a new religious movement,\\nsuch as that which Jesus caused, must of necessity give rise\\nto special efforts and special regulations must compel those\\nwho take part in it to break off connections, to relinquish en-\\njoyments, and to defy difficulties which will assuredly reassert\\ntheir claims in the ordinary course of life. When first the\\nfaith in man s higher destiny burst forth in all its clearness\\nand power, was it not inevitable that men should neglect all\\nlower, all material things in the joy of that discovery And\\nfinally, we must observe that these words are uttered not by\\nway of consolation, but of rebuke. Jesus gives all doubting,\\nhesitating souls the result of his experience and thought, and\\nurges them to imitate his deed of faith, to set the visible be-\\nlow the invisible, as he had done. 1 Surely he, too, must have\\nasked himself when on the point of laying down his occupa-\\n1 Compare 2 Corinthians iv. 18; Hebrews xi. 1 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0191.jp2"}, "192": {"fulltext": "172 THE GOSPEL OF THE KINGDOM.\\ntion, TV iiit shall I eat? what shall I drink? wherewith shall\\nI be clothed But he had silenced all such doubts by listen-\\ning to the voice of God within, and going whither he was\\ncalled, without reserve. All worldly obstacles and earthly\\ncares must be set aside. Seek first the kingdom of God and\\nhis righteousness, he had said distinctly to himself, and\\nall these temporal things will be provided. And afterwards,\\nWhy should I be afraid of men an Almighty power watches\\nover me. We have no right, then, to unravel these expres-\\nsions of trust, and to ask whether Jesus expected God to work\\nmiracles on occasion to preserve his life. He neither asked\\nnor expected miracles on his behalf. He had no rounded\\nsystem to explain how it was all to happen but this one\\nthing he knew, that it was the kingdom of God, and that\\nalone, upon which he must bestow his every thought, to which\\nhe must direct his every effort, in which he must seek his only\\nwealth.\\nAnd the life-choice he himself had made, and which expe-\\nrience had justified so fully, that choice he urged upon all\\nothers, and demanded from his followers. We shall find him\\nconstantly insisting upon this decisive choice. Surely he had\\na right to do so.\\nIn thus describing the vocation of the citizens of God s\\nkingdom he unintentionally drew his own likeness, and this\\nthought gives new value to his parables and exhortations for\\nwho can gaze upon that image and withhold the fulness of\\nrespect and admiration But he requires more than respect\\nand admiration from us. He demands the homage of our\\nimitation.\\nChapter XIII.\\nTHE GOSPEL OF THE KINGDOM.\\nMatthew XVIII. 12-14.\\nWE have now submitted a considerable part of the teach-\\ning of Jesus to a special examination. In the fol-\\nlowing chapters we shall hear and see how the principles\\ncontained therein controlled his views of many subjects, and\\ndictated his conduct towards mairy classes of mankind and\\nunder many varied circumstances. But let us first pause a\\nmoment to look back, and ask ourselves whether we have dis-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0192.jp2"}, "193": {"fulltext": "THE GOSPEL OF THE KINGDOM. 173\\ncovered what the grand central thought of Jesus really was.\\nOur object in doing so is not only to form a clear conception\\nof the connection and unity of his teaching and the point upon\\nwhich it converges, but still more to put ourselves into a posi-\\ntion from which wc can truly understand and justly estimate\\nthe line of conduct we shall see him pursue, and the judgments\\nwe shall hear him pronounce. If once we have grasped his\\nleading thought, we shall be able to explain his life as the in-\\nfinitely varied practice which is but the many-sided expression\\nof the simple and uniform theory.\\nBut is it possible to sum up in a few short words the spirit\\nof his teaching, 1 the new element he brought into life, the\\nspecial thought that made his preaching a true gospel?\\nUndoubtedly it is. We have incidentally referred to this\\ndistinguishing conception more than once already. Jesus\\ntaught no new S3 stem of religious doctrine indeed, strictly\\nspeaking, he cannot be said to have laid down a single fresh\\narticle of doctrinal faith. Nor did he teach a new scheme of\\nmorals. He had, indeed, certain new moral conceptions, but\\nhe never worked them into a systematic whole. This total\\nabsence of an} T thing like a formal sj stem has come spontane-\\nously to light in the preceding chapters. What Jesus really\\ndid was to give utterance to a new principle, to make a sub-\\nlime discoveiy, which explains all his work and all his teach-\\ning, and furnishes the ke} to the mystery of his own religious\\ngenius. This new discovery, this great principle, ma}^ be de-\\nscribed, according to the side from which it is approached, as\\nthe worth of man or the love of God.\\nThe worth of man Man, as man, is called to and des-\\ntined for the highest moral perfection, and, as a consequence,\\nthe purest blessedness. Such was the inextinguishable faith\\nof Jesus, his steadfast rule of conduct, his life s unalterable\\nmotto. And it was altogether new. In the Roman empire\\nthe individual was of no importance except as a part of the\\ngreat whole, as a citizen of Rome. In Israel man had no\\nrights, no hope, except as a member of the chosen race, a son\\nof Abraham. But for Jesus, man as man had sacred and\\ninalienable rights and a worth that nothing could transcend.\\nAnd in the mind of Jesus, who brought all things straight into\\nconnection with God, this truth assumed this form Man is by\\nnature God s own child, is capable of bearing God s image,\\nand is the object of H;s infinite affection. The Supreme\\nPower, before which man bows in adoration, which has traced\\ni See p. 150.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0193.jp2"}, "194": {"fulltext": "174 THE GOSPEL OF THE KINGDOM.\\nits inlelible law upon his heart, is a power of love and man s\\ninmost nature i? akin to it. Man is akin to God. God is our\\nFather. This great, this glorious truth was discovered and\\nproclaimed by Jesus and its meaning for each one of us is,\\nthat to do and to be good is his true nature and his highest\\nblessedness. It is because man is so truly great, that, as a\\nspiritual being, he must trample down all that is material or\\npush it altogether into the background, since it is too poor\\nand worthless to be the object of his care. It was because\\neach human being has such infinite significance that Jesus\\nfelt himself most strongly drawn towards the poor, the op-\\npressed, the despised of the world for they had only their\\nhumanity to live by, only their humanity to live for. -That\\nwas their passport to his heart. The first beatitude that\\npassed his lips refers to them. Pointing to them, the Judge\\ndeclares to the righteous, What ye have clone to one of the\\nleast of these, my brothers, you have done to me and of\\nthem Jesus said, making it the crowning work of his ministry,\\nThe poor have the gospel preached unto them. 1 It was\\nbecause the worth of man lies in nothing external, but simply\\nin his being man and therefore the child of God, that Jesus\\nlaid such stress on humility and childlike simplicity. Worldly\\nrank is so absolutely insignificant that no man should be\\npuffed up by it.\\nJesus quickened in his hearers the sense of their own dig-\\nnity as moral beings, and at the same time taught them re-\\nspect for the humblest and least of their fellow-men. As a\\nspecimen of the way in which he made these twin results flow\\nfrom his common principle, we may give the following sa} T\\nings. We do not vouch for their having been uttered in the\\norder in which they have come down to us, hy Jesus himself;\\nbut in their present form the} r are certainly knit together into\\na single whole by that one central conception. Jesus is speak-\\ning of offences, that is to say, of all that tempts us to sin\\nor unbelief, to faithlessness to the higher life and things\\ninvisible. He sa} T s\\nHe who receives a little child like this, in my name, re-\\nceives me 2 but for him who offends one of these little ones,\\nit were better that a millstone were hung about his neck and\\nhe were cast into the sea Woe to the world because of\\noffences for offences must needs come yet woe to him by\\nwhom they come If your hand or your foot offend you, cut\\nit off and cast it from you It is better to go into life maimed\\ni Matthew xi. 5 2 Matthew xviii. 5 (Mark ix. 37; Luke ix. 48V", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0194.jp2"}, "195": {"fulltext": "THE GOSPEL OF THE KINGDOM. 17?\\nor crippled than to be cast into eternal fire with two hands or\\nfeet. And if your eye offend t ou, pluck it out and cast it\\nfrom 3 ou It is better to go into life with one eye than to\\nhave two eyes and be cast into Gehenna. Beware of despis-\\ning one of these little ones For I tell you that their guardian\\nangels, as the first in rank, look upon the face of my Father\\nin heaven at all times. l And then he speaks of the divine\\nsyrupatlry with these little ones under the sweet and touching\\nimagery of that well-known parable tc What think you? If\\na man have a hundred sheep and one of them goes astray, does\\nhe not leave the ninety-nine on the mountains and go and seek\\nthe one that has strayed And if he should chance to find it,\\ndoes he not rejoice more over that one than over the ninety-nine\\nthat never strayed? Even so it is the steadfast will of your\\nFather in heaven that not one of these little ones be lost. 2\\nSuch was the fountain of his deep and inexhaustible love\\nof man. We have spoken already of his compassionate S3 T m-\\npathy. We constantly read in the Gospels of his being stirred\\nwith intensest pit} for the multitudes, because of their sad and\\nweaiy plight, as of sheep without a shepherd 3 and we shall\\nsee that he turned with special zeal to the lost sheep of\\nIsrael s fold, to the notorious sinners. Such was the im-\\npulse of his heart, which he could not disobey. So he called\\nto him all who were weaiy and heavy laden, and promised\\nI will give you rest. k Take my T oke upon you, he said,\\nand learn of me, for I am gentle and lowly of heart, and\\nyou shall find rest for your souls. For my T oke is easy, and\\nmy burden light. 4 But we must clearly understand what\\nthis compassion was. The feeling that inspired Jesus with\\ntenderness towards all men however insignificant, however\\nsinful, had not a touch of that lofty condescension which often\\npasses for sympathy. It was a feeling of unbounded rever-\\nence for their humanity. It was on the foundation of this\\nrespect that the temple of his love was reared. Even the\\nmost degraded human being was still an artistic masterpiece\\nfashioned by the Great Artist, God. As such he must be\\nhandled tenderly and reverentially, even while the stains that\\nmarred his beauty were being cleansed.\\nDo you ask how Jesus discovered this new truth of the\\nworth of man and the love of God? We must not suppose,\\n1 Luke xvii. 1, 2; Matthew xviii. 6-10 (Mark ix. 42-47).\\n2 Matthew xviii. 12-14 compare Luke xv. 3-7.\\nMatthew ix. 36; Mark vi. 34. Matthew xi. 28-30.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0195.jp2"}, "196": {"fulltext": "176 THE GOSPEL OF THE KINGDOM.\\non the strength of a few passages in the Gospels, that he\\nascended from the known to the unknown, and arguing from\\ncertain phenomena in the world of Nature and the world of\\nMan 1 reasoned out the lofty conclusion No syllogisms or\\ninferences led him to his great result. No strained intellec-\\ntual effort, no profound speculation or deep line of argument\\nbrought him to this discovery. One of the latest writers of\\nthe New Testament attributes a sa}ing to him which he never\\nreally uttered, but which, nevertheless, is an exact reflection\\nof the truth: My doctrine is not mine, but His that sent\\nme. If any man will do His will, he shall know of this doc-\\ntrine, whether it be of God, or whether I speak of myself. 2\\nThat is to sa} T Jesus had not invented the truth he preached\\nhe had neither worked it out b} T his own penetration, nor\\nwoven it into a system by careful argument. The truth had\\nrevealed itself to his heart, and all that he did was to repro-\\nduce as purely and faithfully as he could that which had forced\\nitself upon him, so to speak that which he had learned by\\nhis own experience. He produced nothing, properlj speak-\\ning. He simply translated, as best he could, the impressions\\nand emotions he had received from the invisible world. Hence,\\ntoo, the certainty and decision of his teaching. For he knew\\nthat he had something more and better to communicate than\\nmere personal views or conclusions reached by argument,\\nmore and better than mere changing fallible opinions. What\\nhe strove to impart to others was that moral truth which he\\nhad learned by the surest method, his own experience;\\nthose impressions he had received from God in his own innei\\nlife. For all the discoveries we make on intellectual or philo-\\nsophic ground bear about them a more or less strongly marked\\ncharacter of uncertaint} as the badge of their human origin.\\nBut we regard the questions of the moral life in a wholly dif-\\nferent light and rightly so. For here it is not we who find\\nout the newly-discovered truth, but it that finds us out and\\nit bears about it such a mark of its divine origin that we\\nknow it will never have to be surrendered, but is a conquest\\ngained for ever. It was in himself, therefore, and by turn-\\ning to his own heart, that Jesus discovered who God is and\\nwhat man is. By his own experience he had come to know\\nthat God is our Father, that He is love for he had experi-\\nenced the indescribably sweet and irresistible attraction, the\\nunutterably blessed influence, of that sacred Power above us,\\nwhich unfolds its will in the human heart and conscience.\\n1 Matthew v. 45, vii. 11, et seq. John vii. 16, 17.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0196.jp2"}, "197": {"fulltext": "THE GOSPEL OF THE K1NGJ0OM. 177\\nHe had tasted and seen that unreserved obedience to this\\nwill is the fullest life, the purest joy; that communion with\\nthis God is peace to our souls that Gocl himself is our high-\\nest good. And thus he had also come to know in himself\\nthe nature, the calling, the dignity, the destiny of man and\\nthe immeasurable treasure of his love, the singular strength\\nof his sense of fellowship with others, his consciousness of\\nbrotherhood with all men, would not allow him to doubt one\\nmoment that what was true of him was true of all, no single\\none excepted. Hence the infinite esteem he endeavored to\\nimpress upon every one for each individual man, as some-\\nthing higher than the world with all its treasures What\\ndoes it profit a man to gain the whole world if he lose his ow T n\\nsoul, if he lose himself? Or what shall a man give in ex-\\nchange for his own soul? 1\\nNow from this principle flow all those new things that\\nJesus brought forth from the treasure-chamber of his heart\\nand offered to mankind. We shall have repeated occasion\\nto note this. It was this principle in the strength of which\\nhe undertook the giant task of reforming the world and it is\\na principle so exalted that to this day it has never received\\nits due in the bosom of Christianity, and though it is still\\nstriving for supremacy as it has ever striven, yet it is only\\nfew that so much as comprehend it, few indeed that put it\\nit into practice\\nWith this gospel of the kingdom Jesus journeyed all\\nthrough Galilee, in every town and ever} 7 hamlet, preaching\\nin the synagogues. Wherever he went he strove to heal the\\nsickness of the soul, to bring the disheartened, the crushed,\\nthe sinful to themselves again, by making them feel the love\\nof God. But this great task was far too much for the powders\\nof a single man. The harvest indeed is great, he said to\\nhis disciples, but the laborers are few. Pray, then, to the\\nLord of the harvest, that he may send laborers to gather it\\nin. 2\\ni Matthew xvi. 26 (Mark viii. 36, 37; Luke ix. 25\\n2 Matthew iv. 23, ix. 35, 37, 38 (Luke x. 2).\\n8*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0197.jp2"}, "198": {"fulltext": "178 THE FRIENDS OF JESUS.\\nChapter XIV.\\nTHE FRIENDS OF JESUS.\\nM4tthew X. 1-14; Mark IX. 14-29; Luke VIII. 1-3, IX. 5162,\\nXIV. 25-35.1\\nYOU will remember that very soon after beginning his pub-\\nlic work Jesus had drawn certain associates round him. 3\\nDuring his stay at Capernaum and his journeys through Gal-\\nilee, others were from time to time moved by their own hearts\\nor led b}^ his invitation to join him permanently. This was but\\nnatural. In Capernaum and the other cities of Galilee there\\ncould not fail to be those whose interest was thoroughly roused\\nby what they heard, who longed to enjoy the new teacher s in-\\nstruction more continuously and who therefore determined\\nto accompany him wherever he went, some for a longer, some\\nfor a shorter period, until domestic cares or the occupations\\nthe}^ had left recalled them, or until their zeal had cooled, or\\npossibly the new master s free st3~le of thought and life had\\ngiven them offence. And thus the number of his followers\\nrose and fell. Indeed, tradition exaggerates the number of\\nhis hearers to thousands in some cases. 3 Those who con-\\nstantly accompanied him, or at any rate proclaimed their\\nintention of doing so, were called his disciples.\\nThere was nothing unusual in this. The ancient prophets\\nwere often supported by more or less numerous adherents, or\\nat least associated one constant companion with their labors. 4\\nIn the days of Jesus the most celebrated Scribes had their\\navowed adherents, and we have already spoken of the disci-\\nples of John. 5 We should therefore naturally expect to find\\na body of disciples gathering round Jesus. And from this\\ngeneral bod} he selected twelve special friends to be his con-\\nstant companions. Whether he called them all at the same\\ntime, as Mark and Luke declare, or some at one .time and\\nsome at another, as is far more likely, in any case they ac-\\ncompanied him on all his expeditions, and when possible eat\\n1 Matthew viii. 19-22, x. 37-39, xvii. 14-21 Mark iii. 13-19, vi. 7-13; Luke\\nvi. 12-16, ix. 1-6, 37-43 a.\\n2 See pp. 127-129. 3 gee pp. 148, 149, and Luke xii. 1.\\n4 Isaiah viii. 2, 16; Jeremiah xxxvi. 4; compare vol. ii. chap. xii. p. 138.\\nSee pp. 108, 109.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0198.jp2"}, "199": {"fulltext": "THE FRTENDS OF JESJS. 179\\nat the same table and slept under the same roof with him\\nTo them accordingly we must first devote our attention.\\nWhat made Jesus enter into such special relations with\\nthese twelve The field of his labors was so extended. He\\nwas not content simply to preach the kingdom of God to the\\nmultitudes, but must often turn to this or that individual\\nman and strive to quicken his feeling of human dignity, his\\nsense of God s love. And because this work was so great\\nand varied he felt the pressing want of fellow-laborers. But\\nhe could not have such helpers unless he trained them to the\\nwork himself and this he could only do b} r keeping them con-\\nstantly near him and under his influence, and so gradually\\nfitting them for their task by his teaching and example.\\nWe must be on our guard against misconceptions. The\\nnames of Master and Disciple naturally suggest regular in-\\nstruction or the communication of a more or less elaborate\\nset of doctrines but this idea is wholly misleading, for the\\nApostles afterwards show most unmistakably that they had\\nnever received any systematic teaching from Jesus. Indeed,\\nhe does not ever seem expressly to have communicated his\\nspecial views on any doctrinal subject to them he merely\\ntaught them incidentally, as appropriate occasions offered\\nthemselves, or when he was directly questioned or pressed for\\ninstructions. Of course these Apostles heard more of his say-\\nings and exhortations than anj T one else did, and it is proba-\\nbly to their care that we owe most of what has been preserved\\nin the Gospels. But the position they took up afterwards,\\nespecially their fidelity to Jewish forms of worship, proves\\nconclusively that, strictly speaking, Jesus taught no doctrine\\nat all. Doctrinal instruction was never a part of his preach-\\ning and he contented himself with proclaiming a few great\\nprinciples, and leaving his hearers free in most respects to\\napply them to the outward forms of religion for themselves.\\nWhat we have already 1 said about Jesus as a teacher of the\\npeople applies equally well to his intercourse with his friends.\\nHis object was not to instruct them in the ordinary sense, but\\nto educate them not to give them intellectual or doctrinal,\\nbut moral and religious, guidance not to stamp certain arti-\\ncles of belief upon their minds, but to exercise an influence\\nupon their hearts and consciences not to implant an} thing\\nin them, but to develop what was in them alread} 7 There is\\nno trace in his teaching of such special rules of life as those\\ngiven by John a fact which sometimes scandalized the pioua\\n1 See p. 147.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0199.jp2"}, "200": {"fulltext": "180 THE FRIENDS OF JESUS.\\nIsraelites. To use Ms own expression, he associated with\\nhis disciples as a bridegroom does with his groomsmen. He\\nnever made them fast, or observed that the}* had neglected to\\nwash their hands before taking food nor did he even teach\\nthem a prayer, so that when the} felt the want of one they\\nbad to ask him for it. 1 From this perfect ease and freedom\\nwe may gather that the Twelve themselves did not belong to\\nthe devout and cultivated circles of the day otherwise such\\nconduct would have been little to their taste. They were\\nsimple men of the people, of healthy and vigorous spirit, full\\nof their own narrow and even coarse prejudices, but recep-\\ntive and tractable enough on the whole, xery susceptible to\\nimpressions, and full of zeal.\\nIf Jesus laid any special stress on the number twelve, it was\\nprobably with a reference to the number of the tribes of an-\\ncient Israel, which typified or foreshadowed the kingdom of\\nGod and the chosen people of the future. 2 But the number is\\ncertainly so far accidental that if Jesus had not been able to\\nfind as many as twelve whom he thought suited for the task\\nhe would have been content with fewer and if, on the other\\nhand, after choosing the Twelve, he had met with others who\\nseemed particularly well qualified, he would not have scrupled\\nto increase the number. Luke tells us 3 that he called them\\nApostles (or those sent out but even if we substitute the\\nHebrew word that Jesus would have used for the Greek Apos-\\ntle, the statement will still be incorrect. Long after the death\\nof Jesus, when Paul rivalled or opposed the Twelve, and laid\\nclaim to the title of Apostle, or still later when the apostolic\\ndoctrine or tradition began to be regarded as the standard of\\ntruth by which the disputes of the communities must be de-\\ncided, then the title of Apostle was said to have originated\\nwith Jesus himself; but during his lifetime the Twelve were\\nsimply called his disciples.\\nThe character, the position, and the occupation of most of\\nthese men are unknown to us. Besides the brothers Simon\\nand Andrew (sons of Jona) and James and John (sons of\\nZebedee), all of whom were fishermen, we find Philip and\\nBartholomew, Thomas and Matthew, James (the son of Al-\\nphseus) and Lebbseus, Simon the Canaanite (or Zelot) and\\nJudas of Karioth, a place in Judsea. Of these, Simon is em-\\n1 Luke xi. 1.\\n2 Matthew xix. 28 (Luke xxii. 30); Revelation xxi. 12, 14, 21; compare\\nJames i. 1.\\n3 Luke vi. 13.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0200.jp2"}, "201": {"fulltext": "THE FRIENDS OF JESUS. 181\\nphatically described as the first in the Jewish-Christian Gospel,\\nas though he were the head of the Apostolic company. This\\nagrees with the opinion prevalent in the apostolic age, but is\\nquite contrary to the intention of Jesus. 1 We know this Simon\\nas a man of a very lovable character, fier} in spirit, quick in\\nfeeling, hasty in word and deed, sometimes to the point of\\nheadlong rashness. He bore the surname Cephas, or rock,\\nwhich, was translated into its Greek equivalent Peter, when\\nthe gospel was preached to the heathen world. He probably\\now r ed it to some accidental circumstance unknown to us. Our\\nGospels tell us that Jesus himself gave him this name 2 but\\nwith all his admirable qualities it was just in rock-like stead-\\nfastness of purpose that Simon was altogether wanting. He\\nis sometimes more like a reed shaken Ivy the wind than a rock,\\nand we can hardly believe that Jesus was so completely mis\\ntaken in his estimate as to call him a rock. There is far\\nmore probabilit} T in the tradition that Jesus gave the name of\\nBoanerges, or sons of thunder, to James and John, in\\nvirtue of their impetuous and stornry force of character. 3\\nAmong the Twelve themselves, these three, to whom Andrew\\n(Simon s brother, of whom we know nothing more) is some-\\ntimes added, 4 were again selected to enjo} r the special confi-\\ndence of their Master. They alwa} T s w r ent with him, even\\nwhen from the nature of the case a greater company was\\nimpossible.\\nAs regards the others, we have only to observe that Mat-\\nthew is called the publican in the first Gospel, through a\\nconfusion with Levi and that, instead of Lebbaeus, Thaddaeus\\nappears in the second Gospel, and Judas, son of James, in\\nthe third Gospel and the Book of Acts. On this last point\\nthe tradition seems to have been uncertain, unless we are to\\naccount for the variation hj supposing that one of the original\\nTwelve was removed b} an early death, or fell away from\\nJesus. The second Simon appears to have formerly belonged\\nto the party of the Zelots, 5 whence his surname. Finally, the\\nlast named of the Twelve, Judas Iscariot, is always spoken\\nof as the betra} T er. We shall meet w T ith him again in the\\nhistory of the death of Jesus.\\nWhether Jesus was fortunate in his choice is a question\\nwhich we shall discuss presently. Here we need only observe\\nthat the remark already made with reference to the first four\\n1 Compare Matthew xxiii. 6-12. 2 Compare Matthew xvi. 18.\\nMark iii. 17. 4 Mark i. 29, xiii. 3.\\nSee pp. 3-6.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0201.jp2"}, "202": {"fulltext": "182 THE FRIENDS OF JESUS.\\nis equally applicable to the other eight, 1 they must have\\nknown Jesus, and he must have singled them out and care-\\nfully observed them before their calling. But on the side of\\nJesus the choice was still an act of faith in God an experi-\\nment or venture, the result of which he left in God s hands.\\nThis is the meaning of Luke s statement that Jesus went up\\na mountain one evening and spent the whole night in prayer\\nto God, and when it was clay called his disciples to him and\\nchose twelve of them. We must further note that none of\\nthese men had the faintest suspicion at first that the Master to\\nwhom they had attached themselves was to be the Messiah.\\nThe3 r followed him at first simply as a prophet or teacher of\\nthe people, and after a time more especially because he had\\ngiven such a powerful stimulus to their expectation of the\\nkingdom of God.\\nMeanwhile the Gospels tell us not only that Jesus trained\\nthe Twelve to become his fellow- workers, but also that he\\nactually began to set them to the work. On a certain day,\\nwe read, he called them to him and sent them out, two and\\ntwo, to announce the approach of the kingdom of God, giving\\nthem power at the same time to cast out demons\\nGo to no heathen city, and enter no place in Samaria,\\nbut rather go to the lost sheep of the people of Israel.\\nGo forth and preach, saying, The kingdom of heaven\\nis at hand Heal the sick, raise the dead, cleanse the lep-\\ners, cast out devils. You have received without paying a\\nprice, give to others without asking payment.\\nProvide no money in 3^our girdles, no wallet, no extra\\ncoat or sandals or stick for the laborer is worth his\\nmaintenance.\\nAnd when you come to any city or village, inquire who\\nis worthy of your choice, and remain with him until you\\nleave the place. And when you enter his house give it your\\nblessing and if the house be wortlvy, may the greeting of\\npeace be fulfilled for it, but if not, let it return again to t ou.\\nAnd wherever they will not receive you nor listen to your\\nwords, when you leave the house or city shake the unclean\\ndust from off your feet as a witness against it\\nDid Jesus really send out the Apostles thus? On the\\nwhole, we are inclined to think he did though niairy difficul-\\nties are involved in the supposition, and it is very hard to\\ncome to any conclusion. Let us examine the question a little\\nmore closely. In the first place, Mark and Luke tell us that\\n1 See p. 127.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0202.jp2"}, "203": {"fulltext": "THE FRIENDS OF JESUS. 183\\nthe Apostles actually did go about preaching repentance that\\nthey cast out many devils anointed many sick people with\\noil and restored them to health and finally returned to Jesus\\nwith an account of all that they had done. Upon this, we\\nare told, he took them aside to give them a little rest, for the\\npeople pressed upon them so incessantly that they had not\\neven time to take food. But we have every reason to suspect\\nthat this is pure invention. The first G-ospel has not a word\\nof it, probably because it was not mentioned by the oldest\\nauthorities. This is far more likely than that it was acciden-\\ntal^ omitted. Matthew simply mentions that the Apostles\\nwere sent out on this mission, but he has never told us of\\ntheir being chosen nor does he ever say what the} did on\\ntheir journey, or when they returned to Jesus. It is possible\\nthat this is an instance of superior historical accuracy, and\\nthat the real course of things was this that the Twelve\\nwere summoned one at one time, another at another that\\nthe} were afterwards sent out by Jesus to preach, but accom-\\nplished little or nothing, and soon returned to the Master.\\nBut it is also possible that Matthew mentions the sending out,\\nbut not the return, because the Apostles were really com\\nmissioned by Jesus to preach to Israel, but not during his\\nown life, so that the} could not return to him. Again, we\\nshould have said that the disciples were too worldly-minded\\nand too little penetrated by their Master s spirit to be quali-\\nfied for heralds of the kingdom of heaven. But, then, Jesus\\nwas always inclined to judge of others by himself, and so to\\nthink better of men than they really deserved as yet. Finally,\\nMatthew puts a discourse into the mouth of Jesus on this oc-\\ncasion, the greater part of which can only have been delivered\\nduring the last days of his life, when he foresaw that he must\\nsoon permanently hand over his life-task to his disciples. 1\\nThe case is somewhat different with the verses already quoted.\\nThe genuineness of a part of them is as well established as\\nthat of any saying of Jesus whatever, for Paul himself refers\\nto them. 2 But are these elaborate regulations as to the equip-\\nment of the Apostles quite appropriate to a journey of a few\\ndays duration only Does that precept to shake off the dust\\nof the unfriendly city breathe the spirit of him who came not\\nto destroy but to save? And, above all, the prohibition to\\npreach to any one except the Jews certainly owes its origin\\nto a later Jewish-Christian editor, who looked upon the Mes-\\nsianic kingdom as the heritage of Israel alone. This prohi-\\n1 Matthew x. 5 b.\u00e2\u0080\u0094 i2. 2 1 Corinthians ix. 6 ff., especially verses 14, 18*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0203.jp2"}, "204": {"fulltext": "184 THE FRIENDS OF JESUS.\\nbition is put first of all, as though it were the most important\\npoint as if the very nature of the case did not require the\\nfirst words of the exhortation to be, Go forth and preach\\nas if the great dispute of the apostolic times could have been\\npresent then to the mind of Jesus as if the disciples would\\nhave been likely to neglect their count^men on this little\\njourney, and turn to heathens and Samaritans as if the\\nlost Israelite was not almost on the same level as the\\nunclean heathen and Samaritan and as if Jesus himself\\nwould have drawn back had he chanced to meet a heathen or\\nSamaritan on his way\\nBut in spite of all this there is so much to be said in\\nsupport of the Apostles realty having been sent out by Jesus\\nthat we cannot give up the fact itself. It might very natu-\\nrally give rise to the name of Apostle. Jesus refers to it the\\nevening before his death in a saying which has every appear-\\nance of being genuine. 1 In the exhortation itself there are\\none or two points that are hardly explicable as injunctions\\ngiven to the disciples with a view to their labors after the\\ndeath of Jesus. It may be noticed specialty that the sym-\\nbolical description of their work, healing the sick in soul,\\nwaking the indifferent from the sleep of death, cleansing those\\ntainted with the leprosy of sin, together with their preaching\\nof repentance and of the near approach of the kingdom of\\nheaven, all correspond very closely with the early work and\\nteaching of Jesus himself. And finally the Master s need\\nof fellow-workers was so great that we should almost have\\nexpected him to make some such experiment.\\nBut in any case it was no more than an experiment, and\\none which did not prove encouraging. If the disciples realty\\nwere sent out to preach by Jesus, their mission bore but little\\nfruit and was not repeated.\\nWe have already said that the immediate followers of Jesus\\nwere not confined to the chosen Twelve. Even when we are\\ntold that he turned to his disciples we must generally under-\\nstand the wider circle of followers, which rose and fell accord-\\ning to special circumstances. Of these disciples we know\\nnothing but we cannot help thinking that some of them\\nunderstood and applied, preserved and handed down their\\nMaster s principles better than the Apostles themselves. If\\nso, we may trace to their influence the freer movement which\\nmade itself felt, soon after the death of Jesus, among the\\n1 Luke xxii. 35.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0204.jp2"}, "205": {"fulltext": "THE FKIENDS OF JESUS. 185\\ncommunities that confessed his name. 1 All we know is that\\nwherever Jesus went he found friends. During his stay in\\nJerusalem, at the end of his life, we shall find examples in\\nJoseph of Arimathea, Simon of Bethany, the man who received\\nhim at Jerusalem, and the owner of the garden at Gethsemane.\\nWe have now to mention expressly and separately the women\\nfriends of Jesus.\\nIt seems that his preaching gained a ready hearing from\\nthe Jewish women, and made a deep impression on them.\\nWomen are generally more religious than men, and we are\\ntold by other authorities that the Jewish women specially\\nfavored the Pharisaic movement on account of its strictness.\\nIt is scarcely surprising, then, that Jesus should have excited\\ntheir interest so thoroughly that not a few of them ranged\\nthemselves among his hearers, 2 and gave him frequent proofs\\nof their reverential affection. 3 Accordingly, we find him ac-\\ncused, on his trial, of drawing women and children away\\nfrom the true religion.\\nIt must have been exceedingly difficult, on ever} T ground,\\nfor women to attach themselves to a popular teacher who was\\nconstantly travelling from place to place. Indeed, domestic\\nor other special duties would make it simply impossible in\\nthe majorhry of cases. But, in spite of all this, there were\\ncertain women who accompanied him on his last journey\\nfrom Galilee to Jerusalem to the Passover 4 and not only\\nso, but even while he was still travelling about in Galilee\\nthere were some who attached themselves as closely as pos-\\nsible to the compan} T of his disciples, 5 going with him on his\\njourneys, and enjoying his intercourse and his teaching. At\\nthe same time, they eagerly seized every occasion that pre-\\nsented itself of being of service to him.\\nFor although the wants of Jesus and his twelve friends and\\nother companions were to a large extent supplied by the\\nliberal hospitality of the East, yet there must have been\\noccasions upon which this hospitality left ample room for a\\nwoman s help to be of the greatest value. Even the bare\\nsustenance of the travellers may sometimes have depended\\non the resources of these women, for the disciples had of\\ncourse given up for the time the occupations by which they\\nearned their bread, and few of them had airy fortune. This\\n1 See p. 146. 2 Matthew xiv. 21, xv. 38.\\n8 Matthew xix. 13, xxvi. 7; Luke xi. 27, xxiii. 27.\\n4 Matthew xxvii. 55 (Mark xv. 41; Luke xxiii. 49).\\n6 Lake viii. 1-3; compare Mark xv. 40, 41.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0205.jp2"}, "206": {"fulltext": "186 TKE FRIENDS OF JESUS.\\nassistance seems all the more natural when we observe that\\none of the women was the wife of Zebedee, and the mother\\nof James and John. Mark calls her Salome. Another was\\nMary, the mother of James the Less and Joses so that if\\nthis James is the son of Alphgeus, which is not certain how-\\never, she too was the mother of an Apostle. The mention\\nof these women furnishes a very valuable clew to the teacher s\\nmeans of subsistence.\\nMost of their names have of course been forgotten, but a\\nfew have been preserved in one way or another. The best\\nKnown of them all is Maiy, who is alwa} T s mentioned before\\nthe rest, and is called Magdalene, after the place of her birth,\\nto distinguish her from others of the same name. Luke also\\nmentions Joanna, the wife of Chusa, Herod s steward, and\\nSusanna. He believes that all these women had been cured\\nof possession, or some other disease, by Jesus, who had cast\\nout seven devils from Mary Magdalene. Perhaps, in accord-\\nance with the idea that more than one evil spirit might fix\\nupon the same victim, 1 this last trait signifies a high degree\\nof nervous suffering. It is the same Evangelist who gives us\\nthe names of two other women who were among the friends\\nof Jesus, and describes the following domestic scene 2\\nOn one of his journeys Jesus came to a certain place in\\nGalilee, where a woman called Martha received him. This\\nwoman had a sister, Mary, living with her, and both of them\\nwere proud to receive their guest, and busied themselves\\nmost zealously to make every thing go off well and entertain\\nhim pleasantly. But in the midst of their preparations Mary\\ncame into the room in which Jesus was speaking, perhaps\\nshe came to fetch something, or to put things straight,\\nand there she stayed listening to what he said until she forgot\\nthe meal she was preparing, forgot her sister, forgot every\\nthing, and sat down at his feet to listen. Of course it was\\nnot long before Martha missed her. At first she tried to\\nmanage without her, but she was so oppressed with all that\\nthere was to do, and so anxious about the meal she was get-\\nting ready, and wanted so much to consult her sister on this\\npoint and to get her to see after that, that at last she could\\nbear it no longer and so she broke into the room, stood\\nbefore Jesus, and, pointing to Ma^, cried with some excite-\\nment, Rabbi! how can you let my sister desert me and\\nleave me all the work Tell her to come and help me But\\nJesus judged far otherwise of Mary s conduct. He felt the\\ni Matthew xii. 45 Mark v. 9. 2 Luke x. 38-42", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0206.jp2"}, "207": {"fulltext": "THE FRIENDS OF JESUS. 187\\nKindness of the good woman of the house, but the involun-\\ntary homage of Mary s undivided thoughts pleased him far\\nmore. Mary had sought the kingdom of heaven before all,\\nand that was why she had forgotten earthly things. And\\nthis was far better than even the kindest thought for his\\nmere personal needs. 0 Martha, Martha! he cried,\\nshaming her with the gentle tones of his quiet and loving\\nrebuke, how man} things trouble and perplex your soul!\\nOne thing is needful, and Mary has made the good choice\\nfrom which she must not, cannot, be held back.\\nWe still possess a remarkable series of narratives which\\nillustrate the unshrinking firmness and directness with which\\nJesus pressed upon his immediate followers that definite reso-\\nlution to postpone all things to the kingdom of God which he\\nhad made himself and had prescribed to others. He was far\\nfrom wishing to turn back airy one who desired to join him,\\nbut yet he did not accept all offers of assistance uncondition-\\nally. On the contrary, he met such offers with a solemn\\nwarning, and set forth his demands in the hardest possible\\nform, that none might join him thoughtlessly and then repent\\ntheir haste.\\nFor instance, once when he was on the point of crossing\\nthe lake (most likely when the wonderful impression made by\\nhis first appearance was still fresh) a Scribe came to him and\\ndeclared, Master! I will follow you wheresoever t ou go.\\nJesus did not repel him, but solemnly reminded him of what\\nhis offer meant. It meant the renunciation of all rest and\\nease, of all thoughts of a quiet, happy home it meant a life\\nof weary wandering like that of the Master he would join.\\nFoxes have holes and birds of the air have nests, but the\\nSon of Man has not where to la} T his head.\\nAnother time one of his disciples came to him and said,\\nMaster let me first go and bury my father. But Je-\\nsus refused: Follow me, he said, and leave it to\\nthe (spiritualty) dead to bury their dead. As for you,\\nyou have weightier work to do, even to preach the king-\\ndom of heaven.\\nIt was the need of fellow-laborers for the harvest that\\nmade Jesus utter such words. And so another time, when\\nsome one said to him, I will follow you, Rabbi but let me\\nfirst take leave of them at home, Jesus refused even this\\nrequest. All former ties must be broken, or they would hin-\\nder his followers in the task he laid upon them. Whoso-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0207.jp2"}, "208": {"fulltext": "188 THE FRIENDS OF JESUS.\\never puts his hand to the plough, and then looks back, is not\\nlit to work for the kingdom of heaven.\\nWhen we come to the journey to Jerusalem we shall meet\\nwith another similar event, but for the present these will\\nsuffice. It cannot be denied that the last two demands make\\na painful impression of unnatural hardness upon us. We\\ncannot tell whether any special circumstances made these\\ntwo men particularly likely to prove faithless to their good\\nresolve if the} delayed its execution or returned to bid their\\nrelatives farewell but the events seem to place us at a period\\nwhen the opposition to Jesus had already risen high, and\\ndecision was more neeessaiy than ever. It is very impor-\\ntant to bear in mind that these sayings do not stand alone,\\nbut are simply special applications of a general rule laid\\ndown hj Jesus. Once, when the eagerness to join him was\\nmore than usually strong, he said If any one comes to me\\nand does not hate father and mother, wife and children,\\nbrothers and sisters, and even his own life, he cannot be my\\ndisciple! It need hardly be said that the word hate\\nshould not be taken literally. Matthew has whosoeA er\\nloves them more than me, but hate is certainly the origi-\\nnal word. The Hebrew idiom is characterized both by pov-\\nerty in its vocabulary and by great poetic force, and Jesus\\nintentionally chose the strongest possible word to express\\nthe definite choice and the definite victory in the contest\\nbetween two irreconcilable dispositions. We must be ready,\\nif need be, to shake ourselves entire fy free from our nearest\\nand dearest relatives, to break every tie that binds us to\\nthem without hesitation or reserve, and even to sacrifice the\\nlove they bear us, for the great purpose of our lives.\\nWe shall see presently that Jesus himself had been com-\\npelled to satisfy this demand, had met and wrestled through\\nthis bitter necesshry, before he laid the claim upon others. He\\nwould have no half-hearted work. He demanded from others\\nwhat he had given himself, unconditional self-consecration\\nto the task imposed by God, to the hastening of God s king-\\ndom. No difficulties must be feared, ever} T hindrance must\\nbe swept away, extremest danger braved, and no sacrifice\\nwithheld And when the fidelit} and steadfastness, the self-\\nconsecration and self-sacrifice, in a word the whole life of\\nJesus, had been crowned by his death on the cross, the\\ndemand he made from his disciples was thrown into a form\\nwhich he cannot possibly have used himself, but which per-\\nfectly embodies his spirit No one can be my disciple who", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0208.jp2"}, "209": {"fulltext": "THE FRIENDS OF JESUS. 189\\nloes not take up his cross and follow me. It is certain that\\nJesus never used the word cross in a sense which would\\nhave been wholly unintelligible during his life but it is quite\\nnatural that the manner of his death should have made the\\ncross the consecrated symbol, not indeed of suffering in\\ngeneral, but of the suffering endured for the kingdom of\\nGod s sake, the painful aspects of the Christian s life-task,\\nwith all its toil and strife and sorrow. The form of the saj-\\ning, then, is of later date, but the thought itself is certainly\\nthe thought of Jesus.\\nHad he any right or any power to demand less from others\\nthan he had exacted of himself? It would have been an in-\\nsult to them and treachery to the cause A disciple is not\\nabove his teacher, nor a servant above his master. It is\\nenough for the disciple to equal his teacher, and for the serv-\\nant to equal his master. 1 But then it was far better never\\nto begin at all, than once having joined the teacher to desert\\nhim. If the salt had lost its savor it was fit for nothing. 2\\nBefore you begin, reflect. Have 3011 the moral strength\\nwhich such a work demands? Which one of r ou, if he had\\nresolved to build a tower, would not first sit down calmly and\\ncalculate how much it would cost, and whether he had the\\nmeans of carrying out so great a work? Otherwise he might\\nlay the foundation, and then discover, to his own confusion,\\nthat he could not finish the building itself; and all the\\npassers-b}* who saw it would laugh him to scorn and say,\\nThis man began to build, but he soon had to stop Think,\\nthen, once more Are you able to resist and overcome the\\nentreaties, the tears, the threats, the scorn, the opposition of\\nthe strong and influential, every thing, in short, that would\\ndraw you aside from the kingdom of God? If not, never\\nenter upon the contest at all Suppose a tributary prince\\nrevolts, and the king to whom he owes allegiance advances\\nwith a great army to reduce him to obedience, does he not\\ncalmly and fully deliberate with his advisers and generals to\\nsee whether, under all the circumstances, he with his ten\\nthousand men has any chance of offering a successful resist-\\nance to an enemy twice as numerous And if he sees that\\nhis power is insufficient he sends ambassadors, while the\\nother is still far off, humbly to beg for terms of peace. Even\\nso not one of you is fit to be nry disciple unless he is ready\\nto give up every thing he has. Test yourselves, therefore, for\\nmuch is involved in your choice.\\n1 Matthew x. 24, 25 a. See p. 163.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0209.jp2"}, "210": {"fulltext": "190 THE FRIENDS OF JESUS.\\nWe shall understand these stringent demands much better\\nwhen we remember the high significance which Jesus at-\\ntached to the personal work and influence of his fellow-\\nlaborers. The} were to be the salt of the earth, the light\\nof the world. He urged them to la} T aside all care for tem-\\nporal things, and to trust in God and declared that their\\nfinal bliss would correspond to their loft} calling. All this\\nexplains his paradoxical saying: 1 He who finds his\\n(earthly) life shall lose his (true) life, but he who loses his\\nlife [for m} T sake, for the truth, for the kingdom of God] shall\\nfind it. Or, as it is elsewhere put, 2 He who seeks to save\\nhis life shall lose it, but he who loses it shall save it. This\\nwas his own motto, the rule from which his own life never\\nswerved and by making the same demands of his disciples\\nhe shows his respect for them and his constant effort to put\\nthem on the same footing as himself. He employed them,\\nindeed, as messengers and interpreters to give his teaching\\nthe utmost possible publicity, and said, There is nothing\\nsecret that shall not be revealed, and nothing hidden that\\nshall not be disclosed. What I tell you in darkness declare\\nin light what you hear in the ear proclaim on the house-\\ntops 8 he sought to rouse their courage by the anticipation\\nof rewards in the kingdom of heaven, and declared, Who-\\nsoever confesses me before men, him will I confess before my\\nheavenly Father whosoever denies me before men, him will\\nI deny before my Father 4 but he never lost sight of the\\nessential equality he desired to establish between himself and\\nthem, and expressly declared, He who receives T ou re-\\nceives me and he who receives me receives Him who sent\\nme. 5\\nMany of these sayings were addressed in the first instance,\\nif not exclusively, to the Twelve and to them, accordingly,\\nour attention naturally returns. Did Jesus find his loft} T hopes\\nin them fulfilled Had he cause to rejoice in the selection he had\\nmade, and in the labor he had bestowed in training his twelve\\ncompanions? For the present we will leave the enigmatical\\ncharacter of Judas out of consideration but even then the\\nquestion is hard to answer. The Twelve certainly remained\\ntrue, even when hostility to their Master ran highest. It is\\n1 Matthew x. 39 (Luke ix. 24).\\n2 Mark viii. 35 (Matthew xvi. 25 Luke xvii. 33).\\n8 Matthew x. 20, 27 (Luke xii. 2, 3).\\nMatthew x. 32, 33 (Luke xii. 8, 9). 5 Matthew x, 40.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0210.jp2"}, "211": {"fulltext": "THE FRIENDS OF JESUS. 191\\ntheir glory to have been faithful when many who had hailed\\nthe appearance of Jesus with acclamation dropped away from\\nhim. 1 The} T sacrificed every thing relatives, employment,\\nclosest ties, and clearest interests to join themselves to him,\\nand work with him for the kingdom of God. 2 This was much.\\nBut Jesus had built so many hopes upon them He had hoped\\nthat they would understand him and sympathize with him\\nthat the} 7 would share his love and his zeal in a word, that\\nthey would in the highest sense live with him, and so recom\\npense him for the loss of that love from his nearest relatives\\nthat he had been obliged to sacrifice. 3 But it was not alone\\nor chiefly of himself that he had thought. It was far more\\nof the cause for which he labored, the establishment of the\\nkingdom of God. And in his most exalted expectations he\\nwas constantly disappointed. 4 It is true that he had often\\ncause to rejoice. His gospel of the kingdom, which Scribes\\nand Pharisees could not receive, found its way to simple souls\\nand once he poured out the joy of his heart in the cry of\\npraise I thank thee, O Father, Lord of heaven and earth,\\nthat thou hast revealed these things to little children, though\\nthey be hidden from the wise and prudent. Even so, Father,\\nfor so it seemed good in thy sight 5 and though we must\\nnot confine the application of these words to the Twelve\\nalone, far less must we exclude them from it. But, on the\\nother hand, he was often grievously disappointed in them.\\nIt is true that we must be on our guard in this matter as\\nwe read some of the stories in the Gospels for the writers\\nsometimes seem purposely to place the Twelve the Apos-\\ntles of the Jews in an unfavorable light. But the narra-\\ntives are too consistent and too numerous to leave room for\\nany serious doubt. More than once the Twelve offended\\ntheir Master by their petty ambition and self-assertion, as\\nthey quarrelled about which was the greatest. Again and\\nagain he had to rebuke their pride and his exhortations to\\nhumility and ministering love, the only true greatness, seemed\\nto make but little impression on them. 6 The one sought to\\ntake rank before the other, 7 and selfish and interested motives\\nwere by no means strange to them. No wonder, then, that\\nthey often showed their inability to comprehend their Mas-\\n1 Luke xxii. 28. 2 Matthew xix. 27 (Mark x. 28 Luke xviii. 28).\\n3 Matthew xii. 48-50 (Mark iii. 33-35; Luke viii. 21); Matthew xix. 29\\nMark x. 29, 30; Luke xviii. 29, 30).\\n4 Compare pp. 129, 146, 184. 5 Matthew xi. 25, 26 (Luke x. 21 V\\n6 Matthew xviii. 1; Mark ix. 34; Luke ix. 46, xxi. 24.\\n7 Matthew xx 20-28 (MsrV x. 35-45).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0211.jp2"}, "212": {"fulltext": "192 THE FRIENDS OF JESUS.\\nter s teaching and principles. We are constantly told that\\nthey did not understand him, and he himself sometimes com-\\nplains of their obtnseness. 1 The religions prejudices of their\\npeople were too deeply ingrained in them to be expelled by\\ntheir Master s preaching of a spiritual kingdom and to the\\nvery last they dreamed of a king arra} T ed in outward splen-\\ndor, and of posts of wealth and honor for themselves. Their\\nideas remained incurably material in spite of every warning. 2\\nOn one occasion they displeased Jesus greatly by trying to\\nsend away some little children that had been brought to him.\\nThere could not have been a clearer proof of how little they\\nunderstood his spirit. 3 Another striking instance of this\\nwant of sympathy is recorded in a stoiy which accuratel}\\ndepicts the disposition of the disciples, though its historical\\ntruth is by no means above suspicion. It runs as follows\\nJesus had set out on his journey to Jerusalem. He in-\\ntended to take the shortest way, which led through Samaria,\\nand had sent on some of his disciples to the first village over\\nthe border to secure hospitality for the band of thirteen men.\\nBut the Samaritans refused to receive him, because he was\\non a journey to a feast at the Cit}* of the Temple, while they\\nbelieved that Gerizim was the only place at which lawful\\nworship could be offered. At this insult the sons of Zebedee\\nburst into indignant wrath. Lord said the} shall we\\nnot call down fire from heaven to consume these wretches\\nThe example of Elijah 4 was evidently before their minds.\\nBut Jesus turned round and rebuked them. Did they not\\nknow that as his disciples they must breathe a very differ-\\nent spirit from that of the great prophet of the ancient cove-\\nnant? not the stern spirit of wrath and vengeance, but the\\ngentle spirit of redeeming, reconciling love. So the travel-\\nlers went, at the command of Jesus, to another village.\\nFrom the last period of Jesus life in Galilee we have\\nanother stoiy, which should be mentioned here, for both in its\\noriginal and its present form it was intended to show the\\nslender capacity of the disciples. Let us listen to it\\nOnce on a time Jesus left his disciples alone for a little\\nwhile, and when he returned he found them surrounded by\\na crowd of people, and hard pressed by certain Scribes.\\nWhen he asked what it meant, one of the crowd cried out,\\niS Master I brought my son here because he has a devil that\\n1 Mark iv. 13, vi. 52. vii. 17, 18, ix 6. 10. 32. x. 38.\\n2 Matthew xvi. 22, 23, xx. 20-23 (Mark viii. 32, 33, x. 35-40).\\n3 See p. 174. 4 2 Kings i. 10-12; compare vol. ii. chap. xi. p. 124.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0212.jp2"}, "213": {"fulltext": "THE FRIENDS OF JESUS. 193\\nmakes him dumb and when it seizes him he has fearful con-\\nvulsions, and foams at the mouth and gnashes his teeth, and\\nthen falls clown motionless. And I asked your disciples to\\neast out the devil, but they could not. When Jesus heard\\nof the feebleness of his fellow -workers his patience for a\\nmoment gave way, and he cried, O faithless and perverse\\ngeneration How long shall I be with you How long shall\\nL bear you? Bring him here to me But hardly had the\\nboy been brought to Jesus when he had another fit, and fell\\nin convulsions to the ground, writhing and foaming at the\\nmouth. How long has he suffered thus? said Jesus to\\nthe father. Since infancy, was the reply and the won-\\nder is that he is still alive, for the devil has man}- a time\\nhurled him into fire or water to kill him. But for pit}- s sake\\nhelp us if you can If I can? repeated Jesus. Ev-\\nery thing is possible to him who has faith. Then the father\\ncried from the bottom of his heart, I believe it. But my\\nfaith is weak. Help me And Jesus, seeing how the\\npeople kept running to the place, turned to the bo} T and\\nsaid, Deaf and dumb spirit! I command you to come out\\nof him and return to him no more A shriek and a con-\\nvulsion followed the command and then the child lay so\\nstill that most of the bystanders thought him dead. But\\nJesus took him by the hand and raised him and he stood\\nup restored. A few moments afterwards, when the Master\\nhad retired to the house, his disciples asked him privately,\\nWhy could not we drive it out? And he replied, This\\nkind of devil cannot be expelled except by prayer and fast-\\ning.\\nMatthew says that the boy was moon-struck, that is to sa} T\\nthat he had regular attacks when the moon was waxing.\\nLuke makes him an only child. In other respects Mark is\\nthe fullest. Several objections might be urged against the\\nstory in its completest form, but they are less applicable to\\nthe shorter and simpler narratives of the first and third Gos-\\npels. To take the last words of the story, for instance, how\\ncould Jesus enjoin those fasts which he never observed him-\\nself, and from which he publicly released his disciples 1\\nHow could the boy hear what Jesus said, and shriek, if he\\nwas deaf and dumb But we hry no stress on these and other\\nsuch points for the original and historical elements of the\\nstoiy may probabbv still be detected. To say nothing of the\\ngreat accuracy with which the symptoms are described, we\\n1 Matthew ix. 15 (Mark ii. 19; Luke v. 34).\\nVOL. III. 9", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0213.jp2"}, "214": {"fulltext": "194 THE FRIENDS OF JESUS.\\nmay note that it is very probable that when the disciples,\\nperhaps at the command or suggestion of Jesus himself,\\nattempted to imitate him in curing demoniacs they some-\\ntimes succeeded, but were sometimes put to shame. Now\\nthe record of such a failure is the chief object of this stor}\\nand it shows us that this practice of casting out devils, though\\nundertaken in all sympatlry and love for the sufferers, was\\nalways a very delicate affair. 1 A failure, such as might well\\noccur, threw the exorcist into a very critical position. But it\\nis especially noteworthy that the disciples of Jesus did not\\neven approach their Master s power. They fell far short of\\nhim, because they lacked that true self-reliance which is\\nneeded for success in any tiring. 2 For though the} may have\\nhad enough of the self-confidence which often passes for true\\nself-reliance, they had far too little of the real trust in them-\\nselves which would urge them to pray, and would be strength-\\nened in its turn by praj-er which is religious in its very\\nnature, and coincides with trust in God. It was, therefore,\\nwith a correct instinct that an undoubtedly genuine sa} T ing of\\nJesus, he who has faith can do all things, was taken up\\ninto the story and this sa} ing, together with the reproach\\nthat escaped the Master in a moment of impatience, consti-\\ntutes another thoroughly historical feature of the narrative.\\nTo the power of faith nothing is impossible Such was\\nindeed the motto of Jesus and Matthew therefore very\\nappropriately makes him explain the failure of his disciples\\nby the words, It comes of your want of faith. For I tell\\nyou, if you had faith like a grain of mustard seed [small\\nas yet, but full of life and power even now], you might\\nsay to this mountain, Depart hence and it would go and\\nnothing would be impossible to you.\\nA faith that can remove mountains of difficult}-, that\\ncan accomplish not only what seems impossible, but what\\nwould really be utterly impossible without it, such a faith is\\nspoken of elsewhere as well as here. 3 On another occasion,\\nwhen the Twelve asked him to increase their faith, Jesus\\nis said to have answered in almost the same words If\\nyou had faith like a grain of mustard seed, you might say to\\nthis mulberry tree, Be thou plucked up and planted in the\\nsea and it would obey T ou. It seems, then, that Jesus\\nused this metaphor on more than one occasion. 4\\ni See pp. 135, 136. 2 See pp. 135, 136.\\n3 1 Corinthians xiii. 2; compare Psalm xlvi. 2.\\n4 Matthew xxi. 21. 22: Mark xi. 22-24; Luke xvii. 5, 6; compare Mark\\nxvi. 17, 18; Matthew xiv. 31.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0214.jp2"}, "215": {"fulltext": "THE FRIENDS OF JESUS. 195\\nIn a word, the story gives us a faithful picture of the defi-\\nciencies of the disciples, or rather of their marked inferiority\\nto their Master. And this leads us to a general remark. In-\\nasmuch as the Twelve were always with Jesus, we involunta-\\nrily make use of them to enable us to form a comparative\\nestimate of the character of Jesus himself. And indeed they\\nactually furnish the best basis for such an estimate we have.\\nRegarded from this point of view, the disciples constantly\\ndisplaj r so marked an inferiority, hardly admitting of any\\ncomparison at all, that we may safely say their lives and\\ncharacters do more than an} one or any thing else to bring\\nthe greatness of Jesus into the fall light. To excel among\\nmean or commonplace companions is nothing but these\\ndisciples were men of any thing but ordinary virtue. They\\nwere the picked men of their time, and in man}^ respects\\nwere truly noble. What could exalt Jesus more than a com-\\nparison which shows how far he stood above even such men\\nas these If the Apostles make an unfavorable impression\\nupon us, we must ascribe it to the fact that we always see\\nthem close b} T Jesus. Otherwise we should probably let many\\nof their failings pass unnoticed but, as it is, they contrast too\\nsharply with his exalted excellence. It is with no want of\\nrespect for them that we say, that their small-mindedness and\\nhis great nobility of soul their narrow prejudices and his strik-\\ning originality and unconditional fidelit}^ to truth their mate-\\nrial expectations and his deep and spiritual conception of the\\nkingdom of God their self-seeking impulses and his un-\\nwearied steadfastness in self-denial and self-sacrifice their\\nweakness and his moral strength their faithlessness and his\\nmountain-moving faith, all stand in such sharp contrast to\\neach other that our wondering reverence for him rises each\\nmoment.\\nFrom this account of the friends of Jesus it must be evi-\\ndent that he, with all his longing to impart himself to others\\nand find support in their sympatlry, must have felt a grievous\\nwant more than once in the course of his public ministry,\\na feeling that he was not understood by any one, that he stood\\nin a certain sense alone. This fate, indeed, he shared with\\nother exceptionally great men who have been raised by their\\nvery loftiness of spirit far above those around them, and have\\nlonged in vain for attachments worthy of their great hearts\\nand full communion with others in their highest life. It was\\nonly to God that Jesus could pour out all his soul without fear\\nof being painfully checked. Once in the Gospel we catch the", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0215.jp2"}, "216": {"fulltext": "196 JESUS THE FRIEND OF SINNERS.\\nect.o of a sad assertion that his heavenly Father alone under-\\nstood hhn, that no one knew him except God but the doc-\\ntrinal speculations of later times have misunderstood the\\nsaving, disguised it almost past recognition, and turned it\\ninto a piece of self-exaltation of which Jesus could not possi-\\nbly have been guilt} 1\\nIn T et another respect Jesus stood almost alone. He had\\nnot sought for personal friends so much as for fellow- workers\\nfor such he rightly judged were indispensable to the fulfil-\\nment of his giant task. And in this hope also he found\\nhimself, at least for the moment, disappointed. But still he\\njudged of others by himself, and never doubted that the} T\\nmight become like him however far from him they stood as\\n3 T et, still he trusted that the} would at last be strong enough 2\\nfor tasks for which they were not fit as yet. He seems also\\nto have foreseen the possibility that was afterwards realized,\\nand for which he must have hoped, the possibility that\\nothers might excel the Twelve in influence and zeal for the\\nkingdom of God, and so take rank above them. 3\\nMeanwhile he sought and found in God strength to pursue\\nhis way. In Him Jesus was never disappointed. Whatever\\ndemands were made on him, communion with his Father, and\\nHis all-sufficient strength, enabled him to accomplish his task\\neven though he stood alone.\\nWas not this true greatness\\nChapter XV.\\nJESUS THE FRIEND OF SINNERS.\\nMatthew VIII. 1-4, IX. 1-13 Luke VII. 36-50, XV. 8-10.4\\nT3EH0LD my servant whom I have chosen, my beloved\\nJD in whom my soul has pleasure I will lay m} r spirit\\non him, and he shall proclaim righteousness to the heathen.\\nHe shall not contend nor cry out, and no one shall hear his\\nvoice in the street. A bruised reed shall he not break, a\\n1 Matthew xi. 27 (Luke x. 22).\\n2 Matthew xix. 28 (Luke xxii. 30).\\n3 Matthew xix. 30, xx. 23 (Mark x. 31. 40).\\n4 Mark i. 40-ii. 17 Luke v. 12-32.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0216.jp2"}, "217": {"fulltext": "JESUS THE FRIEND OP SINNERS. 197\\nsmoking flax- wick shall he not quench, till he has made\\nrighteousness to triumph. And on his name shall the heathen\\nhope. In some such words had the second Isaiah, five cen-\\nturies before our era, described the servant of Yahweh, who\\nshould restore Israel and be the light of the nations x and\\nMatthew cites the words as finding their fulfilment in Jesus,\\nespecially in his unassuming manner and his scrupulous avoid-\\nance of any kind of ostentation. 2 In this beautiful and faith-\\nful description there is one point which marks with wonderful\\ndelicacy the conduct of Jesus to the sinners among his people.\\nThe bruised reed he does not break when he meets the\\nwretched and downcast, overpowered by his sense of guilt\\nand helplessness, he does not take away his last hope of de-\\nliverance by stern rebukes and severe demands, but he devotes\\nhis whole powers to the task of raising him up again, sup-\\nporting him with a gentle hand, and helping him to regain his\\nmoral strength. If the lamp-wick still smokes he quenches\\nit not when he meets those in whom a spark of life still\\nglows, though the contempt of all the virtuous and pious\\nthreatens to extinguish it for ever, he does not give them over\\nto despair and ruin b} T his haughty bearing, but draws them\\nto him with a tenderness and gentle phry the like of which were\\nnever seen cherishes the living spark, and kindles it into a\\nsteady flame.\\nA few of the narratives contained in our Gospels will\\nsuffice to show the simple truth of this account of Jesus\\nand at the same time the} 7 will illustrate the manner in which\\nhe first took up his task as the herald of the kingdom of\\nGod.\\nTo avoid any misunderstanding, we must first explain ex-\\nactly who are meant by sinners. Nothing is more com-\\nmon than to sa} r that all men are sinners but neither could\\nan} T thing be more opposed to the language of the Gospels.\\nIn them the word must always be understood as having its\\nfull and original meaning, and applying only to a special\\nset of men. Paul was the first to apply it to all mankind\\nbefore the time of Christ, and to all who had not believed in\\nhim afterwards. 8 And hence arose the more general applica-\\ntion of the term with which we are familiar. Here we may\\nnote in passing the very remarkable fact that Paul has exer-\\ncised a far more powerful influence upon the doctrines and be-\\nliefs of Christians than Jesus himself. Jesus never dreamed\\n1 Isaiah xlii. 1-4. See vol. ii. chap. x. p. 417.\\n2 Matthew xii 17-21. 3 Romans iii. 9 ff., v. 8, 12 ff", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0217.jp2"}, "218": {"fulltext": "198 JESUS THE FRIEND OP SINNERS.\\nof putting all mankind on the same level and he cer-\\ntainly drew the distinction, sanctioned b} r daily experience,\\nbetween the good and the bad, between righteous men and\\nsinners. 1\\nThe word sinners, when used in the Gospels, refers in\\nthe first instance to a distinctly defined class of persons\\nthose, namely, who had been expelled from the synagogue.\\nWe know that every sjmagogue had its ruler and its elders.\\nThese officers, in their corporate capacity, had certain powers\\nfor maintaining church discipline and pronouncing legal judg-\\nments. They sometimes inflicted corporal punishments, 2 and\\nsometimes excommunicated those who had been guilty of\\nanj^ grievous trespass against patriotism, religion, or moral-\\nity. 3 Those against whom this sentence was passed were not\\nallowed to enter the synagogue, and it is to them in the first\\ninstance that the word sinner is applied. A woman w r ho\\nwas a sinner generally means a prostitute.\\nThe most notorious members of the class were the pub\\nlicans, or officials, of whatever rank, appointed by the Ro\\nman knights who were responsible for the taxes. Companies\\nof these knights held contracts with the Roman government,\\ngenerally lasting over five years, by which they engaged to\\npay the state a fixed sum on account of the import and ex-\\nport duties and other taxes of the provinces, which imposts\\nthey then levied on their own account, often stooping to the\\nmost shameful means of making their bargain profitable. Of\\ncourse all their subordinates and accomplices in this system\\nof knavery and extortion caught at a share in the proceeds.\\nThese officials, then, were regarded as thieves and robbers\\nand not only so, but as traitors to their country, who took\\nsides with the Roman oppressor for the vilest purposes of\\nselfishness and avarice. And inasmuch as it appeared to\\nmany unlawful to pay tribute to an} but Israel s true and only\\nLord, 4 the publicans who collected the Roman tribute were\\nconsidered impious as well as traitorous. No wonder, then,\\nthat they were despised and hated, cast out of the synagogue\\nand denounced as infamous. Their evidence against other\\nJews was not accepted b} r the judge, their last will and testa-\\nment was void, and their till was cursed so that no one might\\nchange money at it.\\n1 Matthew v. 45, ix. 13 Luke vi. 32-34, xv. 7.\\n2 Matthew x. 17, xxiii. 34 2 Corinthians xi. 24.\\n3 John ix. 22, xii. 42, xvi. 2.\\n4 Matthew xxii. 15 ff. See p. 89.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0218.jp2"}, "219": {"fulltext": "JESUS TKE FRIEND OF SINNERS. 199\\nPublicans and all other sinners were ranked with the\\nheathen, 1 were excluded from civil and ecclesiastical commu-\\nnion with the Jews, and were cut off from the rights and pri-\\nvileges of the chosen people of the Lord Even the richest\\nof them were shut out from all religious and respectable cir-\\ncles, and were shunned as unclean, a fearful word at the\\ntime of Jesus, for the idea of (Levitical) cleanness com-\\npletely dominated Jewish societ}\\\\ The publicans, on their\\nside, avenged themselves by ever increasing extortion, con-\\nsoled themselves with each other s society, and too often\\nsought relief in lives of abandoned viciousness. 2 Many of\\nthem sank so low that at last they even despised themselves,\\nand seemed in all eyes, even in their own, to be lost for ever.\\nNow these men Jesus drew to him. Nay more, he regarded\\nit as his special mission to restore his lost and sinful country-\\nmen. He declared expressly and repeatedly, The Son of\\nMan is come to seek and to save the lost 3 his mission was\\nin the first place directed to these lost sheep of the house of\\nIsrael. 4 But we must observe that this expression does not\\nrefer exclusively to the publicans and those who had been\\nsentenced b} T the church. It includes all the outcasts from\\nJewish society, all those classes known in the Talmud as the\\npeoples of the land, wiio from ignorance or carelessness had\\ntransgressed the laws of ceremonial purity, whether b} r asso-\\nciating with heathens (w r ho were very numerous in Galilee)\\nor in airy other way. These people had sunk below the aver-\\nage cultivation and (legal) piet} T had perhaps seldom or never\\nseen the glories of the temple, and had certainly never been\\nduly instructed in the Jewish doctrines, or, if they had, had\\nnever understood them. There were among them some who\\nwere capable of better things, and who eagerly longed for\\nsalvation but in the general opinion they were hardly, if at all,\\ndistinguished from the sinners. They were all alike unclean.\\nThe teachers of the Law never troubled themselves about\\nthem. They thought it beneath their dignit} T to descend to\\nsuch a level, and did not even try to make them understand\\nthe Law and Prophets. Their condemnation was summed\\nup in the words, This people that knows not the Law is\\ncursed 5\\n1 Compare Matthew v. 46, 47, with Luke vi. 32-34. See also Matthew\\nxviii. 17, xxvi. 45 Galatians ii. 15.\\n2 Matthew xxi. 31, 32 Luke vii. 34, xviii. 11, xix 8. See p. 106.\\ns Matthew xviii. 11 Luke xix. 10. 4 Matthew x. 6, xv. 24.\\n5 John vii. 49.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0219.jp2"}, "220": {"fulltext": "200 JESUS THE FRIEND OF SINNERS.\\nSuch were the men to whom Jesus more especially turned.\\nPossibly his thoughts had been directed to them even when\\nhe was still in his father s house for though he would not\\noften come across them in Nazareth, since they were mostly\\nto be found in the larger cities where the life and activity of\\nGalilee was centred, jet his sympathy would be roused by the\\nundisguised aversion with which he heard them mentioned,\\nand his heart would tell him that this deep chasm, yawning\\nbetween the unclean ones on the one hand and the chosen\\nheritage of the Lord, the hallowed Israel, on the other hand\\nmust be filled up. While with John, he had been struck by\\nthe eagerness with which some of these outcasts received the\\npreaching of the kingdom. 1 And when he himself began his\\nwork he felt impelled to rescue them, in the firm conviction\\nthat b} T so doing he would be removing one of the greatest\\nobstacles to the coming of the kingdom of God. I am come,\\nnot to call the righteous, but the sinners to enter into the\\nkingdom of God. Though every one else gave them up,\\nthough the} r despaired even of themselves, yet he never des-\\npaired of them. He would raise the bruised reed, and blow\\nupon the smoking flax- wick\\nWhen Jesus was at Capernaum his favorite walk was b} r the\\nshore of the lake. As he went out of the town in this direc-\\ntion he had to pass the customs-house. 2 And thus it happened\\nthat once, when he was returning home towards dinner-time,\\nhe saw one of the tax-gatherers sitting in front of the build-\\ning, and said to him, u Come home with me! The man\\nwhom he addressed was called Levi, son of Alpkaeus, and he\\nrose at once and followed him to his house. Jesus had prob-\\nably noticed before how eagerly this man had listened to his\\naddresses and parables, though always staying at a respectful\\ndistance and with his fine knowledge of human nature he\\nnow read in the publican s eye the wish that he dared not\\nutter, the wish that this invitation anticipated and satisfied.\\nBut now the ice was broken and when Levi lay at table with\\nJesus, some of his fellow tax-gatherers and other sinners came\\nto seek the Master s society. Their courage and their trust\\nwere rewarded. Jesus applied the laws of Eastern hospitality\\nto them too, and received them at his table. This was a de-\\ncisive step that could not fail to excite both surprise and in-\\ndignation. Some of the Pharisaic Scribes, too, had observed\\nhim; and, seeing what had happened, they expressed their\\ni See pp. 107, 113, 114. 2 See p. 125.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0220.jp2"}, "221": {"fulltext": "JESUS THE FRIEND OF SINNERS. 201\\nhorror to uis disciples Why, he is eating with sinners and\\npublicans But Jesus heard them and replied It is not\\nthe health}^ but the sick that need the plrysician. I am not\\ncome to call the righteous, but sinners.\\nWe may note in passing that the first Evangelist misun-\\nderstands the words addressed b} Jesus to the publican, and\\nsupposes them to be a call to the apostolic office. He there-\\nfore substitutes the name of Matthew for that of Levi, and\\naccordingly describes Matthew as the publican when enu-\\nmerating the Apostles. 1 It is in reality very unlikely that\\nLevi and Matthew are the same man, or that one of the\\nTwelve was a tax-gatherer. Luke makes another mistake,\\nand represents the meal as taking place at the house of Levi\\ninstead of that of Jesus. It is of far more consequence,\\nhowever, that we should note the style of intercourse with\\nthese people which Jesus cultivated. He invited them to\\ncome to him, for the} T were so much accustomed to be con-\\ntemptuously repelled b} T every one that they would never\\nhave dared of their own accord to approach one who pro-\\nclaimed himself a prophet. Unless he had been the first to\\nstretch out his hand, no relations between himself and such\\npeople as these could ever have been established. Hardly\\nhad he made the first step, however, before numbers of them\\npressed to him. The most extraordinary thing of all was\\nthat he ate with them. This was trampling at once upon the\\ncustoms of religion and the rules of decency for to join any\\none at table was a kind of formal avowal of friendship, and\\nestablished a permanent connection between the parties. 2\\nSuch an action, therefore, would by its very nature be re-\\npeated, and the fair fame of Jesus himself soon began to\\nsuffer in some quarters from his constant intercourse with\\nsuch a class of men. 3 And we must remember that, in thus\\nassociating with the unclean, he not only broke with all\\nnational, social, and religious prejudices, but must have en-\\ncountered much in the language, the manners, and the per-\\nsons of these sinners that shocked his refined perceptions.\\nIt must have required a great effort from him, as from others,\\nnot to transfer to the trespasser the great loathing which he\\nfelt for the trespass, and never to lose sight even in the sin-\\nner of the brother man whom he could respect and love.\\nWhy did he make the effort, then Why did he seek the\\nsociety of these men and treat them as his friends Simply\\n1 Matthew x. 3. 2 Compare 1 Coriuthians v. 11; Galatians ii. 12.\\n8 Luke vii. 34, xv. 1, 2.\\n9*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0221.jp2"}, "222": {"fulltext": "202 JESUS THE FRIEND OF SINNERS.\\nbecause his heart impelled him to it. Pie felt that his first\\nstep must be to raise them up by quickening their sense of\\ntheir own worth, and restoring them to self-respect. And\\nhe could only do this by showing them that he at least did\\nn~ t think them too bad, too hopeless, to be associated with\\nas friends. Not that he had deliberately argued out this line\\nof conduct, but his fine perception led him to it instinctively.\\nIndeed, to gain any influence over such outcasts he must\\ntreat them with still more frank and cordial friendship than\\nhe displayed to others. If he had only shown them a loft3 T\\ncondescension he could not possibly have healed them.\\nAnd he had to heal them. He regarded and treated them\\nas sick men. It was a characteristic saying of his, in which\\nhe defended his strange conduct, and openly declared that it\\nwas no accident that found him in such compairy that he\\ndid not intend to shun it in future, but that he bore a special\\ncommission to call the sinners into the kingdom of God, and\\nhad not come for the sake of the healthy or righteous. We\\nmust not press the saying too hard, and ask whether there is,\\nor ever was, a man who could really be called altogether\\nsound or righteous for in comparison with these sinners the\\nportion of the people that was strictly faithful to the Lord\\nand to his Law and temple might fairly be called devout and\\nvirtuous, and so not sick. 1\\nThis metaphor of the physician and his patients, which\\nJesus applied to himself and the sinners, gave rise to many\\nemblematic representations. Indeed, it readily lent itself to\\nevery kind of elaboration and we find a typical counterpart\\nto the very stor} T in which it is imbedded just before it.\\nHere the rescue of the publican is simply altered into\\nthe healing of the leper. But it may be said once for all\\nthat these s3 mbolical sketches do not refer to special definite\\noccurrences. From the nature of the case they are generally\\ntypes or specimens. And, indeed, many of the ordinary\\nnarratives of the Gospels that of the invitation to Levi\\namong them must themselves be taken as mere specimens\\nof the line of conduct or the experiences of Jesus.\\nBut to return to the emblematic stoiy of the leper. Once,\\nwe are told, a leper came to Jesus, bowed clown in reverence\\nto the earth, and cried, Lord! if thou wilt, thou canst\\nmake me clean. Jesus was deeply moved, stretched out\\nhis hand and touched him, saying, ;t I will. Be clean!\\nAnd immediately the hideous disease left him, and he was\\n1 Compare, for example, Matthew xix. 17 b-20.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0222.jp2"}, "223": {"fulltext": "JESUS THE FRIEND OF SINNERS. 2^3\\nclean. Upon this Jesus dismissed him, sa} ing, Tell it to\\nno one, bu go to Jerusalem, show yourself to the officiating\\npriest, and make the sacrifice ordained in the Law.\\nHow are we to interpret these last words Do the} 7 mean\\nthat Jesus forbade the publican to parade the fact of his\\nconversion, and told him if possible to restore, according to\\nthe Law, 2 an} r thing he had exacted by deceit or extortion?\\nOr did the Evangelists add the words because the} accepted\\nthe story literally? However this rnay be, the} T certainly did\\nunderstand the story literally, and consequently fell into\\nexaggerations such as that the man was full of leprosy\\n(Luke); or contradictions such as that great multitudes\\nfollowed him, and Jesus said, Tell it to no one\\n(Matthew) or pointless glosses such as that the man pro-\\nclaimed it everywhere, so that all men came to Jesus, and\\nhe was obliged to withdraw into a desert place (Matthew\\nand Luke). But the broad lines of the original s} T mbolic\\nsketch may still be traced. In the first place, the special\\ndisease is carefully chosen. The sinners were as unclean,\\nwere as anxiously avoided, were considered as incurable as\\nthe lepers themselves. And again, the longing to be cleansed 3\\nand a reverential trust in Jesus were indispensable to the sal-\\nvation of these outcasts. And yet again, most striking\\nand important of all, Jesus touches the leper. Such an\\nunheard of, almost incredible, act is a noble s3 inbol of the\\nactual facts, a beautiful indication of that fine perception and\\ndelicate s} T mpathy which made Jesus the friend of sinners,\\nwhich made him seek rather than shun the friendly relations\\nof familiar intercourse with them. vSo onry can the lost be\\nsaved\\nWe will take another illustration of the friendship shown\\nby Jesus to sinners. And here, again, we find two pictures,\\none convej ed in the ordinary, and the other in the emble-\\nmatic style of narrative. This time we shall let the copy\\nprecede the original.\\nJesus had just returned to Capernaum after a short absence\\nand no sooner was it known that he was there than all the\\ncity went out to hear him, till the very door of his house was\\nthronged all round. Then there came four men carrying a\\nmattress, upon which lay a man struck with paralysis. He\\n1 Leviticus xiii., xiv.\\n2 Compare Luke xix. 8 with Exodus xxii. 1, 4; Numbers v 6, 7.\\n3 Compare John v. 6.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0223.jp2"}, "224": {"fulltext": "204 JESUS THE FRIEND OF SINNERS.\\nwanted to come to Jesus and be healed, but it was impossible\\nto get near him. What was to be done They were deter-\\nmined not to go back disappointed so the}* hoisted the bed\\nwith the sick man in it to the roof, broke up the tiles, and\\ncarefully lowered the sufferer at the very feet of Jesus. The\\nMaster was struck by such an earnest desire for help and\\nsuch great confidence in his power, in a word by such faith,\\nand said to the man, ;t My son, be of good cheer Your sins\\nare forgiven. Now there happened at the moment to be\\ncertain Scribes sitting by Jesus and conversing with him\\nabout the kingdom of God his words shocked them greatly,\\nand they thought What blasphemy Who can forgive sins\\nexcept God alone? But Jesus saw what they felt, and said,\\nWhy do you think evil in your hearts? Is it easier to say,\\n-Your sins are forgiven, or Stand up and walk That\\nyou ma}* know then that the Son of Man has power upon earth\\nto forgive sins here he turned suddenly to the sick man\\nStand up, take up your bed and return to your home!\\nAnd, behold the man stood up, and went home in the sight\\nof them all and the}* were all amazed and praised God,\\nsaying, u We have never seen the like.\\nWe have given this story in its fullest form, as it appears\\nin Mark and Luke. The symbolical interpretation is de-\\nmanded by the existence of a corresponding narrative in the\\nfourth Gospel, 1 by details in the picture which do not admit\\nof a literal interpretation, and, above all, by the fact that if\\ninterpreted literally it exhibits an inexplicable confusion of\\nspiritual and material elements. What would be the sense\\nof trying to cheer the sick man by promising that, on the\\nstrength of his great desire to be cured of paralysis, his sins\\nshould be forgiven? Again, the question addressed to the\\nScribes appears to compare two things together which are ab-\\nsolutely incapable of comparison, inasmuch as they have noth-\\ning whatever to do with each other namely, peace with God,\\nand the use of one s limbs. Nor did it by any means follow\\nthat one who could restore a sick man to health had an unde-\\nniable right to assure him that his sins were forgiven, for a\\nmiracle might be equally well ascribed to divine or diabolic\\nagencies 2 and the question, Is it easier to restore peace to\\na man s soul or health to his body admits of a very differ-\\nent answer from that which the context indicates as the only\\npossible one. On the other hand, every thing fits into ita\\n1 John v. 1-15.\\n2 Matthew xii. 24, xxiv. 24; Deuteronomy xiii. 1, 2.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0224.jp2"}, "225": {"fulltext": "JESUS THE FRIEND UF SINNERS. 205\\nplace, and the whole narrative flows smoothly, if we bear in\\nmind that the disease really meant is moral paralysis, the in-\\ncapachVy for good which evil habits have produced. The per-\\nception of the sufferer s passionate longing to be restored\\nenabled Jesus to assure him that the sinful past was washed\\nawa}* the devout bystanders were indignant at the restora-\\ntion to honor of such a notorious sinner, and the story teaches\\nthe great truths that moral renovation is impossible unless\\npreceded by forgiveness, and that he who has the power to\\nbring a sinner back and make him tread the path of God s\\ncommandments has, indeed, the right to tell him that his sins\\nhave been forgiven. If this is what the story represents, the\\nbystanders had good cause indeed to glorify God. The\\nnarrative, then, might have been headed, Moral Paralysis\\nCured by Jesus and the emphasis falls not only upon the\\nconnection between forgiveness and restoration, but still\\nmore upon the difficulties which the sinner braved to come\\nto Jesus, upon the faith to which his conduct testified, upon\\nthe indignation raised in the minds of the religions teachers\\nby what Jesus did, and upon his own defence of it.\\nWe will now give the original of which this is a copy, and\\nit will hardly be necessary to point out the similarity of the\\ntwo. It runs as follows\\nA pious man of the school of the Pharisees, whose name\\nwas Simon, had asked Jesus to dine with him. When he\\ncame at the usual hour he was received without much distinc-\\ntion, and took his place among the other guests, who were of\\nthe same school as the host himself. But the meal had hardly\\nbegun before it was interrupted. The door was left open in\\naccordance with the usages of Eastern hospitality for some\\none might come in, as often happened, in the course of the\\nmeal, perhaps to listen to the conversation. Now, through\\nthis open door there came a woman, which was strange enough\\nin itself, for none but men were present. Simon looked at\\nher with amazement. What Could he believe his eyes\\nWas it that miserable and abandoned creature Dare she pol-\\nlute his threshold? Yes, it was she, a woman who was\\na sinner. How came she there? She had heard Jesus, and\\na change had taken place in her heart. His presence and his\\npreaching had completely overpowered her. She had hap-\\npened to hear wiiere he was being entertained, and she must\\nand would follow him and do him homage. She left her house\\nwith an alabaster flask of ointment in her hand, and at the\\nrisk of being driven from the door like a dog by the master", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0225.jp2"}, "226": {"fulltext": "206 JESUS THE FRIEND OF 6INNERS.\\nof the house, she went in quest of Jesus. She approached\\nthe place where he lay, leaning on his left arm, after the cus-\\ntom of the t me, with his face to the table, his body resting\\non a cushion, and his naked feet stretched backwards. There\\nshe bowed down her head and burst into tears as she kissed\\nhis feet in sign of deepest reverence, and bathed them in a flood\\nof tears. Presently she recovered herself, and dried the feet,\\nwhich she never ceased to kiss, with the luxuriant hair that\\nhung loosely down her shoulders and, remembering the pur-\\npose for which she came, poured over them the precious\\ncontents of the flask she had brought with her.\\nMeanwhile, the host could hardly contain his horror and\\ncontempt. Amazement and indignation had at first deprived\\nhim of utterance, and then he had kept quiet to see what\\nwould happen and what Jesus would do. He had seen\\nenough now! What! thought lie, will he let her kiss\\nhis feet, dry them, and anoint them? How loathsome is the\\nthought Let who will hold him for prophet, I know he is\\nnone. Foi were he a prophet he would know who and what\\nthat creature is, and before he let her pollute him with her\\ntouch he would shake her off, and hurl the curse of the Lord\\nupon her Did JesMS see the contemptuous curl of Simon s\\nlip? Did he read in his face the sense of loathing that filled\\nhim At any rate he broke the painful silence with the words\\nSimon I should like to ask you something. Speak on,\\nRabbi answered Simon coldly. A certain mone3 -lender,\\ncontinued Jesus, had two debtors, one of whom owed him\\nfive hundred denarii (sa} r \u00c2\u00a320) and the other fifty (\u00c2\u00a32) But\\nwhen the debts fell due, and neither of the debtors could pa} T\\nhe generously forgave them both. Which of the two do you\\nsuppose would love his benefactor most? A childish ques-\\ntion, Simon may have thought but all he said was, I sup-\\npose the man to whom he had remitted most. Yes, said\\nJesus. Then he turned his head, and stretched out his hand\\ntowards the woman, whom he had left so far as though he had\\nnot noticed what she was doing, for he felt that this was the\\ntruest kindness to her. Simon, he cried, do you see this\\nwoman You think her still bowed down by the great guilt\\nof many unpardonable sins. But consider. I came into your\\nhouse. You did not so much as offer me water to wash my\\nfeet when I had put off my sandals, but this woman has wet\\nmy feet with her tears, and diied them with her hair. You\\ngave me no kiss, but since she came in she has never ceased to\\nkiss my feet. You did not anoint my head with oil, but she", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0226.jp2"}, "227": {"fulltext": "JESUS THE FRIEND OF SINNERS. 207\\naas anointed my feet with ointment. Has she not shown the\\nfervor of her love? I tell yon, then, her man} sins are for-\\ngiven her. Her own conduct proves it. But, he continued\\nin a quiet tone, wishing to give his host to understand what\\nheavy witness his haughty conduct bore against him, he to\\nwhom little is forgiven shows but little love. Meanwhile, the\\nwoman knew not whether she was dreaming or waking, and\\ncould scarce believe that he was really speaking about her.\\nBut now he turned to her and said, Your sins are for-\\ngiven A scarcely audible murmur ran through the place,\\nfor the guests had been deeply shocked already by the fact\\nof Jesus allowing the woman to touch him, and still more by\\nhis daring to make a kind of comparison between such a crea-\\nture and a man of approved piety and virtue like their host\\nbut now they exchanged indignant glances, and their looks\\nbeti^ed the thought What does he suppose he is What\\nright has he to forgive her sins? But Jesus, taking no\\nnotice of the protest they implied, said to the woman, kt Your\\nfaith has saved you go in peace and so, with a look of\\nencouragement and sympatlry, he sent her on her way.\\nThe tradition of the Church has, without any reason, iden-\\ntified this woman, of whom we know nothing more, with Mary\\nof Magdala, who has thus become the express image or type\\nof penitence. It is a matter of more importance to decide\\nhow far we maj T rely upon the truth of this story, which is\\none of the most beautiful in all the Gospels. It bears upon\\nits face unmistakable signs of truth, not only in its indica-\\ntions of the characters and actions of all concerned, but still\\nmore in the depth and refinement of the spiritual truth con-\\ntained in the words of Jesus on the connection between for-\\ngiveness and love. 1 Yet we cannot doubt that certain unes-\\nsential details, such as the alabaster flask of ointment and\\nthe name of the host, have slipped in from some other source\\nfor we read elsewhere of a certain woman, otherwise unknown\\nto us, anointing Jesus in the house of a man named Simon 2\\nand it is evident from the context that at that time no such\\nmark of honor had ever been paid to him before. It is clear,\\ntherefore, that the account of the event just given was affected\\nby this later incident, and that it is no longer possible to sa}~\\nexactly what took place in fact. It is inevitable that oral\\ntradition should sometimes run stories into one another. But\\nthis does not at all affect the only point of real importance.\\nI Luke vii. 41, 42. 47, 48.\\ns Matthew xxvi. 6-13 (Mark xiv. 3-9); compare John xii 1-8.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0227.jp2"}, "228": {"fulltext": "208 JESUS THE FRIEND OF SINNERS.\\nWhatever did or did not happen on this occasion the essen-\\ntial truth of the picture cannot be doubted. It reproduces\\nwith striking fidelity the attitude which Jesus took towards\\nsinners.\\nAs we go along we shall meet from time to time with fur-\\nther illustrations of this subject. Thus, in discussing the\\nrelations of Jesus to the Pharisees, we shall see that the lat\\nter accused him of too great freedom in his intercourse with\\nsinners on his journey to Jerusalem we shall find him\\ndescribed both emblematically and literally as the friend of\\npublicans and finally, during his stay in Jerusalem, the\\nstor} r of an adulteress who was brought before him will claim\\nour attention.\\nAt present we will only give a few more examples of the\\nway in which tradition worked out the metaphor by which\\nJesus compared himself to a physician of the sick. The first\\nof these examples is given in all three Gospels. We shall\\nput the later additions between brackets, to mark them off\\nfrom the older and simpler form of the story\\nA certain woman who had suffered for twelve years from a\\ndisease that made her unclean according to the Law [and\\nhad never been able to obtain relief, though she had spent\\nher substance in the attempt] came behind Jesus in the mid-\\ndle of a crowd, and seized hold of the fringe of his garment\\nfor, said she to herself, if only I can touch his garment,\\nI shall be saved. [Now a healing power did indeed go out\\nfrom Jesus to the woman, but not without his perceiving it.]\\nThen Jesus turned round and [asked who had touched him.\\nHis disciples, who only noticed the multitude that pressed\\nupon him, and not the poor woman who had come to him\\nfor help, attempted in vain to persuade him that it was an\\nidle question. At last the woman herself came forward\\ntrembling, threw herself upon the ground before him, and in\\nthe presence of the people declared what she had done.\\nThen Jesus] cheered her with the words, Daughter, your\\nfaith has saved you, go in peace 1\\nThe following stories are each of them found in one Gos-\\npel only\\nTwo blind men once followed Jesus in the street and\\ncried, Son of David, have pity on us He went into his\\nhouse, and they followed him. At last he turned round to\\nthem and said earnestly, Do you really believe that I can\\nMatthew ix. 20-22 (Mark v. 25-34; Luke viii. 43-48).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0228.jp2"}, "229": {"fulltext": "JESUS THE FRIEND OF SINNERS. 209\\nhelp you? Yes, Lord! the}- answered, unhesitatingly.\\nThen he laid his hand upon their eyes, and said, Let it be\\nto you according to your faith and immediately their sight\\nwas restored. He strictly forbade them to tell it to any one,\\nbut in vain. 1\\nAnother time, when he was on a journey, they brought\\nhim a deaf man who had also a great impediment in his\\nspeech, and besought him to lay his hands on him and cure\\nhim. He took the unfortunate man aside, put a finger in\\neach of his ears, made spittle, and moistened his tongue with\\nit. Then he looked up, heaved a deep sigh, and said in a\\ncommanding voice, Ephphatha that is, tw Be opened\\nAnd thereupon his ears were opened, and the impediment in\\nhis speech was gone, so that he could hear and speak as well\\nis others. Again Jesus forbade the man himself and those\\nwho had brought him to publish the event abroad, but they\\ndid it all the more, and every one cried out in amazement,\\nTruly, this Jesus fulfils his calling according to the Scrip-\\nture, for he makes the deaf to hear and the dumb to speak 2\\nYet again: A blind man was brought to Jesus at Beth-\\nsaida, in the North, with the humble petition that he would\\ntouch him. He took the blind man from his guide and led\\nhim outside the village. Then he made him stand still, spit\\non his eyes, put his hand over them, and when he had re-\\nmoved it asked him, Do you see any thing? The blind\\nman stared and answered, I can see people but confusedly,\\nlike trees walking. Jesus put his hand upon his eyes again,\\nand when he removed it his sight was completely restored,\\nboth for near and distant objects. So the man was able to\\ngo home alone, but Jesus told him not to go through Beth\\nsaida. 3\\nThe Evangelists have taken all these stories literally, and\\nhave therefore added many details, especially in the last two,\\nwhich are beside the real purpose of the narratives. But the\\nessential feature common to them all is that Jesus touches\\nthe sufferers, or la}-s his hand upon them and this means\\nthat he rescued them by frankly entering into friendly inter-\\ncourse with them. For there cannot be a doubt that these\\nstories, as well as the more general accounts of how Jesus\\nrestored the use of lost powers or withered limbs to the crip-\\npled, the blind, the dumb, and the maimed, 4 were originally\\nsymbolical rather than literal in their meaning. They represent\\n1 Matthew ix. 27-31. 2 Mark vii. 31-37.\\nMark viii. 22-26. 4 Matthew xv. 29-31.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0229.jp2"}, "230": {"fulltext": "210 JESUS THE FRIEND OF SINNERS.\\nJesus the friend of sinners, the redeemer of the peoples\\nof the land as restoring to the spiritually blind* the percep-\\ntion of the wa}^ of truth and the path of salvation giving the\\nmorally crippled power to walk after God s commandments\\nteaching the deaf to hear his voice, his word of love, the\\ndumb to speak his praise making the lepers clean, and re-\\nstoring the dead to life, and so fulfilling the scriptural anti-\\ncipations of the blessings of the Messianic age, 1 in which he\\nhimself saw his mission indicated. 2\\nWhen Jesus speaks of sinners as the sick, he describes\\nby implication his whole method of dealing with them. He\\nnever denounces them, or threatens them with the wrath of\\nGod, or utters the stern sentence of a judge against them.\\nIt is puy that inspires him. And again, it is not the lofty\\npit} T that looks down upon the sufferers from on high, but the\\npity that is linked to unbounded reverence for the man never\\nlost in the sinner the pit} T that goes out to meet the sufferers\\nwith tenderest sympathy, and gives itself up to them without\\nreserve. Jesus had found the key to the sinner s heart by\\nthat love of man which was one with belief in the worth of\\nman. From this point of view, perhaps the story of the\\nrepentant woman who was a sinner is the most striking\\nof all. Jesus did not say to her, Sin no more for to\\ncontinue in her evil ways would be impossible to her, and\\nsuch an exhortation would have implied a cruel doubt, which\\nJesus would not injure her by entertaining. What he sa} s\\nabout her is so clear and so profound that it not only gives\\nus fresh insight into the workings of the human soul, but\\nhelps us to perceive how we ourselves stand with regard to\\nour own past and God. Love is the only and the certain\\nproof that our sins are forgiven.\\nJesus himself expressed his faith in the worth of man\\nand the love of God in a simple image, with which we ma}\\nclose our sketch of the sinner s friend\\nIf a woman has ten drachmas and misses one as she is\\ncounting them over, does she not light her lamp and sweep\\nthe dust out of the cracks and corners, and move about the\\nfurniture and look under the settle, and go on searching care-\\nfully and unweariedly until she rinds it And when she finds\\nthe coin, does she not run out and call her friends and neigh-\\nbors, and say, Wish me joy for I had lost a drachma, but\\nnow I have found it again And so, I tell t ou, there is joy\\namong God s angels when a sinner repents.\\n1 Isaiah xxxv. 5, 6; compare xxix. 18, 19, xlii. 7, lxi. 1.\\n3 Matthew xi. 5; compare Luke iv. 18-21.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0230.jp2"}, "231": {"fulltext": "JESUS AND THE RELIGION OF HIS PEOPLE. 211\\nChapter XVI.\\nJESUS AND THE RELIGION OF HIS PEOPLE.\\nMark II. 18-111. 6.1\\nONE of the most important and interesting questions we\\ncan ask about Jesus refers to the attitude he took to-\\nwards the religion of Israel and we must therefore try to form\\na true idea of the extent to which he accepted the existing\\ns} T stem, and the point at which his principles compelled him\\nto depart from it, and so produced a religious revolution.\\nThe importance and the difficulty of the question will be read-\\nily understood when we reflect that it is, as it were, the focus\\nof three apparent contradictions, which will force themselves\\nupon us in succession as we continue our treatment of the\\nnarratives of the New Testament. Firstly Jesus was put to\\ndeath as a heretic but his faithful disciples and friends were\\nafterwards left undisturbed as orthodox Jews. Secondly\\nOur Gospels record sayings and actions of Jesus which are in\\nconflict with the Law but Paul, whose hands it would have\\nstrengthened infinitely to have been able to quote them, ap-\\npears to know nothing of them. Lastry and chiefly Nothing\\nwas further from the thoughts of Jesus, from first to last, than\\nthe foundation of a new religion; which, nevertheless, turned\\nout to be a prominent result of his life and work. It is obvi-\\nous that all this must be largel} T explained b} T the peculiar\\nattitude he assumed towards the religion of his people.\\nThe passages which bear upon this subject are very numer-\\nous, but at present we shall only deal with such as are abso-\\nlutely necessaiy to throw sufficient light upon the question we\\nhave asked, and such as will not demand special treatment in\\nany other connection. Presently, when the threatening clouds\\nbegin to gather, when Jesus is on his way to Jerusalem, when\\nthe final conflict deepens in the city itself, we shall constantly\\nmeet with examples to confirm our present conclusion.\\nIn the first place, then, we must remember that the relig-\\nious education that Jesus received in his father s house and in\\nthe synagogue must have disposed him reverently to observe\\nthe precepts of the Law, as well as the tradition which was\\n1 Matthew ix. 14-17, xii. 1-14: Luke v. 33-vi. 11.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0231.jp2"}, "232": {"fulltext": "212 JESUS AND THE RELIGION OF HIS PEOPLE.\\nregarded of equal authority, so long as they were not offen-\\nsive or injurious to his moral sense. We must observe, also,\\nthat his own teaching was entirely free from doctrinal tenden-\\ncies. If we put these two facts together, we shall conclude\\nthat the first collision between Jesus and the popular religion\\nwould be in no way of his own seeking, but would be pro-\\nvoked without smj direct intention on his part by the line of\\nconduct he pursued and again, that he would never express\\nan opinion about the Law and the tradition unless he had\\nspecial occasion to do so, which would generally be when he\\nwas expressly challenged to declare his opinions. Now,\\namong other matters, he was questioned or attacked in this\\nway on the subjects of fasting and the observation of the\\nSabbath.\\nThe fact that he prescribed no fasts to his disciples could\\nnot fail in the long run to attract attention. The great day\\nof atonement and the other general fasts were held binding\\non every Jew, and were doubtless observed by Jesus and his\\nassociates but it had become the established custom for\\nevery one who laid claim to a religious character to observe\\nextra fasts from time to time. To do so was considered a\\nsign of earnestness and a proof of piety. The strict Phari-\\nsees chose for this purpose Thursday, the clay on which Moses\\nwas supposed to have ascended Sinai, and Monday, the da} r\\non which he came down. John had been very exacting in\\nthis respect and his followers continued faithfully to observe\\nhis injunctions as an act of penance on behalf of their people,\\nin view of the great judgment to come. They, above all oth-\\ners, must have noticed with surprise that he who had taken\\nup the work of John had adopted such a different course.\\nOn a certain daj T accordingly, they came to him and asked,\\nWhy do we and the Pharisees constantly fast, but your dis-\\nciples not In his answer Jesus gave them clearly to un-\\nderstand that, so far from attaching the smallest value to\\nfasting in itself, he condemned it as an unnatural constraint\\nwhenever it was practised as a religious duty, as a meritori-\\nous deed, by those who were not spontaneously inclined to\\nobserve it. Can the wedding guests mourn, he said,\\nwhile the bridegroom is with them? The bridegroom s\\nfriends would never think of mourning during the seven days\\nof the wedding feast, and no more would his disciples so long-\\nas they could rejoice in his presence. But the days will\\ncome, he added, when the bridegroom has been taken away\\nfrom them, and then they will fast. The wedding is a type", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0232.jp2"}, "233": {"fulltext": "JESUS AND THE RELIGION OF HIS PEOPLE. 213\\nof the Messianic kingdom and if Jesns compared himself\\nto the bridegroom and referred to his separation from his\\ndisciples, apparently by death, it must have been at a late\\nperiod in his public life. It is possible, however, that the\\nwords have been slightly altered to suit the event and that\\noriginally the stress fell upon the difference between the dis-\\nciples of John, who had lost their master, and his own disci-\\nples,, who rejoiced in the presence of theirs. But this is\\nunimportant. The gist of the whole thing is that Jesus only\\nsanctioned fasting when it was the natural expression of the\\nsorrow of the heart. This principle not only changes the\\nwhole aspect of the special observance in dispute, but deprives\\nall religious observances whatever of their meritorious char-\\nacter. We must observe them if the needs of our own\\nhearts urge us to do so, but not otherwise.\\nJesus well knew that he had enunciated quite a new prin-\\nciple. He knew that it was impossible for airy one who was\\nstill a slave to the old conception of the religious life to\\naccept it. No one would take a scrap of a new and un-\\nshrunk piece of cloth to mend an old garment with. For if\\nhe did, then, as soon as the new patch got wet and shrunk,\\nit would draw up the old cloth and make a worse rent than\\never. No more can we force those who have accepted new\\nprinciples to adhere strictly to old forms. Nor do we put\\nnew wine that is still fermenting into old skins that have lost\\ntheir elasticity and toughness. For if we did, then, as the\\ncamels carried the wine-skins on their backs, and the sun\\nshone upon them, the wine would begin to work and the\\nskins would burst. Then the wine would flow away, and\\nthe skins would be spoiled. But we put new wine into new\\nskins, and both are preserved.\\nJesus expresses himself as clearly and strongly as pos-\\nsible, though he makes use of figurative language. He draws\\na sharp contrast between old and new, and definitely declares\\nthat the two cannot be combined, and that every attempt to\\nunite them is not only futile but destructive to them both.\\nHe demands emphatically that form and spirit shall be brought\\ninto perfect harmony. The third Evangelist, to whom this\\npassage must have been specially acceptable, adds (skilfully\\nenough though without authority) several details of his own.\\nIn the first place, he makes the question addressed to Jesus\\ninclude a reference to the long and numerous prayers which\\nthe disciples of John and the Pharisees were commanded\\nto repeat, and to which exactly the same principles would", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0233.jp2"}, "234": {"fulltext": "214 JESUS AND THE RELIGION OF HIS PEOPLE.\\napply. Then he observes that if a man took a piece of a\\nnew garment to mend an old one, not only would the effect\\non the old one be incongruous, but it would be a great pity\\nto spoil the new one. Finally, he concludes with the words,\\nAnd no one who has been drinking the old and mellowed\\nwine desires the hot, new wine for he says, The old is\\ngood This remark shows profound knowledge of human\\nnature and as an apology for those who are attached to the\\nold order of things it is equally humorous in form and kindly\\nin spirit. Perhaps the words were never uttered by Jesus\\nbut they certainly breathe his spirit, and are quite wortlry\\nof him.\\nHere Mark and Luke neglect the order of time in favor of\\nsimilarny of subject, and add at once an account of a two-\\nfold violation of the Sabbath by Jesus. Soon after the Pass-\\nover, as the ripe corn stood in the fields, Jesus and the Twelve\\nwere on their way to a neighboring village. The path led\\nacross some fields, but at a certain point the way was barred\\nby some tangled ears of corn that la} T across the path. With-\\nout much thinking what they were doing the disciples began\\nto pull up some of the ears and clear the path. But certain\\nPharisees observed it, and at once turned to Jesus, whom\\nthey held responsible for it, saying, What does this mean?\\nThe}^ are doing an unlawful deed, and on the Sabbath too\\nJesus met them at once. He might have simply replied,\\nNecessuy has no law; but he preferred to silence his\\ncritics once for all by following the recognized style of argu-\\nment of those days, and clothing his reply in the form of an\\nappeal to a scriptural precedent: Have jon never read in\\nthe Scripture what David did in his necessity How, when\\nAbiathar was high priest, he took the shew-bread to satisfy\\nhis hunger and that of his companions, though it was not\\nlawful for any one to eat it but the priests We may re-\\nmark, in passing, that here the Evangelist or Jesus himself\\nmakes a slight mistake for it was not Abiathar but his father\\nAhimelech who was chief priest w T hen the event referred to\\ntook place, and David had no one with him at the time. 1 But\\nJesus went farther. After fully exculpating his disciples, he\\nwent on boldly to lay down the rule, ;t The Sabbath is made\\nfor man, and not man for the Sabbath. Therefore the Son\\nof Man is lord even of the Sabbath day.\\nWc must remember with what scrupulous care the stricter\\n1 1 Samuel xxi. 1-6; compare vol. i. pp. 513, 516.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0234.jp2"}, "235": {"fulltext": "JEJUS AND THE RELIGION OF HIS PEOPLE. 215\\nJews observed the Sabbath how, for instance, the} r long ab-\\nstained from even defending themselves in time of war on\\nthis da} and how they determined, with ludicrous minute-\\nness, the exact extent and nature of the actions that might\\nand might not be performed on the Sabbath. When we\\nthink of all this, we shall plainly see that Jesus was putting\\nhimself into direct opposition to the religion of his people,\\nand even to the fourth commandment, when he announced\\nthe principle that the Sabbath was meant to serve man, not\\nman the Sabbath that the commandment must not be made\\na burden, but in case of need or in the cause of duty might\\nand must be neglected. It is true that one of the later Jewish\\nScribes uttered a saying that closely resembles that of Jesus\\nThe Sabbath is given to you, and you are b}^ no means\\ngiven to the Sabbath. This was not the current Jewish doc-\\ntrine, however, but a very remarkable exception to the gen-\\neral rule. Moreover, Jesus not only declared the principle,\\nbut unhesitatingly put it into practice.\\nSo Jesus took the same view of the Sabbath as he did of\\nfasts, and was equally bold in carrying out his views in either\\ncase. To observe the Sabbath was in itself of no consequence\\nwhatever. If it helped a man to reach his true destiny, let\\nhim abide lry it if not, he was at liberty to neglect it.\\nAccording to Matthew and Luke, the disciples were not\\nclearing the pathway, but plucking the ears and rubbing out\\nthe grains to eat because they were hungry. Matthew makes\\nJesus appeal, in defence of his disciples, not only to the ex-\\nample of David, but to the practice of the priests, who dese-\\ncrated every Sabbath by offering the sacrifices ordained for\\nthe day, 1 and yet were guiltless. In like manner Hillel, the\\nmost renowned of all the Jewish theologians, who had now\\nbeen dead some thirty T ears, had maintained the people s\\nright to slaughter the paschal lamb even when the eve of the\\nPassover fell on the Sabbath and it is not impossible that\\nJesus may have borrowed this argument from him. But\\nwhereas Hillel s purpose was to defend the priestly preroga-\\ntive of the whole people, which was quite in the spirit of the\\nPharisees, Jesus gives the argument quite another turn by\\nadding, If the priests, as servants of the temple, are above\\nthe commandment, there is more than the temple here. He\\ndid not mean so much that he was personally of more impor-\\ntance than the temple, as that his own vocation and that of\\nhis disciples their work for the kingdom of God was\\n1 Numbers xxviii. 9, 10.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0235.jp2"}, "236": {"fulltext": "216 JESUS AND THE RELIGION OF HIS PEOPLE.\\nmore than the temple. But most likely these words were\\nuttered on some other occasion.\\nThere was no lack of such occasions, for several attacks\\nwere made upon Jesus with special reference to the observ-\\nance of the Sabbath. He would not pause on the day of rest\\nin his efforts to save sinners. To do so would, in his opin-\\nion, have been equivalent to hurling them to. destruction for,\\nhe felt that to leave a good deed undone was as bad as to do\\na man a direct injury. This idea is expressed in immediate\\nconnection with the preceding narrative in the following em-\\nblematic form\\nOnce, on a Sabbath daj 7 Jesus entered a sjmagogue. There\\nwas a man present who had a shrunken hand. The Gospel\\nof the Hebrews which, like our three Gospels, under-\\nstands the story literally sa} T s that this man was a stone-\\nmason, and that he besought Jesus to heal him, and so save\\nhim from beggaiy. Ancient and modern commentators, on\\nthe other hand, have explained the story to mean that be-\\nfore the coming of Jesus the hand of the pious Jew was\\nmade powerless Ity the Law to do the works of God. But\\nlet us hear the stoiy out! The Pharisees, in their anxious\\ndread of trespasses against the Law, watched Jesus to see\\nwhether he would heal on the Sabbath. The} must have\\nknown already that he was not sound upon this point,\\nand if he now committed an act of inexcusable desecration\\nthey would accuse him before the council of the elders. But\\nJesus saw through their intent. Go and stand in the mid-\\ndle of the synagogue, he said to the sufferer. Then he\\nasked those present, and especially the guardians of the Law,\\nWhat may we do on the Sabbath? good, or evil? save\\na soul, or kill it? There was deep silence. Jesus cast a\\nglance of mingled wrath and sadness upon those in whom\\nprejudice had so darkened and obscured the natural sense of\\nright and wrong, and then turning to the man, who was still\\nstanding in the midst of the assembly, he cried, Stretch\\nout your hand and immediately it was restored, and was\\nas strong and supple as the other. Doubl} T embittered b} r\\ntheir own inability to answer the question Jesus had put to\\nthem, the Pharisees went out to take counsel how best to\\ninflict upon the Sabbath-breaker the punishment he had\\nincurred. 1\\nAccording to Matthew, Jesus said on this occasion, Sup-\\npose one of you had a single sheep and it fell into a hole on\\n1 Numbers xv. 32-36.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0236.jp2"}, "237": {"fulltext": "JESUS AND THE RELIGION OF HIS PEOPLE. 217\\nthe Sabbath, would he not lay hold of it and lift it out? And\\nhow much more is a man worth than a sheep It seems\\nthat Jesus used this argument, as altogether conclusive, on\\nseveral occasions when justifying his conduct and endeavor-\\ning to bring his critics to better thoughts. At any rate we\\nfind it again in two other stories. The first refers to the\\ncure on the Sabbath of one who was suffering from dropsy.\\nThe legists and Pharisees were observing Jesus, and pur-\\nposely declined to answer his question, Is it lawful to heal\\non the Sabbath day? Then Jesus cured the sick man and\\nsent him home, and turning upon his would-be accusers asked,\\nSuppose the son or even the ox of one of t ou had fallen into\\na well on the Sabbath, would he not at once draw him out?\\nBut they had no reply. 1 Again Once he was teaching in a\\nsynagogue when a woman appeared who had been afflicted\\nfor eighteen T ears try a demon that paralyzed her muscles.\\nShe was bent almost double, and could not stand upright.\\nWith deep compassion Jesus cried to her, Woman r ou are\\nreleased from your affliction and as he laid his hand upon\\nher she immediately became upright, and offered fervent thanks\\nto God. But the ruler of the synagogue was shocked 03- this\\ndesecration of the Sabbath, and T et was afraid openly to re-\\nbuke the Master to his face. So he turned to the people and\\nsaid sharply, There are six working days! If any one\\nwishes to be healed let him come upon one of them, and let\\nthe Sabbath be kept holy But Jesus would not accept this\\nindirect rebuke. You hypocrites! he cried, in all the\\nforce of his righteous indignation, does not each one of\\n3 r ou loose his ox or ass from the crib and water him at the\\ntrough or fountain on the Sabbath day And shall not this\\ndaughter of Abraham, whom Satan has bound for eighteen\\nT ears, be loosed on the Sabbath day? Thus his opponents\\nwere put to shame, and the people rejoiced in his glorious\\ndeeds.\\nIf, as the Evangelists suppose, the question had really been\\none of healing bodily infirmities, we might reasonably ques-\\ntion the weight of the argument, for the delay need only have\\nbeen for a single day. But for moral diseases, where any\\ndelay may be fatal, the argument holds good. It matters lit-\\ntle for our purpose whether the last two pictures represent the\\nrescue of the heathen and the Jews respectively, or whether\\nthey simply refer in general to the work of Jesus in saving\\nthe lost. In either case the historical element in them is\\n1 Luke xiv. 1-6; after an amended version. Luke xiii. 10-17.\\nVOL. III. 10", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0237.jp2"}, "238": {"fulltext": "218 JESUS AND THE RELIGION OF HIS PEOPLE.\\nsimply this, that it was his uniform principle to postpone the\\nobservance of external religious ceremonies to the claims of\\nhumanity. He himself expressed the principle in a saying\\ntaken from Hosea, 1 God asks for mercy and not sacrifice.\\nThis quotation is put into his mouth more than once, and it\\nis probable that he often told those who found fault with him\\nto ponder over the meaning of that saying of the prophet\\nwhich they had never 3 et fulry understood. Matthew intio\\nduces it once in the account of Jesus invitation to the pub-\\nlican, and once in the stoiy of the plucking the ears of corn,\\nbut in neither case has he placed it rightly. There are other\\ngenuine sayings floating about in the Gospels out of their true\\nconnection.\\nFor the sake of completeness we may mention here that\\nthe freedom with which Jesus treated the observance of the\\nSabbath, and the conflicts in which this freedom involved\\nhim, were so uniformly and firmly established in the tradi-\\ntion, that even the spiritualized narratives of the fourth Gospel\\nmake him perform miracles of healing on the Sabbath. 2\\nAgain, the following passage is preserved in an ancient\\nmanuscript of the New Testament 3 On the same day [on\\nwhich his disciples plucked the ears of corn] he saw a man\\nworking on the Sabbath da} T and said to him, Man if you\\nknow what you are doing you are blessed but if not, then\\nyou are accursed and a transgressor of the Law. We can-\\nnot accept this saying as authentic, for Jesus would never\\nhave praised airy one simply for neglecting the da} T of rest,\\neven from the ripest conviction, unless at the call of duty.\\nHe kept faithfully to his own rule The Sabbath is made\\nfor man, is made for me and so he used the da} T and regu-\\nlarly visited the synagogue, for instance, at first for his own\\nreligious education, and then for that of others. He would\\ncertainly never have given needless cause of offence.\\nFinally, he took the same position with regard to sacrifices\\nas he did to fasting and the observance of the Sabbath. On\\nthis subject, however, he seldom had to express an opinion,\\nsince Galilee was so far removed from the temple and its rites.\\nAnd even when he referred to the subject, during his sta} T at\\nJerusalem, it was onry indirectly, and for the sake of illus-\\ntrating a moral dut} T If you bring 3 our gift to the altar,\\nand there remember that your brother has any thing against\\nyou, leave T our gift before the altar. Hasten away and be\\nreconciled to your brother, and then come and offer your\\n1 Hosea vi. 6. 2 John v. 1-17, ix. 8 After Luke vi. 4.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0238.jp2"}, "239": {"fulltext": "JESUS AND THE RELIGION OF HIS PEOPLE. 219\\ngift. If we remember that although the Scribe and the\\nsynagogue were already beginning to overshadow the priest\\nand the temple, yet the offering of sacrifice was still consid-\\nered the one pre-eminent act of religion, we shall understand\\nthat it must have sounded highly irreverent and irreligious to\\nsuggest and even recommend that a man who was on the\\npoint of performing it should break off so abruptly. But\\nJesus was far from wishing to prohibit or dissuade his disci-\\nples from offering sacrifice. The later Ebionites misunder-\\nstood his meaning when they put the words into his mouth,\\nI am come to make an end of sacrifices for until you\\ncease to sacrifice, God s wrath will not cease to be upon you\\nBut he made the law of sacrifice absolutely subordinate to the\\ndemands of the moral law, which demanded that quarrels\\nshould be reconciled and compensation given for injuries\\ninflicted. When sacrifices interfered with the fulfilment of\\nsacred duties, such as those of a child to Ms parents, then,\\nand then only, he utterly condemned them. 2 What he said\\nabout the payment of tithes, even when performed with the\\nmost scrupulous minuteness, applied equally to sacrifices\\nct Be not neglectful of these things but remember that jus-\\ntice, mere} and fidelity are the duties that come first. 8 Ir\\nall this Jesus was thoroughly consistent.\\nChapter XVII.\\nJESUS AND THE RELIGION OF HIS PEOPLE.\\n{Continued.)\\nMatthew VII. 12, VI. 1-6, 16-18, V. 20-22, 27, 28, 33-48, 17. 4\\nTHE Talmud tells us a beautiful story about Hillel. A\\ncertain heathen, who probably wished to throw ridicule\\nupon the numerous religious institutions and practices of the\\nJews, as consorting oddly with their doctrine of the unity of\\nGod, had gone to Shammai, the head of the opposite school\\nto Hillel s, and told him that he wished to become a Jew and\\ndesired to receive instruction from him, but only on condition\\nthat the whole religious doctrine of the Jews should be im-\\nMatthew v. 23, 24. 2 Matthew xv. 3-6.\\nMatthew xxiii. 23; compare Michah vi. 8. 4 Luke vi. 27-36.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0239.jp2"}, "240": {"fulltext": "220 JESUS AN^ THE RELIGION OF HIS PEOPLE.\\nparted to him while he could stand upon one leg Shammai\\nchased him from his door indignantly. The heathen was\\nwell enough pleased by this result, and went on to Hillel,\\nexpecting to make fun of him in the same wa}^. Good, m\\\\\\nson answered the Rabbi gently, u make read} and attend.\\nDo not to others what 30U would not have them do to you.\\nThis is the substance of the Law the rest is only its\\napplication.\\nIn this golden saying Jesus must have found delight and\\nsatisfaction when first he heard it, and accordingly he adopted\\nand promulgated it in a better form himself: kt Do to others\\nwhat you would have them do to you for this is the Law\\nand the Prophets. Thus boldly did he reduce the practice\\nof religion to a single, all-embracing, moral principle. This\\nuncompromising spirit was characteristic of Jesus for though\\nwe have seen again and again that in dealing with the reli-\\ngion of his people he kept cloar of doctrinal questions with\\nsingular tact, and confined himself to the sphere of morals\\nthough we shall presently see that even when he attacked\\nany religious prejudice that was hurtful to the love of man,\\nhe substituted nothing but an emphatic warning, 2 yet in\\nspite of all his caution and moderation he would submit to\\nno restraints whatever in upholding the sanctity of the moral\\nlaw.\\nWe may naturally ask whether the agreement between\\nJesus and Hillel extends much bej ond the form of words\\nthey used. The question is answered by the fact that the\\ngreat theologian owed much of his fame to his various\\nmethods of interpretation that is to say, to the many arti-\\nfices which he reduced to a system for twisting the Scripture\\ninto harnioiry with the wants of the age. This shows us at\\nonce that the distinction between Jesus and Hillel did not lie\\nsimply in the difference between a command and a prohibi-\\ntion, but that Jesus unhesitatingly put into practice what the\\nother treated as an abstract principle.\\nIt is also worth noticing that Jesus makes a very signifi-\\ncant addition to the sajing of Hillel in the words, and the\\nProphets. The Law and the Prophets is generally a compre-\\nhensive formula for the Jewish religion or the Old Covenant 3\\ntut in the mouth of Jesus 4 it means the Jewish religion laid\\ndown in the Mosaic law as conceived, interpreted, and applied\\ni Compare pp. 148, 176, 179. 2 Luke xiii. 1-5.\\nLuke xvi. 16, 29, 31, xxiv. 27, 44, et seq.\\ni Matthew vii. 12, xxii. 40 compare v. 17.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0240.jp2"}, "241": {"fulltext": "JESUS AND THE RELIGION OF HIS PEOPLE. 22 1\\nby the prophets. Now the prophets, as we all know, emphat-\\nically declared that the demands of the moral law were of\\ninfinitely more importance than the external ordinances of\\nreligion, and even condemned the observance of the latter\\nwith the utmost severity in cases where the former were neg-\\nlected. 1 In doing so the}- were, as a matter of fact, simply\\ncontending against the abuse of priestly authority and the\\nprecepts of a floating oral tradition for at that time (the\\neighth or seventh centuries B.C.) most of the laws now con-\\ntained in the Pentateuch were still unwritten, and were not\\nclothed with divine authority. Bnt neither Jesus nor any of\\nhis contemporaries had the least idea of this. They never\\ndoubted for a moment that Moses was really the author of\\nthe five books of the Law and, consequently, Jesus must\\nhave thought that all these passionate exclamations of the\\nprophets were made with direct reference to the written reve-\\nlation, to the divine Law itself. 80 he fortified himself in\\nhis own mind, and still more in his controversies w r ith others,\\nb} r the example of his great predecessors, those champions\\ninspired by God. Like them he considered all external ob-\\nservances insignificant in comparison with a virtuous life\\nlike them he maintained the unconditional supremacy of the\\nclaims of moralUy, and therefore the freedom of the individ-\\nual with regard to all religious usages. The demands of\\nmorality were afterwards spoken of by Paul 2 as the law\\nwritten in the heart and Jesus, too, regarded them as the\\noriginal, unalterable, and supreme commandments of God.\\nAll outward ordinances were not only subordinate to these\\nmoral laws, but were in many cases mere perversions of the\\ntruth or concessions to human weakness. 3 From the proph-\\nets Jesus had first learned independent courage and in them\\nhe recognized to the last spirits akin to his own. From their\\narmory he drew the weapons for his strife and though he\\nattacked the traditional piety of his own times with severity\\nand directness, he never for a moment doubted that he was\\ntrue to Israel s religion, for he took his stand upon the teach-\\ning of the prophets. 4 u Mercy and not sacrifice! Justice,\\nlove, and truth are more than all the observances of worship\\nfor these latter are, after all, mere human ordinances\\n1 For example 1 Samuel xv. 22; Isaiah i. 11-17; Jeremiah vii. 21-23 Amos\\nv 21-24.\\n2 Romans ii. 15.\\ns Matthew xv. 3, 4, 9, 11, xix. 4, 6-9, 17, 21, xxiii. 23; Mark ii. 27.\\nHosea vi. 6: Michah vi. 8; Isaiah xxix. 13.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0241.jp2"}, "242": {"fulltext": "222 JESUS AND THE RELIGION OF HIS PEOPLE.\\nHe had need of such support, for his opinions were in\\ndirect conflict with the theory and practice of Israel s recog-\\nnized leaders, and he never spared his opponents. Listen\\nhow he chastised them\\nBeware of doing your religious duties before the eyes of\\nmen, to be seen bj T them. If you do, you will have no reward\\nfrom your heavenly Father.\\nWhen 3*ou give to the poor, make no flourish of trum-\\npets over it, as the lrypocrites do, for the} T display their deeds\\nof charuy in the public streets, and jingle their contributions\\nin the synagogues, to gain the praise of men. I tell 3 ou\\nthey haA r e received their reward alread}\\\\ But when yon give\\nto the poor, let not your left hand know what 3 T our right hand\\nis doing, that your deeds of kindness may be secret. And\\n3 our Father who sees in secret will reward jo\\\\i.\\nu And when 3 t ou pray, be not like the hypocrites who\\ndelight to stand and pra3 T in the s3 nagogues, or at the cor-\\nners of the streets, that the3 T ma3 be sure to be seen. I tell\\n3 t ou they have received their reward already. But wiien 3-011\\npra3 T go into 3 T our inner chamber, shut the door, and pra3~ to\\nyour Father who is in secret and 3-our Father who sees in\\nsecret will reward 3 T ou.\\nAnd when 3-ou wish to fast, never put on a dismal coun-\\ntenance as the Irypocrites do, for they disfigure their faces\\nthat every one ma3 know the3~ are fasting. I tell jou. the3 r\\nhave received their reward already. But when 3-ou fast,\\nanoint 3 T our head and wash 3 T our face, as if for a festival, that\\nno one ma3 r know 3*ou are fasting save your Father who is in\\nsecret and 3-our Father who sees in secret will reward 3~ou.\\nWith what a masterly hand he throws off, in a few rapid\\ntouches, these brief but living portraitures A holy satire\\non every school or fashion that makes religion a coat to put\\noff and on, a part to stud3 T a thing of outward show! Can\\nwe not see that friend of the poor who is so proud of his chari-\\ntable disposition, but prouder still of his reputation for it?\\nCan we not see the punctual devotee who goes to the S3 r na-\\ngogue eveiy day to sa3 his prayers, but is not displeased should\\nthe hour sometimes overtake him in the street, especially at a\\nmuch-frequented spot then he stops short and offers up\\nhis long petition where he stands, while the passers-b3 T turn\\naside in reverence and lower their voices to a whisper Can\\nwe not see that saintly ascetic, with his head bowed down\\nand strewed with ashes, with his unkempt hair and beard\\nand his penitential garb The people point to him in won-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0242.jp2"}, "243": {"fulltext": "JESUS AND THE RELIGION OF HIS PEOPLE. 223\\nder and say, Fasting again! What a man he is! He\\nnever spares himself! But we must not suppose that in\\nthese sketches Jesus was publicly exposing a set of impos-\\ntors. In the first place, he was not addressing the people at\\nall. These pictures, from their very nature, were suited not\\nfor a public discourse, but for the instruction of a smaller\\ncircle of disciples. But, again, these hypocrites were not\\nconscious and deliberate impostors, who assumed the mask\\nof religion simply to conceal their sins behind it, or who\\nmade a great public display of piety that they might give the\\nrein to their evil passions in private. Nor when he warns\\nhis disciples, with great emphasis, on another occasion,\\nagainst the leaven of the Pharisees, and Luke adds\\nthat is hypocrisy, 1 must we suppose that these men were\\nhypocrites in the proper sense of the word. They did not\\ntry to deceive others, but the} actually deceived themselves\\nand their self-deception was as complete as it was common.\\nThe} genuinely believed themselves to be earnest, good, reli-\\ngious people, and the} really lacked nothing but the true\\nprinciple of piety Nor had Jesus had an} thing to say\\nagainst their righteousness or good works in themselves.\\nHe neither rejected nor overturned any thing. Generous\\nalmsgiving, regular devotions, voluntary fasts, and all other\\nreligious observances met with his approval, if only, as he\\nsaid to his disciples, vanity and self-satisfaction, the ap-\\nplause of men or self-applause, do not become, perhaps with-\\nout your knowing it, the motives of your actions. If they\\ndo, you will surely miss the reward which God lays up for\\nthe truly pious in return for every good work, the reward\\nwhich he will give them when the Messianic judgment is held\\nand the kingdom of God established. Then say not, even to\\nyourselves, how much you have given to the poor let your\\nprayers be a secret between yourselves and God, and be con-\\ntent, if need be, to pass for a worldling among men rather\\nthan hunt for their applause. Religious forms are only good\\nwhen they express a genuine longing of the heart, and bear\\nthe stamp of truth and Nature.\\nBut we can easily see that the direction given by the Law\\nto the piety of Israel would naturally tend to the complete\\nresolution of religion into outward forms. It was enough\\nto obey the precepts of the Law and the tradition, without\\nquestioning the heart. Jesus, then, was attacking the very\\nessence of the piety of his day, not one of its degenerate\\n1 Luke xii. 1.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0243.jp2"}, "244": {"fulltext": "224 JESUS AND THE RELIGION OF HIS PEOPLE.\\nmanifestations he was laying his axe to its root, not lopping\\noff a sickly branch No doubt there are .still thousands of\\nChristians whose religion, without their being at all aware of\\nit, is a mere matter of display who pride themselves on\\ntheir own good deeds, and whose contributions to benevolent\\nobjects are speculations made by vanity in the market of ap-\\nplause. But their want of true sincerity is at variance with\\nthe religion they profess whereas the Jews of the time of\\nJesus were mere formalists, just because they were so sub-\\nmissive to the Law.\\nJesus was not thinking of the number but of the nature of\\ngood works, not of religious observances themselves, but\\nof the principle that ought to underlie them, when he said\\nto his followers, I tell 3 r ou, unless your righteousness ex-\\nceeds that of the Scribes and Pharisees, you cannot enter\\ninto the kingdom of heaven. He mentions the Scribes and\\nPharisees with respect, as the most pious people of the day,\\nspending their whole lives in the pursuit of righteousness\\nbut they had not the true principle, and Jesus had a right to\\ndemand something more than their formal piety from his dis-\\nciples. So again we shall see that he once reminded a Jew\\nwho had fulfilled all the commandments of the Law that the\\none only thing he lacked was also the one only thing need-\\nful, namely, love. 1\\nSo Jesus clearly perceived how sharply his own religion\\ncontrasted with that of his people and he worked out sev-\\neral examples of this contrast, which are contained, like the\\npictures of the u hypocrites, in a portion of the Sermon on\\nthe Mount. Here Jesus dwells, without the least reserve,\\nupon the conflict of principle between the fundamental law\\nthe charter, so to speak of Israel, and the charter of the\\nkingdom of God.\\nBut, to avoid misunderstanding, we must repeat that Jesus\\nwas firmly convinced that he was himself a good Israelite,\\nand took his stand upon the ground of Israel s religion. Jt\\nhas often been said that he maintained the Law, but rejected\\nthe later doctrinal and ceremonial glosses of the tradition.\\nBut this is not true. Nor would such a distinction have had\\nany great value, for the Law and the tradition came, to some\\nextent at least, from the same hands, and breathed the same\\nspirit namely, that of the Scribes. Moreover, the tradition\\ncontained some elements of the most exalted nature. And,\\ni Matthew xix. 16-22.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0244.jp2"}, "245": {"fulltext": "JESUS A.ND THE RELIGION OF HIS PEOPLE. 225\\napart from this, such a principle of selection could never have\\noccurred to Jesus, for it would have involved the application\\nof historical criticism, of which Jesus and his contemporaries\\nknew nothing. For him, accordingly, Law and tradition\\nwere of equal authority, flowed in the same channel, and,\\nin fact, were one. 1 He preserved, adopted, and defended\\nagainst assailants much that was only contained in the tradi-\\ntion-; 2 and many things that were written in the Law he\\nrejected as mere human inventions, as concessions to the\\npeople s sins that could no longer be allowed, or as antiquated\\nin principle. 3 Nor is it true that Jesus left the moral pre-\\ncepts of the Law unchallenged, and abolished its ceremonial.\\nOn the contraiy, he never thought of such a thing as abolish-\\ning its ceremonial, and he vigorously condemned whatever he\\nheld to be unsatisfactory in its moral teaching. The fact is,\\nthat in separating and sifting the contents of the Law and\\nthe tradition he followed out the principles of the ancient\\nprophets, and consulted nothing but his own judgment and\\nthe experience of his own soul. His standard was the knowl-\\nedge of moral and religious truth which his own inner life\\nhad given him his object was to purge the religion of Israel\\nfrom all the corrupt admixture and rescue it from all the un-\\nfavorable circumstances that had prevented (as he believed)\\nits full application, and so to make its true power felt, its\\ntrue gioiy seen to make it answer its true purpose, and fulfil\\nits true destim in a word, to realize it. 4 What had been\\nincipiently or imperfectly represented in Israel s religion from\\nthe first would (he believed) be realized in all its fulness in\\nthe kingdom of God and he himself had only to declare\\nplainly what the commandments of the Law and the prom-\\nises of the prophets had implied. 5 He believed, therefore,\\nthat his new teaching was but the ripe fruit which the buds\\nand blossoms of the old dispensation had already contained\\nin germ. But whenever the old teaching in any wa} op-\\nposed or obstructed the new principle of religious life when-\\never a precept of the Law appeared to be the outcome of the\\nmoral immaturity of early Israelite society, and had there-\\nfore lost its meaning for the kingdom of God and become\\nsimply mischievous, then he condemned it without reserve\\nand without mere}*.\\n1 Compare Matthew xv. 6, 11, xxiii. 2, 3.\\n2 For instance, Matthew vi. 17. xviii. 10, xxii. 29.\\ns For instance, Matthew xv. 11, 9, xix. 8, G, v. 38-42.\\n4 Matthew v. 17.\\n5 For instance, Matthew xxii. 29, 31, 32.\\n10*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0245.jp2"}, "246": {"fulltext": "\u00c2\u00a326 JESUS AND THE RELIGION OF HIS PEOPLE.\\nLet us listen to some of the examples of this contrast; We\\nneed not be surprised to find Jesus, apparently at least, set-\\nting up bis own authority as a lawgiver against the command-\\nments gitren by Moses to the forefathers. It does but show\\nthat he possessed that confidence in his own moral judgments\\nwithout which he could not have heralded the kingdom of\\nGod, or borne witness to the moral ideal\\nYou have heard that our forefathers were taught, Thou\\nshalt not kill the murderer shall be sentenced by the magis-\\ntrates. But I say that whoever is angry with his brother\\nshall be sentenced by the magistrates, and whoever sa} T s\\nFool to his brother shall be sentenced by the Sanhedrim\\nbut whoever sa} T s Scoundrel! shall be condemned to the\\nfire of Gehenna.\\nJesus refers to the sixth commandment but since murder\\nneed not be contemplated among his hearers, who were fu-\\nture citizens of the kingdom of God, he set aside the letter\\nof the Law and applied to anger what had formerly been the\\npunishment of murder nay, he even increased the punish-\\nment should anger burst into invective or be blinded by fury.\\nThus only could the true purpose of the commandment be\\nfulfilled, which was to dry up the bitter source of passion in\\nthe heart which circumstances might at any time foster into\\na murderous deed. As to the several stages of condemna-\\ntion, two of them are borrowed from the judicial system of\\nthe day, and the third indicates that the crime is too heavy\\nto be dealt with by any human tribunal but they are to be\\ntaken simply as expressing the increase and culmination of\\nthe guilt.\\nA similar extension is given to the seventh commandment\\nYou have heard that it has been said, Thou shalt not\\ncommit adultery. But I sslj to you that whoever looks upon\\na woman to desire her has already committed adultery with\\nher in his heart.\\nHere, too, the will is taken for the deed evil desire, the\\nroot of sin, is struck at, and its promptings are condemned.\\nThe nature of the third commandment puts it upon a\\nslightly different footing\\nAgain, you have heard that our forefathers were taught,\\nThou shalt not swear falsely, but shalt keep the oath thou\\nhast made to the Lord. But I say to you, Swear not at all\\nneither by the heaven, for it is God s throne nor b} T the\\nearth, for it is his footstool nor by Jerusalem, for it is the\\ncity of the great king. And swear not by 3 our own head,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0246.jp2"}, "247": {"fulltext": "JESUS AND THE RELIGION OP HIS PEOPLE. 227\\nfor you cannot make a single hair white or black. But let\\nyour }*es be yes, and r our no no for whatever you\\nsay more comes from the Evil One.\\nWe shall return presently to the rabbinical subtleties to\\nwhich Jesus here refers. We see at once that to his mind a\\ncommandment forbidding a man to break his word or break\\nhis oath implied such a low state of morality as to have losl\\naU significance for his hearers. So he substituted a strict\\nprohibition of all oaths. To require an oath of his followers\\nwould be to do them a shameful and unmerited wrong, for it\\nwould imply a doubt as to their invincible love of truth and\\nfor any of them to take an oath would be a grievous and vol-\\nuntaiy act of humiliation, inasmuch as it would justify a sus-\\npicion against their honesty. Even an emphatic repetition\\nof their yes or no would be contrar}^ to the spirit and\\nintention of the Master and that is why we have followed\\nthe text of James x in preference to that of Matthew. To\\ndemand or to offer an} r further confirmation of a simple yes\\nor no appeared to Jesus something more than a mere per-\\nsonal slight. It was slander against human nature and con-\\ntempt of human kind and as such was the work of the devil,\\nthe result of his influence in the world. At this point, then,\\nJesus, who does nothing by halves, comes into direct conflict\\nwith the Law. Neither that nor any thing else can divert his\\nsteady gaze from the realization of his ideal of societ} T\\nBut the contrast is far sharper yet when he attacks the\\nprinciple of the Mosaic penal code\\nYou have heard that it has been said, An eye for an\\neye, and a tooth for a tooth. But I say to you, Resist not\\nthe evil-doer but if any one strikes }^ou on the right cheek,\\nturn the left cheek to him also and if any one threatens to\\ngo to law to take your shirt from you, let him have your coat\\ntoo and if any one presses you for a mile, carry his baggage\\ntwo miles for him.\\nThe first Gospel weakens the passage b} r adding a saying\\nthat may be genuine, but if so was certainly not uttered on\\nthis occasion Give to him that asks of you, and turn not\\naway from him who would borrow of you. These additional\\nwords simply enjoin benevolence and generosity, whereas\\nthe real contrast aims at nothing less than attacking the\\nwhole principle of retaliation. That is to say, it overthrows\\nthe very foundation of divine and human right upon which\\nJewish society was built It is true of course that we are\\n1 James v. 12.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0247.jp2"}, "248": {"fulltext": "228 JESUS ANO THE RELIGION OF HIS PEOPLE.\\nnot to take the precepts literally. To follow out the first of\\nthem to the letter would be intensely aggravating instead of\\nsootl.ing. But the general commandment not to return evil\\nfor evil, but rather to endure every outrage quietly and push\\nsubmission to its utmost limits, was certainty meant to be\\nobe} T ed in the strictest and widest sense. When inclined to\\ncall it humiliating or impossible to cany out such a princi-\\nple, we ought to remember that to exclude the least thought\\nof anger, impatience, orvindictiveness, when we are ill-treated,\\nshows no want of spirit, but the very highest exercise of moral\\npower. And again, there is so much inherent and intrinsic\\ngoodness deep down in human nature that true gentleness\\nmust put the evil-doer to shame, and make him loathe his\\nown wickedness. In a word, the evil in the world cannot be\\novercome by evil, but onty by good and social order would\\nat least be better maintained by such conduct as that laid\\ndown by Jesus than by penal laws and houses of correction.\\nHow thoroughly Jesus was in earnest in this and his other\\ndemands appears from one concluding contrast between the\\nold and the new principles. Here he comes to the very root\\nof the moral life, namely, faith in God, and to the deepest,\\nthat is the religious, principle which must regulate the rela-\\ntions of men to one another and here he gives expression to\\nthe hardest demand of the most exalted virtue\\nu You have heard that it has been said, c Love your neigh-\\nbor and hate 3 T our enemy. But I say to r ou, Love 3 our\\nenemies and pray for them that persecute you, that you may\\nbe sons of the heavenly Father who makes his sun rise on the\\nevil and the good, and sends his rain to the just and the\\nunjust.\\nBe perfect, therefore, as your heavenly Father is perfect M\\nHere Jesus pushes the difference of principle that separated\\nhis teaching from Judaism to its utmost limits raises the\\ndemands of the gospel of the kingdom to the highest point\\nand, by laying down such a course of action and pointing to\\nsuch a goal for himself and others, unconsciously places his\\nown exalted character in the strongest possible light.\\nWe must try to understand this saying fully. The last line\\nforms a conclusion of surpassing beauty to the final contrast,\\nand therefore to the whole series that reaches its climax in it\\nbut Matthew inserts just before it, For if you love those\\nthat love you, what reward have you? Even the very publi-\\ncans do the same. And if you only greet your brothers, what\\nis that to boast of? The verv heathen themselves do the", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0248.jp2"}, "249": {"fulltext": "JESUS AND THE RELIGION OF HIS f GfLK. 229\\nsame. These additional words are evidently misplaced, nor\\nare they strung to nearly so high a pitch as the saying they\\ninterrupt and weaken. Your brothers and the heathen,\\nhowever, are realty the classes to which Jesus refers as\\nj our neighbor and your enemy, and this may be the\\nreason wiry the passage was inserted here. Luke did not at\\nall understand the saying, but interpreted neighbor and\\nenemy in a narrower sense, and supposed that Jesus was\\ndwelling on one of the many duties which were already recog-\\nnized by Jew and heathen namely, the duty of loving one s\\npersonal enemies and returning good for evil. On this\\nsupposition he worked out the saying as follows\\nBut to t ou that hear I say, Love T our enemies, do good\\nto them that hate 3^011, bless them that curse you, pray for\\nthem that malign and persecute you. For if j^ou do good\\nto them that do good to T ou, what thanks do you deserve\\nEven sinners do the same. And if you lend to those of whom\\nyou hope to borrow, what thanks do you deserve? Even sin-\\nners lend each other money in hopes of the favor being re-\\nturned. But 3 ou must love 3-our enemies and do good, and\\nlend without hoping for any return then your reward will be\\ngreat, and you will be sons of the Most High for he is gra-\\ncious even to the unthankful and the wicked. Be merciful,\\nthen, even as your Father is merciful\\nWhat Jesus realty meant was something veiy different and\\nmuch more than this. He was announcing his new religious\\nprinciple of moral life in all its breadth. The Jewish religion\\ninsisted on religious hatred but Jesus requires love which,\\nlike the love of God, regards no difference of faith. It was\\nnot too much to say that hitherto the Israelite had been com-\\npelled to regard it as a stern and sacred duty towards his god\\nto hate his enemy, not, of course, his personal enenry,\\nwhom he was bound to treat kindty, 1 but the enemy of his\\npeople and his religion. In recent times the Scribes had done\\ntheir best to impress this duty in still sharper forms upon the\\npeople. Indeed, the whole of the Old Testament, with a very\\nfew exceptions, 2 breathes a spirit of love to fellow-countrymen\\nand fellow-believers (neighbors), 3 but of hatred and ven-\\ngeance against the heathen (or enemies) This hatred was\\nnot only allowed but required of all right-thinking people. 4\\n1 Exodus xxiii. 4, 5; Proverbs xxv. 21.\\n2 Ruth and Jonah. See vol. ii. chap. xix. p. 520. a Leviticus xix. 17, 18.\\n4 Psalra cxxxix. 21, 22; compare e.g. Deuteronomy vii. 2; Jeremiah xlvi.\\n10; Psalm cxxxvii. 7-9 Nehemiah xiii. 28, 29, et seq. and vol. ii. chap. xxix.\\np. 308.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0249.jp2"}, "250": {"fulltext": "23G JESUS AND THE RELIGION OF HIS PEOPLE.\\nJesus, on the other hand, was not content with such a self-\\nconquest or such a degree of moral culture as ma} T be needed\\nto love a mere personal enemy. He knew the danger of a\\nreligious man feeling justified in hating, or even bound to\\nhate, those whose enmity he had incurred for God s sake\\nand so he insists that national and religious hate must never\\nbe regarded as a demand of faith, or as praiseworthy zeal for\\nGod, but that his disciple must imitate the divine example,\\nand love those that hate God, love the idolatrous and the\\nunrighteous with a love so deep and strong that he must needs\\npray for the very men that are persecuting his people and his\\nfaith For the heathen, for the hated Romans, for the wor-\\nshippers of demons, for the haugMy oppressors, he mustpra}\\nfor very love In the parable of the Good Samaritan we have\\na picture of such love or rather we are shown how humanity\\noverthrows the walls of separation which tradition, descent,\\nand dogmatic faith have raised, and makes a neighbor of the\\nnational and religious foe. 1\\nOn what did Jesus base his high command? As a man\\nis, so is his god but again, Asa man believes his god to\\nbe, so does he conceive of his duty. The God of Jesus was\\nnot the God of the Old Testament. Jesus had felt in his heart\\nwhat he saw reflected in the impartial bounty of Nature as\\nrain and sunshine moistened and fostered the land of the\\nwicked and the good, of the heathen and the Jew alike, so\\nhad he felt in his heart that God s love extended, unrestrained\\nand impartial, without distinction and without exception, to\\nall his creatures.\\nBe perfect, therefore, as r our heavenly Father is per-\\nfect\\nPerfect in love as bearing the image of God, as followers\\nof him, as his own sons and daughters This is a far other\\nand far higher command than the old one Be holy, for I,\\nYahweh, your god, am holy For this command the com-\\nplete and true epitome of the Law and the whole religion of\\nIsrael was confined to Israel alone; and, moreover, true\\nperfection consists in love rather than holiness. The com-\\nmand of Jesus, then, is higher, and yet it is the same. For\\nthe saying of Jesus brings out what was implied in the old\\ncommand, applies it without reserve, and for the first time\\nrealizes it.\\nThat saying is his eternal glory. We regard it as the\\nhighest truth that ever passed the lips of man. It is the\\n1 Luke x. 29-37. See also chap. xxiv. p. 292 of this volume.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0250.jp2"}, "251": {"fulltext": "JESUS AND THE RELIGION OF HIS PEOPLE. 231\\ngreat all-comprehending truth. The mere fact that Testis\\nuttered it would not in itself be so great a glory to him had\\nhe not first exacted from himself what he now demanded of\\nhis disciples. Nor did he leave it as an abstract principle\\nbut he applied it unconditionally to the various relations and\\ncircumstances of life. In his own conscience he read the\\ncommandment to be perfect after the highest t} T pe of perfec\\ntion, and in his life he fulfilled it.\\nThese words give the death-blow to human pride. With\\nsuch a calling how can we speak of merit, of self-satisfac-\\ntion, of reward? Such thoughts were the canker of Jewish\\npiet} T but liston how Jesus would replace them 1 Which\\nof 3 t ou that has a slave at the plough or in the pasture-land will\\nsay to him when he comes home from the field, Come quick\\nand lie down with me at table Surety he would rather say,\\nGet my meal ready, and wait upon me, and when I have done,\\n}-ou may have something to eat and drink 3 T ourself. And\\ndoes he thank the slave for doing as he was told? Even so,\\nwhen 3 t ou have done all that is commanded you, you ought\\nto say, We are unworthy servants, we have but done what\\nwe were bound to do. Such is the natural expression of\\nthe deep humility roused by the calling to be perfect, even as\\nthe heavenly Father is perfect.\\nAnd yet how these same words exalt us What noble\\npowers, what lofty worth, must that being have who can\\nmake such a demand of himself; who can chnib up to such a\\ndestiny It is man s patent of nobility, the proof of the true\\ndivinity of his nature\\nNow that we have come to the end of our account of the\\nattitude that Jesus took up towards the religion of his people,\\nlet us glance back over the ground we have traversed.\\nThe Gospels never mention that Jesus offered a feast or\\nthank-offering, or made a vow, a pilgrimage to the temple,\\nor an offering of purification to remove any ceremonial un-\\ncleanness. But our accounts are so imperfect that we have\\npurposely abstained from drawing any inferences from a fact\\nthat may after all be accidental.\\nOur conclusions may be summed up in the celebrated\\nwords from the Sermon on the Mount Think not that I\\nam come to destro} T the Law or the Prophets I am not come\\nto destroy, but to fulfil. This saj ing is generally chosen as\\nthe starting point for an examination of the attitude taken up\\ni Luke xvii. 7-10.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0251.jp2"}, "252": {"fulltext": "232 JESUS AND THE RELIGION OF HIS PEOPLE.\\nb} r Jesus with regard to the religion of his people. We have\\nnot made such a use of it, though we have ahead} referred\\nto and explained it for in itself it is too ambiguous to give\\nus much light, and it is only in connection with the five con-\\ntrasts that its meaning becomes clear. Besides, it is rather\\ndoubtful whether the saying is genuine. For the words\\nThink not imply that there were some of his followers\\nwho supposed that he did intend to destro} 7 the Law and he\\nProphets, that is to sa} T to reject the divine revelation ut-\\nterly, and sweep awa}* the whole religion of Israel and we\\ncan hardly believe that this was the case. The saying can\\nonly be defended as authentic on the supposition that it was\\nuttered by Jesus in answer to the accusations of his enemies,\\ntowards the close of his life. But whether authentic or not,\\nit exactly describes the position of Jesus with regard to the\\nLaw and the Prophets.\\nAnd now we have the key in our hands to reconcile the\\ncontradictions which we began our last chapter b) T enumerat-\\ning. Since Jesus had few points of sympathy and many\\npoints of conflict and hostility with the piety of his contem-\\nporaries, it is eas\\\\ T to understand his being put to death as a\\nheretic for his new principle of life struck at the very root\\nof Israel s religion. But inasmuch as he was himself an\\nIsraelite heart and soul inasmuch as he appealed to his\\ngreat predecessors, believed himself to be simply bringing out\\nthe true spirit of the Law and the Prophets, abolished no\\nreligious forms, never gave a dogmatic form to his principles,\\nand still less worked them out into a doctrinal system, we\\ncan almost understand how his very Apostles might after-\\nwards, under a combination of unfavorable circumstances,\\nsuccumb to Jewish orthodoxy, and how Paul might suppose\\nthat Jesus, born under the Law, had suppressed all self-com-\\nplacent parade of liberty, and had become a servant of the\\ncircumcision. 2 And finally, the result of the work of Jesus,\\nwhen once his principles had taken shape, might easily be to\\ncall a new religion into life. All this will come out clearly\\nas we go along, in the light of the examination we have just\\nconcluded.\\nAbout a century after the death of Jesus, a profound\\nwriter, one of the loftiest spirits of Christian antiquity, gave\\nthe following emblematic description of his work 3\\nJesus (the word become flesh) was invited with his friends\\n1 See pp. 225 ff. pp. 220, 221, 230.\\n2 Galatians iv. 4; Romans xv. 3, 8. 8 John ii. 1-11,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0252.jp2"}, "253": {"fulltext": "JESOS AND THE RELIGION OF HIS PEOPLE. 233\\nto the great wedding feast (the kingdom of God at its com-\\nmencement) which the heavenly bridegroom (God) had pre-\\npared for his guests (the sons of Israel) But the joy of the\\nfestival was marred by the absence of that wine of the spirit\\nwhich had flowed in the days of the prophets. There was\\nnothing but the water of religions forms left now So the\\nmother of Jesns (the Israelite communitj- of God) lamented\\nthe* defect to her great son. At the time he put her appeal\\naside but she, knowing what to expect from him, urged the\\nattendants to pa} strict attention to his words. And ere\\nlong he told them to fill the six great vessels of stone (that\\nstood there to meet the requirements of Levitical purity) up\\nto the brim with water, and then to draw it off and take it to\\nthe steward. The water was turned into wine Instead of\\nforms he gave the spirit for life according to the Law he\\nsubstituted that free love of God which is the life of the\\nspirit. And not only did he cause this spiritual life that had\\ndried up and died to flow forth in inexhaustible abundance,\\nbut he made it so much nobler than it had been in the old\\nda} S of the prophets that the steward, who knew not whence\\nthis new wine came, expressed his surprise to the bridegroom\\nthat he had set the poorer wine before them first and had\\nkept back this noble vintage till the end. The joy of the\\nwedding feast was now secure the kingdom of God would\\nwin its way the future was assured Water was turned\\ninto wine the symbols of the old dispensation were facts\\nunder the new the formal religion of the Law was super-\\nseded by the spiritual religion, by the living piety of love\\nThis was the first great sign that Jesus gave, the revelation\\nof his divine glory. Henceforth his true disciples believed\\nin him.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0253.jp2"}, "254": {"fulltext": "234 THE PUOPHET IN HIS NATIVE PLACE.\\nChapter XVIII.\\nTHE PROPHET IN HIS NATIVE PLACE.\\nI.uke IV. 16-30 Matthew XIII. 54-58 Mark III. 20, 21, 31-35,1\\nIT is Saturday morning, and the sun is shining brightly on\\nthe houses of the lovely Nazareth, nestling among their\\nvines and olive trees. The people of the place, in scattered\\ngroups, are turning their steps to the synagogue at the city\\ngate. It is even fuller than usual to day, for the report has\\nalread} T spread among the villagers that their former towns-\\nman, Jesus the son of Joseph, who has been so much talked\\nabout of late, is at last going to speak in his own city for\\nonce\\nLet us go in. The appointed section of the Law has been\\nread, and a passage from the Prophets is to follow. And now\\nJesus, upon whom all thoughts are fixed, rises from his place\\nto signify his wish to read. The attendant takes a roll from\\nthe chest and gives it him. It is the book of Isaiah. It opens\\nat that consoling prophecy of the mission and the work of the\\nservant of Yahweh, and Jesus reads aloud. As the well-\\nknown words drop from his lips, they seem to gain a special\\npower and a deeper meaning: The spirit of the Lord is\\nupon me, for He has anointed me to bring glad tidings to the\\npoor He has sent me to proclaim liberty to the captives, and\\nsight to the blind to rescue them that are bruised to preach\\na blessed year of the Lord. And here he stopped,\\nfor he could not follow the prophet who addressed the cap-\\ntives in Babylon any further he could not follow him in\\ndescribing the time when Yahweh should make manifest his\\nlove to his people, as the day of vengeance of our God. 2\\nThen he rolled up the book, gave it back to the attendant,\\nand, while perfect silence and strained attention reigned in the\\nsynagogue, sat down to speak about the passage he had read\\nTo-day this prophecy is fulfilled in your ears. Does Jesus\\nmean to say that he is the servant of the Lord, the prophet\\nsent by God to fulfil these glorious promises of the Messianic\\nage? He does Only hear how he dwells upon his mission\\n1 Mark vi.1-6; Matthew xii. 46-50; Luke viii. 19-21.\\n2 Jsaiah Ixi. 1, 2. See also vol. ii. chap. xii. p. 435", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0254.jp2"}, "255": {"fulltext": "THE PROPHET IN HIS NATIVE PLACE. 235\\nand the task of his life, upon his expectations and his divine\\ncertainty that they are not vain, upon himself and all that he\\nhas gone through for here, in his native city, he cannot help\\nspeaking of things that he passes over in silence elsewhere\\nupon the blessings of the great deliverance that is drawing\\nnear.\\nHe ceases, and a murmur of approval rises on every side.\\nThere is but one thought expressed in everj- eye and upon\\never} face u How wonderful How beautiful But this and\\nall other impressions are lost the next moment in sheer amaze-\\nment Who would ever have expected this of him And\\nsee, the people are all bending their heads together and\\nwhispering, Surely this can t be Joseph s son! How is it\\npossible\\nAnd is this all that his former fellow- townsmen have to say\\nto the prophet s message not a single question not a single\\nvow? not a single cry of sacred inspiration or of fervent\\nthanksgiving to God from end to end of the synagogue?\\nDull of heart, superficial and unbelieving, they could not un-\\nderstand him. He begins again, but now there is a sternness\\nin his voice that was not there before. No doubt you will\\nremind me of the proverb, Ptrvsician, heal thyself! Before\\n3 ou look after others, look after r our own authority as a pro-\\nphet here We hear that you have done winders in Caper-\\nnaum, do as much here in your own city Then, after a\\nmoment s silence, he adds, to show that he was prepared for\\nsuch a reception I tell you, a prophet is never honored in\\nhis native place. Be assured that in Elijah s days, when there\\nwas a drought for three years and a half, and a fearful uni-\\nversal famine, there were many poor widows in Israel yet\\nElijah was not sent to one of them, but to a heathen widow\\nat Sarepta, near Sidon. And in the time of the prophet\\nElisha there were lepers enough in Israel yet not one of\\nthem, but only Naaman the Syrian, was cleansed.\\nFierce cries and protests interrupt him, and he can say no\\nmore. Is that the way of prophets, then? to neglect their\\nown townspeople and countiymen for strangers? What in-\\ntolerable arrogance Indignation seizes the whole assembly,\\nand they are resolved to a man not to let such things be\\nsaid with impunity. They start from their seats, rush upon\\nJesus, and fill the place with tumult and confusion. u Drive\\nhim out of the city! Hurl him from the cliff! they\\nshriek and the fierce rabble drags him through the city gate,\\nand up the mountain, to the top of an almost perpendicular", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0255.jp2"}, "256": {"fulltext": "2o6 THE PROPHET IN HIS NATIVE PLACE.\\nprecipice, intending to cast him headlong down. But he\\npasses calmly through the raging crowd as though they had\\nbeen suddenly struck blind, and departs from the unbelieving\\ncit} of his birth.\\nHowever far from credible this story in its present form\\nmay be, it is certainty remarkably clear and graphic. Nor is\\nthis its only merit. It has great value as exemplifying one\\nof the methods of teaching adopted b} T Jesus. And again, all\\nthe sayings it attributes to him bear the stamp of authenticity.\\nIn the first place/ as to the text of his discourse, we know\\nfrom other sources 1 that he had a great admiration for the\\nbook of Isaiah, and that in the servant of Yahweh especially\\nhe recognized his own image, or rather an indication of his\\nown work. Again, Luke can hardly have invented the fact\\nthat Jesus was taunted with the proverb, Physician, heal\\nthyself for he obviously misunderstandsits application him-\\nself, and therefore puts a false interpretation of it into the\\nmouth of Jesus. In its true sense it is so thoroughly natural\\non the lips of the Nazarenes Though they could not point\\nto the smallest imperfection in the character of Jesus, yet they\\nmuttered, Let him look nearer home before beginning to\\ntreat us as sick men that need his help He seems to think\\nthere is no room for improvement in himself! It is just the\\nway of shallow natures, when stirred to envy and malice, be-\\ncause a man whom they regarded as simply one of themselves\\nhas shot far, far above them Lastly, the citation of the ex-\\namples set by Elijah and Elisha is in perfect harmony with the\\nuse which Jesus made of history, and with his later opinions\\nconcerning his people.\\nBut there are many difficulties. This can hardly have been\\nthe real occasion upon which Jesus reminded his hearers of\\nthe privileges granted to heathen, for they have no bearing\\non his subject. And Luke is certainly quite wrong in putting\\nthis visit to Nazareth at the beginning of the ministry of Jesus,\\nbefore his settlement at Capernaum. Indeed, he contradicts\\nhimself in this. 2 Finally, the concluding scene, with the mur-\\nderous and inexplicable fury of the citizens and the miracu-\\nlous escape of Jesus, is a pure fiction. But the mistake is\\nmade on purpose, and the fiction has a meaning. The Evan-\\ngelist wished to give a single typical sketch of the reception\\nJesus met with at the hands of his people and of his rejection\\nby the men of his own country, which proved such a bless-\\n1 See, for example, pp. 94, 197, 210, et seq.\\n2 Compare Luke iv. 23 with verse 31.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0256.jp2"}, "257": {"fulltext": "THE PROPHET IN HIS NATIVE PLACE. 237\\ning to the heathen. The scene which thus foreshadowed the\\nfuture was naturally placed at the beginning of the career of\\nJesus. The simple and trustworthy tradition which is still\\npreserved by Matthew and Mark of the reception given to\\nJesus by his former townsmen lent itself admirably to the\\npurpose of Luke, and accordingly he adopted it with such\\nadditions and modifications as his special object suggested.\\nLet us now turn to the genuine historical account, just\\nalluded to, of the appearance of Jesus in his native place.\\nWe gain some such idea of what took place as follows\\nWhen he had made a deep impression at Capernaum and\\nelsewhere, and had labored for some time, especially in the\\nland of Gennesareth, Jesus determined to visit Nazareth\\nand preach the kingdom of God there also. We can under-\\nstand why he long deferred his intention, and shrank from\\ncarrying it out even now. He did not disguise the fact that\\nhis native place promised him but small success and there,\\nof all places, whore his own relatives and fellow-townsmen\\nwere concerned, failure would be most painful. But these\\nforebodings must not hold him back. Now that he had es-\\ntablished his fame as a prophet or teacher of the people\\nelsewhere, he must make the attempt. He could no longer\\nhold himself guiltless, if the men of his native city did not\\nhear the glad tidings of the kingdom of God.\\nSo he extended one of his journeys with the Twelve bej T ond\\nthe usual limits. He left the shores of the lake at Magdala,\\nturned inland by Beth-Arbeel and the Horns of Chattin, passed\\nTabor on his left hand, and so reached the little cny in which\\nhe had passed his childhood, his 3 T outh, and indeed all his life\\ntill within the last few months. 1 What conflicting emotions\\ncame over him when he saw once more the familiar scenes of\\nhis work and play, his contemplation, and his praj er What\\na change had taken place in this short time, not in the place\\nor the people, indeed, but in himself! How would he fare\\namidst them now?\\nOf course he went to his mother s house, and probably\\nsta} ed there several days. He had never been there since he\\nbegan his work; and now, alas! he found not what he had\\nlonged for so fervently. He found no heart open to receive\\nhis gospel. The very fact that it was his gospel was an in-\\nsuperable obstacle to it. Not that his mother, his brothers\\nand sisters, married or single, and his other relatives who\\n1 See the plan in Map V.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0257.jp2"}, "258": {"fulltext": "238 THE PROPHET IN HIS NATIVE PLACE.\\nlived at Nazareth ever thought of withdrawing their affection\\nand esteem from him bat the}* expressed their surprise at\\nhis assuming the prophetic function, they did not conceal\\ntheir disapproval of his actions, they showed no s} T mpathy\\nwhen he spoke of his mission in short, they gave him a\\nthousand proofs that they did not understand him. They\\nwere far too much accustomed to him, had too often seen\\nhim go in and out, seen him work and rest, eat and drink, to\\nbe able to look on him as a prophet. The same blindness\\nwhich had prevented them from expecting any thing from\\nhim before, prevented their believing in him now. Perhaps,\\ntoo, some of them, especially so strict a Jew as James for\\ninstance, could hardly brook his free opinions and mode of\\nlife. So he met with no appreciation, no enthusiasm, no faith\\nand such faint hopes as he had ever entertained were dashed\\nto the ground.\\nHe felt that this grievous disappointment at home was but\\na sample of what he might expect from his townspeople in\\ngeneral. When the Sabbath broke, he went to the synagogue\\nwith what feelings we may partly guess. For twenty, per-\\nhaps thirty, years in succession he had gone there diligently,\\nweek by week, to receive instruction in the Scripture and\\nnow he came with the fulfilment of the Law and the Prophets\\nin his heart and upon his lips. Must it, could it, be in vain?\\nHe preached with all his constraining beaut}?- and power, and\\nall who heard were filled with amazement when he ceased.\\nHow comes he said they, by all this wisdom and power?\\nIs he not Joseph the carpenter s son, whose mother Mar} T is\\nstill living, and whose brothers James and Joseph and Simon\\nand Judas are settled here in the town, and all his sisters\\ntoo Where should he get this wisdom from And there-\\nupon one was vexed as if he had been injured, and another\\nwas full of contempt. But Jesus was prepared for his recep-\\ntion, and simply said, A prophet is honored everywhere\\nexcept in his native city, and b} 7 his own relatives, and in his\\nown home He could do nothing or, as the Evangelists\\nexpress it, intending the words to be taken literally: He\\nhealed but very few T sick people there. He could not do more,\\nbecause of their unbelief. Then he went and preached in the\\nsurrounding places. The Nazarenes did but furnish an ex-\\nample of the common want of insight which never can pierce\\nbelow the surface of things. They knew the prophet s origin,\\nand of course that origin failed to explain how there could be\\nany tiling remarkable in him and their superficial prejudices", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0258.jp2"}, "259": {"fulltext": "THE PROPHET IN HIS NATIVE PLACE. 239\\nprevented them from believing in any thing they could not\\naccount for. As for originality and the summons from on\\nhigh, they had no conception of it, at least not in the case\\nof one whom they had known as a little child, whom the}^ had\\nseen as he grew up learning his lessons or playing, and then\\ntaking to his trade and executing orders. How could he be\\na prophet, and the herald of the kingdom of God? No, no\\nthey knew who he was and were not to be imposed upon.\\nAnd to this da} T the ordinary run of mankind judge by the\\nsame kind of purely accidental circumstance. No height\\nof moral grandeur will convince them that those with whom\\nthey are familiar are ny thing but very ordinary sort of\\npeople.\\nJesus, as we have seen, complained not only of his fellow-\\ntownsmen, but also of the members of his own family. Did\\na definite breach take place before he left Nazareth? All\\nwe know is that the natural affection, the ties of kindred,\\nremained unbroken but his relatives want of sympatlry with\\nhim in his highest and holiest life, their want of faith in his\\nmission and his preaching, caused a sense of alienation to\\nspring up, and made him feel that a chasm yawned between\\nhimself and them. Sufficient evidence of this appears soon\\nafterwards. Jesus had returned to Capernaum and was again\\nsurrounded by a crowd of admiring disciples and dogged by\\nsuspicious observers. He was speaking in his own house,\\nand was surrounded by so many hearers that it was impossi-\\nble for an} T one outside to approach him, when he was dis-\\nturbed by a flutter among his hearers, many of whom looked\\ntowards the door. Then some one said, Master! your\\nmother and your brothers are there outside, and wish to speak\\nto 3*011. What could have made them come It can have\\nbeen nothing but anxious affection for the son or brother\\nthey sought. In those clays such an expedition one long,\\nor two short, days journey was not undertaken without\\nsome weighty reason. Mark declares that the}* had heard of\\nJesus being so constantly engaged in teaching or in conver-\\nsation with those who came to him that he did not even al-\\nlow himself time for meals and says that upon this they set\\nout to get hold of him and bring hirn back to Nazareth, hop-\\ning that in the family circle, under the old roof, he might quiet\\ndown a little and come to himself; for they said, He is be-\\nside himself Did their misunderstanding of him really go\\nso far? Matthew does not mention this and we are left in", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0259.jp2"}, "260": {"fulltext": "240 THE PROPHET IN HIS NATIVE PLACE.\\ndoubt whether it was he who omitted it as too shocking to\\nrecord, or Mark who inserted it. In the latter case it may\\nhave been suggested by an accusation afterwards urged against\\nPaul. 1 At any rate, Jesus himself bears unanswerable testi-\\nmony to the fact that however praiseworth} and affectionate\\ntheir motive ma} have seemed at first sight it was not the\\ntrue motive of interest in his work and they came not to help\\nbut to thwart him. When he heard that they were there, and\\nthat seeing no chance of gaining access to him they were\\nanxious that he should come out to them, he refused to com-\\nply. Nay, his answer gave an undisguised expression to the\\nfeeling of deep sadness and the sense of pain which the words\\nyour mother and your brothers had caused him. Who\\nare my mother and brothers? he cried. And then, looking\\nround with deep affection and stretching out his hand over\\nthe disciples that sat about him, he added, These are my\\nmother and my brothers. For whoever does the will of my\\nheavenly Father, he is my brother and sister and mother.\\nThe first two Gospels place this occurrence earlier than the\\nvisit to Nazareth and the preaching there but we have fol-\\nlowed the reverse order, for such conduct on the part of Je-\\nsus towards the members of his famil} would be inexplicable\\nhad he not just before been in communication with them, and\\nexperienced their inability to comprehend his work and their\\ndesire to hinder it. And again, if he visited his native place\\nwith even a faint hope of success, it must almost certainly\\nhave been before this breach with his own relatives. The\\norder of the two events, however, is of little consequence.\\nThey are certainty both of them true and the Master s two\\nsayings as to the fate of a prophet in his native place, and\\nas to his spiritual kin, are unquestionably genuine. The lat-\\nter, with its uncompromising exposure of the deficiencies of\\nthose he loved so dearly, must have given him intense pain\\nwhen he uttered it. Doubtless he thanked God that friends\\nwho had devoted their lives without reserve to the kingdom\\nof God had filled the places near him which his mother and\\nhis brothers had left empty, and had given him that support\\nand help which he had sought at home in vain but, for all\\nthat, it must have been unspeakably distressing to him to\\npush his dearest relatives still further away from him. But\\nwho shall say with what tears and entreaties the} had alreadj\\nurged him to forsake his work, and warned him against its\\ncontinuance? He had resisted them. He had silenced the\\n1 2 Corinthians v. 13; compare Mark iii. 22, 30.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0260.jp2"}, "261": {"fulltext": "RECEPTION OF JESUS BY THE PHAEISEES. 241\\nvoice of natural affection by the voice of duty, by the voice\\nof God and, though the love of his mother and his brothers\\nwas at stake, he could not be shaken.\\nThe faith of so many disciples might soothe, but could not\\nheal, the wound. And especially his mother s want of that\\nsympathy which would have been more precious from her than\\nfrom any other creature must have given him the deepest\\npain. Once, 1 when he had been uttering words to the\\npeople that glowed with sacred power, a woman in the crowd,\\ndoubtless herself a mother, could contain her emotion no\\nlonger, and cried aloud, Blessed is the body that bore you\\nand the breast that gave you suck There was deep and\\nnatural feeling in the woman s cry but Jesus wished for no\\npanegyric, and at once recalled her attention from himself to\\nher own wants and her own calling. At the same time, we\\ncan see that the exclamation had touched a tender string in\\nhis heart. He knew too well that kinship of spirit is not\\nalways fostered by kinship of flesh. Not so he an-\\nswered; but blessed are they who receive the word of\\nGod and do it\\nSuch was the reception from his relatives and his former\\nfellow r townsmen which Jesus, with his fine perceptions and\\ndeep need of sympathy, had to encounter.\\nChapter XIX.\\nTHE RECEPTION OF JESUS BY THE PHARISEES.\\nLuke XIV. 1, 7-15, XV. 1, 2, 11-32, XVIII. 9-14, VII. 31-35. 2\\nWE have alread}* seen Jesus on several occasions in com-\\npan} T with the Pharisees, and have received no very\\npleasant impression of their intercourse with each other. To\\navoid misconception, therefore, we will enter upon a more\\nspecial examination of the treatment Jesus experienced from\\nthe Pharisees. The attitude they assumed to him was of ex-\\ntreme importance for not onfy had they a great number of\\navowed supporters, but they may be regarded as the acknowl-\\nedged leaders of the religious life of the da} But it is very\\ndifficult to arrive at certainty on this subject, for our Evan\u00c2\u00ab\\n1 Luke xi. 27, 28. 2 Matthew xi. 16-19.\\nVOL. III. 11", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0261.jp2"}, "262": {"fulltext": "242 RECEPTION OF JESUS BY THE PHARISEES.\\ngelists were strongly prejudiced against the Pharisees on ac-\\ncount of the final issue of their relations to Jesus, and they\\ndo not distinguish sufficiently between different times and\\ncircumstances. Again, the Pharisees were not so compactly\\norganized a party as to form the same opinion of Jesus and\\nadopt the same line of conduct towards him in every case.\\nOn the contrary, the} T differed from each other widely in\\nthese respects.\\nThe first point to notice is, that we find the Pharisees in\\ncompan3 T with Jesus at a ver} T early period of his ministry,\\nand that they never withdrew from him to the end of his life.\\nWhether friendly or hostile, they did at least feel some inter-\\nest in him and in his preaching. Pie had never to complain\\nof indifference on their part.\\nIt was far otherwise with the rival school. The Sadducees\\npaid little or no attention to Jesus. What did it matter to\\nthem that a certain Galilaean rabbi had appeared and taught\\nThe whole thing was beneath their notice, until the fancied\\ndanger of some seditious tumult directed their attention to\\nhim, and made them wish to put him out of the way. Once\\nor twice, even before the closing period of his life, our au-\\nthorities mention the Sadducees, and also the political party\\nof Herodians but this appears to be due to an unintentional\\nconfusion. 1\\nAs to the third school of Jewish religion, that of the Es-\\nsenes, there is no ground for supposing that Jesus ever had\\nany connection with it. Indeed, the Essenes are not once\\nmentioned in the Gospels and if the fame of Jesus ever\\nreached them, it failed to draw them from their solitude.\\nImportant inferences have sometimes been drawn from the\\nfact that the Essenes appear to resemble Jesus in their dis-\\nsatisfaction with the righteousness of the Pharisees, in their\\nrejection of animal sacrifices, in remaining unmarried, and in\\nforbidding oaths. 2 But these points of agreement are ac-\\ncidental for Jesus and the Essenes started from different\\nprinciples, and in their main conceptions were diametrically\\nopposed to each other. At any rate, if Jesus ever met them\\nat all, it must have been before the beginning of his public\\ncareer, 8 for he never came into contact with them afterwards.\\n1 Matthew xvi. 1, 6, 11, 12 (more correctly given m Matthew xii. 38 Mark\\nviii. 11; Luke xii. 1); Mark iii. 6, viii. 15 (more correctly in Matthew xii. 14\\nLuke xii. 1).\\n2 Compare Matthew v. 20, 23, 24, 33-37, xix. 12.\\nSee p. 100.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0262.jp2"}, "263": {"fulltext": "RECEPTION OP JESUS BY THE PHARISEES. 243\\nThe connection of Christ ianitj and Essenism dates only from\\nthe Apostolic age. 1\\nOn the other hand, Jesns and the Pharisees were in constant\\ncommunication. They approached each other with good- will,\\nbut with caution and reserve. The} T were disposed to respect\\none another, but held their judgment suspended, and watched\\neach other narrowly. The Pharisees, with their zeal for re-\\nligion, and their keen interest in eveiy religious phenomenon\\nof the day, soon fixed their attention on the new preacher of\\nNazareth. In his main purpose, his pursuit of righteousness\\nand his longing for the kingdom of God, they were in perfect\\nsympathy with him indeed, he was their disciple. 2 And if\\nin spite of this they failed to win him over to their party,\\nit certainly was not because they did not care to have him.\\nThey repeatedly invited him to their houses, carefully weighed\\nhis words and deeds, and were not disposed as yet absolutely\\nto condemn his pretensions as a prophet, though still less pre-\\npared to admit them, without some very sufficient reason. 8\\nIt is true that the very man who asked him to dinner for the\\nsake of conversing with him, and considered his claim to the\\nprophetic dignit}^ worthy of investigation, might at the same\\ntime treat him with neglect, might look upon him with sus-\\npicion, and might be prepared to reject him at a moment s\\nnotice 4 but still we ma}^ say that as a general rule the Phar-\\nisees listened to him diligently, eagerly availed themselves of\\never} T opportunit} T of speaking to him, and sought his com-\\npany at least, if not his friendship. If they freely criticised his\\nconduct, or that of his disciples, it was no sign of hostility, but\\nwas the expression of natural surprise, or a necessaiy hint for\\nhis future guidance, in any case a mark of interest. Nay, to\\nthe very last some of them at least maintained their friendly\\nrelation with him, at any rate externally 5 and even when\\ntheir resentment had reached its climax, they still observed\\nthe outward forms of respect and good- will. 6\\nJesus, on his side, had a sincere regard for them. Though\\ntheir virtue was of a frigid t}-pe that could not fail to offend\\nhim though he must have soon perceived their formalit} 1 and\\nworship of the letter though he knew that their style of piety\\nwas in the utmost danger of resting content with externals,\\nand then addressing itself to the eyes of men, yet he honored\\nwhat was honorable in them, and hoped to win them over to\\n1 See p. 17, chaps, vi. p. 544, and ix. p. 595. 2 gee p. 94.\\n8 Matthew xii. ;J8. 4 See pp. 205 ft compare Luke xi. 38, xiv. 1.\\n6 Luke xiii. 31, xvii. 20. Matthew xxii. 1G, 36.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0263.jp2"}, "264": {"fulltext": "244 RECEPTION OP JESUS BY THE PHARISEES.\\nhis own principles of life. If he could do so, the respect\\nwhich they enjoyed would make them powerful allies in the\\ngood cause. In comparison with the sinners, then, he called\\nthem sound and righteous for most of them were men of\\nirreproachable life, and some were really patterns of virtue\\nand piety. He confessed that they had reached a higher stage\\nof righteousness than anj other of his fellow-countrymen.\\nBut he added that such righteousness was not enough for a\\ncitizen of the kingdom of God, and that this irreproachable\\nii^e lacked the true principle of humilhrv and love. He en-\\ndeavored to influence their lives and convince them of their\\nerrors, and though he did not feel that his special mission was\\nto them, yet he never shrank from intercourse with them, or\\nfailed to meet their advances.\\nLuke is our only authority for a series of invitations to\\ndinner which various Pharisees gave to Jesus, and which he\\naccepted. On these occasions the Evangelist represents sun-\\ndry conversations, which he gives us, as having taken place.\\nOne of these scenes we have already considered. 1 On another\\noccasion, sa} T s the Evangelist, Jesus had been asked to dine\\nby a certain Pharisee, and as soon as he arrived he lay down\\nat table without having washed. Upon this his host showed\\nsigns of great surprise, and Jesus met him with a crushing\\nrebuke. But this scene was imagined by Luke in order to\\nfurnish an occasion for a discourse, which we shall find a more\\nsuitable opportune of giving presently. 2 A third discourse,\\nthe contents of which suggest that it was uttered at table, is^\\nsaid to have been due to the following circumstance Jesus\\nhad entered the house of a certain chief of the Pharisees\\non a Sabbath day, to dine with him, and he noticed that all\\nthe guests picked the best places for themselves without wait-\\ning for a special invitation. The arrangement of the couches\\nat meals among ancient peoples made the difference between\\nthe higher and lower places much more conspicuous than it is\\nwith us and the place of honor was coveted with propor-\\ntionate eagerness. So Jesus rebuked the guests, and said\\nWhen you are asked to a wedding feast you should not\\nchoose the best place, for it may be that some more distin-\\nguished guest has been invited, and that the host will come to\\nyou and say, Make room for my guest here Then you would\\nbe filled with shame, and would go to the humblest place you\\ncould find. So when you are asked to a meal an}-where, take\\ni See pp. 206, 207.\\n2 Luke xi. 37 ff. compare Matthew xxiii. See chap. xxxi. p. 382.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0264.jp2"}, "265": {"fulltext": "RECEPTION OF JESTJS BY THE PHARISEES. 245\\nthe lowest place and then perhaps your host will come to you\\nand sa} T Friend, go up higher and T ou will be honored\\nin the sight of all the guests. For he who exalts himself shall\\nbe humbled, and he who humbles himself shall be exalted.\\nHe had a lesson also for his host When you give a dinner\\nor supper, do not invite your friends or brothers, your rela-\\ntives or wealthy neighbors, for they ma} very likely invite you,\\nand so return the favor. But ask the poor, the needy, the\\nblind, the crippled. They cannot make any return, and that\\nwill bring a blessing on r ou for at the resurrection of the\\njust 3 T ou will have your reward. The last words very natu-\\nrally reminded one of the guests of the great wedding feast to\\ncome and, perhaps on purpose to draw some answer from\\nJesus, he exclaimed, Blessed are the} 7 who shall be admitted\\nto lie down to meat in the kingdom of God Upon this\\nJesus uttered the parable of the great supper, which we shall\\nconsider on another occasion. 1\\nWe ma} safely attribute much of this scene to Luke himself,\\nwho is the least trustworthy of the three Evangelists. For\\ninstance, the Pharisees had not any chiefs and we may\\nwell doubt whether these discourses of Jesus are in their true\\nplaces, and whether good breeding would not have prevented\\ntheir being uttered on such an occasion. Finally, the com-\\nmendation of the poor and helpless perhaps betrays the Ebi-\\nonite proclivities of one of Luke s authorities. The expression\\nis elsewhere used for sinners. 2 But this is of minor con\\nsequence.\\nWe return to the relations of Jesus and the Pharisees.\\nIt seems that the first cause of offence was the Master s\\nconduct towards sinners. It shocked and offended the Phar-\\nisees so much, just because of the respect they entertained\\nand the interest they felt in him. Perhaps some of them might\\nhave formally joined him, had not such offensive conduct on\\nhis part made it impossible. It was indeed bringing religion\\ninto contempt, giving that which was holy to the dogs, fling-\\ning pearls before swine, defiling the name of the Lord, when\\none whom many held to be a prophet, one who was undoubt-\\nedly a wonderful teacher, actually threw himself away upon\\nthe godless and abandoned class of unclean outcasts We\\ncan hear the sound of their indignation in the question they\\naddressed to his disciples when he invited Levi to his house.\\nWe can trace the sense of loathing on Simon s face when\\n1 See chap. xxiv. p. 292. 2 Luke xiv. 21.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0265.jp2"}, "266": {"fulltext": "246 RECEPTION OF JESUS BY THE PHARISEES.\\nJesus allowed the sinful woman to touch him unrebuked.\\nNow Jesus, on his side, never denied or excused the moral\\ndegradation of these people. He never ascribes any virtue to\\nthem, or finds any thing to commend in them except their\\npenitence. But for the very reason that they were sinners\\nthejr stood in need of him and m defence of his conduct he\\nappealed to the very nature of the case itself, and to the call\\nhe had experienced in his heart. Perhaps, too, he intended\\nthat citation from Hosea, Mercy, and not sacrifice as an\\nappeal to the Pharisees to raise up the despised and abomina-\\nted peoples of the land, rather than congratulate themselves\\non their strict observance of the Law. 1 In vain Their re-\\npugnance increased rather than diminished as time went on.\\nHe actually touches lepers and such creatures, the3 T would\\nsay, and tramples under foot the laws of cleanness which\\ndistinguish Israel, and mark it off from the heathen.\\nAnd all the publicans and sinners, we read, used to\\ncome and associate with him like friends. And the Phari-\\nsees and Scribes murmured at it greatly, and said, This man\\nreceives sinners and eats with them\\nAnd now Jesus condemned their pride and want of love in\\nstronger terms than he had used before. He chose the form\\nof a parable that put God s fatherry love to the repentant sin-\\nner in the strongest light, and threw into the darkest shade\\nthe cruelty of the rigid devotees of the Law. It is a mas-\\nterl} sketch, and all the figures in it are drawn from life\\nA certain man of substance, living on his own estate, had\\ntwo sons. Once on a time the younger came to him and\\nsaid Father, let me have m} T share of the famity posses-\\nsions. He could find no peace or satisfaction any more at\\nhome, and he wanted to see something of the world, to be at\\nliberty, to be his own master, and to live after his own fancy.\\nShould not his father have dissuaded him from going Should\\nhe not have kept him back by force We must remember\\nthat there was nothing extravagant in the wish itself, for in\\nthe East the laws of inheritance were strictly regulated dis-\\ninheriting an elder and preferring a j-onnger son were things\\nunknown, and wills were seldom made at all. The eldest\\nson succeeded to all his father s rights, and received a double\\nshare of his possessions. In this case, then, the second son\\nmight very well be bought out, so to speak, by the pa}mient\\nin advance of his third of the family effects. And this is\\nwhat actually happened. The elder son remained at home\\n1 See p. 218.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0266.jp2"}, "267": {"fulltext": "RECEPTION OF JESUS BY THE PHARISEES. 247\\nwith his father, henceforth the sole heir and virtual proprie-\\ntor of the estate. The 3 r ounger brother, after a few days\\ndelay, collected all his possessions, sold whatever he could\\nnot carry away, left his family and his native place, and went\\nand settled in a distant country.\\nHere lie soon fell into an abandoned life, and wasted all he\\nhad. To increase his misery, when all was gone, a great\\nfamine rose in the country. But for this he might well have\\ngained a subsistence, but as it was he began to suffer actual\\nhunger. Driven to the utmost straits, at last he entered the\\nservice of a citizen of the place, who sent him into his fields\\nto feed his pigs, the most degrading occupation which a\\nJew could imagine. And even then he could not satisfy his\\nhunger but when he drove home the pigs in the evening,\\nand the men came with their food, and he saw how greedily\\nthe} 7 swallowed it, he could not suppress a hungiy longing\\nto have his fill even of that But of course there was none\\nfor him. The brutes were of value, and must be well at-\\ntended to in such a time of scarcity but who could spare a\\nthought for the swineherd? At last his overwhelming sense\\nof miser} brought him to repentance. How many of my\\nfather s laborers, he said to himself, how man} of his\\nhired laborers, who are not even his own men, have abun-\\ndance of sweet food, while I am here dying of hunger I\\nwill rise up and go to my father, and say to him, Father\\nI have sinned against heaven, and have grieved your very\\nsoul. I am not wortlry of the name of son. But drive me\\nnot away let me stay with you as a hireling His reso-\\nlution was made and he turned his face homewards.\\nWhat a long and miserable journey What conflicting\\nthoughts chased each other through his heart How would\\nhis father receive him At last he saw his old home in\\nthe distance, and soon perceived that some one was hurrying\\nto meet him. It was his father himself, from whose thoughts\\nhe had never for a moment been absent. His anxious parent\\nhad seen him from afar had recognized him instantly in spite\\nof his miserable condition, and now fell upon his neck witli\\npity that no words could utter, and kissed him tenderly.\\nDeeply moved, the young man disengaged himself from his\\nembrace, fell down upon the ground, and cried: Father 1\\nI have sinned against heaven, and have grieved your very\\nsoul. I am not worthy of the name of son he could\\nnot say the rest after the reception his father had given him.\\nNot a single word of reproach was uttered by the parent, but", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0267.jp2"}, "268": {"fulltext": "248 RECEPTION OF JESUS BY THE PHARISEES.\\nas soon as they reached the house he cried to some of the\\nservants who came running out to welcome the wanderer on\\nhis return Bring him a cloak the best we have and\\ntake away these things. Get a bath ready, and dress him,\\nand put a gold ring on his finger and sandals on his feet,\\nthat he ma}^ look like a free-born man and take his place\\nwith others once again. And do you, he added, turning to\\nother servants, get ready a great feast this very night.\\nKill the fatted calf, and see that singers and all else are pro-\\nvided. We may well rejoice and make merry for my son\\nhere was dead, dead to heaven and to me, and now he is\\nalive again he was lost, and is found His commands\\nwere joyfully and quickly obeyed and by evening the full\\ntide of festivity had set in.\\nMeanwhile the elder son was superintending the work at\\na distant field, so that no one had gone to fetch him. When\\nthe day s work was over, and he returned to the house, he\\ncould not imagine what had happened. All was commotion\\nand the sound of the music and dancing, and the flare of the\\ntorches greeted his ears and eyes while he was still at a\\ndistance. For a time he stood outside the house lost in\\namazement, till one of the attendants happened to come out,\\nperhaps to fetch something. He called him and asked him\\nwhat it was all about. Why, your brother has come back,\\nsaid he, and your father has killed the fatted calf [the\\nmost important event of the day, perhaps, in the servant s\\neyes] because he has returned safe and sound. That was\\nit, indeed? The elder brother turned away in wrath, and\\nrefused to go into the house. But the father heard of it, and\\ncame and pressed him kindly to come in. But he replied\\nThink how many years I have been serving t ou, without\\never once disobe3 T ing 3 T our commands, and 3*et 30U never\\nrewarded my fidelity and diligence b3 T giving me so much\\nas a kid to make a feast for ni3 T friends. But now that this\\nson of yours, who wasted your possessions with harlots, has\\ncome back again, 3 t ou have killed the fatted calf for him\\nSon, said the father gent^, what is this that 3 t ou have\\nsaid You have alwa3 T s stayed with me and all that I have\\nis yours, for 3 r ou are my only heir. But how could we help\\nrejoicing and making merry, for this your brother was\\ndead and is alive again, was lost and is found?\\nThis is the best known of all the parables of Jesus and it\\ndeserves to be so, for it is the profoundest and most beauti-\\nful. How true it is We recognize at once the publican", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0268.jp2"}, "269": {"fulltext": "RECEPVION OF JESUS BY THE PHARISEES. 249\\nwho has left his Father s house, left the service of God and\\ncommunion with him, but has now returned in penitence.\\nAnd in contrast with him stands the Pharisee, still repre-\\nsented in the most favorable light, strictly religious and irre-\\nproachably moral, but T et serving G-od as if for hire, more\\nlike a slave than a son, proud of his own virtue, without\\nlove and without generosuy. But though this application is\\nobvious enough, and was certainly intended b} T Jesus, yet\\nthe parable had also a wider scope. Luke, in recording it,\\nthought especially of the relations in which heathen and Jew\\nstood to each other and to God, and represents Jesus as con-\\ndemning the contemptuous pride and exclusiveness of the\\nJews. That distant foreign land he takes to mean the out-\\nside world that knows not God, the world of heathendom,\\nof which the swine are also a s3 T mbol. The two sons repre-\\nsent mankind as the children of God and the elder son is\\nIsrael, the heir of the promise of salvation. It is impossible to\\nsay whether Luke (or his authorhYy) modified the parable to\\nsuit this special interpretation, and, if so, how far the altera-\\ntions went. But even this application limits the scope of the\\nparable unduly. Jesus tells us a histoiy that is as old as hu-\\nmanit} itself, and T et is ever new, the history of the sinner\\nwho, though a child of the heavenly Father, does violence\\nto his divine nature, and thirsting for a fancied liberty tears\\nhimself away from God nor does God lay fetters on his\\nfreedom. He dashes on in self-delusion until the sense of\\nhis miseiy brings him to reflection and repentance. Then\\nhis deep sense of guilt and his true penitence strengthen him\\nto come in deep hurnilhyy and childlike trust and throw him-\\nself at the Father s feet. And the Father s love comes forth\\nto meet him and welcome him, and to restore him to the\\nhonor he had lost. So long as sin and penitence fill so great\\na space in the history of human lives, so long will this para-\\nble, the gospel of God s grace, shine upon our souls like the\\nmorning star\\nWe will say nothing of the impression which such a story\\nmust have made upon the hearers of Jesus, upon the publi-\\ncans, and, above all, upon the Pharisees. We will only ob-\\nserve that this is another instance x of the constantly recurring\\ncontrast between Pharisee and publican which runs through\\nthe Gospel. The} T are taken as portraits, or rather types, of\\ntwo kinds of men and, before we quit the subject of the of-\\ni Compare pp. 205-207.\\n11*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0269.jp2"}, "270": {"fulltext": "250 RECEPTION OF JESUS BY THE PHARISEES.\\nfence which Jesus gave to his pious countrymen by his inter-\\ncourse with sinners, we will give one more sketch which\\nthrows off, in a few bold lines, a life-like presentation of\\nthese two types of pride and humility. We maj 7 note in\\nadvance that our custom of kneeling down, closing the eyes,\\nand folding the hands in prayer, was unknown to the\\nJews\\nTwo men went up to the temple to pray one was a Phari-\\nsee, the other a publican. The Pharisee stood up and prayed\\nthus with himself: O God! I thank thee that I am not\\nlike other men, extortioners, deceivers, adulterers or\\neven like this publican here. I fast twice in the week, give\\ntithes of all my income. And the publican stood at the\\nentrance of the forecourt, and dare not so much as raise his\\neyes to heaven but, forgetting every thing around him,\\nsmote his breast in penitence, and cried, O God! be mer-\\nciful to me, sinner that I am As those two men, said\\nJesus, went down the steps of the temple, and each re-\\nturned to his home, I tell you, the publican was justified in\\nthe sight of God rather than the Pharisee.\\nThe picture is drawn from the life, and without a touch of\\nexaggeration. Can we not see those two men, accidentally\\nentering the temple-gate together at one of the hours of\\nprayer? The one, whose piety is proclaimed by his four\\ngreat tassels and the broad phylacteries (or prayer-bands)\\non his forehead and his arm, 1 turns his steps to the temple,\\nbecause it is more satisfactory to perform religious duties in\\nthe sanctuary than elsewhere the other, because he can bear\\nhis sinful life no longer, and, in the agony of his soul, knows\\nnot where to turn but to the Lord. No falsehoods are put\\nupon the lips of the Pharisee, nor is the honor due to him\\nwithheld. The duties on the performance of which he felici-\\ntates himself are not the ordinary ones which every respecta-\\nble Jew observed, but the special ones peculiar to him and\\nthe other members of his school. 2 Moreover, he is thankful\\nto God for his virtue. But what are we to sa} 7 to the self-\\nsatisfaction of one who can enumerate his merits in his very\\nprayers can look down with contempt on the world in gen-\\neral, and even on the poor penitent who is praying there\\nbeside him\\nWe see at once that the concluding words of the parable\\nare but a modification of that other saying u There is more\\n1 Compare Matthew xxiii. 5; Numbers xv. 37 ff. Deuteronomy vi. 8.\\n2 Compare Matthew ix. 14, xxiii. 23.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0270.jp2"}, "271": {"fulltext": "RECEPTION OF JESUS BY THE PHARISEES. 251\\njoy in heaven over one sinner that repents than over ninety-\\nnine just men that need no repentance. Why so? you may\\nask. Because in the heart of that one penitent there is the\\ngerm of a higher righteousness, of which those devout ob-\\nservers of the Law, with their unimpeachable life and char-\\nacter, have not even a conception Finally, Luke tells us\\ntriuy enough that this story was aimed not so much at the\\nPharisees themselves as at those among the disciples of Jesus,\\nor among the Jews, who were satisfied with themselves and\\ndespised others. At the close he repeats the warning He\\nwho exalts himself shall be humbled, and he who humbles\\nhimself shall be exalted.\\nLet us now return for a moment to the attitude assumed by\\nthe Pharisees towards Jesus. We have already seen that from\\nan early period of his ministry they had had a more serious\\ncause of offence, and a heavier charge against him, than that\\nhe associated with sinners. It was that in case of need, or\\nwhen summoned to a deed of love, he did not shrink from\\nviolating the Sabbath. 1 We need not dwell on this at pres-\\nent, especially as all the utterances of Jesus on the Law and\\nthe tradition, which we shall have to consider in the sequel,\\nwere occasioned b}- the rebukes or the wily questions of the\\nPharisees. We can well understand that the freedom of Jesus\\nwith regard to the Sabbath must have deepened and widened\\nthe gulf between him and the Pharisees. Their aversion and\\ndistress rose still higher, and at length passed into definite\\nhostility and positive hatred, when they began to suspect, and\\nmore than suspect, that he was not only aiming at a goal very\\ndifferent from theirs, but cherished purposes and principles\\ndiametrically opposed to the whole spirit of the Jewish relig-\\nion. Then they began to abominate him from the bottom of\\ntheir souls as a false prophet, a blasphemer, who did not\\neven shrink from putting himself in the place of the Lord and\\noffering forgiveness to sinners But still the} continued to\\nobserve the forms of politeness and respect towards him, even\\nwhen he on his side had declared open war, and was striving\\nwith all his might to counteract their influence and expose\\ntheir inward corruption in all its nakedness.\\nBut things were far from having reached this point at the\\ntime of which we are now speaking. Pharisees who really\\nthought well of Jesus were not yet, as they subsequently\\nbecame, a rare exception. And Jesus on his side was still\\n1 Sec pp. 214-218", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0271.jp2"}, "272": {"fulltext": "252 RECEPTION OF JESUS BY THE PHARISEES.\\nprepared to admit the comparative merits of the Pharisees\\nAt a later period he would have spoken very differently of\\nthe elder son, and would by no means have allowed that the\\nrespectable and religious Jews had never left the Father s\\nhouse or disobeyed his commands. 1 But the Pharisees had\\nbegun already to be deeply and generally offended b}* the\\nfriend of sinners. We gather this from Jesus himself, who\\ndescribes, in a kind of parable, the unfavorable reception\\nwhich both he and his predecessor, utterly unlike each other\\nas the} were, had met from the Pharisees, their adherents,\\nand those of the people who blindly followed them\\nTo what shall I liken this generation? They are like\\nchildren who go to pla}- in the market-place, but are too\\nsulky and quarrelsome to be pleased with any thing, and\\nsay We wanted to play at weddings you ought to have\\ndanced. We wanted to play at funerals you ought to have\\nlamented.\\nFor John came, living like a recluse, fasting without in-\\ntermission, and practising every possible austerity; and they\\nthought his concluct extravagant, and muttered, He is mad\\nThe Son of Man came, living like other human beings, end-\\ning the good things of earth without misgiving, and they\\nthought him a mere worldling A glutton and a sot they\\ncried contemptuously A friend of publicans and sinners\\nBut whatever the judgment of these Pharisees and their\\nadmirers ma}* be, the Wisdom, which sent John and sent me,\\nis justified and maintained in her rights and honors by a)l\\nher true children.\\nSuch was the consolation of Jesus when the leaders of\\nIsrael received him so unfavorably.\\n1 See Matthew xxi. 28-31, and chap. xxx. p. 370.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0272.jp2"}, "273": {"fulltext": "HOW THE PREACHING OF JESUS WAS RECEIVED. 253\\nChapter XX.\\nHOW THE PREACHING OF JESUS WAS RECEIVED BY\\nTHE MASSES.\\nMatthew XI. 1-16, 20-24. 1\\nIT was with true perception of the real state of affairs that\\nJesus spoke in one breath of the reception given to him-\\nself, and of that which John had met. There was the closest\\nconnection between the two, and Jesus often recurred to it. 2\\nWhat is true of the Pharisees is equally true of the masses\\nof the people. They, too, were to Jesus just what they had\\nbeen to John. Now in considering how far Jesus succeeded\\nin bringing home his teaching and his principles to his hear-\\ners, and how far their faith responded to his gospel, we ought,\\nperhaps, to lay chief stress upon the reception he experienced\\nfrom the masses for it was to them especially that he conse-\\ncrated his time, his strength, and his affection, and to reach\\ntheir hearts was his one great desire. To this subject, then,\\nwe will now address ourselves. The direct information we\\npossess is scanty, and not altogether trustwortlry and we are,\\ntherefore, doubly pleased to receive from the lips of Jesus him-\\nself an account of the impression produced upon the people by\\nhis predecessor.\\nThe occasion which led him to speak upon this subject was\\nvery remarkable. John had been sighing for months in his\\ndungeon. What misery this must have been to a man of such\\nburning zeal and boundless energy as his Must he not even\\nhave hoped that the Lord, who had sent him to his people,\\nwould now deliver him from prison Meanwhile he was not\\nwholly cut off from the world outside. Some, perhaps many,\\nof his disciples had free access to him. From them he heard\\nthat Jesus of Nazareth, whom he had himself baptized, but\\nto whom he had probably paid no special regard, had been\\npreaching the kingdom of God in Galilee, and had gradually\\nexcited much attention. If John was accurately informed, we\\nmay well suppose that his perplexity was great. This Jesus\\nhad begun to preach after his imprisonment, gave himself out\\nas a prophet, performed healings, preached the near approach\\n1 Luke vii. 18-30, x. 12-15. 2 Matthew xvii. 12, xxi. 24, 25.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0273.jp2"}, "274": {"fulltext": "254 HOW THE PREACHING OF JESUS WAS RECEIVED\\nof the kingdom of heaven, and repentance as the necessary\\ncondition of entrance into it and the multitudes streamed to\\nhear him. So far all was well but the new teacher s mode\\nof life and speech was so very far from his own that he knew\\nnot what to think of him. Pie determined, therefore, to as-\\ncertain from Jesus himself what opinion he was to form, and\\nwhat hopes he might entertain concerning him. So he sent\\ntwo of his disciples to ask the new teacher in his name, Are\\nyou he that was to come, or are we to expect another?\\nThey set out on their journey, came to Jesus, and gave him\\ntheir captive Master s message. The answer the} r received\\nwas expressed in the concise and pregnant language of the\\nday Go back and say to John in nry name, The blind men\\nsee, and cripples walk lepers are cleansed, and deaf men\\nhear the dead return to life, and the gospel is preached to\\nthe poor and blessed are they who are not offended\\nby me We recognize at once the metaphorical substitu-\\ntion of bodily for spiritual suffering, which was customary with\\nJesus. The description of the younger son in the parable,\\nwho was dead and is alive again, has furnished us but\\nnow with an instance of the analogous use of death. Nor\\nmust we overlook the direct reference to several passages in\\nthe Master s favorite prophet Isaiah, where the redemption\\nfrom Babylon, the repentance of Israel, and the blessedness\\nof the golden age are painted in the same or similar colors. 1\\nJesus meant to say, Tell John what I am doing, and how I\\nam succeeding. Tell him that the peoples of the land and\\nthe sinners, who were living without God and his command-\\nments, are now being called in and rescued, and the blessed\\npromises of the Lord are beginning to be fulfilled The\\nonly dark side to the picture was the offence which these very\\nthings gave to the respectable and virtuous classes. Blessed\\nare they, said Jesus in conclusion, who are not offended,\\nas the guides of the people are, by what I do.\\nThe last words cannot be meant as a warning to John not\\nto be shaken in his own fidelity. Nor must we understand\\nthe list of physical afflictions literally, though perhaps Mat-\\nthew and certainly Luke did so, as appears from the additions\\nthey make. Indeed, both the question and the answer seem\\nto have been a good deal tampered with, and their original\\nmeaning is not easy to divine. The Evangelists evidently\\ntook it that John asked, Are you the Messiah? and testis\\n1 Isaiah xxix. 18, xxxv. 5, 6, lxi. 1; compare vol. ii. chap, xi., p. 425: xii\\np. 435.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0274.jp2"}, "275": {"fulltext": "BY THE MASSES. 255\\nanswered, Yes. But what John expected was the coming\\nof Yahweh himself. He said nothing of a Messiah 1 and\\neven if his expectations in this respect had been modified of\\nlate, the idea that Jesus, or an}- one like him, was the Mes-\\nsiah, could not possibly have occurred to him. Lastly, sup-\\nposing for a moment that Jesus had already determined to\\ntake upon himself the task of the Messiah, he had certainly\\nnot yet betrayed the intention to an}- one else, and would\\nnever have taken this opportunity of doing so. We should\\nbe more disposed to reject the whole scene as unhistorieal than\\nto adopt the opinion of the Evangelists concerning it. But\\nthe point we have to consider is how far that opinion itself\\nhas affected the form in which the question and the answer,\\nespecially the former, have come down to us. 2 It is true that\\nthe expression he that was to come is very vague. It is\\nnever applied in the Old Testament to the Messiah, and may\\nbe taken equally well to signify Elijah, for instance, or the\\nprophet who was to restore the sacred objects of a former\\ntime. 3 In Malachi iii. 1, we should refer it to Yahweh him-\\nself, but the rabbis understood it to mean Elijah. Nor is it\\never said that the Messiah himself was to give sight to the\\nblind, and so on, though the deliverance from all the spiritual\\nevils thus symbolized was certainly to be a part of the blessed-\\nness of the Messianic age. We might therefore suppose, if\\ninclined to draw nice distinctions, that this healing would\\nprecede the founding of the kingdom, and prepare the way for\\nit. It seems most probable, therefore, that when John was\\nviolently interrupted in his work, he began to think that\\nJesus would carry it on and actually perform the function of\\nElijah. His question was, Are 3-011 the man? Is the king-\\ndom of God really close at hand? And Jesus, perhaps un-\\nintentionally, said nothing whatever of himself, but dwelt on\\nhis work and its results as the positive proof that the glorious\\nfuture was indeed at hand. Such a preparation was itself a\\nkind of beginning of the kingdom of heaven but that king-\\ndom must be established by quiet spiritual regeneration, not\\nby an}- violent revolution. Did John understand all this?\\nPatience was harder for him to exercise than for any one.\\nBut his time of trial w-ould soon end.\\nMeanwhile, Jesus took this opportunity of speaking of his\\npredecessor to the people. The first Evangelist has collec-\\nted all the sayings of Jesus about John with which he was\\nSee pp. 102, 109, 110. 2 Compare p. 111.\\n8 Compare pp. 49-51, 98, 99 Matthew xvii. 10-13 John vi. 14.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0275.jp2"}, "276": {"fulltext": "256 HOW THE PREACHING OF JESUS WAS RECEIVED\\nacquainted, and has strung them together here. He even in-\\ncludes the citation from Malachi and the declaration that John\\nwas the Elijah, which Jesus most certainly did not make until\\nsome time afterwards, on a very special occasion. 1 When\\nthe messengers were gone, Matthew tells us, Jesus began as\\nfollows 2 What was it you went out into the wilderness to\\nsee was it to see how the wind shakes the bulrush What\\nwas it then a man clothed in delicate apparel Gorgeous\\nrobes are worn in princely palaces and not in the wilderness.\\nBut what was it that you went to see? a prophet? Yes, I\\ntell you, and more than a prophet. [It is he of whom we\\nread, Behold, I send my messenger before your face, to pre-\\npare the way for .you. Verily, of all the children of men, no\\ngreater one has ever risen than John the Baptist. But the\\nleast in the kingdom of heaven is greater than he. And from\\nthe days of John the Baptist until now the kingdom of heaven\\nhas been besieged, and the violent have striven to take it by\\nstorm. For all the prophets and the Law uttered their prom-\\nises until John, but with him begins the fulfilment. [And if\\nyou will receive it as a truth, he is that Elijah who was to\\ncome.] He that has ears, let him hear\\nIn asking what results for our special inquiry these particu-\\nlars furnish, we need not dwell on the fact that the fame of\\nJesus had penetrated even to John in his prison, or that his\\nanswer to the messengers evinces a joyful consciousness of\\nsuccess. We would rather point to the evidence that the\\nmultitudes had streamed out into the wilderness to John,\\nand that ever since an impetuous demand for the kingdom of\\nGod had been discernible. 3 Not only must this lively inter-\\nest and passionate longing for salvation stand Jesus in good\\nstead as John s successor, but it foreshadowed the power\\nwhich he himself might exercise over the people on his own\\naccount.\\nThe statements contained in the Gospels as to the un-\\nbounded popularity of Jesus give us less real information\\nthan we should at first be inclined to suppose partly because\\nthey are so vague, partly because many of them are associ-\\nated with the literal acceptation of miraculous stories, and T\\nsince they rest on such misapprehensions on the part of the\\nEvangelists, deserve but little credit. On the other hand,\\nthey are so unanimous, and there are so many left unchal-\\n1 Matthew xvii. 10-13. See chap. xxvi. p. 325.\\n2 See pp. 98-100, 104, 110-112, 115. 3 c\\nbmpare Luke vii. 29", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0276.jp2"}, "277": {"fulltext": "BY THE MASSES. 257\\nlenged, when evei3 r fair deduction has been made, that it is\\nimpossible to doubt the main fact to which they testify.\\nAlmost from the very first the preaching of Jesus created\\na deep impression, which was strengthened still further by\\nseveral cures he performed. Whether his personal appear-\\nance contributed to the result it is impossible now to ascer-\\ntain. His audiences were numerous, and his discourses were\\nreceived with rapt attention, and greeted with joyous accla-\\nmations at their close. The marked contrast between his\\nfrank and impressive mode of teaching, his tone of prophetic\\nauthority, his entrancing eloquence, on the one hand, and the\\nnarrow, timorous, wearisome style of argument adopted by\\nhis learned contemporaries on the other, could not fail to\\nexcite attention. When he interpreted the prophets, he could\\nmake the dead live for his hearers once more as no other\\ncould and with the fulness of the Holy Spirit in his very\\ntones he made the words of these old seers more glorious than\\never they had been, even upon their own lips, and more con-\\nsoling than they themselves had ever felt them to be. And\\nwhen he uttered those stories, so full of deep significance,\\ntaken from the daily life around him, their simplicity was only\\nequalled by their depth and, while the} captivated the imagi-\\nnation, they stamped themselves indelibly upon the memory.\\nIn a word, he loved and understood the people, and their\\nhearts went out to him. What else could we expect from the\\nquickly moved and excitable disposition of the Galilasans?\\nWhen he came to Capernaum, no sooner was it known that\\nhe was at home than his house and all the space in front of it\\nwere crowded, and he had no time for rest or refreshment.\\nIf he walked on the shore of the lake, whole crowds would\\ngradually collect about him till he was forced to look for some\\nspecial means of addressing them, or they would not be able\\nto hear him. If he crossed the lake, to be alone with his\\nfriends, thousands, as the Gospel says with pardonable\\nexaggeration, would leave their homes and their work and\\ntravel miles upon miles to seek him. Wherever he went his\\nfame preceded him. He himself declared that the want of\\nfaith in his native place furnished a sad exception to the rule.\\nNow and then the pent-up enthusiasm would find vent in such\\nan exclamation as that of the woman who pronounced his\\nmother blessed. At one time the mothers brought their little\\nones to receive his blessing at another, a man who had not\\nin the least understood him was nevertheless so deeply im-\\npressed b}- his power and his influence upon his hearers that", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0277.jp2"}, "278": {"fulltext": "258 HOW THE PREACHING OF JESUS WAS RECEIVED.\\nhe determined to take advantage of his moral ascendancy over\\nothers for the regulation of his own famil}- affairs. Mas-\\nter said he, tell my brother to give me nry share of the\\ninheritance. Jesus naturally declined to interfere his\\ntask and his qualifications lay in a very different direction.\\nMan he replied, who has made me a judge or an arbi-\\ntrator among 3-ou? The incident, however, is a proof of\\nthe powerful impression he produced. 1\\nBut it was the subject of his preaching, above all, that\\nsecured him a hearing. What he said had always direct or\\nindirect reference to the kingdom of God and the people\\nlistened eagerly, while their hearts drank in the consolation\\nof his promises. How they thought and argued about him\\nHow they fixed on him the hopes he had revived, and won-\\ndered what precisely was the part he had to play in preparing\\nfor the joyful future which drew nigh 2 We shall frequently\\nmeet with illustrations of all this as we proceed, and at pres-\\nent need only say that though opinions were from the nature\\nof the case divided though Jesus often had to encounter un-\\nfavorable judgments though man} of the people preferred\\nthe old wine to the new, stopped their ears against his preach-\\ning, and took offence at his freedom, 3-et, on the whole, pub-\\nlic opinion declared in his favor and it was probably owing\\nin large measure to the favorable dispositions of the people\\nthat, though beset on many sides in Galilee, he yet retained\\nhis freedom unrestrained, and never quite lost his liberty of\\nspeech.\\nAnd yet, however favorable his reception hy the masses\\nmight appear, it was very far indeed from satisfying him.\\nWe have not forgotten the parable of the sower. 3 Now the\\nseed of the word that he scattered was in many cases lost\\nwhen it might have borne abundant fruit. Nor was this the\\nworst. The number of those whose heart was like the trod-\\nden pathwa}- turned out to be great almost beyond the possi-\\nbility of belief. The favorable impression Jesus made was as\\nsuperficial as it was general. Nor had the work of John,\\nwhen narrowly examined, been any richer in results. 4 But\\neven with this example before him, and with his own pro-\\nfound knowledge of human nature, as shown in the parable\\nof the sower, Jesus was grievously disappointed at last to find\\nhow little permanent effect he could produce. The harvest\\nhad given such a glorious promise, and had answered it so\\n1 Lukexii. 13, 14. 2 Matthew xvi. 13, 14.\\n8 See pp. 153, 154. 4 Sec p. 108.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0278.jp2"}, "279": {"fulltext": "THE SOURCE OF JESUS STRENGTH. 259\\nill His dearest hopes, his most passionate efforts, had been\\nthwarted. The image of the fig-tree gives striking expression\\nto this disappointment when Jesus has reached Jerusalem\\nbut even before he leaves Galilee we find his high-wrought,\\nlong-cherished, bitterly-disappointed expectation bursting\\nforth in a cry of Woe! over the cities of the Galilsean\\nlake. The} had been the chief scenes of his labors, and\\nought to have shown the richest and fairest fruits of his\\ngospel. And Capernaum, distinguished and privileged even\\nabove the rest, by being his place of abode, is more bitterly\\nreproached than all for having answered so poorly to its\\nglorious opportunities.\\nWoe unto you, Chorazin woe unto you, Bethsaida for\\nhad the mighty works been done in Tyre and Sidon which\\nhave been done in t ou, they would long ago have repented in\\nsackcloth. But I tell you it will be more tolerable for Tyre\\nand Sidon in the day of judgment than for you And thou,\\nCapernaum that art exalted to heaven, thou shalt be brought\\ndown into the abyss for if the might} works had been done\\nin Sodom which have been done in thee, it would have re-\\nmained unto this day. But I tell you it will be more tol-\\nerable for the land of Sodom in the day of judgment than\\nfor thee 2\\nChapter XXI.\\nTHE SOURCE OF JESUS STRENGTH.\\nMatthew VIII. 23-27, XIV. 22-33; Luke XL 1-13. 2\\nWE have observed Jesus under the great disappointment\\nof his life and we ask involuntarily how it was pos-\\nsible to persevere in spite of the coldness of his relatives and\\nfellow-townsmen, the opposition of his devout countrjmien,\\nand the shallowness of the multitude? For, in spite of his\\nextreme sensitiveness and delicacy, he preserved an exalted\\ncalmness which was but seldom disturbed, and then only for\\na moment. He continued his unwearied toil even when it\\nseemed most fruitless. Nay, the more deadly the conflict\\ngrew the calmer did he seem to be.\\n1 Compare Matthew x. 14, 15.\\n2 Matt ew vi. 7-13, vii. 7-11 Mark iv. 35-41, vi. 45-52 Luke viii. 22-25", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0279.jp2"}, "280": {"fulltext": "260 THE SOURCE OF JESUS STRENGTH.\\nIt was his trust in God that strengthened him. On Him\\nhe threw all care for the result of his efforts and for his own\\npersonal fate. We shall not dwell upon this trust in the\\nwords of Jesus himself, for we have already done so 1 but\\nwe will give a description of his repose in God, conve}*ed\\nby the Evangelists in an emblematic account of a voyage\\nacross the Lake of Galilee, from Capernaum to the south-east\\nshore\\nIt was evening when he embarked, and his disciples fol-\\nlowed him. But hardly had they put out when a storm burst\\nupon them, and lashed the waters that were usually so smooth\\nand quiet into fierce turmoil. The wind howled through the\\ntackle, and mocked the utmost strength of the rowers as they\\ntoiled to make head against it. The feeble vessel was now\\nreared on high and now buried among the foaming waves\\nthat dashed ovei her deck and gradually filled her, so that\\nshe drew heavier and deeper every moment. This could not\\nlast much longer. The vessel must inevitably sink. Jesus\\nmeanwhile was asleep. At their wits end, the disciples ran\\nto the stern, where he had stretched himself to rest upon a\\ncushion near the helm, and where the fearful danger had not\\ndisturbed the slumbers that succeeded his clay s work. They\\nwaked him with the ciy, Help, Lord! we are perishing!\\nWhat do t ou fear he said, on waking; where is your\\nfaith? Then he stood up, gazed out into the storm, and\\nwith a gesture of command chid the wind and waves. Then\\nthe wind was hushed and the waters stilled, and there was a\\ngreat calm. Well might they all be lost in wonder Well\\nmight the} T ask, What manner of man is this, whom the\\nwinds and the sea obey?\\nIt has been asked whether some fact may not lie at the\\nbottom of this story. It has been suggested, for instance,\\nthat when Jesus and his disciples were crossing the lake they\\nwere overtaken by a storm, and that the Master s unshaken\\ntrust put to shame the terror of the disciples. A similar\\nstory is told of Julius Caesar. Once he had taken ship in\\ndisguise to cross the Adriatic Sea, and the helmsman, terri-\\nfied by the adverse wind, dared not pursue his course. But\\nCaesar said to him, Fear not, my friend you carry Caesar\\nand his fortunes The analogy, however, does not appear\\nto us a happy one and the whole line of investigation seems\\nfruitless, and even frivolous, for the original picture was\\nobviously symbolical. Others have found in it a type of the\\ni Compare pp. 151 ff., 168 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0280.jp2"}, "281": {"fulltext": "THE SOURCE OF JESUS* STRENGTH. 261\\nChristian Church under the storm of persecution which threat-\\nened it with destruction till Christ rescued it. But the Gos-\\npels obviously lay the stress upon the circumstance that Jesus\\nwas asleep, that he was absolutely at rest in the midst of\\nsuch dire agitation and distress. How many storms broke\\nloose upon him in his own personal experiences and the fren-\\nzied indignation of others, in the passionate opposition and\\nthe dark schemes of his antagonists Yet in the might of\\nhis faith in God he maintained his own unruffled serenity, and\\nquieted mairy a storm which the opposition he met had raised\\nin the bosoms of the terrified disciples.\\nNow, this trust was sustained and strengthened by prayer.\\nIt is only natural that we should have but scanty accounts\\non this subject for prayer belongs essentially to our secret\\nlife, and we know that Jesus least of all men could bear that\\nhis intercourse with God should be pried into by the eyes of\\nstrangers. 1 But still we hear enough to enable us to form\\nsome approximate conception of the fact. It is with true\\nperception that our Gospels, especially the third, represent\\nJesus as pra} T ing to God at every crisis of his life, and before\\nevery step of special importance. He pra} T s after his bap-\\ntism, after his first success at Capernaum, before selecting\\nthe Twelve, before asking the question which results in his\\nrecognition as the Messiah. The symbolical account of the\\ntransfiguration represents him as praying he has been pra} T\\ning when his disciples ask him to teach them a prayer he\\nprays when about to enter on his last sufferings and, finally,\\non the cross itself. 2\\nWe have already called attention to this, and we have\\nheard Jesus more than once dwell upon prajrer and its effi-\\ncacy. 3 At present we need only call to mind that he appears\\nto have attached little value to prescribed or formal prayer, 4\\nand that when he felt the need of turning aside from his ac-\\ntive duties to hold communion with God, he loved to be alone,\\nclimbing some hill or seeking out some uninhabited spot\\n(which the Gospels call a wilderness If he could find\\nno time in the day, he would steal the hours of the night\\nand indeed his heart and head must often have been too full\\nto allow him to sleep. Not that we are to think of him as\\n1 Compare p. 222.\\n2 Luke iii. 21, v. 16 (compare Mark i. 35; vi. 46 Matthew xiv. 23), vi 12,\\nix. 18, 28, xi. 1, xxii. 41 42 (Matthew xxvi. 36 ff. Mark xiv. 32 ff. xxiii. 34, 4a\\n8 See pp. 138, 182, 191, 193, 194, 196, 222, 223.\\nSee pp. 140, 180, 250.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0281.jp2"}, "282": {"fulltext": "262 THE SOURCE OP JEStJS STRENGTH.\\nspeaking to God hour after hour for he himself declared that\\nprayers should be short, since the} 7 were so apt, if prolonged,\\nto degenerate into mere lip-service. But he looked up to\\nGod as he thought over all he had encountered and the work\\nhe had to do, considered his line of action and weighed his\\nprospects, until at last all earthly motives and considera-\\ntions entirely disappeared, and the Father s will gradually\\ncame out more and more clearly as the only test of what\\nmust be done and left undone. It was, indeed, familiar in-\\ntercourse with God, a childlike confidence, in which he poured\\nout all his cares and wishes, hopes and fears, jo t ys and sor-\\nrows, before God, and from which he never returned without\\nbeing enlightened, comforted, and strengthened, in a word,\\nwithout being heard.\\nBut we are not limited to mere incidental references con-\\ntained in the words of Jesus and the narratives concerning\\nhim for he sometimes spoke expressly on the nature of true\\nprayer and the certainly of its being heard. We refer in the\\nfirst place to the well-known Lord s Prayer, which he gave\\nto his disciples as a model. Two of the Evangelists have\\npreserved this pra} er but the forms in which they give it,\\nand the occasions to which the} T assign its origin, differ.\\nWe value it too highly not to hear them both.\\nMatthew, then, makes it an example of brevity, and con-\\ntrasts it with the superstitious practice that he attributes to\\nthe heathen, but which was realty far more characteristic of\\nthe Jews, of besieging the Deity with endless verbosity and\\nrepetition, as if to wear out his patience and compel him to\\ngrant the request. According to Jesus this is a gross error.\\nGod does not need our prayers to teach him what we require,\\nbut we, on our side, do need to pour out our hearts to God.\\nWhen you pray, use no vain repetitions as others do;\\nfor they think that a multitude of words will gain them a\\nhearing. Be not you like them for your Father knows\\nwhat T ou require before t ou ask him. Pray, then, after this\\nmanner Our Father who art in heaven, Hallowed be Thy\\nname. Tlry kingdom come. Thy will be done on earth as\\nit is in heaven. Give us to-day to-morrow s bread. 1 And\\nforgive us the debt of our trespasses as we too forgive those\\nthat have trespassed against us. And lead us not into temp-\\ntation, but defend us from the Evil One. 2\\nAccording to Luke, Jesus had gone apart to pray, and\\ni After an amended version. 2 After an amended version.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0282.jp2"}, "283": {"fulltext": "THE SOURCE OF JESUS STRENGTH. 263\\nwhen he returned, one of his disciples asked him in the name\\nof all the rest to give them a formula of prayer. Lord!\\nteach us to pray, as John taught his disciples. To this\\nJesus answered, When you pray, sa}^ Father! Hal-\\nlowed be thy name. Thy kingdom come. Give us, each\\nday, bread for the morrow. And forgive us our trespasses\\nas we too forgive all who have trespassed against us. And\\nlead us not into temptation.\\nAccording to some early authorities the second clause of\\nthe prayer, as given by Luke, was not Tlry kingdom come,\\nbut Ma} thy Holy Spirit come upon us to purify us. In\\nany case the original form of this, as well as of the other\\nclauses, appears to be most faithfully preserved in the first\\nGospel. The Authorized Version adds the words, For\\nthine is the kingdom, and the power, and the glory, for ever.\\nAmen and this conclusion appears in some manuscripts\\nwith the omission of the kingdom or of the power and\\nthe glory but in any case it is not genuine, and only\\nsprang up in the second century, when the prayer began to\\nbe used in the assemblies of Christian worshippers. The\\nword Amen, that is Verily, or So be it, was not used\\nby the Israelites or by the Christians of the apostolic age as\\na formula for closing a pra} T er but when the leader of the\\ndevotions had prayed, the congregation would say Amen! as\\na sign that the} T adopted the prayer and firmly believed that\\nit would be heard. 2 There is no doubt, then, that this dox-\\nology is of later origin and it is equally certain that the\\nLord s Pra3 er itself did not come into common use for a\\nconsiderable time. The disciples understood perfectly well\\nthat Jesus did not intend to give them a cop} 7 or formula of\\nprayer, but simply to illustrate the dispositions which ought\\nto find expression in their devotions and though the con-\\nnection in which the prayer is given by Luke might very\\neasily give rise to misunderstandings, w T e do not find a single\\nindication throughout the first century of Christianity of its\\never having been used as a set formula.\\nIf we go on to ask what the dispositions were which Jesus\\nthought essential to true prayer, we shall find much to reflect\\nupon. To begin with the invocation, Our Father who art\\nin heaven In the first place it enjoins a childlike inter-\\ncourse with God, simple, natural, easy, and absolutely trust-\\n1 After an amended text and version.\\n2 Compare Deuteronomy xxvii. 15-26; 1 Chronicles xvi. 36; Nehemiah viii\\n6: Psalm cvi. 48; 1 Corinthians xiv. 16.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0283.jp2"}, "284": {"fulltext": "264 THE SOURCE OF JESUS STRENGTH.\\nful and at the same time it breathes deep reverence and a\\nsense of awe. And then that our, which constantly recurs\\nin the sequel, implies a brotherly love that can ask nothing\\nfor itself alone, but must always include others in its prayer,\\nand can never wish to gain any thing at another s cost. In\\nconnection with this thought, and in agreement with other\\nutterances of the Master, the fifth petition insists upon a for-\\ngiving disposition as essential to pi^yer. 1 And Jesus would\\nhave us throw even our temporal wants, alwa} T s restrained\\nwithin the bounds of moderation, upon God. He would\\nhave us, in the strength of pra} T er, banish all anxiet} T for the\\nmorrow 2 but he emphatically requires and assumes that the\\nlonging for the establishment of the kingdom of God must be\\nuppermost in the prayerful soul, and so must take the first\\nand the chief place in all communion with God. To Jesus\\nhimself, and to all his followers, the fervent longing for the\\nkingdom of God had of course the uncontested precedence of\\nall else. And since this kingdom comes and is extended in\\nproportion as God s will is obe} T ed and executed by men with\\nthe readiness, the completeness, and the love of angels, and\\nsince we know, alas how far we are from doing the will of\\nGod in this spirit, we cannot help turning inward and feeling\\nsadly in the midst of our pra3 r er how weak we are, how sin-\\nful we have been, and how pressing is our need of support\\nfrom on high in our conflict against sin. Truly, whoever\\nhas realized the dangers that surround and threaten his\\nmoral life will follow the exhortation given b} T Jesus to his\\nfriends in one of the most tiying hours of his life, and will\\npray that he may not enter into temptation for, however\\nwilling our spirit may be, our flesh is miserably weak. 8 And\\nso the prayer concludes with the petition that God will pre-\\nserve us from ever falling into the power of sin.\\nIt has been remarked that several clauses of the Lord s\\nPrayer recur in the same or analogous forms in Jewish\\nprayers of various periods. Jesus never dreamed of expressly\\navoiding the language of religion familiar to his people and\\nhis age and some of the expressions used in the pikers of\\nthe synagogue must have remained in his memory and be-\\ncome endeared to him. It is likety enough, therefore, that\\nhe purposely adopted certain current phrases instead of\\ninventing new ones, when his disciples questioned him as to\\ni Compare Mark xi. 25, 26; Matthew v. 23, 24; and pp. 161, 162.\\nSee p. 169.\\nB Matthew xxvi. 41 (Mark xiv. 38, Luke xxii. 46).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0284.jp2"}, "285": {"fulltext": "THE SOURCE OF JESUS STRENGTH. 265\\nthe nature of true prayer. But he certainly threw into these\\nold expressions an unsuspected wealth and depth of new\\nmeaning and he was concerned only with the dispositions\\nof the heart, not the form of their expression. How com-\\npletely following generations have misunderstood him As\\na rule they have troubled themselves but little as to the\\nspirit of the Lord s Prayer, and throughout the ages the\\nwords have been committed to memory b} T millions, and\\nthoughtlessly muttered over and over again in endless repe-\\ntition The reformer Luther might well say that there\\nnever had been such a martyr as the Lord s Prayer\\nWe need not insist upon the light which this short praj er\\nthrows upon the inner life of Jesus, especially in his hours of\\nprayer, or upon all his intercourse with God. This must be\\nobvious to every one. But it may be necessary to insist that\\nunless we are in sympathy with that inner life itself, and have\\nin some measure appropriated its spirit, it is utterly impossi-\\nble for us to understand the Master s certaint} r that every\\nprayer is heard, or to know what we are doing when we at-\\ntempt to judge of its truth. If we entirely misunderstand\\nand disobey the Master we shall, of course, fail to realize the\\nblessings which he experienced himself and promised to all\\nhis disciples from prayer.\\nAsk in prayer and it shall be given you seek and you\\nshall find knock and it shall be opened to you. For every\\none who asks in prayer receives, and he who seeks finds, and\\nto him who knocks it is opened.\\nThe rising intensity, the repetition, and the solemn asseve-\\nration of these words are enough to convince us that Jesus\\nwas not only free himself from every shadow of doubt that\\nprayers are answered, but also desired to remove such doubts,\\nonce for all, from the minds of others. He tried, accordingly,\\nto expose the absurdity of all doubt, and the unworthiness\\nof all lack of perfect trust, by an analog} T taken from daily\\nlife:\\nWould any one of 3011 give his son a stone, if he asked\\nhim for a cake of bread or a serpent, if he asked him for\\na fish? And if even you, whose very love is selfishness in\\ncomparison with the Highest love, if even you know how to\\ngive good gifts to 3-our children, how much more will your\\nheavenly Father give good things to those that ask him\\nWe may safely say that Jesus spoke thus from his own ex-\\nperience. Not that every one of the wishes he had laid be-\\nVOL. III. 12", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0285.jp2"}, "286": {"fulltext": "2G6 THE SOURCE OF JESUS STRENGTH.\\nfore God had been fulfilled. Far indeed was this from being\\nthe case But though he did not alwa}^s receive exactly what\\nhe asked for, he had never prayed in vain. Otherwise he\\ncould never have borne up so bravely and accomplished so\\nmuch when almost utterly bereft of human support, persevered\\nunder such cruel misconception and opposition, retained his\\nzeal under every kind of disappointment, held his own in\\nevery conflict, and accomplished the task of his life. He had\\nreason, then, for his absolute faith in the power of prayer 1\\nand with reference to the spiritual gifts which man implores\\nfrom God, he supplemented his paradox on the power of\\nfaith by the words Whatever you ask in prayer, believe\\nthat you have it, as it were, already, and it will be given you\\nor, as another Gospel expresses it Whatsoever t ou ask in\\nfaith, you shall receive. 2\\nIt is of less consequence, though worthy of a passing no-\\ntice, that Luke again departs further than the first Evangelist\\nfrom the original words of the Master s reasoning, which is\\nwhat the logicians call an argument a fortiori. He adds a\\nthird instance k Which of you would give his son a scorpion\\nif he asked him for an egg This example is not so well\\nchosen as the others for it might be possible to palm off a\\nstone for one of the hard, flat, round cakes of bread common\\nin the East, and a serpent might perhaps pass for a dried fish,\\nbut a scorpion could not well be mistaken for an egg. Luke\\nalso specifies the Holy Spirit as the good gift which God\\nwill give. This is an explanation of the Master s saying in\\nthe spirit of Paul. Finally, he tries to show b}^ another ex-\\nample from daily life, in this case a special incident, that even\\nmen generally comply with a request at last, though it in-\\nvolves some trouble how much less will God refuse\\nSuppose, he says, you have received an unexpected visit\\nfrom a friend who is on a journe} r and has come upon you in\\nthe middle of the night. He is hungry, but OU happen to\\nhave nothing in the house. What is to be done? The shops\\nhave long been shut, but j r ou have a neighbor with whom 3-011\\nare on friendly terms so, in spite of the unseasonable hour,\\nyou put a bold face on it and knock at his door. Who is\\nthere? he cries, as soon as the noise has waked him. Then\\n3^ou begin to beg him to help 3 T ou out of 3 our difficulty. My\\ndear friend, you sa3 T do lend me a few cakes of bread\\nfor an acquaintance of mine who is travelling this way^ has\\n1 Matthew xxvi. 53.\\n2 Mark xi. 24 (Matthew xxi. 22); compare pp. 194, 195, and James i. 5, 6.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0286.jp2"}, "287": {"fulltext": "THE SOUKCE OF JESUS STRENGTH. 267\\njust come to 1113* house, and I have nothing to offer him.\\nBut the other answers peevishly, and without coming down,\\nLeave me alone The house is locked up, and the children\\nare asleep with me. How can I get up to find the bread and\\nunbolt the door? And yet I tell you he will do it, if not for\\nfriendship s sake, yet to satisfy the importunity that has dis-\\nturbed his rest. For one reason or another he will put on his\\nclothes and give you what you want. Do you think, then,\\nthat God will let 3 ou supplicate him in vain\\nThere is something that shocks our sense of reverence in\\nthe application of such incidents of human life to God, and\\nwe never meet with an} thing of the kind in the parables of\\nundoubted authenticity. The same characteristics, however,\\nreappear in several stories in the third Gospel, none of which,\\nwe have reason to believe, are genuine. We are therefore\\namply justified in questioning the authenticit} 7 of this descrip-\\ntion also. At any rate, we know already that Jesus did not\\nreally regard the efficacy of prayer as dependent on divine ca-\\nprice, which must be wearied or forced into compliance. His\\nexperience taught him that the heavenly Father cannot allow\\nthe children who lay their spiritual wants before him to\\nsuffer need.\\nIt was prayer, then, that gave Jesus strength prayer that\\nkept his trust in God, his hope and his courage from fading\\naway, that preserved him from ever failing in self-surrender,\\nobedience, or love. Communion with God gave him all the\\nstrength he needed to persevere in his unwearied labors,\\nwatchfully to maintain the struggle, to make all things, even\\nthe keenest sufferings, minister to the development and hal-\\nlowing of his character. The whole course of his life, and\\nabove all his death, proves that this was so.\\nPrayer strengthened him for all things, and made him,\\nwhen surrounded by dangers on ever} 7 side, a perfect type of\\nthe tranquil power of faith. This conception is visibly set be-\\nfore us in an emblematic story, which so strongly resembles\\nthat of the storm at sea with which we began this chapter\\nthat it might almost be regarded as a later modification or\\nelaboration of it. Nevertheless, it has a sufficiently strongly\\nmarked character of its own to deserve a special treatment.\\nIn the Gospels it follows immediate!} after the feeding of the\\nfive thousand.\\nJesus, with the most limited possible means at his command,\\nhad aVundantly satisfied the wants of countless multitudes. 1\\n1 See rp- 148, 149.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0287.jp2"}, "288": {"fulltext": "268 THE SOURCE OF JESUS STRENGTH.\\nIil mediately afterwards he commanded his disciples, who\\nwould rather have stayed with him. to embark alone and cross\\nthe lake. He would presently join them himself, but must\\nfirst dismiss the crowd. As soon as he had clone so, he went\\nup the mountain to pray. He felt that he must be alone with\\nGod. It is an eloquent touch in the story, that shows us how\\neven Jesus, who was so rich that he could give food to all\\nthat multitude, yet felt poor and helpless before God, and\\ncould do nothing without prayer But what that prayer could\\nenable him to do the sequel will declare.\\nThe shades of night had fallen upon the lake, in the midst\\nof which were the disciples in their boat, while Jesus alone\\nwas on the land. He saw them from the hill, struggling in\\nvain to make head against the strong west wind, while the\\nmight} waA r es tortured and wrenched the vessel. Upon this\\nhe came to them, walking upon the water, about the fourth\\nwatch of the night (from three to six in the morning) He\\nwas on the point of passing them by when the} saw him\\nwalking upon the sea, and thinking it was a ghost, were ter-\\nrified and shrieked for fear. But Jesus said at once, Be of\\ngood courage It is I. Fear not Then he got up into\\nthe boat, and the wind was hushed. In their own minds they\\nwere all filled with consternation, for their shallow hearts had\\nnot understood their Master s power, even when he fed the\\ncrowd miraculously.\\nIf the story went no further it might be supposed really to\\nrefer to the Christian community rather than to Jesus him-\\nself. 1 Bereft of his personal presence, given over to the\\nworld s hostility, the flock of Jesus looked forward through\\nthe night of persecution to his return, of which no man knew\\nthe hour, 2 it might be in the first, the second, the third, or\\nnot till the fourth watch of the night 3 Or when not looking\\nfor his immediate return, the followers of Jesus at least ex-\\npected his might to interpose on their behalf, and if he was\\nwith them, or lent them his help, the} would at once be saved\\nfrom their distress. Perhaps this is the meaning of the story\\nin Mark, or his authority. But the first Gospel gives us a\\ndifferent impression, and has, we are inclined to think, pre-\\nserved the original meaning more faithfully. Here another\\nfigure appears upon the canvas, probably painted in by a\\nlater hand, and removes the possibility of doubt as to the\\nmeaning of the picture. When Jesus had striven to calm his\\n1 See p. 260. 2 Matthew xxiv. 42, xxv. 13.\\n8 Compare Mark vi. 47, 18 with Mark xiii. 35.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0288.jp2"}, "289": {"fulltext": "THE SOURCE OF JESUS STRENGTH. 269\\nterrified disciples, Peter, says the Gospel of Matthew, cried\\nout from the ship, Lord if it is 3 ou, command me to come\\nto yon on the water. Come then answered Jesus. Then\\nPeter dropped from the ship and began to walk upon the\\nwater to him. But when he saw how the fierce gusts of\\nwind were lashing the waves he was afraid, and immediately\\nbegan to sink. Lord! help me! he cried in terror, and\\nJesus put out h]\u00c2\u00bb hand and seized him, with the words of\\ngentle but serious rebuke, Why did you doubt, 3011 of\\nlittle faith? As soon as they had ascended the boat the\\nwind was hushed, and the men bowed down before Jesus and\\nconfessed, Truly thou art the son of God\\nThe picture is now as clear as we could wish. Jesus, in\\nthe might of prayer, walks calmly through the storm on the\\nraging billows of the world. 1 But his disciples, though their\\ndanger is far less than his, are beside themselves with fear.\\nThere is but one of them who has a moment s courage, and\\neven his heart sinks almost directly. But for the delivering\\nhand of Jesus 2 he would perish. He lacks the mighty faith\\nwhich makes all things possible to Jesus. 3\\nIt almost seems as if the three pictures of the Master him-\\nself, of the disciples, and of Peter must be meant to refer to\\nthe events of the last evening of the life of Jesus. But apart\\nfiom personal references the story of the walking on the sea\\ni9 a masterpiece. An art-critic of the highest rank 4 has as-\\nsigned it a place of honor among legends that excel in beauty\\nand depth of meaning for it puts, as it were, before our very\\neyes this weighty truth Man can overcome the extremest\\ndifficulties and obstacles in the fulfilment of his task so long\\nas he is supported by the ever fresh courage of faith, but no\\nsooner does the smallest fear creep over him than he is lost.\\nNo man has ever exemplified this power of faith more\\nstrikingly than Jesus.\\nCompare Job ix. 8 Daniel vii. 2; Revelation xiii. 1.\\n5 Compare Luke xxii. 32. 8 Compare Matthew xvli. 20.\\n4 3oethe,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0289.jp2"}, "290": {"fulltext": "270 THE GATHERING SI OEM.\\nChapter XXII.\\nTHE GATHERING STORM.\\nMatthew XIV. l-13a, xv. 1-20; Luke XIII. 31-33.1\\nWITHIN a few months, at most, after the commence-\\nment of the ministry of Jesus, clouds had already\\nbegun to appear on the horizon but they had gradually\\nrisen in greater number, and were now gathering darkly over\\nthe Master s head. If the Evangelists had strictly followed\\nthe order of time in their narratives, the whole course of\\nevents would be clear to us, and we should understand how\\nthe relations between Jesus and the established powers be-\\ncame more and more strained, and the opposition to him grew\\nin intensity. Even as it is, though our authorities often ar-\\nrange their materials with reference to the subject-matter\\nrather than the sequence of time, we may still follow the\\ncourse of events with tolerable certainty but to do so we\\nmust set aside certain isolated and incorrect statements to the\\neffect that the enemies of Jesus had laid plots to get him out\\nof the way, even at an early period. 2 Our general impression,\\nthen, is that after Jesus had been at work for perhaps some-\\nthing less than a year, the storm began to gather from two\\nquarters. The friendly disposition or complete indifference\\nwith which the popular leader of Nazareth and the new\\nMessianic movement in Galilee were at first regarded now\\ngave way to a hostile and even definitely aggressive line of\\nconduct, in which it appears that the civil as well as the\\nreligious authorities took part.\\nLet us begin with an event which must have moved Jesus\\ndeeply, both on its own account and as an omen of the fate\\nhe had to expect himself. This event was the death of John.\\nThe account we have of it runs as follows\\nThe prophet of the wilderness paid, by the loss of his lib-\\nerty, for his boldness in rebuking the tetrarch s marriage with\\nhis half-brother s wife. 3 The only reason why he was not put\\nto death at once was that Herod shrank from exasperating\\nthe multitudes too much, and they reverenced John as a\\ni Mark vi. 14-29, vii. 1-23; Luke ix. 7-9.\\n2 Mark iii. 6 (Matthew xii. 11). See pp. 122, 123.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0290.jp2"}, "291": {"fulltext": "THE GATHERING STORM. 271\\npioi.het. According to other authorities Herodias desired\\nthe prophet s death, but her husband protected him for once\\nhe had summoned him into his presence and had received so\\nstrong an impression of his uprightness and sanctity that he\\nhad ever since entertained a feeling of awe towards him, and\\nhad protected. him from eveiy injury. In fact, although the\\nprophet s exhortations always threw him into great dejection\\nand perplexity, he could not help sending for him repeatedly.\\nAll this did but confirm Herodias in her murderous design,\\nfor the implacable hatred of the offended woman was still\\nfurther heightened by fear for her own future when she saw\\nwhat a hold the prophet was evidently gaining upon the prince\\nhimself.\\nAt last her opportunity came. It was Herod s birthday, or\\nperhaps the anniversary of his accession to the throne. The\\ngrandees of the kingdom, the captains of the army, and the\\nheads of the most distinguished families were invited to court\\nto give lustre to the feast. The splendor displa} r ed was daz\\nzling the pleasures offered to the distinguished guests over-\\npowered the senses boundless prodigality and entrancing\\nluxury reigned supreme. Herodias had prepared a surprise\\nfor the guests. The feast was far advanced when Herod s\\nstep-daughter was announced. As soon as she was admitted,\\nshe begged her prince and step-father to allow her to dance\\nfor the entertainment of his guests. Could a princess deign\\nto display herself like a common dancing-girl before so many\\nunchaste e} T es? Had she no motive but affectionate attention\\nto the founder of the feast? Herod had no suspicion, and\\nreadily accepted her offer. Then Salome, for so the girl was\\ncalled, began. She threw herself into ever} bewitching atti-\\ntude or movement which the veiy perfection of art admitted\\nand as her lovely form glanced or floated before their eyes,\\nthe spectators were so enraptured by her grace that they all\\ngazed upon her in speechless admiration, till a great burst of\\napplause greeted the close of her performance. Herod him-\\nself was transported with delight, and signified his pleasure\\nb} r a promise of princely magnificence Ask what you will,\\nand you shall have it. And when she seemed at first to\\niecline any recompense, he repeated with a mighty oath,\\nName your boon for it shall be granted, though it were\\nhalf my kingdom Then bring me the head of John the\\nBaptist here on a salver she cried, for her mother had\\ntaught her her lesson well. Herod was thunderstruck by the\\nrequest but, however deeply moved, he dare not break the", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0291.jp2"}, "292": {"fulltext": "272 THE GATHERING STORM.\\noath that he had sworn, especially in the presence of all his\\nguests. So he gave the murderous command against which\\nhis heart revolted. A guard was instantly despatched to the\\nprison, where he did the wretched deed and immediately the\\nprophet s severed head was brought to the princess on a salver.\\nShe took it, and, thanking the prince for his favor, retired to\\nbear the reward of her art to her mother. Herodias was\\navenged, and could now rest in peace.\\nWhen the disciples of John heard of their master s fatal\\nend, they begged for the bod} and gave it an honorable\\nburial. Then the} went to Jesus and told him all that had\\noccurred, upon which he left his work for a little while, took\\nship, and retired to a solitary place on the other side of the\\nlake.\\nNot long afterwards the name of Jesus happened to be\\nmentioned in connection with that of his predecessor at\\nHerod s court. At that time divers opinions concerning him\\nprevailed among the mass of his followers some held him to\\nbe Elijah, and others some one of the old prophets. But\\nwhen his fame reached Herod, the monarch s conscience\\nsmote him heavily, and he said to his courtiers, tk I believe\\nhe is John the Baptist himself, whom I beheaded He is\\nrisen from the realms of death, and that is why he has such\\nwondrous powers. So he longed for an opportunity of seeing\\nhim. He would have one soon.\\nThis eminently dramatic story certainly cannot be accepted\\nas it stands. It betrays too much art in its striking con-\\ntrasts between the manners of the court and the person of\\nthe prophet. We have already seen that the occasion of\\nJohn s imprisonment is not correctly given by the Gospels.\\nThat such a man as Herod delighted in hearing John is,\\nto say the least, an exaggeration. The ghastly scene in which\\nthe prophet s head is carried into the festive hall may not be\\nquite impossible in such an age and at such a court, but it is\\nhardly probable. It is easy to see that Herodias is drawn\\nafter the model of Ahab s wife, who hated and persecuted the\\nfirst Elijah 1 and Salome is evidently copied from Esther, for\\nshe, too, visits the prince by surprise, captivates him by her\\nbeauty, obtains a promise of any thing up to the half of his\\nkingdom, and at the festive board demands the death of her\\nenemy as the royal boon. 2 Finally, the real Salome was no\\nlonger a girl at this period, but the wife, if not the widow, of\\nthe tetrarch Philip 3 so that the dance at least is unhistorical\\n1 Kings xix. 2, xxi. 25. 2 Esther v. 2, 3, 6, vii. 2. 3 See p. i.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0292.jp2"}, "293": {"fulltext": "THE GATHERING STORM. 273\\nIs the whole story a pure fiction then? That would be too\\nmuch to assert. We must certainly accept it as a fact that\\nJohn remained some time in prison. 1 Nor is it improbable\\nthat a woman s hatred contributed to his fall, for shortly after-\\nwards, when Herod was defeated in battle by the insulted\\nfather of his former wife, whom he had rejected in favor of\\nHerodias, the populace connected his disaster with the mur-\\nder of John. This would be all the more natural if Herodias\\nhad been the cause of her husband s crime as well as of his\\ndisaster. 2 It is impossible to doubt that Herod heard of\\nJesus, and there is nothing in itself improbable in the ques-\\ntion of his troubled soul, especially as given by Luke: iL I\\nhave beheaded John, who can this man be of whom I hear\\nsuch things The only difficulty is that one does not quite\\nsee how the disciples were to know what Herod had said on\\nthe subject. Finally, a later tradition says that Herodias\\nsecretly buried the head in the court of the castle, and cast\\nout the trunk with ignominy but we have no reason to sus-\\npect the statement that the disciples of John buried their\\nmaster s bocty and brought the tidings to Jesus, who imme-\\ndiately crossed the lake.\\nWe need not sta} to ask whether in crossing the Sea ol\\nGennesareth Jesus was flying from Herod whether, at any\\nrate, he thought it best to leave the territory of Antipas for a\\ntime, and put himself out of reach of an}* attack or persecu-\\ntion. Without recourse to such a supposition, we can well\\nbelieve that on hearing of the death of his predecessor, whom\\nhe honored so deepty, he felt that he must retire into solitude\\nto reflect upon an event which had so greatly shocked him.\\nWas that the earthly reward of one who had consecrated his\\nundivided heart to God s kingdom, and had been the greatest\\nof his messengers Jesus had often heard and read of the\\npersecutions to which the prophets were exposed of old, but\\nit was a very different thing to be the witness of such events\\nhimself. Moreover, this John had not contented himsejf with\\nsimply preaching the near approach of God s kingdom, he\\nhad, at the divine behest, put his own hand to the work to\\nhasten its approach. What a bitter disappointment that he\\nshould fall by the headsman s sword before the promise was\\nfulfilled It was all an enigma and though Jesus never\\ndoubted for a moment in the truth of God s promises and\\nthe approach of the great deliverance, he could no longer\\ni See pp. 253 ff. 2 See pp. 108, 123.\\n12*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0293.jp2"}, "294": {"fulltext": "274 THE GATHERING STORM.\\nguess what ways or methods God would choose to bring these\\nthings to pass. Might not such a fate as John s be hanging\\no^ er his own head Was it not at least possible that he too\\nmust fall in the good cause Might not the opposition which\\nwas ever growing in intensity at last end in his death And\\nif it should appear that such was indeed God s will, what did\\nit mean? Why had John fallen? How could his own de-\\nstruction ever help the coming of God s kingdom? Could it\\nbe possible that this sacrifice was in some wa} T needed to se-\\ncure the triumph of his gospel?\\nSuch thoughts, we may suppose, took possession of Jesus\\nas he wandered in the solitary regions on the north-east shore\\nof the lake. He certainly came to no hasty or sudden con-\\nclusion, but these gloomy hours or da} T s of contemplation\\nbore rich fruit. The captivity of the Baptist had been the\\nsignal for Jesus to begin his work, and his death appears to\\nhave marked a crisis in his spiritual growth. For we know\\nthat as during the Baptist s life he had closel} connected the\\nreception accorded to him with that which he had received\\nhimself, 1 so after his death he saw his own future lot fore-\\nshadowed in that which had overtaken his predecessor. Thus\\nhe declared to his friends, They have done what they would\\nto John, and so shall I be handled by them also. 2 We are,\\ntherefore, not surprised to find him henceforth adopting a\\ndifferent tone and looking at every thing with different eyes\\nfrom before. He watched every unfavorable indication more\\nnarrowly than ever, and gradually accustomed himself to con-\\ntemplate the possibility of his being rejected. In connection\\nherewith, as we shall see, his attitude towards the multitude,\\ntowards their leaders, and towards the established authori-\\nties underwent a change he began to regard his own task,\\nand even himself, in a new light, and all his plans came to\\nmaturity.\\nThere had been a time when far other thoughts as to his\\nown lot, the result of his efforts, and the future in general\\nhad occupied his breast. He had entered upon his career\\njoyously, and with the brightest hopes for his people. All\\nthings seemed to smile upon him then. What a change had\\ntaken place\\nIt was not long before it came to the ears of Jesus that his\\npredecessor s murderer, who was not in the habit of trou-\\nbling himself much about popular Jewish teachers, had been\\n1 See p. 253 compare Matthew xxi. 24-27.\\n2 Matthew xvii. 12.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0294.jp2"}, "295": {"fulltext": "THE GATHERING STORM. 275\\nalarmed by the reputation he had acquired, and had begun to\\nwatch his movements with no friendly eye. He came to heai\\nof it in this way\\nA short time, it seems, before he set out for the City of\\nthe Temple certain Pharisees came to him and said, Make\\nready to depart, for Herod intends to kill you. It would\\nseem from the conduct of Jesus, and the judgment he passed\\non their words, that these Pharisees stoogl in some closer con-\\nnection with Herod than they cared to allow but his answer\\nhas certainly not come down to us in its original form.\\nGo, he is reported to have said, u Go and sa} T to that fox\\nin my name, Behold to-day and to-uorrow I expel demons\\nand perform cures, and the da} T after I have done. And yet\\nto-da} T and to-morrow and the da} T after I must journey, for\\nit cannot be that a prophet should die elsewhere than in Jeru-\\nsalem. All this is very obscure, if not contradictory. The\\nbeginning of the speech implies that casting out devils and\\nhealing the sick was the regular work of the Master s life\\nfrom day to da}\\\\ The words must certainty have been tam-\\npered with. Again, the conclusion is in direct contradiction\\nwith the fact that John had just perished awa}^ from Jerusa-\\nlem. It appears most probable that the execution of John\\nhad caused so much indignation that Herod dared not further\\nexasperate the people by laying hands on Jesus, and yet that\\nhe feared some serious disturbance might be the result of his\\npreaching of the Messianic kingdom. Under these circum-\\nstances, it would seem, he tried to drive him out of his do-\\nminions by threats, and concerted measures for the purpose\\nwith the Pharisees. Jesus saw through the plot, which he\\ndenounced as a fox s trick, and declared that for the present\\nk to-da} to-morrow, and the next day is a proverbial ex-\\npression for any short period) he should pursue his work\\nfearlessly but he added that he should soon set out for Jeru-\\nsalem, not in fear of Herod, but because he must await the\\nresult of his labors that result that would so probably be\\nfatal at Jerusalem, and not in Galilee.\\nHis prospects were indeed as dark as he had painted them.\\nThe storm that rose from the South was at least as danger-\\nous as the other. The fact was, that the ecclesiastical au-\\nthorities had also come to the conclusion that they must take\\nsome definite steps against the Galilaean teacher of the peo-\\nple. Jesus had often shown, by his intercourse with sinners\\nand his labors on the Sabbath day, that he thought the claims", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0295.jp2"}, "296": {"fulltext": "276 THE GATHERING STORM v\\nof humanity more important than the precepts of the Law\\nand the tradition and on these occasions he had always\\nfound that certain Pharisees were ready with their censures.\\nBut now the whole party whose true home was the Chry of\\nthe Temple, the headquarters of Jewish theology and the\\nhot-bed of extreme orthodoxy entered the field against\\nhim, and the consequence was an avowed and definite\\nrupture.\\nSuch, at least, appears to be the meaning of an encounter\\nbetween Jes.is and certain Scribes. Some time after the death\\nof John (the accounts of a similar measure at an earlier\\nperiod deserve no credit some Pharisees who belonged to\\nthe class of Scribes came expressly from Jerusalem to the\\nland of Gennesareth and attached themselves to Jesus, in\\norder that they might have the opportunity of judging for\\nthemselves of his teaching and his conduct, and might act\\naccording^. These men, perhaps, were not exactly sent\\nofficially to Galilee, but it certainly was not solely at their\\nown instance that they made the journej The fact was, that\\nso many unsettling reports had reached Jerusalem as to the\\ncontempt for the Law shown by this teacher of Nazareth,\\nwhom so man} of the people followed, that the Pharisaic\\nparty, or its leaders, did not think it prudent to remain pas-\\nsive any longer. Some of their number, therefore, came to\\nGalilee, where they soon made themselves fully acquainted\\nwith the position of affairs, and deliberately chose their point\\nof attack. Why, the}- asked severely, do your follow-\\ners transgress the tradition of the elders in not washing their\\nhands before they eat?\\nThis was a test question, and we must try to understand\\nits bearing. It was not a mere casual omission that was con-\\ndemned, as Mark would make it appear. 2 A great principle\\nwas at stake. The Pharisees accused Jesus of despising the\\noral law in a matter of extreme importance. The tradi-\\ntion of the elders, or generations of old, had just as absolute\\nauthority with the Pharisees as the written law of Moses\\nitself. Indeed, the} T believed that this tradition had been\\ngiven by the Lord to Moses on Mount Sinai that he had\\ncommunicated it to Joshua, and Joshua to the elders, frcm\\nwhom it had been received by the prophets, who handed it\\ndown in their turn from generation to generation, until they\\n1 Luke v. 17 (compare Matthew ix. 1 ff., Mark ii. 1 ff.); and Mark iii 22\\n(compare Matthew xii. 24. Se- also p. 134, and chap. viii. p. 576).\\n2 Mark vii. 2, 5.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0296.jp2"}, "297": {"fulltext": "THE GATHERING STORM. 277\\ncommitted it to the men of the Great Synagogue to be finally\\npreserved and promulgated by the schools of theology and\\ntheir leaders. On this account the leaders in question some-\\ntimes enjoyed more respect from the masses than did the high\\npriest himself. Indeed, since the written law was in a certain\\nsense within the reach of every one, and the oral tradition\\ncould only be brought to the knowledge of the people by the\\nteaching of the Scribes, these champions of religion were nat-\\nurally disposed to attach the highest value to the satrcd trea-\\nsure of which they we*e the special guardians, and ventured\\nto assert, with an appeal to Moses himself, 1 that the words\\nof the Scribes were weightier than the words of the Law.\\nAs to the special point of washing hands before and partic-\\nularly after a meal, it was said that the precept had passed\\ninto forgetf ulness, but that Hillel and Shammai revived it and\\ntaught that it was absolutely binding. We read of a certain\\nRabbi Eleazar who was banished b} T the Sanhedrim for neg-\\nlecting this sacred institution, the sentence remaining in force\\neven after his death. Of course the object of these regula-\\ntions was not to secure cleanliness, but to guard against cere-\\nmonial impurities. Indeed, precautions of this kind made up\\nthe substance of Jewish religion, whether interpreted b} r the\\nSadducees who held that the priests were more especially\\nbound to preserve their sacred persons from irnpurhyy, or by\\nthe Pharisees who taught all the people of the Lord to take\\nthe same precautions. The dread of becoming unclean with-\\nout intending it, especially b} r unwittingly using natural prod-\\nuce from which no tithes had been paid, had contributed\\npowerfully to the formation of the Pharisaic party. On re-\\nturning from the market it was necessar} T to take a bath\\nbefore eating airy thing, for who could tell with how many un-\\nclean persons he might have come into contact? Cups, cans,\\nbrazen-ware, and even bedsteads required frequent washing\\nfor fear they might accidentally become unclean. Nor was\\nall this, together with careful washing of the hands before\\neveiy meal, left to the discretion of each individual for the\\ncommandment was absolute. We ma} r see how miserably\\ntrivial the tradition on this point became by consulting the\\nMishna, the oldest and most important part of the Talmud.\\nThe Mishna is divided into six books, and the whole of one\\nof them treats with incredible minuteness of purifications.\\nThere are a hundred and twent} -six chapters in it, four of\\nwhich are specially devoted to the washing of hands before\\n1 Deut* \u00e2\u0080\u00a2onomy iv. 14, xvii. 10.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0297.jp2"}, "298": {"fulltext": "2TS THE GATHERING STORM.\\nmeat. The discussion ran on such questions as whether the\\nhands were to be held up or down, and whether the fingers\\nonly, the whole hand, or the arm up to the elbow must be\\nmade wet. A later Jewish treatise contains twenty-six direc-\\ntions for this ceremony.\\nIt appears, therefore, that the point upon which Jesus was\\nattacked was far from unimportant. Religion itself was at\\nstake How did he defend himself? By a counter attack of\\ncrushing violence There is a tone of long-suppressed indig-\\nnation, one would say, in the answer which he instantly made\\nIf you speak of transgression, wiry do you transgress God s\\nlaw for the sake of your tradition For God said, Honor\\n3 T our father and mother and, He who curses his father or\\nmother, let him perish and find no mercy But t ou say If\\na man saj^s to his father or mother, Whatever I should natu-\\nrally have devoted to your support is corban (that is, dedi-\\ncated to the temple) he is bound b} T his vow. You will not\\nallow him to support his parents any longer, if he has vowed\\nhis mone} to the temple. Thus have you disarmed the law\\nof God for the sake of your tradition. You hypocrites\\nHow truly does that saying of the prophet Isaiah fit you\\nThis people honors me with their lips, but their heart is far\\nfrom me In vain do they seek to honor me by stamping\\nprecepts on the people s heart, which are but commandments\\nof men.\\nThis answer put an end to the discussion. A haughty si-\\nlence was the only possible reply to such an onslaught. The\\nfaithful guardians of the tradition had not come all the way\\nfrom Jerusalem to be put on their own defence And if the}\\nhad any other complaints, difficulties, or questions in store,\\nthey might well be content without stating them, for the Naz-\\narene s declaration had been as frank and decisive as could\\npossibly be desired. They knew all they wanted to know al-\\nready, and perhaps more. The narrative seems to indicate\\nthat Jesus himself was now convinced that he had nothing\\nmore to hope from the Scribes or from the Pharisees in gen-\\neral that a reconciliation was impossible, and that the only\\nappeal lay to the general public. At least, we read that he\\nnow summoned the multitude and cried emphatically, Listen\\nto me all of you, and understand my words It is not that\\nwhich goes into the mouth that defiles a man, but that which\\ncomes out of the mouth His words were few, but there\\nwas matter enough for thought in them. When he was alone\\nwith his disciples again, Peter said to him, Explain this", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0298.jp2"}, "299": {"fulltext": "THE GATHERING STORM. 279\\nsa}ing to us What he cried, are even yon so dull\\nuf comprehension still? Do you not understand that what-\\never goes in at the mouth drops into the belly, and is there\\nseparated and cast away? But what comes out of the mouth\\nis from the heart, and that defiles a man. For from the\\nh eart come such evil thoughts as murder, adultery, unchastity,\\n(heft, false witness, evil speaking against holy things. That\\ns what defiles a man.\\nSo Jesus said but the second Evangelist makes him add\\n;he veiy gratuitous explanation that the reason why nothing\\nwhich comes from outside can defile a man is that it does\\nnot go into his heart but into his stomach. The first Evan-\\ngelist, too, misses the far-reaching consequences of the say-\\ning, and limits its application by the closing words But\\nto eat with unwashed hands does not defile a man. There\\nwas little ambiguity, however, in the words that Jesus used\\nto the multitude and to his friends, or in the manly utter-\\nances that preceded them. They were an open declaration\\nof war, not only upon such individuals as covered the lack\\nof true piety in their hearts by strict compliance with the\\nexternal ordinances of religion, or the schools which favored\\nsuch hypocrisy, but on the Jewish conception of religion gen-\\nerally. Surely no less than this was involved in his declara-\\ntion that nothing external can make a man unclean in the\\nsigtit of God in his passionate denunciation of the doctrine\\nthat so-called duties to God (in point of fact, duties to\\nthe temple and the priests) transcend all others that\\nmone} T once set aside for sacred purposes must under no\\npretence be applied to secular objects that a son was at\\nliberty, nay, when once he had made the vow, was irrevoca-\\nbly bound to let his parents suffer want in favor of the tem-\\nple iW A noble wajV Mark makes him cry to the Scribes,\\nkw A noble way, in truth, of mocking the law of God to main-\\ntain your own tradition, and this is only one example out of\\nmany There is something in the style in which he speaks\\nof your tradition, as though it were totally external to\\nhimself something in his choice of an example that had filled\\nhim with the utmost indignation and appeared to him so\\nabsolute!} conclusive something in his application to the\\npious Jews before him of Isaiah s stern rebuke, that makes\\nus ask whether he had not been goaded and exasperated\\nalready by events of which we have no record. At any rate,\\nwhen his disciples came to him afterwards, and asked him\\nwith some trepidation, Do you know how indignant the", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0299.jp2"}, "300": {"fulltext": "280 THE GATHERING STORM.\\nPharisees were when the} heard what you said? he an-\\nswered, almost contemptuously, that since the Pharisaic\\nschool was not of God, it would soon meet its ruin Every\\nplant that my heavenly Father has not planted shall be rooted\\nup. Let them be They are blind leaders of the blind. If\\na blind man chooses a blind guide, they will both fall into\\nthe gutter\\nBut it may still be asked whether it was not the oral law\\nalone with which Jesus had broken, and which he declared\\nto consist of mere commandments of men; whether he\\ndid not still acknowledge the divine authority of the Mosaic\\nor written law, especially as he cites the fifth of the Ten\\nCommandments as the word of God? But observe! Jesus\\nproclaimed and applied the principle that the religious life\\ncannot be polluted except by the moral uncleanness which a\\nman brings upon himself. He was evidently quite aware of\\nthe far-reaching consequences of this principle, and its flat\\ncontradiction of the Jewish religion. He knew perfectly\\nwell that the various laws as to clean and unclean food were\\ncontained in the books of Moses he knew that they were\\ndear and sacred to the heart of the Jews (witness their\\nconduct under the persecution of Antiochus Epiphanes)\\nand 3^et he fixed upon these very laws, together with the\\ninnumerable regulations as to cleanness and purifications, as\\nto sacrifices and vows and if he did not absolutely annul\\nthem, he yet roundly declared that the} T have no binding force\\nand no intrinsic value. All this proves be} r ond dispute that\\nhe attributed divine authority to the commandment, Honor\\nthy father and thy mother not because it was contained and\\nenforced in the twentieth and twenty-first chapters of Exodus,\\nbut because the moral sense of man confirms it without ap-\\npeal. The supremacy, then, not only of the tradition, but\\nof the Law itself, he unhesitating^ rejects.\\nBut Jesus did not rasluy hurry his followers into eveiy pos-\\nsible deduction that could be made from his principle. With\\nperfect tact he confined himself in his controversy with the\\nScribes to one striking example, and, in his appeal to the\\nmultitude and his own disciples, kept to the subject then in\\nhand. But he did not mean to let the matter rest here.\\nThis deliberate and emphatic appeal from the pious leaders\\nto the people themselves had a double motive. In the first\\nplace, Jesus was now convinced that nothing could be done\\nwith these leaders, and that he must leave them to take their\\nown course, whereas he still hoped better things from the", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0300.jp2"}, "301": {"fulltext": "THE GATHERING STORM. 281\\npeople s sense of truth but, in the second and principal\\nplace, he saw how the masses were bowed down beneath the\\nweight of the regulations forced upon them on pain of incur-\\nring the wrath of God, so numerous that it was next to im-\\npossible to observe them all He saw how hard, how veiy\\nhard, this was upon them saw that it was a yoke they could\\nnot bear. 1 In direct antagonism to the Scribes, therefore,\\nand in the hope of rescuing his fellow-countrymen altogether\\nfrom the influence of the Pharisees, he gave more prominence\\nto his own person henceforth than he had done hitherto. He\\nhad already absolved the multitude from the duty of blind\\nobedience to the laws that related to food and ceremonial\\npurity, and not long afterwards he invited them in more\\ngeneral terms to exchange the principles of the Pharisees for\\nhis: Come unto me all you that are wearied and heav} r\\nladen, and I will give you rest Take my yoke upon you\\nand learn of me, for I am gentle and lowty of heart and you\\nshall find rest for your souls. For my yoke is eas} T and my\\nburden light. 2 Nor did he shrink from chastising that spir-\\nitual pride which is fostered by a hard and formal religion.\\nYou are the men, he said to the Pharisees, who pass\\nyourselves for righteous in human e} r es, but God sees into\\n3 r our hearts and what is exalted by men is an abomination\\nto God. 8 Finall}-, lie gave his followers the emphatic warn-\\ning Beware of the Pharisaic leaven 4\\nSo the relations between Jesus and the Pharisees had long\\nbeen growing sharper and more strained, and after this open\\nrupture the breach between them could never be closed again.\\nThe contest now begun could end only with the absolute de-\\nfeat of one or other of the two parties. It was a struggle for\\nlife and death.\\nAfter this momentous encounter, we are told that Jesus\\nwithdrew to the region of Tyre that is to say, to the bound-\\naries, perhaps even beyond them, of Phoenicia. 5 If this\\nstatement is trustworthy, we may certainly connect the jour-\\nne} 1, with the controversy that preceded it, and may suppose\\nthat after his collision with the Pharisees Jesus deemed it\\nadvisable to retire beyond the reach of his adversaries for a\\ntime. Since it was not his intention to preach in Phoenicia,\\n1 Compare Acts xv. 10-19 Colossians ii. 20-22.\\n2 Matthew xi. 28-30. 3 Luke xvi. 15.\\n4 Matthew xvi. 6 (Mark viii. 15; Luke xii. 1).\\n6 Mark vii. 24 (Matthew xv. 2U.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0301.jp2"}, "302": {"fulltext": "282 THE GATHERING STORM.\\nhe would hardly have made a rather difficult expedition of\\ntwo short days journey, unless he had had some strong rea-\\nson for it. How long he sta} T ed in the neighborhood of Tyre\\nwe are not told. Mark makes him journey still farther\\nnorth, through the district of Sidon, and then turn south-east\\nto the lake of Galilee, pass some way down its eastern shore\\napparently, and finally take ship and cross in a south-west-\\nerly direction to Dalmanutha, where we meet him once again. 1\\nBut the Evangelist s geography is open to suspicion, and we\\nare inclined to lay these apparently purposeless wanderings\\nof Jesus to the account of Mark s want of accuracj^. At any\\nrate, Matthew does not make him go either so far north or\\nso far east, but represents him far more simply as returning\\nfrom the boundaries of Phoenicia to the lake, and then cross-\\ning over to the neighborhood of Magdala. 2\\nBut did he really retreat at all? A similar step is men-\\ntioned earlier, after an account of his violating the Sabbath.\\nBut this is only in one of the Gospels, and the connection in\\nwhich it occurs throws suspicion on it. 3 It is at any rate\\nwortlry of notice that Jesus is said to have retired or fled on\\nseveral similar occasions. When he heard that John was\\nmurdered he crossed the lake. After his dispute with the\\nPharisees about cleanness he went to Phoenicia and pres-\\nently, after another hostile encounter with the Pharisees, he\\ncrosses to the north-eastern shore and passes through Beth-\\nsaida to Caesarea Philippi. Thus we find him repeatedly re-\\ntiring to a place of safety, and quitting the scene of conflict\\njust when appearances are most threatening. If we may add\\nthe earlier voyage to the land of the Gadarenes, then we have\\nfour of these special journeys unconnected with missionarj\\nlabors, two of them south and north across the lake, and two\\nto the extreme north of the country, east and west. This is\\na ver} T curious illustration of the growing difficult} of his po-\\nsition, and a proof that even if no overwhelming reasons had\\nsoon compelled him to set out for Jerusalem, he could hardly\\nhave quietly continued his work in Galilee. He had, in fact,\\nno choice.\\nBut is it possible that Jesus fled Was it in keeping with\\nhis character or consistent with his dignit} 7 to do so? Not if\\nhe was really the wonder-worker that the Gospels say he was\\nnor yet if he followed the prophets, as some people seem to\\nthink he did, in cherishing and recommending a trust in God\\ni Mark vii. 31, viii. 10. 2 Matthew xv. 29, 39.\\n3 Matthew xii. 15; compare Mark iii. 7.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0302.jp2"}, "303": {"fulltext": "THE GATHERING STORM. 283\\nwiich is fatal to all self-help and foresight, in leaving every\\nthing to God and resting passively and blindly in his will and\\npleasure revealed lyy chance events But Jesus was not a\\nman of this stamp. His religious belief, that all things were\\nordained by Providence, had no injurious effect whatever on\\nhis moral perceptions and he b} no means felt absolved from\\nthe duty of self-preservation or from obedience to the moral\\nlaw,, that commands us to protect our lives as long as it is in\\nour power to do so. Jesus knew that to lose his life was to\\nsave it but that was only if conscience and the good cause\\nrequire him to hate his life, and if he could only preserve\\nit by forsaking his duty, by falsehood and unfaithfulness.\\nThere was a difference between sacrificing his life and wan-\\ntonly squandering and despising it. Jesus was no fanatic.\\nAfterwards he came to see that the conflict must in all proba-\\nbility result in his destruction, but at present this seemed far\\nfrom certain and even when he saw that the catastrophe was\\nalmost inevitable, he still took every possible precaution that\\nprudence could suggest, that he might have no cause to\\nreproach himself. Again, at the time of which we are now\\nspeaking, that is to say, during the last few months of his\\nGalilaean ministry, he had not yet fulfilled the task for\\nwhich he felt himself to be personally responsible. The train-\\ning of his disciples, to which he had been able to give too lit-\\ntle time as yet, lay upon his heart, and he must of necessity\\nmake an appeal to the nation at large nor could this appeal\\nbe made anywhere but at Jerusalem. He had abundant\\neason, then, for not throwing his life away.\\nThere is, however, a more valid objection to the truth of\\nthese accounts, and we have therefore expressed ourselves\\nwith hesitation. Two of the journeys, those to Gadara and\\nTyre, both of them places inhabited by heathen, are made the\\noccasion of events which are entirely, unhistorical, mere\\nemblematic representations of the position of affairs in the\\napostolic age. The other two journeys the one that fol-\\nlowed the death of John, and the one to Cresarea Philippi\\nare certainly historical but in both these cases the desire to\\nbe alone with his disciples was a subsidiary, if not the prima^,\\nmotive in the mind of Jesus. On the other hand, it does not\\nfollow that because the accounts of what took place on two\\nof the journeys are incredible, the journeys themselves were\\nnever made whereas the very desire to be alone with the\\nTwelve for so long a time and at so great a distance is itself\\nexceedingly significant. We may, therefore, adopt the con-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0303.jp2"}, "304": {"fulltext": "284 JEWISH THIRST FOR THE MARVELLOUS.\\nelusion with some confidence, that the work of Jesus assumed\\na new aspect during the last period of his stay in the regions\\nof Galilee. He no longer appeared regularly in public, for he\\nwas constantly beset by his opponents. His previous jour-\\nneys, generally short ones, had no other object than to enable\\nhim to preach the gospel of the kingdom at different places\\nbut henceforth he repeatedly withdrew altogether, and for a\\ntime desisted from preaching. He seldom appeared in Caper-\\nnaum, never stayed there long, and this can hardly be au\\naccident never again, so far as we know, taught in a syna-\\ngogue. Henceforth he was much alone with his trusted\\nfriends till he set out for Jerusalem. It soon became clear\\nthat the end of his Galilsean ministry, and with it the decision\\nof the conflict he had entered upon and the fate that awaited\\nhim, was approaching with rapid steps.\\nChapter XXIII.\\nJEWISH THIRST FOR THE MARVELLOUS.\\nLuke XVII. 20, 21 Matthew XVI. 1-3 Mark VIII. 11-13.1\\nWE have seen the various powers in Israel adopt a\\nthreatening attitude towards Jesus, and have noticed\\nthe consequent modification in his line of action but we can-\\nnot consider our sketch of the growing embarrassment of\\nhis position complete until we have pointed out one of the\\ndeeper causes which made his rejection by his people almost\\ncertain. This rejection was not due to any concourse of acci-\\ndental circumstances. It was the necessary outcome of the\\ncharacter of. the age and the religious disposition of the Jews.\\nThey had not the moral culture or the independent strength\\nof faith which were required to understand and follow Jesus.\\nIn a word, they had not that sense of truth which was needed\\nto test his words and principles, and to adopt them as ap-\\nproved. When we remember the direction taken b} T Judaism\\nsince the days of Ezra, we shall hardly expect to find that\\nquickness of moral perception, still less that independence of\\nthe authorit}^ of Scripture and tradition, without which it was\\nimpossible to do Jesus justice. There is, therefore, nothing\\n1 Luke xii. 54-56, xi. 16, 29; Matthew xii. 38, 39.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0304.jp2"}, "305": {"fulltext": "JEWISH THIRST FOR THE MARVELLOUS. 285\\nto surprise us in his fate. An age in which orthodox} holds\\nsway over fettered reason and conscience cannot comprehend\\nthe proofs of the spirit, and is not satisfied with the creden-\\ntials that Truth herself brings with her. An unspiritual peo-\\nple must have not only its conscience but its imagination fed,\\nand this was a demand which Jesus could not meet.\\nOn this subject we have the unimpeachable evidence of a\\nconverted Jew, who had fought against the Nazarene with all\\nhis powers. Paul himself declared that the great reason why\\nIsrael did not believe was that The Jews require a sign. 1\\nHe meant ww Signs and wonders are the only proofs they will\\nadmit that any one is sent by God and is preaching the truth.\\nTf they cannot have this palpable, external proof, they with-\\nhold their faith. On that demand for miracles, that deficient\\nsense of truth, and the constant collisions that it caused\\nbetween Jesus and the leaders of the nation, we will now fix\\nour special attention.\\nIn the first place, our Gospel narratives, in their present\\nform, are themselves the strongest proof how universal and\\nhow formidable this morbid craving had become. Issuing as\\nthey do from the circles of the faithful, they bear the stamp\\nof the spirit that prevailed among them, and show us the con-\\nditions with which the preaching of Christianity had to com-\\nply, or rather the price it had to pa} in order to gain a hearing.\\nWe see that it was compelled to set its original simplicity and\\npurity aside, and make a wonder-worker of Jesus of Naza-\\nreth. Prodigies, it was imagined, were necessary to mark\\nhim as the Christ. Truly thou art the son of God! cry\\nthe witnesses of his miraculous deeds. 2 Is not this the son\\nof David? ask the astounded multitudes, 3 and the demons\\nprove again and again that they are well aware of his dignity. 4\\nIn this spirit and from this cause all the emblematic sketches\\nof the Master s outer actions and inner life which were in cir-\\nculation from the earliest times were gradually transformed\\ninto stories of miracles.\\nWe have constantly endeavored to restore these sketches to\\ntheir original significance, but there are some narratives which\\nhardly admit of such treatment. We will give two of them\\nas specimens. They differ from the stories we have already\\nexamined, inasmuch as the others simply speak of all kinds\\nof miraculous healings, whereas these two show that the\\nChristians actually went so far as to ascribe raisings from the\\n1 1 Corinthians i. 22, 23. 2 gee p. 269.\\n3 Matthew xii. 23; compare pp. 38-40. gee pp. 131, 136.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0305.jp2"}, "306": {"fulltext": "286 JEWISH THIRST FOR THE MARVELLOUS.\\ndead to their Master. Jesus did indeed declare that he called\\nthe (spiritually) dead to life again 1 but these stories owe\\ntheir origin not so much to a misconception of this saying, as\\nto the simple love of the marvellous which could not bear the\\nChrist to be outdone by the prophets Elijah and Elisha. 2 It\\nis possible, however, that Jesus may on some occasion have\\nentered a house of mourning and endeavored to restrain the\\nviolent demonstrations of grief, and to banish the sorrow\\nwithout hope, by* the consoling assurance that death was but\\na sleep which a glorious waking would succeed. Some such\\nsaying may have determined the form of the following story\\nA certain man called Jair, the chief of the city* or the syna-\\ngogue, once came to Jesus and bowed down to the earth be-\\nfore him, passionately entreating him to return with him to his\\nhouse, where his only child, a daughter twelve years old, lay\\ndying. If only he would lay* his hand upon her she would\\nrecover and live Jesus yielded to his entreaty and went\\nwith him, accompanied by the Twelve. On their way they\\nmet some people who came from Jair s house and said, Trou-\\nble the Master no more, for your child is dead. But when\\nJesus heard the message he cheered the disconsolate father\\nwith the words, Fear nothing Only* believe When they\\ncame to the house of mourning, Jesus allowed none but Peter,\\nJames, and John to go in with him. They found the hired\\nmourners and flute-players already* busy*, while all the inmates\\nof the house and the relatives of the child joined them in\\nraising the extravagant signs of grief which were customary\\namong the Jews. But the lamentations of all these people,\\nas they* wept and wailed aloud, offended Jesus. As soon as\\nhe entered he commanded them to be silent, and said Why-\\nare you weeping and wailing? The child is not dead but\\nsleeping. They* laughed him to scorn but he had them all\\nsent out, and with the parents and his three friends only en-\\ntered the room where the girl was lying. Without pausing a\\nmoment he took her by* the hand and said, tk Talitha cumi\\nthat is, Maiden, arise! Upon this the spirit returned to\\nher body, and she raised herself and stood up. Picture the\\njoy* and amazement of the parents Jesus told them to give\\nher something to eat, and strictly commanded them not to let\\nany one know what had happened. 8\\n1 Matthew xi. 5; compare p. 254.\\n2 1 Kin^s xvii. 17-24; 2 Kings iv. 18-37; compare vol. ii. chaps, xn., xiii.\\npp. 1 38-149.\\ns Matthew ix. 18. 19, 23-26 (Mark v. 22-24, 35 43; Luke viii. 41, 42, 49-56).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0306.jp2"}, "307": {"fulltext": "JEWISH THIRST FOR THE MARVELLOUS. 287\\nOn another occasion, as he was going to the village of Nain,\\naccompanied b} T his disciples and a crowd of* followers, he\\nmet a funeral procession close b} r the gate. The only son of\\na widow was being carried to his grave, and the sympathy\\nnaturally felt for his mother had attracted a number of the\\nvillagers to the procession. Now when the Lord saw her he\\nwas deeply moved, and said to her, Weep no more Then\\nhe went up to the bier and laid his hand on it, upon which the\\nbearers stood still and Jesus cried, Young man, arise!\\nand at once the dead man stood up and began to speak and\\nJesus gave him to his mother. All present were overwhelmed\\nwith awe and praised God. A mighty prophet has risen\\namong us! they cried. God has graciously remembered\\nhis people and all Judaea and the whole countiy round rang\\nwith the name of Jesus. 1\\nThese stories are not without artistic merit, but from a re-\\nligious point of view the} T have little or no value. To trans-\\nlate a word of the Holy Spirit into a material prodig} 7 is\\nany thing but a deed of faith. For the rest, the gradual\\nheightening of the marvel is obvious. First we have a girl,\\nwho has but just expired then a young man, who is on the\\npoint of being buried. Before long it was asserted that Jesus\\nhad restored a body to life after it had been buried four daj T s\\nand was alread} T decomposing 2 But this latter stoiy be-\\nlongs to a different class, and the two we have given already\\nare quite enough. We shall not stay to indicate the parallels\\nbetween these narratives and the raisings from the dead by\\nElijah and Elisha for our only purpose in giving them at all\\nwas to illustrate the spirit of the age. If the Christians could\\nnot believe in Jesus as the Christ, or at least could not justify\\ntheir belief without producing such stories as these, we can\\nwell understand the reproach which a writer of the second\\ncentury makes Jesus aim at his fellow-countrymen and con-\\ntemporaries Unless you see signs and wonders, you do\\nnot believe. 3\\nIn connection with Paul s declaration given above, these\\nwords might be paraphrased: The reason why the Jews\\nnever believed in Jesus was that they never saw him do signs\\nand wonders.\\nWe have now pointed out and described the enemy with\\nwhich Jesus had to wrestle, and can go on to the circumstances\\nunder which the deadly encounter took place. That Jesus\\n1 Luke vii. 11-17. 2 John xi. 3 j oun i v 18.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0307.jp2"}, "308": {"fulltext": "288\\nJEWISH THIRST FOR THE MARVELLOUS.\\nshould be required to show a sign was but the natural con-\\nsequence of the general want of all real sense of truth.\\nOur accounts are so wofulry confused that it is impossible\\nto say with certainty whence the demand came, whether it\\nwas repeated more than once, and if so what was its special\\nsignificance on each occasion. As to the first point, however,\\nwe may be tolerably certain that the demand came from the\\nusual opponents of Jesus, and not from the people gerei^aiiy.\\nThe Pharisees, then, or more especially the Pharisaic Scribes,\\ndemanded a sign of him for they felt sure he would net be\\nable to give it, and so they hoped to drive him into a strait.\\nMatthew tells us that they made the demand on two occasions.\\nNow, as a rule, when we find the same thing twice in the\\nsame Gospel, we simply lay the repetition to the Evangelist s\\naccount, and suppose that he had found two more or less dis-\\ncrepant versions of the same affair, and had accepted them\\nas referring to distinct events. But in the present case we\\ncannot do so, for on comparing Matthew with the other two\\nGospels, and observing the great difference between the an-\\nswers of Jesus on the two occasions, we are compelled to dis-\\ntinguish between them. But since Matthew has thrown his\\nmaterials together without regard to their true connection,\\nour safest course will be to lay all the stress upon the answers\\nof Jesus and endeavor to make out from them the special\\nbearing of the questions. By this means we arrive at some\\nsuch conception of what took place as follows\\nSome time ago the Pharisees had endeavored to bring\\nJesus into a strait by the question, tk When is the kingdom\\nof God coming Surely he who had announced the king-\\ndom as near at hand from his very first appearance, he whose\\npreaching had such constant reference to its advent, might\\nfairly be supposed to know when it was coming. The\\nkingdom of God, answered Jesus, comes in no visible\\nform and no one can say, See here it is or See it is\\nthere for behold the kingdom of God is in the midst of\\nyou. This answer was evidently based on a misunderstand-\\ning, probably an intentional one. The coming of which\\nthe Pharisees spoke was the glorious establishment of the\\nMessianic kingdom, whereas the answer of Jesus referred to\\nits gradual preparation. The formation of a society of the\\nfuture citizens was itself the coming of the kingdom; 1\\nand, since that was the only sense in which men had any\\nthing to do with it, those who sought for the salvation to\\nl See p. 255.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0308.jp2"}, "309": {"fulltext": "JEWISH THIRST FOR THE MARVELLOUS. 28i*\\ncome had only to attach themselves to Jesus. The complete\\nand final triumph might be safely left to God.\\nOf course tins answer did not in the least degree satisfy\\nthe questioners so they presently came to him again with a\\nmore direct request If the kingdom of God is, as 3*011 say,\\nclose at hand, show us at least some one of the signs in\\nheaven which are to precede the Messianic age. What could\\nappear more reasonable than such a request? Every one\\nknew that the end of the present age was to be heralded by\\nfearful signs in heaven. The light of the sun was to be put\\nout, the moon turned to blood, the stars robbed of their\\nbrightness, and many other fearful signs were to be shown x\\nIf only one of these could be produced, they would be con-\\ntent but if not, they must decline to surrender themselves\\nto an idle joy which must end in a bitter disappointment\\nand surely Jesus himself could hardly expect them to believe\\nin him on his bare word Jesus saw at once the extreme\\ndifficult}* of his position. -Do you want, he replied with\\nsome acerbity, a sign in the sk}* that the kingdom of God\\nis indeed at hand? When the sky is red at even you say,\\nIt will be fine to-morrow, as those evening tints declare.\\nIf the sky is a lurid red in the early morning, you say,\\nThere will be a storm to-da}*, for the clouds are threaten-\\ning. You know well enough how to read the face of the\\nsky, and can you not read the signs of the times? Or, as\\nLuke reports the words When you see a little cloud ris-\\ning in the West, you say at once, It is going to rain*. And\\nso it does. And when the south wind rises, you say 5 It\\nwill be hot to-day. And so it is. You hypocrites you\\ncan discern the face of earth and heaven, why can you not\\ndiscern the times? By the signs of the times he proba-\\nbly meant the remarkable spiritual signs which distinguished\\nthe age, rather than the deep political distress of the people. 2\\nHad he explained himself more fully, he would have pointed\\nto one clear and unmistakable sign in the impetuous longing\\nfor the kingdom of God which had prevailed ever since John\\nbegan to preach and more especially to his own work and\\nteaching, and the result they had produced. And again, was\\nnot the conversion of sinners, and the religious movement\\namong the peoples of the land, a fulfilment of the ancient\\nprophecies that spoke of the salvation to come But such\\n1 See, for example, Joel ii. 10, 31, iii. 15 Matthew xxiv. 29, 30; Acts ii. 19,\\n20; Revelation vi. 12, 13, xvi. 18, et seq.\\n2 See pp. J6-U9.\\nVOL. III. 13", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0309.jp2"}, "310": {"fulltext": "290 JEWISH THIRST FOR THE MARVELLOUS.\\nfacts as these, though proof enough to Jesus that he had not\\nmisinterpreted the voice of his own heart, 1 were beneath the\\nnotice of the Scribes. Indeed, in some instances they were\\na distinct source of offence to the clean. Consequently\\nhis opponents were not even aware that Jesus had wrested\\ntheir weapon from their hands and turned it against their\\nown bosoms. And he on his side, knowing that their hearts\\nand consequently their eyes were closed against him, de-\\nparted from them rather than expose himself to fruitless con-\\ntroversy and further questioning.\\nBut the Pharisees did not intend to leave him at peace so\\nlong as they still met him on their way. If he could not give\\nan} guarantee for the fulfilment of the beautiful promises he\\nmade, let him at any rate produce his credentials and show\\nhis own personal right to speak! Master, they said to\\nhim on another occasion, we would gladly see a sign from\\nyou. They meant by a sign some miracle to prove that\\nGod had sent him. Here, if any where, the} seemed to be\\ndistinctly within their rights and here they could rely on\\nhaving the people completely on their side, if only out of\\ncuriosity. The case was this Jesus professed to be a\\nprophet, and as such he was reverenced by the masses who\\nhonored him so highly. Now the} the Pharisees, declared\\nthat they were ready and anxious to acknowledge him them-\\nselves, X he would but satisfy their reasonable demand for\\nproofs There had never been a prophet, they urged, who\\nhad n*yo performed miracles. For several centuries there had\\nbeen no prophets at all, and generations ago their ancestors\\nhad already begun to look forward eagerly to the coming of\\na messenger from God who could remove their difficulties 2\\nand now a man from Nazareth came and professed to be such\\na messenger, was it any thing out of the way to request\\nhim to substantiate his claims Was Jesus baffled by the\\nPharisees request? No but he was filled with the deepest\\nindignation by their dulness of perception and blindness to\\nthe light of truth. Mark, who confuses this with the pre-\\nvious request, tells us that Jesus heaved a deep sigh that\\nrose from his inmost soul, and said Why does this gen-\\neration want a sign? I tell you, of a truth, if a sign be given\\nto this generation This broken form of words was the\\nstrongest mode of asserting that a thing would never happen.\\nMatthew and Luke give the answer at greater length in the\\n1 Compare pp. 254, 255 and Matthew xxiv. 32, 3-3.\\n2 Compare Psalm lxxiv. 9; 1 Maccabees ix. 27, iv. 46, xiv. 41.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0310.jp2"}, "311": {"fulltext": "JEWISH THIRST FOR THE MARVELLOUS. 291\\nform of a rebuke introduced b} r an absolute refusal: A\\nwicked and adulterous generation asks for a sign, and no\\nsign shall be given it but the sign of the prophet Jona\\nJesus denounces those who ask for a sign as men who show\\ntheir moral degradation and want of true piety bj r their hard-\\nness of heart and utter incapacity to judge of the truth, and\\nyet more in their evil design of drawing the people away\\nfrom him by teaching them to suspect the preacher who had\\nno credentials. This appeal to the sign of Jona implies a\\nheav} r threat but neither it nor the verses that follow are\\nmuch to the purpose here. AVe shall discuss and explain\\nthem in the following chapter, when we find Jesus, disap-\\npointed in his own people, turning his eyes to the heathen\\nworld.\\nAt present we need only remark that this demand for a\\nsign, though made in the politest form, was on both occa-\\nsions a most damaging method of attack for the opponents\\nof Jesus had public opinion entirety on their side. This\\ncompletely explains the violence with which Jesus repelled\\nthe attack. In this matter he could not appeal to the people\\nfrom their leaders, 1 for all were alike infected with this thirst\\nfor marvels. Jesus asked his brother men to believe in him\\nbecause he spoke the truth, and the truth must and should\\nbe recognized b} T everj 7 heart. But reason and conscience\\nare the organs by which truth is perceived, and their devel-\\nopment in Palestine at this period was so imperfect and one-\\nsided that they could no longer be trusted. Jesus had only\\ntoo much reason to utter the solemn warning, Look to it\\nthat the light which is in you be not darkness 2\\nHad Jesus been a man of brilliant personal gifts, such as\\npermanently fascinate and carry away the multitudes, the\\npeople would have clung to him still. But there was nothing\\nsufficiently distinguished or uncommon about him. For a\\ntime the novelty of his mission, the enthusiasm with which\\nhe spoke and acted, in a word, his moral force, created\\nsome excitement but this first impression gradually passed\\naway, and at last every one became accustomed to him,\\nwanted something fresh, and demanded some more startling\\nsign than the occasional cure of a single demoniac. And in\\nproportion as this indifference or unbelief increased, Jesus on\\nhis side raised his demands and adopted a tone of authority\\nand an attitude of command unknown before. And so the\\nalienation grew. A brief nicker of enthusiasm when he set\\n1 Compare pp. 278, 280. 2 gee p. 159.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0311.jp2"}, "312": {"fulltext": "2i\u00c2\u00bb2 JESUS AND THE SAMARITANS AND HEATHEN.\\nout for Jerusalem aud awakened fresh hopes, a greater cold-\\nness than ever when those hopes were disappointed such\\nwas the inevitable future that lay before him.\\nJesus never conquered this passion for miracles. At the\\ncosi, of his life he triumphed over many obstacles but this\\nhostile power, this faithless demand for signs, soon crept into\\nhis own commuuit3 T We have seen already how that same\\nwant of spiritual perception which contributed so powerfully\\nto his fall threatened to undermine his cause when he was\\nlead.\\nJesus was well aware that his great foe was this incapacity\\nto perceive the truth. The same want of faith blocked up\\nhis path which had poured out the blood of the ancient\\nprophets. He saw more and more clearly that he too must\\nshare the common fate of prophets, and be rejected by the\\nmen of his own generation. He declared it plainly enough\\nat Jerusalem 1\\nWoe to you, Scribes and Pharisees, hypocrites! for you\\nbuild the graves of the prophets and adorn the tombs of\\nthe righteous, and say, If we had lived in the days of our\\nfathers we would not have been guilty with them of the blood\\nof the prophets. So you yourselves bear witness that t ou\\nare the sons of those who murdered the prophets. Then do\\nyou fill up your fathers measure\\nChapter XXIV.\\nJESUS AND THE SAMARITANS AND HEATHEN.\\nMatthew XX. 1-16, XII. 38-42, XXII. 1-14 Luke X. 25-37, XIII.\\n28-30, VII. 1-10, XVII. 11-19. 2\\nTHE apostolic age was torn by a fierce controversy as to\\nwhether those who were not Jews might be admitted\\ninto the community of the Christ, and so into the Messianic\\nkingdom, without being first circumcised and otherwise incor-\\nporated into the people of Israel. Now, in this dispute, both\\nparties appealed directly to their common Master in confirma-\\ntion of their passionate assertions. Which of the two had\\ni Matthew xxiii. 29-32.\\n2 Matthew viii. 5-13 Luke xi. 29-32, xiv. 15-24.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0312.jp2"}, "313": {"fulltext": "JESUS AND THE SAMARITANS AND HEATHEN. 203\\nmisunderstood him, and which was in the right? After what\\nwe have already seen of Jesus we cannot be at a loss for an\\nanswer a single moment. When Jesus himself transgressed\\nthe laws that referred to clean and unclean food, to ceremo-\\nnial purity, and other such things when he declared that\\nthey were of no importance, and robbed the external Jewish\\nreligion in general of its binding authority, then he threw\\ndown the partition wall between Israel and the peoples.\\nNay more, his God was not the King of Israel, but the ben-\\nefactor and the father of all mankind, even the idolaters\\nthemselves and he required his followers to love the enemies\\nof their faith, and pra} T for their heathen persecutors. In\\n1 act, the whole question was virtually, or rather practically,\\ndecided by his coming to make sinners, who stood on the\\nsame footing as heathen, members of the kingdom of God.\\nThe onl} r question that can still be asked is whether he shrank\\nfrom the consequences, obvious as they were, of his own\\nprinciples. When he came into contact with heathen, as he\\nmust have done in Galilee with its heathen surroundings a.Tid\\nits mingled population, did he shrink back? If not, how was\\nit possible for the Jewish-Christians to appeal to him with\\nperfect confidence?\\nIf we look to the Gospels for a solution, we find the various\\naccounts so completely contradictory that we are simply be-\\nwildered. On the one hand, the Twelve are strictly enjoined\\nto beware above all things of turning to the heathen or Sa-\\nmaritans, and Jesus rejects a suppliant heathen woman with\\nthe words, It is not right to take the bread of the childrm\\n[Israelites] and throw it to the clogs [heathen.] 1 How could\\na Paulinist call Jesus b Lord after this But elsewhere we find\\nit repeatedly declared, and expressly urged upon the Apostles\\npersonally, that the gospel must be preached all over the\\nworld as a witness to all peoples. 2 How could the faithful\\nfriends of Jesus so completely forget this command? It is\\neasy to see, however, that Jesus cannot really have said these\\nthings, and that they were only put into his mouth afterwards\\nin consequence of the dispute itself, and at a time when it\\nwas raging. Some scholars have even gone so far as to say\\nthat, since the Apostles confined their activity to Israel, none\\nof the sayings ascribed to Jesus which seem to favor the\\nheathen can be genuine. But we have no right to go so far\\nas this, for we know that the Twelve were not always the\\ni See pp. 182, 184, and chap. iii. p. 502.\\n2 Matthew xxiv. 14, xxvi. 13, xxviii. 19 Mark xvi. 15; Luke xxiv. 47", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0313.jp2"}, "314": {"fulltext": "2J)4 JESUS AND THE SAMARITANS AND HEATHEN.\\nhost of hearers, and never fully grasped their Master s free\\nideas. Besides, the}* actually did recognize, or at least tol-\\nerate, the preaching of Heathen-Christianity. 1 Ail we can\\nbe sure of is that they never received any definite command\\nto go and preach to the heathen. On the other hand, it is\\nequally certain that words of such rigid Jewish exclusiveness\\nas those cited above never passed the lips of Jesus.\\nThe question still remains, How are we to explain the fact\\nthat the orthodox members of the first Christian communities\\nconscientiously believed themselves to be acting in the Mas-\\nter s spirit? Had he never expressed himself distinctly on\\nthe subject of the admission of the heathen We must bear in\\nmind that the question was not whether the heathen were to\\nbe admitted at all. No one disputed that and rnany of the\\nprophets long ago had foretold the conversion of the heathen\\nto faith in Israel s God. 2 It was a question of the terms of\\nadmission. Now Jesus had never distinctly expressed an\\nopinion on this subject, simply because he had never thought\\nof any definite terms of admission at all, and the question\\nh?,d not arisen during the brief period of his public ministry.\\nHis conduct towards the publicans may seem conclusive to\\nan unprejudiced observer but the Jewish-Christians perhaps\\nreflected that, after all, even these lost ones were sons of\\nAbraham, and were not quite the same as positive heathen.\\nAnd then principles, however clear and definite, can only\\nappeal successfully to minds in sympathy with them and it\\nwas impossible to produce an} definite action or express com-\\nmand of Jesus with which to silence the champions of Israel s\\nexclusive privileges for, from the nature of the case, Jesus\\nhad confined his personal activity to his own nation, besides\\nwhich he cherished a very natural partiality for his own coun-\\ntry and his own people. Finally, the heathen world was\\nreally at that time far below the moral and religious level of\\nJewish society so that Jesus, however read} 7 to acknowledge\\nall that was good in the heathen, yet warned his followers,\\nfrom time to time, against their worldliness and want of faith. 8\\nOn the other hand, the heathen with whom he came in con-\\ntact, and who impressed him favorably with the spiritual\\ncapabilities of the heathen world, had doubtless already em-\\nbraced the Jewish religion more or less completely. At least\\nso we should gather, not so much from their being settled\\n1 See pp. 18, 19.\\n2 For example, Isaiah ii. 2-4, lxvi. 23 Michah iv. 2, et seq.\\n8 Matthew v. 47, vi. 32.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0314.jp2"}, "315": {"fulltext": "JESUS AND THE SAMARITANS AND HEATHEN. 295\\nin the territory of Israel, as from their approaching Jesus\\nof their own accord. His dealings with the heathen, then,\\nma} 7 have given him the opportunity of shaming and threat-\\nening his own countiwmen, without, after all, conclusively\\nproving to the Jewish-Christians that a heathen might hope\\nto become a member of the kingdom of God without first\\nturning Jew.\\nWe shall presently return for a moment to this point.\\nAnother question is, how far the ideas of Jesus with regard\\nto the relations of the kingdom of God to the heathen and\\nSamaritans were modified in the course of his public career?\\nHere, too, the Gospels leave us in the lurch by their neglect\\nof the order of time. But we ma} remedj r the defect to some\\nextent ourselves, for it stands almost to reason that he could\\nnot have begun b} T including the heathen in his surve}^ at\\nany rate, he cannot at first have expected them to take the\\nplace of his own countrymen. Let us tr} T therefore, to form\\nsome conception of the successive stages of conviction on this\\npoint which Jesus went through under his varying experi-\\nences. In doing so we shall not alwa} T s mention the Sama-\\nritans separately, but shall use the word heathen as\\nincluding them, for we know that in the e3 T es of a Jew the\\ntwo were on precisely the same footing.\\nIn the first place, then, we may safety start from the fact\\nthat Jesus himself an Israelite in heart and soul began\\nhis work among his people with a view to hastening the Messi-\\nanic kingdom that is to say, with a view to helping on the\\nrealization of a purely Israelitish ideal for the benefit of Is-\\nrael. Like the prophets, from whom he borrowed this con-\\nception, he thought in the first place of the salvation of his\\nown people, and originall} the work of redemption which he\\npersonally hoped to accomplish did not extend beyond them.\\nBut even then he believed, in common again with his great\\npredecessors, that in the Messianic age Israel would be the\\nlight of the world and the teacher of the peoples, who in their\\nturn would share all its privileges. From the very first Jesus\\nwas absolutely free from the narrow exclusiveness of his con-\\ntemporaries, an exclusiveness which sprang from national\\npride and religious rancor, and found utterance in anti-\\ncipations of vengeance and unwortlry conceptions of God.\\nTwo parables are still preserved which contain an em-\\nphatic protest against this exclusive spirit. The first\\nmost likely belongs to the earlier half of his career, and", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0315.jp2"}, "316": {"fulltext": "296 JESUS AND THE SAMARITANS AND HEATHEN.\\nis an emblematic history of the kingdom of heaven. It runs\\nis follows\\nAutumn had come, and had brought the grape-harvest with\\nit. It was a time of general rejoicing, as the grape-gatherers\\ncarried the clusters in baskets, with shouts of jo} T to be trod-\\nden out at the wine-press. It was a time of rejoicing, but a\\ntime of the busiest labor too. The owner of a certain vine-\\nyard, seeing that his grapes were ripe and ought to be gath-\\nered without delay, went out at sunrise to engage laborers for\\nthe work. He had soon secured a number of men at the usual\\nrate of wages, one denarius (about eightpence) for the day,\\nand he sent them to his bailiff who set them to work. But\\nhe soon saw that more hands were wanted so about nine\\no clock, when a quarter of the da} was gone, he went into the\\nmarket-place again, and there he found some laborers waiting\\nwith their implements to see if an}^ one would employ them.\\nSo he engaged them too, but without making any special\\nagreement about wages. He merely said, ;t Go to my vine-\\nyard, and I will pay you fairly. Meanwhile the sun had\\nclimbed the sl\\\\y and was now blazing clown upon the laborers\\nfrom the mid-heavens, and the work was heavy and the hands\\nstill short, and all the grapes must be gathered that da} r or it\\nwould be too late. So the master, who came now and then\\nto see how the work was going on, went to the market-place\\nagain at midda} T and yet again at three in the afternoon, and\\neach time he engaged more laborers, promising fair wages,\\nbut not stating the amount, and sending them to his bailiff\\nwho was anxious^ expecting help. At last, when the sun\\nwas drawing to the west, at five o clock in the evening, the\\nmaster saw some laborers still standing in the market-place.\\nWhy have you been standing here all da} T doing nothing?\\nhe asked. Because no one has engaged us, they answered\\ngloomily. So he took them also into his service, though he\\nsaid nothing about wages for the one hour left for work l and\\nthey came in fresh at the close of the clay, and helped to finish\\nthe work.\\nThe harvest was all got in, and evening came. Then the\\nmaster told his bailiff to pay the men, beginning with those\\nthat had come last, and going through to the first. So those\\nthat were set to work at five o clock came first, and each of\\nthem received a denarius. The men who had been at work\\nsince six in the morning now expected to get more but they\\nwere disappointed, for the} too received a denarius each.\\n1 After an amended text.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0316.jp2"}, "317": {"fulltext": "JESUS AND THE SAMARITANS AND HEATHEN. 297\\nThey took the money with evident discontent, and went at\\nonce to the master to complain: These last have only\\nworked one hour, and you have paid them as much as us who\\nhave borne the toil and the heat of the whole da} T But the\\nmaster answered the spokesman with quiet dignity: My\\nfriend, I have done Ou no wrong. Did we not fix your\\nwages at a denarius? Take it and go home. If I choose to\\ngive these last as much as 3-011, have I not a right to do what\\nI like with my own money? Why should my liberality offend\\nyou?\\nMatthew is the only Evangelist who gives this parable.\\nHe inserts it just after a conversation between Jesus and the\\nTwelve that ends with the words, Many that are last shall\\nbe first, and first last and at the end of the parable he re-\\npeats the words in a slightly different form: So the last\\nshall be first, and the first last. It is evident, therefore, that\\nhe inserted the parable here because he supposed it to be an\\nelaboration of this saying. In other words, he understood\\nboth the parable and the aphorism to be directed against the\\nApostles, and especially Peter. Though the} had followed\\nJesus from the very first, and had left every thing for his\\nsake, yet they would have no advantage over the disciples\\nwho had joined him later, who were joining him now, who\\nshould join him in the future up to the last moment before\\nthe consummation of the kingdom of God. Nay, the} might\\nvery possibly be ranked below them But the parable is not\\ncorrectly interpreted, nor is its true connection given here\\nfor it does not really refer to the disciples, nor does it deal\\nlike the aphorism with a case in which the last are put before\\nthe first, but with one in which all are made equal. What,\\nthen, is its true signification? Here, as elsewhere, 1 the vine-\\nyard typifies the preparation and the growth of the kingdom\\nof God. The owner is God. The laborers summoned in the\\nmorning are the Jews; the others are the nations. 2 In\\nthe envy of the first laborers Jesus rebukes the proud delusion\\nof his countrymen that they, who had first arrived at a knowl-\\nedge of God and of his salvation, would take the first rank\\nand be clothed with the highest dignity in the Messianic king-\\ndom, while the heathen would only be admitted to subordi-\\nnate places, 3 and their conversion in point of fact would only\\nserve to exalt the triumph of Israel. This national pride and\\n1 Isaiab v. 1 Matthew xxi. 28, 33 (Mark xii. 1 Luke xx. 9).\\n2 Compare Luke xiii. 30.\\n3 Compare Epkesians ii. 11, 12, 19; Revelation vii. 4, 9, xxii. 2.\\n13*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0317.jp2"}, "318": {"fulltext": "298 JESUS AND THE SAMARITANS AND HEATHEN\\nenvy, says Jesus, God will put to shame. Thus understood,\\nthe parable speaks for itself, and we need only remark that\\nthere is no trace as yet of the later thought that the heathen\\nwould be put before the Jews, still less that the latter would\\nbe shut out altogether. All that is here asserted is the equal-\\nity of the two, which no one can help seeing follow cd di-\\nrectly from the principles of Jesus, from his faith in God and\\nhis views of human nature.\\nThe other stoiy to which we referred speaks without meta-\\nphors and in it, therefore, Jesus still more plainly rebukes\\nthe national and religious rancor of his countrymen. It is\\nknown as the parable of the Good Samaritan and Luke,\\nwho is the only one that gives it, introduces it as follows\\nOn a certain da} T a Jewish lawyer came to Jesus, intending\\nto entangle him in his own words, and said Master what\\nmust I do to inherit eternal life What could be more natu-\\nral than to ask the preacher of the kingdom of God how one\\ncould be certain to gain admission into it? But Jesus saw\\nhis design ani since the man had made a study of the Law,\\nand was not so gnorant as to need instruction, he made him\\nanswer his own question. What does the Law say? he\\nreplied, what does it require? The law3 T er answered\\nimmediately by citing a text from Deuteronomy, and another\\nfrom Leviticus Thou shalt love the Lord thy God with all\\nthy heart, and with all thy soul, and with all thy strength,\\nand with all thy understanding and thou shalt love thy neigh-\\nbor as thyself. His insight secured the unreserved approval\\nof Jesus. Well said he cried. Do this and you shall\\nlive. But the other, to show that he had not asked an idle\\nquestion, said, Yes, but who is m} T neighbor? Upon\\nwhich Jesus began the following stoiy, by way of answer\\nAn Israelite, on his wa} T home from the City of the Temple,\\nwas travelling alone to Jericho. He had alread} T passed\\nBethanj 7 some time, and was in the middle of the fearful\\ndesert, with its barren rocks and deep precipitous ravines,\\nwhen he paid a heavy price for his rashness in making the\\ndangerous journey through this inhospitable region without\\nany escort or armed companions for a band of brigands\\nleaped from behind the rocks, overpowered all resistance in\\na moment, hurled him from his mule to the ground, disarmed\\nand stripped him to the skin. Then they left him heavily\\nwounded, stretched bleeding and senseless on the ground, a\\ncertain prey to death unless speed y help arrived. He was\\nnot even able to cry for help, and indeed, in that dismal", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0318.jp2"}, "319": {"fulltext": "JESUS AND THE SAMARITANS AND HEATHEN. 299\\nwilderness, he would have had small chance of being heard at\\nbest. But see a traveller from Jerusalem happens to come\\nby that same way. lie is a priest. He cannot fail to pass\\nthe man. He sees him tying there half dead, turns his ass to\\nthe other sid^ of the way, and hurries on. Terror sank into\\nhis very heaii when he saw such a sight in such a place, and\\nknew for certain that robbers must be near how could he\\nstay to help the victim? But not long afterwards the sound\\nof hoofs might again be heard, and another traveller came by.\\nHis head-dress proclaimed him a Levite and, as he drew\\nnear and came to the place, he looked at the wounded man,\\nand then hurried forward on the other side of the way. Like\\nthe priest, he shrank from exposing himself to danger for the\\npoor chance of rescuing a man he had never seen before.\\nWas all hope lost Not yet for another traveller drew near.\\nIt was no one who had been visiting the temple this time. It\\nwas a Samaritan. He was going on his ordinary business\\nround, and was hurrying on his way when he saw the misera-\\nble sufferer stretched upon the ground. He stayed his mule,\\nand though he saw that the man was a Jew, yet his pity,\\nonce stirred, would not suffer him to leave him there. So he\\ndismounted, knelt down by the wounded man to see if he was\\nstill alive, and when he found that he was, determined to run\\nthe risk The ordinary equipment of a traveller enabled him\\nto wipe and cleanse the wounds, and make a little salve out\\nof wine and oil. So he dressed and bound up the wounds,\\nand gently raised the man and placed him on his mule, which\\nhe led by the reins that its paces might be as smooth as pos-\\nsible. They were fortunate enough not to be surprised by the\\nrobbers again, and arrived in safet} at an inn, where guests\\nwere received without distinction for a small payment, and at\\nwhich the Samaritan was in the habit of staying. Here the\\nwounded man was laid on a bed, and his friend provided him\\nwith every thing he needed, and stayed with him that evening\\nand the following night. Then he was obliged to go on his\\nway, and his patient already appeared to be out of danger.\\nBut he was determined not to do things by halves so in the\\nmorning, when he was ready to start, he called the innkeeper\\nand paid him two denarii in advance on behalf of the Jew,\\nfor he had been robbed of all he possessed, and consequently\\ncould not pay for himself. Take every possible care of\\nhim, said the Samaritan and you need not be afraid of\\ngoing beyond what I have deposited, for if you do I will pay\\nthe balance when next I come this way. Then he continued\\nhis journey.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0319.jp2"}, "320": {"fulltext": "3U0 JESUS AND THE SAMARITANS AND HEATHEN.\\nNow which of these three, said Jesus to the lawyer,\\nPriest, Levite, or Samaritan, should t ou say was a neigh-\\nbor to the man who was attacked by the robbers? There\\ncould be only one answer but the lawyer could not bring\\nhimself to pronounce the hated word Samaritan with com-\\nmendation, so he answered, with some repugnance, The\\none that took pky on him. Do }*ou go and do the same,\\nsaid Jesus and so the conversation ended. This was the\\npractical solution of the abstract question, Who is nry neigh-\\nbor? Jesus compelled the haughty Jew to allow that the\\nmost despised and hated enemy of his people and his faith\\nmight be his neighbor, and then dismissed him with the ex-\\nhortation to forget all differences of race and of religion, and\\nby showing true mercy to make himself the neighbor of others.\\nAsk rather, Who is not my neighbor? Whoever helps\\nyou and loves you is your neighbor. Do T ou, then, in your\\nturn, regard jxmrself as the neighbor of all, without distinc-\\ntion, whom you can help or bless.\\nThis parable gives us no right to ascribe to Jesus the para-\\ndoxical opinion that all men are our neighbors, but it shows\\nus very clearly that any one may he our neighbor, and that\\ntrue humanity throws down all walls of partition between man\\nand man. But there are several considerations which justify\\nus in questioning whether Luke gives us the parable in its\\ntrue connection. In the first place, it fits in somewhat awk-\\nwardly with what precedes and follows, and the context has\\nevidently been affected by another narrative. 1 And, in the\\nsecond place, the first two Gospels give a much more proba-\\nble account of an interview between Jesus and a lawyer\\nwhich Luke appears to have worked up in this passage. Ac-\\ncording to them the question is put in a much more definite\\nform, and it is Jesus himself who joins the two texts together\\nand gives them out as the essence of the Law. 2 Indeed, it is\\nlittle short of absurd to ascribe to this Jew so profound and\\noriginal a view of the question- We may, therefore, assume\\nthat the parable is out of place as Luke gives it, and that it\\nwas meant originally to show that true humanity and good-\\nness raise even the most despised of heretics, even a Samari-\\ntan, above the most religious Jew, above the sacred persons\\nof the priest or Levite. The parable shows small affection\\nfor the servants of the temple, and contains a severe rebuke\\nof the Jewish spirit of exclusiveness.\\n1 Compare Luke x. 25, 26, with xviii. 18, 20\\n2 Matthew xxii. 35 ff. (Mark xii. 28 ff.).", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0320.jp2"}, "321": {"fulltext": "JESUS AND THE SAMARITANS AND HEATHEN. 301\\nIn the preceding chapters we have seen repeatedly and in\\ndetail how bitterly Jesus was disappointed in his expectations\\nof his people. Their absolute incapacity to receive his gospel\\nbecame constantly clearer. But to the very last he went on\\nloving his country as passionately as ever, and straining all his\\npowers to rescue it. Nor was his estimate of the religious\\nprivileges of Israel in any degree lowered. The very forms\\nunder which he spoke of the ideal future remained intensely\\nIsraelitish. Take this threat, for instance\\nI tell yon that many shall come from the East and from\\nthe West, and shall lie down with Abraham and Isaac and\\nJacob in the kingdom of heaven. But the children of the\\nkingdom shall be cast into the darkness without. There\\nshall be wailing and gnashing of teeth\\nHere Jesus is speaking of the great Messianic feast 1 and\\nthe names of those who occupy the chief places show that it\\nis prepared especially for the Israelites. Accordingly the\\nIsraelites are described as the children or heirs of the king-\\ndom, its intended or appointed subjects. Now Luke very\\nproperly assigns these words to a late period of the life of\\nJesus, and brings them into connection with a rebuke of\\nJewish pride but since this expression, u children of the king-\\ndom as applied to the Jews was not at all to his taste, he\\nomitted it. He gives the passage thus: There shall be\\nwailing and gnashing of teeth when you see Abraham and\\nIsaac and Jacob and all the prophets in the kingdom of God,\\nand you yourselves are thrust out. 2 But even this was not\\nenough for a certain sectarian editor of this Gospel, who\\npruned it in the second century of all expressions favorable\\nto the Jews. He substituted LL all the righteous in this pas-\\nsage for the patriarehs and prophets. On the other hand,\\nMatthew has preserved the words in the most original form,\\nbut he has inserted them in the middle of a miraculous story,\\nand has quite wrongly assigned them to an early period in the\\ncareer of Jesus, before he could have had all the mournful\\nexperience of his people which dictated such expressions,\\nnay, at the very moment he was indirectly sounding the praise\\nof Israel 8\\nJesus constantly repeated this threat with ever-increasing\\nemphasis, sometimes under the same imagery more elabo-\\nrately worked out, and sometimes under other forms. The\\nIsraelites would be cut off by their own guilt from the salva-\\n1 Compare Revelation xix. 9. 2 Luke xiii. 28.\\n8 See pp. 303, 309.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0321.jp2"}, "322": {"fulltext": "302 JESUS AND THE SAMARITANS AND HEATHEN.\\ntion prepared for them, the} would bitterly lament their un-\\nbelief when it was too late, and their places would be taken\\nby heathen from every quarter under heaven. 1 Even John\\nhad sternly warned his hearers not to trust in their descent\\nfrom Abraham. 2 And now Jesus found in the Holy Scrip-\\ntures many and many a lamentation over the stubbornness,\\nthe hypocrisy, the dulness of heart with which Israel had re-\\njected the Lord and his messengers, and man} an example of\\na deeper longing for salvation and a greater readiness to re-\\nceive it on the part of the heathen. 3 And was it not a fact that\\nsinners, who were half heathen, already pressed into the king-\\ndom and put the pious to shame? A little more delay, and\\ntheir sentence would be passed. And as the Master s disap-\\npointment grew, his warnings became darker, and the threat-\\nening tone of his discourses rose while the sense of offended\\ndignity, and the just pride of the rejected prophet heightened\\nrather than toned down the personal claims he put forward.\\nListen to the reply he made when told that if he wanted\\npeople to believe in him he must first prove his claims b} a\\nmiracle 4\\nA wicked and adulterous generation asks for a sign, and\\nno sign shall be given it except the sign of the prophet Jona.\\nOn the day of judgment the men of Nineveh shall stand be-\\nside this generation before the seat of judgment, and shall\\ncondemn it by their example for they repented at the\\npreaching of Jona, and I tell you there is more than Jona\\nhere The Queen of the South shall rise up on the day of\\njudgment by this generation, and shall condemn it by her\\nexample for she came from the end of the world to hear\\nthe wisdom of Solomon, and I tell you there is more than\\nSolornon here\\nWhat are we to understand by this sign of Jona that\\nw T as triumphantly to vindicate the mission of Jesus? The\\ncontext indicates that the sign of Solomon might be substi-\\ntuted but a prophet and a whole nation furnish a better\\nparallel than a sage and a single woman to Jesus and his\\ncontemporaries. 6 It appears from the explanation that fol-\\nlows that Jesus meant to say that heathen were converted by\\nthe preaching of Jona. This case stands alone in the history\\n1 Lukexiii. 29. 2 See p. 106.\\n3 Matthew xix. 8, xv. 7, xiii. 14, v. 12, xxiii. 37, xi. 21-24, xii. 41, 42\\nLuke iv. 25-27.\\n4 See pp. 289 f.\\n6 Compare v\\\\ ii. chap. vii. p. 69, and vol. ii. chap. xix. pp. 525-527.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0322.jp2"}, "323": {"fulltext": "JESUS AND THE SAMARITANS AND HEATHEN. o03\\nof the prophets, and may well be called the sign. In the\\nsame way this generation, alread} condemned by these exam-\\nples from the olden time, must consent to see the gospel given\\nto the heathen and received by them with regenerating faith.\\nSo should the preaching of Jona be a type or sign of the\\npreaching of Jesus. Most certainly Jesus did not mean, as\\nMatthew would have it, that he himself would spend three\\ndays in the world below between his death and his resurrec-\\ntion, just as Jona had spent three days in the belly of the\\nmonster of the deep. Such an explanation is simply absurd\\nin view of the words themselves, the context, the speaker,\\nthe hearers, and the narrative referred to. But neither is\\nLuke correct in supposing the meaning to be that Jesus him-\\nself was a sign to his people and his age, just as Jona was a\\nsign to the JNinevites. This interpretation is not supported\\nby the context, and is decidedly obscure for it would imply\\nthat Jona and Jesus were signs of the power of the word, or\\nof the mercy of God, or something similar, all which would\\nbe quite inappropriate here. This reference to the Ninevites\\nand the Queen of Sheba immediately calls to mind the simi-\\nlar utterances which we have ahead} heard from Jesus. For\\ninstance, he reminded his hearers, on some occasion which we\\ncan no longer identif} how Elijah and Elisha, at the command\\nof the Most High, had helped heathen rather than the people\\nof their own country, when the one went to a Phoenician\\nwidow and the other healed a SjTian captain. And again,\\nhe placed the luxurious and licentious Tyre and Sidon before\\nBethsaida and Chorazin, and Sodom, the very type of infamy,\\nbefore Capernaum, in capacit}* for belief and penitence de-\\nclaring that it would be more tolerable for T} T re and Sidon,\\nfor Sodom and Gomorrah, in the day of judgment than for\\nthose places which had been the ordinary scene of his minis-\\ntry. 1 All these are modifications of that one thought The\\nJews are sunk below the heathen by their utter incapacity to\\nreceive the gospel.\\nWhen Jesus had once formed this idea, that the Jews would\\nbe excluded and the heathen would take their places, we might\\nfeel almost sure that he would give expression to it in an alle-\\ngorical description of the prospects of the kingdom of God.\\nIn point of fact, we have two parables that answer to this\\ndescription, one of which is given by both Matthew and\\nLuke but the two versions differ so widely that we can\\ni See pp. 235 and 259.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0323.jp2"}, "324": {"fulltext": "304 JESUS AND THE SAMARITANS AND HEATHEN.\\nhardly recognize the story as the same. In Matthew we read\\nas follows\\nThere was once a king who was preparing a wedding feast\\nfor his son. When the first day of the festivities arrived, he\\nsent his servants round early in the morning to tell the peo-\\nple he had invited that this was the day on which they were\\nexpected. But they all refused to come. Then he commis-\\nsioned other officers of the court to go to the guests and say\\nagain See now, I have prepared the feast, I have slaugh-\\ntered my oxen and sheep, and every thing is ready. Come,\\ntherefore, to the wedding feast But they did not trouble\\nthemselves about the matter, and went on their way, the\\none to his lands, and the other to his business. [And the\\nrest seized the messengers, and ill-treated them and killed\\nthem. And when the king heard of it his anger was roused,\\nand he sent his soldiers to destroy those murderers and to\\nset their euy on fire.] Then he said to his servants The\\nwedding feast is ready, but the guests were not worthy of it.\\nI will tell you what to do go to the most frequented spots\\nin the great highways and ask any one you chance to find to\\ncome to the feast. So the servants went out and brought\\nback every one they met travellers and tramps alike\\nuntil there was not a place empt} T at the wedding feast.\\nIf we strike out the interpolation about the ill-treatment\\nof the messengers and the vengeance taken by the king the\\nstoiy flows smoothly enough, and, though it sounds very odd\\nto our ears, Oriental customs explain a great deal of it. It\\nevidently means that the places in the Messianic kingdom\\nwhich Jewish insolence had left vacant would be filled by the\\nheathen. The interpolated passage, to which there is a par-\\nallel in Luke in another connection, 1 is utterly out of place\\nwhere it stands. It refers to the evil treatment which the\\nmessengers of Christ experienced from the Jews, and the\\npunishment inflicted on the latter in the devastation of Jeru-\\nsalem. It is not a genuine utterance of Jesus, therefore,\\nnay, it is even post-apostolic and to represent the calling of\\nthe heathen as though it were not to take place till after the\\nfall of Jerusalem, which was in the ear 70 a.d., spoils the\\nwhole parable. Matthew introduces the story at a peculiarly\\ninappropriate point of the history, and concludes it with an\\nappendix, to which we shall have to return presently.\\nLuke, on the contrary, gives us a picture which calls for no\\nspecial comment. We read that Jesus was dining with a\\ni Luke xix 27,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0324.jp2"}, "325": {"fulltext": "JESUS AND THE SAMARITANS AND HEATHEN. 305\\nPharisee on the Sabbath, and in answer to the exclamation\\nof one of the guests, tk Blessed are they that shall be admit-\\nted to the Messianic feast told the following story\\nA rich man once prepared a splendid entertainment. He\\nasked a great number of guests beforehand, and they accepted.\\nWhen the feast was prepared, he sent round his servant, as\\nan extra mark of attention, to say to the guests, All is\\nread} and I am expecting you. But they all began to\\nmake excuses with one mouth. The first said tk I have just\\nbought a piece of land, and I really must go and look at it.\\nYou must not take it amiss, but I cannot come. Another\\nsaid u I have just bought five yoke of oxen, and I must go\\nand try them. You must not be vexed if I do not come.\\nAnother: I have married lately, and cannot leave home\\njust now. And so with them all they all thought more\\nof their own business than of their engagement. When the\\nservant came back with these messages, his master was of\\ncourse veiy angry, and said to him Go out again, into\\nthe streets and lanes of the city, and bring hither the poor\\nand needy, the blind and the lame. Presently the servant\\nreturned and said Master I have done as you com-\\nmanded, and there is room still. Then go out of the\\nchVv, and whomever }*ou find on the roads or along the hedge-\\nrows spare no trouble, but compel them to come with you\\nthat my house may be full. For I tell you not one of those\\nwho were invited shall taste nry feast\\nHere, as we see at once, every thing is as it should be.\\nThe story itself seems far from impossible when we consider\\nthe usage of Eastern countries. The separate images corre-\\nspond closely to the true purpose of the parable, and the order\\nof succession is carefully observed. The points in which\\nLuke departs from Matthew strike us at once. Here there\\nare three separate invitations, first, to the pious and re-\\nspectable Jews, who decline (observe the delicacy of the de-\\nlineation) second, to the outcasts of Israel, who accept\\n(the terms by which the sinners are described have some-\\nthing of an Ebionite air about them) and third, to the hea-\\nthen, in which every effort must be put forth to take no\\nrefusal. There is but one servant who invites the guests to\\nthe kingdom of God namely, Jesus himself, and an ordi-\\nnary supper is substituted for the royal wedding feast. How\\nfar Luke has retained the original form of the story in these\\npoints, and how far he has modified, improved, and com-\\n1 Compare Luke xiv. 21 with 13. See also p. 245.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0325.jp2"}, "326": {"fulltext": "306 JESUS AND THE SAMARITANS AND HEATHEN.\\npleted it, it is impossible to saj T with any confidence. All\\nthat we can be sure of is that the occasion of its delivery is\\nhis own invention.\\nWe have represented all these threats, though doubtless\\naddressed more especially to the Pharisees and their adhe-\\nrents, as extending to the whole of the Jewish people, the\\nheirs of the kingdom. But of course there w^ere honorable\\nexceptions. We have also supposed that the threats in-\\ncreased in number and severity as Jesus approached the\\nclose of his career. But however this may be, it is certain\\nthat in spite of his melancholy experience and dark forebod-\\nings as to the spiritual incapacity of the Jews he still labored\\nto the very end, with unwearied zeal, to save them. In fact,\\nthese very threatenings were intended as one means of bring-\\ning them to repentance. We shall presently see him resolve\\nto make a last and mighty effort in the City of the Temple\\nitself, and thus appeal to his nation in general. When he\\nfails in this we shall find him drawing one more sketch, in\\ndarker colors than ever, of the conduct and the destiny of\\nthe Jews.\\nBut he knew already that the result of his labors and the\\ntriumph of his cause did not depend upon his reception or\\nrejection by Israel. Should his gospel be finally rejected by\\nIsrael, he still had hope. He had included the heathen world\\nin the sweep of his forecasting thought, and there his gospel\\nwould find faith. This was his consolation even before the\\nfatal conflict at Jerusalem was decided.\\nWhenever Jesus speaks of the Messianic feast, we see that\\nhe regards the accession of the heathen to take the place of\\nhis own unbelieving countrymen as a kind of incorporation\\nof these heathen into Israel, or at airy rate as the communi-\\ncation to them of privileges which originally belonged to\\nIsrael. Indeed, this seemed so obvious that the Apostle of\\nthe heathen himself took the same view. 1 Israel was, after\\nall, the people to whom the revelations and promises of God\\nhad been made. 2 Salvation was of the Jews. 3 How this\\nincorporation or communication was to be effected, whether\\nit was enough for the heathen to have faith and to desire\\nsalvation, or whether they must also comply with certain\\nexternal conditions, this was a question, as we have said\\nbefore, which did not rise until after the death of Jesus. Now\\ni Romans xi. 15 ff. i. 16. 2 Romans iii. 1 ff.\\nJohn iv. 22.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0326.jp2"}, "327": {"fulltext": "JESUS AND THE SAMARITANS AND HEATHEN. 307\\nthough we, who are free from the national and religious prej-\\nudices of the Jews, cannot possibly imagine Jesus making\\nthe admission of the heathen dependent upon any outward\\nform though we consequently regard the Heathen-Christian\\npreachers as absolutely in the right on this point, yet we can\\npartly understand how the Twelve, and all the Jewish-Chris-\\ntians with them, could appeal in complete good faith to the\\nfact that Jesus had never expressly declared that heathen\\nor any others were absolved from circumcision and obedience\\nto the Law and, consequently, when a number of Jews\\nwere converted soon after the Master s death, it might be\\nsupposed that his threats against his people had been to a\\ngreat extent averted 1 that Israel would still retain the place\\nof honor in the kingdom of God, and that the believing hea-\\nthen would be allowed to take the lower place assigned to\\nthem only on condition of their submitting in whole or in\\npart to the Law. 2\\nNow the Gospels are full of stories and expressions which\\nrefer to these very points but though they profess to be pas-\\nsages in the life of Jesus, or sayings uttered b} r him, they\\nrealty sprang up in the midst of the subsequent conflict of\\nparties, and indeed were produced by it. We called atten-\\ntion at the beginning of this chapter to several of these say-\\nings, which will find their true place in the histor}- of the\\napostolic period; and here, by way of conclusion, we will\\ngive a single specimen of the work of each of the three\\nschools, the orthodox, the mediating, and the liberal.\\nAt the close of the parable of the ro} r al wedding feast\\nMatthew sketches this additional scene\\nWhen the feast was at its height the king himself came in,\\nthat the guests might have the honor and pleasure of his\\nillustrious presence. As he passed along the colonnades and\\namong the couches, surveying and accosting his guests, he\\nperceived a man without a wedding garment In mingled\\nanger and surprise he cried, Friend! how did you gain\\nadmission here without a wedding garment? The insolent\\nintruder had not a word to say. t4 Bind him hand and foot,\\nsaid the prince to the attendants, and cast him into the\\ndarkness without. There shall be wailing and gnashing of\\nteeth. For many are called but few chosen.\\nThis last aphorism was undoubtedly uttered by Jesus,\\nthough we cannot say on what occasion. It means Those\\nwho are invited into the kingdom of God are many, but those\\n1 Compare Jeremiah xviii. 7, 8, et seq. 2 Compare p. 232.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0327.jp2"}, "328": {"fulltext": "S08 JESUS AND THE SAMARITANS AND HEATHEN.\\nwho show themselves fit and worthy to enter it are few. In\\nthis connection, however, it is entirely out of place, for here\\nwe read of only a single member of the whole company be-\\ning cast out or even if we include the discourteous guests or\\nthe murderers, at any rate the festive hall was full. Setting\\nthis aside, we turn to the guest without a wedding garment.\\nThat a man picked up hap-hazard on the highway should not\\nbe provided with such a robe is far from surprising and the\\nappeal to an imaginary Oriental custom of the host furnishing\\nhis guests with suitable apparel quite breaks down. But it is\\nneedless to dwell upon this matter, or to ask how this intruder\\nhad forced his way into the hall without a proper robe, for it\\nis perfectly obvious that the whole scene is entirely out of\\nplace in the parable of the wedding feast. Whatever its\\nmeaning ma} r be, it is quite foreign to the purpose of the story\\ninto which it is inserted. If it is authentic, it must be a frag-\\nment of some story the rest of which has been lost. It has\\nbeen conjectured that it was a warning either to Judas, or\\nmore generally to all slovenly, ill-accoutred guests of the ap-\\nproaching kingdom of heaven. But the probability is that it\\nis not an authentic utterance of Jesus at all and, in its pres-\\nent connection at any rate, it is certainly intended to indicate\\nthat heathen who vainly imagined they could enter the Mes-\\nsianic kingdom just as they were, without the necessary festal\\ngarment of righteousness according to the Law, would be\\nmiserably rejected at the great judgment. 1\\nWe will now take another story, and this time it shall be\\nthe work of the conciliatory school When Jesus had re-\\nturned to Capernaum, after pronouncing the Sermon on the\\nMount, 2 an officer of the garrison came to him, and said\\nLord! my servant is lying in bed at home, disabled, and\\nin extremity of pain u I will come and heal him then,\\nsaid Jesus readily. No, Lord said the heathen, lam\\nnot worthy to receive you under my roof. Only say the word\\nof might, and my servant will be well. I understand these\\nthings for I myself have my superiors and my subordinates,\\nand I say to one soldier, Go and he goes and to another,\\n1 Come and he comes and to this servant of mine, Do\\nthis and he does it. In the same wa} T you have the spirits\\nof sickness under your authority. Jesus listened in surprise\\nand delight, and then turning to his followers, he cried: I\\ntell you I have not met with such great faith even in Israel\\n1 Compare, for example, Acts xv. and Kevelation iii. 4, 5, 18, xix. 7-9.\\nSee p. 141", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0328.jp2"}, "329": {"fulltext": "JESUS AND THE SAMARITANS AND HEATHEN. 309\\nitself! Thereupon he dismissed the officer, with the assur-\\nance, It shall be to you according to j T our faith! And\\nat that moment his servant recovered.\\nSo Matthew tells the stoiy but Luke heightens the color-\\ning by making the sick man lie at the point of death, and\\nstill more by exaggerating the officer s humility. He think*\\nhimself unworthy of approaching Jesus in person, and makes\\nuse of the friendly offices of some Jewish elders, who earn-\\nestly plead his cause with Jesus: l He deserves this boon,\\nfor he loves our nation, and it was he who built us a syna-\\ngogue. It matters little that this trait introduces a further\\nimprobability and contradiction, 1 for in its literal acceptation\\nthe stoiy is hopeless at best. Would Jesus realty have been\\npleased with such gross superstition, were it conceivable?\\nAnd is it not absolutely impossible that he could have healed\\nthe sick man from a distance? The only essential point, and\\nthe only one to which we need attend, is the indirect com-\\nmendation of Israel, in which Jesus had found great faith,\\nand the direct praise of the heathen, who had shown still\\ngreater faith. The conciliatory spirit of the story is obvious\\nat once. The hint that the heathen when converted to Chris-\\ntianity love Israel, and are ready in case of need to sup-\\nport it with their gifts, is by no means without significance.\\nIt also deserves notice that the onty two narratives which the\\nGospels contain of miracles worked in favor of heathen, in\\nconsideration of their great faith, also furnish the solitary\\nexamples of miracles performed from a distance. This fea-\\nture is a striking indication at once of their originally sym-\\nbolic character and of their remarkable ndelit} T to the truth\\nthey shadowed forth for personalty or hand to hand Jesus\\nlabored onty for the preservation of his own countrymen,\\nbut from a distance, -that is to say, from heaven, and by\\nmeans of his envoys, he also toiled to deliver the heathen.\\nLastly, we will give an example of the work of the liberal\\nschool. The third Evangelist differs from the first and second\\nin making Samaria the scene of a considerable part of the\\nlabors of Jesus. In describing the memorable journey to\\nJerusalem he begins by completely departing from Matthew\\nand Mark, and making Jesus pass through Samaria and spend\\nsome time in it. 2 An elaborate narrative intervenes before\\nLuke joins the other two Evangelists again, and it would\\nseem that the scene is throughout laid either in whole or in\\n1 Luke vii. 6 ff. and compare verse 3 with verse 6.\\nLuke ix. 51, 52, 56, 57, x. 1, 38, xiii. 22, xiv. 25, xvii. 11.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0329.jp2"}, "330": {"fulltext": "310 JESUS AND THE SAMARITANS AND HEATHER\\npart in Samaria. 1 But on this point the Evangelist s expres-\\nsions are not free from ambiguit} Now this independent\\nnarrative is the longest section of Luke s whole work, and\\nrecords a number of parables, sayings, and events which do\\nnot occur in the other Gospels. It begins with an nnhis toxi-\\ncal account of a rebuke administered to the sons of Zebedee\\nfor reciprocating the sectarian hatred of the Samaritans, 2 and\\nit goes on to describe how Jesus appointed seventy other dis-\\nciples and sent them out, two and two, to visit every town or\\nvillage to which he himself was intending to come. But the\\nwhole of this journey through Samaria is incredible. The\\noldest accounts represent Jesus as going through Persea, and\\nLuke himself involuntarily confirms them by making him pass\\nthrough Jericho to the capital. Nor did the journey occupy\\nso long a time as would appear from the account of it given\\nb}^ Luke, who disguises it almost beyond recognition, and\\ntransforms it into a very extensive missionary undertaking,\\nwhich was to include at least five-and- thirty separate places.\\nNor is the narrative consistent with itself, for the Evangelist\\nconstantly forgets that Jesus is not in Galilee, and most of\\nthe occurrences he describes could not possibly have taken\\nplace in Samaria. 3 But however incredible Luke s account\\nmay be, its purpose is obvious enough. In laying the scene\\nof an important part of the Master s labors outside the land\\nof the Jews, he intends to represent the problem of heathen\\nconversions as already solved by the facts.\\nThe same purpose may be discerned in the following story.\\nIt is an unsuccessful imitation of the account we have al-\\nready examined of the healing of a leper. 4 It is absolutely\\nunhistorical, and does not make the least addition to our\\nknowledge of the life or character of Jesus. It is simply\\nintended to show that, while those who are and those who\\nare not Jews are alike leprous and unclean, labor is far\\nmore likely to be repaid among the latter than among the\\nformer\\nOn his journey to Jerusalem, through Samaria and Galilee,\\nJesus was just entering a certain village when ten lepers,\\nstanding at a distance as their unclean disease required,\\nbesought him aloud, Jesus! Master! take pity on us!\\nTheir appeal was not in vain. Go your ways, he replied,\\ni Luke ix. 51-xviii. 14. 2 See p. 192.\\n3 For instance, Luke xiii. 10, 31, x. 25, xi. 37, 45, 53, xiv. 1, xv. 2, xvi. 14,\\njtvii. 20.\\n4 See pp. 202, 203 compare 2 Kings v. and vol. ii. chap. xiii. pp. 157-159.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0330.jp2"}, "331": {"fulltext": "JESUS THE MESSIAH. 311\\nfilling their hearts with joyful hope, and show yourselves to\\nthe priests. And as they went their fearful malady forsook\\nthem. Now one of them, seeing that he was healed, went\\nback to his benefactor glorifying God, and bowed down be-\\nfore him with fervent gratitude. This man was a Samari-\\ntan. Jesus not unnaturally said, Were there not ten lepers\\nhealed? Then where are the other nine? Is this stranger\\nthe only one who returns to give thanks to God? Then he\\nlooked approvingly upon the man, who was still kneeling at\\nhis feet, and said, Rise up and go your way; r our faith\\nhas saved ou.\\nStrangers received the help of Israel s deliverer with grati-\\ntude. His gospel purified the heathen world from its deep\\ncorruption, and was recognized by it as the source of light\\nand strength, the fountain of new life.\\nJesus, to his eternal glory, retained his hope unshaken\\nthrough all the sad experiences of his own people s w T ant of\\nfaith and that hope was nobly justified by the result.\\nChapter XXV.\\nJESUS THE MESSIAH.\\nMark VIII. 27-30 Matthew IV. 1-11.1\\nJESUS had withdrawn from the scene of conflict. He had\\ntaken ship with the twelve at Dalmanutha, or in the\\nneighborhood of Magdala, where his opponents were harass-\\ning him, and had crossed the lake. 2 He landed on the north-\\neastern shore, went on to Bethsaida, crossed the river a little\\nabove this cit} T and, keeping it on his right hand, still jour-\\nneyed northwards. Some ten miles further up, the way led\\nover Jacob s Bridge (which is standing yet) and along the\\nleft bank of the river Jordan and the waters of Merom Then\\nhe skirted the fertile and well- watered plain above this little\\nlake, and kept his course northward, till about twenty miles\\nabove Jacob s Bridge he came upon the hamlets that lie round\\nCaesarea Philippi to the south.\\nIt was a region of entrancing beauty and of extreme fer-\\ni Matthew xvi. 33-20; Luke ix. 18-21, iv. 1-13; Mark i. 12, 13.\\n2 See pp. 281 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0331.jp2"}, "332": {"fulltext": "812 JESUS THE MESSIAH.\\ntility the same that had excited the cupidity of the Damtes\\nin the olden time. 1 Here the many fountains and branches of\\nthe Jordan foamed and rushed upon their way, to join at last\\nin one broad stream and the eye wandered over the fairest\\npastures and the noblest forests till it rested on the stately\\nHermon. The city whose territory lay in this favored region\\nwas called after Augustus Caesar, like its namesake on the\\ncoast of the Mediterranean Sea and to distinguish it from\\nthe latter it bore an additional name taken from the tetrarch\\nPhilip, who founded or at least extended and beautified it very\\nsoon after his accession, with a view to making it the seat of\\nhis government. It was for the most part a heathen city,\\nand could boast of more than one celebrated shrine in its im-\\nmediate neighborhood. At the time of which we are speak-\\ning it was in Roman territory.\\nWhat was it that took Jesus two short da}V journey to the\\nextreme north of Palestine with no apparent object? It can-\\nnot have been to escape his enemies for he need have gone\\nno further than Bethsaida to be safe from the plots of Herod\\nand the pursuit of the champions of Jewish orthodox}^. Nor\\nwas his object simply to rest a time and enjo}^ the beauties of\\nNature for he was too deeply absorbed in many questions\\nof extreme importance to have e}^es or attention for those\\nbeauties now. He felt that he must collect himself, examine\\nhis position and prospects from every side, come to some\\ndefinite decision, and adopt the corresponding measures.\\nThings could not go on as they were. He must choose some\\nnew line of action, and must hasten the decisive moment.\\nThe thoughts and projects which had long been rising and\\ngrowing in his mind, especially since the death of John, now\\ncame to full maturity. And now, for the first time, he w r as\\nin a position to communicate them to his friends. It was\\nhigh time to do so. The third Evangelist indicates the im-\\nportance of the crisis bj r saying that Jesus prayed. Doubt-\\nless he did ask wisdom from on high and commit the issue to\\nGod.\\nSomewhere in the neighborhood of Csesarea, then, as he\\nwas out of doors with the Twelve, he turned to them, and,\\nwith an expression both of face and voice which showed them\\nit was no ordinary matter of which he spoke, asked, u Whom\\ndo people suppose me to be The} T knew that he did not\\nmean to ask them what his opponents said of him, but what\\nthe masses, who regarded him with more or less favor, thought\\ni See vol. i. pp. 376, 377.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0332.jp2"}, "333": {"fulltext": "JESUS THE MESSIAH. 313\\nand expected of him. Hitherto he had troubled himself but\\nlittle with such matters, for he had always kept his own per-\\nsonality as completely as possible in the background but at\\nthis crisis he must know the opinion of his followers, for\\nmuch depended on it. The Twelve were naturally in a bet-\\nter position than Jesus himself for ascertaining the opinions\\ngenerally held concerning him, and they had no difficulty in\\nanswering his question. It appeared that several opinions\\nwere current. Some believed that he was John the Baptist,\\nwho had not really been murdered, or had been called back\\nby God from the land of shadows to take up his work again\\nothers thought he was Elijah, returned from heaven to per-\\nform the task that had been assigned to him and prepare for\\nthe Messianic age others again took him for Jeremiah, risen\\nfrom the dead to disclose the sacred objects that had been\\nconcealed ever since Jerusalem was sacked others regarded\\nhim more vaguely as one of the ancient prophets returned to\\nlife from the world below to do the work of preparation. 1\\nThere is much appearance of diversity in these opinions,\\nand at first sight their extravagance may seem astounding\\nbut a moment s reflection will put an end to our surprise, and\\nwill show us that in the only essential point there is remark-\\nable unanimity among them for all the different opinions\\ncome to this, that Jesus was the precursor of the Messianic\\nkingdom. The form which this fundamental belief adopted\\nwas dependent, in the case of each individual, upon whether\\nhe expected Elijah or Jeremiah, or, more vaguely, one of\\nthe prophets, or John himself, to complete the work of\\npreparation. The great mass of his disciples then regarded\\nJesus as the herald of the kingdom of God and, considering\\nthe character of all his preaching from his first appearance in\\npublic, no belief could possibly have been more natural.\\nIt was clear, however, that the disciples were simply giving\\ntheir Master a faithful account of what people said of him,\\nand were not stating their own belief; and Jesus, following\\nup the first question with another, asked them eagerly, But\\nyou yourselves whom do T ou think I am Constrained yet\\neager glances passed between the Twelve, and for a moment\\nthere was silence, but for a moment only Then Simon\\n(Peter), the foremost of them all upon this as upon other\\noccasions, answered confidently, You are the Messiah!\\nIt was evidently in the name of all the rest, as well as his own,\\nthat he offered this title (the highest that could be conceived)\\ni See pp. 49, 99, 104, 272.\\nVOL. III. 14", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0333.jp2"}, "334": {"fulltext": "314 JESUS THE MESSIAH.\\nto his Master. Nor did Jesus reject it, though he strongly\\nurged his disciples never to speak of it to any one, nor to let\\ntheir conviction be known.\\nBut, for all that, henceforth Jesus was the Messiah not\\nonly in his own consciousness, but to the world. His resolve,\\nwhich had been his own secret hitherto, still capable of alter-\\nation, was now irrevocable. His own personal fate and the\\nfuture of his cause were now decided.\\nHere we ma}^ pause to point out some of the inferences that\\nmay be drawn from this conversation between Jesus and his\\nfriends, and to offer gome necessary explanations.\\nIn the first place, the two questions and answers prove in-\\ncontrovertibly that hitherto Jesus had never proclaimed him-\\nself to be the Messiah, and had never been recognized as\\nsuch by others. This consideration is absolutely fatal to the\\nhistorical character of all those recognitions of his Messiah-\\nship which we have seen ascribed to demons, to sufferers who\\nasked his aid, to his own disciples, and to the people at large. 1\\nBut there is another point of more importance which must be\\nconsidered in this, connection. According to the Gospels,\\nJesus very early adopted the practice of frequently speaking\\nof himself in the third person under the designation of the\\nSon of Man. We have treated this expression as simply\\nequivalent to the first personal pronoun I. Indeed, it is\\nimpossible to la}- clown airy fixed rule as to when Jesus uses\\nI and when the Son of Man, and the condition in which\\nour authorities have come clown to us is such that we cannot\\nat all rely upon them on such a point as this. It often hap-\\npens that one Gospel has I and another the Son of Man\\nin the very same passage. For instance, in the scene we\\nhave just described Matthew gives the first question thus\\n1 Whom do people take the Son of Man to be For this\\nand other reasons it is very doubtful what Jesus intended the\\nname to mean. He certainly never used it as implying that\\nhe was himself the ideal man. To do so would have been\\nutterly foreign to his nature. Now Ezekiel constantly calls\\nhimself in his own oracles son of a man, 3 that is weak\\nmortal and it has been conjectured that Jesus borrowed the\\nterm from him, and used it to indicate his prophetic mission\\nand at the same time his human infirmity and dependence\\nupon God, or perhaps the latter only. Others suppose that\\ni See pp. 135, 136, 208, 269, 287. 2 See pp. 187, 199, 204, 214, et seq\\n3 Compare vol. ii. chap. ix. p. 406.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0334.jp2"}, "335": {"fulltext": "JESUS THE MESSIAH. 315\\nthe expression was taken from the well-known vision of\\nDaniel, where it is used for the kingdom of the saints. 1\\nIn this case Jesus may have applied it either to the subjects\\nof the Messianic kingdom generally, and to himself as one of\\nthem, as their leader and exemplar, or in a more strictly per-\\nsonal sense to himself as king. There is, indeed, no room to\\ndoubt that the vision in Daniel is the source from which the\\nexpression is taken in the numerous passages that speak of\\nthe coming of the Son of Man, and of his coming with\\nthe clouds. Here and there this expression may be used as\\nequivalent to the revelation of the kingdom of Messiah, 2 and\\nindeed Matthew has the Sou of Man in a passage in which\\nthe other two read the kingdom of God. 3 But when it is\\nsaid of this Son of Man that he shall sit at the right hand\\nof God, which the ideal king is described as doing in the\\nhundred and tenth Psalm, the reference is most certainty to\\nthe Messiah himself, and specifically to Jesus as the Messiah. 4\\nHere we are met b} 7 another difficulty for if Jesus realty did\\ncall himself the Son of Man before this occurrence at Csesarea\\nPhilippi, then the expression cannot originally have meant\\nthe Messiah, either on his lips or in the opinion of his\\nhearers. In short, we must be content to confess our igno-\\nrance. We can be sure only of this that Jesus never claimed\\nthe title as a personal right, but simply used it to indicate the\\nnature of his work and his function in the world.\\nAnother point of still greater interest is the question, how\\nlong and in what sense Jesus had felt that he was called to be\\nthe Messiah We must bear in mind that if on this occasion\\nhe accepted a title that had never before been claimed by him,\\nor offered to him, he did so simply because it realty corre-\\nsponded better than an} r other title to his personal conscious-\\nness of the nature of his mission. His own inmost convictions\\nemphatically forbade him to reject the title. Let no one think\\nthat he acquiesced out of complaisance to a Jewish error or a\\nprejudice of the Apostles. Such weak compliance would have\\nbeen impossible to him, and, moreover, in this case would\\nhave been the very height of folly. Then, how are we to\\nreconcile the beginning with the end of his career the task\\nof the king with that of the herald of the kingdom of God?\\n1 Daniel vii. 13, 14; compare verses 18, 22, 27 Psalm Ixxx. 17; and vol. ii.\\nchap. xxii. p. 555.\\n2 Matthew x. 23, xxiv. 27 (Luke xvii. 24), 30 (Mark xiii. 26 Luke xxi. 27).\\n8 Matthew xvi. 28 compare Mark ix. 1 Luke ix. 27.\\n4 Matthew xxvi. 64 (Mark xiv. 62; Luke xxii. 69); compare xix. 28, xxv\\n31 and Acts vii. 56 Revelation i. 13, xiv. 14.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0335.jp2"}, "336": {"fulltext": "316 JESTJS THE MESSIA.H.\\nHad lie known that he was the Messiah from the beginning\\nof his public life, and had he hitherto concealed this knowl-\\nedge? Or had bis own views changed in this respect, and\\nbad he only latel} T assumed in his own mind the task and\\nname of Messiah instead of those of precursor Most peo-\\nple adopt the former supposition, and believe that at his bap-\\ntism, as the Gospels declare, or between that event and the\\nimprisonment of John, he became conscious that he was the\\nMessiah. But we have adopted the other alternative, and\\nhave assumed its truth in our treatment of the narratives\\nalread}- dealt with. To us it appears in the highest degree\\nunnatural that Jesus should have begun his ministry with a\\nsecret reservation, should have kept his true mission long\\nconcealed, and in a certain sense given himself out for some-\\nthing other than what he really believed himself to be. The\\nnatural inference alwaj s is that an honest man thinks he is\\nwhat he says he is. Moreover, the Messiahship was not a right\\nor dignit3 T like that of the pretender to a crown which\\nJesus at a definite moment felt to be his due. It was a life-\\ntask, and to take it up required a stern resolve. When first\\nthe thought rose in his heart, and his sense of dut} more and\\nmore clearly pointed him to the task, he must in the nature of\\nthings have paused for a time in uncertaimVy. A sublime act\\nof faith was needed like that by whichT John stood up to do Eli-\\njah s work, but loftier and mightier. As John had determined\\nto hasten the coming of God s kingdom, so Jesus resolved to\\ndo neither more nor less than bring it to earth himself!\\nIt is true that the period within which this important\\nchange in his conception of his task took place must have\\nbeen very limited but intensity and concentration of life\\nma} T make one 3 T ear equivalent to man}\\\\ We should hardly\\nexpect a man like Jesus to begin with the very highest and\\nhardest task before he had even tried his strength. He too,\\nlike every one else, must first express himself in word and\\ndeed, and set himself with all his powers and all his gifts to\\nwork, before he could possibly come to the full consciousness\\nof his own nature and his own powers. Again, when first he\\nbegan to teach, he had promised himself and the world that\\nthe kingdom would be shortly founded by a glorious act of\\nGod, and it needed experience to teach him that, unless\\nhe girded himself to new and intenser effort, that kingdom\\nwould not come as yet. He was disappointed in his nation\\nand its leaders. Like all great reformers, he had expected\\nthe speedy realization of his ideal without having formed any", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0336.jp2"}, "337": {"fulltext": "JESUS THE MESSIAH. 3.17\\nk finite conception of the way in which it would be brought\\nabout. This realization, he at first imagined, was not his\\nwork. Preparation only w r as the task that had been assigned\\nto him but, since this preparation for the kingdom was itself\\nan initial establishment of it, he spoke of the kingdom of\\nGod already as present among men. He had spoken from\\nthe first, and all through the time when his work appeared so\\nwonderfully successful, of a gradual and natural development\\nbut he had not at all realized the extreme slowness which\\nnecessarily characterizes such a process. What of that? If\\nhis work had grown, so had his powers. He had risen up to\\ncontinue the preaching of John, and to complete his work.\\nHe had turned to the sinners, knowing that if the}- repented\\nthe promised salvation would no longer be delayed and when\\nhis efforts had been successful in many cases, when the ex-\\npression of his inner life and the exercise of his powers had\\ntaught him to know himself, then the conviction had risen\\nwithin him that the heart of man knew no religious wants\\nwhich he could not satisfy. And therefore he could no longer\\npoint to a future in which God would bless his people with\\npurer light, closer communion with Himself, and more blessed\\npeace than those which he (Jesus) already experienced him-\\nself and knew that he could give to others. At the same\\ntime his own sense of dignity rose in direct proportion to the\\nviolence of the opposition he experienced from the learned\\nand pious champions of religion. The pride of the discarded\\nprophet was aroused. The more decisively he was rejected\\nthe more distinctly did he put himself forward and assert his\\npersonal claims. This brings us to a final and conclusive\\nproof that he had but recently resolved to become the Mes-\\nsiah. It may be found in the change which we have had re-\\npeated opportunities of observing in his general bearing.\\nNot only had he definitely broken with the Pharisaic party,\\nbut he had assumed a far more loftvy tone of authority than\\never before. 1\\nWe are now in a position fully to understand all this.\\nJesus had put his people to a practical test, and had dis-\\ncovered that if no other wa}^ were taken than that which\\nJohn and he himself so far had trodden, then the kingdom\\nof God was not at hand. A heroic effort was needed to make\\nit come, yet come it must and should. He himself must\\nshrink from no sacrifice, and fall short of no demand, that\\nmight be requisite. Now he knew for certain that he pos-\\ni See pp. 259, 273-275, 278-281. 302; compare pp. 212, 215.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0337.jp2"}, "338": {"fulltext": "318 JESUS THE MESSIAH.\\nsessed all those spiritual blessings which were promised in\\nthe Messianic age, and therefore he might and could declare\\nthat the kingdom of God had come in him. What he could\\ndo and might do he must do. What he was justified in say-\\ning ai:d able to say, that he was also bound to sa} T not the\\nkingdom of God is at hand but the kingdom of God is\\nhere I am the Messiah As far as human agency and\\neffort go, I bring t ou the promised salvation.\\nAll this shows us clearly enough the sense in which Jesus\\nbecame the Messiah. It was probably not without hesitation\\nthat he adopted the title, for the name of Messiah would be\\nalmost sure to occasion the grossest misconceptions in the\\nminds not only of the people, but of his own special friends\\nas well. It is true that there had never been, and was not\\nthen, any settled belief as to the Messiah but the conception\\nof a magnificent and powerful monarch was pretty generally\\nassociated with the word, and of course Jesus never dreamed\\nof expecting worldly honor and dominion. But, on the other\\nhand, it was impossible for him to reject the title, especially\\nnow that it was offered to him spontaneously. Had he done\\nso, it would have caused the far more serious misconception\\nthat another (the Messiah) was still to be expected, and that\\nJesus himself was not qualified or competent to establish the\\nkingdom of God whereas, he felt that he had indeed come\\nto fulfil the hope of the pious ancestors and the promises of\\nthe prophets, and that he should not fail. In the true and\\nhighest sense of the term, according to its spiritual significa-\\ntion, he felt that he could be the Messiah and he resolved\\nthat he would. He and no other He would rule, but only\\nby moral force, b} 7 the influence of his gospel. To him the\\nkingdom of God meant first and chiefly the union of all spir-\\nitual blessings and, as the Messiah, he would dispense these\\nblessings. He would be the light of the world, the salt of the\\nearth as a teacher he would lead the peoples, personally or\\nby means of his emissaries, to a sense of the love of God and\\nthe dignity of man he would be followed and obe} ed for the\\ntruth s sake which he uttered. He would be the sower, and\\nwould see an ever-richer harvest rising from the seed that he\\nhad sown he would guide the feeble he would be the peace-\\nmaker and the giver of life and his authority should be ac-\\nknowledged by all mankind in perfect freedom and with all\\nthe heart. In this sense only could he adopt the title and\\naccept the homage of his friends. Thus we see that even\\ni See p. 151.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0338.jp2"}, "339": {"fulltext": "JESUS THE MESSIAH. 319\\nwhen Jesus was compelled to introduce his own person into\\nthe problem, et the kingdom of God itself remained, as it\\nalways had been, the one supreme object of his thoughts.\\nThe last question we have to ask is, how Simon came to\\nrecognize his Master as the Lord s anointed, and what he\\nunderstood the title to imply The first Gospel tells us that\\nto Simon s confession, Thou art the Christ, the Son of the\\nliving God Jesus replied in a strain of solemn exaltation\\nBlessed art thou, Simon, son of Jona for flesh and blood\\nhave not revealed it unto you, but my Father in heaven.\\nAnd I say unto thee that thou art a rock (Peter) and that\\non this rock I will build nry community, and the gates of the\\nrealms of the dead shall be found weaker than it. And,\\nmoreover, I will give 3-011 the ke} s of the kingdom of heaven,\\nand whatever 3-ou forbid or permit, command or do away, on\\nearth, it shall be confirmed by God in heaven. These words,\\nto which the Roman Catholic Church appeals in support of the\\nsupremac}* of the Pope as Peter s successor, are certainly not\\ngenuine. Jesus did not rank Simon above the rest of the\\nApostles, nor did he give him the name of Peter and he\\nnever could or would have ascribed to any of his followers the\\npower of excluding any one from the kingdom of God, or of\\ngiving out laws and ordinances. 1 The Jewish-Christian party\\nput these words into the mouth of Jesus to glorify their spe-\\ncial Apostle. But the passage embodies a true perception of\\nthe fact that Jesus, if not surprised, was certainly rejoiced to\\nfind that his friends had enough clearness of spiritual vision\\nand depth of spiritual life to recognize his true greatness, to\\nappreciate the religious significance of his work and person,\\nand to understand his aims, unlike the expected Messiah as\\nhe was in all his outward surroundings. It was their deep\\naffection for the Master and their fervent longing for the\\ncoming of God s kingdom that made them recognize Jesus\\nas the Messiah, and their confession was at the same time\\nan indirect appeal to him to assume the office. And again,\\nthe tone of authority he had lately assumed had helped to\\nsuggest the thought, and now encouraged them to utter it.\\nBut if the confession gave Jesus cause for joy, it gave him\\ncause for apprehension too. This was why he warned the\\ndisciples so emphatically not to tell any one that he was the\\nMessiah, and why he took an early opportunity of expressly\\ntalking over his plans and prospects with them. For they\\nwere far from having sacrificed the carnal expectations and\\n1 Compare p. 131.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0339.jp2"}, "340": {"fulltext": "320 JESUS THE MESSIAH.\\nambitious dreams of their nation. The} still thought of the\\ndignity of the Messiah as political in its nature, and of the\\nMessiah himself as an earthly king. And of course their\\npersonal interests came into play, for if their Master ascended\\nthe throne, they too would share in his exaltation. Jesus was\\nsoon to learn how deeply this false conception was rooted in\\ntheir heart s.\\nIndeed, all the contemporaries of Jesus were so completely\\nwedded to this idea that even the early Jewish-Christian com-\\nmunities could not relinquish it. One of many illustrations\\nof this fact is preserved in a narrative contained in the first\\nGospel. 1 It belongs to the same class as the stories in the\\nApocryphal Gospels, and runs as follows\\nSome days after the events at Caesarea Jesus was once\\nmore at Capernaum. It was just the time for collecting the\\ntax levied in support of the temple, which amounted to two\\ndrachmas a head (about one shilling and fourpence of our\\nmoney), and was paid yearly by every Jew. 2 The collectors,\\nnot daring to address Jesus himself, said to Peter, Does\\nnot your Master pay the two drachmas? Certainly he\\ndoes, answered Peter, forgetting for the moment what was\\nimplied in his Master s dignity as the Messiah. He went\\ninto the house to tell Jesus but hardly had he entered when\\nJesus, who knew every thing, anticipated him with the ques-\\ntion, What think you, Simon! from whom do the kings\\nof the earth take toll and tribute, from their own sons or\\nfrom strangers? From strangers, answered the other.\\nThen the children are free, said Jesus (meaning, Then\\nI, as the Messiah or Son of God, need not pay but,\\nnot to give them offence, he continued, go to the lake and\\nthrow 3 our hook, and in the mouth of the first fish you catch\\nyou will find a stater [four drachmas]. Give it to the col-\\nlectors for yourself and me.\\nWhat a hopeless misconception underlies this argument!\\nJesus cherished a spiritual conception of the office of the\\nMessiah, which was in directest conflict with the general opin\\nion of his people as expressed in this story and elsewhere. It\\nstands to reason that this contrast must often have involved\\nhim in serious difficulties, and must have given rise to the\\nseverest mental conflicts.\\nWe have dwelt at such length on the Messianic dignity of\\nJesus because the subject is so exceedingly important. We\\ni Matthew xvii. 24-27. 2 Exodus xxx. 11 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0340.jp2"}, "341": {"fulltext": "JESUS THE MESSIAH. 321\\nregret all the more that the condition in which our authorities\\nhave come down to us is such as to drive us now and then to\\nconjectures. We should be so thankful for complete certainty\\nas to the manner in which Jesus expected the kingdom of\\nGod to be established, and the place which he believed he\\nwould occupy in it as the Messiah We would so willingly\\ntrace the development of his ideas on these matters clearly\\nand confidently We shall soon see that he was at any rate\\nwell aware of the danger he incurred, and was prepared for\\nthe worst. In that connection, and again later on, we shall\\nfeel how much he must have passed through before he could\\nresolve to take this step.\\nBut first let us open a page of the Gospels, which shows us\\nthat the earl} Christian communities were deeply impressed\\nwith the importance of the question how Jesus earned the\\ntitle of Messiah, and that the}* rightly connected his Messiah-\\nship with his severest mental conflict. This conflict they\\nrepresent as usual in a visible form, as an encounter between\\nChrist and Satan. Inasmuch as they believed that Jesus\\nwas endowed by God with the Holy Spirit, and called to be\\nthe Messiah at his baptism, 1 they very naturally placed the\\nconflict and temptation before his public ministry, in the pe-\\nriod just after his baptism which histoiy had left vacant.\\nAs soon as Jesus was consecrated as the Messiah, the Spirit\\nwhich had come upon him led him to the wilderness that he\\nmight be tempted by the Devil there. So must he approve\\nhimself as the Messiah. Forty days and forty nights he\\nfasted absolutely and when his hunger was keen the Temp-\\nter came to him and said, If you are God s son, command\\nthese stones to become bread. 2 But Jesus refused. u It is\\nwritten, he said, u Man lives not by bread aione, but by all\\nthat God s word of power sends him. 3 Baffled in his first\\nattempt, the Devil tried another means of seducing him into\\nfaithlessness to his mission as the Messiah. He bore him\\nthrough the air with the speed of thought to the City of God,\\nand, placing him on the parapet of the temple, said, If you\\nare God s son, hurl 3 T ourself down for it is written that He\\nshall give His angels charge over 3*011, and thej shall take\\nyou in their hands that you may never strike your foot against\\na stone. 4 But Jesus answered firmly, It is also written,\\nThou shalt not try the Lord thy God, to see whether He is\\n1 See pp. 117-121. 2 Compare pp. 265, 266.\\n9 Deuteronomy viii. 3. 4 Psalm xci. 11, 12.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0341.jp2"}, "342": {"fulltext": "322 JESUS THE MESSIAH.\\nmighty to help. The Devil did not yet despair, but made\\none more vigorous attack. Again he bore him through the\\nair, this time to a very lofty mountain, from the top of which\\nhe could see all the kingdoms of the world, with all their\\nwealth and splendor. Over all this the Devil could dispose\\nat will and, as he showed his wide dominions to Jesus, he\\ncried, All this will I give you if 3-011 will fall down and wor-\\nship me. But Jesus did not hesitate a moment. Out of\\nnry sight, Satan he cried with indignant scorn for it is\\nwritten, 4 The Lord thy God shalt thou worship, and Him\\nalone shalt thou revere. 2 Then the Devil left him, and\\nangels drew near the victor and gave him food. It was a sign\\nof God s approval, the true and faithful hero s reward.\\nSuch is the story as Matthew gives it. It is a weird scene,\\nand is sketched with high artistic power. Luke, besides other\\nslight alterations, changes the order of the second and third\\ntemptations. Mark simply states that the spirit drove Jesus\\ninto the wilderness, where he remained forty days, tempted\\nall the while bj T Satan and surrounded by wild creatures,\\nwhile the angels brought him food and drink. We ma}- re-\\nmark that the introduction of the first two temptations If\\nyou are God s son shows at once that it is as the Messiah\\nthat Jesus is tempted. It is of course absurd to ask seriously\\nwhere we must place the scene of this conflict but the barren\\nmountain- land north-west of Jericho has been pointed out\\never since the Middle Ages as the true locality. It is called\\nQuarantania, after the forty da} T s Jesus is supposed to have\\nspent in it. The desert is here a general designation of\\nthe abode of evil spirits, and also contains a reference to the\\nforty years wandering of the people of Israel, which fur-\\nnished the model for this stoiy. Its leading idea is that the\\nMessiah triumphed over the temptations to which Israel suc-\\ncumbed. 3 This is the meaning of the number forty and\\nof the introduction of the wild creatures but the prolonged\\nfast during all these da} T s is borrowed from the story of the\\nof Moses on Mount Sinai. 4\\nThe meaning of the separate temptations is not quite clear.\\nThe first recalls the murmuring of the Israelites for want of\\nfood, when God showed that he could preserve their life with-\\nout bread that is, by other than the ordinary means, by\\nmaima and quails. The Tempter urges Jesus to secure him-\\n1 Deuteronomy vi. 16. 2 Deuteronomy vi. 13.\\n8 Compare p. 37; and Deuteronomy vlii. 2. 11-16.\\n4 Exodus xxxiv. 28; Deuteronomy ir 18.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0342.jp2"}, "343": {"fulltext": "JESUS THE MESSIAH. 323\\nself an existence free from care. He, the Messiah, must not\\nsuffer want! Jesus refers him to a saying of Moses, which,\\nas he uses it, is an expression of absolute trust in God. He\\nwill provide the necessaiy sustenance, and while pursuing\\nthe highest purposes Jesus will lay on Him all lower cares.\\nHereupon the Devil la} T s hold of the very weapons by which\\nhis first attack has been repelled namely, trust in God and\\nreverence for the Scripture. He urges Jesus, as he stands\\non the sacred height, to risk every thing. In the fulfilment\\nof his Messianic mission he may safely brave all dangers,\\nand, if need be, establish the kingdom of God b}^ force, for\\nGod must needs support him. But Jesus, unlike Israel, who\\ntested Yahweh to see whether he would give them water at\\nMassah, refuses thus to challenge God. The Messiah must\\nnot regard himself as protected against mortal danger by any\\nspecial interposition of God. He regards such reckless pre-\\nsumption as a violation of the reverence due to God, and will\\nuse none but spiritual means to reach his end. Finally Sa-\\ntan, who is lord of the heathen world which pays him hom-\\nage (foi idolatry is the worship of Satan) and has established\\nhis chief seat in the world-empire of Rome, now tries to per-\\nsuade the Messiah, for whom universal empire is reserved in\\nthe future, to obtain it bj~ a shorter and an easier way than\\nby fidelit}* to Israel s god, to obtain it now at the price of\\nforsaking God, and accommodating himself, for example,\\nto the ideas of heathendom. But if Israel of old had yielded\\nto this temptation and had worshipped Satan, 1 Jesus refuses\\nto wipe out the line of sharp demarcation which separates\\nthe people of the Lord from the worshippers of demons.\\nThe splendor of Rome cannot draw away his soul from obe-\\ndience to the Law and from his own sacred purposes. He\\nwill enter upon no such unhallowed compromise, but flings\\naway the thought with horror.\\nThe question whether this picture of the mental conflict\\nand development of Jesus is a good one cannot be answered\\nby a simple yes or no. In itself the conception is particu-\\nlarly unfortunate. For the untroubled communion of Jesus\\nwith God left no room for such morbid fancies as made a\\nman like Luther suppose himself to be engaged in personal\\nwrestling with the actual Devil. Moreover, the third temp-\\ntation, which stamps the whole picture as of Jewish- Chris-\\ntian origin, shows small appreciation of the spirit of Jesus. 2\\nFinally, the position of the scene at the beginning of his\\n1 Deutercuomy xxxii. 17. 2 Compare pp. 229, 224 ff., 279, 280.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0343.jp2"}, "344": {"fulltext": "324 JESUS THE MESSIAH.\\ncareer, before he had the least idea of becoming the Messiah,\\nis at variance with history. On the other hand, the first two\\ntemptations are rather happily drawn 1 and in the conception\\nthat Jesus was tempted in every thing just as we are, but\\nwithout sin, 2 there is a profound ps} T chological truth which\\nacquires special value when we consider the time at which it\\nwas uttered. For man, even for Jesus himself, there is no\\nvirtue without temptation, and no progress without dangers\\never renewed. Not without sharp internal conflicts and\\nunbroken moral effort did Jesus grow so good and great.\\nBesides the ordinaiy temptations to which every man is\\nexposed by his carnal nature and by intercourse with a sinful\\nworld besides the temptations of pride and ambition to which\\nevery one who stands out above his surroundings and above\\nhis age is pre-eminently liable, we ma}^ suppose that two\\nvery special dangers threatened Jesus. The peculiar bent of\\nhis spiritual genius was such that exaggeration or one-sided\\ndevelopment might easily hurry his religious life into fanati-\\ncism, as the history of too many prophets shows and the\\ngenuine enjo} T ment of life which characterized him as an Is-\\nraelite, together with the instinct of self-preservation, made\\nhim far from indifferent to the earthly expectations of his\\ncontemporaries, more especially when he had received his\\ncall as the Messiah. We shall presently see how hard he\\nfound it, as the Messiah, to reconcile himself to the thought\\nof possible rejection at the hands of his people but at pres-\\nent we will not dwell upon those points any longer.\\nSelf-knowledge and incessant watchfulness and prayer ena-\\nbled him to hold his own in every conflict. More specifically,\\nhis strong sense of his mission and the wonderful purity and\\nexaltation of his purpose strengthened and defended him.\\nHe issued from temptation victorious.\\n1 See pp. 168 2 Hebrews iv. 15.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0344.jp2"}, "345": {"fulltext": "CONFLICT AND TRIUMPH FORESEEN. 325\\nChapter XXVI.\\nCONFLICT AND TRIUMPH FORESEEN.\\nMatthew XVII. 10-13, XVI. 21-28. 1\\nWE will now take up the thread of the history again at\\nthe point at which we dropped it to weigh the signifi-\\ncance of the fact that the Twelve greeted their Master as the\\nfuture Messiah.\\nThe3 T had shown that they felt his greatness, and they had\\nbeen initiated into his most secret thoughts. The natural\\nconsequence was that Jesus lived henceforth on a footing of\\ncloser intimacy with them than ever. If for the present they\\nwere to keep what had taken place a profound secret from\\nthe outer world, henceforth there were to be no secrets in\\ntheir own inner circle. Jesus could now impart to them\\nwithout reserve his plans and expectations, and, indeed, he\\nwas bound to do so for more reasons than one. Not only\\nmust his line of conduct very seriously affect their future lot,\\nbut they were, as already said, still slaves to their national\\nprejudices, and in the utmost need of further enlightenment.\\nWe still have records of several conversations on subjects\\nconnected with the Messiah, sometimes started b} r Jesus him-\\nself, and sometimes by the disciples. For instance, on one\\noccasion they asked him the very natural question, When\\nthe Scribes tell us that before the foundation of the Messianic\\nkingdom Elijah must appear, are they mistaken To which\\nJesus answered, The} r are right in saying that Elijah comes\\nfirst and makes all things ready in Israel. But I tell you\\nthat Elijah has already come, but they did not know him\\nand in the blindness of their passion the} 7 persecuted him.\\nAnd the same lot awaits the Son of Man at their hands.\\nThe disciples knew that he was speaking of the Baptist, and\\nindeed he afterwards plainly declared, John was the man\\nof whom we read, Behold I send my messenger before your\\nface to prepare }-our way before you. If you will believe me\\nwhen I sa} T it, he is the Elijah that was to come 2\\nThe Master to share the fate of John How utterly\\namazed must the Twelve have been to hear such a declara-\\n1 Luke ix. 22-27; Mark ix. 11-13, viii. 31-ix. 1.\\n2 See p. 256.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0345.jp2"}, "346": {"fulltext": "326 CONFLICT AND TRIUMPH FORESEEN.\\nlion Bui for that very reason Jesus constantly returned to\\nthe subject from the moment when they acknowledged him as\\nthe Messiah at Csesarea Philippi. During the last few weeks\\nor months before the Passover he was much alone with them,\\nand had many opportunities of speaking of this matter to\\nthem. He soon began according to the Gospels it was in\\nthe decisive hour of the confession itself. He laid before\\nthem in the clearest possible light how the path that he must\\ntread had been pointed out to him, and whither it led. He\\nmust go to Jerusalem. So much at least was certain. Not\\nonly had his work been harassed of late, and his very life en-\\ndangered in his fatherland, but the hour had come for him to\\nleave the secluded regions of Galilee and advance to the cap-\\nital itself, there to announce the kingdom of God and force\\non the decision for which his cause was ripe. Not only a\\nchance-collected crowd, but all Israel must hear from his own\\nlips what he had to offer, and must choose whether to accept\\nit or no. Though man} r of the religious leaders more espe-\\ncially had alread}* declared against him, yet he must make the\\nwhole nation hear his appeal and choose whether it would for-\\nsake its ambitious dreams, forsake its soulless forms and\\nworship of the letter, and accept the kingdom of God he\\npreached with all its inexhaustible spiritual blessings. The\\ncity of the Lord, the heart of Israel, was the appointed place\\nfor this great trial, and the thrice-glorious festival of the\\nPassover was the appointed time. For there and then, what\\nwith the worshippers that came from every part of Palestine\\nand the pilgrims that streamed in from the dispersion, the\\npeople might be said to be present collectively.\\nSo far Jesus doubtless carried with him the hearty appro-\\nbation of his friends. Where but at Jerusalem, when but at\\nthe great feast, should the kingdom of the Messiah be estab-\\nlished But this was not in all respects what their Master\\nanticipated. When he reached Jerusalem, as he went on to\\nexplain to them, the chances would be still heavier against\\nhim than in Galilee. He would have no choice but to assert\\nhis utmost claims at once and risk every thing so that failure\\nwould involve the most disastrous results, and would be al-\\nmost sure to cost him his life. Of course he could not be\\ncertain of the issue. He was certain of one thing only and\\nthat was that whatever came to pass would be the will of God,\\nand that even the saddest result in the eyes of men would\\nbecome under God s ruling power the most blessed both for\\nhim and for the kingdom of God. But at that moment, as he", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0346.jp2"}, "347": {"fulltext": "CONFLICT AND TRIUMPH FORESEEN. 327\\ndeclared to his disciples, he full} 7 expected that his preaching\\nwould find no entrance and wake no echo in the hearts of the\\ngreat majority that his efforts would meet with no sympathy\\nand no support and that when once rejected, and accused by\\nthe authorities of attacking the ancestral religion, he would\\npaj T for his failure with his life.\\nHe tried in many waj S to show them how probable it was\\nthat- such a fate was impending over him. Jerusalem was\\nthe great school of orthodoxy and the hostile encounter he\\nhad already had with the Scribes who came thence to Galilee\\nto observe and question him, showed him distinctly enough\\nwhat he had to expect in the capital itself, and its significance\\ncould hardly have been missed by the disciples. 1 As for the\\nSadducees, who held the helm of the state, they were so sel-\\nfishly and doggedly conservative that they would certainly do\\ntheir best to put the reformer, with his promise of God s king-\\ndom, as quickly as possible out of the way. The general pub-\\nlic, alas was too shallow and fickle to be in airy way relied\\nupon. And were not his recent experiences the repeated\\nnecessity of retreat, and the threats to which his very life had\\nbeen exposed a significant prelude to what was yet in store\\nAbove all, did not his predecessor s fate foreshadow his own?\\nAnd did not sacred history show by the common fate of the\\nprophets of old that such an issue of his labors, such a recep-\\ntion of the word of God he uttered, was but natural 2 Let\\nthem consult the Scripture, and they would find that the ser-\\nvant of the Lord would be scorned by every one, that the\\nshepherd would be smitten, and much more that pointed in\\nthe same direction. Would it not prove to be the will of God\\nthat the Messiah should go to the City of the Temple, that he\\nshould join in open conflict with the established powers, and\\nthat he, being the weaker, should fall?\\nYes, fall but not for ever.\\nSuch, we imagine, was the drift of many long discourses\\naddressed by Jesus to his faithful friends. He wished to lead\\nthem by the way which he had trodden to the conclusion he\\nhad reached. He could not give up all hopes that when the\\ncrisis came the assembled people might T et make the blessed\\nchoice that God might incline their hearts to him and bring\\nwondrous things to pass but he felt that he must firmly push\\nthese hopes into the background, and on his own account, as\\nwell as that of his friends, accurately observe and resolutely\\n1 Ompare pp. 124, 275 ff. 2 See pp. 48, 292.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0347.jp2"}, "348": {"fulltext": "328 CONFLICT AND TRIUMPH FORESEEN.\\ninsist upon the gloomy prospect of defeat. Not that he was\\nshaken for a moment in his determination to go up to Jerusa-\\nlem On that point he was resolved, though he must walk\\nright into the lion s den. Nay, even if he had had no single\\ngleam of hope, if he had known with infallible certaint}^ that\\nit would cost his life, even then he must and would have gone.\\nWhere dut^y commanded, where God called, there he knew no\\nfear or hesitation there no sacrifice was too heavy for him.\\nHe had alwa3 T s taken every reasonable precaution against\\ndanger, and had on several occasions retreated to av r oid his\\nenemies but it was for the Messianic kingdom and not for\\nhis own sake that he had spared his life, and now he was\\nready to risk it in that same cause. He commended the re-\\nsult to God, and knew that it was in good hands.\\nHe had not the shadow of a doubt that if his blood must be\\npoured out it would only be as the price that must be paid for\\nthe establishment of the kingdom and the inauguration of\\nthe blessed age. The obstinate resistance offered to the truth\\nhe preached would put an end to itself at the moment that it\\nstruck him down, and his rejection would lead to his suprem-\\nacy. And so, however sad the subject of which he spoke to\\nhis friends might sometimes appear, the conclusion was never\\na gloomy one. Let the clouds gather never so darkly, there\\nwas alwaj^s light behind them. Whatever vicissitudes and\\nconflicts awaited him, his triumph would be sure and speedy\\nGod, the almighty Father, was faithful and if for a moment\\nhe appeared to be defeated, it would soon be seen that his\\napparent defeat was his real victory. After three da} T s he\\nwould rise again from his fall.\\nSuch was ever the conclusion of his discourses on this sub-\\nject. Trodden under foot he would soon rise again, and rise\\nvictorious. But this was not enough to reconcile his friends\\nto the prospect of a temporary defeat. A Messiah rejected\\nby his people was an idea that flatly contradicted all their\\nopinions and beliefs was an insoluble riddle, an inexpli-\\ncable contradiction, a simple impossibility. Their Messiah\\nand there was no other was to be a king and God\\nthe Lord, would make all his adversaries bow before him, or\\nwould crush them to powder But though they exchanged\\nperplexed and astonished glances, none of them dared to\\nspeak but one. It was the same who a short time before had\\nmade himself the mouthpiece of them all, and had been the\\nfirst to take the name of Messiah on his lips. Had Simon,\\n1 Compare p. 275, and Hosea vi. 2; 2 Kings xx. 5, 8; Matthew xxvi. 61..", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0348.jp2"}, "349": {"fulltext": "CONFLICT AND TRIUMPH FORESEEN. 329\\nlistening intently to his Master, caught something in his tone,\\nsome indescribable indication in his manner, that gave him\\ncourage to speak? Did he feel by a kind of inspiration, he\\nknew not how, that Jesus himself had had great difficulty in\\nbelieving and accepting it as a fact that suffering and death\\nin all probability awaited him, the future Messiah? At any\\nrate he could not let such words pass unchallenged, and took\\nthe first opportunity of endeavoring to bring Jesus to other\\nthoughts. He drew him aside, and, forgetting even the re-\\nspect he owed to him, began to take him seriously to task.\\nGod forbid it he cried. No, Lord this shall not be\\nindeed it shall not He was far from wishing Jesus to\\nabandon his intention of going to Jerusalem, but he wished\\nhim to banish these gloomy forebodings. Why should he keep\\nforcing himself to think that he might have to sacrifice his\\nlife in the good cause He was not onfy giving himself need-\\nless pain, but was showing a want of trust that might pro-\\nduce disastrous results. He must look for better things, and\\nas the Anointed of the Lord must prepare himself for a very\\ndifferent fate from that But Jesus would not let him\\nfinish. He shook him off impetuously, and turning his back\\nupon him cried, Out of my sight, Satan You are a stumb-\\nling-block to me, for you seek not the will of God, but the\\nthings desired by men.\\nWiry all this vehemence When have we ever seen him\\nso severe before? It was in self-preservation that he spoke.\\nHe felt that, unless he flung awa} T the thought at once with all\\nthe power he could muster, the temptation might become too\\nstrong for him. For his conception of the future was but\\nnew even to himself, and he had only gained it at the cost of\\na hard-won victory over himself. And so when Simon, over-\\nlooking the demands of a stern sense of duty, overlooking\\nGod s call to self-sacrifice for the kingdom s sake, threw in\\nhis voice with the selfish longing for life, for power, for en-\\njo3 T ment, and would confirm the national prejudices of the\\nJews as to the Messiah and his kingdom, it seemed to him\\nas though the Evil One himself had crept up to his side to\\nseduce him into falsehood to himself and disobedience to God.\\nAnd his apprehension of the toilsome, painful task that he\\nexpected was so great, his natural inclinations were pleading\\nso strongly with him already, that he feared the unhallowed\\ncounsel of his friend might draw him but too easily aside\\nshould he permit himself to hear it. So by one firm, quick\\nstroke he silenced the tempter s voice, and was rescued", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0349.jp2"}, "350": {"fulltext": "330 CONFLICT AND TRIUMPH FORESEEN.\\nHe was safe for ever against the danger that had threat-\\nened him at that moment. Never again would any of his\\ndisciples strive to divert the current of his thoughts. Once\\nmore, while still in Galilee, he spoke in the same strain or\\ndark presentiment. The first Gospel says that the disciples\\nwere sad, the other two that they could not understand him\\nbut in either case the}- dared not question him again. 1 And\\nso what seemed but now to be his vulnerable point was cov-\\nered against all future attacks b} T that one brief but glorious\\neffort. His apprehension rather increased than diminished\\nbut after his victory over what was perhaps the severest\\ntemptation of his life, his self-surrender to the Father s will\\nwas more complete than ever.\\nWe need not wonder that even when Jesus was no longer\\nwith the Twelve alone, but was addressing a wider circle of\\nhis followers, his preaching henceforth bore the unmistakable\\nimpress of what had occurred within the closer circle. He\\nwas more urgent than ever in his demand for complete self-\\nconsecration and self-- sacrifice, and at the same time he\\nopened out the prospect of the richest compensation and the\\nfulfilment of the fairest hopes in the immediate future. If\\nany one will come after me, let him den} himself and take\\nup his cross and follow me For whosoever seeks to save\\nhis life shall lose it, but whosoever loses his life shall find it.\\nFor what does it profit a man to gain the whole world if he\\nlose his own soul in gaining it? Or what can a man give in\\nransom for his soul For if any one is ashamed of me and\\nof my words in the midst of this adulterous and sinful gen-\\neration, the Son of Man shall be ashamed of him when he\\ncomes with the light of his Father s glory shining about him\\nand surrounded by the holy angels 2 When he comes\\nAnd when would he come? I tell you of a truth there are\\nsome here present who shall witness it some who shall see\\nwith their own eyes the Son of Man coming in all his kingly\\nsplendor It was a glorious promise to his faithful fol-\\nlowers\\nThese sayings of Jesus to his trusted companions, or to\\nthe wider circle of his followers, are preserved with varying\\ndegrees of accurac} T b} T the several Gospels. Thus Matthew,\\ninstead of simply making the Son of Man refuse to recognize\\nas his own those who dare not declare in his favor now,\\nmakes him appear as the judge of all the world and recom\\ni Matthew xvii. 22, 23 (Mark ix. 30-32; Luke ix. 43-45).\\n2 See pp. 176, 187-190.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0350.jp2"}, "351": {"fulltext": "CONFLICT AND TRIUMPH FORESEEN. 331\\npense every man according to his works. This ascription\\nof the office of judge to the Messiah is of later origin, and is\\nentirely foreign to the ideas of Jesus himself. Luke and\\nMark, on the other hand, substitute the coming of the king-\\ndom of God for that of the Son of Man. In all alike the\\nform of the sayings is affected by subsequent events. Thus\\nthe} speak of bearing the cross; 1 they understand the\\nexpectation which Jesus expressed of a final triumph as\\nthough it were a prophecy of his own resurrection from the\\nrealm of shades, which is certainly a misconception and\\nabove all they make Jesus not only anticipate sufferings in\\ngeneral, but specifically and emphatically predict his condem-\\nnation by the Sanhedrim and they make him not only look\\nupon his death as possible, but announce it as irrevocably\\ndecreed by God. Now we know that as a fact he cherished\\nto the very last some faint hopes, though ever fainter, that\\nsuch a sacrifice might not be required of him. Indeed the\\nconstant recurrence of these hopes furnishes the only possible\\nexplanation of the complete failure of all his warnings to\\nproduce airy real impression on his friends, who magnified\\nthe hopes, set aside the apprehensions, and to the very last\\nfully expected a brilliant victory. It is even possible that\\nwe have ourselves represented the Master s anticipations as\\nmoie uniformly gloonvy than they really were and at any\\nrate we may safely assume that brighter expectations and\\nmore cheerful hopes from time to time relieved his sad fore-\\nbodings. But all this affects little more than the form of\\nthese sayings. Their substance is certainly genuine.\\nBut what does all this mean? We are told in the same\\nbreath that Jesus is the Messiah, and that in all probability\\nsufferings and death await him The disciples might well\\nbe amazed and we too may ask with them, Can these two\\nthings by any possibility be reconciled What comes of the\\nMessiahship of Jesus Is it a mere phantom The king-\\ndom of heaven, as we know, was to be established here on\\nearth. Was it, after all, to have no human king? In that\\ncase there would be no Messiah and how could Jesus be\\nthe Messiah if there was none?\\nOur Gospels offer a solution of this riddle which appears\\nto us when first we hear it so strange as to be absolutely\\nimpossible to accept. We have come across it in the last-\\nmentioned utterances of Jesus, in which he is made to say,\\n1 See p. 189", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0351.jp2"}, "352": {"fulltext": "332 CONFLICT AND TRIUMPH FORESEEN.\\nThough I should die, I come again and then I come as the\\nMessiah. I come again with heavenly glory and then shall\\nthe kingdom of God be perfected. Now we know that the\\nApostles and all the Christians of the first centuiy looked\\nforward with the firmest trust and the most fervent longing\\nto the return of Jesus to assume the Messiahship. There is\\nhardly a page of the New Testament that does not mention\\nthis expectation. But did Jesus himself share it? Can he\\nwho was so free from all fanaticism, from all capricious ex-\\ncesses of the fancy, can he have imagined such a thing to be\\ntrue It is certain, at any rate, that few of his utterances\\non this subject have come down to us unaltered for oral\\ntradition, which delighted in busying itself in this matter\\nabove all others, has sometimes disguised them past recogni-\\ntion, and very often modified them. 1 But their number is so\\ngreat that we can hardly set them all aside, and the authen-\\nticity of some few can scarcely be questioned. The unanim-\\nity of the apostolic tradition, too, is best explained on the\\nsupposition that the Master not only foretold the triumph of\\nhis cause and the advent of the kingdom of God in spite of\\nthe violence of the opposition and in consequence of his own\\ndevotion, but also spoke of his own personal share in the\\ntriumph and joy of the kingdom, even should his life be\\nsacrificed in founding it. We must indeed admit that with-\\nout some such return his title and dominion, his connection\\nwith his work, his followers, and his kingdom would be little\\nmore than nominal. And when we look at it more closely,\\nthe thought, tk I shall come again! is not so unnatural\\nas it appeared, and is at any rate far from fanatical. We\\nmust begin by putting completely on one side our own con-\\nception of an eternal life of all the pious dead in heaven.\\nThis idea was quite foreign to the Israelites in the time of\\nJesus, as well as previously. Heaven they regarded as the\\ndwelling-place of God and of the angels only or if by a rare\\nexception some very few of the sons of men dwelt there, it\\nwas but for a time. The dead went down to the realm of\\nshades, whence, when the kingdom of God was established,\\nthe pious would rise to live here on earth once more. Nor\\nhave we any reason to suppose that Jesus himself believed\\nin the endless abode of all the pious in heaven rather than\\nin their renewed life upon earth for as far as such modes\\nof thought and conception are concerned, he too was a child\\nof his times. Now a belief had prevailed over since the\\n1 Compare John xxi. 23; 2 Thessalonians ii. 1 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0352.jp2"}, "353": {"fulltext": "CONFLICT AND TRIUMPH FORESEEN. 333\\nMaccabsean war of independence, and had been greatly\\nstrengthened b} the insurrection of Judas the Galihean, that\\nloss of life in the service of the Lord was the sure way to a\\nglorious resurrection at the dawn of the golden age. 1 Bear-\\ning all this in mind, can we wonder that when Jesus had\\nresolved to take up the task and assume the dignhty of the\\nMessiah, when he foresaw or at least suspected that the king-\\ndom of heaven must in all likelihood be founded in his blood,\\nhe said to himself and his friends, lt When all is finished I\\nshall come again, and then it will be as the Messiah\\nBut it may still be asked, Suppose Jesus did believe that\\nin case he must die he would yet return to earth before his\\nown generation had died out, where did he suppose that he\\nwould be between the hour of his death and that of his return\\nThis brings us to a very difficult question. We have sup-\\nposed, in opposition to very man} and very excellent scholars,\\nthat Jesus entertained and uttered the belief that in any case\\nhe should personalty share the glories of the heavenly king-\\ndom here on earth, should be the first of its citizens,\\nreverenced by all the rest as their leader. But it does not\\nfollow that he realty used the language almost always attri-\\nbuted to him in the New Testament I shall come again in\\nd vine splendor on the clouds.\\nWe dare not give a decided answer to the question\\nwhether Jesus ever used such expressions as this. Inasmuch\\na! i Scripture and tradition declared that Enoch, Moses, and\\nElijah had been provisionally received 03- God into heaven,\\nit is possible that Jesus really expected not to remain in the\\nrealm of shades, but to be taken into heaven till his return\\nto earth. It appears that the early Christians extended the\\nprivilege to all their martyrs. If Jesus realty cherished such\\na hope, it was probably dictated by his longing for a life of\\nunbroken communion with God. In this case, the Gospels\\nare correct in making him speak of his return, not fiom the\\nrealms of the dead, but from on high.\\nBut again, this belief in the return of Jesus was the central\\npoint round which all the thoughts, the hopes, and the efforts\\nof the apostolic age revolved and, since the belief in the\\nMaster s resurrection from the shadow-land and ascension to\\nheaven naturally carried with it the conception of his return\\nfrom the realms of glory rather than from the shadow-land, it\\nis very possible that the anticipation of that event was fiiot\\nput into his lips in its present form in the apostolic age, since\\n1 Daniel xii. 2, 3 2 Maccabees vii. 9, 14. 23 compare Matthew xvi. 25.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0353.jp2"}, "354": {"fulltext": "334 CONFLICT AND TRIUMPH FORESEEN.\\nthe Christians could not suffer the smallest difference of belief\\non so important a subject to subsist between themselves and\\ntheir Master. In favor of this opinion, it may be urged that\\nwe never find any direct indication that Jesus supposed him-\\nself to be an exception to the general rule in this respect.\\nAnother reason for doubting whether his thoughts were ever\\ndefinitely engaged on this subject, and whether he distinctly\\ndeclared, The Son of Man shall come upon the clouds, in\\nthe light of his Father s glory, ma} be found in the fact that\\nto the last he retained some hope of seeing his efforts crowned\\nwith success without the bitter extremity of trial. We are\\ntherefore unable to determine the extent to which tradition\\nhas worked up or modified his utterances on this subject.\\nBut we may safely declare that he confided his own future, as\\nwell as all things else, in perfect trust to the Father.\\nWe have now concluded a survey which throws considera-\\nble light upon some of the sajings of the last period of the\\npreaching of Jesus. Let us glance back over it, and compare\\nit with the results of our former inquiries as to the gospel of\\nthe kingdom which he preached at his first appearance and\\nduring the earlier period of his Galilean ministry. 1 On mak-\\ning this comparison, it is impossible to deny that the unfavor-\\nable reception Jesus had met, in such sharp contrast to the\\nfirst appearance of success, disappointed him so bitterly as to\\ncause an inevitable change in his conduct, his plans, and his\\nprospects, and to place his person and his preaching before\\nus in quite a different light from that in which they appeared\\nduring those early months. He still appears as pure, as\\ngreat, as exalted as ever, and indeed his figure seems still\\nbolder and more striking than before but something of the\\nwinning gentleness is gone. At first his preaching had been\\nglad tidings in the fullest sense but at the close of his\\ncareer, on the way to Jerusalem, in the City of the Temple,\\nwarnings and threatenings take an ever more prominent place\\nin his teaching, and the last judgment, which he had pre-\\nviously passed over almost in silence, is the frequent topic of\\nhis discourses. 2 He had previously laid chief stress upon the\\npreparation, upon the gradual establishment of the kingdom\\nof God, upon the imperceptible conquests of his new princi-\\nple in the hearts of men until it leavened all societ} but\\nnow the consummation by an act of God, a great revolution\\nin the world, carrying terror to the unbelievers and the uncon-\\n1 See p. 151. 2 Compare pp. 259, 279, 301-303, and chap, xxviii. p. 347", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0354.jp2"}, "355": {"fulltext": "ON THE WAY TO JERUSALEM. 335\\nverted, comes into prominence. In that day he is to come\\nagain, to receive his spiritual supremacy, no longer disputed\\nby an}* creature, and unlimited by time or space.\\nThere is an unquestionable loss involved in this change,\\nbut it is compensated by the heroism of the deed that Jesus\\nwas resolved to do. It was a giant s task which he laid upon\\nhimself when he resolved to make the kingdom come. But\\nhe did not shrink from the supreme sacrifice. He never lost\\nhis faith in God, in himself, in humanity, or in the future,\\nHe had resolved to be the Messiah, and straightway to\\nestablish the Messianic kingdom.\\nTo Jerusalem, then\\nChapter XXVII.\\nON THE WAY TO JERUSALEM.\\nMark X. 1-31 Luke XIII. 22-25. 1\\nMOST likely Jesus and his friends only stayed a short\\ntime in the extreme north of the land. Thence they\\nreturned to Capernaum but Jesus neither preached nor made\\nliimself known in any of the cities or villages through which\\nthey passed. He desired to remain unknown, both to avoid\\nthe risk of being harassed by his enemies, and to enjoy the\\nopportunity of uninterrupted intercourse with the Twelve.\\nWe can easily guess the subjects to which his conversation\\nand teaching were now principally addressed. 2\\nHis public ministry in Galilee was now at an end. He\\nseems to have spent a few days at Capernaum again, perhaps\\nto arrange his affairs or take leave of his friends before setting\\nout on his journey but even there we only find him in the\\ncompany of his disciples, and no longer addressing the multi-\\nkides. He had some hard but very needful lessons still to\\nteach his friends. For instance, when they were disputing\\nfor precedence in the approaching kingdom of God, he\\nrebuked their self-assertion and petty jealousy, and com-\\nmanded them to put away these headstrong thoughts and\\nbecome simple and receptive as children dwelling at the\\nsame time, with the strongest emphasis, on the high dignity\\n1 Matthew xix; Luke xviii. .15-30. 2 Mark ix. 33 a, 30, 31.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0355.jp2"}, "356": {"fulltext": "336 ON THE WAY TO JERUSALEM.\\nand worth of the little ones. Here the Gospels insert his\\nwarnings against causes of offence that is to nay, every\\nunhallowed connection that had been or might be contracted,\\nevery evil disposition which had been cherished or suffered to\\nexist, every thing, in short, which might lead to faithless-\\nness and desertion of the good cause. Here, too, they place\\namong other sayings his exhortations to unbounded forgive-\\nness. 1\\nAfter this, he left his native country never to see it more.\\nThe general stream of pilgrims from Galilee usually took the\\nshortest way to Jerusalem, through Engannim, Shechem, and\\nEphraim, about three days journey but Jesus preferred the\\nmore circuitous route through Persea. We can only guess\\nhis reason, It can hardly have been the dread of rough\\ntreatment from the Samaritans, still less any aversion to\\nthem. Nor can it have been a desire to avoid the numerous\\ncaravans of Galileans journeying to the City of the Temple\\nin high- wrought expectanc3 T and with cries of joy and triumph\\nfor though on these occasions there were alwa}*s some who\\ntook the opportunity of visiting Jerusalem a few weeks before\\nthe feast, yet the great mass of pilgrims only came when it\\nwas close at hand, and we have reason to suppose that it was\\nquite early in the spring as yet. But there was time enough\\nto take the less frequented way and since Jesus was anxious\\nto avoid all possibility of exciting popular commotions on his\\njourney, the present disposition of his followers seemed to\\nmake it unadvisable for him to pass through the thickty\\npopulated district of southern Galilee.\\nFor he was now surrounded, not only by his little circle of\\nfriends, but by a more considerable band of followers, proba-\\nbly drawn for the most part from the cities of the lake, and\\nincluding several women. 2 Their number was not large, and\\nJesus had not drawn them together purposely but they had\\nhardly heard of his intended journey before they resolved to\\naccompany him. Was he going to Jerusalem? Then they\\nwould go there too. Now such an escort was in many ways\\ndesirable, and indeed the Master s personal safety almost\\ndemanded it but it required watchful supervision, for it was\\nobvious to them all that some extraordinary event was in the\\nimmediate future. Though Jesus had strictly forbidden the\\nTwelve to speak of him as the future Messiah, yet it was easy\\nto observe a significant change in their bearing towards him\\n1 See pp. 191, 160-163, 174; compare also Matthew v. 29, 30.\\n2 Matthew xx. 17, xxvii. 55 Luke xix. 37, xxiii. 49.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0356.jp2"}, "357": {"fulltext": "ON THE WAY TO JERUSALEM. 337\\nand in the wa}* in which the} spoke of him to others nor did\\nJesus himself attempt to conceal from his followers that the\\nhighest interests were involved in this journey, and that it\\nstood in some immediate connection with the coming of the\\nkingdom of God. So the brightest expectations filled their\\nhearts as they went with him to Jerusalem. Would the\\nMessianic age, of which he himself had foretold the speedy\\nadvent with such emphasis and in such consoling words, now\\nreally come?\\nSince we have no trustwortlry information whatever as to\\nthe time at which Jesus left Galilee or at which he arrived at\\nthe capital, we must be content with mere conjectures. Now\\nvarious conversations and occurrences are reported as taking\\nplace in the course of the journe} which seem to show that\\nit was b} no means hurried. And again, we can hardly force\\nall that occurred at Jerusalem into the space of a single week.\\nIt appears, therefore, that Jesus wisely determined to be in\\nthe city some three weeks at least before the festival, in order\\nto make himself acquainted with the ground, and to establish\\nhimself firmly there before the great streams of pilgrims\\npoured into Jerusalem. Most of these pilgrims came a week\\nin advance, in order to observe certain ceremonies of so-called\\npurification and for Jesus and his company to arrive at the\\nsame time might have been dangerous, considering the gen-\\neral excitement that prevailed. It seemed advisable on every\\nground to be beforehand.\\nFor these reasons we may suppose that it was more than a\\nmonth before the Passover when Jesus embarked at Caper-\\nnaum and crossed the lake. Disembarking on the south-\\neastern coast, he passed through Hippus into the valley of\\nthe Jordan, which he followed southwards with the river on\\nhis right, until, just above Beth-Haran, he reached the ford\\non the way to Jericho, from which the city was about two\\nhours journey distant. So far it had not been a pleasant\\njourney. The floor of the Jordan Valley is from seven to ten\\nmiles broad, and something over sixty miles in length, from\\nthe lake of Gennesareth to the Dead Sea. It lies so low that\\nin summer the heat is unendurable. Even in the evening and\\nat night the close and heavy atmosphere is hardly cooled,\\nand the whole appearance of the valley is parched and dry.\\nIt was, therefore, for the most part thinly populated and far\\nfrom fertile. In the early spring-time, however, as the river\\npoured its boisterous waters to the south and often overflowed\\nits banks, the region may have seemed far fresher and more\\nVOL. III. 15", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0357.jp2"}, "358": {"fulltext": "338 ON THE WAY TO JERUSALEM.\\npleasant than in summer but even then it can have had but\\nlittle life or variety to displa}*, while the two long chains of\\nwhite and barren limestone rocks that skirted it on either side\\nshut out the prospect everywhere. Not till the traveller\\nreached the little plain of Jericho, about eight miles long and\\ntwo and a half across, was the monotony of his journey re-\\nlieved by a delightful surprise. Here the eye rested all at\\nonce on a spot most richly blessed by Nature. It was full of\\nbeautiful pleasure-grounds, where the luxuriance and variety\\nof the flowers rivalled the richness of the pasturage and the\\nexcellence of the trees and shrubs. In a word, it was known\\nthroughout the world as a little paradise.\\nAs Jesus passed through the monotonous valley and the\\nsmiling plain, who shall say what a host of thoughts crowded\\ninto his mind When last he sought the regions of the south-\\nern Jordan, it was to hear the Baptist before his own minis-\\ntry began. It was hardly more than a few months ago, but\\nit seemed like a lifetime, so much had happened in the inter-\\nval And now, how vividly his predecessor stood before him\\nonce again, preaching of the judgment But as to all those\\nreminiscences our Gospels preserve the profoundest silence.\\nThey tell us only of the glances Jesus cast into the future and\\nthe occurrences upon the journey. All these we should have\\nto place on the soil of Juclah itself were we literally to follow\\nthe first and second Gospels. But this representation can\\nhardly be correct. We shall give the several events in the\\norder in which the} occur in the Gospels, but shall set aside\\nas wholly unworthy of credit the statement that Jesus ad-\\ndressed the people here also as his custom was and healed\\nthe multitudes that followed him. Moreover, in speaking of\\nthe task of the Messiah and of the judgment, we shall now\\nand then insert a saying of Jesus which the Gospels give\\nelsewhere, but which appears to us to fall most suitably into\\nthis period.\\nThe first occurrence recorded on the journe} is a hostile\\nencounter with certain Pharisees, who either lived in Persea\\nor were passing through it with a purpose similar to that of\\nJesus himself. They had doubtless heard how audaciously\\nJesus attacked the holy commandments, and either to con-\\nvince themselves personally of the truth of the report, or else\\non purpose to involve him in opposition to the Law, they\\nasked him, Is it allowable for a man to put away his\\nrife?", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0358.jp2"}, "359": {"fulltext": "ON THE WAT TO JERUSALEM. 339\\nWhy did the} select this point of attack above all others:\\nIt appears that Jesus had alreacty expressed himself on the\\nsubject with publicity and emphasis. At an} r rate Luke has\\npreserved a detached saying referring to it which has also\\nfound its way into the Sermon en the Mount, m the series of\\ncontrasts between the old and t ie new principles which we\\nhave already examined. 1 It is there provided with the usual\\nintroduction, and runs: It has been said, Whoever puts\\naway his wife must give her a bill of divorce. 2 But I say\\nthat whoever puts awaj T his wife is the cause of the adul-\\ntery that he who afterwards marries her commits with her. 8\\nThe law and usage of Israel on the subject of divorce had\\nbeen instituted to check still grosser excesses of Oriental\\nlicentiousness and how deeply the moral sense of Jesus must\\nhave been revolted by seeing that they were made the excuse\\nfor unheard-of levit} nay, for shameless immorality in con-\\ntracting and dissolving marriage The text of Deuteronomy\\nreferred to allowed of divorce in case a man had discovered\\nany thing improper in his wife and since this expression\\nis exceedingly elastic, the Scribes were far from unanimous as\\nto its interpretation. Shammai and his followers held that\\ndivorce was never allowable except when a wife had been un-\\nfaithful to her husband but others thought that her appear-\\nance in the street without a veil, or with her neck bare, was\\nenough. Hillel and his followers actually maintained that a\\nman might divorce his wife if she burned his dinner or made\\nit too salt and Rabbi Akiba, one of Hillel s most celebrated\\nsuccessors, thought it reason enough for a man to divorce his\\nwife if he preferred another woman In any case the hus-\\nband was the sole judge of his own cause, and the wife could\\nnever demand a separation. Of this last fact Mark, who was\\nbetter acquainted with Roman than with Jewish habits in\\nthis matter, was not aware. 4 We may imagine how women\\nwere humiliated by such customs, how deeply the institution\\nof marriage was degraded, and what fatal results to education\\nand domestic life must necessarily follow.\\nJesus, as we should have expected, had a very decided an-\\nswer ready for these Pharisees: Have you never read in\\nthe Scripture that the Creator made man male and female in\\nthe beginning, and said, Therefore shall a man forsake his\\nfather and mother to cleave to his wife and these two shall\\n1 See pp. 226 ff. 2 Deuteronomy xxiv. 1.\\n8 Luke xvi. 18; Matthew v. 31, 32, after an amended text.\\nMark x. 12.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0359.jp2"}, "360": {"fulltext": "340 ON THE WAY TO JERUSALEM.\\nbe one l They are inseparably one, and the caprice of man\\nmay not sever those whom the will of God has joined But\\nthis appeal to the state of things before the promulgation of\\nthe Law neither silenced nor convinced the Pharisees. Then\\nwould 3 r ou have it go for nothing, the} T retorted sharply,\\nthat Moses expressly ordained divorce bj means of a writ-\\nten bill? It was only because of our dulness of soul,\\nsaid Jesus, in a tone of lofty rebuke, that Moses permitted\\nyou to put away your wives. It was not so in the beginning\\nAnd I tell T ou, whoever puts awa} 7 his wife and marries an-\\nother is an adulterer and so is any one who marries a woman\\nthat her husband has divorced.\\nThe Pharisees withdrew in indignation at this audacious\\nrupture with the Law of the Lord. But even the disciples,\\namong whom Simon was certainly not the only married man,\\nwere astonished and alarmed. This need not surprise us.\\nPerhaps when Jesus had spoken on the subject before they\\nhad paid no special attention to what he said. At any rate,\\nthey had never before seen the matter in the light in which\\nhe had put it now, and his rule was in direct contradiction to\\npublic opinion and to all the usages of society. We can\\neasily see that it was dictated by a veiy lofty conception of\\nmarriage itself, and was inspired b} r a deep faith in mankind\\nand in the future. With his eye upon the approaching king-\\ndom of God, Jesus could no longer consent to a compromise,\\nor make terms with an unclean passion. 2 Early Christianity,\\nhowever, which fell so far short of the Master s exaltation of\\nspirit, soon thought it necessaiy to temper the strictness\\nof his command and in two of the four passages that refer\\nto the subject (the two which occur in Matthew) the abso-\\nlute prohibition of divorce is modified by the insertion of the\\nwords, unless the woman has committed adultery. This\\nreservation, which was quite at variance with the intention of\\nJesus, produced a corresponding change in the question of\\nthe Pharisees, who were now made to ask whether a man\\nmight put away his wife for ever} cause. The Roman\\nCatholic Church, on the contrary, maintains, at least in the-\\nory, that marriage cannot be annulled. But to return to the\\ndisciples. In the first Gospel we are told that when the con-\\ntroversy was over the} said to the Master, If it is true that\\na man can never under any circumstances put awa} his wife,\\nthe most prudent course is not to marry at all Jesus did\\nnot stay to refute this timorous deduction, but gave a fresh\\n1 Genesis ii. 24. 2 Compare p. 227", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0360.jp2"}, "361": {"fulltext": "ON THE WAY TO JERUSALEM.\\n341\\nturn to the discourse by admitting that in some eases, apart\\nfrom those in which marriage was physically impossible, it\\nmight be best to abstain from it. It might be a necessary\\nsacrifice to the kingdom of God. There had been and there\\nstill were those whom a deep sense of their own special mis-\\nsion urged to sacrifice wedded love, domestic happiness, and\\nall the pleasures of life in order that the} might consecrate\\ntheir undivided powers to the highest interests of man. But\\nfor this a special sense of duty, a special strength of will and\\nintensity of faith, and great self-command and self-denial\\nwere needed.\\nSo said Jesus and we listen to his words on this subject\\nwith extremest interest. It need hardly be said that, though\\nhe appealed to the authority of the Scripture in his contro-\\nversy with the Pharisees, yet the views of marriage which\\nbrought him once more into conflict with the religion of his\\npeople were not founded upon a text of the Bible. On the\\ncontrary, if the text in Genesis was for him, that in Deuter-\\nonomy was against him It was in view of man s original\\ndisposition, which revealed the Creator s will, that he main-\\ntained the purely moral nature and the divine origin of mar-\\nriage, and as a consequence its sanctity and indissolubility.\\nFrom this the dignit} T and rights of woman and the lofty sig-\\nnificance and function of family life follow as a natural conse-\\nquence. But in the same breath, as it were, with which he\\nmaintains all this, he goes on to demand inexorably the sac-\\nrifice of every thing, if need be, to principle. On this very\\njourney we catch the echo both of his high appreciation of\\ndomestic life and of his conviction that all things must be\\nsacrificed for the kingdom of God s sake.\\nHis experiences upon the way were not always painful.\\nThus we are told that once, when he had gone into a house,\\ncertain parents came with their children in their arms or\\nwalking at their sides. It was easy to see what they wanted.\\nSometimes parents would bring their children to the syna-\\ngogue for the superintendent or one of the rabbis to ask a\\nblessing on their heads and so these people had brought\\ntheir little ones to the prophet of Nazareth with a feeling that\\nthe very touch of such a holy man of God must have some\\nspecial power in it. But the disciples, who were beginning\\nto feel their own importance and who would not have their\\nMaster disturbed for such a trivial cause, turned them away\\nwith some harshness and they were just going back disap-\\npointed, when fortunately Jesus saw what was taking place.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0361.jp2"}, "362": {"fulltext": "342 ON THE WAY TO JERUSALEM.\\nHe was exceedingly displeased with his disciples, and said,\\nLet the children come to me and forbid them not Verily\\nthe kingdom of heaven is of such as the}^. When he had\\nthus rebuked the disciples, the parents came boldly to him,\\nand he took the little ones upon his knee or in his arms, and\\nembraced them and kissed them. Then he laid his hands\\nupon them, and prayed for a blessing on them, and sent them\\naway happy.\\nThe kingdom of heaven is of such as they. What did\\nhe mean by these words He may have meant that sad\\nexperience having taught him how dull of heart the grown-up\\npeople round him were his chief hopes for the kingdom of\\nGod were now built upon the rising generation, whose inno-\\ncence and freedom from prejudice made them so precious in\\nthe heavenly Father s e} e. Or else, as Mark and Luke would\\nhave it, he meant that no one can enter into the kingdom of\\nGod unless he becomes as simple as a child. On more than\\none occasion when Jesus speaks of children, it is exceedingly\\ndifficult to say whether he means to be understood literally\\nor only refers to the simple, the weak, the lowly, and those\\nof whom the world takes no account. 1 In any case, this\\nwinning scene of Jesus blessing the little children crowns\\nand confirms his views of marriage and domestic life.\\nL cr\\nBut most of the conversations and occurrences of this jour\\nney had, as we should expect, some direct reference to the\\nkingdom of God. Inasmuch as the disciples minds were\\nfilled with thoughts of the great events now near at hand,\\ntheir disposition could not fail to exercise an influence upon\\nthose with whom they came in contact. Thus a certain man\\nonce came to Jesus and asked him, anxiously, whether there\\nwere not very few who would be saved at the last judgment\\nand would share the salvation of the Messianic age. His\\nanswer was an exhortation to all who heard him to increased\\nmoral effort. Strive with all your might to gain an en-\\ntrance at the narrow door for I tell you that many shall\\nseek in vain to enter by it. When the master of the house\\nhas received his guests and welcomed them, and has risen\\nand closed the door, then j t ou may begin to knock from out-\\nside, and cry, Lord open to us but he will answer, I\\nknow not whence you are\\nOn another occasion, when a question of similar import\\nwas addressed to him, his answer showed that the effort he\\ni See pp. 163, 174.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0362.jp2"}, "363": {"fulltext": "ON THE WAT TO JERUSALEM. 343\\nrequired included the voluntary renunciation of every thing\\nwhich could hold back the heart from its sacred mission.\\nThe circumstances were as follows He was met upon his\\nwaj T b} r one who bowed down before him reverently and said,\\nGood Master, what must I do to secure eternal life in the\\nkingdom of God There was something in the words them-\\nselves, or in the man who uttered them, which pleased Je-\\nsus, something which spoke of straightforward purhVy and\\nsimplicity, earnestness and trust but there was also a certain\\nair of self-satisfaction about the man, which argued a super-\\nficial conception on his part of the requirements of the moral\\nlife, and warned Jesus against making the smallest concession\\nto his weakness. So he began b} T condemning the careless\\nuse of such a word as good, which, rightly considered, implied\\nnothing less than absolute perfection Why do you call me\\ngood? No one is good but God. You know the command-\\nments, not to commit adulter}^ not to murder, not to steal,\\nnot to bear false witness, to defraud no man, to honor 3 T our\\nfather and mother. What did he mean 03^ this answer?\\nThat every man would be judged according to his light? or\\nthat the Ten Commandments, property carried out, embraced\\nthe whole moral law Or did he wish to draw from the other\\na declaration of what his conduct hitherto had been How-\\never this maybe, the man answered, All this I have\\nobserved from childhood. The frank, straightforward air\\nwith which he made this declaration won the heart of Jesus,\\nand, in hopes of discovering the man to himself and at the\\nsame time winning him finally for the kingdom of God, he\\nsaid, with all the force and persuasion of which he was master,\\nYou still lack one thing. Sell all T ou have and give the\\nmone}* to the poor. Then 3 ou will have a treasure laid up\\nfor you by God when the kingdom of heaven comes and do\\nyou meanwhile come and follow me. Alas the demand\\nwas too hard for him, for he was very rich. He could not\\nbreak the ties which bound him to the world. He could spare\\nmuch for the great salvation, but not all. Deeply cast down,\\nperhaps more at his own weakness than any thing else, he\\nwent away in a far other frame of mind than that in which\\nhe had come.\\nThe version of the story we have given is that of Mark and\\nLuke, the latter of whom describes the interrogator as a\\nruler. Matthew calls him a young man, whence the story is\\ncommonly described as that of the rich T oung man. This\\nis not the only point in which the first Gospel departs from", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0363.jp2"}, "364": {"fulltext": "344 ON THE WAY TO JERUSALEM.\\nthe others. For instance, it seemed strange, and even\\nshocking, that Jesus should have expressly repudiated the\\ntitle of honor, good, and consequently Matthew simply\\nomits it altogether. 1 Again, he laj-s the chief stress upon the\\nfulfilment of the precepts of the Law in simple love to one s\\nneighbor as the condition of citizenship in the kingdom of\\nGod, while Mark and Luke emphasize the breaking of all\\nworldly ties to follow Jesus. But in the essential points our\\nauthorities are all agreed.\\nNow Jesus had never demanded such a sacrifice before.\\nEven the Twelve had never been required to sell their property\\nand give awaj T the mone3 T We must bear it carefully in\\nmind that he was by no means uttering a general precept, but\\nwas speaking with special reference to the individual require-\\nments of the man who stood before him, and to the critical\\nimportance of the time, which would less than ever brook the\\nsmallest indecision. It was this that raised his demands so\\nhigh. The e} T e, the hand, the foot that caused offence must\\nbe plucked out or hewn off. 2 It seems that the result, in this\\nspecial instance, was a painful disappointment to Jesus him-\\nself. At least, when the man was gone he looked round\\nupon his disciples and said with a sigh, How hard it is for\\nthose that have riches to enter into the kingdom of heaven\\nAnd in answer to their look of amazement he repeated,\\nBeloved, what a mighty effort is required to secure an\\nentrance 3 I tell 3 ou again, it is easier for a camel to go\\nthrough the eye of a needle than for a rich man to enter the\\nkingdom of God. Worse and worse thought the disci-\\nples. He said it was hard before, but now he says it is\\nimpossible. Who will be saved then? the} T whispered to\\none another in the utmost consternation. Jesus heard, and\\nlooking significantly upon them said, Yes; to man it is\\nimpossible, but not to Gocl for every thing is possible\\nto God.\\nWe can see what Jesus meant. These last words express\\nthe thought which sustained him in all his disappointments,\\nand which the experience of his own soul was ever confirm-\\ning. It is, in truth, beyond the power of man to secure for\\nhimself or others an entrance into the kingdom of heaven\\nbut it is here that God s almighty power is displayed.\\nJesus, however, was not proclaiming the dogma of divine\\n1 After an amended text.\\n2 Compare pp. 168 ff., 174 ff., 187 ff.\\n8 After a better reading of Mark x. 24.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0364.jp2"}, "365": {"fulltext": "ON THE WAY TO JERUSALEM. 345\\nomnipotence, but was simply stating what the life of his own\\nsoul had taught him namely, that God can enable us to\\nmake the greatest sacrifices, to renounce ourselves abso-\\nlutely, to accomplish what would be utterly impossible\\nwithout him that the man whose heart God has once stirred\\ncannot in the long run resist the impulse of his spirit, the\\nimpulse of sacred love. He spoke, of course, in part to\\nencourage his followers and direct them to man s only refuge\\nin conscious weakness and impotence but he spoke yet more\\nto quicken his own hope, for he had felt, and surely not for\\nthe first time, the unhallowed power of gold, and much as he\\nlonged to rescue this man from his slavery to the world, he\\nfound that he was powerless. How man} T good hearts,\\nhe thought, are only held back by wealth and distinction\\nfrom joining me But God s power, I know, is greater than\\nany worldly influence. He can break these chains, and He\\nwill\\nMeanwhile the disciples had partially recovered from their\\nconsternation, and Peter, perhaps with some lingering hesita-\\ntion in his voice, began: But we have left every thing to\\nfollow you. It was as though he would saj 7 Surely, we\\nare safe? Naturally, Jesus was more than ever inclined at\\nthis moment to value their devotion so he answered, with\\nwarm affection, I tell you trulj 7 every one who has left\\nhouse, or brothers, or sisters, or father, or mother, or chil-\\ndren, or lands, for my sake, shall be compensated many fold\\neven now in this present time and when the day of salvation\\ndawns, he shall receive everlasting life. Then shall many be\\nlast instead of first, and first instead of last.\\nHere again Jesus looks forward into the glorious future.\\nThen shall men change their parts, and the world s great ones\\nshall be cast down from the seat of honor, while those whom\\nthe world despises now shall be exalted then by God. After\\nwhat has been said already, 1 we shall not wonder that these\\nwords also have been misunderstood and tampered with. To\\nbegin with, the first Gospel makes an addition to Peter s\\nquestion, and gives it thus ;t But we have left every thing\\nto follow thee. What shall we have therefore This addi-\\ntion changes the diffident disciple s timorous question into a\\nbold and selfish demand for a reward, wmich would have suc-\\nceeded strangely to the anxious exclamation of the disciples\\nthe moment before, and would certainly have drawn a very\\ndifferent answer from Jesus. It is true that Matthew finds a\\ni See pp. 331 ft.\\n15*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0365.jp2"}, "366": {"fulltext": "346 ON THE WAY TO JERUSALEM.\\nwarning against self-exaltation in the saj r ing about the first\\nand the last, and in the parable of the laborers in the vine-\\n3 T ard called at different hours 1 but this corrective conies too\\nlate, and is altogether too weak to balance the express prom-\\nise of glory and blessedness just made to the Twelve. And\\nindeed this veiy Gospel heightens the promise in a truly\\nremarkable fashion for, in contradiction to a saying which\\nwe shall consider present^, 2 it makes Jesus sanction the\\nJewish-Christian expectations and sa} T I tell t ou that when\\nall things are made new, when the Son of Man is seated on\\nthe throne of his gloiy, you who have followed me shall like-\\nwise sit upon twelve thrones, judging the twelve tribes of\\nIsrael. This saying is also found in another connection\\nin the third Gospel, in which we should hardly have expected\\nit. 8 Finally, Matthew misunderstands the sense in which\\nJesus spoke of compensation for ever} sacrifice that his\\ndisciples made. Jesus spoke of what he knew by experi-\\nence 4 namely, that when we have left our old surroundings\\nin pain and toil, the new surroundings into which we enter\\nmore than compensate us that the fellowship of many kin-\\ndred spirits makes ample amends for the ties of kindred, we\\nhave had to break for the kingdom of God s sake in a word,\\nthat the joy which God gives to his faithful servants even\\nnow far outweighs the pain of eveiy voluntary sacrifice.\\nBut the Evangelist failed to understand him, and omitted the\\nwords now in this time, thinking that this new kinship\\nand these new possessions referred to the treasures of the\\nkingdom of heaven. Mark, on his side, falls into circum-\\nlocutions and repetitions, and adds, from the experience of\\nhis own times, with persecutions for the Gospel s sake.\\nThus we see how determined the early Christians were to\\nforce the Master s words into agreement with their own ideas\\nand experience upon this point, if upon no other.\\ni See p. 296. 2 See pp. 351, 352.\\nLuke xxii. 30. 4 Compare pp. 240. 241.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0366.jp2"}, "367": {"fulltext": "ON THE WAY TO JERUSALEM 347\\nChapter XXVIII.\\nON THE WAY TO JERUSALEM.\\nContinued.)\\nLuke XII. 49-53, 57-59, XIII. 1-9, XI. 24-26, XIX. 1-10;\\nMatthew XX. 17-34.1\\nEVEN if we had no direct indications or accounts of such\\na thing, we should suspect from what we know of the\\ngloomy forebodings entertained lry Jesus that he often had\\nmoments of deep depression in the course of this journey.\\nSometimes it was the probable result to himself of all his\\nefforts that afflicted him sometimes the fearful judgment that\\nhis people were drawing upon themselves sometimes the great\\nstrain and ferment which he himself was causing. Did not\\nhis gospel hurl the torch of dissension among his contempo-\\nraries And what a sharp contrast was offered by this fact\\nto the sweet hopes he himself had formerly cherished and the\\nfair, bright anticipations still entertained by his followers.\\nAnd was he not constantly compelled himself to insist on the\\nrupture of the tenderest and holiest ties? The kingdom of\\npeace and love promised by the prophets would surely come,\\nbut who could say after how long and how terrible a struggle\\nListen how he poured out his heart to his friends\\nI am come to bring fire into the world. What shall\\nI do then Would that it were already kindled But I\\nhave a baptism with which to be baptized, and how am I\\ntroubled till it be over Do you think that I have come to\\ngive peace to the earth? No, I tell you, but divisions and\\nwar For henceforth the five inmates of one house shall be\\ndivided, three against two, and two against three, the father\\nagainst his son, and the son against his father the mother\\nagainst her daughter, and the daughter against her mother\\nthe mother-in-law against her daughter-in-law, and the daugh-\\nter-in-law against her mother-in-law. So shall the members\\nof the same household become one another s foes 2\\nWe shall presently hear Jesus speak of this baptism again.\\nHe means that he will be plunged into the depths of suffering\\ni Matthew x. 34-36, v. 25, 26, xii. 43-45; Mark x. 32-52 Luke xviii. 31-43.\\ne Compare Michah vii. 6.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0367.jp2"}, "368": {"fulltext": "348 ON THE WAY TO JERUSALEM.\\nthat the waters of affliction will not only rise to Ms lips, but\\nflow over his head. It is a striking metaphor, like that of the\\ncup of suffering filled to the brim. But here let us consider\\nsome of the solemn warnings and denunciations which he\\naddressed to the b3 standers or the people at large. We\\ncould sometimes fancy that we were listening to John instead\\nof Jesus.\\nHe was greeted on a certain da} T with the mournful tidings\\nthat Pilate had laid hold of certain Galilseans who had come\\nto offer their sacrifices at Jerusalem, and had slain them in\\nthe forecourt of the temple. We know nothing as to the ex-\\nact date of this event or the circumstances which occasioned\\nthe murder. Possibly there was some slight tumult to which\\nthe restless, excitable temperament of the countrymen of Je-\\nsus might easily give rise. The news doubtless made a very\\ndifferent impression upon different hearers. While one would\\nclench his fist and turn his e3 T es to heaven, wondering whether\\nthe measure of Israel s oppression by these cursed heathen\\ndid not et overflow, and whether the hour of redemption had\\nnot yet struck others of a more cautious and submissive\\ntemperament would shake their heads, and declare that the\\nvictims had fallen before a righteous judgment of the Lord.\\nBut Jesus, while emphatically repudiating this Jewish doctrine\\nof divine judgments, warned his hearers no less earnestly\\nagainst being excited to revenge by the murderous event, and\\nurged them rather to regard it as a presage of the fate that\\nhung over their own heads also. He took the same opportu-\\nnity to remind them of an accident that had happened a short\\ntime before in the neighborhood of Jerusalem, opposite the\\nsouth-west corner of the cit} r wall, 1 from which false conclu-\\nsions had likewise been drawn. Do you think, he said\\nsevere^, that the death of these Galilseans shows that they\\nwere special sinners among their fellow-countrymen I tell\\nyou no but unless you repent you shall all perish likewise\\nOr do you think that the eighteen men who were crushed in\\nthe ruins when the tower of Siloam fell were specially guilty\\namong all the citizens of Jerusalem, in God s sight? I tell\\nyou no but unless you repent you will all perish likewise.\\nTo enforce the necessity of a speedy repentance, Jesus\\nused an illustration borrowed from the administration of\\nearthly justice. It was best, he said, even at the very last\\nmoment, to come to some friendly agreement with a creditor.\\nWhat he meant was that it was wise for a man to be reconciled\\n1 See Map IV.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0368.jp2"}, "369": {"fulltext": "ON THE WAT TO JERUSALEM. 34^\\nwith God in time, before he was cast into the fire of Gehenna.\\nThese are his words Why do 3*011 not consider what to do?\\nTf 3*011 are going with 3*0111* creditor to the court of law, do\\nyour best, even on the very road, to appease him. Otherwise\\nhe will take you before the judgment seat, and the judge will\\nhand 3*011 over to the gaoler, and the gaoler will throw 3*011\\ninto prison. I tell 3*011, you will never come out again till 3*011\\nhave .paid the last farthing of your debt\\nSometimes his warnings were addressed to all Israel and\\nstill in the form of parables: There was a certain fig-tree\\ngrowing in a vineyard, and the master kept coming to see if\\nthere was any fruit on it, but could never find any. Then he\\nsaid to the vine-dresser See, I have come to look for fruit\\nupon this fig-tree for three years, and have never found an3 r\\nCut it down, for it impoverishes the ground for nothing!\\nBut the man replied Master, let it alone one year more,\\nand I will try it once again. I will dig up the earth round\\nits roots and manure it well and then if it bears fruit, all the\\nbetter, and if not 3 ou can cut it down next 3*ear.\\nWe can see that it is not so much God s long-suffering as\\nthe certaint3* of the approaching judgment that Jesus seeks to\\nenforce. One more attempt to teach his people their true\\ncalling, and then But the conversion must be gen-\\nuine, lasting, fruitful, not a mere fitful reformation followed\\nby a far more hopeless relapse. Jesus had had experience of\\nsuch reformations, and compared his incorrigible contempora-\\nries to a man possessed by a devil, who had been relieved for\\na little while, but only to become a victim to his old disease\\nin a 3*et more terrible degree. When the unclean spirit is\\ngone out of a man, he wanders about in deserts seeking a\\nresting-place and finding none. Then he says I will go\\nback to my old house, out of which I came. So he comes\\nand finds it uninhabited, swept clean and beautified. Then\\nhe goes and finds seven other spirits, yet more wicked tha.i\\nhimself, and takes them with him, and they go into the house\\nand sta3* there. The last state of this man is worse than the\\nfirst and even so shall this wicked race go on from bad to\\nworse\\nWe should certainly be wrong in supposing that Jesus never\\nhad brighter and more cheerful hours or da3*s during this\\njourne3*. On the contraiy, we have alread3* mentioned tokens\\nof affection and reverence which he met with and rejoiced in\\non his wa3*. But it is 011I3 natural that as he drew near to", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0369.jp2"}, "370": {"fulltext": "350 ON THE WAY TO JERUSALEM.\\nthe goal of his journo3 T the fearful thought of a fatal issue to\\nall his efforts should again have risen in his mind with fresh\\ndistinctness. He had now crossed the river, left the valley\\nof the Jordan behind him, and set his foot upon the territory\\nof Judah, where the road led up a gentle ascent, through a\\ndensely populated district, and through natural sceneiy widely\\ndifferent from that which he had just left. And here, we are\\nexpressly told, Jesus took the Twelve aside again to speak to\\nthem of what was weighing on his mind. We are going up\\nto Jerusalem, and the Son of Man, but in this case we must\\nnot attempt the task upon which we ventured in a previous\\ninstance, 1 of restoring the original form of his discourse, for\\nthe words of this third prediction of suffering have been ad-\\njusted to the event down to the minutest details by all the\\nthree Gospels. Jesus is made to foretell that he will be given\\nup to the Sanhedrim, condemned to death by that assembly,\\nand put into the hands of the heathen authorities to be\\nmocked, scourged, and crucified. Mark and Luke do not\\neven omit to say that he would be spit upon, while the latter\\nputs into the mouth of Jesus the words, All that was written\\nby the prophets shall be accomplished upon the Son of Man.\\nIn Mark, Jesus and his disciples completely change characters,\\nfor the latter hang back in dismay or follow timidly, while the\\nMaster goes on undisturbed and calm. We therefore leave\\nall this as we find it, and can only be sure that on this occa-\\nsion also Jesus concluded the discourse by an assurance that\\neven if he were defeated for a time, T et after three days\\nhe would rise victorious.\\nHis disciples understood the certainty of his final triumph\\nbetter than the probability of his temporaiy defeat. Of\\ncourse they were not so incapable of understanding his\\nteaching, or s} mpathizing with his anxiety, or so absolutely\\nblind to the true position of affairs, as not to apprehend the\\npossibility of a hard and bitter struggle, involving them in\\nthe greatest difficulties and dangers, before the opposition\\nshould be overcome and the kingdom of God attained. But\\nthey were prepared, in such a case, to stand faithfully and\\nbravely at their Master s side as he faced the enemy, and to\\nprotect him from violence, sword in hand, against any odds.\\nBut as for the thought that their Master himself might have\\nto purchase the victory by his own death, that they could\\nnot by any possibility accept that was still in conflict with all\\ntheir ideas and all their faith that was still an absurdity to\\n1 See pp. 326 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0370.jp2"}, "371": {"fulltext": "ON THE WAY TO JERUSALEM. 351\\nthern. And so, when they saw that the crisis drew near, vis-\\nions of grandeur and honor floated before their minds. In-\\ndeed two of them (the brothers James and John) thought that\\nit was a good opportunity for securing their own future. They\\ndid not think it would be unfair or ungenerous towards the\\nrest if the} T tried to gain the highest rank for themselves for\\nthey, together with Simon, had been the first summoned and\\nthe most trusted of all the disciples. And if any thing was\\nto be done it was high time now to do it. But since they\\ncould hardly venture upon putting their plan into execution\\nthemselves they persuaded their mother to help them, and she\\nwould do any thing if the interests of her children seemed to\\nrequire it. So, once on a time, before they had reached Jeri-\\ncho, Zebedee s wife came with her two sons to Jesus, threw\\nherself upon the ground before him, and begged a boon of\\nhim. What is it? he asked her gently. Promise me,\\nshe cried humbly but fervently, that these two sons of\\nmine shall sit in Our kingdom, the one on your right hand\\nand the other on your left.\\nHere again we encounter the fixed belief of the disciples\\nthat, since their Master was going to the city of God, ere long,\\nthough the severest sufferings and the most stubborn conflict\\nmight intervene, he would ascend the throne of the Messiah.\\nWhen this took place, James and John hoped to gain the\\nhighest places of honor after Jesus himself. What a painful\\nshock this request must have been to Jesus Was it in vain\\nthat he had warned his disciples so expressly yet again against\\nself-exaltation and emulation? Would the}- remain to the end\\nthe victims of mere worldly ambition What could he expect\\nfrom such disciples? Would they be true to him and to the\\ngood cause when heav} T sacrifices were required He did not\\nutter a word of reproof to the mother, for he could easily for-\\ngive even such a request as hers if dictated by a mother s\\nlove but turning to the two disciples he said, with more than\\nusual sternness, u You know not what you ask! Have you\\ncourage and strength to drink the cup which I must drain,\\nand to submit to the baptism with which I must be baptized\\nBut the} did not notice the tone of rebuke, and only heard the\\nconditions. There was no need to doubt their readiness, how-\\never hard the proof might be. We have, they answered,\\nso eagerly that Jesus was encouraged by their zeal and felt\\nthat he was sure of them again. He answered more gently\\nthan before, You shall empty the cup which I drink, and\\n6hall undergo the baptism with which I am baptized but to", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0371.jp2"}, "372": {"fulltext": "3t 2 ON THE WAY TO JERUSALEM.\\nsit on my right hand and on nry left is not mine to give. It\\nis for them for whom God reserves it.\\nDid Jesus himself believe that one would rank above\\nanother in the kingdom of God? Was he so inconsistent\\nwith himself? Certainly not. He would have no outward,\\nextraneous, arbitrary elevation of individuals, no distinctions\\nsuch as the world recognizes but he knew very well that God\\nhas divided the gifts of the spirit diversely, and that one has\\nincreased his talents more and another less. Not only did he\\nsay, The more humble, the more exalted; the more self-\\ndenying, the more to be honored but he also saw that the\\nFather had given one clearer light and more savory salt of the\\nspirit than another. Perhaps at this very time the possibil-\\nity rose before his mind, which was afterwards realized by\\nStephen and Paul, that he might yet find disciples less preju-\\ndiced and intractable than the Twelve, or even the chosen\\nthree, disciples who would penetrate further into his mean-\\ning, would exert a more powerful influence than they, and\\nwould become the first after himself in the kingdom of\\nGod!\\nHowever this may be, he was soon compelled to intercede\\namong the disciples themselves for when the other ten heard\\nhow James and John had tried to steal a march upon them,\\nthey were exceedingly angiy, for they were all of them equally\\nworldly and ambitious. But Jesus, in order to restore a good\\nunderstanding, called them all to him, and without at all ex-\\ncusing the conduct of the two brothers, gently reproved the\\nrest You know how things go among the heathen, how\\nprinces govern the peoples and great men control the masses\\nBut it must not be so with you If any one of you would be\\ngreat, let him serve the rest and whichever of you would be\\nfirst, let him be the servant of all. 1 Even so the Son of Man\\nhas come not to be served, but to serve all others [and to give\\nhis life as a ransom for many].\\nThat was and is and will ever be the motto of the king-\\ndom of God. How many of its professed servants under-\\nstand and apply it as Jesus did himself, and required others\\nto do?\\nThe caravan passed by the stately groves to which Jericho\\nowes its name of the City of Palms by the precious bal-\\nsam-bushes that, according to the ancient authorities, grew\\nnowhere else but here by the rose and flower-gardens, which\\n1 Compare Luke xxii. 25-27.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0372.jp2"}, "373": {"fulltext": "ON THE WAY TO JERUSALEM. 353\\nfilled the air with their perfume, and which strangers vied\\nwith the people of the place in praising. At last they came\\nto the beautiful, flourishing, active city of Jericho itself, where\\nthey intended to stay and find quarters for the night, to re-\\ncover from the fatigues of the journey and prepare themselves\\nfor the last and hardest part of their pilgrimage, the barren\\nreach from Jericho to Jerusalem. Their fame had preceded\\nthem- to Jericho, and a great crowd came out to meet the\\ncelebrated Rabbi or Prophet of Nazareth, who had succeeded\\nJohn in preaching the approach of the kingdom of God. Cu-\\nriosity and friendly interest on the one hand, and hatred of\\nthe seducer of the people on the other, as well as the deeper\\nlonging for the salvation of the Lord, brought out the citizens\\nof Jericho in crowds and as the company entered the city\\nand passed slowly through it, the varying sentiments of the\\nbystanders were from time to time distinctly enough pro-\\nclaimed.\\nNow among the crowd a man, whose wealth was shown by\\nhis rich apparel, might have been observed pressing forward\\nto get a sight of Jesus as he drew near the far end of the\\ntown where this man lived. He was the chief of the great\\ntax-office at Jericho, which was a very important one, and his\\nname was Zacchreus. We can well believe, therefore, that\\nnot a creature stirred a step to make way for him This\\ngrieved him be} ond measure, for he was a short man and\\ncould not see over the shoulders and heads of the crowd but\\nhe was determined not to be thwarted, so he extricated him-\\nself from the crush and ran forward till he came to a place\\nwhere a S3*camore-tree grew beside the way. The caravan\\nwould pass bj it so, regardless of his own dignity and the\\njeering of the lookers-on, he clambered up among the spread-\\ning branches of this tree, whence he could narrowly watch the\\nman of whom he had heard so much that was good, and could\\nobserve him at his ease. Little did he think what was in store\\nfor him\\nThe crowd soon reached the spot, and man} 7 eyes were invol-\\nuntarily raised to the sycamore-tree. Jesus himself looked up,\\nstood still, and cried to the publican, Zacchseus, come down\\nquickly for I would gladly be your guest to-day. Zacchseus\\ncould hardl}^ believe his ears. In a moment he was on the\\nground again, and, after doing obeisance to his guest, he con-\\nducted him to his house, while his heart overflowed with joy.\\nBut we can easily see what a bad impression this would make\\non the public. Just look! He actually prefers to be the", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0373.jp2"}, "374": {"fulltext": "354 ON THE WAT TO JERUSALEM.\\nguest of such a sinner rather than of any of the respectable\\nand virtuous people who would have been glad to entertain\\nhim Such comments were freely uttered so freely, indeed,\\nthat as Zacchseus and Jesus were about to enter the house\\nthey could not help hearing them. The former perhaps feared\\nthat the unexpected honor, the great privilege, of receiving\\nthe prophet might even T et be snatched away from him, and\\nthat Jesus might choose another host but at any rate he\\nfelt that he ought to show not only his gratitude, but also his\\nperfect readiness to make full amends for his past life so he\\ntook a brave resolve, and, standing before Jesus with a certain\\nsolemnity of manner, he uttered this spontaneous vow before\\nthe prophet crossed his threshold The half of my posses-\\nsions, Lord, I herebj give to the poor and if I have exacted\\nany undue payments, I will restore them fourfold. x Jesus\\nwas pleased by the man s passionate longing for salvation,\\nand at once to set him at peace, to restore him to honor be-\\nfore the people, and to defend his own conduct, said To-\\nday is salvation come into this house, since he too is a son\\nof Abraham for the Son of Man is come to seek and to save\\nthat which was lost.\\nProbably the stay at Jericho was not a long one, but\\nneither was it without results. The Pharisees may have\\nbeen prevented from visiting Jesus by his staying in a sin-\\nner s house but others would no doubt be only too glad of\\nany opportunity of seeing and hearing him. And whoever\\ncame he doubtless taught them that the kingdom of God was\\nat hand, and urged them with all his power to repent. Nor\\ncan we help imagining that his disciples scattered up and\\ndown among the people of Jericho must, in spite of them-\\nselves, have given utterance to their great expectations and\\nset many a heart a-glow. We must also remember that the\\nscene of John s appearance and activity was not far from\\nJericho, so that the impression he had made would be more\\nlasting here than elsewhere, and the sound of his voice must\\nstill have been echoing in many a bosom. We can therefore\\nwell believe the statement that when the caravan left Jericho\\na great number of the citizens went with it. Most of these\\nwould only escort Jesus a little way, but some would attach\\nthemselves to him more permanently. In connection with\\nthis circumstance the following story of a miraculous cure is\\ngiven\\nJust outside the city a certain blind man, Bartimseus, sat\\n1 Compare Exodus xxii. 1, 4, 7 Numbers v. 6, 7; and p. 135.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0374.jp2"}, "375": {"fulltext": "ON THE WAY TO JERUSALEM. 355\\nby the road-side begging. Hearing the approach of a num-\\nber of people in no small commotion he asked what it was all\\nabout, and was told that Jesus of Nazareth was coming past.\\nThen a ray of hope shot through his night of misery, and he\\ncried at the top of his voice, Jesus, son of David, take pity\\non me In vain did the foremost of the crowd command\\nhim to be silent and rebuke him for disturbing the Master.\\nHe only cried all the more earnestly, Son of David, have\\npity! Jesus heard hisa, stood still, and said to the people\\nround about him, Let him come to me Then they said\\nto the blind man, Be of good cheer he is calling 3 T ou. In\\na moment Bartimseus had thrown off his cloak and stood up\\nto be led to Jesus. What would you have from me? said\\nthe Master kindly. Rabboni [my Master] I would receive\\nmy sight again, answered the other in a suppliant voice.\\nWith deep compassion Jesus laid his hand upon his eyes and\\nsaid, Receive your sight! your faith has saved you. On\\nthe spot the blind man gained his sight again, and he followed\\nhis benefactor, rendering fervent thanks to God.\\nMark (and he alone) gives the blind man s name as Barti-\\nmseus, having already said that he was the son of Timseutf,\\nwhich is the same thing but we must not be misled by the\\nfact of the name being given (a circumstance to wilich there\\nis no parallel in other stories of healing) into supposing that\\nany actual individual was meant for in all probability this\\nname is symbolical, and means son of the blind. It is\\nof small importance that Matthew speaks of two blind men\\non this as on a previous occasion, 1 or that Luke makes the\\nevent occur as Jesus enters Jericho instead of as he leaves it.\\nHe does so in order to provide a more suitable introduction\\nto the meeting with Zacchseus which he alone relates. It is\\npossible that this symbolic narrative designedly places us at\\nthe point when Jesus turns directly towards Jerusalem, as an\\nindication that he was ready to open the eyes of his people,\\nthe blind sons of blind fathers. 2 But originally it was\\nmost likely a picture of Jesus as the sinners friend. We\\nneed not stay to ask whether an} T special event which really\\ntook place at Jericho lies at the bottom of the story, nor\\nwhether the cure of the blind man (or men) in the first two\\nGospels corresponds properly to the rescue of Zacchseus in\\nthe third, while Luke has preserved both the historical and\\nthe symbolical form of the event side by side. 8 Again, cer-\\ni See p. 208. 2 Compare Matthew xv. 14, xxiii. 16, 17, 19, 24, 26; John ix.\\n8 See p. 202.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0375.jp2"}, "376": {"fulltext": "356 ON THE WAY TO JERUSALEM.\\ntain difficulties have been urged against the visit to the chief\\npublican itself; for instance, that Luke alone records it,\\nthat Jesus could not have known the man s name, and that\\nZacchseus has the symbolical meaning of clean. 1 But\\nthese objections do not appear to us conclusive and in any\\ncase we need not discuss them, for both the story of Zac-\\nchseus and that of the blind man give a true picture, each in\\nin its way, of the character of the work of Jesus. But the\\npoint that strikes us most, and upon which we would lay the\\nfullest stress, is the position which these stories occup}\\\\\\nWho does not feel the significance of the fact that here, in\\nJudaea itself, at the very gates as it were of the City of the\\nTemple, here as he enters upon the last stage of his career,\\na stage in many respects so dark and gloomy, Jesus\\nmeets us T et again as the redeemer of the lost ones, loving\\nand gentle, spontaneous and delicate in his advances, pitiful,\\nself-deling, and lovable as ever\\nUnder every change that we have observed, even under\\nthis last great revolution in his prospects, his feelings, and\\nthe tone of his preaching, he remains the same in his divine\\npity for every one who has gone astray. His heart was as\\nwarm as ever his faith in human nature and his reverence\\nfor man were not shaken for a moment by his melancholy\\nexperience. The preacher of God s judgment drawing near\\nto the capital of his country is still, even there, even to the\\nend, the friend of sinners, the inspired advocate of the new\\nand immortal principle of man s worth and God s love. It\\nwais in this spirit of redeeming love, it was to seek and to\\nsave, that he plunged into the midst of dangers that none\\nforesaw more clearly than himself.\\n1 Compare Luke xi. 41 with xix. 8.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0376.jp2"}, "377": {"fulltext": "JESUS APPEARS AT JERUSALEM 3fi7\\nChapter XXIX.\\nJESUS APPEARS AT JERUSALEM.\\nMatthew XXI. 1-16. 1\\nHARDLY had the traveller to the City of the Temple left\\nJericho a league behind, when he found he had passed\\nfrom one of the loveliest spots upon earth into an ill-favored\\nand dismal waste. The whole distance was six leagues, and\\nin spite of undulations the journey was on the whole an\\nascent, for Jerusalem was three thousand feet above the\\nJordan valley. It was these barren rocks, these narrow\\npasses, these rock-bound defiles, thinly covered with brush-\\nwood, that formed the background upon which the picture\\nof the Good Samaritan, already known to us, was painted.\\nBut as bands of pilgrims passed along the road, drawing\\nnearer with every step to the goal of their journey, for which\\nthey had longed with such eager expectation, we may be sure\\nthat the}^ seldom or never allowed themselves to be appalled,\\nor even depressed, by the sceneiy through which they passed\\nand least of all would it disturb the high-wrought enthusiasm\\nand joyous expectations of the caravan we are now accompa-\\nnying in fancy. How many a heart leaped up in transport\\nhow many a bosom panted with impatience how many a\\nstraining e} T e saw nothing of precipitous cliffs or barren\\ngorges, but was filled b} r the dazzling vision of a splendid\\ncoronation and the glorious dominion it would inaugurate\\nCan we not picture the companions of Jesus on this last day\\nof the journey some of them quiet, as if plunged in tl ought\\nsome of them engaged in animated conversation yet others\\nwith joyous cries from sacred songs upon their lips but\\nalmost all in growing tension of excitement.\\nAnd Jesus himself It is extremely difficult to pierce the\\nveil of his thoughts. One thing, however, is certain that\\nLuke is mistaken in making him bewail the impenitence of\\nthe city, and foretell its future destruction by the Romans in\\nminute delail 2 as soon as he approaches and beholds it for\\nthe city s impenitence had not as yet appeared, and Luke is\\ni Mark xi. 1-11, 15-18 Luke xix. 28-40, 45-48.\\n2 Luke xix. 41-44.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0377.jp2"}, "378": {"fulltext": "3)8 JESUS APPEARS AT JERUSALEM.\\nevidently confounding the feelings which inspired Jesus a\\nweek or two later, after the failure of his efforts, with those\\nof his first approach to the city. We shall be nearer the\\ntruth in thinking of Jesus as suspended between hope and\\nfear, alternately contemplating the possibilhy of success and\\nfailure during these last hours but the fact that he did\\nnothing to check the enthusiasm of his followers, and pres-\\nently entered upon the contest in such a loft} T mood himself,\\nappears to indicate that for the time hope, if not supreme, was\\nat least predominant in his mind, which is indeed no more\\nthan we should expect. Here again Luke has confounded\\nthe expectation with the result for he has put into the\\nmouth of Jesus, a few hours before, a parable expressly\\ndesigned to correct the impression that, since he had now\\nalmost reached Jerusalem, the kingdom of God would imme-\\ndiately come. 1 In spite of its inappositeness, however, we\\nwill give this parable here. It is that of the mime, or pounds.\\nA mina represents about 3\u00c2\u00a3 6s. and to understand the story\\nwe must further note that in those times there was nothing\\nstrange in the idea of a man s going to Rome to receive at the\\nEmperor s hands the appointment to the vacant throne of\\nsome tributary state. Thirty years before Archelaus had done\\nthis veiy thing, and had been appointed ruler of Judaea and\\nthe two neighboring districts in spite of the opposition of\\nthe Jews, who had sent ambassadors to implore Augustus to\\nspare them the imposition of a Herod. There is an obvious\\nreference to all this in the parable, which runs as follows 2\\nA certain man of noble birth set out for a distant land, to\\nbe invested with the regal dignity and then return. But first\\nhe summoned ten of his slaves, and gave them each a mina\\nto trade with during his absence. It was only a trifle but\\nhis object was simply to make a trial of their fidelity, zeal,\\nand ability, since he would soon be wanting faithful servants\\nas governors. Now, when he had set out, his fellow-citizens\\nsent an embassy after him to inform his suzerain that they\\ndid not want him as their prince, for they hated him but\\ntheir protest was in vain. So when the nobleman returned\\nas king, he summoned the ten slaves to see what they had\\naccomplished. The first had increased his stock by ten\\nminae, the second by five, and so on for which the} T were all\\nrewarded by the warm approval of their master, and by ap-\\npointments to governorships of ten, five, or such other num\\nber of cities as corresponded with their deserts. Then he\\ni Luke xix. 11. 2 Luke xix. 12-37.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0378.jp2"}, "379": {"fulltext": "JESUS APPEARS AT JERUSALEM. 359\\nordered the enemies who had tried to prevent his becoming\\nking to be brought into his presence and cut down before his\\ne} es. 1\\nThe meaning evidently is that Jesus was not going to\\nascend the Messianic throne in Jerusalem at once, but must\\nfirst go up to heaven, there to receive the kingship from God,\\nfor such was the faith of the apostolic age, 2 and that on\\nhis return he would reward his faithful servants and inflict a\\nfearful punishment upon the rebellious Jews. The story was\\ncertainly never told by Jesus. It is an imitation (and not a\\nvery successful one) of the parable of the talents 3 and this\\naccounts for the introduction of an episode which so disturbs\\nthe progress of the narrative that we designedly omitted it.\\nIt is this One of the slaves came with his mina and said that\\nhe had wrapped it in a cloth and hidden it, because he knew\\nhis master was a hard and unjust man. His master there-\\nfore punished him, and rebuked him for not having put his\\nmone} T in the bank after which he astonished all present by\\nordering the mina to be given to the most enterprising of the\\nother servants, who had gained ten extra minse already. Now\\nall this was well enough in the parable of the talents, for\\nthere the master gave his servants charge of all his posses-\\nsions, and even the least favored of them had to manage a\\nconsiderable sum but here the smallness of the amount in\\nquestion makes the whole proceeding inappropriate, and it\\nwould simply be ridiculous to show additional respect for the\\ngovernor of ten cities b} r a present of three guineas\\nBut let us return to Jesus and his fellow-travellers. We\\nhave alread}- said that the Master made no attempt to check\\nthe enthusiasm of his friends and when they had exchanged\\nthe wilderness of Jericho for a less-forbidding district when\\ntheir eyes rested on the Mount of Olives, behind which they\\nknew the Holy City lay when they had passed through\\nBethairy, on the eastern slope, half hidden among its noble\\ntrees and undulating verdure, their excitement rose at last\\nto its culminating point. Jesus had sent for an ass, on which\\nto ride into the cit} T and, in lieu of a saddle, some of his\\ndisciples had folded their cloaks and laid them on the ass s\\nback for him to sit on. Then they ascended the ridge between\\nthe Mount of Olives and the Mount of Offence and there the\\nCity of God, so loved, so praised in the songs of Israel, lay\\nstretched before them in all its gloiy What colossal walls\\n1 See pp. 304. 305. 2 Compare Acts ii. 36, iii. 20, 21, et seq.\\nSee pp. 165, 166.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0379.jp2"}, "380": {"fulltext": "60 JESUS APPEARS AT JERUSALEM.\\nand mighty towers rising from the precipitous rock What\\nluxurious palaces and entrancing pleasure-grounds But\\nabove and before all else the eye was dazzled and the heart\\nenthralled by the Temple of the Lord an imposing and\\nmarvellous erection even to the heathen, but to the Israelite\\nthe very consummation of holiness and glory upon earth,\\nhis greatest pride and his deepest J03 T There was the temple\\narea, with its noble colonnades and on the highest terrace\\nthere stood the sanctuary itself, with its glittering parapets\\nof snow-white marble, tipped with the tapering golden spikes\\nand plated on all sides with sheets of gold, shining beneath\\nthe sunbeams, now like a mountain of snow, now like a sea\\nof fire. How could such a sight fail to call forth a general\\noutburst of enthusiasm The sacred spot was reached where\\nthe kingdom of God would be established, and on the very\\ninstant honor and glory must be rendered to him who brought\\nthat kingdom Most of the company threw off their upper\\ngarments and laid them in the way for the ass to step upon,\\nwhile others strewed the path with leaves and branches from\\nthe neighboring fields and, as they waved the palm-branches\\nin their hands, those who went before and those who followed\\nhim sang in alternation the song of praise,\\nHosanna\\nBless him that comes in the name of the Lord!\\nBless the approaching kingdom of David our father!\\nHosanna in the highest!\\nWith such shouts of triumph they turned northwards along\\nthe slopes of the Mount of Olives, past Bethphage that was\\nreckoned part of the sacred ground of the City of the Tem-\\nple, by the Garden of Gethsemane, then down across the\\nbridge over the Kidron? and up the hill again, through the\\nSheep-gate into Jerusalem It was no new thing at Jerusa-\\nlem to see caravans of pilgrims drawing near with exuberant\\nsigns of delight but such an entry as this must have caused\\nno little commotion. Who is it? the people asked in cu-\\nriosity and amazement as the procession, chiefly composed\\nof G-alilseans, passed them b} T and the central figure drew all\\ne} T es upon him. And the crowd of triumphant Galilaeans\\nanswered, It is the mighty prophet Jesus, from Nazareth\\nin Galilee\\nBefore accompanying Jesus and his disciples through the\\nstreets of the city to the temple, we must make a few remarks\\nin justification of the account we have given of their entry", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0380.jp2"}, "381": {"fulltext": "JESUS APPEARS AT JERUSALEM. 361\\nfor it departs in several particulars from the narratives of the\\nGospels, which do not always agree with each other.\\nAccording to Luke the disciples of Jesus cry, Blessed be\\nthe king who comes in the name of the Lord Peace be in\\nheaven, and glory in the highest 1 upon which certain Phar-\\nisees who are present request the Master to forbid them but\\nhe replies, I tell t ou that if the} T held their peace the very\\nstones would cry out One does not quite see what had\\nbrought the Pharisees thus early into the presence of Jesus,\\nand his short and stern reply strikes us as an implied rebuke,\\nanvil a kind of echo of the wail over Jerusalem s impenitence\\nalready mentioned. At an} r rate, this question and answer\\ncan hardly have been uttered upon this occasion.\\nA second point is of more importance. All the Gospels\\nmake Jesus, upon reaching the Mount of Olives, despatch\\ntwo of his friends to the village that lies before them (pre-\\nsumably Bethphage) to fetch him an ass s colt which, he says,\\nthey will find at the entrance of the village, tied up. If any\\none asks them what they are doing, they are to answer, l The\\nlord requires it, and they will be no further molested. Now,\\nthis story implies either a previous arrangement with the\\nowner of the colt, or divine foreknowledge on the part of\\nJesus and when we consider all the circumstances, and re-\\nmember that Jesus was a stranger in the village, the former\\nsupposition becomes almost as unsatisfactory as the latter.\\nMoreover, Mark and Luke not only add that the D3 r standers\\nor the owners of the colt did actually challenge the arbitrary\\nproceedings of the disciples, but also say that, according to\\nJesus himself, no one had ever ridden on the beast before.\\nThe idea is, of course, that it would not otherwise have been\\nholy enough for him 2 but any one can see how ill-suited an\\nunbroken colt would be for carrying Jesus in the midst of so\\nexcited a procession.\\nBut Matthew s account is the most extraordinary of all\\nfor he makes Jesus send for two beasts, an ass and a colt,\\nand ride upon them both This is because he sees in the\\nevent the literal fulfilment of a prophecy in Zechariah, 8 in\\nwhich, by a curious blunder, he supposes that two animals\\nare mentioned. He renders it: Say to the daughter of\\nZion, Behold thy king is coming to thee, gentle, riding\\n1 Compare Luke ii. 14.\\n2 Compare Numbers xix. 2; Deuteronomy xxi. 3; 1 Samuel vi. 7; and Luke\\nxxiii. 53 John xix. 41.\\n3 Zechariah ix. 9. See vol. ii. p. 255; compare Isaiah lxii. 11.\\nvol. ill. 1G", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0381.jp2"}, "382": {"fulltext": "362 JESUS APPEARS AT JERUSALEM.\\nupon an ass, and upon a colt, the foal of a beast of burden.\\nWe may note in passing that one of the earliest ecclesiastical\\nFathers, running off upon the sound, actually quotes a verse\\nfrom Jacob s blessing to prove that the ass was bound to a\\nvine-tree 1 and after all this is only canying out the practice,\\nhabitual to the Jewish-Christian Evangelist himself, of using\\nthe Scriptures of the Old Testament as materials for the life\\nof Jesus. 2 We need therefore paj~ no further attention to\\nthe details given in Matthew but, on the other hand, the co-\\nincidence between this prophecy of the Messiah as the Prince\\nof Peace and the mode in which Jesus entered the city\\nis sufficiently remarkable to suggest the question whether\\nhe himself had the words of Zechariah in his mind. Did he\\nenter the city upon an ass expressly to show that, though he\\nclaimed to be the Messiah, it was not as an earthly potentate\\nwho would more fitly ride a war-horse, but rather as a peace-\\nbearer? This is not impossible, but neither does it seem\\nvery probable for riding on an ass was so very common a\\nmode of travelling that Jesus can hardly have calculated\\non those who saw him thinking of the prophecy in question\\nand divining his meaning. Nor is it even certain that his\\ndisciples expressly greeted him as the Messiah in person upon\\nthis occasion for though Matthew makes them cry, Ho-\\nsanna to the son of David it is doubtful whether Jesus was\\never realty addressed by this title during his lifetime 3 and\\nthe Evangelist himself appears to contradict his own account\\nimmediately afterwards, when be makes the exultant disciples\\nanswer the question of the people of Jerusalem b} T saying\\nnot This is the Messiah but This is the prophet from\\nNazareth\\nIn a word, the whole thing seems to have happened quite\\nsimply. The ass a much finer and more swift- footed ani-\\nmal and far more highly esteemed in the East than with our-\\nselves was the animal ordinarily ridden in Palestine, as the\\nhorse is here and, though we cannot tell how Jesus came to\\nhave the opportunity or the wish to ride into Jerusalem, there\\nis nothing in the least extraordinaiy in either the one or the\\nother. Perhaps he thought this mode of entiy more suitable\\nto the dignity of the occasion than walking. In the same\\nspirit he refrained from checking his disciples cries of tri-\\numph. Nothing could be more natural than for the latter to\\nsing a few lines of the hundred and eighteenth psalm in his\\nhonor, for it was often sung at the Feast of Tabernacles and\\ni Genesis xlix. 11. a See p. 37. 8 See p. 38.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0382.jp2"}, "383": {"fulltext": "JESUS APPEARS AT JERUSALEM. 363\\noilier festivals. Hosanna, in verse 25 (property hoshianna,\\ni.e. Help, then or Save us was a form of invoking\\na blessing or expressing jo} and the following verse was\\noriginally a greeting offered by the priests to the visitors of\\nthe temple. But, after all, even if Jesus was not expressly\\ncalled the Messiah, it was nevertheless a Messianic entry into\\nJerusalem for at any rate he was conducted into the City of\\nthe Temple, amidst the acclamations of his followers, as the\\nprophet who would bring the Messianic kingdom. The Tweh e,\\nof course, would look upon him in that case as the Anointed\\nof the Lord himself, whereas the rest may have formed the\\nsame conception in some cases and divergent ones in others. 1\\nIt is not without reason, therefore, that the Christian Church\\nattaches great importance to this event, and consecrates the\\nSunday before Easter to its memory. The day is fixed in\\naccordance with the indications of the fourth Gospel, and is\\ncalled Palm Sunday after the commemorative palm branches\\nwith which the churches are decorated. Finally, when Mat-\\nthew says that the whole city was moved, we must look\\nupon his words as a natural exaggeration, and need not be\\nsurprised to find that this triumphal entry does not seem to\\nhave been so much as mentioned at the trial of Jesus for,\\nthough it made a deep impression upon his followers at the\\ntime, the great majority of the people of Jerusalem would\\nnot pa}- the least attention to it.\\nSo Jesus, of Nazareth in Galilee, had entered Jerusalem\\nat the head of his followers, and they had greeted him as the\\nprophet who came to inaugurate the kingdom of God. They\\nthemselves, of course, made straight for the temple but the\\nquestion was whether their enthusiasm would infect the peo-\\nple of God s city, and force them to join their procession and\\ntake up their cries of joy, while Jesus advanced towards Is-\\nrael s sanctuary and finally entered its gates? It can hardly\\nsurprise us that nothing of the kind took place. The people\\nof Jerusalem looked on in surprise, or ran together here and\\nthere, in half-contemptuous curiosity to witness these demon-\\nstrations of Galilsean excitement, but that was all. No doubt\\nthis was a great disappointment to the friends of Jesus, if not\\nto himself but the future might make up for the present, they\\nthought.\\nTo the temple, then The} 7 had only a few streets to pass\\nthrough before reaching one of the gates that opened into tho\\n1 Compare pp. 312, 313, and Acts iii. 22 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0383.jp2"}, "384": {"fulltext": "361: JESUS APPEARS AT JERUSALEM.\\nconsecrated area. Here Jesus dismounted. What were Jus\\nthoughts as he stood there His foot was now to rest upon\\nthe spot which, as his contemporaries thought, had been for\\nthousands of 7 ears the sole earthly abode of the Eternal, the\\nLord of heaven It was not, indeed, for the first time. He\\nhad doubtless visited the temple more than once in early life.\\nThe impression he received on the first occasion must have\\nbeen overwhelming. National reminiscences and the force\\nof tradition added impressiveness to the grand proportions\\nand the magnificent architecture and adornments of the tem-\\nple and when the devout young Galilsean entered the court\\nof the heathen, and cast his e} e over the extended area, sur-\\nrounded b3 T double and triple rows of columns, each four-and-\\nthirty feet in height, each hewed from a single block of the\\nwhitest marble, and wainscoted with cedar when he gazed\\non the tessellated pavement that covered the whole open space,\\nand on the terrace in the centre, that none but the sons of the\\nchosen people might ascend when he looked yet further and\\nbeheld the second terrace, upon which stood the court of the\\npriests and the sanctuary itself; when he saw what inestimable\\ntreasures had been lavished upon every thing, how exquisitely\\neach detail had been executed, and with what marvellous art\\nthe whole had been blended together, must not his senses\\nhave almost reeled But his subsequent visits would produce\\nan ever-growing sense of want and dissatisfaction, in propor-\\ntion as his own religious life developed and his aversion to\\nthe formality which reigned uncontrolled in the temple must\\nhave constantly risen. It was perhaps a long time now since\\nhe had been there and, as he raised his foot once more over\\nthe consecrated threshold, he felt afresh that, in opening the\\ntreasure-house of his spirit to the people and bringing them\\ntrue salvation, he must in appearance act the part of a de-\\nsti*03 T er, and in the name of Moses and the prophets pronounce\\nthe sentence of condemnation upon this dead religion. He\\ncould not look upon the temple with the indifferent eye of a\\nstranger. He, if any one, felt the inseparable tie of a com-\\nmon faith with the pious generations who had worshipped\\nthere. His heart overflowed with mingled and conflicting\\nemotions. In this primeval seat of Israel s worship he must\\nappear as the messenger of the Lord, must demand an ab-\\nsolute renovation must announce the approaching judgment\\nmust preach the gospel of the kingdom.\\nIn sacred transport he entered the temple, with gait erect\\nand beaming eye, followed by his disciples", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0384.jp2"}, "385": {"fulltext": "JESUS APPEARS AT JERUSALEM. 365\\nWhat a scene it was that met him Not only the press of\\ncoming and going pilgrims, here approaching with their\\nbeasts for sacrifice, here pushing their way one against an-\\nother, and here raising their songs of praise, all which he\\ncould have borne, but the clatter and chaffer of a fair!\\nThe jostling and shouting of the market-place had drowned\\nthe voice of devotion For here in the outer court stood the\\nbooths of the cattle-dealers, of the traders in wine, oil, corn,\\nincense, salt, and other requisites for sacrifice, and of the\\nmonej -brokers who changed the coins of the various districts\\nfrom which the faithful had streamed to the temple, for the\\ndidrachma of the temple duty or for Greek and Roman coins.\\nIt was vain to expect any feeling for the sanctit}- of the place\\nin these men. They simply came there to make what they\\ncould, and too often deliberately reckoned upon cheating the\\npilgrims by demanding extortionate prices for their wares, or\\ntaking advantage of their ignorance of the exchange value of\\nthe coinage. And, even when there was no cheating, the clat-\\nter of voices, clinking of mone} T bleating and lowing of beasts\\nfilled the court Maybe the dealers and mone3~-changers\\nlooked for more business yet from the arrival of another\\ncaravan of pilgrims, with the sacred chant upon their lips.\\nNow Jesus knew what always went on here. He had been\\ndistressed by this temple-market before. But when we re-\\nmember the mood in which he now entered the temple, we\\ncan well believe that the scene made him boil with indigna-\\ntion as it had never done before. The impulse to put an end\\nto it rose strong within him. Had not God set him his task\\nthat moment He did not check the impulse, but gave it rein.\\nIrresistible in his sacred wrath, he drove the hucksters and\\ndealers through the gate, overturned the tables of the mone3 T\\nchangers, while their coins rolled along the ground, and threw\\ndown the seats of the dove-sellers.\\nNever yet, we may be sure, had his followers seen him with\\nthat flashing eye, that arm extended in command, as one of\\nthe prophets of old And to make the resemblance more\\nstriking yet, to prove that he was consciously treading in the\\nfootsteps of the prophets and was urged by their spirit, he\\nseconded his deeds b} T words taken from two well-known\\nprophetic sayings of the ancient times 1 It is written, My\\nhouse shall be called a house of prayer, but T e have made it\\na den of thieves\\nThis last expression obviously refers to the dishonest prac-\\n1 Isaiah lvi. 7 Jeremiah vii. 1]", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0385.jp2"}, "386": {"fulltext": "366 JESUS APPEARS AT JERUSALEM.\\ntices to which the love of gain gave rise. But it may well be\\nasked how Jesus could possibly cieanse the temple in this way\\nsingle-handed. Why did all these people tamely submit to\\nbeing expelled? How came it that the temple-guard, who\\nhad to keep order within the sacred precincts, did not inter-\\nvene, and put the disturber of the peace under restraint, or at\\nleast expel him? Now, it is perfectly true that a fortnight\\nlater, in the week before the Passover, such a proceeding\\nwould have been simply and utterly impossible for at that\\nseason there was an indescribable crush of visitors, and we\\nmay gain some idea of the amount of trade that was carried\\non from the fact that the lambs alone were counted by the\\nthousand but when Jesus expelled the traders, they may\\nnot have been so numerous as one might at first suppose.\\nThen we must remember that the hallowed zeal which carried\\nhim away so suddenly extorted such submission, at sluj rate\\nfor the moment, that resistance was impossible and besides,\\nhis commanding personality borrowed at least the appearance\\nof material support from his numerous followers for, though\\nthey took no direct part in the work, their presence rendered\\nany attempt at violent resistance inadvisable.\\nAs for the action itself, its purport was not confined to the\\nremoval of offensive and inharmonious surroundings from the\\ntemple, and the maintenance of its sanctity, for it had a\\nwider and symbolical significance, and in this respect again\\nresembled the actions of the ancient prophets. It was, in the\\nfullest sense, an open declaration of war upon the formal\\nworship of the times. The priests, who had a very substan-\\ntial interest in the temple-market, took an actual pride in the\\npress of business in the court for the number of trades-\\nmen and the amount of their wares indicated the number of\\npurchasers, and that, in its turn, was the gauge of Jewish\\npiety, fidelity, and zeal. This last consideration influenced\\nthe Pharisees also to the same effect. This was but natural,\\nfor such abuses were the necessary result of looking for relig-\\nion in a host of ceremonies and externalities and in later\\nages the same addiction to formalities produced analogous ex-\\ncesses in the Roman and Greek churches, without shocking\\nthe faithful in the least. This cleansing of the temple in-\\nvolved by necessary implication the condemnation of the\\nwhole system of sacrifice, which really required a market to\\nsupport it nor was Jesus the first of the men of God to con-\\ndemn the sacrificial system. It was not against Moses and\\nthe prophets that Jesus now advanced as a religious reformer,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0386.jp2"}, "387": {"fulltext": "JESUS APPEARS AT JERUSALEM. 367\\nfor he felt that he was vindicating their work and spirit, but\\nit was against the conceptions of piet} current in his own age\\nand among his own people. By this act he defined his posi-\\ntion as clearly and sharply as possible, and his aggressive at-\\ntitude was a striking exposition of his views and intentions.\\nHis action was a visible presentation of the words which it\\nappears from the evidence given at his trial he must have ut-\\ntered in Jerusalem I will destro} this temple, and in three\\ndays will raise it again. By this temple he meant the\\nJewish religion, which he came to destroy in order that he\\nmight raise it again renovated and purified. In future when\\nhe spoke of the kingdom of God every one knew what he\\nmeant. This one vigorous measure had put both the masses\\nand their leaders in a position to choose decisively for or\\nagainst him.\\nAs for the leaders, whether priests or Scribes, their choice\\nnever wavered for an instant. Jesus had summoned them to\\narms, and made them his avowed enemies both by his entry\\nand bj* his cleansing of the temple. Mark and Luke, how-\\never, are a little premature in making the Sanhedrim immedi-\\nately form the definite project of taking his life, and only\\ndela} its execution for fear of the masses. The first Gospel\\nmentions on this occasion that Jesus healed some blind men\\nand cripples who came to him in the temple, which is per-\\nhaps a reminiscence of an old saying that forbade the blind\\nand crippled to enter the sacred place x and the same Gospel\\nssljs that the children in the court cried out, Hosanna to the\\nson of David upon which the chief priests and Scribes\\nangrily demanded of Jesus whether he heard what the} said,\\nand found little satisfaction in his brief reply: I hear it\\nBut have you never read, From the mouth of babes and\\nsucklings hast thou prepared thy praise 2 These details\\ndo not commend themselves to our acceptance, and come in\\nstrangely after the violent scene that precedes them. Mark,\\nin his turn, relates that Jesus would allow no one to carry\\nhousehold utensils or furniture, for instance, through the\\ntemple court, when that was the shortest way from one part\\nof the city to another and also that he called the temple a\\nhouse of pra}~er k for all nations, which is the expression\\nreally used in Isaiah but Jesus was not thinking of the\\nheathen at that moment. It is of more importance to note\\nthat the same Evangelist represents the Master as simply vis-\\niting the temple and looking round on his first arrival and\\nthen retiring, since it wa.s rather late, but only to return the\\n1 Compare vol. ii. p. 4, and 2 Samuel v. 8. 2 Psalm viii. 2.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0387.jp2"}, "388": {"fulltext": "ObO JESUS APPEARS AT JERUSALEM.\\nnext day and assert himself by the cleansing of the temple\\nWe see at once how improbable this is. The next morning\\nhe was without his numerous escort, and, what is more, he\\nwas in a less sensitive and excited mood. His burst of in-\\ndignation at seeing once more what he had carefully inspected\\nthe evening before would be very artificial, and his whole line\\nof conduct unnatural, not to say impossible.\\nLet us now look back for a moment, and sum up in a single\\nword our conception of the precise project with which Jesus\\nhad entered Jerusalem.\\nHere again we are driven to conjectures, for the Gospels\\nmake it appear as if he had come with the simple object of\\nbeing put to death. But even suppose he expected the issue\\nto be fatal, he must surely have contemplated the possibility\\nof success, and must at any rate have had some definite pro-\\nject, whether destined to succeed or fail. It is not until we\\nclearly understand what this project actually was that we can\\nsee the full bearings of his entiy into the city, of his asser-\\ntion of his power in the temple court, and, generally, of his\\nappearance at Jerusalem.\\nWe know that he had come to offer his people the kingdom\\nof heaven, the perfect blessedness of close communion with\\nthe heavenly Father. If Israel accepted it, then Jesus would\\nalread}^ have removed from the shoulders of his countrymen\\nthe yoke which Pharisaic scripturalism had laid upon them\\nthey would have broken in principle with their national pride\\nand hatred, their formality and self- righteousness, and God\\nwould do the rest.\\nIn the present circumstances, therefore, there was but one\\nthing that could make the efforts of Jesus successful, but one\\nthing that could rescue him personally, and also do what was\\nfar more important in his eyes, preserve the kingdom of\\nGod for Israel, and Israel for the kingdom of God. That\\none thing was a rapid and increasing accession of disciples.\\na series of decisive proofs of sympatlry and powerful expres-\\nsions of faith on the part of the masses. This would en-\\ntirely disarm the opposition of the Pharisaic and the priestly\\nparties. The temple and the synagogues would then, so to\\nspeak, be gradually emptied the approaching Passover would\\nbecome the feast of the great redemption Jerusalem would\\nthenceforth be the central point of the work of Jesus, and the\\nthousands and tens of thousands of foreign Jews the messen-\\ngers of his kingdom, That would be his success", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0388.jp2"}, "389": {"fulltext": "JESUS APPEARS AT JERUSALEM. 369\\nHe had therefore, properly speaking, no choice in the mat-\\nter. It was impossible for him to begin quietly and tenta-\\ntively, as he had done in Galilee. He must at once and\\nconspicuously challenge attention, and make it impossible to\\nignore his arrival and its significance. Averse as he was to\\nairy sensational display, he could not now desire to enter the\\ncity and the temple in quiet simplicity and the Messianic\\ndemonstrations which accompanied his entry, though he had\\nby no means provoked them, were not unacceptable to him.\\nHe knew well enough that a host of shallow misconceptions\\nlurked beneath these exuberant cries and tokens of veneration,\\nbut yet he accepted them as well intentioned and as coming\\nfrom the heart. They were the first public recognition of the\\nsignificance of his person and his work and may not the\\nhope have now revived in his heart that the} might perchance\\nbe the first fruits of his harvest of souls, a prophecy^ that God\\nwould turn the people s hearts to him At the very worst,\\nthese loud expressions of devotion could not fail to further his\\npurpose of announcing that he had come, and had come in\\nthe character of God s messenger, commissioned to establish\\nthe kingdom of heaven. It was but another step and a\\nstep of which any accident might be the occasion for him\\nto proceed to some such striking and decisive action as that\\nin the temple court. And this deed, occasioned by the re-\\npulsive scene that met him, and as little foreseen or premedi-\\ntated on his part as the mode of his entry into the city, was\\nan unmistakable indication to the public of the nature of the\\nMessianic kingdom he came to found.\\nBut it need hardly be said that in spite of all this the work\\nhe contemplated at Jerusalem was of a purely religious and\\nby no means of a political character, and that he had not the\\nleast intention of exciting a popular commotion. We must\\nnot dream of his departing by a hair s breadth from his prin-\\nciples, or becoming untrue to himself! It was, therefore,\\nimpossible for him to repeat or follow up this single deed.\\nHis only weapons were the power of the word, of the spirit,\\nof the truth, the appeal to the heart and conscience. Nor\\ncould he go a single step further in the employment of mate-\\nrial means. But, since this was so, his impressive deed had\\nnot improved his chances of success for the masses could\\nnot fail to be disappointed when the sequel answered so it\\nto the introduction, when the work was so unlike the mani-\\nfesto. And how could this disappointment have any but dis-\\nastrous consequences?\\n16*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0389.jp2"}, "390": {"fulltext": "370 JESUS ON THE DEFENSIVE.\\nChapter XXX.\\nJESUS ON THE DEFENSIVE.\\nMatthew XXI. 17, 23-32, XXII. 15-40; John VII. 53- VIII 11.1\\nTHROUGHOUT his stay in Jerusalem Jesus never spent\\nthe night in the city itself. Every evening he went\\nwith the Twelve to Bethany, returning early in the morning\\nto teach in the temple-sj nagogue, or one of the other halls\\nin the colonnades of the Forecourt. We have already fol-\\nlowed him along the road from Bethany through Bethphage.\\nThe distance was about three-quarters of a league but a\\nfootpath, which ran across the Mount of Olives, shortened it\\nby a few minutes walk.\\nWhatever it may have been at first, it ultimately became a\\npressing measure of precaution to retire at night to some\\nrefuge unknown to the authorities for, though they were\\nafraid of a disturbance if they attempted to seize him by da} r\\nthey might safely have snatched him from his bed at night.\\nBut we cannot tell whether such precautions were necessary\\nfrom the first, or whether Jesus spent his nights outside Je-\\nrusalem, in order to secure the opportunity of recovering his\\nown composure, and enjoying a time of quiet intercourse with\\nhis friends in the evening and morning.\\nThe hospitable customs of the East make it probable that\\nhe remained under one roof during his whole visit, and would\\nonly have quitted it in obedience to some special necessity.\\nAccordingly, we ma} think of a certain Simon, known as\\nthe leper, as his permanent host. The third Gospel is\\nless accurate in representiug him as spending his nights on\\nthe Mount of Olives, and apparently in the open air in the\\ngarden of Gethsemane. 2\\nThe very first evening Jesus went with the Twelve, after\\ndismissing the multitude we may suppose, to enjoy the quiet\\nof the village where the night s lodging was prepared. It is\\nnot improbable that he knew Simon alread}\\\\ Perhaps he\\nhad met him as he passed through Bethany at noon, perhaps\\n1 Mark xi. 19, 27-33, xii. 13-34 a; Luke xix. 47, 48, xx. 1-8, 20-39, xxi\\n37, 38.\\n2 Luke xxi. 37, xxii. 39, 40. Compare John viii. 1.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0390.jp2"}, "391": {"fulltext": "JESUS ON THE DEFENSIVE. 371\\nlater on in the day, and no long acquaintance would be\\nneeded to justify the offer of hospitality. Jesus had most\\nlikely spoken little after purifying the temple, for the day 7\\nwas far advanced when he entered Jerusalem, and the wea-\\nrying journey, followed by such a tumult of emotions, must\\nhave so strained his powers as to make the opportunity of\\nresting under a friendly roof extremely grateful.\\nHere, then, he might gather strength for the struggle which\\nhe saw so clearly awaiting him. The following morning\\nfound him in the temple-court again at the spot whence he\\nhad dismissed his followers the night before, addressing both\\nthem and a number of others whom interest or curiosity had\\nled to accompany them. Doubtless he assumed the author-\\nity of a prophet and his preaching, in accordance with the\\naction of the previous day that introduced it, would be an\\nemphatic exposition of the spiritual nature of the kingdom\\nof God and of the moral demands it made upon its subjects.\\nBut see, he is interrupted A deputation of respected citi-\\nzens approaches him with solemn dignity. Every one makes\\nroom for them, for they are members of the Sanhedrim. This\\nSanhedrim was composed x of high priests chief priests\\nin our Authorized Version) elders, or heads of distinguished\\nJewish families and the most eminent Scribes. Under the\\nname of high priests were included not only the priest\\nwho held the office in question at the moment, but all who\\nhad ever filled it in their lives, and even the most influential\\nof the remaining members of the high priestly families. The\\nmembers of this little deputation therefore, though it may\\nnot have had an official character, felt bound in their indi-\\nvidual capacit} 7 to put some check upon the pretensions of\\nthe G-alilsean reformer. Nothing could be more appropriate,\\ntherefore, than their question, By what authority are you\\ndoing all this, and who gave it to you?\\nOf course the} T referred especially to his vigorous proceed-\\nings when first he entered the temple-court, but not to them\\nalone. When they observed the authoritative tone and atti-\\ntude which he assumed in addressing the multitudes upon the\\nsubject of their dearest interests, they felt that unless he\\ncould offer some adequate defence of his use of such language\\nthey ought to crush him with the sentence of absolute con-\\ndemnation. So Jesus stood face to face with the honored\\nrepresentatives of ecclesiastical and civil authority among his\\npeople. How much must depend upon his answer He had\\ni See pp. 5, 6.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0391.jp2"}, "392": {"fulltext": "S72 JESUS ON THE DEFENSIVE.\\ndoubtless considered beforehand what position to take up.\\nHe was not at a loss for a moment, and answered with quiet\\ndignity, Let me also ask a question and if vou answer it\\nthen I will tell you on what authority I relv. Tell me,\\nWhence was the baptism of John, from heaven or of men\\nNow this was far from a mere evasion. On the contrary,\\nit was little short of a defiance. Jesus implied that, since\\nHe who had shortly before sent John to baptize the people\\nhad now commissioned him, Jesus, to found the kingdom of\\nGod, there was an immediate connection between his own\\nwork and that of the preacher of the wilderness. Those who\\nhad recognized John as a messenger of God must and would\\nrecognize him also whereas those who had utterly despised\\nthe Baptist had thereby given palpable proof of their tota\\nincapacitj to appreciate a divine commission, and had there\\nfore completely forfeited their right to demand his creden\\ntials from him. Did they understand his meaning? Om\\nof them, who served as the mouthpiece of the rest, answerec\\nbriefly and contemptuously, We do not know; as much\\nas to sa} r and we do not care. Our Gospels represent\\nthis answer as the result of the reflection: If we sa}^,\\n1 From heaven, he will answer, Then why did you not\\nbelieve him? and if we say, Of men, then we shall have\\nthe people upon us, for they all hold John to have been a\\nprophet. Luke even makes them fear that the whole peo-\\nple will stone them if they give the latter answer. But all\\nthis deliberation is out of place. The distinguished men of\\nJerusalem had simply paid no attention whatever to the Bap-\\ntist and Jesus therefore utterly denied their right to ques-\\ntion him. His answer was as brief and as haught} as theirs\\nNeither shall I tell T ou by what authority I have come for-\\nward here.\\nHis refusal to answer was a bold stroke but, as if to show\\nthat he knew exactly what he was doing, he continued after\\na moment s silence, M What think you? There was a man\\nwho had two sons, and one morning he went to the elder\\nand said l My son, ou must go and attend to the vine-\\nyard to-day. But he answered without even a show of\\nrespect, I shall not. And yet, after a time, he was sorry,\\nand went and set to work. Meanwhile the father had gone\\nto the other and found him all obedience. I will go this\\nvery instant, father, he replied, but did not. Which of these\\ntwo obeyed his father? We need not suppose, with the\\nEvangelist, that the members of the deputation actually said", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0392.jp2"}, "393": {"fulltext": ".fESUS ON THE DEFENSIVE. 373\\nthe first, for without waiting for an answer Jesus might\\nwell go on with his indignant application of the parable I\\ntell 3 T ou, the publicans and harlots shall go into the kingdom\\nof God before you For John came to lead you to the way\\nof life and t ou did not believe in him, though the very\\npublicans and harlots listened to his preaching for not\\neven such a sight as that could make t ou repent and believe\\nin him.\\nThis was an open declaration of war upon the priesthood,\\nthe nobility, and the Scribes. Compare this parable with that\\nof the prodigal son, with which it has an unmistakable affin-\\nity. How changed is the conception of the second son, who\\nis realty obedient in the one case, and is a mere hypocrite in\\nthe other I 1 It is true that in this parable Jesus had not the\\nPharisees exclusively in view, but this merety serves to make\\nhis judgment all the more emphatic. He embraces all the\\nleaders of the people, the whole heterogeneous class of devout\\nand high-born citizens who had thought it beneath their dig-\\nnity to be moved b} T the preacher of tbc kingdom of God,\\nhe embraces them all under that sentence which put the\\nfirst after the last. When Jesus had once told them\\nthey came after the very offscourings of societ} T it was im-\\npossible that any friendly relations should subsist between\\nhim and them, unless they were to throw themselves in\\nhumble penitence at his feet, and there was small chance\\nof that\\nAnd yet he had done well in taking up his true position\\nat the very outset. He had not come to Jerusalem to win\\nover the champions of Jewish orthodoxy or the guardians of\\nthe temple worship, but the people. He must let the nation\\nknow what it had to expect from him. This he had done\\nby opening the battle at once without any preliminary\\nskirmishing.\\nIt is deeply to be regretted that our authorities tell us little\\nor nothing of the course of the struggle, and especially of the\\nrelations of Jesus and the people. Under the first head we\\nonly hear of a few argumentative encounters between Jesus\\nand his opponents, preserved as specimens, and of certain\\nviolent denunciations uttered by Jesus in public. With these\\nexceptions we have not a single address delivered by the\\nMaster in Jerusalem, or any thing beyond the repeated state-\\nment that he taught the people da} by day. It is possible\\n1 Compare pp. 248, 251.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0393.jp2"}, "394": {"fulltext": "374 JESUS ON THE DEFENSIVE.\\nenough that some of the specimens of his preaching we have\\nalready met with in considering his Galilsean ministry or his\\njourney to the capital properly belong to this period 1 but\\nit is probable that as a rule his preaching in Jerusalem was\\nto some extent different in tone. The Gospels, however,\\nleave us in uncertainty as to how he instructed the multitudes\\nin the City of the Temple, what he taught them about the\\nkingdom of God, its approach, the blessings it would bring,\\nthe qualifications for entering it, and the last judgment and\\nrepentance. But in that saying of his about breaking down\\nand building up the temple, which we have mentioned already,\\nand to which the Evangelists refer in their account of the\\ntrial of Jesus, we are justified in finding the substance of\\na whole discourse, or perhaps even of several discourses,\\ndelivered to the people.\\nAgain, we have only scattered hints as to the reception\\nJesus found at the people s hands. The statement that they\\ntook him for a prophet 2 seems very probable intrinsically.\\nAt any rate the} 7 could not see or even suspect the Messiah\\nin him while the high prophetic reputation he enjo3 r ed is\\nevident from the fact that the Pharisees and Sadducees, who\\nwere usually very hostile to each other, combined against him.\\nThis indicates clearly enough that they were seriously alarmed\\nby his popularity but the strongest proof of all is the dread\\nwith which they were inspired b} T his followers for at first\\nthey dared not touch him, and only ventured to seize him at\\nlast under cover of night, with the aid of treachery and\\neven then they were in great trepidation, as we shall pres-\\nently see.\\nBut, on the other hand, the result showed that ms party\\nwas far less numerous and zealous than had been supposed\\nand the final issue proves that his efforts had failed. Indeed,\\nwe have already explained how the enthusiasm kindled by his\\nfirst appearance must inevitably cool when he refused to fol-\\nlow up the stirring deed wuth which he had begun, and con-\\nfined himself to simple preaching. Even zealous followers\\nwere bewildered when they saw that he did not take a single\\nstep towards founding or even preparing the kingdom of God,\\nbut, on the contrary, seemed to be retreating day by day fur-\\nther from the goal they longed so impatiently to reach. The\\nattitude assumed by the Scribes did Jesus incalculable harm\\nfor of course there would be vast numbers of the Jews, both\\n1 See, for instance, pp 21S, 165 ft et seq.\\n2 Matthew xxi. 46.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0394.jp2"}, "395": {"fulltext": "JESUS ON THE DEFENSIVE. 375\\nat Jerusalem and elsewhere, who looked for guidance to these\\nvenerated leaders, so specially qualified b} r their studies, they\\nthought, to form a judgment in such matters. Now these\\nwere the very men who opposed Jesus with all their might,\\nand their warnings held great numbers back. Perhaps he\\nhimself alludes to this in his bitter reproach Woe to you,\\nScribes and Pharisees, hypocrites that 3-011 are for you shut\\nmen .out of the kingdom of heaven. You will not enter\\nyourselves, and prevent and forbid those that would\\nLet us now consider the records we still possess of the en-\\ncounters between Jesus and his various opponents.\\nIt was towards the beginning of his stay in Jerusalem that\\ncertain men came to him and, in a tone at once confidential\\nand respectful, asked his opinion upon a very important point.\\nSome of them were disciples of the Pharisaic school, and\\ntherefore bitterly opposed to the Roman supremacy over\\nJudaea others were Herodians, that is to say enthusiasts\\nfor the Idumsean dynasty, who longed to restore the kingdom\\nof Herod the Great but all alike had been deputed to catch\\nJesus in his words. Rabbi, they said, we know that\\nyou alwaj-s say exactly what you think, without considering\\nany one for r ou care not how great or powerful any one\\nma}^ be, but simply preach the will of God in truth. Tell us,\\nthen, what vou think. May we pav tribute to the Emperor\\nor not?\\nIt was a cunning plot. The strain of flattery in which the} 7\\nbegan shows their drift. They hoped he would declare that\\nany one who paid the poll-tax, and so recognized the Roman\\nemperor as his monarch, was infringing on the rights of the\\nLord, the king of Israel, and that God was jealous of his\\nhonor and would hold the deed apostasy. The way in which\\nJesus had entered the city, together with his nationally and\\nthat of his followers, gave reason to hope that he shared the\\nopinions of Judas, the Galilaean, on the point at issue. 1 Now\\na popular leader who taught such seditious doctrines as this\\nwould be sure to be seized by the governor and put to death\\nwithout loss of time. If, on the other hand, he declared that\\nthe tribute must be paid, that would do nearly as well, for he\\nwould at once fall in the opinion of the people.\\nHe saw through their project. O hypocrites he\\nanswered, with undisguised aversion, why do you try to\\ncatch me thus Let me see the tribute money Now cer\u00c2\u00ab\\n1 Compare pp. 89, 348.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0395.jp2"}, "396": {"fulltext": "376 JESUS ON THE DEFENSIVE.\\ntain coins had been struck for use in Judaea, without the\\nEmperor s head and with a simple inscription, on purpose to\\nmeet the Jewish objection to images but the coin his ques-\\ntioners now showed to Jesus was not one of these. It was\\na genuine Roman denarius, representing the amount of the\\npoll-tax. This was probably no accident. Jesus then\\npointed to the head and name of Tiberius on the coin, and\\nsaid, Whose image and superscription is this? The\\nEmperor s, the} T answered. Then give the Emperor what\\nis the Emperor s, and God what is God s, said Jesus, as he\\nreturned the coin. He meant to snj Since this coin shows\\nthat 3 t ou are subject to the Emperor of Rome, accept the\\nposition and give him what is due and then take care that\\n3 T ou give to God what he has a right to expect and demand\\nof you. It is because t ou have failed in your dut} T as God s\\nsubjects that 3-011 are now Caesar s slaves and as long as you\\nfall short of your duty to God you must be content to bear\\nthe burdens laid on you by Caesar. It is repentance, faithful\\nself-consecration to God, and not disputes as to the permis-\\nsibility of tribute, still less resistance to a well-merited\\nchastisement, that must bring the great deliverance. It\\nwill not be T our murmuring, but the coming of the king-\\ndom of God, that will put an end to the supremacy of the\\nheathen.\\nThe design was utterly wrecked, and the questioners\\nretired in amazement at such presence of mind.\\nAnother day Jesus came early in the morning from the\\nMount of Olives 1 to the temple, where the people whom he\\nhad dismissed the evening before drew together again in great\\nnumbers; and he sat down as usual to teach them. Then\\nthere came a company of Scribes and others, well known for\\nthe strictness of their piety and their religious zeal. It was\\nevidently an important matter that had brought them there,\\nand their gestures and expressions indicated no small indigna-\\ntion and aversion, the object of which was a certain woman\\nwhom they were dragging with them in mute despair to the\\ntemple-court. The multitude made way for them respect-\\nfully. In gloomy silence they placed the unhappy woman\\nright opposite Jesus and formed a semi-circle in front of him.\\nThen one of them came forward and explained their object\\nRabbi, this woman is an adulteress, taken in the very act.\\nNow Moses commands in the Law that such must be stoned\\nand we wish to know from you what we ought to do.\\n1 See John viii. 1, and compare p. 370.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0396.jp2"}, "397": {"fulltext": "JESUS ON THE DEFENSIVE. 377\\nThere is a difficulty here. The Law does indeed attach\\nthe penalty of death to this offence, but not specifically\\nstoning. Nor is it quite clear what these people were aiming\\nat, though they evidently hoped to find something in the\\nanswer upon which they could base an accusation. Had\\nthe} heard that Jesus was very far from orthodox on the\\nsubject of the marriage laws At any rate they knew that\\nhe had shown an offensive leniency towards people of bad\\ncharacter so perhaps they hoped that by condoning so\\nshameful an offence lie would lower himself in the eyes of the\\npeople, and appear to sanction the grossest immorality, while\\nat the same time giving them grounds for a legal accusation.\\nHowever this ma} be, Jesus made no reply, did not even\\nrebuke their malice, but bending down and making lines\\non the ground with his finger, as though he were thinking of\\nsomething else, left them to their own consciences. But they\\ndid not feel this tacit rebuke, and impatiently repeated their\\nquestion. Then he looked up with a piercing glance and\\nsaid, If any one of you is without sin, let him cast the first\\nstone at her Then he bent down again and made lines on\\nthe ground as before. It was as much as to say, Go on,\\nand let the law take its course, if you can justify yourselves\\nin doing so. If any of you can declare himself free from all\\nimpurity of thought, word, or deed, let him come forward as\\na witness at the trial and the execution. l\\nThis shaft had struck. The pious accusers looked down.\\nTheir consciences were roused, and one by one they slunk\\naway, the most distinguished first, troubling themselves no\\nfurther about the wretched woman, who still stood riveted to\\nthe spot, half stupefied with remorse and shame. In a few\\nmoments Jesus raised his head again, and seeing no one there\\nbut his own hearers and the woman, he said to the latter,\\nWhere are your accusers Has not one of them condemned\\nyou? No, Lord she murmured. Neither do I con-\\ndemn you. Go, and sin no more said Jesus.\\nThen would he have left every crime unpunished? That\\nwas not the question. In referring the matter to Jesus, these\\nmen had removed it from the court of civil law into the very\\ndifferent court of the private conscience. Jesus therefore\\nsimply declared that God was better served by forbearing\\npity for the sinful woman than by the strict enforcing of the\\nlaw. Judged in the court of conscience, he denied that his\\ncontemporaries, who so shamelessly contracted and dissolved\\n1 Compare Deuteronomy xvii. 7.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0397.jp2"}, "398": {"fulltext": "378 JESUS ON THE DEFENSIVE.\\nthe marriage tie without violating the Law, had any right to\\nutter sentence on the adulteress. It seems rather improbable,\\nhowever, that Jesus should have found it so easy to arouse\\nthe conscience of these self-righteous devotees and the\\nstory, though very beautiful, is open to suspicion both on this\\nground and on those already hinted at. We ma}- also add\\nthat its origin is a matter of doubt. It stands at present in\\nthe eighth chapter of John r but is certainly out of place there.\\nIt evidently belongs to the same circle of stories as those in\\nthe Synoptics, and should be placed in the account of the last\\nconflict of Jesus. It is no longer possible for us to tell why\\nit is not there. For the various reasons indicated, it deserves\\nless confidence than the other records of the encounters of\\nJesus with the differe: \\\\t parties among his people during the\\nclosing weeks of his lfe.\\nIn the cases hitherto examined, the opponents of Jesus\\nwere intent upon drawing him into utterances in conflict with\\nthe Law, or dangerous to the public tranquillity, and so\\ninvolving him with the ecclesiastical or civil authorities.\\nBut this was not always their object. Sometimes they simply\\ntried to drive him into a corner and expose him before all the\\npeople by means of some insoluble question. A few examples\\nof these questions also have been preserved.\\nOne clay, for instance, certain Sadducees began to argue\\nwith him about the resurrection. The} probably took occa-\\nsion to do so from an address to the people in which he had\\nspoken of the coming of the kingdom of God, when the pious\\ndead should return from the underworld and live again. 1 Now\\nthe worldly-minded and conservative Sadducees contemptu-\\nously rejected the doctrines which had risen since the forma-\\ntion of their own party, such as the belief in a resurrection\\nand the elaborate doctrine of the angels,- especially if they\\nhad sprung from the bosom of the national part} and were\\nfostered by the enthusiasm of the zealots, which was pre-\\neminently the case with the doctrine of the resurrection.\\nIndeed, they looked with suspicion and dislike upon the\\npreaching of the kingdom of God in general. It was but\\nseldom that the Sadducees were among the hearers of Jesus\\nand this is perhaps 3 the first time that we find him in contact\\nwith them, except on the single occasion of their demanding\\ni Compare pp. 331, 332.\\n2 Acts xxiii. 8 compare p. 46,\\na See p. 242.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0398.jp2"}, "399": {"fulltext": "JESUS ON THE DEFENSIVE. 379\\nhis authority for what he did. It seems, however, that some\\nof them happened to be present when he was speaking on\\nthis ver}^ question of the resurrection so they urged a diffi-\\ncult}* which had doubtless more than once done good service\\nagainst the Pharisees. Rabbi! the} T said, 3 ou were\\nspeaking just now of the resurrection; but how will it be?\\nTake an instance. You know the Law of Moses says that\\nwhen a man dies childless, his brother must many his widow,\\nand the eldest son must bear the dead man s name. 1 Now\\nthere was once a family of seven brothers and the eldest\\nof them married, but died childless, so the next took his\\nwidow but he died without children too, and the widow was\\ntaken by the third. And so it went on till all the seven\\nbrothers had married her, and all had died childless. Fi-\\nnally the woman died herself. Now when the} T all rise again,\\nwhose wife will she be? for all the seven were married\\nto her\\nWhether this had really occurred or not was a matter of no\\nconsequence. It was possible and that was enough to give\\nthe Sadducees a right to treat it as actual. We must also\\nconcede that it raised an unanswerable objection to the doc\\ntrine of the resurrection as conceived by the Jews, that is\\nto say, as a renewal under more favorable circumstances of\\nthe former life. But for Jesus the difficulty did not exist for\\nhe had formed a far more spiritual conception of the new life\\nin the kingdom of God. So he struck the broad principle at\\nonce and went to the very root of the matter in his answer,\\nwhich ma} r be paraphrased thus: The denial of the resur-\\nrection rests upon a two-fold misconception, upon want of\\ninsight into the Holy Scriptures, and misapprehension of the\\npower of God revealed in the saints. For they neither many\\nnor are given in marriage when they have risen again, but\\nlive here on earth as the angels live in heaven such is the\\npower of God revealed in his children. And, as for the doc-\\ntrine of the Scriptures about a new life following after death,\\nhave you never read the chapter of the Thornbush, in the\\nbooks of Moses, 2 where God says, I am the God of Abra-\\nham and the God of Isaac and the God of Jacob Now,\\nsurely, He is the God of the living and not of the dead\\nIt must be admitted that Jesus put a far deeper and richer\\nmeaning into the text he quoted than it originally had, but\\nthis does not at all surprise us 3 and, judged by the rules of\\n1 See vol. i. pp. 425 ff. 2 See vol. 1. p. 255.\\n8 Compare pp. 224 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0399.jp2"}, "400": {"fulltext": "380 JESUS ON THE DEFENSIVE.\\ninterpretation and style of argument current at the time, his\\nproof of immortality was so complete that his questioners\\nwere absolutely silenced and his hearers were filled with\\namazement. He meant, If God called himself the God of\\nthe patriarchs centuries after the} were dead, we are forced\\nto the conclusion that they are not dead for ever, but will rise\\nagain. He is too great to be a God of lifeless shades and\\nman, whose God he deigns to call himself, is too great to re-\\nmain a shadow for eternity. And when the power of God\\nreveals itself in all its glory at the resurrection, relations will\\nspring up between man and man upon the renovated earth\\nso completely unlike those known at present that they can\\nonly fitly be compared with the intercourse of angels. Luke,\\nthe latest of our three Evangelists, elaborates the words of\\nJesus thus x Those who dwell in the world as it now is\\nmarry and are given in marriage but those who are accounted\\nworthy to rise from the dead and share the perfect life that\\nshall be will no longer many or be given in marriage. Neither\\nwill the} an}- longer be subject to death, for they will be like\\nthe angels and, inasmuch as the} share the resurrection,\\nthe} 7 will have a portion in the life and glory of God himself.\\nAnd as for the shades, read the chapter of the Thornbush,\\nwhere God says, I am the God of Abraham and the God of\\nIsaac and the God of Jacob Now, surely, He is the God\\nof the living and not of the dead for in His eye the shades\\nhave already risen. Such additions to the words of Jesus\\nmay well be justified on the principle that the exalted concep-\\ntions seized and uttered by him necessarily imply still more\\nthan he himself could see, through the trammels laid upon\\nhim by the current notions of his age. If he expected the\\npower of God to wake a new and glorious form of life in the\\nfaithful at the hour of the resurrection, after a more or less\\nprotracted sleep in death, we are justified in going a step fur-\\nther and rising to the hope that the spirit of man, educated\\nand hallowed by God in this life, will rise at once to the\\nhigher life at the very moment of death. If he thought the\\nbond between God and his dutiful children too close to be\\nfinally loosed by death, we accept the thought in all its ful-\\nness, and declare that not only is it impossible for this tie to\\nbe broken eternally, but it cannot be broken for a moment\\nGod s children cannot be lifeless shadows even for a time.\\nIn a word, Jesus was defending the belief that we shall return\\nto life; but in doing so he laid the firm foundation for the\\nhope that we shall never die.\\ni Luke xx. 31-38.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0400.jp2"}, "401": {"fulltext": "JESUS ON THE DEFENSIVE. 381\\nThere were probably certain Pharisees present at this en-\\ncounter and in any case it soon came to their ears that Jesus\\nhad silenced their opponents on the very point upon which\\nthe}- had so often disputed with them. Under other circum-\\nstances this would have given them great delight but, since\\nthey were just now combining with their natural enemies\\nagainst this formidable rival, they found small satisfaction\\nin their discomfiture. They laid their heads together, and\\none of them who was deeply read in the Law took occasion,\\nprobably by the Master s teaching on some other clay, to ask\\nhim a test question often discussed in the rabbinical schools\\nkk Rabbi, which is the first commandment in the Law?\\nWithout reserve or ambiguit}* Jesus answered, Thou\\nshalt love the Lord thy God with all thy heart and soul and\\nsense. 1 This is the first great commandment. And the\\nsecond is like it, and is this Thou shalt love thy neighbor\\nas tlryself. 2 On these two commandments all the Law and\\nthe Prophets are built.\\nLuke does not mention this conversation here, 3 but makes\\nthe Scribes applaud Jesus for having refuted the Sadducees.\\nIn this he follows Mark, who represents the questioner as\\ncoming to Jesus without any sinister design whatever, and\\ntestifying to his complete agreement with him by enthusi-\\nastically repeating his answer: Yes, Rabbi! it is true.\\nThe Lord our God is the one Lord, 4 and there is no God but\\nHe and to love Him with all the heart and mind and strength,\\nand to love one s neighbor as one s self, is more than any\\nsacrifice or burnt offering. Then Jesus, on his side, testifies\\nto the Scribe s true insight in the words, You are not\\nfar from the kingdom of God.\\nWhatever we may think of these divergences they do not\\ntouch the essence of the matter, which is the conjunction by\\nJesus of these two verses from the fifth and the third book\\nof Moses. This is far more than a lucky hit. Jesus uttered\\nhis whole soul in it. With good cause has Christendom\\ndevoted its special attention to these words, and attached the\\nutmost value to them. The} tell us what Jesus held to be\\nthe essence of religion, for we must not suppose that he was\\nsumming up the Israelitish religion in distinction from his\\nown. In the first place he never recognized any such dis-\\ntinction for we know that, in his attack upon the conception\\nof piety current in his own generation, he regarded himself\\n1 Deuteronomy vi. 5. 2 Leviticus xix. 18.\\n1 See pp. 298-30L 4 Deuteronomy vi. 4.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0401.jp2"}, "402": {"fulltext": "382 JESUS TAKES THE AGGRESSIVE.\\nas at one with Moses and the prophets. And, besides this,\\nGod, whom he would have man love with all his being, is no\\nlonger really Israel s Yahweh nor is a man s neighbor any\\nlonger his fellow-countryman and fellow-believer only so\\nthat Jesus, in point of fact, is not summing up the old\\nIsraelite religion, but the new religion that had grown out of\\nit under his own vivifying touch. 1 Finally, remember that\\nthese two commandments do not stand over against each\\nother as essentially distinct. Jesus would have us love our\\nneighbors and ourselves for God s sake, and as children of\\nGod or, in other words, he would have us love God in our\\nneighbor and ourself. Without intending it, Jesus sketches\\nin these two strokes his own individuality and his own life.\\nWe have now seen Jesus attacked and put to the test again\\nand again, and have had ample occasion to admire the clear-\\nness of insight and presence of mind which invariably gave\\nhim a read} T answer and enabled him triumphantly to maintain\\nthe position he had taken. Na\\\\ r the attempts to injure him\\nhave but served to throw an ever stronger light upon his\\nreligious and moral greatness, and have therefore taught us to\\nunderstand him better and to reverence him more.\\nChapter XXXI.\\nJESUS TAKES THE AGGRESSIVE.\\nMat mew XXII. 41-46, XXIII. 1-7, 16-28 Luke XL 52, 47, 48, XX.\\n47, XVI. 19-31 Mark XII. 1-12, XIV. 1, 2.2\\nHITHERTO we have only seen Jesus defending himself\\nagainst the plots of his enemies. But gradually a\\nchange took place, and those who had at first thrown them-\\nselves in his way with overweening confidence now drew back.\\nThey were no match for him. His controversial triumph was\\ncomplete. No one, we are told, dared question him further,\\nand we have no more records of his opponents intentionally\\ndrawing him into disputes. Upon this Jesus changed his\\ni Compare pp. 22S ff., 220 ff.\\n2 Matthew xxiii. 13.29-32, xxi. 33-46, xxvi. 3 5; Mark xii. 34 b 40 Luke\\nxx. 40-46, xi. 39-46, xx. 9-19, xxii. 1, 2.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0402.jp2"}, "403": {"fulltext": "JESUS TAKES THE AGGRESSIVE. 383\\nown attitude and took the offensive. A few specimens of his\\nattacks are preserved.\\nHow can the Scribes say that the Messiah is David s\\nson? he once exclaimed in the temple, before a crowd of\\nhearers. For David himself, speaking by the Holy Spirit,\\ndeclares, The Lord said to my Lord, Sit thou at my right\\nhand till I have cast thine enemies beneath thy feet Now\\nif David himself calls him Lord, how can he be his own\\nson\\nIt is true that Psalm ex., the opening lines of which are\\nquoted by Jesus as sacred or inspired Scripture, was not\\ncomposed hy David and does not contain any words addressed\\nto the Messiah but this raises no real difficulty, for both\\nJesus and his contemporaries accepted the Davidic author-\\nship and Messianic significance of the psalm upon which the\\nargument is built, without the least reserve. The bearing of\\nthe argument itself, however, is far from clear. Is it possible\\nthat the foes of Jesus had heard of his pretensions to being\\nthe Messiah that they had attempted to disarm them by\\nreminding the people that he was not a descendant of David,\\nand that Jesus therefore wished to show that the Messiah\\nwas not a son of David at all Or did he simply intend to\\npoint out that the Scriptures themselves represented the\\nassumed Davidic origin of the Messiah as a matter of no mo-\\nment, since the founder of the kingdom of God had a higher\\ntitle than that of Son of David This is the sense in which the\\nfirst Evangelist appears to have understood him. He makes\\nJesus say to the assembled Pharisees, What do t ou think\\nabout the Messiah Whose son is he The} r answer un-\\nhesitatingly, David s. And Jesus then refers them to the\\nverses of the psalm already quoted, and concludes If\\nDavid calls him Lord, how can he be his son In any\\ncase these words distinctly implied that Jesus did not conceive\\nof the Messiah as a king after the model of David.\\nHostility ran ever higher. Jesus did not shrink from\\nopenly attacking his opponents and exposing them before the\\npeople. The Scribes, who gave the whole Pharisaic school\\nits tone, incurred his special indignation. What must the\\npeople have thought of the sentence thej^ heard him utter\\nupon their pious leaders at the very focus of Jewish ortho-\\ndoxy and headquarters of formalism We have already\\nhad special occasion 1 to give a few specimens of his preach-\\n1 See pp. 375 ff., and p. 292.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0403.jp2"}, "404": {"fulltext": "384 JESUS TAKES THE AGGRESSIVE.\\ning against the Pharisees, but we will now repeat them in the\\ncharacteristic though less original form in which they appear\\nin Luke\\nWoe to you, learned ones in the Law! for you have\\ntaken awa} T the key of knowledge. You sta} T outside your-\\nselves, and keep out those that try to enter. Woe to jou\\nfor 3-011 build the tombs of the prophets, and 3-our fathers\\nmurdered them. Thus do you testify your approval of your\\nfathers deeds for they committed the murder, and j on\\nperpetuate its memoiy\\nJesus also made a tierce onslaught upon the scholastic hair-\\nsplitting that trod true holiness in the dust and unmanned\\nthe conscience. A melancholy instance was furnished b} T the\\nopinions of the Scribes on the subject of oaths. We know\\nwhat Jesus himself thought about them, 1 and can therefore\\nunderstand his indignation against all the subterfuges and\\nqualifications of the schools. Woe to you, blind guides!\\nfor you say, If a man swears by the temple, it is nothing\\nbut if he swears by the gold of the temple, it is binding.\\nFools and blind Is the gold more than the temple which\\nmakes it sacred Or again If a man swears b} T the altar,\\nit is nothing but if he swears by the sacrifice upon the\\naltar, he must keep his oath. Blind that 3-011 are Is the\\nsacrifice more than the altar that makes it sacred? I tell\\nyou, whoever swears by the altar swears by all that is on it\\ntoo and whoever swears by the temple swears by Him who\\ndwells in it and whoever swears by heaven swears by the\\nthrone of God and by Him who sits upon it.\\nIn the same way he mercilessly scourges the pitiful formal-\\nism so scrupulously anxious about trifles, and yet so wide of\\nswallow with regard to veritable sins. Woe to 3*011, Scribes\\nand Pharisees, hypocrites that you are for 3-011 take care\\nthat the tithes of mint and anise and cummin are duty paid,\\nbut neglect the weightier matters of the Law, justice, mercy,\\nand integrhVy. In observing the one how dare 3-011 to neglect\\nthe other? Blind guides that 3-011 are! straining out gnats\\nand swallowing camels Woe to you, Scribes and Phari-\\nsees, hypocrites! for 3-011 cleanse the outside of cup and\\nplatter, but the inside is full of plunder and license. Blind\\nPharisee first clean the inside of the cup, and then the out-\\nside will be clean also. Woe to you, Scribes and Pharisees,\\nhypocrites that you are 3-ou are like so mairy whitewashed\\ngraves that seem all pure outside, but are full of dead men s\\n1 See pp. 226, 227.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0404.jp2"}, "405": {"fulltext": "JESUS TAKES THE AGGRESSIVE. 385\\nbones and all uncleanness within. So do you seem righteous\\nexternally, but within are full of hypocrisy and evasion of the\\nLaw.\\nWe ma} note that this denunciation deals throughout with\\nthe question of cleanness. 1 It begins by referring to the\\nscrupulous piety that would not for the world make use of\\nthe smallest garden herbs without first making sure that the\\ntithes, though of hardly any value, had been duly paid for\\notherwise the} would be unclean and would pollute all those\\nthat used them. The conclusion alludes to the custom of the\\npeople of Jerusalem of whitewashing the tombs every year a\\nmonth before Passover. The object was to warn the trav-\\nellers not to come too near these unclean places and just so\\nthe ostentatious display of cleanness on the part of the Phar-\\nisees seemed to Jesus like a warning that all manner of wick-\\nedness lay concealed behind it. Luke did not understand\\nthe reference, and lost the point by turning the saying thus\\nWoe to you for 3*011 are like hidden graves that men may\\nwalk upon unwittingly.\\nBut this does not affect the essential point. --What a\\nsweeping condemnation we are tempted to exclaim. But\\nremember that these words were uttered at Jerusalem and, to\\nunderstand the change that had come over the Master s feel-\\nings with regard to Pharisaism, we must bear in mind not only\\nthe growing hostility on either side, but the fact that here in\\nthe City of the Temple orthodoxy was driven to its extremest\\nconsequences and appeared in all its accursed moral sterility.\\nIndeed, there was a Jewish proverb to the effect that nine\\nout of every ten hypocrites in the world might be found at\\nJerusalem. Even in Galilee Jesus might have said, as he\\ndid now before all the people in Jerusalem, -Beware of the\\nScribes, who take such delight in pacing along the streets in\\ntheir long gowns, in receiving the respectful salutation of\\nRabbi in the market place, in taking the front seats in the\\nsynagogues, and reclining in the best places at suppers\\nThey do all their pious deeds in the hope of being seen.\\nLook how broad the}* make the ribbons written over with\\ntexts that they bind round their brows and their left arms\\nwhen they pray, and how deep the fringes of their mantles\\nare 2 But it was only here in Jerusalem, at the very centre\\nof Judaism, where the fatal principles of formalism had so\\nlong spread unchecked in rank luxuriance, it was only here\\nthat he could fairly reproach the Pharisees in such words as\\n1 Compare pp. 276, 277. 2 See p. 250.\\nVOL. III. 17", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0405.jp2"}, "406": {"fulltext": "386 JESUS TAKES THE AGGRESSIVE.\\nthese The} bind heavy burdens that none can bear, and\\nlay them upon men s shoulders but they themselves will not\\ntouch them with their little fingers They devour widows\\nhouses, and make long prayers to save appearances. All\\nthe heavier is the judgment they are bringing down upon\\ntheir heads It need not surprise us to hear all this. Out-\\nward piety too often leads to formalism, and formalism to\\nhypocrisy.\\nWe must here observe that the several denunciations of\\nthe Pharisees, and more especially of the Scribes and lawyers,\\nhave not come down to us in their original form and connec-\\ntion. Luke, for instance, represents the greater part of them\\nas uttered on the journey, and moreover in the house of a\\nPharisee who was entertaining Jesus. 1 Nothing could be\\nmore inappropriate than this. Luke s Ebionite authority\\nmakes Jesus, after declaring that the contents of the cup and\\nplatter were acquired by injustice and avarice, add the words,\\nAh, fools! Did not He who made the outside make the\\ninside too? Then give away that which is inside in alms,\\nand behold it will all be clean for you\\nThe first Gospel, though it only gives a few specimens of\\nthe preaching of Jesus at Jerusalem against the popular\\nleaders, is fuller than either of the others but to say noth-\\ning of its stringing together sayings which were uttered upon\\ndifferent days and upon different occasions, and taking up\\nfragments that are quite out of place, it introduces the whole\\nwith the following words, which certainly rose in Jewish-\\nChristian circles, and are absolutely opposed to what Jesus\\nmeant: The Scribes and Pharisees have sat down upon\\nthe seat of Moses therefore, whatever they tell you, observe\\nand do it but do not imitate their deeds, for their precepts\\nare fair while their lives are foul. Observe and do what they\\ncommand As if this were not in absolute contradiction\\nwith what follows As if Jesus had not come to Jerusalem\\nfor the very purpose of breaking their yoke\\nAnd here we ma} 7 naturally ask whether there are no\\nthreats or denunciations launched by Jesus against the party\\nof the Sadducees. The third Gospel does indeed contain a\\npicture which strongly reminds us of the haughty and osten-\\ntatious priestly nobility, with its selfish neglect and contempt\\nof the lower classes. We will reproduce it here for if any\\nof its lines were drawn by the hand of Jesus, it can only have\\n1 See p. 244.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0406.jp2"}, "407": {"fulltext": "JESUS TAKES THE AGGRESSIVE. 387\\nbeen at this period. We must premise, however, that the\\nstory in which it is embodied cannot possibly be genuine as\\na whole. It is known as the rich man and Lazarus.\\nOnce there was a rich man who was clothed in the costliest\\nrobes, a cloak of purple wool and an under garment of fine\\nEgyptian linen, and wiio fared sumptuously every day.\\nAt the portico of his noble mansion there lay a wretched\\nbeggar of the name of Lazarus, all covered with sores, glad\\nif he might satisfj^ his hunger with the fragments that fell\\nfrom the rich man s table and even these he must share\\nwith the dogs of the street that came running up when the\\nbroken meats were thrown out. Nay, lowest depth of\\nhumiliation these dogs would come and lick his wounds,\\nso familiar had they grown with him. Thus for a while he\\nlived the life of a dog, and then he died but, as he breathed\\nhis last, the angels came and bore him to the paradise in the\\nunderworld, to lay him in the bosom of Abraham, in a place\\nof honor at the feast of the provisionally blessed. And into\\nthe sumptuous hall Death likewise came and snatched the\\nowner of the palace from the midst of his abundance and\\nenjoyment but he, while the last honors were being paid\\nhim upon earth with lavish care, while his corpse was being\\nrichly embalmed and laid in earth as befitted his high rank,\\nwent down into the regions of death, to the fire of Gehenna.\\nHere as he lay, tortured with unutterable pain, he raised his\\nej T es and saw far off the feast of the Father of the Faithful,\\nreclining on whose couch he discerned the man who had once\\nbeen a beggar at his gate. Then he could not restrain the\\nprayer for a moment s respite. Father Abraham! he\\ncried, have ptty on me, and let Lazarus come here to dip\\nthe tip of his finger in the water and cool my tongue, for I\\nam tortured in these flames. But not even this could be\\ngranted him. Child! answered Abraham, remember\\nthat you received your full share of blessings in your life,\\nand Lazarus nothing but misery and, therefore, he is now\\nreceived here- with a loving welcome, while you are in torture.\\nAnd, besides all this, there is a deep chasm gaping wide\\nbetween us which none could pass, how great soever his\\ndesire, either from us to you or from T ou to us. The\\nwretched man now saw that there was no more hope for him\\nbut he had still a petition left Then, father send him to\\nmy kindred, for I have still five brothers and let him urge\\nthem to beware lest they, too, come into this place of tor-\\nment. But even this request was refused, not as impossi-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0407.jp2"}, "408": {"fulltext": "388 JESUS TAKES THE AGGRESSIVE.\\nble, but as useless. They have Moses and the Prophets.\\nLet them listen to them, said Abraham. But the other,\\nremembering only too well how he had known the Scriptures\\nhimself, but had scattered their warnings to the winds, made\\none last appeal Na} T but Father Abraham, if a man were\\nto rise from the realms of the dead, then they would repent.\\nThe hope was vain, and the appeal was therefore bootless.\\nIf they will not listen tc Moses and the Prophets, said the\\npatriarch in conclusion, they would not be convinced\\nthough one should rise from the dead.\\nThis is unquestionably a composite story. Luke appears\\nto have had in view the heathen world shut out from every\\nhope and blessing in contrast to the privileged but pitiless\\nJews but this cannot have been the original significance of\\nLazarus and the rich man. And even apart from the modifi-\\ncations introduced bj T the Evangelist in accordance with his\\nown conception, the stor}^ is evidently not a single whole.\\nThe latter part, perhaps from and besides all this, is an\\naddition and in any case the request that Lazarus may be\\nsent to earth and all that follows it has no connection with\\nwhat goes before. If we go on to ask the meaning of the\\nwhole and of the separate details, we have no difficult} to be-\\ngin with, in recognizing a veiy marked Ebionite spirit. The\\nrich man is accused of nothing but spending his treasures foi\\nMs own enjo3 T ment. There is not so much as a hint that he\\nwas irreligious or unfeeling. And Lazarus tastes the joys of\\nparadise not for his piety, but simply as a compensation for his\\nmiser} upon earth. Nor does the repentance which the Law\\nand Prophets should produce mean an} T thing else than the\\ndistribution of all one s wealth in alms. 1 Equally obvious is\\nthe concluding blow at the unbelief of the Jewish aristocrac} T\\nwhich would not even yield to the preaching of the resurrec-\\ntion of Jesus from the dead. 2 Yet another proof of the late\\norigin of the parable is the representation of a state of pro-\\nvisional compensation in the shadow-land before the resur-\\nrection. Such a conception was certainly foreign to Jesus\\nhimself.\\nThis is the only parable in which a proper name occurs\\nand this point has naturally given rise to no little speculation.\\nPerhaps the name Lazarus, which is the same as Eleazar, is\\nmerely symbolical, and should be taken in its original signifi-\\ncation as God-help. Perhaps, too, the beggar is called\\n1 Luke vi. 24, xvi. 9, 11, xi. 41.\\n2 Acts iv. 1 ff., 23, v. 17.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0408.jp2"}, "409": {"fulltext": "JESUS TAKES THE AGGRESSIVE. 389\\nafter Abraham s servant, 1 who had become the t} T pe of the\\nfaithful slave, the virtuous member of the lower classes. If\\nso, Lazarus perhaps represents the humbler classes in gen-\\neral, regarded of course in the most favorable possible light.\\nIn that case it is exceedingly possible that the rich man rep-\\nresents the distinguished and luxurious priestly order. The\\nJewish tradition tells of the gold and silver dinner-services of\\nthe Sadducees and it is well known that they troubled them-\\nselves very little about the common people, and placed them\\nalmost on a level with the heathen. The dogs, which were\\nnot domestic animals but were loathed as unclean beasts,\\ncertainly represent the heathen. Finally, one might be\\ntempted to find in the five brothers of the rich man a refer-\\nence to the most distinguished of the high-priestly families,\\nnamely that of Annas for Josephus tells us that this man\\nwas pronounced the most enviable of mortals because, after\\nfilling the office of high priest for man} 7 years himself, he sub-\\nsequently saw it held by each of his five sons. Meanwhile we\\nmust leave it uncertain how far this parable ma} T be founded\\nupon some saying or description of Jesus, some reproach he\\nhurled at the Sadducees, or some threat that the position of\\nthings should one day be reversed.\\nThe tension had gradually reached its height. We possess\\na clear indication of this in a parable, most likely due to Jesus\\nhimself, placed by all three Evangelists in this period, and\\ncharacterizing the last hours of the conflict with the over-\\npowering foe. We must picture Jesus in the temple, shortly\\nbefore he left it for the last time, speaking in the hearing not\\nonly of the multitudes but of several of the high priests and\\nScribes, who had lately given up all attempts to conceal their\\nanger and aversion. It was an imitation of a denunciation\\nby the prophet Isaiah, 2 which he began in sombre tones as\\nfollows\\nA certain man planted a vineyard, set a hedge round it,\\nsunk a wine-press, and built a watch-tower and when every\\nthing was complete let out the vinej ard to a compan} 7 of hus-\\nbandmen for a stated portion of the produce, and went him-\\nself into a foreign land. So when the grape harvest had come,\\nhe sent one of his servants to his tenants to receive his share\\nof the fruits. But the tenants seized the servant and beat\\nhim and sent him back empty-handed. Then the owner sent\\nunother servant, but they wounded him in the head and mal\\n1 See vol. i. pp. 155-161. 2 See vol. ii. p. 251.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0409.jp2"}, "410": {"fulltext": "390 JESUS TAKES THE AGGRESSIVE.\\ntreated him shamefully. Still he sent another, but they killed\\nhim. Then he sent many more, but they maltreated some\\nand killed others. His forbearance was not yet exhausted,\\nand at last he sent his son for he thought at least they will\\nrespect my son. But when the husbandmen saw him, they\\nsaid to each other, There is the heir Let us kill him and\\nkeep his heritage ourselves. So they seized him, and dragged\\nhim outside the vineyard, and slew him.\\nAfter a moment s pause, Jesus went on with an emphasis\\nthat could not be mistaken Now when the master of the\\nvineyard returns, what will he do to the husbandmen? He\\nwill put those wretches to the death that they deserve, and\\ngive the vineyard to others who will bring him the fruits in\\ndue season. After another moment s pause he concluded\\nHave you never read that passage of the scripture, 1 The\\nstone which the builders rejected is made the chief corner-\\nstone it was the Lord that made it so, and it is wonderful\\nin our eyes\\nSo we read in all three Gospels, with only unimportant\\nvariations. But Matthew and Luke have each of them a few\\nwords more the latter, 2 following up the metaphor of the\\nstone, sa} r s Whoever falls on this stone shall be broken,\\nout on whomsoever it falls it shall dash him to pieces\\nthe former, interpreting the story itself, adds Therefore I\\ntell j^ou that the kingdom of God shall be taken away from\\njou. and given to a people that brings forth its fruits. Both\\nof these sayings may very well be genuine, though the last\\nof them is out of place. They both of them illustrate the\\nthought of the discourse, if it needs any further illustration. 8\\nJesus sketches with moving and startling distinctness God s\\nrule over Israel, who has cast his warnings to the wind, who\\nhas maltreated and slain the prophets in times past, and is on\\nthe point of laying murderous hands upon the Messiah now\\ntogether with the certainty of the approaching judgment now\\nthat the last effort has failed. In conclusion, he foreshadows\\nin a single breath his own rejection and exaltation, with the\\nassurance that the guilt of men cannot really thwart the pur-\\npose of God to raise the new Temple of which he, the Mes-\\nsiah, will be as it were the foundation. Meanwhile we have\\nnever heard such gloomy words from him before and this is\\nnot surprising, for now that the contest is as good as over,\\n1 Psalm cxviii. 22, 23.\\n2 Matthew xxi. 44 is not genuine.\\n8 Compare pp. 297, 298.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0410.jp2"}, "411": {"fulltext": "JESUS TAKES THE AGGRESSIVE. 391\\nthe tone of deliberate announcement naturally takes the place\\nof menacing appeal.\\nThere still remain two points for our consideration. The\\nEvangelists place this parable immediately after the conversa-\\ntion about the authority of Jesus and the baptism of John. 1\\nNow, the connection of thought, You who have rejected\\nJohn, the last of the prophets, will lay hands upon me also,\\nis very marked, and in so far the arrangement is a good one.\\nBut, for all that, the parable is certainly out of place at the\\ncommencement of the work of Jesus in Jerusalem. How\\ncould the courteous forms of address and controversy we have\\nwitnessed be possible after the utterance of such a sentence?\\nAnd at that early period it would have been a needlessly ex-\\nasperating defiance, and would not even have been true, for\\nno definite determination had as yet been reached to make\\nawa} T with Jesus. And since this parable is clearly the last\\npublic utterance of the Master in the hearing of his enemies,\\nit is exceedingly noteworthy that it contains the first distinct\\nassertion he ever made before them of the significance of his\\nperson and his office. Here he ranks himself above the\\nprophets, and speaks of himself as the corner-stone of the\\nedifice of God. He exclaims to them, as it were, However\\nobstinately 3 ou refuse to recognize me, I am the man I\\ndeclare it plainly who is to found the kingdom of God.\\nAnd this brings us to our second observation. The Gos-\\npels are more or less uncertain as to whether the parable re-\\nfers to the people of Israel or to their leaders, the Scribes\\nand High Priests. The fact is that though there were many\\nof the common people who took the side of Jesus, with or\\nwithout hesitation, yet on the whole the leaders had Israel\\nas a people with them. But for that ven T reason, although\\nthe historical interpretation and the comparison of other\\npassages in which the metaphor of the vinejard appears\\ncompel us to think of Israel as a whole, yet the parable is\\naimed in the first instance and almost exclusive^ against\\nthe leaders. They are the builders who reject the stone it\\nis they who are determined to keep the inheritance that is\\nto say, to maintain their influence and supremacy, cost what\\nit ma} T When the kingdom of God is given to a new people\\nof the Lord, recruited from the common herd of Israel, from\\nsinners and from heathen, then the leaders who have\\ndashed themselves against this stone will pay a fearful\\npenalty\\ni See pp. 371, 372.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0411.jp2"}, "412": {"fulltext": "392 JESUS TAKES THE AGGRESSIVE.\\nWe may therefore well believe that after this parable had\\nbeen uttered the authorities endeavored to lay hold of Jesus,\\nand were only restrained from instantly taking active meas-\\nures because they feared a rising of the people w r ho held\\nJesus for a prophet, or at least apprehended a violent resist-\\nance on the part of his followers. The}- were only restrained\\nfor the moment Jesus had not spoken of the murderous\\nthoughts of the husbandmen without good cause. His sen-\\ntence was alread} T as good as passed.\\nAccording to the first two Gospels it was on Thursday\\nevening, the twelfth of Nisan, two nights and da}-s before\\nthe Passover began, that a meeting of members of the San-\\nhedrim was held at the house of the High Priest Caiaphas, to\\nconsider how best to get hold of the Nazarene and make\\naway with him. It was determined, in the first place, not\\nto seize him publicly, but to snatch him away in secret and,\\nin the second place, to wait till the festival w r as over, for if\\nany thing were attempted during the excitement of the feast,\\nit might give rise to disturbances of which it was impossible\\nto foresee the issue. This would defer all active measures for\\na full week but Jesus would probably remain in Jerusalem\\nas long as that, and if he did not he could be pursued: By\\nthat time the strangers, including the Galilseans, would be\\ngone, and most of the followers of Jesus with them. Airy\\nwho might still remain would be too few in number to be\\nformidable, especially when once the feast was well over\\nand as to the people of Jerusalem, they had remained\\nthroughout either hostile or indifferent to the Galilsean leader,\\nand caused his enemies no uneasiness whatever.\\nTo this it must inevitably come. The parable of the hus-\\nbandmen was hard upon its fulfilment. The conflict was at\\nan end, and the end was what Jesus had expected.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0412.jp2"}, "413": {"fulltext": "JESUS AMONG FRIENDS. 393\\nChapter XXXII.\\nJESUS AMONG FRIENDS.\\nLuke XXI. 1-4, XVI. 1-9, 11, 12, 14; Matthew X. 41, 42, 16-23,\\nXXIII. 8-12, 34-39, XXI. 18-20, XXIV. 1-3 ff., 42-51, XXV. 1-13,\\nXXVI. 1, 2, 6-13.1\\nHITHERTO we have seen Jesus at Jerusalem almost\\nexclusively confronted with his enemies. But now\\nthat we have traced the progress and the close of the deci-\\nsive conflict which he had to wage, we must return upon our\\nsteps a little to prevent or rectify what would be the great\\nmistake of supposing that during the closing weeks of his life\\nhe had had nothing but intense^ painful encounters, had been\\nexclusively busied with controversies and denunciations. We\\nmust think of him really as spending a great portion of his\\ntime amid more congenial surroundings and in happier labors,\\nunder the hospitable roof at Bethany, with new-made friends\\nin Jerusalem itself, 2 walking at morn or even with the Twelve\\n(sometimes accompanied by other faithful followers), or mov-\\ning in the larger circle of his adherents. We know, on the\\nbest authority, 3 that very soon after the death of Jesus a\\nband of no less than five hundred persons faithfully attached\\nto him were found together, probably in Galilee and very\\nnearly all of these would certainly be at Jerusalem just now.\\nWe may take for granted not only that Jesus was fre-\\nquently alone with his friends, but that from time to time he\\naddressed himself exclusively to them, even when strangers\\nwere present in greater or smaller numbers. An instance of\\nwhat I mean is furnished by the following touching scene,\\nwhich also serves to show how carefully Jesus continued the\\nmoral education of his disciples to the ver} 7 last.\\nOnce he had gone with his friends through the outer court,\\nup the fourteen steps of the higher terrace, and through the\\nmagnificent gate of Nicanor, to seat himself beneath the col-\\nonnade. The Jewish women were not allowed to penetrate\\nfurther than this into the sacred enclosure and this part of the\\ni Mark xii. 41-44, ix. 41, xiii. 9-13, xi. 12-14, 20, 21, xiii. 1-4 ff., 33-37,\\nxiv. 3-9; Luke x. 3, xxi. 12-19, xi. 49-51, xiii. 34, 35, xxi. 5-7 ff., xvii. 22ff.,\\nxii. 35-48.\\n2 See p. 185. 3 1 Corinthians xv. 6.\\n17*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0413.jp2"}, "414": {"fulltext": "394 JESUS AMONG FRIENDS.\\nCourt of the People was therefore usually known as the Court\\nof the Women, although it was frequented b} T Israelites of\\nboth sexes, and was sometimes even used for popular assem-\\nblies. Here, too, was the treasure-house, with its thirteen\\nbrazen funnels shaped like trumpets, ready to receive the free-\\nwill or the stated offerings to God that is to say, the con-\\ntributions in support of the various branches of the temple\\nservice. In this last century the temple treasure often rose\\nto an enormous sum. Here Jesus, always the same keen ob-\\nserver, sat and watched the people dropping their contribu-\\ntvons into the money-boxes. Most of the coins were copper\\nbut now and then a richer worshipper would throw in gold or\\nsilver, not without an air of pompons satisfaction with him-\\nself. Then came a woman, thinly clad in widow s weeds, and\\ntimidlj^ stretched out her hand to drop two little coins into\\nthe box, that together made one farthing. Was she pushed\\naside to make room for others with richer offerings? Did\\nJesus trace a smile upon some face that seemed to sa} T tu She\\nneed hardly have troubled herself to come here with a far-\\nthing At any rate, the disciples had observed her, and un-\\nderstood their Master when he cried in deep emotion, I tell\\nt you, that poor widow has given more than all of them for\\nthe}- have given from their abundance, but she in her penury\\nhas thrown in, it may be, all that she had.\\nJesus did not simply mean that real goodness only exists\\nwhere some self-sacrifice is involved, but above all he intended\\nto enforce the pervading principle of his life and thought\\nnamely, the value of small things and of the little ones.\\nHis disciples, like all of us, were led awa}- by outward ap-\\npearances and needed this lesson constantly, and now perhaps\\nmore than ever. 1 On another occasion he reminded them in\\nthe same spirit that every service done for God, though so\\nsmall that no one notices it, is yet observed b} T Him, and\\nwill not want its recompense. Whoever receives a prophet\\ninto his home because he is a prophet shall receive a proph-\\net s reward when the kingdom comes and whoever receives\\na virtuous man because he is a virtuous man shall receive a\\nvirtuous man s reward. And if any one gives so much as a\\ncup of cold water to one of my humblest disciples because\\nhe is a disciple, not even he shall lose his reward. 2\\nNor did he forget to repeat his exhortations to humility\\nand simplicity, 3 if we maj T judge by the following words ad-\\ni See p. 342. 2 See p. 167.\\n3 See p. 352.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0414.jp2"}, "415": {"fulltext": "JESUS AMONG FRIENDS. 395\\ndressed to his disciples. They appear in connection with his\\nexposure of the vauity and love of honor displa} ?,d by the\\nPharisaic Scribes. 1 Never allow people to call 3 ou Rabbi,\\nfor Ou have one teacher and you are all brothers. And call\\nno one on earth your father,- for you have one Father [who\\nis in heaven]. And let no one call you leaders, for you have\\none leader [the Christ] But the greatest among you shall\\nbe your servant. Whoever exalts himself shall be humbled,\\nar. 1 whoever humbles himself shall be exalted.\\nAnd moreover, in contemplation of the probable issue of\\nthe struggle, Jesus availed himself of the interval that still\\nremained to prepare his followers in general, but especially\\nthe Twelve, for the task that awaited them when he was gone.\\nWith this view he diligently instructed them, and exhorted\\nthem to labor zealously and faithfully for the kingdom of God.\\nHere we should be inclined to place many a charge to spread\\nthe gospel of the kingdom without fear of men many an\\nexhortation cheerfully to endure the fiercest violence of op-\\nposition, which we have already given. 3 Some of his sayings\\nunmistakably proclaim themselves as having been uttered at\\nJerusalem. Among these is one of undoubted authenticity,\\npreserved in an early Christian work and by the ecclesiastical\\nFathers, though not to be found in the New Testament\\nMake yourselves tried money-changers! In Jerusalem\\nJesus had watched the money-changers at their tables, and\\nhad observed their knowledge of different coinages, their\\nquickness, their assiduity, and their great profits. In Galilee\\nhe had borrowed images from the work of fishermen and\\npeasants, and now he made the trade of money-changing\\nillustrate the work of the kingdom of God. Make your eyes\\nas quick as theirs, he would say, to distinguish instantly\\nbetween the false and true be as rapid and unwearied in\\nadapting yourselves to each one s requirements, and make\\nyour profits as large, but more honorable. It was a similar\\nthought that he worked out in the parable of the talents which\\nwe have already examined, 4 though it properly belongs to the\\nperiod we are now considering.\\nThe third Gospel further puts into the mouth of Jesus\\nseveral sayings and one elaborate story borrowed from money\\ntransactions, but very different in scope and purpose from\\nthe others, as we shall see at once. The story runs as\\nfollows\\n1 See p. 385. Compare vol. t. p. 455.\\nSee pp. 190, 170 ff. 4 See pp. 165, 166.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0415.jp2"}, "416": {"fulltext": "396 JESUS AMONG FRIENDS.\\nOnce there was a rich man who had an agent or steward.\\nIn those da} r s such a post was one of greatest trust, and con-\\nferred the widest cliscretionaiy powers upon him who held it,\\nfor, indeed, he was almost irresponsible in the exercise of his\\noffice. Now this steward was accused to his patron of run-\\nning through the estate by his extravagance, upon which the\\nlatter summoned him and said t; What is this that I hear of\\nyou? Make up T our books, for r ou must quit m} r service.\\nThe man was at his wits end. In a few da} T s he would have\\ngiven up his books, and would be turned penniless into the\\nworld. What must I do, he thought to himself, when\\ndismissed from nry master s service? I car not work in the\\nfields, and shame forbids me to beg by the road-side. A\\nsudden thought occurred to him. I know what to do!\\nWhen I am dismissed there will be houses enough open to\\nme He summoned his master s debtors, one b} T one, with-\\nout loss of time. The first who came rented an olive-yard\\nfor which he was in arrears. How much do T ou owe us?\\nasked the agent. A hundred casks of oil, he answered\\ntimidly. Fifty will do, replied the agent here is your\\nacknowledgment of the debt. Sit down and change the figure\\nto fifty but make haste Then came the second, a tenant\\nfarmer, who had not paid his rent for the current year.\\nWell, and what do you owe us? he said, as he searched\\namong his papers for the memorandum of the debt. A\\nhundred sacks of wheat, he answered gioomilj I will let\\nyou off twenty. There, take the memorandum back and fill\\nit in for eigMy. And so he went on. The debtors who had\\ncome with such heavy hearts had nearly equal sums remitted\\nto them in eveiy case and the agent, without exceeding the\\nlimits of the powers he still possessed, and without rendering\\nhimself liable to an}^ legal proceedings, had earned the hearty\\ngratitude of all the tenants. Even his patron, though his own\\ninterests had been sacrificed, could not help admiring the\\nshrewdness with which his steward, at the last moment, had\\nsecured support and protection at the hands of those whom\\nhe had laid under such great obligations.\\nFor the children of this world, continues the narrator,\\nas he goes on to the application of the stoiy are wiser and\\nmore sensible in their dealings with each other than the chil-\\ndren of fight, and might well serve as models of foresight and\\nprudence to them. You, too, should make friends by means\\nof that evil Mammon, that lucre to which so much unright-\\neousness adheres, that when you have lost it the friends it", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0416.jp2"}, "417": {"fulltext": "JESUS AMONG FRIENDS. 397\\nhas made r ou may take you into the dwellings of the kingdom\\nof God. If you have not dealt faithfully with such pitiful\\nwealth as that, who would ever entrust 3^011 with the true\\nwealth, the highest blessing? And if you have not dealt\\nfaithfully with that which can never really be r ours, who\\nwould entrust you with 3-our own true inheritance?\\nWe see at once that it is not Jesus who speaks, but the\\nman whose hand we have so often recognized before in the\\nthird Gospel, the man who considers poverty a glory and\\na merit, and declares that earthly wealth which is not ours,\\nbut belongs to Mammon, the god of wealth or the god of the\\npresent age. is good for nothing whatever but to be given\\naway in alms. If so used it brings its owner, or rather its\\nadministrator, to the kingdom of Heaven otherwise to\\nGehenna. We ma} T further note that the writer, who puts\\nthis doctrine into the mouth of Jesus, takes the opportunity\\nof sajing that the Pharisees were covetous, though this was\\nfar from being their specially besetting sin. We shall pres-\\nently meet with a very different picture of a steward in the\\nGospels, in this case, perhaps, authentic.\\nBe faithful in your calling Such was the exhortation\\nwhich constantly recurred in the Master s conversations with\\nhis friends but he did not conceal the difficulties that awaited\\nthem, and, when speaking of the work henceforth committed\\nto them, he represented the future as any thing but bright\\nwith promise. I am sending 3 r ou out like sheep in the\\nmidst of wolves. Be as cautious as serpents and as harmless\\nas doves Beware of men, for the3 will drag you before the\\njudgment seats, and beat 3 ou with rods in their S3 T nagogues. 1\\nBut when they give 3 T ou up to justice take no thought before-\\nhand as to how or what to speak in your defence for what\\n3 r ou are to sa3 r will be given 3^011 at the time, for it is not you\\nthat speak, but the spirit of 3 T our Father that speaks in you.\\nBrother shall give up brother to death, and father child and\\nchildren shall rise up against their parents to compass their\\ndeath. And you shall be hated 03- every one, because you\\nare my disciples but those who endure to the end shall attain\\nto the kingdom of God. So, when 3^ou are driven out of one\\ncity take refuge in another for verity 3 ou will not have gone\\nthrough the cities of Israel before the Son of Man shall\\ncome.\\nThis final word of encouragement is open to the grav-\\nest suspicion, at any rate in its present form nor can Jesus\\n1 See p. 198; and compare Matthew xxiv. 9, 13.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0417.jp2"}, "418": {"fulltext": "398 JESUS AMONG F IENDS.\\nhave used the language attributed to him by Luke I my-\\nself will give 3 t ou such courage and wisdom that none of your\\nadversaries will have power to resist or contradict you. And\\nfinally, the addition made by all the Evangelists, and r ou\\nshall also be brought before governors and kings for my sake,\\nas a witness to them and to the heathen, is obviously bor-\\nrowed from the actual event. 1\\nBut enough After deducting all the later additions, we\\nhave still the means of forming some idea of the line adopted\\nby Jesus during the closing weeks of his life in preparing his\\nfaithful disciples for their glorious but arduous task.\\nIt seems that Jesus gradually drew back more and more\\ninto the circle of his friends. At any rate it is open to doubt\\nwhether he continued his public teaching in Jerusalem to the\\nver} T last. Perhaps the authorities of the temple had taken\\nsteps to exclude him from the sacred precincts, and he kept\\nout of their way to avoid tumultuous and violent collisions\\nBut all this is simpfy a conjecture, and only rests upon the\\nfact that we find him. one or two days before the Passover\\napparently, at a meal in Bethany, and on the Thursday morn-\\ning, when the festival was to begin at even, he sent two of\\nhis disciples to the city in advance, and himself, perhaps,\\nremained with his host till the afternoon.\\nIt has indeed been imagined that Jesus expressly bade\\nfarewell to Jerusalem in a saying still preserved. For at the\\nclose of the attack upon the Scribes and Pharisees occurs a\\npassage which we shall presently give in full, concluding with\\nthe words addressed to the citizens of Jerusalem: I tell\\nyou, you shall see me no more till the time when you shall\\nsa}^, Blessed is he who comes in the name of the Lord\\nFrom this enigmatical saying it has even been inferred that\\nJesus thought of returning to Galilee. But the fact is that\\nthe whole passage which these words conclude seems to be a\\ncitation from some lost work of the Jewish-Christian school.\\nThere are other sayings attributed to Jesus in the Gospels\\nwhich likewise point to the existence of such a work, com-\\nposed a little before the fall of the Jewish state. Perhaps it\\nresembled the contemporary book of Revelation, and at any\\nrate took the form of an oracle containing a description of\\nthe approaching end of the world and establishment of the\\nkingdom of God. 2 We shall presently return 3 to the evi-\\n1 Compare Acts xxiii. 33, xxv. 6, 23.\\n55 See pp 22, 24. s See p. 402.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0418.jp2"}, "419": {"fulltext": "JESUS AMONG FRIENDS. 399\\ndenee that such a book existed and was used by the Evan\\ngelists but meanwhile we will give the whole passage of\\nt\\\\ hicb. we are now speaking. Though the words are put into\\nthe mouth of Jesus in the Gospels, 3-et in the original work\\nthey must have been uttered by the Wisdom of God, 1\\nwhich is equivalent to his Spirit or Revelation.\\nBehold! I send prophets and sages and Scribes to T ou\\nand some of them you will sla} T and crucify, and others 3 ou\\nwill scourge in 3-our synagogues and pursue from city to cit}~\\nthat upon you may come [that is, that 3-011 ma3 T be held\\nresponsible for] all the righteous blood that has been shed\\nupon the earth from the blood of righteous Abel to the blood\\nof Zechariah the son of Berechiah, whom you slew between\\nthe temple and the altar. Verily I sa3~ unto 3^011 it shall all\\ncome upon this generation\\n41 O Jerusalem, Jerusalem thou who slay est the prophets\\nand stonest those that are sent unto thee how often would I\\nhave gathered th3 7 children together as a hen gathers her\\nchickens under her wings, and ye would not But now I\\nwithdraw ury protecting hand from your house, and 3 ou shall\\nno more see me till the time when 30U shall sa3 Blessed is\\nhe who comes in the name of the Lord\\nHere Wisdom, or more plainly God himself, complains of\\nthe chosen people. For a short time He will surrender Israel\\nto punishment, till the kingdom of God shall come in its\\nglory. Now the date of these verses ma3 T be gathered with\\ngreat precision from the mention of Zechariah s murder as\\nthe latest deed of its kind. Of course this man is not the\\nson of Jehoiada who was stoned more than eight and a half\\ncenturies before, 2 but a certain man whom Josephus speaks\\nof as a rich and noble citizen, whose hatred of all evil and\\nlove of freedom exposed him to the enmit3 r of the zealots.\\nThe3 T endeavored to compass his death and when, in spite\\nof their threats, the court which the3 had instituted to con-\\ndemn him pronounced him innocent, the3 slew him in the\\ntemple and then hurled him down the precipice. It is a\\nstrange anachronism to make Jesus mention this murder\\nbut in other respects it was a fine conception to la3 r upon his\\nlips this profoundly touching expression of disappointment\\nat Israel s impenitence.\\nThe following picture was drawn with a similar intention\\nEarly in the morning, as Jesus was going to the city from\\nBethan3 T with his friends, be felt hungry and seeing a fig-tree\\n1 See p. 252, and compare Luke xi. 49. 2 See vol. iL p. 175.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0419.jp2"}, "420": {"fulltext": "400 JESUS AMONG FRIENDS.\\nat some little distance, in full leaf, he went up to it to pluck\\nsome fruit, but found that there were only leaves upon it.\\nMay never man eat fruit of you again he cried, and the\\ntree immediately withered, upon which the disciples said in\\namazement: u See how the fig-tree has shrivelled up in an\\ninstant\\nWe can hardly read this little story as it stands without a\\nshock not so much because of its gross impossibilhVy as be-\\ncause this curse is so utterly unworthy of Jesus. The first\\ntwo Gospels, taking the story literally, have doubtless failed\\nto reproduce it faithfully. Mark, who spreads it over two\\ndays and makes the unfortunate remark that it was not time\\nfor figs yet, is especially far out. But it is easy to rediscover\\nthe true meaning. For in the third Gospel, which does not\\ngive this story, we have already heard Jesus speaking of\\nIsrael as the unfruitful fig-tree. 1 And here again the fig-\\ntree is Israel, and the emphasis falls upon the disappointment\\nof Jesus. It was not without reason that he had formed such\\nlofty expectations, for the tree was covered with luxuriant\\nfoliage. Israel seemed so zealous for the service and the\\nhonor of its God, so fervid in its longing for the Messianic\\nblessedness Alas it was but an empty show. The sub-\\nstance, the fruit which it promised and which it ought to bear,\\nwas nowhere to be found. The consequences could not be\\naverted. Israel had smitten itself for ever with absolute\\nspiritual barrenness.\\nThis image, then, as a description of the final issue, is quite\\nin its place at this period of the ministry of Jesus, and accu-\\nrately represents the fact. The sublime attempt of Jesus had\\nfailed. The masses of the people lent him a ready ear 2 but\\ntheir shallow attachment was worth nothing, for it did not\\nwin them to the kingdom. Meanwhile his position grew\\nmore critical from day to day, and the storm was rapidly\\napproaching. Must not a deep melancholy have settled on\\nhim, even when among his friends, as he thought of the judg-\\nment his people was bringing down upon itself? Doubtless\\nthe sigh which Luke 3 would have us think escaped him at the\\nvery moment of his triumphal entiy did indeed rise more than\\nonce a week or two later, as he crossed the western slope of\\nthe Mount of Olives with the Twelve and saw the city\\nstretched before him. Well might he weep for her and c^,\\nOh if thou didst but know, now that the rescuing hand is\\n1 See p. 349. 3 Mark xii. 37.\\n8 Luke xix.. 41-44 see ilso p. 357.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0420.jp2"}, "421": {"fulltext": "JESUS AMONG FRIENDS. 401\\nextended to thee if thou didst but know what truly makes for\\nth} T salvation But alas thine eyes are blind Well might\\nhe breathe his dark forebodings to his friends, though not\\nprecisel} in the form which Luke has borrowed from the his-\\ntory of the fall of Jerusalem in the year 70 a. d. The daj^s\\nshall surety come when thine enemies shall cast up a mound\\nagainst thee, and surround thee and hem thee in upon every\\nside, and destroy both thee and thy children within thee, and\\nleave no stone standing upon another, because thou hast\\nbrought to nought God s last attempt to save thee\\nWe also rind in all three Gospels an elaborate prediction\\nwhich Jesus is represented as making to the Twelve or to\\nfour of them, and in which the heaviest sufferings are fore-\\ntold to Israel. Luke, who gives two of these discourses, goes\\nso far in the second of them as expressly to describe the siege\\nand capture of the City of the Temple, which is another in-\\nstance of histoiy in the form of prophec\\\\ r But even in its\\nearlier shape the discourse can hardly be from Jesus. It de-\\nscribes the end of the present world with all the fearful events\\nwhich will precede it, the return of Jesus from heaven with\\nterrific signs in the sky, and the great Messianic judgment.\\nIts different parts are not only disconnected, but contradic-\\ntorv. For instance, we are told on the one hand that the\\nreturn of the Son of Man, and the establishment of the king-\\ndom of God, will most assuredly take place before the gener-\\nation of the contemporaries of Jesus has passed awa} T and,\\non the other hand, that these events must not be looked for\\ntoo soon that the gospel must first be preached to eveiy na-\\ntion throughout the world, and that no one, not even the Son\\nof Man, has any knowledge when the} 7 will come to pass.\\nMoreover, the discourse displays an unmistakable resemblance\\nto the various productions of that peculiar branch of Jewish\\nliterature represented in the Bible b} T Daniel and Revelation,\\nand outside the canon by various other writings x and, finally,\\nit appears on careful inspection that the original author,\\nwhile acquainted with the events that immediately preceded\\nthe fall of the Jewish people, had no knowledge of the fall\\nitself. Much the same may be said of the book of Revela-\\ntion. All this makes it tolerably certain that the discourse\\nwe are dealing with consists of loose fragments of a more ex-\\ntensive work written a j ear or two before the destruction of\\n\u00e2\u0080\u00a2Jerusalem, in view of the circumstances of the time, to en-\\nl Compare vol. ii. pp. 562 ff. and pp. 289, 331 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0421.jp2"}, "422": {"fulltext": "402 JESUS AMONG FRIENDS.\\ncourage the Christians with the assurance that the end of the\\nworld and the return of Jesus were close at hand. This is\\nthe work to which we have already referred, as the probable\\nsource from which the lamentation over Jerusalem s impeni-\\ntence was drawn. 1\\nIf we take the discourse as it stands, we cannot admit that\\nany part of it was really uttered by Jesus, except certain open-\\ning words that form a kind of exordium, and perhaps a single\\nmetaphor at the close. These presumably genuine sayings we\\nwill therefore give. One day, immediately before the Passover\\nwe are told, Jesus left the temple and the city, followed the\\nwinding path this side the Kidron, and ascended the Mount of\\nOlives on the other. Here one of the Twelve came up to\\nhim, and spoke in a strain of enthusiastic admiration of the\\ndazzling splendor, the colossal proportions, and the immova-\\nble foundations of the temple. Are you lost in admiration\\nof it all? he answered. I tell T ou truly there shall not be\\none stone left upon another but all shall be overthrown\\nHe meant that however warmly the heart of every true\\nIsraelite might beat for the sanctuaiy of his people, yet there\\nwould be no place for it in the kingdom of God it would\\nvanish without a trace when ail things were made new in the\\nimmediate future. Jesus pursued his way, and a few minutes\\nbrought him to the summit of the Mount of Olives, where he\\nsat down. There la}- the city at his feet, bathed in the gold\\nand purple of the setting sun. Again his friends drew near,\\naccording to Mark the two pairs of brothers only Simon and\\nAndrew, James and John. Tell us when this shall come to\\npass, they said, and what will be the signs of the approach-\\ning end of this world. Jesus may have answered by a stir-\\nring exhortation to unwearied toil, since neither the} T nor any\\nman could know when the last day would break. Who is\\nthe faithful and discreet steward, he continued, whom his\\nmaster has set over all his fellow-servants to give each his food\\nat the proper season Happy the servant whom his master,\\nwhen he comes, shall find performing this task that he has set\\nhim. I tell 3-011, truly, that he will give him charge of all his\\npossessions. But if the wicked servant says to himself:\\n4 My master is long absent, and begins to beat his fellow-\\nslaves, while he himself feasts and carouses with the drunk-\\nards, his master shall return on a day when he looks not for\\nhim and at an hour that he does not know, and shall cut him\\nto pieces and rank him among the faithless.\\ni See p. 398.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0422.jp2"}, "423": {"fulltext": "JESUS AMONG FRIENDS. 403\\nIn connection with this warning, Luke makes Jesus say 1\\nThe slave that knew his master s will, and yet got nothing\\nready and did not do his will, shall be beaten with many\\nstripes but the slave that transgressed his will without\\nknowing it shall be beaten with but few stripes. From him\\nto whom much has been given much will be required and\\nfrom him to whom much was entrusted more will be de-\\nmanded. Or again, with an analogous metaphor: 2 Let\\nyour loins be ever girt and your lamps burning and hold\\nyourselves like men that wait for their master to return from\\nthe wedding, ready to open the door to him whenever he\\ncomes and knocks. Happy are the servants whom their\\nmaster comes and still finds watching I tell you truly, he\\nwill gird up his own loins, and make them lie down and will\\nwait upon them and if it is the second or the third watch\\nof the night when he comes, and if he finds them still at\\ntheir post, blessed are they For, if the householder had\\nknown at what hour the thief would come, he would have\\nwatched and would not have suffered him to break into his\\nhouse. Be you ready likewise For the Son of Man will\\ncome at an hour when least j t ou look for him.\\nHow much or how little of all this should be ascribed to\\nJesus himself it is impossible to determine. The saying,\\nLet your loins be ever girt and your lamps burning, that\\nis to sa} Be ever watchful and alert, bears every mark\\nof authenticitj In the first Gospel it is elaborated into the\\nfollowing parable\\nOnce there was a wedding and in the evening ten of the\\nbride s companions went out from their houses, in festive\\nattire and with brightly burning lamps in their hands, to meet\\nthe bridegroom. He would come, with his companions, by\\ntorchlight and with music and the girls went out some way\\nto meet him, and to escort him with due ceremony to the\\nhouse of the bride, where all would join in the brilliant festi-\\nval. Now five of the girls remembered that there might be a\\nlong time to wait, so they filled their flasks with oil and took\\nthem with them but the other five were so foolish as never\\nto think about it. Now it so happened that the bridegroom\\nand his train were long in coming and as they waited, hour\\nafter hour, all the ten bridesmaids grew drowsy and dropped\\nasleep. It was not till midnight that they were roused. In\\nthe distance they heard a choral song sung in alternate\\nverses, The bridegroom comes! The bridegroom comes!\\ni Luke xii. 47, 48. 2 Luke xii. 35-40.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0423.jp2"}, "424": {"fulltext": "404 JESUS AMONG FRIENDS.\\nArise, and go to meet hirn As the sound came nearer and\\nnearer, the girls sprang up and began to trim their lamps,\\nwhich were still just smoking and nickering. The five pru-\\ndent ones soon trimmed their lamps and saw them burning\\nwith a clear, bright flame once more but their companions\\nwere half distracted, for they could not for shame join the\\nbridal procession without their lights. Give us some of\\nyour oil, they cried in despair to the others, for our lamps\\nare going out But this was impossible, for none of them\\nhad brought any more than the} required for themselves so\\nthe others answered, There would not be enough for all of\\nus. Run back to the first shop that you can find and buy\\nsome for yourselves. The foolish girls now saw that there\\nwas not a moment to be lost, and hurried off as their friends\\nhad advised them. But meanwhile the bridegroom and his es-\\ncort came, and the five prudent maidens who were ready joined\\nhim, and w^re soon at the bridal house. They entered, and\\nthe door was shut. It was not long before the others came\\ntoo late. Their lamps burned clear, and the} knocked at\\nthe door and cried, Lord, Lord, open to us! But he\\nanswered, I know not who you are. Watch, therefore,\\nfor you know neither the da} nor the hour.\\nThis story teaches the beautiful and universal lesson that\\nfitful energy in a good cause and the best of momentary\\nintentions do not suffice to bring us to our goal and that, if\\nwe are to hold our own in the press of life around us, we must\\ngather up a treasure of faith and knowledge, and possess a\\nfund of moral and religious life within ourselves from which\\nas it were we can refresh at any moment our flagging earnest-\\nness and love, and renew our self-consecration to the ideal\\nlife. But, as we have it, the parable points with unmistakable\\ndistinctness to the circumstances of the apostolical community,\\nwhen the return of Jesus was delayed beyond all expectation,\\nso that the dangers of worldliness became more and more\\nthreatening, and the most earnest warnings were needed\\nagainst them. 1 The parable accordingly cannot be from\\nJesus. The bridegroom is no other than the Christ, who will\\ncome after long delay to his bride, the community on the\\nearth. So too in the conception of the Evangelist, 2 but not\\nof course in the mouth of Jesus himself, 3 the master who goes\\nabroad in the parable of the talents (which follows directly\\nafter that of the ten virgins) is the Christ who has left the\\n1 See, for instance, Romans xiii. 11 ff. 2 Compare p. 358.\\nSee pp. 389, 390.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0424.jp2"}, "425": {"fulltext": "JESUS AMONG FRIENDS. 405\\nearth for heaven, to return after a while. Finally Matthew,\\nwho gives these pictures of the future in far greater fulness\\nthan the other Evangelists, concludes them with a descrip-\\ntion of the last judgment, which we have taken an earlier\\nopportunity of giving. 1\\nIt was but natural that during the oioora of these last re-\\nmaining clays the thoughts of Jesus, when among his friends,\\nshould have constantly wandered into the future and dwelt\\nupon the judgment hanging over his nation, and the establish-\\nment of the kingdom of God after the short delay caused by\\nIsrael s hardness of heart. And it is equally natural that his\\nwarnings and his glances into the future should have been\\ngradually transformed and elaborated as they passed from\\nmouth to mouth. But, however much uncertaint} this latter\\nconsideration ma} cause, one thing at least appears to rise\\nabove all reasonable doubt namely, that, in spite of the\\ngloomiest forebodings as to the fate of the great majority of\\nhis people, Jesus never for a moment lost faith in his own\\nmission or the speedy triumph of his cause, never ceased\\nto expect the speed} coming of the kingdom of heaven, in\\nwhich all mere external worship would be done away, and\\nthe crushing yoke of the letter would be broken. 2\\nMeanwhile he saw the crisis of his own fate drawing near\\nwith rapid strides. The first Gospel represents him, after\\ngiving expression to his expectations and uttering his threats\\nin the series of discourses and parables just considered, as\\nsaying to his friends, You know that in two days the Pass-\\nover begins, and the Son of Man is given up to death, or\\nrather, as the words now stand, to be crucified. If Jesus\\nreally said this, he did not mean to predict the exact moment\\nof his death, but to emphasize the mournful contrast between\\nthe joyous festival to which all Israel looked forward and the\\nbitter death that awaited him.\\nThe evening of that same day, or the one that followed,\\nshowed how completely he was filled with thoughts of death.\\nHis host, Simon, had arranged a social meal in his honor\\nand, before it was over, a woman entered with an alabaster\\nflask full of the costliest ointment in her hand. She stood\\nbehind Jesus, snapped the long, thin neck of the vase, and\\npoured the contents over his head, filling the chamber with\\nthe glorious perfume. Her meaning was not doubtful. In\\n*.he presence of the Twelve and all the other guests she\\n1 See pp. 167, 168. 2 Compare Acts vi. 14.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0425.jp2"}, "426": {"fulltext": "406 JESUS AMONG FRIENDS.\\nanointed Jesus king of Israel It was an act of homage\\nrendered in the enthusiasm of her faith to the future Messiah,\\nas if to compensate for the delay in his recognition by the\\npeople but at the same time it was an appeal to him no\\nlonger to defer the public assumption of his office. Little\\ndid the impatient disciple perceive how matters really stood\\nWe may well believe that however acceptable to Jesus such\\na tribute of honor at such a moment must have been, yet a\\nshadow crossed his face as he thought how widely different\\nhis fate would really be\\nMeanwhile the woman s deed was far from meeting with\\nthe approval of the disciples. Were they angry with her for\\nseeking thus to anticipate them and all the others Or did\\nthe} 7 think she ought to have rendered this solemn homage\\npublicly in Jerusalem in the presence of all the people, in-\\nstead of at this quiet, friendly meeting? At any rate, they\\nwere decidedly put out, and some one muttered half aloud,\\nWhat waste The ointment might have been sold for as\\nmuch as three hundred denarii, and the money given to the\\npoor and instead of the instantaneous and passionate as-\\nsent she had expected her action to awake, the woman only\\nmet with sullen or resentful glances. As soon as Jesus no-\\nticed this he began to defend her. Why do you treat the\\nwoman thus? She has done a good deed to me. For you\\nalways have the poor with you, and can do good to them\\nwhenever you will but 3011 will not always have me with\\nyou. She has done what she could. In pouring this oint-\\nment on my bod} she has anointed me already for my\\nburial.\\nThe importance which the early Christians attached to this\\nscene at the close of the Master s life appears from the words\\nthat are put into his mouth I tell you truly that wherever\\nthis Gospel [that is to say, the history of his life, or the\\nwriting itself that embodied it] wherever this Gospel shall\\nbe preached in all the world, this woman s noble deed shall\\nbe recorded in her praise. She deserves no less, for her\\ndeed brought comfort to Jesus in an hour of deepest suffering,\\nand we ma} 7 well be surprised that her name has perished.\\nAs for us, we rejoice to find in the Master s condemnation\\nof the judgment and behavior of the disciples a vigorous pro-\\ntest against that narrow, matter-of-fact conception of life,\\ntoo common still, which always looks to the immediate\\nutility of every thing as the first or only test of its value,\\nand condemns as sinful and wretched all those sweet super-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0426.jp2"}, "427": {"fulltext": "THE LAST EVENING. 407\\nfluities and adornments of which, thank God our earth and\\nour life upon it are so full. Not only the useful, but the\\nbeautiful as well, and all the utterances of a beautiful soul,\\nhave a right of existence on their own account.\\nFrom a historical point of view the story is valuable as\\nIllustrating the tone of feeling among the disciples while\\nsome of them longed impatiently for their Master to proceed\\nto action, the} were all of them more or less completely blind\\nto what was immediately before them. But we are most im-\\npressed by the deep feeling of the words of Jesus, She has\\nembalmed my body for the grave. The perfume of the\\nointment called up the reflection, Corpses are anointed\\nso and the next moment Jesus thought with a shudder,\\nSoon I shall be a corpse myself. Under the influence of\\nthis idea he gave the gloomy interpretation we have seen to\\nthe woman s act. Of course he perfectly understood what\\nshe meant b} T it but he could only accept it as a tribute to\\nthe dead, as the last honor shown to a venerated Master\\nby the lavish hand of fervent love. Before long there would\\nbe nothing they could do for him. You will not always\\nhave me with you.\\nHis forebodings were not false!\\nChapter XXXIII.\\nTHE LAST EVENING.\\nMark XIV. 10-25.1\\nIT was Thursday, the fourteenth of Nisan. At six o clock\\nin the evening the celebration of the Passover would\\nbegin. Jesus had looked forward in eager suspense to this\\nday and this hour. Would he live to see it? While every\\nother family or band of friends was celebrating the joyful\\nfestival of Israel s great deliverance, would he too, with the\\nTwelve, join in the commemorative meal in the City of the\\nLord? He longed for it with all his heart, but did not con-\\nceal from himself that it was far from certain. Meanwhile\\nhe had made the necessary arrangements, that all might at\\nleast be in readiness. On such an evening Jerusalem was so\\ni Matthew xxvi. 14-29 Luke xxii. 3-30.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0427.jp2"}, "428": {"fulltext": "408 THE LAST EVENING.\\ncrowded that every available place was pressed into service,\\nand it was absolutely necessary to bespeak a room at any\\nrate some days beforehand. To do this safely, Jesus must\\nselect a friend upon whose lidelity and secrecy he could abso-\\nlutely rely and to prevent an} r chance of his arrangements\\nbecoming known he did not even tell the Twelve what he had\\ndone.\\nIn the morning, therefore, they came to him at Bethan} T\\nand asked him where he wished them to prepare the Pass-\\nover, in order that they might make the necessary purchases\\nand get every thing ready. The} must bu} T a lamb, and\\nslaughter and cook it and must provide the wine and un-\\nleavened bread, with a dish of bitter herbs (lettuce, endive,\\nparsley, cress, and radishes) and a mess of dried dates, al-\\nmonds, grapes, nuts, and figs prepared with vinegar and cin-\\nnamon. Some of these viands were intended to remind the\\nconsumers of the slavery in Egypt, while others had some\\nlong-forgotten s} T mbolical meaning in connection with the\\nprimitive significance of the feast. 1 Of course the disciples\\nwould get every thing read} T but the great question was\\nwhere they were to meet.\\nIn answer to their inquiries on this point, Jesus commis-\\nsioned two of the disciples perhaps Peter and John to go\\nto the city to a certain man and sa} r The Master says,\\nThe hour of my death draws near. I will keep the Pass-\\nover with my disciples in your house. Such is the account\\nin Matthew but the message is rather strange and inco-\\nherent, and Mark and Luke give it thus The Master says,\\n4 Where is the room in which I am to eat the Passover with\\nmy disciples? Then, continues Jesus, he will show you\\na large room upstairs, with a table and couches and all that\\nis needful. Make ready for us there. The same Evan-\\ngelists, however, introduce the message in the following leg-\\nendary form: Go to the city, and at the gate a man will\\nmeet t ou with a jug of water on his shoulder follow him,\\nand whatever house he enters, sa}^ to the householder, The\\nMaster, and so on. This cannot refer to a preconcerted\\ntoken, which would be unnecessary, since Peter and John\\nmust surely have been definitely told to whom the} T were to\\ngo and if a token had been needed at all this would have\\nbeen a very bad one, for on the morning of such a busy day\\nwater-carriers would be passing to and fro in every direction.\\nObviously, the Evangelists mean that Jesus had supernatural\\ni See vol. i. pp. 278 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0428.jp2"}, "429": {"fulltext": "THE LAST EVENING. 409\\nknowledge who would meet the disciples at the precise mo-\\nment of their entry. We need therefore pay n further at-\\ntention to this portion of the stoiy for the fact appears to\\nbe simply that tradition has not preserved the name of the\\nhouseholder. And this is also indicated from the impersonal\\nform of expression used by the first Evangelist in speaking\\nof him.\\nWe suspect that Jesus had special reasons for even greater\\ncaution than usual. There was a member of the inner circle\\nof his friends in whose bearing there had been a change dur-\\ning the last few days. His fellow-disciples had not noticed\\nit, and perhaps were incapable of doing so but the quick eye\\nof the Master had detected it. and it had been a painful sur-\\nprise and a source of growing uneasiness to him. The disci-\\nple in question was Judas of Karioth. For some time past\\nhis zeal had been cooling, and a certain reserved and uneas}\\nair of hesitation had deepened during the last few hours into\\na restless and perturbed deportment, which he sought in vain\\nto hide by a show of greater love and intimacy, and which\\ngave the Master only too good cause for anxiety. Perhaps\\nhe had warned him indirectly before, or had taken him aside\\nto speak with him but now he watched him with a mournful\\nnarrowness of observation that nothing could escape, and be-\\nfore evening he felt almost sure that his enemies had a tool in\\nthe inner circle of his friends\\nAnd, in truth, the evening or day before Judas had with-\\ndrawn in secret from Bethany and gone to Jerusalem to\\nsecure an audience from the ecclesiastical authorities, by the\\ninstrumentality of the officers of the temple-guard, or by any\\nother means that he could find. When a private interview\\nwas granted him, he told the high priests that he was one of\\nthe twelve chosen disciples of the Nazarene, and was ready to\\nhelp them in getting this dangerous leader into their power.\\nIt need hardly be said that they greedily caught at his invalu-\\nable offer of help that they showered praises on the new ally\\nwho had come of his own accord from so unexpected a quar-\\nter, and confirmed him in the intention which they repre-\\nsented as so highly meritorious and acceptable to God. It\\nwas only the day before that the} had determined to wait a\\nweek before doing any thing, but now they might hasten the\\nexecution of their schemes without prejudice to the cautious\\npolicy they had then adopted for if they could seize him and\\ncarry out their further plans at once without any danger of\\ntumult, it would be much better than leaving him at liberty\\nVOL. III. 18", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0429.jp2"}, "430": {"fulltext": "410 THE LAST EVENING.\\nall through the feast for it was impossible to tell whether he\\nmight not cause disturbances in the very week of Passo\\\\er\\nitself.\\nSo the plan was soon concerted. Judas was to watch for\\nthe very earliest opportunity of putting Jesus into the power\\nof the magistrates, and they on their side were to reward his\\nfaithful zeal for the honor and service of the Lord b} T giving\\nhim a sum of money.\\nA traitor among the friends of Jesus How can we help\\npausing for a moment and exclaiming, Is it possible\\nOur authorities leave us without guidance. The account,\\nwhich we have ventured to expand a little, is characterized in\\nthe original bj T pathetic brevity: And Judas Iskariot, one\\nof the Twelve, went to the high priests to betra}^ him to them.\\nAnd when they heard it they were glad, and promised to give\\nhim money and he sought how best he might put him into\\ntheir hands. Not an attempt at explanation. And yet what\\na terrible enigma\\nLuke adds that Satan entered the heart of Judas but no one\\ncan call that an explanation. Matthew makes him go to the\\nauthorities and say, What will 3 T ou give me to put him into\\nyour hands? upon which they weigh out, or pay him, thiity\\nshekels of silver (something under \u00c2\u00a3i) But it is extremely\\nimprobable that Judas was moved b} r simple love of gain, and\\nopened the conference by attempting to strike his bargain at\\nonce and the paltry sum of thirtj shekels, the traditional\\naverage price of a slave, 1 is borrowed from the prophet Zech-\\nariah, when speaking of the miserable wages offered by the\\npeople to their shepherd. 2 We are, therefore, left entirely to\\nour own conjectures.\\nEvery attempt to solve the mystery must start from these\\ntwo facts Firstly, that Judas, like the Eleven, had joined the\\nMaster because he was genuinely moved by him, and had\\nbeen selected b} T him, as one of the best and most promising\\nof his disciples, to be admitted and trained in the inner circle\\nof daily intercourse with him. He, too, had left all things\\nfor the Master s sake, had been true to him through all\\nvicissitudes had probably been sent out by him to preach 3\\nhad reverenced him as the Messiah that was to be and had\\nseen a glorious future opened through him to himself and his\\nExodus xxi. 32.\\n2 Zechariah xi. 12, 13; see vol. ii. pp. 238, 239; and Matthew xxvii. 7- 10.\\nSee pp. 181, 182.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0430.jp2"}, "431": {"fulltext": "THE LAST EVENING. 411\\nfellow-disciples. And, secondly, he was thoroughly imbued,\\nin common again with his fellow-disciples, with the worldly\\nexpectations of his people and therefore the Master s con-\\nstant predictions of suffering so far as he took them in, and\\nthe failure of his decisive efforts at Jerusalem which became\\nclearer and clearer each day, were a bitter disappointment\\nnay, a grievance, an enigma, an offence to him.\\nIt seems highly probable, therefore, that he took his fatal\\nstep because he considered that he had been grossly deceived\\nin Jesus. The event, he thought, had shown that Jesus was\\nnot the Messiah he had given himself out to be. And with\\nhis Master s promises all his own prospects had vanished in\\nsmoke. And what was he to think of Jesus himself after\\nall these futile pretensions? Perhaps the distinctness with\\nwhich the Master had announced his death as close at hand,\\nat that supper at Bethany, 1 gave Judas the last impulse. But\\nwiry he especially deserted his Master and even went over to\\nhis enemies, while all the rest were faithful, it is impossible to\\nsay. One might perhaps suppose that, as a Judsean, he was\\nmore susceptible of the influence and amenable to the author-\\nhVy of the priests than his Galilsean fellow-disciples were and\\nthat when once he was thrown out of harmony with Jesus his\\nreverence for the high priests reasserted itself, and induced\\nhim to look upon his Master as a false prophet whom it was\\nhis duty to hand over to the authorities. As regards the\\nfactor contributed by his own individual character, we may\\nperhaps assume that he was of a phlegmatic and eminently\\npractical disposition, and that his plain common sense\\nmade him feel less enthusiasm for the Master than the others\\ndid made him realize more full} the unfavorable turn that\\nthings had taken, and determine after long hesitation and\\nlong deliberation perhaps to change sides before the worst\\nshould come Finally, despair of finding a better solution\\nhas sometimes suggested the groundless supposition, intended\\nto lighten the guilt and explain the conduct of the traitor,\\nthat a main or subsidiary motive, or at any rate a palliative\\nto his own conscience, was the idea that by putting an end to\\nthe Master s indecision and procrastination, and b} 7 forcing\\non the cusis, he would really lay him under an obligation\\nshould he turn out in truth to be the Messiah or monarch for\\nby precipitating the collision with the authorities, he would\\ncompel him to declare himself openly, to set a great popular\\nmovement on foot at the Passover, to ascend the throne, and\\nestablish the kingdom of God.\\n1 See pp. 40G, 407.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0431.jp2"}, "432": {"fulltext": "412 THE LAST EVENING.\\nThat any one can seriously put forward such a conjecture\\nas this is the best proof of our helpless ignorance.\\nThe two disciples had fulfilled their task. They had found\\nevery thing read} in the house of the unnamed friend, and\\nhad made the necessaiy provisions, including the preparation\\nof the lamb whicl was to be the principal dish. 1 About two\\no clock in the afternoon the trumpets of the Levites gave the\\nsignal, and the Jews, bearing the lambs on their shoulders,\\napproached the court of the temple, which was adorned with\\nvaried tapestries for the occasion. Then, between the hours\\nof three and five, the people themselves slaughtered the lambs,\\nwhich had previously been examined by the priests, while the\\ntrumpets sounded and the choirs sang, and the priests, in two\\nlong rows, received the blood in gold and silver vessels,\\npassed it on from one to the other, and poured it out at the\\nfoot of the altar. Then the animals were skinned, still in\\nthe temple, their kidneys, fat, and liver left before the\\naltar, and the rest wrapped up in the fleece and carried home\\nto be roasted read} T for the feast to begin after sunset. We\\ncan fancy what a bustling scene the mount of the temple\\nwould present Josephus tells us that in the T ear 66 a. d. no\\nless than 256,500 lambs were slaughtered; and even if we\\nallow for great exaggeration, and assume, say, a fifth of that\\nnumber as the average, still the slaughter and preparation of\\nthe animals would cause an indescribable commotion.\\nIn the evening Jesus came with his disciples and approached\\nthe house where the cheerfully-lighted hall awaited him.\\nThere they took off their sandals, washed their hands and\\nfeet, and \\\\slj down on the couches. The course of the festivi-\\nties prescribed by tradition was something as follows First\\nof all a goblet was filled, generally with three parts of wine\\nto one of water, and was passed round after the head of the\\nfamily had uttered a short thanksgiving both for the wine\\nBlessed art thou, O Lord our God thou king of the earth\\nwho hast made the fruit of the vine and for the feast day.\\nAfter this the partakers divided the bitter herbs and ate\\nsome of them. Then they served the biscuit of unleavened\\nbread baked in flat, round cakes about half an inch thick, to-\\ngether with the mess of fruit and the roasted flesh of the Pas-\\nchal lamb. The head of the family took one of the biscuit,\\nbroke it up with the blessing, Praised be He who makes\\nthe bread come forth out of the earth and handed the pieces\\ni See vol. i. pp. 277, 278.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0432.jp2"}, "433": {"fulltext": "THE LAST EVENING. 413\\nto those present, who ate them together with some of the\\nherbs dipped in the fruit. While the second cup of wine was\\nbeing prepared, the significance of the feast was expounded,\\nand Psalms cxiii. and cxiv. (the beginning of the Hallel)\\nwere sung, 1 after which the cup went round. Then the head\\nof the family washed his hands again and ate the first piece\\nof the lamb, as he would presently eat the last upon which\\nthe regular meal began, and was passed in cheerful conversa-\\ntion, all eating to satiety. The meal was closed with a third\\ncup of wine, called the cup of the blessing; and, as a\\nfourth cup went round, the remainder of the song of praise\\n(Psalms cxv.-cxviii.) was sung, and the feast concluded. A\\nfifth cup however was not prohibited. We may suppose that\\nthese regulations were in the main observed in that uppei\\nchamber to which we have transported ourselves in imagina-\\ntion, and where Jesus took the place of the head of the\\nfamily.\\nBut in one respect this circle of friends formed a sad\\nexception to the general rule. The Paschal supper was pre-\\neminently a time of rejoicing. But here there was a cloud\\nupon the feast. The first words that Jesus uttered as he\\nreclined upon the couch, though they testified to a certain\\nsense of joy, had yet a mournful ring How have I longed\\nto eat this Passover with you [before I suffer] for I shall not\\neat it again till it be the true feast of redemption in the\\nkingdom of God. But it was not only the thought of the\\napproaching severance that weighed upon his heart, it was\\nfar more the sense of distrust which he had never felt before\\nwhen in the midst of his friends.\\nAnd when all the symbolical ceremonies that introduced\\nthe feast were over, it must have become more obvious than\\never that Jesus was under some painful restraint. He could\\nnot go on with the meal and the dark suspicion that he\\ncherished forced him at last to give it utterance. A deep sigh\\nbroke the strained and painful silence, and he cried I tell\\nyou, one of you here at table with me is about to give me up\\ninto the hands of my enemies Is it possible that he hoped\\nto arrive at greater certainty, to hold back the disciple who\\nwas in such fearful peril, and to draw a frank and penitent\\nconfession from him? If so, he was disappointed. The\\nfriends were bewildered. They could not understand it, save\\none. They knew that such a deed would be utterly impossi-\\nble to them and not in the least for their own satisfaction,\\ni See vol i. p. 280.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0433.jp2"}, "434": {"fulltext": "414 THE LAST EVENING.\\nbut simply to clear themselves from each other s suspicions,\\nthe}- began, first one and then another, to ask, It is not\\nI? Master, it is not I? But Jesus had no intention of\\nsaying more. The warning would be understood by him\\nwhom it concerned. So he only emphasized the blackness\\nof the deed It is one of r ou twelve who are here dipping\\nyour bread in one dish with me The Son of Man must in-\\ndeed go, as it is written of him but woe to him by whom\\nthe Son of Man is betrayed It were well for that man had\\nhe never been born.\\nHere the first G-ospel adds that Judas asked again, Rabbi,\\nis it I? and that Jesus answered that it was. But this is\\nincredible. If the Eleven had known that Judas was the\\ntraitor, they would not have quietl} T allowed him to go his\\nway. It is far more probable that even the account we have\\nalread}^ taken from the Gospels represents Jesus as having\\nspoken more definitely than he really did. If he did not\\nannounce a fact, but spoke of an urgent danger, as a solemn\\nwarning against desertion, the disciples may well have re-\\ngarded it at the time as another instance of his gloomy fore-\\nbodings, while they afterwards involuntarily threw it into a\\nmore definite form.\\nBe this as it ma} T it was some relief to Jesus to have given\\nutterance to what oppressed him. The meal went on, though\\nwith little sign of festive joy. After a time they spoke of\\nother things, of which however we have lost all record. Luke\\nindeed indicates several subjects as spoken of at this last\\nmeeting but much of what he gives us on this occasion\\nfinds its true place elsewhere. Such for instance is an ex-\\nhortation to ministering love, rising from a dispute about\\nprecedence, 1 and concluded with a reference to the example\\nof Jesus himself: Who is greater, the guest or the servant?\\nSurely the guest. And t yet I am among you as a servant\\nWe can more readily believe that Jesus cast a retrospective\\nglance upon all that they had gone through together, com-\\nmended their unshaken fidelity, and expressly named them\\nhis successors now that he was on the point of leaving them\\nYou are the men who have clung to me in all my trials, and\\nto you do I commit the kingdom as iny Father has committed\\n\u00e2\u0096\u00a0*t to me. But some suspicion is thrown even upon this say-\\ning by the words that follow it. 2 Luke also represents certain\\nwords as uttered at table which we shall follow Matthew and\\n1 Luke xxii. 24-27. See p. 352.\\nS Luke xxii. 28-30. See p. 346.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0434.jp2"}, "435": {"fulltext": "THE LAST EVENING.\\n415\\nMark in placing later, after Jesus and his disciples had left\\nthe hall.\\nSo the meal was ended. Jesus himself was completely\\ndominated by the thought that a fatal termination of the\\nstruggle was close at hand but he had again perceived how\\nfar he was from having really imparted his conception of the\\nfuture to his friends. Their preconceived ideas so blinded\\nthem to the true state of things, that in spite of his repeated\\ntrainings the}* were still unprepared for the catastrophe. It\\nwas therefore for their sakes as well as because he felt im-\\npelled himself to give words, and if possible some yet more\\nemphatic utterance, to the dark forebodings as well as the un-\\nshaken hopes which filled him, that he obeyed the inspiration\\nof a sudden thought, and performed a simple action which\\nproduced so deep an impression on his friends as to lead to\\nmost remarkable results. He raised his head, and there was\\nsomething in his face which riveted the attention of his disci-\\nples. The} followed him with their eyes as he took two cakes\\nof bread, laid them before him, uttered the customary blessing,\\nand broke one of them into thirteen pieces, one of which he\\nate, and placed the rest upon the other cake, which served as\\na plate, and passed it to his friends with the words, Eat\\nit. It is my body. Then he filled the cup to the brim, set\\nit on the table, and, after the usual thanksgiving, raised it to\\nhis lips and then passed it round saying, as they all drank\\nfrom it: This is my blood of the covenant, that shall flow\\nfor the salvation of many. Of a truth I tell you that I shall\\nnever again drink of the fruit of the vine till the great day\\nwhen I shall drink it new in the perfected kingdom of God\\nNo one present could fail for a moment to comprehend his\\nmeaning. It was a symbolical action, after the manner of\\nthe prophets. We have more than once seen Jeremiah, for\\nexample, adopt a like method of enforcing his words by ac-\\ncompanying them with some visible illustration. 1 Even as\\nI break this bread, Jesus meant to say, so shall my body\\nbe broken and slain even as this wine flows out so shall my\\nblood flow. Nay, my death is so near at hand that I shall\\nnever drink wine again, shall never more lie down to meat,\\nin this world. It is possible, however, that he spoke, as\\nMatthew says, of this wine, that is to say, the wine of the\\nPassover, and only meant that as this was the first so it\\nMas alsc the last Passover which he would live to celebrate\\ni See vol. ii. pp. 374. 366, 367, et seq.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0435.jp2"}, "436": {"fulltext": "416 THE LAST EVENING.\\nwith his friends. In any case, he uttered his iirm oonviction\\nthat he would rise again, that he would be reunited to his\\ndisciples, and in the immediate future, when heaven and earth\\nwere made new, would taste the joy of the kingdom of God\\nhere upon this earth.\\nYet more. It was not enough for his friends to believe\\nthat salvation would come in spite of his fall, they must\\nknow that his death was the very means by which it would\\nbe secured his blood that would so soon be shed was the\\nblood of the covenant. We must remember in this con-\\nnection that in ancient times a sacrifice was always made at\\nthe conclusion of a treat} In the blood that was shed lay\\nthe real significance of the ceremony. The Israelites regarded\\nblood as pre-eminently sacred, for they believed it to be the\\nseat and principle of life, or the very life itself, so that when\\nthe blood of the victim was sprinkled upon the two parties to\\na treat} the} were brought into the very closest connection\\nwith each other as sharers in one life, pledged to inviolable\\nfidelity. 1 Now, tradition declared that when Moses sealed\\nthe covenant between Yahweh and Israel upon Mount Sinai,\\nhe had said as he sprinkled the blood, This is the Wood of\\nthe covenant, that is to say, the blood by which the cove-\\nnant is established. It was to this that Jesus now referred\\nas he adopted the expression. That covenant had never been\\ncarried out, for one of the parties to it had proved faithless\\nand therefore the promise of the Lord had not been fulfilled,\\nand the kingdom of God had not come. But what Moses\\nhad intended, he, Jesus, was to accomplish and that, too,\\nat the moment of his death. As his blood flowed out, the\\ncovenant would be established, the true and eternal cove-\\nnant which had failed before, the covenant between God and\\nman, between the Father and his children, the covenant of\\nlove, of life, of blessedness. Well might he say that his\\nblood would flow for the salvation of many And when his\\ndeath had brought to pass what his life had failed to accom-\\nplish, when ere long all things were glorified, he relied\\nupon returning and sharing with his dear ones the extreme\\nof bliss.\\nThis is the simplest account of what took place, and is\\ngiven by Mark. The first Gospel agrees with it, except that\\nit makes Jesus say that his blood of the covenant was shed\\nfor many for the forgiveness of sins. But this ider that\\n1 Compare 1 Peter i. 2.\\n2 See vol. ii. p. 266 Exodus xxiv. 6-8 Hebrews ix. 18 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0436.jp2"}, "437": {"fulltext": "THE LAST EVENING. 4 1 7\\nhis death would be an atoning sacrifice, as well as a sacrifice\\nof the covenant, is entirely foreign to the context for Jesu.s\\nsimply declares that his sublime mission of establishing the\\ncovenant or the kingdom of God would be fulfilled at the very\\nmoment when his enemies imagined the} were crushing him.,\\nand that he would triumph in his fall. We possess yet an-\\nother account of this symbolical action, however, from the\\npen of an earlier authority than our Evangelists for Paul\\nmentions it in the first Epistle to the Corinthians, 1 and the\\nversion given by Luke agrees with his. This account differs\\nfrom the other in several points of minor importance. For\\ninstance, Luke at airy rate makes Jesus drink no more wine\\neven at that same supper, so that he literally tasted wine for\\nthe last time when he uttered the memorable words both\\nLuke and Paul imply that a considerable interval, if not the\\nwhole meal-time, elapsed between the breaking and distribu-\\ntion of the bread, as a symbol of his bod} that would be\\ngiven up for men, and the passing round of the cup of\\nthe blessing, 2 which pointed to the covenant established by\\nthe pouring out of his blood and, more in the spirit of\\nPaul than that of Jesus, the} both make the Master speak\\nnot of the covenant, the only one that ever was or is, but\\nof the new covenant in contrast with the old covenant of\\nMoses. 8 But the really important peculiarity of their version\\nis that the} make Jesus say, as he gives his disciples the\\nbread, Do this in remembrance of me and again, as he\\npasses the cup, Do this, as often as you drink, in remem-\\nbrance of me. This points to an express institution initiated\\nby Jesus, of which there is not a hint in Matthew or Mark.\\nAn institution but not, as is often supposed, the institu-\\ntion of the Lord s Supper. If these words are genuine,\\nand we cannot definitely say that they are not, they proba-\\nbly convey no more than a simple request on the part of Jesus\\nthat when his friends met together at meals they would think\\nof him, of this last meeting, and of his death. Hence arose\\nthe custom, not only among the Twelve but among all the\\nbelievers, of celebrating the meal of the Lord, 4 in com-\\nmemoration of his death, whenever the community assem-\\nbled. We need not do more than indicate in a single word\\nhow this solemnity gradually degenerated in the Christian\\nChurch, under the influence of growing superstition, until\\nthe words This is my body were taken literally, till the\\n1 Corinthians xi. 20 if. compare x. 16 ff. 2 1 Corinthians x. 16.\\n8 Compare vol. ii. p. 385. 4 1 Corinthians xi. 20.\\n18*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0437.jp2"}, "438": {"fulltext": "418 THE LAST EVENING.\\nbread, or -wafer, and the wine were supposed to change,\\nunder the blessing of the priest, into the veritable bod} and\\nblood of Christ till the sacrifice of the mass had assumed\\nits full proportions as the bloodless repetition of Christ s\\natoning death.\\nIt is at least equally probable, however, that Jesus did not\\nreally use these words at all. In that case, the deep impres-\\nsion which his symbolical action had made upon his disciples\\nthat evening was itself enough to establish the usage among\\nthem of thinking more especially of his death as the} broke\\nthe bread and passed round the cup at their brotherly meet-\\nings and then this usage, which they felt to be completely\\nin his spirit, reacted upon the history till the words Do this\\nin remembrance of me were put into the mouth of Jesus\\nhimself. For we must remember that Paul himself was not\\npresent and though he is the earliest witness we have, yet\\neven his account dates from twenty years after the event\\nitself. The stream of tradition from which he drew may\\ntherefore have been troubled already.\\nSo much is certain, that the impression was indelible. It\\nwas the farewell meal of Jesus with his friends and when\\nthe event had brought home this fact to them, how vividly\\nhis image must have risen up before them as he reclined at\\nmeat with them, and visibly presented his death before their\\neyes 1\\nAnd all Christendom, not wishing to fall short of the dis-\\nciples and first confessors in rendering the tribute of rev-\\nerence to Jesus, has rightly held the memory of that last\\ngathering sacred, has kept that evening, and the .mage\\nof that noble Friend and Brother, who stands prepared to\\noffer himself up for the world, in imperishable honor\\n1 See Luke xxiv. 30, 31.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0438.jp2"}, "439": {"fulltext": "GETHSEMANE.\\nChapter XXXIV.\\nGETHSEMANE.\\nMatthew XXVI. 30-56.1\\n419\\nAND now, as usage required, the festive meal was ended\\n(before midnight) by the chanting of the second part\\nof the Hallel, during which all stood up and then the party\\nleft the hospitable roof. The} followed the usual road out\\nof the city, across the Kidron and up the Mount of Olives.\\nIn the street Judas succeeded in stealing away unmarked,\\nunless, as is hardly probable, he had found some earlier\\nopportunity of quietly withdrawing. As soon as Jesus missed\\nhim, he suspected that he had gone to put his unhallowed\\nscheme into execution. Should he take to flight? It would\\nonly avail him for a moment, if at all and besides he was\\nahead} 7 committed to stand his ground. The attempt to\\nescape would now be unwortlry of him, and the voice within\\nforbade it. But, on the other hand, he must instantly pre-\\npare his followers for the worst. When I sent you out,\\nhe said, with neither purse nor wallet nor sandals, did you\\nwant for any thing? 2 Nothing, they replied at once.\\nBut now, he said, whoever has a purse or wallet let\\nhim take it and whoever has none let him sell his very\\ncoat and get a sword. For I tell you that that text w He\\nwas reckoned among the transgressors 8 must be now ful-\\nfilled in me; for my end is near at hand. Master, we\\nhave two swords, answered the disciples as if that would\\nhave helped them and Jesus seeing that thej did not un-\\nderstand broke them short abruptly.\\nWe can by no means vouch for every word of this conver-\\nsation, least of all for the citation from the Second Isaiah\\nbut in the main it seems to be authentic. It is only given in\\nLuke. The other two Gospels, in their turn, put the follow-\\ning prediction upon the Master s lips You will all disown\\nme this night, for it is written, I will smite the shepherd,\\nand the sheep of the flock will be scattered 4 but when I have\\nrisen again I will go before you into Galilee. Whereupon\\n1 Mark xiv. 26-52; Luke xxii. 31-53. 2 gee pp. 182-184.\\n3 Isaiah liii. 12. 4 Zechariah xiii. 7.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0439.jp2"}, "440": {"fulltext": "420 GETHSEMANE.\\nPeter answers: Though every one should disown you, J\\nnevef will Alas his very confidence would make him first\\nto fali This very night, said Jesus, before cock-crow,\\nyou will den} three times that you know me Though 1\\nmust die with you, yet will I never deny you cried the dis-\\nciple and all the others joined in his protestation of invinci-\\nble fidelity, Then Jesus seeing how little Peter and the others\\nknew themselves, and how they threw to the winds his exhor-\\ntation to redoubled vigilance, urged it no more. According\\nto the third Gospel, he clothed his warning in the following\\nwords: Simon, Simon! Satan has demanded you all [as\\nhe once demanded Job from God], to winnow you like\\nwheat [and make ou desert me]. But I have pra} T ed for\\nyou, that your faith ma}^ not fail. And do you, when once you\\nhave come to repentance, strengthen T our brothers Upon\\nwhich the other answered: Lord, I am ready to go with\\n3 T ou to prison and to death\\nUnquestionably there is truth at the foundation of this nar-\\nrative, but we cannot accept it as it stands. Jesus, we may\\nwell believe, expressed his fear that when he fell for a time,\\nas he soon must do, his disciples faith in him would be shaken,\\nand they would even desert him and he warned Peter more\\nespecially, since he was the most impetuous, and therefore\\nthe most in danger of them all. But Peter would not take\\nthe warning. Jesus probably seized this same opportunity to\\ntestify his firm belief in the revival of the disciples faith, and\\nit is even possible that he advised them to retreat to Galilee.\\nBut when the Gospels make him definitely declare that that\\nvery night they will all desert him that Peter will deny that\\nhe knows him, not once only, but three times over, before the\\nend of the third night-watch, that is to say before three o clock\\nin the morning when Mark, who takes the reference to the\\nhour in a slavishly literal sense, makes him specif} r that the\\ntriple denial will take place before the cock has crowed\\ntwice when all three Evangelists make him directly after-\\nwards predict his resurrection quite incidentally, as if it were\\na matter of course or a thing of no importance, then we are\\nsafe in concluding that the predictions are framed to corre-\\nspond with the actual, or rather with the supposed, results.\\nBut we do not in the least require these later elaborations\\nto enable us to comprehend all the depth of sadness and anx-\\niety with which the thought of his disciples weakness must\\nhave inspired Jesus at this moment how far he was from\\ncheating himself by a flattering and shallow confidence that", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0440.jp2"}, "441": {"fulltext": "GETHSEMANE. 421\\nall would 3 r et go well and how great that faith in the power\\nof truth and love must have been which enabled him to over-\\ncome his fear, to rest assured of the renewed allegiance of\\nhis disciples, and know that his toil and conflict and self-\\nsacrifice could not be in vain.\\nMeanwhile the compairy had reached the estate of Geth-\\nsemane, on their waj^ to Bethany. This place must have\\nbelonged to some friend of Jesus, and from its position on\\nthe Mount of Olives, and its name, which signifies oil press,\\nwe may conclude that it was an olive-yard provided with the\\nnecessary offices. Here Jesus turned aside. Was he seek-\\ning a safer refuge than his usual lodging gave him It hardly\\nseems probable. Did he intend to spend the night there in\\nthe open air 1 because it was so late, or because the Law pre-\\nscribed the custom of remaining in the holy cit} r till the morn-\\ning after the Paschal meal? -2 This portion of the western\\nslope of the hill was indeed regarded as within the precincts\\nof Jerusalem, 8 but the commandment in question does not\\nseem to have been strictly observed, and Jesus would in no\\ncase recognize its binding force. 4 It is more probable that, in\\nconsequence of his conversations with the disciples and the\\ndanger which threatened him at eveiy step, he was overcome\\nIry violent emotions which he felt he could control no longer,\\nand so withdrew for a few moments to recover his equanimity\\nand self-command before pursuing his way to Bethany. This\\nagrees with the words he addressed to the disciples as he\\nentered the garden Sit down here while I go in to pray.\\nThe presence of his disciples at the entrance would also serve\\nas a precaution against surprise.\\nBut this time, contrary to his wont, he did not wish to be\\nalone as he prayed. In his terror and oppression of heart he\\nneeded the companionship and support of his nearest friends,\\nand he took Peter and the two sons of Zebedee with him. In\\ndeep dejection he entered the garden with them, and then he\\ncould contain himself no longer. He wrung his hands in an\\nagon} of sorrow and dismay, and then cried to his disciples\\nwith an appeal to their friendship My soul is sorrowful, to\\nthe ver} T death Stay here and watch with me. So the three\\nla} T down wmile he went on a few steps further, threw himself\\nnot only on his knees, but with his face upon the ground,\\n1 Compare Matthew xxvi. 45; Mark xiv. 41.\\n2 Deuteronomy xvi. 7. 3 See p. 360.\\n4 Compare pp. 215, 216.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0441.jp2"}, "442": {"fulltext": "422 GETHSEMANE.\\nand pra3 ed. All was as still as death, and the silver rays of\\nthe full moon played fantastically with the shadows of the\\nolive-leaves. After a time Jesus found words for his prayer,\\nand above his sobs the three friends heard, Father, if it be\\npossible, let this cup pass from me And yet not my will,\\nbut thine be done\\nIs it strange that Jesus, who had seen the threatening\\nstorm gathering in the distance and drawing ever nearer,\\nnow pra3 r ed that he might be spared from suffering and death\\nIs it strange that he who had looked all danger steadfastly in\\nthe face now seemed to lose his courage at the last Doubt-\\nless it was a grievous disappointment to Jesus himself, when\\nhe found that the conflict he imagined to be over had returned\\nin all its fierceness, that the terror he had already vanquished\\nwas once more too strong for him. Yet in our e3 r es he would\\nbe less great, less lovable, had he gone to meet his fate im-\\npassively as a man of steel, suppressing every human feeling\\nwithout apparent effort. The more keenly he felt his lot and\\nthe fiercer the conflict in his own bosom, the greater was his\\ntriumph and the higher his claims to our reverence. And\\nwho so dull as not to feel that the various events of the even-\\ning must have touched him to the quick, while the verj r mid-\\nnight hour would heighten his feeling of oppression. Besides,\\neven when he had suspected or foreseen the issue most dis-\\ntinctly, it had always been to some extent uncertain it had\\nalways left a possibility of hope and in any case it is one\\nthing to see the clouds gathering more or less in the distance,\\nanother to know that the bolt may fall at any instant. Had\\nJudas gone for men Were the} T drawing near or lying in\\nwait for him even now? Were they approaching him that\\nvery moment He could expect no mercy at the hands of\\nthe authorities to whom he seemed so dangerous. He must\\nprepare for the very worst. Snatched away from his work\\nand from his friends in the very flower of his life And death\\napproached him in its most ghastly shape, as the death of a\\nmalefactor with all its attendant shame and horror. Was this\\nthe promise on which he began his work? Was it true, was\\nit inevitable, that he must face this lot? Why could it not be\\notherwise All things were possible to God, even the con-\\nversion of the bitterest foes of truth into its friends. Wiry\\nshould not He? Oh, if it could, if it might, but be that\\nthe kingdom of God should come without this bitter trial!\\nThus did he wrestle with God in pra} T er. But if the\\nonly escape lay through desertion of his post, he would not", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0442.jp2"}, "443": {"fulltext": "GETHSEMANE. 423\\nseize it. He would obey God s holy will and not the prompt-\\nings of his own carnal nature. He would be true to the last\\nto the task and mission of his life. But if it could, if it\\ncould\\nWhat he said after the few words we have given, and how\\nlong he prayed, we know not. The three disciples who were\\nthe only witnesses had nothing to report, for the same emo-\\ntions that had strained the nerves of Jesus to such insupport-\\nable tension had excited his friends to a moment s effort, and\\nhad then left them numbed and insensate. When Jesus had\\nalready partially regained his self-possession and came to\\nspeak to them, he found them sleeping Even his truest\\nfriends could give him no sympathy, or, at any rate, not even\\nthe semblance of support. There was a tone of reproachful\\ndisappointment in the question he addressed to them, espe-\\ncially to Peter, who had been so loud in his promises, but\\nnow Asleep! Could you not watch a single hour with\\nme? Be vigilant, and pray to God that t ou be spared\\ntemptation. The spirit indeed is willing, but the flesh is\\nweak.\\nIn these last words he uttered his own recent experience\\nand if he felt that he himself was weak, what must he not\\nhave feared for these well-meaning, but alas so feeble,\\nfriends? As for himself, welcome as their support would\\nhave been, he no longer complained of its failing him. He\\nfound all that he needed in his God. Once more he with-\\ndrew and bent down in prayer. M3* Father, if this cup\\ncannot pass awa} T without my drinking it, thy will be done\\nHis friends heard no more, or could not remember more but\\nthese few words suffice to show how completely he sur-\\nrendered his own will, how unconditionally he yielded all\\nthat God required. When he returned to his disciples he\\nfound them asleep again, and when he roused them they\\nwere too dazed to exchange a word with him, so completely\\nhad their powers collapsed. So he left them, and found his\\nrefuge in God. At last he had completely regained his self-\\ncommand. Then he was ready for the worst and when he\\nstood by his disciples once more, it was with the words of\\nforgiving gentler ess, Nay, na} r sleep on, and have T our\\nrest\\nSuch is the moving scene of the Master s wrestling of soul\\nin Gethsemane The apostolic age itself did well in attach-\\ning high importance to it as the proof that the great Exem-\\nplar and Perfecter, however highly exalted above his brothers,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0443.jp2"}, "444": {"fulltext": "424 GETHSEMANE.\\nhad yet been like to tliem in all things, had felt with them\\nhad known their temptations, their conflicts, their weakness,\\nand had only learned complete obedience and realized his\\ncalling by means of suffering. 1 And let him who knows it\\nnot already learn from this scene that there is nothing shame-\\nful in shrinking from suffering, if we overcome our dread by\\nfaith. Never, perhaps, has a word been spoken upon earth\\nthat has unlocked such treasures of consolation and strength\\nin suffering as that prayer of Jesus Thy will be done.\\nWe need not be surprised that oral tradition soon height-\\nened the coloring of this scene. Luke can already tell us\\nhow an angel appeared from heaven to Jesus as he prayed,\\nand strengthened him and how he prayed so earnestly in the\\nfierceness of his conflict with himself that the sweat started\\nout like gouts of blood and dropped upon the ground. But\\nthe obvious exaggeration of this addition cannot throw an}-\\nreasonable doubt upon the authenticity of the original ac-\\ncount, though even there the details are from the nature of\\nthe case uncertain. Matthew, for instance, speaks of three\\nseveral pra} T ers, which is a round number whereas Luke ex-\\npressly mentions only one, and Mark two. The invincible\\ndrowsiness of the only witnesses throws a certain haze of\\nuncertainty over all details.\\nTwo remarks ma} T serve to support the authenticity of the\\nnarrative. The praj er of Jesus indicates that to the very\\nlast he believed that there was a possibility of the kingdom\\nof God being founded without his falling a sacrifice himself,\\nand was to some extent uncertain as to his own fate. It was\\njust this alternation that caused him such agony of soul when\\nthe hope that had grown ever weaker, that he had almost\\ncompletely suppressed at the Paschal supper, for a moment\\nreasserted itself. Here then the Gospels, which made him\\nannounce his fearful end as absolutely certain weeks before,\\ncorrect themselves. And again, this terrible antecedent con-\\nflict gives us the needful explanation of the Master s mood\\nand bearing during the dread hours that follow. There is a\\ncertain proud, immovable loftiness in him he suppresses\\nevery emotion not the most galling insult or the fiercest suf-\\nfering can draw a sigh, much less a cry of lamentation or of\\npain, from him, until his strength forsakes him a few moments\\nbefore his death. This lofty and unshaken self-reliance and\\nreliance upon God, this strength of will, this might of spirit,\\ni Hebrews ii. 10, 17, iv. 15, v. 2, 7-10.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0444.jp2"}, "445": {"fulltext": "GETHSEMANE. 425\\nwithout which he could not have endured the fierce ordeal,\\nwas the fruit of that hour in the olive-garden.\\nWake up! The time has come! The Son of Man is\\nalready betrayed into sinners hands Rise up and let us go\\nThe traitor is here Such were the cries with which Jesus\\nroused his friends, and, as they sprang up still only half\\nawake, endeavored to apprise them of the instant danger.\\nHe had heard in the distance the sound of rapidly approach-\\ning footsteps then the eight disciples he had left at the en-\\ntrance rushed in with a terrified alarm upon their lips, while\\nclose upon their heels came an armed band of men with Judas\\nat their head. As though he were still a friend, as though\\nhe were rejoiced to see his Master again after a few hours\\nabsence, the traitor ran to him and kissed him twice upon the\\ncheek, with the ciy, Hail, Rabbi! Or, according to an-\\nother account, he shouted, Rabbi! Rabbi! as if he too\\nwould warn him of the danger.\\nThis kiss was a preconcerted signal, so at least it struck\\nthe other disciples, for of course the conspirators themselves\\nnever gave an) information. When Judas had stolen away\\nfrom the others he had gone straight to the temple, which\\nwas reopened at midnight on this special evening. There he\\nhad asked the officer in charge to give him some men to ena-\\nble him to carry out his promise. The majority of the guards\\non service were required just then in the temple itself; but\\nsome of them, strengthened by dependants of the high priests,\\nwere placed at his disposal, and formed a sufficiently numerous\\nthough ill-ordered company, armed in some instances with\\nswords and in others with cudgels, for, even if the people\\nabout the Nazarene offered no resistance, it was impossible to\\nsay whether, on such a night as this, when the streets would\\nnever be quite empt} force might not be needed at some\\npoint or other. Had Judas already been to Bethairy and\\nsearched in vain? Or had he come upon his eight fellow-\\ndisciples on his wa} T there, and perceived at once where the\\nMaster was? However this imry be, it seems that he had\\ntaken the rather superfluous precaution of fixing upon this\\nveritable traitor s token of a kiss, to avoid the chance of his\\ncompanions making any mistake in the darkness and confusion\\nand letting the right man escape.\\nFriend, do 3-our work! said Jesus sternly and briefly,\\nrejecting the false kiss, as if he would say, That is no pail\\nof it! Or, as the third Gospel paraphrases it, Judas, is", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0445.jp2"}, "446": {"fulltext": "426 GETHSEMANE.\\nit with a kiss that you betray the Son of Man ,5 But Judas\\nhad already drawn back, and the men had seized Jesus, who\\nmade no show of resistance, and were securing him in their\\nmidst. Meanwhile one of the disciples, the possessor of one\\nof the two swords, made an effort to defend his Master, and\\ndrew. It was not Peter, for in that case his name would\\nhave been mentioned, and we should not have found him\\nimmediately afterwards in the palace of the high priest but\\nwhoever it was, he struck wildly and unskilfully, and all he\\ndid was to cut off a piece of the ear of one of the high priest s\\nmen. It was well that he was not more successful. And\\nthere resistance ended, either because Jesus instantly forbade\\nhis followers to use force, or because they themselves perceived\\nthat it was hopeless.\\nAccording to the first Gospel, Jesus said Put back your\\nsword into the sheath For they who seize the sword shall fall\\nb} T the sword. Think you that I cannot pray to my Father,\\nand He will send me more than twelve legions of angels?\\nBut how then would the Scriptures be fulfilled that so it must\\nbe But in realhty there was not the least time or oppor-\\ntunity for such an elaborate answer and we should hardly\\nexpect a quiet aphorism from the lips of Jesus at such a mo-\\nment. 1 And moreover this declaration on his part that he\\ncould command assistance from on high, and call out sixty\\nthousand angels, a legion of the heavenly host for each\\ndisciple, agrees but ill with the prayer and the conflict that\\nhave gone before. Luke on the other hand begins with graphic\\ntouches that have quite the air of truth, and says that when\\nthe disciples saw what threatened the} r cried, Master shall\\nwe strike and without waiting his reply wounded the ser-\\nvant whereupon Jesus instantly forbade all farther resistance\\nwith the words, Nay, let it come that is to sa} T Let\\nthem take me prisoner. But unfortunately the same Evan-\\ngelist throws suspicion upon his whole version of the affair by\\ngoing on to say that Jesus healed the wound by touching the\\nbleeding ear and that not only officers of the temple but\\neven high priests and elders were included in the band, all\\nof which is equally incredible.\\nJesus made no resistance but when he saw the weapons\\nin the hands of his assailants he could not refrain from sa}~-\\ning, Have you come out to seize me with swords and cudgels\\nas though I were a robber I have sat daily in the temple\\nteaching, and you never laid hands upon me. Luke makes\\n1 Compare Revelation xiii. 10.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0446.jp2"}, "447": {"fulltext": "GETHSEMANE. 427\\nhim further rebuke the unworthy conduct, not of the men\\nthemselves but of those that sent them, by saying, But this\\nis your season. This is the power of darkness. And though\\nwe cannot accept the addition as authentic, it is far from in-\\nappropriate. The other two Gospels have, instead of this, the\\nexplanatory words, But so must the Scriptures be fulfilled\\nwhich are likewise a later addition.\\nSo Jesus left the garden as a prisoner, but with the bearing\\nand the feeling of a conqueror while a settled calm was in\\nhis heart that contrasted strangely with the turmoil of feelings\\nthat had mastered him as he entered it. How different it was\\nwith his disciples Seeing that what they had looked on as\\nimpossible had really come to pass, and that the Master was\\ndefenceless in the power of his enemies, they all fled as they\\nbest might even before he was out of the garden. With cra-\\nven hearts the} forsook the Master whom they could not help,\\nbut b} T whose side they might at least have stood, and only\\nsought to save themselves. And yet they seem to have been\\nin no real danger, for we shall presently find that Peter, when\\nrecognized as a disciple, was still left at large.\\nMeanwhile we read of a young man who had risen from\\nhis bed and followed Jesus, with a linen cloth thrown round\\nhim. The people seized him, but he slipped free of the sheet\\nand escaped naked. Perhaps he w r as the son of the owner or\\noccupier of Gethsemane. Some have conjectured that he was\\nMark, from the fact that the circumstance is only mentioned\\nby the second Evangelist. Did he threaten to bring succor\\nfrom elsewhere, and was that why the people tried to seize\\nhim while they left the disciples unmolested? It may be so,\\nbut it is all mere guess-work.\\nA few minutes afterwards the spot which in that one hour\\nhad witnessed that soul-moving conflict of the spirit had\\nwitnessed that quiet retirement for praj^er and that sudden\\nclatter of arms had witnessed so much greatness and so\\nmuch weakness and cowardice, that spot was once again\\ndeserted and wrapped in deathlike stillness. Unless one man\\nstill lingered among the trees one who, though himself a\\ndisciple, had yet no personal danger to fear one whose task\\nwas now accomplished, and who was left at leisure to think\\nwhat he had done, Judas, the betrayer.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0447.jp2"}, "448": {"fulltext": "428 BEFORE THE SANHEDRIM.\\nChapter XXXV.\\nBEFORE THE SANHEDRIM.\\nMatthew XXVI. 57-75. 1\\nTHE prisoner was now taken to the high priest s palace\\nwithout delay. Joseph, surnamed Caiaphas, had occu-\\npied the sacred and distinguished office of high priest for\\nnearly eighteen 3 T ears, which was something ver} 7 remarkable\\nat that time and it is he, as president of the Sanhedrim,\\nwho seems to have been the principal instrument of the fall\\nof Jesus. 2 It was at his house that the meeting had been\\nheld two daj^s before, at which it was decided to lay violent\\nhands on Jesus and it was he who had now given the order\\nto apprehend him. As soon as he knew that Judas of Karioth,\\nwith an adequate bod} T of men, was on his wa} T to seize the\\nNazarene, he had sent messengers to rouse a sufficient num-\\nber of members of the Sanhedrim and bid them instantly at-\\ntend a meeting and at the same time he summoned certain\\npeople whom he knew to have been horrified b} T the things\\nthey had heard Jesus say, and upon whom he had therefore\\nhad his e} T e, in order that they might serve as witnesses at\\nthe trial.\\nA bus} r throng was therefore pressing l-ound the high priest s\\ndoor, and one of the disciples took advantage of the fact to\\ncreep inside unnoticed. It was Peter. He had fled from\\nGethsemane like the other ten but he was the first to\\nrecover himself, and very soon he began to feel that he must\\nbe where the Master was, though he still feared to join him\\nopenly. So he followed at a distance, entered the house a\\nfew minutes later, and passed into the court-yard, where there\\nwere a number of court attendants and servants passing\\nto and fro, or lying upon the ground and sitting round a fire\\nthat they had lighted because of the night chill. The dis-\\nciple joined this latter group without saying who he was. He\\nwas there at hand in case he could do any thing, and at any\\nrate he would learn the end.\\nIn consequence of the rapid and efficient measures taken\\nby Caiaphas, the trial could proceed almost as soon as the\\n1 Mark xiv. 53-72 Luke xxii. 54-71. 2 Compare p. 5.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0448.jp2"}, "449": {"fulltext": "BEFORE THE SANHEDRIM. 429\\nprisoner was brought in. But unfortunately we have not the\\nmeans of forming am r clear idea of its progress. The chief\\ncause of this is our very imperfect knowledge of Jewish crim-\\ninal procedure. Jewish authorities, which are the only ones\\non which we can rely, are scarce and the details in the Tal-\\nmud which have been supposed to refer to this special trial are\\nmere worthless tales for example, that the herald summoned\\nwitnesses to prove the innocence of the prisoner for forty\\ndaj s, and that when no one came forward he was stoned to\\ndeath and then gibbeted or that two witnesses were bribed\\nto listen to what he said to a pretended friend who was draw-\\ning utterances from him on purpose for them to hear and so\\nforth.\\nThe Christian tradition was from the very beginning rather\\nuncertain, for none of the friends of Jesus were present dur-\\ning the proceedings. Our authorities therefore do not agree.\\nLuke says nothing of witnesses, but makes the Sanhedrim\\nquestion and condemn Jesus in the morning whereas Mat-\\nthew and Mark place all this, as well as the depositions of the\\nwitnesses, in a nocturnal sitting. Luke, however, corrects\\nhimself; for he agrees with the others in placing the mockeiy,\\nto which Jesus was exposed, in the night, 1 and this must have\\nfollowed the sentence. The difficult} remains that Matthew\\nand Mark likewise mention a second gathering in the morning,\\nthe object of which is far from clear. The same twoGospels\\nfall into further inaccuracies. For instance, they sa} T that\\nthe whole Sanhedrim assembled, which is impossible when\\nwe consider the brevity of the notice and had it been possible,\\nthe friendly disposition towards Jesus 2 of one or more of the\\nmembers would have made it veiy unadvisable to summon\\nthem all, and since usage only required that one third of the\\ncouncil, or twent3 -three members, should be present, it would\\nhave been quite unnecessary also. Matthew and Mark fur-\\nther state that false witnesses came forward, and indeed had\\nbeen procured but we see from their own account that they\\nonly mean witnesses hostile to Jesus, for if bribery had been\\nresorted to there would have been no occasion to search so\\nlong for satisfactory witnesses, nor would there have been\\nany lack of agreement in the evidence.\\nWe are therefore left in doubt as to many points and in-\\ndeed the whole course of the proceedings, as we are about\\nto sketch it chiefly after Matthew and Mark, is open to legit-\\nimate doubt. But when we consider who the judges were,\\ni Luke xxii. 64. 2 Mark xv. 43,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0449.jp2"}, "450": {"fulltext": "430 BEFORE THE SANHEDRIM.\\nwe are at any rate safe in assuming that every judicial form\\nprescribed by law or usage was strictly adhered to. It may\\nseem a gross irregularity that the sentence of death was pre-\\ndetermined but we must remember that the judges were\\nalready absolutely convinced either of the guilt of Jesus in\\nattacking religion, or of the dangerous significance of his\\nperson in connection with the Messianic commotion which he\\ncaused. Moreover there was crying need of haste.\\nIt is also highly probable that the Sadducees, who enjoyed\\nan evil notoriet} for the pitiless severity with which in dis-\\ntinction from the Pharisees they executed justice, were in a\\nmajority on this occasion. 1\\nIt was perhaps two or three o clock in the morning when\\nthe council opened. There sat the high priests, elders, and\\nScribes in a semicircle, upon cushions or rugs, with their legs\\ncrossed beneath them. Caiaphas, as president, had taken the\\nseat of honor in the middle. The prisoner, who stood right\\nopposite the high priest, with some officers of the court about\\nhim, was at once identified. Then the witnesses were heard.\\nOne by one, as we gather from the want of precise agreement\\nin their evidence, the} 7 came forward, and, after a solemn\\nwarning from the president to speak nothing but the truth,\\ndelivered their testimony against the Nazarene.\\nIf they had had an}- witnesses from Galilee, the} would\\nhave heard of his Sabbath-breaking, his eating with un-\\nwashed hands, and his negligence in the matter of fasts and\\nprayers. But probably there had been no time to summon\\nany but natives of Jerusalem. These witnesses could speak\\nof his triumphal entiy and his cleansing of the temple but\\nall this, though very culpable presumption in the eyes of the\\ncouncil, was no capital offence. The witnesses could speak\\nof the prisoner s attacks upon the character of high officials\\nheld in universal honor but even this, however scandalous,\\nwas not enough. Perhaps some one could testify to the lan-\\nguage he had used some time before about the dietary laws\\nbut whenever any realty important charge was brought for-\\nward, there was always a want of that verbal agreement be-\\ntween the witnesses which was absolutely indispensable. At\\nleast two witnesses must make exactly the same statement.\\nFor a long time the absolute proof required, that the prisoner\\nwas a seducer of the people, that is to say a false prophet or\\nheretic, was not forthcoming.\\n1 Compare Acts iv. 1, 6, v. 17, and v. 34 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0450.jp2"}, "451": {"fulltext": "BEFORE THE SANHEDRIM. 431\\nAt last two witnesses came forward and deposed that this\\nman had said, I can destroy the Temple of God and raise it\\nup again in three days. This at last was an instance of\\noutrageous sacrilege, of blasphemy against the sacred abode\\nof the Lord To help us to understand the impression such\\nwords would make upon these men, we may reflect how nearly\\nJeremiah lost his life in consequence of a far more innocent\\nsaying against the sanctuary, in an age that was far less\\nslavishly attached to the temple than was that of Jesus. 1\\nBesides the judges fully comprehended that in this saying the\\ntemple stood for the whole religion of which it was the centre,\\nthe religion which the Nazarene dared to attempt to over-\\nthrow as unclean, that he might then restore it as modified to\\nsuit his own conceptions\\nYet even this accusation was not followed b} his instant\\ncondemnation. It was not that there was any lack of agree-\\nment between the witnesses this time for the statement to\\nthat effect appears to be a misconception on the part of Mark,\\nwho gives the saying thus I will destroy this temple made\\nwith hands and raise another not made with hands, that\\nis to sa} T I will destroy this imperfect human work of the\\ntimes before the Messiah, and will establish the perfect wor-\\nship of the kingdom of heaven. The real cause of delay in\\nuttering sentence appears to have been that the president was\\nbound to give the prisoner the opportunity of clearing himself,\\nif he could, of the charges brought against him. Accordingly\\nhe solemnly rose from the ground, and standing at his full\\nheight in the middle opposite to Jesus, he cried., Have j t ou\\nan} r answer to make against these accusations But Jesus\\nobserved a lofty and even haughty silence, though without\\nan} T kind of defiance in his mien. He thought it beneath him\\nto enter with a single word upon the equally bootless and dan-\\ngerous task of defending himself against men who could not\\nunderstand him, who would be sure to turn his declarations\\nagainst him, and who had already determined on his death.\\nThe high priest might now have taken the votes but he\\nappears to have desired to extract from the prisoner himself\\na confession which would remove the last semblance of an un-\\njust judgment, a confession which would throw into fullest\\nlight all the charges urged against him, including his reckless\\nattack upon the sacred emblem of religion, and so bring out\\ntheir true significance and bearing, a confession, finally,\\nwhich would show how seriously public order and tranquillity\\n1 See vol. ii. pp. 348-350.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0451.jp2"}, "452": {"fulltext": "432 BEFORE THE SANHEDRIM.\\nwere threatened by the person of the Nazarene, so that no\\ndifficulty might arise when the Roman governor was applied\\nto for the necessary confirmation of the sentence of death.\\nIn a word, the high priest wished to draw from Jesus some\\ndeclaration concerning his Messianic dignity. The judges\\nhad not an} doubt that he had intended to assume this dignity,\\nbut the} had no legal proof of the fact. His first entry into\\nJerusalem had been accompanied with a sort of Messianic\\ndemonstration. It was notorious that some, or perhaps many,\\nof his followers cherished the expectation of seeing him found\\nthe kingdom and ascend the throne of the Messiah. A refer-\\nence to the same expectation might also be traced in that\\npresumptuous saying about the temple. But no one present\\nhad ever heard him say, in so many words, that he la?d claim\\nto the title and rank of Messiah, though it was easy to infer\\nas much from his bearing, and still more from his preaching,\\nespecially in recent days. The question was how to draw an\\nunequivocal declaration from him.\\nThe president s adroitness was equal to the occasion. He\\nknew enough of human nature to find means of forcing his\\nprisoner to answer. If you are the Messiah, tell us so\\nhe cried. Jesus could not remain silent after that. It was\\nthe high priest, the representative at that moment of the whole\\npeople, who called upon him to give an account of his pre-\\ntensions. No one had a better right to make the demand\\nand Jesus could neither neglect it nor simply meet it with an\\nunqualified affirmative. If I told you, you would not be-\\nlieve me and if I asked you, you would not answer me, he\\nreplied with quiet dignity. 1 But Caiaphas was not yet satis-\\nfied, and pressed his advantage by resuming in a solemn tone,\\nwith the usual Jewish formula for taking an oath under an in-\\nvocation of the All- seeing Witness and the Holy Judge In\\nthe presence of the living God I call upon you to say plainly\\nwhether you are the Messiah, the Son of G^d, or not\\nThere was a single moment of breathless silence. All eyes\\nwere fixed on Jesus in suspense. Then his voice rang proud\\nand clear through the hall 4i You have said it And hence-\\nforth you shall see the Son of Man sitting on the right hand\\nof Omnipotence, see him coming with the clouds of\\nheaven 2 Then the high priest rent his clothes, as was\\ncustomary on hearing blasphemy, exposing his naked breast,\\nand cried, with bitter triumph and unmasked fury in his voice\\nl Blasphemy What do we want with any further witnesses r\\n1 Luke xxii, 67, 68. 2 Psalm ex. 1 Daniel vii. 13.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0452.jp2"}, "453": {"fulltext": "BEFORE THE SANHEDRIM. 433\\nYou have heard his blasphemy upon the very spot What\\nthink you? Then rose on every side one cry of, He must\\ndie\\nSentence was passed. The trial was over. The Naza-\\nrene, as a blasphemer, was condemned to the punishment\\nprescribed by the law for the false prophet. 1\\nUpon this the meeting of the Council was dissolved or\\nadjourned till the early morning, while the prisoner, now\\ncondemned, was put under careful guard. They were dark\\nhours that succeeded It was reported afterwards that Jesus\\nwas exposed to the coarse license of the court attendants.\\nMatthew, partly confirmed by Mark, declares that the mem-\\nbers of the Sanhedrim themselves subjected him to the extreme\\nof vulgar insult but this is hardly credible. The dependants\\nof the high priest practised but too well the lesson given in\\nthe Law, which bade them not to fear or reverence a lying\\nprophet. 2 One would spit in his face, while another struck\\nhim with his open hand and others again took occasion, by\\nthe crime for which he was condemned, to drive their cruel\\nsport with him as a false prophet, tying a cloth across his\\neyes and then striking him with their fists and saying, If\\nyou are a prophet, tell us who it was that struck 3-ou\\nJesus bore it all without a complaint and without a threat.\\nThough reviled, he reviled not again. He opened not his\\nmouth, but was like a lamb that is led to the slaughter-house,\\nlike a sheep that is dumb before her shearers. 3\\nThough far from certain, this account of the course of the\\ntrial seems to us the most probable. But the declaration of\\nJesus that, before the very e3 r es of his judges, he would im-\\nmediately be glorified with heavenly splendor and return to\\nearth, can hardly be genuine as it stands. 4 But neither can\\nhis answer to the high priest s adjuration have consisted in a\\nsimple affirmative for the contrast between his claims and\\nhis position, between his royal title and the sentence that was\\nall but passed, would force him to give some emphatic utter-\\nance to his confidence in himself and in his dignity, as a pro-\\ntest against the scorn which his outward circumstances would\\nseem to justify. He may have said that his judges would\\nthemselves behold him as the Messiah, since their condemna-\\n1 Deuteronomy xiii., xviii. 19-22.\\n2 Deuteronomy xviii. 22.\\n8 See Isaiah 1. 6, liii. 7; 1 Peter ii. 23; vol. ii. p. 421.\\n4 Compare pp. 315, 334, 335.\\nVOL. III. 19", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0453.jp2"}, "454": {"fulltext": "434 BEFORE THE SANHEDRIM.\\ntion was itself the pledge of the establishment of the kingdom\\nof God, and that the} r would see that kingdom come to their\\nown terror should they not repent. Some such short declara-\\ntion he may have made but the words which our Gospels\\ngive are hardly intelligible, for we are not at libert}- to take\\nthem figuratively and understand them to signif} the spread\\nof Messiah s spiritual power upon earth, for instance. Such\\na conception is quite modern, and is foreign to the New Tes-\\ntament, where sitting on God s right hand and coming upon\\nthe clouds must alwa} s be taken literally. Now taken thus\\nand introduced b} T henceforth, this announcement of a very\\nspeedy return in glory would be quite natural towards the end\\nof the apostolic age, when expectation was ever rising to a\\nhigher and a higher strain, and men exclaimed The Lord\\nis near He is coming quickly The Judge is standing at\\nthe door 2 But on the lips of Jesus, still on earth, still in\\nlife, and standing there before his judges, it is quite out of\\nplace.\\nOf still greater interest is the question what the grounds\\nof the condemnation really were. In the first place, what\\nwas the exact meaning of the crime of blasphemy On this\\npoint we maj T gain a satisfactory answer by considering the evi-\\ndence given about destroying the temple, the subsequent\\nmockery to which Jesus was exposed as a false prophet, and\\nthe final charge of seducing the people. 2 The last shade\\nof doubt as to the meaning of the word blasphemy is\\nremoved b}^ the account of Stephen s trial, which closely re-\\nsembles that of Jesus, and in which the expression blas-\\nphemous words against Moses and against God is explained\\nto mean, words against the temple and the Law. It fur-\\nther appears that Stephen s blasphemy consisted in the\\nstatement that when the kingdom of God was established\\nJesus would destro} 7 the temple and change the institutions\\nof Moses. 3 Blasphemy, then, was teaching at variance with\\nand in direct contradiction of the onry true and established\\nreligion. It was a similar conception to that of heresy in\\nChristendom. It was an attack upon the infallible truth re-\\nvealed by God, an attempt to draw awa} the people from\\nthe institutions of Moses and the true faith. Jesus stood\\nbefore the Sanhedrim as the Protestants subsequently stood\\nbefore the Inquisition.\\n1 Revelation xxii. 10, 12, 20 James v. 8, 9, et seg.\\n2 Luke xxiii. 2, 5; Matthew xxvii. 63.\\nActs vi. 11, 18, 14.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0454.jp2"}, "455": {"fulltext": "435\\nIf we go on to ask the bearing of this upon the condemn a\\nfcion of Jesus for claiming to be the Messiah, it must be ad-\\nmitted that the answer is not clear. For a man to consider\\nand proclaim himself the future Messiah might well appeal\\nto the Sadducees fanaticism and political treason and for\\nJesus to do so without airy thing whatever to substantiate\\nhis claim might brand him as a false prophet in the eyes of\\nthe Pharisees, but it was no blasphemy. In the eyes of his\\nenemies, however, the guilt of his desperate attempt to re-\\nform the national religion was aggravated by his pretensions\\nto the title of Messiah, which brought out the full danger of\\nhis schemes, and showed how thoroughly in earnest he was\\nwith his shameful plans, and how completely he considered\\nhimself personally qualified to carry them out. This is whj r\\nCaiaphas was so anxious to have his suspicions confirmed\\nupon this point, and in lack of direct testimon}^ determined\\nto extract the declaration from Jesus himself.\\nFinally, if called upon to say whether Jesus was justly or\\nunjustly condemned, we should answer that from the point of\\nthe Law that is to sa} r on the principles of Israelitish ju-\\nrisprudence he was guilty. We must remember that re-\\nligious freedom was not dreamed of in the Jewish State any\\nmore than it subsequently was in the States of the Church,\\nfor instance, as long as the chief priest of Rome had tempo-\\nral jurisdiction. Indeed, before the French Revolution there\\nwas hardly such a thing as religious freedom anywhere, and\\nfor how short a time have Spain, Italy, and Scandinavia\\nknown it Now Jesus had most certainly come into open\\nantagonism with the Jewish religion, with the essential prin-\\nciple and with many special utterances of the Law, with the\\nestablished practice of the temple service, with the inviolable\\ninstitutions of tradition, and with the sacred persons of the\\npriests and leaders. From the Jewish point of view, accord-\\ningly, that is to say, on the assumption of the infallible,\\nabsolutely divine character of the revelation, of the Scripture,\\nof the Law, Jesus deserved condign punishment. Any ec-\\nclesiastical religion resting upon a revelation would have con-\\ndemned him to death as a blasphemer.\\nThe real guilt lay with the religious prejudice, the ortho-\\ndoxy, with which Jesus had come into collision, and with\\nwhich at last he had closed in a struggle for life and death.\\nWe left Peter in the courtyard, from which there was\\nan ascer.t of several steps into the judgment-hall, warming", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0455.jp2"}, "456": {"fulltext": "Wb BEFORE THE SANHEDRIM.\\nhi mself at the fire with some of the attendants but when\\nthe members of the Council left the palace to snatch a few\\nhours rest he was no longer there, so that if Jesus was\\nled there after his condemnation he must have found him-\\nself without a single friend. What had become of his dis-\\nciple, then?\\nHe had not considered the danger to which he was expos-\\ning himself, or whether he was really able to face it. This\\nappeared but too soon. As he stood there assuming the air\\nof an indifferent spectator as best he could, he excited the\\nattention of one of the female servants of Caiaphas, who\\nlooked hard at him, went up to him, and said, Why! you\\nare one of the followers of Jesus of Galilee Perhaps it\\nwas only a chance impression perhaps she had some reason\\nfor it, but in an}^ case Peter was taken quite by surprise.\\nEveiy one looked at him and he, utterly unnerved and fear-\\ning he might be driven out with ignomhry, or perhaps made\\na prisoner, answered, scarcely knowing what he said, I\\ndon t know what you mean\\nBut if he expected to escape in this way he was mistaken.\\nAttention was now fixed upon him. Presently he moved\\ntowards the porch, for though as yet he had come to no\\ntrue sense of his own cowardice and faithlessness, he was\\nno longer at his ease. Here the same or another girl noticed\\nhim, and said to the people standing b}% He is one of that\\nKazarene s company; and Peter, thinking it was now too\\nlate to retreat, repeated the denial more emphatically u I do\\nnot know the man Then, to carry the matter off, he be-\\ngan to speak to them about other things but he only suc-\\nceeded in exposing himself, for his Galilsean accent at once\\nbetrayed him, and several of them turned upon him with\\nthe words, Well, but you are one of them, for we can tell\\nby your talk that you come from Galilee Then Peter\\nwas driven to desperation, and said, with an oath and an\\nimprecation on himself if it were not true, I do not know\\nhim\\nThe servants shrugged their shoulders in contempt, while\\nPeter staggered through the passage and out of the gate,\\nburning with shame and confusion. Out there in the stillness\\nof night he came to himself, and knew that he had shamefully\\ndenied his Master Fool that he had been, in his reckless\\nself-confidence and blindness, to fling those earnest warnings\\nof his Master to the wind And now he had denied him\\nagain and yet again", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0456.jp2"}, "457": {"fulltext": "SENTENCE OF DEATH CONFIRMED. 43?\\nHe was utterly broken down. Tears of shame and deep\\nrepentance started to his e3 es, and he did not check their\\nflow. Those bitter tears were the blessed sign that he would\\nrise again from his deep fall.\\nThe Gospels tell us that at the third denial the cock crowed,\\nand that Peter then remembered the Master s prediction.\\nAccording to Mark the cock crowed once at the first denial\\nand again at the third, which accords with the form in which\\n1 he same Evangelist gives the prediction of Jesus. Luke,\\nwho represents Jesus as having spent the night hours under\\nthe charge of the guards and not before the Sanhedrim, says\\nthat he turned round and looked at his disciple when he had\\ndenied him for the third time. This pathetic touch, however,\\ndepends upon the special representations of the third Evan-\\ngelist, on which we have said enough already. 1 The disa-\\ngreements of the Gospels in this matter are impossible to\\nremove, but are of small importance. The fact of the denial\\nitself, repeated as it naturally would be with ever-growing\\nemphasis, is clear but we should not dare even to insist\\nupon the exact number of three denials.\\nWant of self-knowledge and too great confidence had\\nbrought the friend and disciple of Jesus to so deep a fall,\\nand repentance and humility would raise him from it.\\nThis scene unlocks the significance to that beautiful de-\\nscription of Jesus walking upon the sea and Peter coming out\\nto him. 2\\nChapter XXXVI.\\nTHE SENTENCE OF DEATH CONFIRMED.\\nMark XV. 1-20 a. 3\\nTHE first light of morning found the members of the\\nCouncil once again assembled. In their zeal for the\\nservice of the Lord they had almost completely robbed them-\\nselves of the sweet repose which should have followed the\\ndaj of rejoicing But there was need of haste. The whole\\nmattei must if possible be settled, and the Nazarene exe-\\n1 See pp. 419, 42v, 428, 429. 2 gee pp. 268, 269.\\n8 Matthew xxvii. 1, 2, ll-31a; Luke xxiii. 1-25.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0457.jp2"}, "458": {"fulltext": "438 SENTENCE OF DEATH CONFIRMED.\\ncuted fcefore the people were about, for fear his disciples\\nmight make some attempt to rescue him.\\nWhy this second meeting was necessar} we cannot say.\\nPerhaps it was needed for the observance of some form with-\\nout which the sentence of death would not have legal force.\\nIt is possible, for instance, that the night meeting had not\\nbeen attended by the requisite number of councillors, or that\\nmeetings must be called in some particular place, such as\\nthe temple court, or within certain hours, in order to give\\nvalidity to their decisions. It has been supposed that the\\nwhole Sanhedrim was now summoned to hear a short sum-\\nmar} T of the results of the trial, and then confirm the provi-\\nsional sentence passed by those who had been present, and\\nso make it a formal decision. But the number of the mem-\\nbers (no less than seventy) and the shortness of the notice\\nmake this conjecture very unlikely. The most probable sup-\\nposition is that the morning sitting was simply convened to\\nconsider the best means of carrying out the sentence.\\nThe Law prescribed stoning but to venture upon over-\\nstepping their real authority and infringing upon the jurisdic-\\ntion of their Roman masters by proceeding to the execution 2\\nwould only have been safe if they could have calculated\\nwith absolute certainty upon the support of the people, who\\nwould have had to cam- out the sentence. In this instance\\nit would obviously be well to proceed in due course, and to\\nrequest the governor to confirm the sentence of death in\\nwhich case the Nazarene would perish on the cross as a\\ntumult maker, for the Council perfectly understood that in\\nlaying the matter before the Roman authorities it would be\\nnecessary to lay chief stress upon the fact that Jesus had\\nproclaimed himself the Messiah, the mighty king whom the\\nJews were expecting, and was therefore a dangerous charac-\\nter. What was really the head and front of his offence,\\nnamely, his attack upon the Jewish religion, would hardly be\\ncomprehensible to the heathen governor, and would probably\\nseem unimportant to him. 3 It might therefore be kept in the\\nbackground. The charge of sedition, then, was carefully\\nmade out and if a memorial was drawn up to present to\\nthe governor it doubtless insisted upon the prisoner s preten-\\nsions to the dignity of King of the Jews, which his own une-\\nquivocal confession, together with his conduct and that of his\\n1 Matthew xxvii. 1 Mark xv. 1. See also p. 429.\\n2 See p. 5; and Acts vii. 58.\\n8 See Acts xviii. 14-16, xxiii. 29.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0458.jp2"}, "459": {"fulltext": "SENTENCE OF DEATH CONFIRMED. 439\\nfollowers, was said to substantiate. But most likely the\\naccusation was made by word of mouth. In any case it\\nwas followed by a request that orders might be given to\\nproceed at once to the execution of the sentence passed by\\nthe Sanhedrim on the grounds alleged.\\nEarly in the morning, then, a deputation from this body\\nwaited upon the Roman, and took the prisoner, now bound\\nand guarded, with them. They were doubtless supported\\nb}~ many other members of the Council who came out of in-\\nterest in the proceedings, and held themselves in readiness to\\nsupport their petition if needful. Pontius Pilate (of whom\\nwe have already had reason to form a ver} r unfavorable opin-\\nion x had come with some troops from Csesarea to keep\\norder during the feast days, as usual, and had probably quar-\\ntered himself in Herod s palace, in the northwestern portion\\nof the upper city. 2 This magnificent and enormous castle is\\nextolled by Josephus even above the temple. With its two\\ngigantic wings, its beautiful and stately colonnades, its luxu-\\nrious park, its numerous outbuildings, and the well-turreted\\nand lofty wall that ran all round it, it was at once a mighty\\nfortress and an entrancing pleasure house. Here Pilate,\\nafter the Roman custom, was accessible after sunrise to give\\naudiences and pronounce judgment. In accordance with the\\nestablished rule of publicity in the administration of justice,\\nthe accusation and subsequent inquiry must have been made\\nin the open air, on the far-stretching terrace in front of the\\ncentral edifice. Here the governor would order his seat of\\njudgment to be placed as soon as he heard the nature of the\\nbusiness, and here his assessors would sit beside him, while\\nthe accusers took the seats assigned to them, and the pris-\\noner was stationed in front. Nothing is said of interpreters,\\nthough all the proceedings were certainly conducted in Greek. 3\\nThe members of the Sanhedrim would be able to understand\\nand speak this language, and Jesus himself can hardly have\\nbeen entirely ignorant of it for the population of the district\\nfrom which he came was of very mixed nationality, and in-\\ncluded a certain number of Greeks.\\nIf the councillors had flattered themselves that Pilate, who\\nnever seemed to think much of the life of a Jew, would grant\\ntheir request at once, they were disappointed. He went into\\nthe matter. 4 When he had ascertained the prisoner s name\\nhe asked him whether he admitted the charge brought against\\ni See pp. 96, 97, 348. 2 See Map IV. No. 4.\\n3 See p. 358. 4 Compare Acta xxv. 16.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0459.jp2"}, "460": {"fulltext": "440 SENTENCE OF DEATH CONFIRMED.\\nhim: Are you the king of the Jews? The Gospels say\\nthat Jesus assented but this appears so extraordinary as to\\nbe almost incredible. For, in the first place, Jesus could\\nnot have made the admission truthfully and, in the next\\nplace, it would have decided the whole matter, and made any\\nfurther examination and accusation unnecessary, any further\\ndoubt or investigation impossible and, lastly, the sequel\\nseems to indicate that Jesus made no reply whatever, either\\nto the accusations brought against him or to the question of\\nthe governor. 1\\nIt is certain, at airy rate, that Pilate did not believe in the\\nguilt of Jesus. And no wonder for he had never heard of\\nany attempt at sedition on the part of this man, and did not\\nthink his appearance was that of an adventurer. As soon as\\nthe high priests saw that their accusation had failed to pro-\\nduce its effect, they began to work it out in more detail.\\nLuke gives us some examples of the line they took We have\\ndiscovered after careful investigation that this man is a se-\\nducer of the people, and forbids them to pay tribute to the\\nCaesar, saying that he himself is the Messiah, the king.\\nHe stirs up the people all through Judaea. He began in\\nthat turbulent land of Galilee, and now he has come here.\\nAnd according to another edition of the third Gospel thev\\nadded, He makes the women and children apostates, for b\\nwould abolish the purifications prescribed to us. He an\\nnuls the Law and the prophets.\\nWe can easily see to what extent the councillors were justi-\\nfied, from their own point of view, in making these accusa-\\ntions. 2 They certainty regarded Jesus as a destroyer of\\nreligion and a seducer of the people and that saying of his\\nabout the tribute, when brought into connection with his\\nclaims to the Messianic dignity, might well be turned against\\nhim, for in the kingdom of God there would of course be no\\ntrace of the Roman supremacy. On the other hand, it is\\nunfair to draw inferences from a man s words which he him-\\nself would emphatically reject and of course it was only the\\ngrossest party spirit that could dictate these malicious accu-\\nsations. On this ground we can understand why Jesus still\\nobserved a lofty silence when the opportunity was given him\\nof clearing himself. The misrepresentations of his conduct\\nand his teaching were the result of obstinate blindness, and\\nno attempt to remove them would avail. Silence was the\\nMatthew xxvii. 12, 14.\\n2 See pp. 375, 6, 89, 185, 280, 281, 309 f.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0460.jp2"}, "461": {"fulltext": "SENTENCE 0E DEATH CONFIRMED. 441\\nonly means of preserving his dignity. But the governor, in\\nvery natural surprise, exclaimed u Have you no answer?\\nYou hear all their accusations? In vain. Jesus would\\nnot reply and his silence, while increasing Pilate s surprise,\\ndeepened his conviction of the prisoner s innocence.\\nIt is difficult to say what course the trial might now have\\ntaken had not a sudden turn been given to it at this moment.\\nIt is not quite clear how it was caused. The governor, we\\nare told, was in the habit of gratifying the people at the Pass-\\nover by releasing a prisoner whom they selected. This cus-\\ntom is entirety unknown to us except from the Gospels, and\\nwas probably introduced by Pilate himself, or one of his pre-\\ndecessors, to conciliate or appease the Jews. In any case the\\nobject of the custom was obviously to prevent seditions at the\\ngreat feast of the nation s freedom. Sometimes the execution\\nof rebels was deferred to the Passover, in order to serve as a\\nterrible example while the pardon of a popular favorite, on\\nthe other hand, might have the effect of propitiating the peo-\\nple. Thus two opposite ways were taken to reach the same\\ngoal.\\nNow while Pilate was sitting in judgment and the coun-\\ncillors were arguing their points against Jesus, the thin\\nattendance of the public at this early hour was swelled b} T a\\nconsiderable concourse of citizens, who came from various\\nquarters up the hill and through the gates of the royal for-\\ntress to ask the governor to grant the usual pardon to a\\nprisoner. Was this the morning fixed b} T usage or were\\nthey drawn together by a chance report that the question\\nof releasing the prisoner was now being dealt with, or was\\nshortly coming on? At such a season it needed little to\\ncollect a growing crowd.\\nNo doubt the high priests began to be anxious and uneasy\\nwhen the} T saw the people streaming together. Pilate, on the\\nother hand, saw a sudden chance of putting an end to the\\ntrial, which he hardly knew how to deal with, and releasing\\nthis extraordinary prisoner. He would get the people to\\ndemand his liberation, and then all would be settled; for he\\nhad clearly perceived that the Jewish authorities cherished a\\nrancorous hatred against the Nazarene, but he did not sup-\\npose the people would share it. Perhaps he knew, or had\\njust learned from the accusers, that this man had a following\\namong the people. So the Roman rose from his seat, de-\\nmanded silence with a gesture of command, and said: I", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0461.jp2"}, "462": {"fulltext": "442 SENTENCE OF DEATH CONFIRMED.\\nwill grant your request Shall I release Jesus, the King of\\nthe Jews Then he resumed his seat to give them time to\\nconsider.\\nPilate had been as clums}^ as usual. His tone of contemp-\\ntuous mockeiT was little calculated to win assent to his prop-\\nosition. And yet he had nearly accomplished his end. But\\nthe councillors, maddened at the thought of losing their prey\\nafter all, bent all their energies to diverting the popular choice\\nfrom Jesus, and had the presence of mind to suggest a genu-\\nine popular favorite. There happened to be a certain Jesus\\nBarabbas, or Jesus son of Abbas, in prison at the time, His\\nfull name has only been preserved in certain manuscripts of\\nthe first Gospel. Elsewhere, out of a ver}- natural reverence\\nfor the name of Jesus, he is simply called Barabbas. Matthew\\ntells us he was a celebrated prisoner Mark, that he had been\\nconcerned in a tumult that ended in bloodshed. He was\\nprobably a fanatical patriot, who had killed a Roman soldier\\nin his zeal for the Lord. Perhaps he was to be executed that\\nvery day. This was the man whom the members of the San-\\nhedrim suggested to the people, in order to cause a diversion\\nand prevent their demanding the liberation of Jesus of Naza-\\nreth. Matthew, indeed, makes the suggestion come from\\nPilate himself, who says: u Shall I release Jesus Barabbas,\\nor Jesus called Christ? But this is improbable, as it would\\nonly have allowed the people a choice between two men.\\nBut whoever first brought forward the name of Barabbas,\\nand whether the people if left to themselves would have de-\\ncided in favor of Jesus or not, it is certain that Pilate w T as\\nquite thrown out of his calculations. Perhaps a few voices\\nwere raised for Jesus at first, and possibly the liberation of\\nsome third prisoner was demanded here and there but those\\nwho dissented from the majority were soon shouted down, and\\nfrom every quarter of the ample court the cry resounded,\\nBarabbas Let us have Barabbas The dependants of\\nthe councillors and the men of Jerusalem generally were\\ndoubtless loudest in the shout, for the priestly authorities had\\ngreat influence over them. A desire to cross the wishes of\\nPilate, resentment at his haughty and contemptuous lan-\\nguage, the sight of the unsuccessful prophet or Messiah, and\\npartiality to the zealot, all contributed towards this wretched\\nchoice.\\nPilate saw that what he had regarded as a happy inspira-\\ntion had turned out a blunder. But instead of at once recov-\\nering himself he persisted, with unpardonable weakness, in", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0462.jp2"}, "463": {"fulltext": "SENTENCE OF DEATH CONFIRMED. 443\\nmaking the people judge in his place. He concealed his\\nvexation and disappointment, and asked, Then what shall\\nI do with this man that 3 ou call the King of the Jews He\\ngave them an opening to demand his liberation also. But in\\nvain. Crucify him! shrieked the councillors and their\\ndependants and the multitude, determined to thwart Pilate,\\nsmarting under his repeated scoff, and having definitely es-\\npoused the cause of the Sanhedrim, took up the murderous\\ncry of Crucify him The}* were eager to show the insult-\\ning Roman that his helpless prisoner was no king of their\\nchoosing, whatever he might be pleased to call him The\\ngovernor s anger now began to rise but he only made matters\\nworse, and exposed his own weakness and folly yet more by\\nhis expostulation, Well, but what harm has he done? The\\nstormy cry rose wilder than ever from all sides of the court,\\nCrucify him! Then Pilate gave it up. He had bound\\nhis own hands, and really did not care about the matter\\nenough to make a vigorous stand against the popular demand\\nand risk disturbances. He saw that he must let the excited\\npeople have their way, ordered the release of Barabbas, and\\nturned to Jesus with the few but fearful words, I sentence\\nyou to the cross\\nThe supreme authority had ratified the sentence of the\\nSanhedrim.\\nHere let us pause to review the later additions to this nar-\\nrative, preserved in Matthew and Luke. The feelings of\\nearly Christendom were not satisfied bj T this tradition of the\\ntrial before the procurator. They demanded more emphatic\\nwitness to the innocence of Jesus, and warmer interest on\\nthe part of the Roman. As the heathen world had given\\nChristianity a reception which, when compared with the\\nstubbornness of the Jews, might be considered favorable,\\nso they felt that Pilate himself, as representing the heathen,\\nmust have taken a very definite stand against the Sanhedrim\\nand the people on behalf of Jesus must have made every\\neffort to rescue him, instead of displaying the comparative\\nindifference that we have witnessed. This idea was after-\\nwards worked out into such fictions as we find in the apocry-\\nphal Gospel of Nicodemus, where the trial is expanded and\\nembellished with every manner of supernatural adjunct past\\nall recognition. But all this, as foreign to our present purpose,\\nwe may pass bj\\\\\\nMatthew tells us that when Pilate had given the Jews their", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0463.jp2"}, "464": {"fulltext": "444: SENTENCE OF DEATH CONFIRMED.\\nchoice between Jesus and Barabbas and resumed his seat, he\\nreceived a message from his wife, whom later traditions call\\nClaudia Procula, to this effect: Take care what you do to\\nthat righteous man, for I have had dreadful dreams about\\nhim in the night It was an omen, sent to warn her hus-\\nband not to draw down the vengeance of the deit} T upon his\\nhead. We ma} call to mind in this connection how large a\\npart dreams play elsewhere in the latest additions to this\\nGospel. 1 Now when Pilate, we are told soon afterwards, saw\\nthat his attempt to rescue Jesus had failed, that his opposi-\\ntion to the people s stormy demands was unavailing, and\\nthat there was imminent risk of a tumult, he attempted to\\nbring the people to their senses by a visible presentment of\\nhis own feelings. He sent for a basin of water, and washed\\nhis hands before all the multitude, with the words I will\\nhave nothing to do with shedding this man s blood. I pub-\\nlicly renounce all share in his execution. The whole respon-\\nsibility rests upon you But the surging multitude, in its\\nmiserable blindness, did not hesitate for a moment to incur\\nthe appalling guilt which it failed to recognize, and shrieked,\\nHis blood be upon us and our children Then, at last,\\nPilate gave way. But this scrupulous anxiety to preserve a\\nhuman life is still less in keeping with the Roman procura-\\ntor s character than the adoption of the Jewish custom of\\nwashing the hands in token of innocence 2 and the impreca-\\ntion that follows is evidently laid upon the lips of the people\\nin view of the destruction of Jerusalem, which was regarded\\nas a punishment for the murder of the Messiah. 3\\nLuke goes still further in describing the heathen governor s\\nfavorable disposition, and in giving testimonies to the inno-\\ncence of Jesus. He makes Pilate, on hearing that Jesus is a\\nGalilsean, and therefore under the jurisdiction of Herod Anti-\\npas, send him to the Petrarch himself, who was in Jerusalem\\ncelebrating the Passover. Herod, says the Evangelist, was\\ngreatly delighted, for he had long wished to see Jesus, 4 in con-\\nsequence of all he had heard of him and now he hoped he\\nwould work some wonder in his presence. But Jesus did not\\nso much as deign to answer any of his questions, though the\\nmembers of the Sanhedrim, who were also there, made violent\\naccusations against him. Then the careless and irreverent\\nprince compensated himself for his disappointment by joining\\n1 See pp. 41, 70, 71.\\n2 Deuteronomy xxi. 6 ff. compare 2 Samuel iii. 28.\\n8 Compare Matthew xxi. 41, xxii. 7. 4 See p. 372.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0464.jp2"}, "465": {"fulltext": "SENTENCE OF DEATH CONFIRMED. 445\\nhis troops in mocking Jesus as a harmless fanatic, and cloth-\\ning him in a royal robe of shining white. Then he sent him\\nback: to Pilate, whom he thanked for his courtesy, explaining\\nat the same time that there was no pretext for charging Jesus\\nwith political offences. After that the hostility between the\\nRoman procurator and the only surviving son of Herod gave\\nplace to friendship.\\nPilate, says Luke, had from the first declared to the mem-\\nbers of the Sanhedrim and the people that he could find no\\nguilt in the man and now, according to the third Gospel, he-\\nsummoned them again and said You have brought this man\\nbefore me as a seducer of the people, but I have examined him\\nin your presence and have not found him guilty of any of the\\nthings with which you charge him. Nor has Herod found\\nhim guilty, for I referred you to him but nothing was brought\\nto light to justify the sentence of death. I will have him\\nbeaten, therefore, to satisfy you, and will then release him.\\nThen came the cry for the release of Barabbas rather than\\nJesus, upon which Pilate spoke again, with the undisguised\\nintention of securing the release of Jesus and when the peo-\\nple shouted Crucify him! Pilate declared for the third\\ntime that he could find nothing worthy of death in him, and\\nrepeated his proposal onh* to scourge him. All in vain\\nThe conduct here ascribed to Pilate is highly improbable\\nand so is that of Herod, who had wished to get Jesus out of\\nthe way-, not long before, as a dangerous character. 1 The\\nstatement in the Acts 2 that Herod and Pilate had conspired\\nwith heathen and Israelites against Jesus the holy servant of\\nGod is far less unlikely but the co-operation and subsequent\\nfriendship of Pilate and Herod are in any case very improba-\\nble, for these two men must alway-s have been jealous and sus-\\npicious of each other, since Herod was constantly aiming at\\nreuniting all the portions of his father s kingdom under his\\nown sceptre. 3 Finally, the scourging which Jesus was forced\\nto undergo was not intended as an independent punishment.\\nIt generally preceded executions, especially upon the cross\\nand it was inflicted upon Jesus, according to the most trust-\\nworthy- accounts, as the beginning of the crucifixion. Like\\nthe mockery to which he was also subjected, it must have fol-\\nlowed directly upon the delivery of the sentence, and in the\\npalace of the procurator.\\nThe oldest Gospels give the following account of it The\\n1 See pp. 274 f. 2 Acts iv. 27.\\n3 See pp. 375, 3, 4, 348.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0465.jp2"}, "466": {"fulltext": "446 SENTENCE OF DEATH CONFIRMED.\\nexecutioners, in this case the soldiers, seized the prisoner and\\nstripped him, fastened his hands behind his back, bound him\\nto a post with his back bent forward, and scourged him with\\nthongs or ropes, w^th some sharp, hard substance fixed to the\\nends. A hideous barbarity When this was over, it appears\\nthat some preparations were still needful before they could set\\nout for the place of execution, and the Nazarene was, there-\\nfore, kept in a guard-room or an inner court. But even here\\nhe had no respite. The brutalized soldiers found a pleasure\\nin exposing the defenceless and tortured king to the coarse\\nlicense of their raillery. They called all the band together,\\nand instead of giving Jesus his own clothes again, the} threw\\na scarlet robe upon him, such as the Roman warriors and gen-\\nerals wore, while from time to time it was conferred as an\\nhonor upon foreign princes. Then one of them brought a\\nreed and thrust it into his right hand for a sceptre while an-\\nother hastily cut some bits of bramble, twisted them loosely\\ninto a crown, and forced them upon his temples. Then they\\nbowed in mock solemnhYy before him, and cried, All hail,\\nthou king of the Jews After which they spit in his face,\\nand snatched the reed from his hand to strike him with it on\\nthe head. Thus the}^ drove their cruel sport with him till\\nevery thing was ready for the execution. Then they hastily\\nstripped him of the scarlet mantle, gave him his own clothes\\nagain, and led him out to the hill of Golgotha, outside the\\ncit} T gate, where the crucifixion was to take place.\\nThe heart turns sick at such a scene What a depth of\\nshame and suffering And Jesus knew that the worst was\\n3^et to come. What could have kept him from sinking into\\ndull despair, what could have preserved him from loathing\\nand detesting his fellow-men in the midst of all this cruelty\\nand coarseness, except the strength of faith and love, and the\\nconstant recurrence to the thought that in spite of all, or\\nrather b}~ means of all, that he must suffer, even to the crush-\\ning horrors of the end, the goal of his life would be reached,\\nthough only in his death And so his deep humiliation does\\nbut make him greater and more glorious in our e} T es, does\\nbut deepen our reverence for him, and teach us to feel the\\nholiness of suffering. God was with him of a truth in these\\nhours. The Father had not left him alone. 2\\n1 See p. 416. 2 John viii. 29 xvi. 32.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0466.jp2"}, "467": {"fulltext": "THE CRUCIFIXION. 447\\nChapter XXXVII.\\nTHE CRUCIFIXION.\\nMark XV. 206-47.1\\nIN accordance with the general custom the sentence of\\ndeath was carried out at once, under the orders of the\\njudge and in this case therefore by the Roman soldiers, and\\nnot, as Luke implies, by the Jews. 2 The proceedings before\\nPilate may have occupied an hour, or at the outside two\\nhours, and the further preparations cannot have caused any\\nlong delay. It is therefore very possible that the crucifixion\\ntook place at about nine o clock in the morning, as is indicated\\nin a note of later origin in the second Gospel. 3 The whole\\nforce which the procurator had brought from Caesarea to gar-\\nrison the royal fortress, consisting of at least a cohort or\\nbattalion, was standing under arms in the court and a mani-\\nple, or company, was now ordered out to keep order during the\\nexecution, the whole conduct of which was entrusted to the\\nofficer in command.\\nThe procession set out through the gate of the palace and\\nalong the street. It was usual on such occasions to go\\nthrough the most frequented quarters of the city, in order to\\ngive the terrible example its greatest possible effect. In front\\nwent a herald proclaiming the culprit s offence, which was\\nfurther set out in painted letters on a white board to be nailed\\nover the head of the cross and in this case the words were\\nThe King of the Jews. Then came the condemned man\\nhimself, carrying, as a sign of disgrace, the instrument of\\ntorture upon which he was to end his life not the whole of it,\\nhowever, but only the cross-beam to be fixed upon the up-\\nright stake. Together with Jesus two robbers, whose exe-\\ncution had been delayed till the feast time, were led out to\\ndeath.\\nNothing is recorded of the progress to the place of execu-\\ntion, except that when the city gate was reached the cross\\nwas taken away from Jesus. This was no mark of pity, but\\nonly a measure to prevent delay and trouble for in spite\\n1 Matthew xxvii. 31b-61 Luke xxiii. 26-56.\\n2 Luke xxiii. 25. 3 Mark xv. 25.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0467.jp2"}, "468": {"fulltext": "448 THE CRUCIFIXION.\\nof the strokes and blows of the executioners Jesus could go\\nno further his strength failed, and he could bear the beam\\nno longer. A certain Simon, a native of Cyrene in North\\nAfrica, who happened to be just entering the city, was com-\\npelled by the soldiers to take up the beam and carry it to\\nthe place of death. It was naturally against his will that he\\nwas pressed into the service and since the second Gospel\\ncalls him the father of Alexander and Rufus, 1 as if these\\nnames belonged to well-known Christians, it has been con\\njectured that Simon, being brought into such close contact\\nwith Jesus, afterwards joined the community of his disciples.\\nAll else that we are told under this head is very doubtful,\\nif not distinctly legendary. Thus, Luke tells us that in the\\ncrowd which followed the procession there were many women\\nwho wept and lamented for Jesus, with cries and gestures of\\ngrief. But he turned to them and disclaimed their pity with\\nthe words Daughters of Jerusalem weep not for me, but\\nweep for yourselves and }*our children. For days of such\\nunutterable woe are coming that the blessing of motherhood\\nshall be held a curse, and the childless woman shall be\\ncounted blessed in Israel. Then shall the fugitives, in their\\ndespair, cry to the mountains, Fall upon us and to the\\nhills, Cover us For if all this comes upon the green tree\\n[upon me], what will not be done to the diy [this aban-\\ndoned generation] There is a tone of lofty earnestness\\nand pity in these words but they are not given by either of\\nthe first two Evangelists we are quite unprepared to heai\\nthem from Jesus, who had hitherto been absolutely silent,\\nand was now utterly exhausted the occasion hardly afforded\\nan opportunity for their utterance, and they give us the\\nimpression of having been written after the destruction of\\nJerusalem. 2\\nThe later traditions of the Church tell us of a certain\\nwoman (Veronica) who was deeply moved with pity, wiping\\nthe brow of Jesus with a napkin, and in reward for her com-\\npassion finding the image of the sufferer stamped upon it\\never afterwards On the other hand, we are told of a Jew\\n(Ahasuerus) who heartlessly drove Jesus away when he\\nwould have rested for a moment on the bench before his\\nhouse upon which Jesus condemned him to wander rest-\\nlessly over the earth without being able to die, till he should\\nreturn from heaven as the Christ. This was the Wandering\\nJew, the Jewish people, condemned for its obduracy to\\n1 Compare Romans xvi. 13. 2 Compare p. 401.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0468.jp2"}, "469": {"fulltext": "THE CRUCIFIXION. 449\\nsurvive when every other ancient people was no more, with-\\nout a fatherland, in exile everywhere, till the kingdom of\\nGod be perfected. Finally, we may mention that from the\\nfourteenth century down to the present day the streets have\\nbeen pointed out in Jerusalem along which Jesus is said to\\nhave been taken. They are known as the Via Dolorosa, or\\nWoeful Way, and lead through the Sheep Gate, between\\nMoriah and Bezetha, past the palace of Pilate (the castle of\\nAntonia) through the Gate of Judgment, to Golgotha and\\nthe visitor is still shown the very spots at which each detail\\nis said to have occurred.\\nThough the ancients had no regular places of execution,\\nlike our k Traitor s Hill, for instance, yet the}* always chose\\nsome place outside the envy gates, and b}* preference a spot\\nexposed to view on every side, conspicuous from a distance,\\nand hard by some frequented thoroughfare. Doubtless these\\nconditions were fulfilled by the place selected on this occa-\\nsion, which was Golgotha. Its name, which signifies skull,\\nsuggests a bare, round hill, which we must suppose to have-\\nbeen situated just outside the city, at some spot where there\\nwould be crowds of passers-by. Its site, however, can no\\nlonger be identified. 2 The tradition that points out the\\npresent Golgotha, where the Church of the Holy Sepulchre\\nstands, is groundless.\\nThe destination was soon reached, and the execution begun.\\nWe will not outrage the feelings of our readers by describing\\nall the details of what followed, but we cannot pass it by\\ncompletely. The savage inhumanity of this form of execu-\\ntion, expressly designed to make the criminal die as slowly\\nand painfully as possible, is be} ond all description and it had\\nfurther gathered round itself the maximum of disgrace and\\nshame, for it was reserved for slaves, robbers, deserters,\\nand rioters. Entirely foreign to the Jewish penal code, it had\\nbeen introduced and freely practised b} the Romans in their\\nprovinces, as a palpable proof of their supremac}*, and an ex-\\nample well calculated to inspire terror. The punishment had\\nnow become so familiar to the Jews that the people themselves\\nhad instantly suggested it to Pilate in answer to his question,\\nAVhat shall I do with Jesus?\\nThe cross had various forms. Sometimes the beams were\\ncrossed obliquely, like an X sometimes they were at right\\ni See Map IV.\\n2 See vol. ii. pp 4, 5 compare Hebrews xiii. 12.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0469.jp2"}, "470": {"fulltext": "450 THE CRUCIFIXION.\\nangles, with the upright stake projecting slightly above the\\ncross-beam, thus sometimes the cross had the shape of\\na T and the most ancient tradition says that this was the\\ncase with the cross of Jesus. At the place of execution, the\\nlongest and thickest beam, or stake, was fixed upright in\\nthe ground, either when the execution took place or before-\\nhand, and was duly secured against swaying. Then the\\ncriminal was stripped, his extended arms were secured by\\nstrong cords to the other beam, and then long, sharp nails\\nwere driven through his open palms deep into the wood.\\nThen the cross-beam was raised above the upright stake, or\\nfixed near the top of it. The sufferer s body was so far sup-\\nported as to prevent its weight from wrenching his hands\\naway from the nails, and his feet which nearly touched the\\nground, since the cross was seldom high were fixed to the\\nupright beam by a sharp iron bolt. Then the executioner s\\ntask was over, and it only remained to keep guard. The\\nscorching heat of the sun, the insupportable thirst, the in\\nflamed and burning wounds, and the strained, unnatural at-\\ntitude, each of which grew more intolerable every moment\\nwhile none could be alleviated, the rush of blood to the heart\\nand brain, the unbearable pain and exhaustion, all these\\nmust do the rest. None of the wounds were fatal in them-\\nselves, and if no finishing- stroke were given to the victim, it\\nwas generally four-and-twenty hours, and sometimes, if his\\nS3 stem were strong, two or three days, before his tortures\\nhad an end.\\nAnd on this occasion, also, every thing was done as usual.\\nThe place of execution was lined by soldiers. The three\\nstakes were alread} 7 there, or were now erected not far from\\none another. The middle one was for the Nazarene. And\\nhere one touch of humanity lightens the hideous spectacle.\\nA Jewish usage 1 prescribed that a numbing potion should\\nbe given the victims before they suffered. Jewish tradition\\nstates that distinguished ladies of Jerusalem prepared it at\\ntheir own expense, from strong wine and grains of frank-\\nincense. The first Gospel speaks of wine mixed with worm-\\nwood, 2 and Mark of wine and myrrh. In any case it was a\\nfragrant drink of numbing and therefore pain-allaying proper-\\nties. But when the executioners offered the cup to Jesus he\\nrefused it, perhaps after tasting it half-mechanically and per-\\nceiving from its bitter though pleasant taste the purpose it\\n1 See Proverbs xxxi. 6, 7.\\n2 Matthew xxvii. 34, after an amended version.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0470.jp2"}, "471": {"fulltext": "THE CRUCIFIXION. 451\\nwas meant to serve. He wished to preserve his full con-\\nsciousness to the veiy last, and he felt strong enough in God\\nto bear the worst.\\nThey stripped him of his clothes, which fell to the execu-\\ntioners he was bound, nailed, lifted up, nailed again. Above\\nhis head the board already mentioned was fixed, recording\\nhis offence in Latin, Greek, and (if Pilate s writers understood\\nenough of the language) Hebrew. Then the two robbers right\\nand left of him met the same fate.\\nThe soldiers had done their work. Four sentries were left\\nto guard each cross, and were probably relieved at noon, the\\nrelays succeeding each other ever}^ three hours. The booty\\nwas divided by throwing lots from a helmet, to decide who\\nshould have the upper and who the under garment. The\\nofficer in charge meanwhile paced up and down, and remained\\nupon the place of execution as the responsible agent of the\\nprocurator.\\nThere Jesus hung, a prey to unutterable tortures, like th\\nrefuse and the scum of society, laden with its curse Alas\\nit seemed as though he were rejected and thrust out by every\\none for not a single friend had dared to show his face upon\\nthe hill. Ah, yes there, behind that group of spectators,\\nis a little cluster of faithful Galilaean women, Magdalene,\\nMaiy, Salome, and others, who had come with him to the\\nfeast, from the fatherland. 1 Although the glorious expecta-\\ntions of their faith had been disappointed no less than those\\nof the disciples, yet their love never flagged. And when the\\nhearts of all the men had failed them, these faithful women\\ndared to come to the hill of crucifixion, that, if by chance\\nJesus should turn his eyes around in hopes of meeting some\\nresponsive glance of love and pity, he might not look in vain.\\nAll honor to their steadfast love\\nAlas his enemies were also there, and did not spare him\\neven now. They felt no reverence for the greatness of his\\nwoe they had nothing but taunts for the utter wreck of his\\nmighty schemes. While many of the spectators looked on in\\nsilence, there were some who could not leave him unmolested\\neven now. Passers by railed at him, wagging their heads in\\nsign of contempt and mockery. These were apparently mem-\\nbers of the Council and their subordinates in the first instance,\\nwho were acquainted with the details of the trial, and turned\\ntheir poisoned shafts against him as the unsuccessful reformer\\nsee pp. 185, 186, 336, UZ-.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0471.jp2"}, "472": {"fulltext": "452 THE CRUCIFIXION.\\nami the false Messiah. Ah you who can break down the\\ntemple and build it up again in three da} T s, can you save\\nyourself from the cross cried one, while the rest applauded\\nhis sally. If 3-011 really are the Son of God, why don t you\\ncome down? was caught up from mouth to mouth among\\nanother group. We are expressly told that the high priests\\nand Scribes hurled at him the taunting challenge There\\nhangs the Messiah, Israel s mighty king If he will but\\ncome down from the cross, we will all believe in him. Nay,\\nso infectious is the spirit of reviling mockery that the very\\nrobbers who were crucified with him caught up the cry, as\\nif the}^ found some alleviation in their pain by venting their\\nrage and spleen on Jesus.\\nAccording to the Gospels, even his own deeds of merc} r were\\nnow thrown in his teeth: He saved others, but he cannot\\nsave himself And since the primitive Christians regarded\\nthe twent} T -second Psalm as the programme of the sufferings\\nof the Messiah, Matthew goes the length, in the face of all\\nlikelihood, of making the councillors cry: He trusted in\\nGod Then let Him deliver him, if He takes pleasure in\\nhim for he said, I am the Son of God x We need not\\nstay to consider this any further but we would fain know,\\nwere it possible, whether the words of scorn went home, and\\nwhat was passing in the sufferer s heart during these hours.\\nBut here we can only guess for Jesus, with unbroken firm-\\nness, preserved a lofty, a heroic, a majestic silence. He had not\\nso deadened his human feelings by fanatical exaltation as to\\nrejoice, as many martyrs have done, in the midst of his suffer-\\nings. But he showed such strength of soul, such self-command,\\nthat in the midst of hideous tortures not a sigh or lamentation\\nbroke from his lips, at any rate until the very hour of his\\ndeath. Such was the fruit of his unrelaxed self-discipline,\\nand, at the last, of his prayer in Gethsemane 2 So after all\\nwe are not wholly without indications of the mood in which\\nhe met his death. He had done all he could to keep his con-\\nsciousness unclouded, and even in these hours he lived with\\nGod. He doubtless thought of his suffering and death, since\\nthe event had shown that they were inevitable, as a part of\\nhis life-task, needful to insure the establishment of the\\nkingdom of God. He had been faithful, he had shrunk from\\nnothing, and it was not in vain that he had braved the worst.\\nHe could think of the past without self-reproach and the\\n1 See Psalm xxii. 7-9 compare vol. ii. pp. 308-310.\\n2 See pp. 424, 425.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0472.jp2"}, "473": {"fulltext": "THE CRUCIFIXION.\\n453\\nfuture was rich in the fairest hopes. His e}*e was turned to\\nheaven with unbroken trust in God with unextinguished\\nlove for man he looked down from his cross upon those blinded\\nmultitudes and that cit}- that murdered the prophets\\nTo a certain extent at least his thoughts are strikingly in-\\nterpreted by a few sentences which the third Evangelist lays\\nupon his lips. He tells us that as Jesus was being fixed to\\nthe cross, or immediately afterwards, he said Father, for-\\ngive them, for they know not what the^y do! But at this\\nmoment he was surrounded onry b} 7 the Roman soldiers, who\\nwere simply doing their dut}- whereas the prayer must, from\\nthe nature of the case, be referred to the Jews, and especially\\nthe members of the Sanhedrim. And et, even if he did not\\ngive it utterance, there lived in the soul of Jesus through\\nthese hours of horror an exceeding love even of those who\\nhated him, and hated him because of his fideluy to God,\\nwhich might well force a prayer for them to his lips there\\nlived an unshaken reverence for human nature which could\\nnot admit the possibilit} of a wanton crime committed with\\nopen ej-es. 1 Again, when the Jewish elders mocked him, and\\nthe soldiers while offering him vinegar followed their exam-\\nple, Luke makes him speak a second time. One of the two\\nrobbers, he sa} s, had been reviling him and sa} r ing, Are\\nnot T ou the Messiah? Well, then, rescue yourself and us\\nBut the other rebuked him and said Have T ou no fear of\\nGod while undergoing the same punishment as this man?\\nAnd we indeed rightly, for we are receiving what our deeds\\ndeserve but he has done no wrong. Then he turned to the\\ncross that stood between them and said: Jesus, think of\\nme when you come with your kingdom Upon which Jesus\\nspoke the words of comfort Of a truth I tell you that this\\nver} 7 day you shall be with me in paradise. Here again we\\nare unable to accept the words as historical partly because\\nthe first two Gospels leave no room for them, and because of\\ntheir reference to the paradise in the underworld but chiefly\\nbecause the} 7 represent the malefactor as expecting Jesus to\\nreturn to earth as the Messiah, and to raise up and judge the\\ndead. But, for all that, the unshaken confidence in his own\\nfuture, the desire to save the lost even now, and the lofty\\nsense of conscious dignit} T which are here ascribed to Jesus,\\nunquestionably reflect with perfect fidelity his tone of heart\\nand mind even in these hours of horror.\\n1 See pp. 228 ff., 175 compare Acts vii. 60 and Isaiah liii. 12.\\n2 See ante, pp. 40, 42.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0473.jp2"}, "474": {"fulltext": "454 THE CRUCIFIXION.\\nAnother exclamation is recorded by our oldest witnesses,\\nMatthew and Mark, as uttered from the cross. About three\\nin the afternoon, it seems, when his life was fast ebbing, his\\nsuffering became for a moment more than he could bear, and\\nat last he broke the lofty silence he had hitherto preserved by\\na piercing cry of pain that almost sounded like a cry of de-\\nspair. The Evangelists accordingly, with the twent} T -second\\nPsalm still in their minds, interpret the cry by the opening-\\nwords of that poem Eli, Eli lama sabacthani? Mj r\\nGod, m} T Gocl why hast thou forsaken me Now some\\nof those who were standing b}^, the Evangelists go on to sa}%\\nwhen the} heard his ciy, exclaimed in mockery, Listen he\\nis calling for Elijah upon which one of them ran up, and\\ndipping a sponge into the vinegar put it on the end of a cane,\\nreached it up to his lips to refresh him a little, and said,\\nWell, then, let us see whether Elijah will come and take\\nhim down. Or perhaps these latter words were spoken by\\nsome of the others who held their companion back Let it\\nalone we must see whether Elijah comes to take him down.\\nNow this supposed exclamation of Jesus has sometimes been\\ninterpreted veiy- perversely, and has even given rise within\\nthe Church to such offensive doctrines as that Jesus lost his\\nfaith in himself and his cause, or that God did actually desert\\nhim because of the sins of mankind. But in any case it\\nseems to us far more probable that these words of the Mes-\\nsianic passion-psalm were put into the mouth of Jesus by tra-\\ndition than that he really uttered them. The sequel, too,\\nthrows great suspicion on the report for the Jews were not\\nallowed to approach the cross, and what did the Roman sol-\\ndiers know about Elijah? Besides, if the Jews had really\\nheard him cry Eli or Eloi they would hardly have mis-\\ntaken the words of the twenty-second Psalm for a cry to the\\nprecursor of the Messianic kingdom, a mistake upon which\\ntheir raillery is made to depend. We must, therefore, put\\naside these words, as in all probability unhistorical but, on\\nthe other hand, there is not the least reason to doubt the uni-\\nform tradition that a few moments before his death Jesus\\nuttered a cry of pain, and that, as he was gasping almost in\\nthe death- throe, some one refreshed him by putting a sponge\\nto his lips, dipped in the soldiers sour drink, a mixture of\\nvinegar, water, and eggs, a cruse of which would certainly\\nbe there for the use of the sentries. 1\\nOnly a few minutes afterwards, in the very death-struggle\\n1 Compare Luke xxiii. 36 John xix. 28, 29 Hebrews v. 7.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0474.jp2"}, "475": {"fulltext": "THE CRUCIFIXION. 455\\nitself, followed a second cry, which Luke interprets, again at\\nthe suggestion of a passage in a psalm, 1 as his last prayer of\\ntrust: Father! into thy hands I commend my spirit.\\nThen his head sunk upon his breast, a deadly pallor over-\\nspread his face, and all was over.\\nThe struggle was at an end the suffering was done. Com-\\nparatively speaking, it had not been long. Jesus certainly\\nbreathed his last before sunset, and apparently soon after\\nthree in the afternoon. He had, therefore, only been upon\\nthe cross six, or at most eight, hours. But all that he had\\nalreadj T gone through during the last few days and weeks,\\nespecially the evening, the night, and the morning that had\\njust passed, together with the scourging and maltreatment\\nhe had undergone, and above all his intense mental suffering,\\nhad already almost completely exhausted his powers (as we\\nsaw on the way from the judgment hall) and his remaining\\nstrength fast ebbed away. It has sometimes been supposed\\nthat the great ciy he uttered at the moment of his death was\\ncaused by sudden cessation of the action of the heart, the\\nbursting of a blood vessel in the heart or brain, or the rup-\\nture of an artery. But all this is the merest guess-work.\\nFor us, let us confess it, it is a great relief that his suffer-\\nings were not protracted. In the midst of all the mysteries\\nwhich perplex the course of human events, there is something\\nunspeakably dark and painful in such an end to such a life.\\nBut the darkness is not unrelieved by light. Proof against\\nthe fiercest trials, unflinching when called to the supremest\\nsacrifice, unconditionally faithful to the lofty task of his life,\\nobedient without reserve to the holy will of his Father, Jesus\\ndid in truth lay the foundations of the kingdom of God,\\nthough far otherwise than he conceived he did in truth bind\\nthe world to him by eternal ties of deepest obligation, and\\nmake himself the Christ. The apostolic age did well to\\nemphasize the fact that God, when he would bring many\\nsons to glory, that is to the realization of their exalted and\\nblessed destiny as men, had made the accomplisher of their\\nsalvation rise through suffering to a spotless moral perfec-\\ntion, and thereby also to the highest rank in the kingdom of\\nheaven. 2 For Jesus himself made perfect, and mankind\\nbound to him with eternal ties, even that cross on Golgotha\\nis not too high a price\\nIt is but natural that the imagination of the Christians in\\nevery age, even the earliest, should have seized upon this\\n1 Psalm xxxi. 5. 2 Hebrews ii. 10, v. 8, 9.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0475.jp2"}, "476": {"fulltext": "456 THE CRUCIFIXION.\\nscene of the Master s death upon the cross and since the\\ngross dishonor done to him outrages our sense of the fitness\\nof things even now, after so many centuries, we can hardly\\nwonder that Christian feeling early demanded some imme-\\ndiate compensation, some visible and instantaneous glorifica-\\ntion of Jesus, to blot out at once the deep humiliation and\\nshame of his execution. God s sacred protest at the murder\\nof his Son must have taken some concrete shape the blessed\\nfruits of the Lord s self-sacrifice, the glorious triumph of the\\nrejected one over the hostile powers which seemed to have\\nsubdued him, must have found some visible expression and\\nall this must have appeared in forms so palpable and over-\\nwhelming that the spectators returned from the hill with\\ntheir hearts filled with reverence, while all who had been\\nindifferent or hostile were covered with disma} T and shame.\\nHence all those metaphors in our Gospels which became\\nmore than metaphors almost immediately hence those fresh\\nlines which were constantly added to the picture of the cruci-\\nfixion to make the rehabilitation of the crucified more and\\nmore complete.\\nEven the oldest accounts we have mention two wonders\\nDuring the last hours of the life of Jesus we are told, from\\nnoon till three o clock, darkness came over all the earth.\\nPerhaps the period indicated is intended to cover the whole\\ntime when Jesus was upon the cross. Now, since the Pass-\\nover is always celebrated at full moon, an actual eclipse of\\nthe sun is of course out of the question but the symbolical\\nsignificance of the story is as clear as possible. Nature her-\\nself mourned for the murder of the Messiah. The sun re-\\nfused to look upon the scene of horror, and concealed his\\nsplendor while the Light of the World was setting. At\\nthe very moment, we are further told, when Jesus breathed\\nhis last, the heavenly adorned and embroidered tapestry that\\nhung as a curtain between the Holy and the Holy of Holies\\nin the temple was rent in two from top to bottom. Here\\nalso it would be absurd to look for an historic fact but the\\nthought at once suggests itself, that at the death of Jesus the\\npartition behind which the thrice Hory One withdrew from\\nevery eye in mysterious obscurity was taken awaj T and ac-\\ncess to Him was made free to all 1 while the priestly dignit}\\nwas annulled, or rather made the portion of every one, and\\nthe fear of the Lord was superseded by trustful communion\\nwith the Father. In place of this, the Gospel of the Hebrews\\n1 Compare Hebrews ix. 7 ff., x. 19 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0476.jp2"}, "477": {"fulltext": "THE CRUCIFIXION. 457\\nsaid that the broad and lofty threshold of the temple was\\nbroken and fell to pieces the significance may be the same\\nas in our Gospels, or it may perhaps mean that the temple\\nservice was annulled by the great sacrifice on Golgotha. We\\nare also told by our oldest authorities that when the officer\\nwho stood by the cross heard the great cry with which Jesus\\ngave up his life, he exclaimed, Surely this man was the Son\\nof God or, according to Luke, Surely this was a right-\\neous man Heathendom, face to face with the djing\\nChrist, recognizes in all his majesty him whom his own\\npeople have rejected.\\nBut the same path must be pursued still further. Faith\\ndemanded still more and still greater wonders. The earth\\ntrembled, sa} s a later account in Matthew. It shuddered\\nwith horror at the deed. The rocks were cleft, and the sepul-\\nchral caves gaped open, while many bodies of long-buried\\nsaints, pious men of the olden time, patriarchs and prophets,\\nreturned to life. And after the resurrection of Jesus they\\nleft their graves and went into the Cit} T of God, and appeared\\nto many of the people there. It was the foreshadowing of\\nthe resurrection at the last day. At the moment when Jesus,\\nb} surrendering himself freely to the very death, exalted him\\nself to the dignity of the Messiah, he secured his triumph\\nover the realm of shades which must ere long give up its prey\\nat his commanding word. Here we may add that the second\\npart of the Gospel of Nicodemus, which is twelve chapters\\nlong, contains a detailed description, purporting to come from\\ntwo eye-witnesses, of how Jesus went down into the under-\\nworld, whence he released all the saints, with Adam at their\\nhead, and conducted them to paradise. Well might the officer\\nand sentinels be filled with dread Na} T Luke, even without\\nmentioning the miracle of the earthquake or of the resurrec-\\ntion of the dead, maj T well sa} T that all the people who had\\nstreamed together to witness the execution, when they had\\nseen all that happened, went home and smote their breasts in\\ndeepest penitence and sense of guilt.\\nOnce more be it said, we sympathize intensely with the\\nfeeling that called these stories into being. But history has\\nnothing to tell us of any restoration to honor taking place on\\nGolgotha, of any special occurrence at the death of Jesus to\\nreverse or mitigate his disgrace. His shameful end was, and\\ncontinued to be, a fearfu* shock to his disciples, and made it\\nsimply impossible to man} 7 of the Jews and heathen to believe\\nin him as the future Christ. There is no trace of his death\\nvol. in. 20", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0477.jp2"}, "478": {"fulltext": "458 THE CRUCIFIXION.\\nhaving made an} T impression at the time upon the people ol\\nJerusalem or the strangers upon the Jews or the Romans\\nupon those who witnessed or those who compassed it.\\nOn the other hand, we have what appears to be a trust*\\nworthy account of the last honors paid b}- the hand of friend-\\nship to the mortal remains of Jesus.\\nThe evening was alreacly falling, and the Sabbath would\\nsoon begin. Should the body be left hanging on the cross?\\nIt was the general rule among the Romans and the Greeks to\\ndeny burial to crucified offenders, and leave them as a spoil\\nto birds of ~prej and otner creatures. But we have alreacty\\nseen that the rulers complied in mairv respects with the usages\\nof the subject people and the Jews, partly out of humanity,\\nbut chiefly to guard the countiy of the Lord from pollution, 1\\nnever left an} T one unburied, even though he had been hanged.\\nIndeed, strictly speaking, no bod} should be left hanging on\\nthe wood even for a single night, as would have occurred in\\nthis instance, owing to the rapid death of Jesus, had not one\\nof his friends undertaken the care of his burial.\\nIt was not one of his chosen disciples, nor one of the\\nfaithful Galilsean women, who took courage for the last ser-\\nvice of love. It was a man whom we meet for the first and\\nlast time on this occasion, and of whom we know nothing\\nexcept his name (Joseph) and his birthplace (Arimathea or\\nRamathaim, in the ancient territory of Ephraim). We are\\ntold that he too had joined the disciples, though probably\\nonly during the stay of Jesus in Jerusalem and, further,\\nthat he looked with longing for the Messianic kingdom.\\nWhat a crushing sense of disappointment then must have\\naccompanied this last sacred duty of friendship Perhaps\\nJoseph was acquainted with the procurator at an}- rate, we\\nare told that he was a rich man, and later accounts even\\nmake him one of the elders or distinguished laj T men, who had\\na seat in the Sanhedrim but the} T are careful to tell us he had\\ntaken no part in the hostile deliberations and violent measures\\nof that body against the Nazarene. Be this as it may, no\\nsooner had Joseph perceived or heard that the Master had\\nbreathed his last upon the instrument of torture than he asked\\nand obtained an audience of Pilate, and begged the body of\\nthe crucified Jesus, in order that he might give it an honorable\\nburial.\\nIt was a bold step. How easil}- he might be suspected of\\n1 Deuteronomy xxi. 23.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0478.jp2"}, "479": {"fulltext": "THE CRUCIFIXION. 459\\nsiding with the King of the Jews, who had been con-\\ndemned as i tumult-maker And still worse, what hatred\\nand ignominy from his own people and his own colleagues\\nhe was dragging down upon his head But he could not let\\nsuch thoughts restrain him. Jesus had inspired him with so\\ndeep a reverence that he could not suffer his mortal remains\\nto be left hanging on the cross, and then after a while be\\nthrust in shame into the earth. If he had been unable to\\nrescue him, or if the sudden catastrophe had so taken him by\\nsurprise that he had not even attempted any thing, he would\\nat least do all that still remained.\\nThe procurator granted his request (which was probably\\nbacked, according to the custom of the time, b} r a consider-\\nable sum of money) and gave hini a written order to the of-\\nficer at Golgotha, or else despatched a messenger with him.\\nMark, indeed, tells us that Pilate was astonished to hear that\\nthe Nazarene was dead already that he sent for the officer\\nin charge, and when he learned from him that Jesus had been\\ndead some time, granted Joseph s request. But this seems\\nhighly improbable when we consider the short space of time\\nin which the whole transaction was completed, and the abso\\nlute necessity of the responsible man remaining on the spot\\nat Golgotha, where the two robbers still hung alive upon the\\nstakes.\\nEnough Joseph went with a few dependants to the hill.\\nThe centre cross was loosened and laid upon the ground, the\\nnails were drawn out, the cords cut through and, since Gol-\\ngotha at that moment was an utterly unsuitable place in\\nwhich to pa} r due honors to the dead, the body was immedi-\\nately laid in the usual open coffin. The near approach of the\\nSabbath would prevent all but a very few from following the\\ncoffin as it was borne to a place hard b} where Joseph pos-\\nsessed a sepulchre hewn out of the rock, or had obtained\\nleave to use it on this occasion. The later tradition adds, in\\nhonor of Jesus, that it was a new sepulchre in which no one\\nhad as yet been laid. 1 Here reverent and careful hands\\ncleansed the body from blood, wrapped the head in a napkin,\\nand shrouded the limbs in broad strips of linen. If under\\nany circumstances a body that had been so mangled would\\nhave been deemed suitable for embalmment, now at any rate\\nthere was no time for it. It was needless. All was done that\\nfriendship and reverence could do for him whose death was\\nmourned with such unutterable woe, and nothing essential\\nwas wanting to the last honors paid him.\\n1 See p. 361.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0479.jp2"}, "480": {"fulltext": "460 THE CRUCIFIXION.\\nSo now the stiffly-shrouded corpse was carefully borne into\\nthe cave, and laid in one of the niches in the side. Accord-\\ning to Jewish wont, the mouth of the sepulchre was closed by\\na great stone or mass o f rock, which served as a door and\\nprotected the tomb from violation by beasts of prey. This\\nstone would be left unmoved until another corpse, belonging\\nto the possessor s family, should be brought there likewise to\\nits place of rest. The mournful duty was now done, and in\\nthe deep affliction of his soul the bold and faithful friend\\nturned homeward.\\nMeanwhile the evening had quite set in and the Sabbath had\\nbegun. This was an hour, especially at Jerusalem, of joyous,\\nconsecrated rest. The Sabbath lamp was lighted, the Sab-\\nbath garments donned, and the Sabbath meal prepared with\\nmore than usual sumptuousness in honor of the feast and the\\ninnumerable guests. As the} 7 reclined at table, the members\\nof the Council and many of the Pharisees besides might re-\\nhearse the day s events with a feeling of satisfaction and re-\\nlief, and might thank the Lord for his mighty help and the\\nunmistakable signs he had given them of his satisfaction with\\ntheir zeal in his honor.\\nOutside there, by the sepulchre, all was still and cold and\\nlonely, and yet not altogether deserted. The moonlight re-\\nvealed two female forms, bent down in speechless agony, and\\nthe stillness of the night was only broken by their sobs.\\nThey were Mary of Magdala and her namesake, the faithful\\nfriends who had followed Jesus from Galilee. Had the} ac-\\ncompanied the bier from the hill of death Or had they not\\nheard till later on what Joseph had been doing? There they\\nsat now, over against that cave, and could not tear themselves\\naway. What was not hidden there, behind that stone, for\\never What inestimable treasures destroyed by rude and\\nwanton hands What glorious promises dashed at once and\\nfor ever\\nAnd we too stand with them in thought and as we gaze\\nupon that stone and think of him who lies behind it, concep-\\ntions and emotions rush upon the brain and heart, and force\\nthe lips to utterance. Rest sweetly from thy toilsome work,\\nthou noble benefactor, deliverer of mankind, great son of\\nGod Thy triumph is secure. Thy name shall be borne on\\nthe breath of the winds through all the world and with that\\nname no thought except of goodness, nobleness, and love\\nshall link itself in the bosoms of thy brothers who have", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0480.jp2"}, "481": {"fulltext": "THE CRUCIFIXION. 461\\nlearned to know thee and what thou art. Thy name shall be\\nthe symbol of salvation to the weak and wandering, of resto-\\nration to the fallen and the guilt} of hope to all who sink in\\ncomfortless despair. Thy name shall be the nrighty cry of\\nprogress in freedom, in truth, in purity, the living symbol of\\nthe dignity of man, the epitome of all that is noble, loft} and\\nhoi} upon earth. To thy name shall be inseparably bound\\nthat ideal of humanity which thou didst bring into the world,\\nand which can never be rejected from it more. Thy life was\\nshort, yet in it thou didst more than any one of all thy breth-\\nren to uplift the lives and souls of men. And now that thou\\nart dead, it shall be seen that they for whom thou didst give\\nthyself up to the very death are not ungrateful. From thy\\ncross goes forth a power which is slowly but surely regenerat-\\ning the world. Thy spirit, which remains behind, shall fulfil\\nthy task. The future is thine own. Thou great deliverer,\\nthou monarch in the realm of truth, of love, of peace, we do\\nthee homage", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0481.jp2"}, "482": {"fulltext": "Book II.\\nTHE APOSTLES.\\nChapter I.\\nTHE RESURRECTION OF JESUS.\\nMatthew XXVII. 62-XXVIII. Luke XXIV. 13-53 Acts 1.\\n3-14; 1 Corinthians XV. 3-8. 1\\nSO Jesus and his cause appeared to have been finally\\ncrushed. A single vigorous and well-concerted measure\\nhad smothered the Messianic agitation. The prophet of Gali-\\nlee had paid, bj^ a malefactor s death, for his audachVy in com-\\ning to Jerusalem itself to preach his gospel and unfurl his\\nbanner of freedom and of the spirit, for his heroic effort to\\nmake God s kingdom come. Who was there left to take up\\nhis task? His best disciples and his closest friends were\\nfugitives and apostates.\\nYet hopeless as things seemed to be, the unshaken confi-\\ndence with which Jesus had faced his lot was justified by the\\nevent. From his momentary defeat he rose again with wider\\nand deeper influence than ever. Were there no danger of\\nmisunderstanding, we would gladly use an expression of his\\nown, 2 and speak of this as his u rising again or resurrec-\\ntion. But this word is commonly used to signify something\\nve^ different from his triumph after defeat. For when the faith\\nof the Apostles and other disciples, recovering from the shock\\nunder which at first it had tottered and collapsed, appeared\\nonce more in renovated strength, it took the form of a be-\\nlief that Jesus had risen up from the dead and ascended to\\nheaven. This is what is generally meant by the Resurrec-\\ntion and if we were to employ the word, it might seem as\\nthough we accepted this early belief as an historical fact.\\n1 Mark xvi. Luke xxiv. 1-12. 2 Compare pp. 328 f., 350.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0482.jp2"}, "483": {"fulltext": "1 See, for instance, Revelation xx. 12-14 and compare op. 272, 313, 387\\n8.\\n2 Compare vol. i. pp. 528-531; ii. pp. 395, 396; pp. 331 ff., 378 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0483.jp2"}, "484": {"fulltext": "tnougii we accepted this early belief as an historical fact.\\nl Mark xvi. Luke xxiv. 1-12. 2 Compare pp. 328 f., 350.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0484.jp2"}, "485": {"fulltext": "RESURRECTION Oi JESUS. 4.63\\nMoreover, in saying that the belief in the resurrection\\nwas but the form assumed by the reviving faith of the disci-\\nples, we have explained our reasons for dealing wdth it in our\\nSecond Book, which treats of the Apostles, instead of includ-\\ning it in the history of Jesus himself as the last scene of his\\nlife on earth for, amidst all the doubts that hang around this\\nsubject, of one thing at least we ma}* be sure, namely, that it\\nforms a chapter of the inner life of the disciples, not of the\\noutward life of the Master. In other words, the resurrection\\nof Jesus is not an external fact of history, but simply a form\\nof belief assumed by the faith of his friends and earliest\\ndisciples.\\nLet us begin by considering what that word c resurrection\\nrealty meant, whether applied to Jesus or to others. Later\\nrepresentations, down to our own times, have regarded it as\\nequivalent to a rising from the grave but the question is,\\nwhat it meant in the faith and preaching of the Apostles, in\\nthe genuine, original, primitive tradition that Jesus had risen.\\nNow, resurrection means elsewhere a return from the\\nrealm of shades to the human life on earth and in like\\nmanner it was said that Jesus too had left the underworld,\\nbut not, in this case, to return at once to life upon the earth,\\nbut to be taken up provisionally into heaven. Originally the\\nresurrection and ascension of Jesus w r ere one. It w-as only\\nlater that the conception sprang up of his having paused upon\\nearth, whether for a single day or for several w r eeks, on his\\njourney from the ab}~ss to the height.\\nWe may therefore safety assert that if the friends of Jesus\\nhad thought as we do of the lot of those that die, 2 they would\\nnever have so much as dreamed of their Master s resurrection\\nor ascension. For to the Christian belief of to-da} r it would\\nbe, so to speak, a matter of course that Jesus, like all good\\nand noble souls, and indeed above all others, would go\\nstraight to a better world, to heaven, to God, at the\\ninstant of his death but in the conception of the Jews, in-\\neluding the Apostles, this was impossible. Heaven was the\\nabode of the Lord and his angels onty and if an Enoch or\\nan Elijah had been caught up there alive, to dwell there for a\\ntime, it was certain that all who died, without exception, even\\nthe purest and most hoty, must go down as shades into the\\nrealms of the dead in the bowels of the earth, and thence,\\n1 See, for instance, Revelation xx. 12-14; and compare op. 272, 313, 387\\n388,\\n2 Compare vol. i. pp. 528-531; ii. pp. 395, 396; pp. 331 ff., 378 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0485.jp2"}, "486": {"fulltext": "", "height": "1914", "width": "2489", "jp2-path": "newtestamentforl00oort_0486.jp2"}, "487": {"fulltext": "", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0487.jp2"}, "488": {"fulltext": "464 RESURRECTION OF JESUS.\\nof course, they could not issue except by rising again/\\nAnd this is why we are never told that Jesus rose from\\ndeath, far less from the .grave, but always from the\\ndead, that is, from the place where the shades of the de-\\nparted abide from the realms of the dead. The dead, when\\nthus waked into life again, must have a boclv, whether it\\nwere a new one, 1 or whether the old one left the grave for\\nhim. 2 Now the Apostles could not accept or endure the\\nthought that their Master was left in the abyss a powerless\\nand lifeless shadow, they were convinced that he must be\\nliving in heaven in gloiy and, moreover, they believed\\nthemselves to have evidence of his continued existence. The\\nonly possible conclusion, therefore, was that he had risen from\\nthe realm of shades.\\nAll this is simple enough. Is it not equally clear that\\nwhere there is no belief in this realm of shades a resurrec-\\ntion has no meaning And if we have all ceased to believe\\nin any such shadow-land, we are forced to admit that the nar-\\nratives we are about to consider do not concern a fact in the\\nlife of Jesus, but a conception on the part of his friends, the\\norigin of which we must, if possible, explain.\\nThe contradictions in the narratives themselves, though so\\ngreat as to lay insuperable difficulties in the way of a literal\\ninterpretation, no longer surprise us when we know that we\\nare dealing with a product of the religious imagination, grad-\\nually amplified and embellished by tradition.\\nThe following story indicates the way in which the disciples\\nrose to the belief that their Master still lived and would yet\\nbe the Christ\\nIt was on the Sunday after the crucifixion that two of the\\ndisciples were going from Jerusalem to Emmaus, about two\\nleagues distant, conversing on the way about all that had oc-\\ncurred. Now while they were discussing their divergent\\nviews or doubts they were joined by a third wa} T farer. This\\nwas no other than Jesus himself; but they were so blinded\\nthat they did not know him. What are t ou speaking\\nabout, he asked, that makes you look so sad as you walk\\nalong? What are we speaking of? repeated Cleopas,\\none of the two then are you the only one among all the\\nstrangers in the Holy City that does not know what has hap-\\npened there in these last days? What about? he asked.\\n1 See p. 272; compare 1 Corinthians xv. 50.\\n2 See p, 457; compare John v. 28, 29.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0488.jp2"}, "489": {"fulltext": "RESURRECTION OF JESES. 465\\nAbout Jesus of Nazareth, they replied. He was a\\nprophet, mighty in deed and word in the eyes of God and\\nof all the people and our high priests and councillors gave\\nhim up to death and crucified him. But we had hoped that\\nhe was the promised deliverer of Israel. [And moreover\\nthis is the third day since it was done and some of the\\nwomen among us who went in the early morning to his tomb\\nhave filled us with consternation by declaring that the}- could\\nnot find his bod} there, and that they saw a vision of angels\\nwho told them he was alive. Some of our number went\\nstraightway to the spot, and found it as the women had said\\nbut him the} did not see.] How blind your eyes, how\\ndull your hearts, cried Jesus, to the predictions of the\\nprophets Was not this suffering the very path by which it\\nwas appointed for the Messiah to ascend his throne Then\\nhe went through the Law and the prophetic writings with\\nthem, and showed them in the several books all that referred\\nto him. Thus the} drew near to Emmaus, and he made as\\nif he would go on alone. But they would not let him go.\\nStay with us, they urged, for the evening is closing in\\nalready. So he yielded to their pressure they went in, and\\nin a few moments they were all reclining at the evening meal.\\nThen Jesus, taking the place of the head of the family as\\nusual, took the bread, uttered the thanksgiving, broke it, and\\nhanded it to them. In a moment the scales fell from their\\neyes, they looked at one another, they looked at him,\\nthey knew him but at that very moment he vanished mi-\\nraculously from their sight Every doubt disappeared from\\ntheir minds. Did not our hearts burn within us, they\\nsaid, when he was speaking with us and explaining the\\nScriptures to us on the way They instantly rose up from\\nthe table and hurried back in the dark to Jerusalem. There\\nthe Eleven and the other disciples anticipated them by the\\nexclamation, The Lord has truly risen and appeared to Si-\\nmon upon which the two related, in their turn, what had\\nhappened to them on the way, and how they had recognized\\nJesus as he broke the bread.\\nThe source and origin of this beautiful picture are difficult\\nto ascertain. Luke must have accepted it literally when he\\ntook it up into the cycle of his stories of the resurrection, to\\nwhich it does not properly belong 1 but this proves nothing\\nPerhaps it was Luke, or perhaps some earlier narrator, who\\n1 Compare Luke xxiv. 24 with verse 12, and verse 34 with verses 37 and 41,\\ntt seq. and see Mark xvi. 13 b.\\n20*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0489.jp2"}, "490": {"fulltext": "466 RESURRECTION OF JESUS.\\nretouched the picture with no great skill, and added such\\ntraits, for instance, as the visit of the women and the other\\ndisciples to the tomb, which we have included in brackets.\\nNo such place as Emmaus has been found within two leagues\\nof Jerusalem. There is an Emmaus (or Mcopolis) at a\\ndistance of six or seven leagues from the City of the Tem-\\nple, but this cannot be the place intended. There is a bath-\\ning place of the same name on the Sea of Gennesareth,\\nand this tempts us to ask whether the scene was not origi-\\nnally laid in Galilee (which really witnessed the. reviving\\nfaith of the disciples) and subsequently transferred to Jeru-\\nsalem without change of names. Finally, we ma} T note that\\nJesus appears in different places to the two travellers and\\nto Simon at the same time. But in spite of all these 1 races\\nof composite origin, the background and general outline ol\\nthe picture still furnish us with precious materials for retra-\\ncing the origin of the belief of the disciples in the resurrection\\nfor we must never forget that a powerful imagination, sup-\\nported by the symbolical forms of expression then current,\\nmight well translate reminiscences into present facts, sus-\\npense or other emotions into external events.\\nThe friends of Jesus so we read this story were bit-\\nterly disappointed in their fairest hopes by the cross of Jesus.\\nAnd yet they still regarded their Master as a mighty prophet,\\nand their hearts and mouths still overflowed with him. And\\nwhile they thought and spoke of him, at one in burning\\nlove, but often widely severed in opinions and expectations,\\nJesus himself came to them. Not the glorified Christ from\\nheaven, 1 but the Jesus they had known on earth. They did\\nnot perceive or did not notice it but he was there, drawn to\\ntheir sides by the magic power of loving and reverent remem-\\nbrance, he was with them, speaking to them, drawing out\\ntheir thoughts, and then correcting and instructing them,\\nuntil at last, in the light of the event, they began to under-\\nstand his teaching of the last few weeks, 2 so fruitless at the\\ntime. They saw how the Scripture pointed out, in man}- a\\nspecial utterance and in the common lot of prophets, what\\nthe sad end must be, and how the temporal defeat would lead\\nto victory and would win the Messianic crown. When rightly\\nlooked into, the Scripture was full of hints and predictions\\nof the event. 3 How could they be so slow of heart They\\nwould fain prolong those moments of his presence, hardly\\nL Matthew xviii. 20, xxviii. 20. 2 See pp. 326 ff., and 405.\\nActs ii. 27, xiii. 34, 35 (Psalm xvi. 10; Isaiah lv. 3, liii. 10; Hosea vi. 2),", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0490.jp2"}, "491": {"fulltext": "INSURRECTION OF JESUS. 467\\nrealized, in the life of reminiscence, they would not let him\\ngo And then as they lay down to meat and broke the bread,\\nthat symbolic action on the last evening of the Master s life\\nstarted back into their minds, the impression of that last\\nmeeting was renewed they remembered all he told them,\\nand above all that clear announcement of his death and of his\\ntriumph and then the scales fell from their e} T es, he was\\nthe. Promised One once more! And now he is gone from\\ntheir bodily sight, but henceforth nothing can disturb their\\nfaith, He is the Christ. He cannot be a prey to the realm\\nof shades. He lives He will come again\\nAre we then to understand that the friends of Jesus had\\nvisions of their departed Master which, though really but the\\nfruit and the expression of reviving faith, were looked upon\\nbj r them as conclusive proof that he had left the underworld\\nand was living still? We cannot be absolutely certain, but\\nin all probability we must answer this question in the affirma-\\ntive for we have a statement on the subject that is free from\\nall ambiguity, and is far more ancient and more trustworthy\\nthan the great mass of stories of the resurrection. It is a\\npassage in a letter written by Paul to the community at Cor-\\ninth, in the T ear 58 a.d., in which he reminds them what he\\nhad told them a few j ears before, in accordance with what he\\nhimself had heard from eye-witnesses many years before,\\nnot long after the death of Jesus. It was k that Christ died\\nfor the forgiveness of our sins, according to the Scripture\\nand was buried and was raised up the third day, according to\\nthe Scripture and appeared to Cephas (Peter) and after-\\nwards to the Twelve. Then he appeared to more than live\\nhundred brethren at once, most of whom are still living, but\\nsome have fallen asleep. Then he appeared to James, and\\nafterwards to all the Apostles, and last of all to me also.\\nNow, on the assumption that it comes from the hand of\\nPaul, this enumeration, which evidently aims at completeness,\\ndeserves our confidence for Paul would certainly take care\\nto inform himself accurately in such a matter. In speaking\\nof the resurrection, he does not mean the reanimation of\\nthe body of Jesus and indeed he expressly excludes such a\\nthought by ascribing to the Christ a glorified and spiritual\\nbod} T not made of flesh and blood. 2 It is equally certain that\\nhe thinks of the Christ as having appeared from heaven and\\n1 See pp. 407, 409.\\n2 1 Corinthians xv. 42-54; 2 Corinthians v. 1-4; Philippian? iii. 21.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0491.jp2"}, "492": {"fulltext": "468 RESURRECTION OF JESUS.\\nhis ranking the appearance to himself, unquestionably the\\nproduct of his own fervid imagination, 1 as parallel with\\nthose which preceded it, seems to indicate that they were all\\nvisions alike. And indeed the return to earth of one already\\ndead and glorified, or the veritable apparition of a spirit, is a\\nthing which far transcends the limits of credibility. And,\\nbesides, we know that the Israelites, though well aware of the\\ndifference between a vision and something seen under ordinary\\nconditions,- were yet firmly convinced that what the} saw in\\nthe ecstasy of a vision had an objective reality corresponding\\nto it. 3 It may deserve our attention also that in this passage\\nPaul first supports the faith in the resurrection of Jesus by an\\nappeal to the Scripture, 4 and subsequently confirms it by a\\nreductio ad absurdum. 6 In other words, he is more inclined\\nto demonstrate that Christ must have risen than to build upon\\nadequate testimon} 7 to the fact that he had risen.\\nWith regard to each of the separate appearances for which\\nthe Apostle vouches, we may note that even the one witnessed\\nby five hundred believers offers no insuperable difficulty for\\nwhen we remember how infectious the excited condition fa-\\nvorable to visions sometimes is, it seems far from impossible,\\nthat the whole of a numerous gathering of disciples might\\nbelieve themselves to see the Master. History furnishes\\nother instances, not less striking, of a number of people in a\\nstate of spiritual exaltation seeing one and the same image\\nbefore their eyes. Nor need we wonder at the preservation\\nof the expression, the Twelve, though one of course was\\nwanting. Who are meant by u all the Apostles it is im-\\npossible to say. James is the brother of Jesus.\\nAs to James, we ma} T remark that the only other ancient\\nauthority which speaks of Jesus appearing to him is the Gos-\\npel according to the Hebrews. There it is said that when\\nthe risen Jesus had given his grave-clothes to the high priest s\\nservant, he showed himself to James, who had sworn after\\nthe Last Supper (at which he was not realty present) that he\\nwould never eat bread again till he had seen Jesus risen from\\nthe dead. So Jesus now brought him a cake of bread, offered\\nthanks, broke it, and gave it to him with the words: Eat\\nthis bread, my brother; for the Son of Man has risen from\\nthe dead The whole story is evidently a later invention in\\n1 Compare 2 Corinthians xii. 1-4.\\n2 See, for instance, Acts ix. 7, x. 10, 11, 17, 19.\\n8 See 2 Kings vi. 17; 2 Corinthians xii. 3.\\n4 1 Corinthians xv. 4: compare pp. 37 f.\\n6 1 Corinthians xv. 12-19.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0492.jp2"}, "493": {"fulltext": "RESURRECTION OF JESUS. 469\\nhonor of James, who was held in high esteem b} 7 the community\\nat Jerusalem.\\nReturning to the statement in the Epistle to the Corinthians,\\nwe observe that Peter is mentioned as the first who saw the\\nMaster. Now of course the first appearance was the really\\ncritical event. It gave the impulse and the rest were the\\nnatural consequence of the fervent longing of all the disciples\\nto share the privilege of him who had already seen the glori-\\nfied Master It deserves our attention therefore that both\\nhere and in the stoiy of the journey to Emmaus Peter is\\nmentioned before an} of the others. Now Peter s fervent\\nand excitable temperament, 1 acting upon his deep sense of\\nthe injury he had done to his beloved Master and his longing\\nto receive assurance of forgiveness, might well throw him\\ninto just such a state of exaltation 2 as might make him see\\nthe form he loved rise up before him, with an expression of\\nexalted tenderness and generous forgiveness, as a mighty\\nincentive and a glorious consolation. 3\\nBut it ought to be mentioned that, according to another\\ntradition preserved in our Gospels, it was not Peter, but the\\nfaithful friends who had seen Jesus die, the two Marys,\\nwhom we left in speechless agony at the sepulchre, to whom\\nthe first assurance was vouchsafed that their Master had\\narisen. It was an angel, or Jesus himself, who brought the\\nproclamation to them (with or without their companion, Sa-\\nlome), and told them to carry the great news to the disciples,\\nand especially to Peter. In itself this account is at least as\\ncredible as the other. The tried attachment and touching\\nfidelity of these women to Jesus, working upon the more sen-\\nsitive female S3 stem, would make them eminently susceptible\\nof such impressions as we are discussing and it seems more\\nprobable that tradition would gradually substitute Peter for\\nthe women than that they should have usurped his place. In\\nfact we find the women, in this version of the events, specially\\ncharged to take the glad news to Peter, 4 and may fanc} T that\\nwe see therein the first indication of a feeling that gradually\\ngave the place of honor to the Apostle, to the exclusion of\\nthe women. On the other hand, great doubt is thrown upon\\nthe whole picture of the women and their vision by its un-\\nhistorical setting, representing Jerusalem as the locality,\\nthe Sunday morning as the time, and the empty tomb as the\\n1 Compare p. 181. 2 Compare Acts x. 10.\\n8 See Luke xxii. 31, 32; compare verse 61; John xxi. 15-17; and Mattbiw\\nxiv. 30, 31.\\nMark xvi 7 compare John xx. 2-6.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0493.jp2"}, "494": {"fulltext": "470 RESURRECTION OF JESUS.\\nscene of the vision whereas, as we shall presently see, all\\nthese three traits are of much later origin.\\nPaul s statement is irreconcilable with the tradition pre-\\nserved in the Gospels in other points besides the question\\nof priority between Peter and the Marys. We will therefore\\nsimply give the Gospel tradition now, without further refei\\nence to Paul s statement, and without venturing at present to\\npronounce decisively in favor of the latter as compared with\\nthe primitive nucleus of the former. The later traditions in\\nthe Gospels have little value.\\nOf course it needs the utmost circumspection to separate\\nthis primitive tradition from the various accretions of later\\ndate but a careful comparison of the texts generally leads\\nus to a definite conclusion. The impression we arrive at is\\nthat the first and perhaps the only appearance of the Christ\\ntook place in Galilee, a good many days after the death of\\nJesus. The Eleven, once more in their native land, had met\\nupon one of the well-known mountains, and there they saw\\nthe glorified Master. But not all of them. Some of them\\nstill doubted, still distrusted themselves or the others who\\nbowed down in transport and did reverence to him, as he\\nappeared to them on high.\\nWe see at once how much there is to commend this nar-\\nrative to our acceptance. It can hardly be doubted that im-\\nmediately after the Master s death, if not as soon as he was\\ntaken prisoner, the disciples fled in haste from the hostile\\northodoxy of Jerusalem to their own native land. 1 It was\\nonly here that they took breath and came to themselves again.\\nIt was here where they had gone in and out with him unceas-\\ningly, where every footpath and everj- hill- top, the fertile\\nshores of the lake and the desolate wilderness, were alike\\nenriched with treasured reminiscences of his wondrous and\\nimpressive preaching, of his private instruction never more to\\nbe forgotten, and his confidential intercourse with his chosen\\nones it was here where the fair days gone by, and the noble\\nyet winning personality which shone through all their memo-\\nlies, rose up so vividly before their minds it was here that\\nthey felt the conviction gradually, not suddenly, sink deep\\ninto their souls that it was impossible he had deceived him-\\nself and them, impossible that God had suffered him to fail.\\nHad he not himself foreseen the end before it came, yet\\ni Sec pj, 419, 420 and Matthew xxvi. 32, xxviii. 7 (Mark xir. 28, xvi 7", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0494.jp2"}, "495": {"fulltext": "REStmUECTlON OF JESUS. 471\\nwithout losmg either faith or hope? And at the thought\\ntheir faith and hope revived. Perhaps if we had been told\\nthat they saw him on the Sunday morning after his death,\\nfor instance, we might feel that the time was too short to\\nallow all these influences to have their full effect. But this\\nis not what we are told. The very fact that it was in Galilee\\nthe} r saw him is itself a proof that ample time intervened to\\nadmit of the power of recollection bringing them completely\\nunder the Master s influence again. The uniform tradition as\\nto the third day refers to the time of his leaving the realms\\nof death for heaven, not to that of his appearance to his\\nfriends. It is perhaps an inference from Scripture, and per-\\nhaps grew out of an expression used b} r Jesus himself, but in\\neither case it is probably due to the misunderstanding of a\\nproverbial expression. 1\\nFor the rest, it is hardly necessary, after all that we have\\nsaid, to point out that when once the faith of the disciples was\\nrestored, it must necessaril} take the form of the belief in the\\nMaster s resurrection or glorified existence and that it is,\\nto say the least of it, exceedingly comprehensible that some\\nof them in a state of transport should have seen him. That\\nsome of them were in doubt and were only subsequently swept\\ndown the stream of general conviction appears to us a genuine\\nhistorical trait, and it never quite disappears from the later\\nstories. 2 Finally, we may observe that the provisional as-\\nsumption of Jesus into heaven, where he would at once re-\\nceive from God the office of Messiah in anticipation of his\\nreturn to earth, was needed to satisf} 7 the demand of the dis-\\nciples for their Master s complete restoration from the shame\\nof his death upon the cross. 8\\nTheir joyful certainty that Jesus was now exalted to his\\nkingly rank found utterance in the words which they put\\ninto his mouth; first the declaration, To me is given all\\npow T er in heaven and upon earth then the command, Go\\nforth to make all peoples nry disciples, baptizing them into\\nthe name of the Father, and of the Son, and of the Holy\\nSpirit and finally the promise, Lo! Iara with 30U in your\\nlabor, da} T b} T da} r till I return to crown ou. A later tradi-\\ntion, preserved in the spurious conclusion of Mark, 4 repre-\\nsents Jesus as appearing to the disciples, when assembled in\\na certain chamber, and uttering these three sayings in the\\n1 See pp. 275, **28; Hosea vi. 2; Matthew xii. 40, et seq.\\n2 Mark xvi. 11 13, 14; Luke xxiv. 11, 37, 41; John xx. 27.\\n8 Acts 1:. 36. 4 Mark xvi. 9-20-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0495.jp2"}, "496": {"fulltext": "472 EESttiRECTtoisr of JEstrs.\\nfollowing form: Go out into all the world to preach tho\\nGospel to every creature. And whoever believes and is bap-\\ntized [that is to say, openly avows his faith] shall be saved,\\nbut whoever believes not shall be condemned, at the Messi-\\nanic judgment. And miraculous powers shall alwa} T s wait on\\nfaith, such as the power to cast out devils in my name to\\nspeak in fresh tongues to take serpents in the hand to\\ndrink poison without being hurt to lay hands on the sick\\nand heal them. The primitive symbolical significance of\\nthis promise still shines through the words but here they\\nare taken literally, after the manner of the Apocryphal\\nGospels. 2\\nThe command about baptism has gained such importance\\nas to justify a moment s delay to consider it. That Jesus\\nnever directly enjoined the Twelve to call the heathen to a\\nshare in the privileges of the Golden Age is above all doubt 8\\nand this saying must therefore be of comparatively late ori-\\ngin, dating from a period at which the mission to the heathen\\nwas not onfy fully recognized, but even declared to have origi-\\nnated with the Twelve. A moment s reflection makes it\\nobvious that Jesus himself instituted no such ceremony as\\nbaptism to incorporate converted Jews and heathen into a\\ncommunity of future members of the kingdom of God, and if\\nfurther evidence be wanted it is supplied by Paul. 4 On the\\nother hand, the rise of such a practice in the community,\\nperhaps at a very early period, is perfectly natural and so,\\ntoo, the much later custom of baptizing the infant children\\nof Christians, though not even remotely contemplated in the\\ninjunction we are now considering, is easy to understand, and\\nenlists our perfect sympathy. Baptism into the name of God\\nthe Father, Jesus Christ the Son of God, and the Holy Spirit,\\nmeans baptism into the confession of or faith in these three,\\nand is a short epitome of Christian doctrine of which Jesus\\ncertainly never dreamed nay, it is obvious from all accounts\\nthat, even in the apostolic age, it was as T et quite unknown 5\\nand the still later age which drew up the words by no means\\nintended them as a baptismal formula, but rather as a state-\\nment of the conditions of admission into the community. In\\nmaking the utterance of these words, instead of the imposi-\\ni See Luke x. 19.\\n2 Acts v. 16, viii. 7, xvi. 18, ii. 4, x. 46, xix. 6, xxviii. 5, 8.\\n3 See pp. 293, 294; Galatians ii. 7-9; Acts x., xi.\\n4 1 Corinthians i. 17.\\n5 Acts ii. 38, viii. 16, x. 48, xix. 5; Romans vi, 3; 1 Corinthians i. 13, 15;\\nGalatians iii. 27.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0496.jp2"}, "497": {"fulltext": "RESURRECTION OF JESUS. 473\\ntion of these conditions, the first act of admission into the\\ncommunity of Christ, the Church has confounded words with\\nthings. In a word, the phenomenon we are now considering\\nib compounded of a remarkable perversion of a Biblical phrase\\nand an expression of the religious sense of Christendom,\\nwlu sh is equally simple and deserving of respect.\\nIn general we may be pretty sure that the oldest tradition,\\nwhether preserved in the Epistle to the Corinthians or in\\nMatthew, knew nothing of any words pronounced by the\\nrisen Christ when he appeared. All these belong to the\\nlater transformations of the story, and form but one of many\\ndeviations and accretions. In fact, the original story is\\ngradually disguised past all recognition. The appearances\\nof Jesus are transferred to Jerusalem, obviously with the\\nview of making the scene of the Messiah s defeat that of his\\nrestoration and triumph also the} are placed upon the third\\nday, as taking place while Jesus passed on high from the\\nshadow-land they are robbed of their true character and\\nbecome more and more material, after the general manner of\\nlegends. A variety of special occasions, circumstances, and\\nsayings were from time to time added, unconsciously or by\\ndesign, till the whole was expanded into a second life upon\\nearth of several weeks duration. Setting the two or three\\ndivergent accounts side by side as we go along, let us listen\\nto the story\\nThe compulsory rest of the Sabbath was over. Before the\\nSaturday night was gone (or early on Sunday morning) the\\ntwo Marys (with or without Salome, or Salome and Johanna\\nand others) went through one of the city gates to visit the\\ntomb, to sit once more in mournful contemplation by the\\ncave in which so much that was dear to them lay buried, or\\nto bear the corpse from its resting place and embalm it with\\nspices and balsam that the} had bought as soon as ever the\\nSabbath closed (or had provided just before it began) If\\nthe}* cherished such a purpose as this they remembered anx-\\niously upon the way that they had no one with them who\\ncould roll away the heavy stone that stood at the entrance\\nof the cave. But their anxiety was groundless; for when\\nthey looked they found that the stone was moved away\\nalready. Then they went in, and there to the right they saw\\na young man sitting in a long white robe (or two men in\\nshining garments) who said to them, in their bewilderment\\ni See p. 460.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0497.jp2"}, "498": {"fulltext": "474 RESURRECTION OF JESUS.\\nand terror, Be not afraid! You seek Jesus of Nazareth,\\nwho was crucified. He is not here He has risen Come\\nand see the place where they laid him Now make all speed\\nand go to his disciples, and above all to Peter, and tell them\\nthat he will go before t ou to Galilee, where you will see him,\\nas he told t ou. In one of the accounts the words are\\nexpanded thus Why look for the living among the dead?\\nRemember how, when he was still in Galilee, he told T ou\\nthat the Son of Man must be given up into the power of the\\nheathen and be crucified, and must rise again on the third\\nday. Then, it is added, they remembered the words that\\nhe had spoken. Here Galilee, as the appointed place of\\nmeeting, has dropped out.\\nWith their feet winged with terror, but also with great joy,\\nthey hurried from the cave to take the news to the disciples\\n(or according to another account thej T were too much over-\\ncome to sa} a word to an} r one or according to a third, they\\ntold it all to the Apostles and the other disciples who only\\nthought it an idle tale). And Peter ran to the sepulchre,\\nand, stooping down, saw the shrouding clothes lying there,\\nand went home full of amazement.\\nIt is quite superfluous to analyze this story, the improb-\\nabilities of which we can see growing as it were before our\\nvery e} T es. Compare, for instance, the simple visit to the\\ntomb recorded by Matthew, with the impossible embalming\\nof a mutilated corpse six-and-thirty hours after death, sug-\\ngested by Mark and Luke. 1 Only a single word about the\\nempty grave. This trait undoubtedly belongs to the later\\ntradition. But it has been asked When the Apostles had\\nseen Christ, would the} r not go to Jerusalem to make sure\\nwhether the Master had realty left his grave? Not at all.\\nIt would never occur to them. The appearance of Christ\\nwould itself fill them with a joyful certainty. And such an\\nexamination of the sepulchre would be revolting to all the\\nfeelings of the age, to say nothing of the fact that the body\\nwould no longer be capable of recognition. And above all\\ntheir belief in the resurrection of Jesus, like the belief of\\nPaul subsequently, stood in no immediate connection with\\nthe condition of his mortal bod} T So too when Herod feared\\nthat John had risen again, he never dreamed of ordering a\\nsearch to ascertain whether the head and body of his victim\\nwere still lying where the} had been buried. The legend of\\nthe empty grave rose up either to confute those who denied\\ni See p. 459.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0498.jp2"}, "499": {"fulltext": "RESURRECTION OF JESLS. 47.1\\nine resurrection of Jesus by a palpable proof, 1 or else under\\nthe influence of the section of Jewish-Christians who thought\\nthat at the resurrection the bodies in the graves would come\\nto life again 2 in either case it is one of the indications of\\nthe increasingly material conception gradually formed of the\\nresurrection.\\nIt was subsequently said that the two Marys, as the} hast-\\nened from the grave to bear the angels message to the dis-\\nciples, met Jesus, who greeted them, and when the} fell\\ndown and embraced his feet said to them, Be not afraid\\ngo and tell it to my brothers [the Apostles] that they may\\ngo to Galilee. There they will see me This story evi-\\ndently forms a transition. The real revelation upon which\\nthe stress is laid still takes place in Galilee but here, for\\nthe first time, a preliminary revelation is vouchsafed in Jeru-\\nsalem, and that apparently between the resurrection and the\\nascension. Such, at any rate, is the intention of the follow-\\ning story, of still later origin and of very obvious purport\\nThe disciples were together, speaking of their faith and\\ndoubt, their hope and fear, when suddenly Jesus himself\\nstood among them, with a greeting of peace upon his lips.\\nThey were in terror and alarm, thinking they saw a ghost\\nbut he said, Why are you dismayed, and why are you in\\ndoubt Look at my hands and feet, for it is I myself.\\nTouch me and see for a spirit has no flesh and bones, as\\nyou can see I have. And now they could not believe it for\\njoy, and were still lost in wonder but he said, Have you\\nnothing to eat here? upon which they gave him some\\nbroiled fish and a piece of honeycomb, which he ate before\\ntheir eyes.\\nThen he said So now all that I told you before we were\\nparted has come to pass namely, that every thing written\\nconcerning me in the Law and the Prophets and the Psalms\\nmust be fulfilled. Then he made them understand the true\\nmeaning of the Scripture, and said Thus it is written that\\nthe Christ must suffer and rise from the dead on the third\\nday and that, in the proclamation of his exaltation and re-\\nturn, repentance and the forgiveness of sins must be preached\\nto all peoples, beginning with Jerusalem. And this preach-\\ning is your task. And behold I make the gift which my\\nFather promised come down upon you Do you then remain\\nin the city till you are girt with power from above.\\ni See pp. 479, 480.\\n2 See Matthew xxii. 28, xxvii. 52, 64 John v. 28, 29.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0499.jp2"}, "500": {"fulltext": "\u00c2\u00a376 RESURRECTION OF JESUS.\\nThen he led them out to the road to Bethany. There he\\nraised his hands and blessed them and, as he blessed them,\\nhe passed away and was taken up into heaven. Then they\\nbowed down to earth, and returned to Jerusalem filled with\\njoy that he was glorified and there they remained continu-\\nally in the temple, praising and blessing God.\\nThe meaning of this story may be gathered from the closing\\nscene. It represents Jesus as appearing to his friends when\\npassing from the shadow-land to the abode of God. We must\\ntherefore place it on the third day, the Sunday, and prob-\\nably in the morning, not long after the resurrection for the\\ninterview itself, including the explanation of the Scripture,\\nwould occupy some hours, and it must have been over before\\nevening, since the Evangelist can hardly intend to represent\\nthe Master as leading out his disciples, and himself going up\\non high, in the darkness of the night. We make this remark\\nbecause, when w T e read the last chapter of Luke straight\\nthrough, the insertion of the story of the travellers to Emmaus\\nmakes it appear as if all these events took place in the depth\\nof night. In other respects the second part of our story is\\nnot without value but the introduction, with its wounds in\\nthe hands and feet, its flesh and bone, its fish and honeycomb,\\nis an attempt to give a palpable and grossly material proof\\nof the resurrection of Jesus. Thus the original conception\\nis obliterated, every thing that could remind us of a vision\\nhas disappeared, and there is not a trace of the supersensual\\ncharacter which would naturally have marked all intercourse\\nwith a glorified one.\\nPresently the round number of forty days was fixed upon\\nas the period during which the risen Master remained on\\nearth, so as to allow for all the appearances mentioned by\\ntradition taking place before the ascension. During this\\nperiod it is expressly said that he ate and drank with his\\nfriends We are further told in the Acts that during these\\ndays he gave his disciples absolute proof of his continued ex-\\nistence, and spoke to them about the kingdom of God. He\\ntold them not to leave Jerusalem, but to wait there for what\\nGod had promised them by his mouth for, in contrast with\\nJohn s baptism of water, they should soon receive the baptism\\nof the spirit. The disciples asked, Master! has the time\\nnow come for you to restore to Israel its independence, power,\\nand gloiy, such as it had in the age of David and Solomon?\\nIt is not given you to know the time and opportunity which\\nthe Father has reserved to himself, was the reply but you", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0500.jp2"}, "501": {"fulltext": "RESURRECTION OF JESUS. 477\\nshall be strengthened when the Holy Spirit comes upon you,\\nand shall be my witnesses in Jerusalem and all Judrea and\\nSamaria, even to the ends of the earth. While he thus\\nspoke he was taken up on high before their eyes, and a cloud\\nenveloped him and carried him away out of their sight. As\\nthey were still gazing into heaven where he disappeared, two\\nfigures robed in white stood by them and said Ye men of\\nGalilee, why stand and gaze into the heavens? This Jesus,\\nwho has been taken up from you on high, shall come back in\\nthe same manner as ye have seen him go. Then the Eleven\\nwent back from the Mount of Olives to Jerusalem, and re-\\nmained in their upper chamber, of one mind with each other,\\npersevering in prayer, together with certain women and the\\nmother and brothers of Jesus.\\nThis isolated and very late tradition is out of harmony with\\nall the earliest accounts, which have nothing to tell us of a\\nseparate ascension nor does it agree with the narrative in\\nLuke, the only other passage in which the ascension is spoken\\nof. It is on the strength of this tradition that the Church\\nobserves the Thursday, forty (thirty-nine) days after Easter\\nS unda} as Ascension Day but it does not appear that this\\ntradition was commonly accepted in the second century, for\\nin the Epistle of Barnabas we read We [Christians]\\ncelebrate [not the seventh day as the Jews do but] the eighth\\n[that is the first] da}* with thankful joy, as the da} on which\\nJesus rose from the regions of the dead, revealed himself to\\nhis friends, and ascended to heaven.\\nThe importance of the subject has induced us to go in some\\ndetail into all these later and utterly unhistorical elaborations\\nand perversions of the apostolic faith in the resurrection and\\nwe have therefore fallen into some danger of losing sight of\\nthe real religious meaning and the original significance of that\\nfaith itself. We must therefore once more call to mind that,\\nunder the conceptions of the universe and the religious doc\\ntrines current at the time, this idea of Jesus rising out of the\\nrealm of shades was the necessary form, and nothing but the\\nform, under which the Apostles expressed their moral certainty\\nthat their Master lived and had been exalted. It was this\\ncertainty itself, which is ours as much as it was theirs,\\nthat forms the essence aud the glory of their faith. Above\\nall, we must never forget what a triumph won by Jesus over\\nthe prejudices of his disciples hearts this belief represented\\n1 See p. 22.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0501.jp2"}, "502": {"fulltext": "478 RESURRECTION OF JESUS.\\nIt shows that he had so impressed them with his unequalled\\nmoral greatness and glory as to make tliem say Though\\ndead, he cannot be a lifeless shade he must still live, although\\nalone of all that ever died. The realm of shades cannot retain\\nhim captive and until the time shall come for him to mount\\nhis throne on earth, he must abide in heaven. Nay, think\\nHe died as a malefactor, as a disgrace to humanity, renounced\\nby God and man. His disciples fairest hopes were anni-\\nhilated, and they must throw away their faith in him.\\nAnd yet they could not Hardly had the} 7 recovered from the\\nfirst bewilderment of that crushing blow when they felt and\\nknew that they could not have been deceived in him that he\\nmust be the Lord of the Messianic kingdom, the hope of all\\nthe faithful, the blessed dispenser of God s most glorious\\ngifts, for he could be no less For the shame of the cross\\nGod had amply compensated him with the gloiy of heaven\\nand what the unbelief of his nation had hitherto prevented\\nhim from doing and being, he would ere long accomplish and\\nmake plain. For by him and by no other must the Golden\\nAge most surely come. Nay, so mighty was his influence,\\neven after his death, that in moments of holy transport his\\ndisciples even saw him. Truly, if we may argue from the\\neffect to the cause, from the impression Jesus made to his own\\npersonalit} we are filled with wondering reverence and admi-\\nration to think what he must have been How much higher\\nthe tribute we pay to Jesus by thus explaining the belief\\nin his resurrection, than by wasting our strength in the\\nhopeless effort to prop up the belief that his body came back\\nto life and left its grave on the third day Were it only at\\nthe price of such a miracle that his disciples could regain\\ntheir faith, our lofty estimate of his power over them, of his\\nmoral influence and his moral force, of the personality from\\nwhich they issued, would lose one of its great supports.\\nHere then at the close we may speak, as we could not\\nspeak at first, of the resurrection of Jesus, using the\\nword as he himself employed it, to signify his triumph.\\nThere is still one story of the resurrection which we have not\\ngiven, and which stands in no connection with the rest. In\\nits present form it is a very late tradition, T et it strikes us as\\nsetting forth in emblematic guise the triumph of Jesus over\\nthe very powers which had trampled him in the dust. Let us\\nlisten to it\\nHardly had the Saturday morning broken when a numerous\\ndeputation of high priests and Pharisees again begged audience", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0502.jp2"}, "503": {"fulltext": "RESURRECTION OF JESUS. 479\\nof the procurator. What makes them so restlessly uneasy?\\nHave they not just averted the dangers which were threaten-\\ning their religion and their people Have the} not established\\ntheir own influence and authority more firmly than ever? Is\\nnot their enemy crushed for ever? The evening before, their\\nhearts were light and the} T held their least in joyful triumph.\\nBut dread forebodings rose once more at night, and banished\\nsleep, forebodings that some way, they knew not how, the\\nNazarene would hold his own against them yet. But counsel\\ncomes b} night, and they soon decided what to do. And this\\nwas wiry the early morning found them at the palace of the\\nRoman. They were at once admitted, and explained their\\nfear and their request as follows: Will it please you, we\\nhave remembered that this deceiver, when he was alive, said,\\nAfter three days I shall rise again. Give orders then that\\nthe grave be guarded for three da} s, or may be his disciples\\nwill come and steal him away and then saj to the people,\\nHe is risen from the dead. And then the last deceit would\\nbe worse than the first.\\nWith unhesitating alacrity Pilate granted the request. A\\nsufficient watch is at your service. Guard the grave as se-\\ncurely as ou may. They thanked him and retired. Then\\nthey hastened to their work. The} placed a strip of linen\\nacross the stone at the entrance of the tomb, and secured it\\nat both ends with cla}- bearing the impress of their seal.\\nSurely no one would dare to break it Then they left the\\nwatch with strict injunctions to vigilance, injunctions which\\nrelieved their own minds, though the admirable discipline of\\nthe Roman s} T stem rendered them quite superfluous. Surely\\nthey might now be perfectly at rest\\nThe first pale gleam of the third morning was breaking\\nfrom the east the guards were standing at the entrance of\\nthe cave, when suddenly the earth began to rock and trem-\\nble Is that a flash of lightning shooting down from heaven\\nAh, no It is an angel of the Lord, whose appearance shines\\nlike the fire of heaven, and whose garments glitter like snow.\\nWith a touch of his finger he rolls back the stone from the\\nmouth of the tomb and seats himself upon it as his throne.\\nThere is the seal all broken There are the sentries, motion-\\nless and powerless in their terror, paralyzed with apprehen-\\nsion, without power of speech or thought, gazing with ashy\\nfaces on the apparition No sooner had they recovered the\\nUse of their limbs than they fled for their very lives to Jeru-\\nsalem to those wl/o had given them their charge. The San-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0503.jp2"}, "504": {"fulltext": "480 RESURRECTION OF JESUS.\\nhedrim assembled in utter consternation. The case seemed\\nhopeless but these high priests and eiders were never at a\\nloss. They gave the soldiers a great sum of money and said,\\nSpread it about that his disciples came and stole him away\\nwhile you were asleep. Should the procurator hear about it,\\nwe will find means of appeasing him, and you have no need\\nto fear. The soldiers took the money and repeated their\\nlesson to every one they could get hold of. And that is the\\norigin of the tying story of the theft.\\nWas such a foolish report really circulated among the Jews\\nIn an} T case this story, which is worked out elaborately in the\\nGospel of Nicodemus, is quite absurd. Is it likely that\\nthe enemies of Jesus would have heard a prophecy of his\\nrising again when his very friends never dreamed of it for a\\nmoment, and when he had never once spoken of his resur-\\nrection in public Is not the conduct here ascribed to the\\ncouncillors and the soldiers the latter of whom would have\\nneedlessly exposed themselves to the heaviest punishment\\nso clumsy and childish as to be impossible But once set\\naside these difficulties and accept the picture as emblematic,\\nand how fine and true its strokes appear The powers of\\nChurch and State have combined against the Nazarene and\\nbrought him to his fall. On the one side the high priests and\\nPharisees defending the Law, the temple, and last, not least,\\ntheir own authority and influence, against the sacrilegious\\nblows of this seducer of the people on the other side, the\\nprocurator, who cherishes no personal hostility to him, but\\novercomes his own indifferent toleration, and sacrifices the\\nNazarene in the interests of order. The new religious move-\\nment is crushed for ever by this combination. Both Church\\nand State combine to keep it down. They take measures\\nwhich cannot fail. The one puts its seal upon the stone, the\\nother sets its watch before the grave, in vain As by the\\nfinger of God the seal is broken and the watch is smitten down.\\nJesus stands up Though hurled to the ground, he rises\\nagain his momentary defeat was but a step to his abiding\\ntriumph. The alliance of ecclesiastical and civil authorities\\nis powerless against the truth, against the kingdom of God,\\nagainst the Christ. The triumph is his\\nIn the following pages we shall trace the history of this\\ntriumph in the establishment of the apostolic community and\\nthe preaching of the gospel to the heathen. This triumph\\nhas its witnesses in every age, in our age, in our hearts,\\nwhenever the principles of Jesus vanquish the obstinate re-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0504.jp2"}, "505": {"fulltext": "COMMUNITY AT JERUSALEM. 481\\nsistance of routine and prejudice, of impurity and selfishness\\nwhenever his ideal conquers the commonplace reality. Of\\nthis triumph every Easter that Christians observe is the grate-\\nful record and the joyful promise.\\nIn this, the truest sense, Christ is arisen indeed\\nChapter II.\\nTHE COMMUNITY AT JERUSALEM.\\nActs I. 15- V., XII. 1-23.1\\nA VEIL of obscurity hangs over the short period which\\nseparates the death of Jesus from the work of Paul.\\nOnly two facts shine through it. Of the first we have al-\\nread} T spoken, and its significance will become still clearer\\npresently. It is that the followers of Jesus regained their\\nfaith in his Messianic dignity, which faith took the form of a\\nbelief that he had risen from the regions of the dead, and had\\nbeen exalted to heaven, whence he would soon return. The\\nsecond fact which now demands our attention is that a com-\\nmunity of believers was formed at Jerusalem, and had its\\nbranches in other parts of the Hoh* Land. But with regard\\nto this matter our curiosity is rather excited than satisfied\\nfor the accounts we possess are very meagre, and at the\\nsame time far from trustworthy and since we have no means\\nof controlling them, we must use all the greater caution in\\naccepting what they tell us. Not only is the length of the\\nperiod in question unknown not only are we left completely\\nin the dark as to many details, but even the great facts and\\nthe general course of events are far from clear. We are,\\ntherefore, driven to suppositions which we cannot really\\nsubstantiate, and of which we must consequently be very\\nsparing.\\nThe first question that forces itself upon us is, How came\\nthe disciples of Jesus to establish themselves at Jerusalem\\nIt is true that we need not suppose any collective emigration\\non a large scale to have taken place but nevertheless it is\\ntrue that at a certain period, not long after the Master s\\ndeath, a certain number of disciples, whose example was\\n1 Matthew xxvii. 3-10\\nVOL. III. 21", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0505.jp2"}, "506": {"fulltext": "482 COMMUNITY AT JERUSALEM.\\nsoon followed by others, felt it their dut3 T to leave their be-\\nloved and entrancing country, their nearest relatives, and\\ntheir several callings, and go and settle in the hostile capital.\\nUnquestionably this movement was made with a view to the\\nestablishment of the kingdom of God at the approaching re-\\nturn of the Christ. The City of the Lord was the nat-\\nural centre of the glories of this future age and moreover\\nJesus himself had made it the scene of his last labors, and\\nof that sublime effort frustrated, alas by the unbelief of the\\npeople. 1 But a step that required such courage and involved\\nsuch sacrifices 2 as the removal to Jerusalem did would hardly\\nbe undertaken except on some definite occasion and with\\nsome definite object. As to the occasion we cannot find even\\na hint in the book of Acts, which never lets the Apostles return\\nto Galilee at all. 3 Their object was probably something more\\nthan to wait at Jerusalem in longing for the Messiah it was\\nto prepare for and if possible hasten his return by taking up\\nhis work, by preaching the kingdom of God to Israel :n a\\ncity which might well be deemed the nation s heart.\\nWe find the number of the disciples given as about one\\nhundred and twenty souls but this figure raises our suspicion\\nby being just ten times the number of the tribes and of the\\nApostles, and it is rendered still more doubtful by the fact\\nthat we have alread} heard of five hundred brethren in the\\nEpistle to the Corinthians. The statement that the mother\\nand brothers of Jesus were among the believers approves\\nitself more readily to our acceptance, for the Epistle just re-\\nferred to mentions that the Christ appeared to James, who\\nwas probably the head of the family. It would be extremely\\ninteresting to know when and how their disbelief was over-\\ncome 4 for we must take the vision not as the cause but as\\nthe result of James s faith. But our search for further light\\non this point is fruitless.\\nThe first step which the band of disciples took, before the\\noutside world knew any thing of its existence, is said to have\\nbeen the selection of an Apostle to take the place of Judas.\\nOf course the traitor had lost his place among the Twelve for\\never but bej^ond that we are told that the divine vengeance\\nhad already fallen upon him. Various traditions were cur-\\nrent on this point. In the first place we hear that within\\na few hours of the consummation of his crime, when he saw\\nhis Master condemned to death by the Sanhedrim and handed\\n1 See pp. 326, 327. 2 See pp. 345, 331, 187 f\u00c2\u00a3.\\nSee p. 476. 4 Compare pp. 237- 241.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0506.jp2"}, "507": {"fulltext": "COMMUNITY AT JERUSALEM. 483\\novei to the Roman governor, he came to himself. He saw\\n(too late, alas!) the enormity of his crime, and could think\\nof nothing but returning to the Sanhedrim as if that would\\navail! and giving them hack the thirty shekels, the price\\nof blood, which burned in his hands. I have sinned/ he\\ncried, in giving up an innocent man to death But thej*\\nwould not take the money back and answered chyly, That\\nis your affair, not ours Then the wretched man fell a pre}\\nto despair. He rushed into the temple, flung the coins upon\\nthe floor, went out and hanged himself. The h gk priests, as\\nscrupulous as ever, considered what they could do with the\\nmoney. As the price of blood, it could not be thrown into\\nthe treasury. 1 Finalh T they determined to purchase the Pot-\\nter s Field with it, and make it a burial place for strangers.\\nHence the name Hakelclama, or Blood-acre, was given to this\\nfield, which la} T south of Sion, in the valle} T of Hinnoin. 2\\nAnother legend, embodied in the account of the selection\\nof a new Apostle, brings this same burial ground into con-\\nnection with Judas in an equally arbitrary, though quite a\\ndifferent manner. According* to this version he had bought\\na piece of land for the price of his treacheiy, and had sub-\\nsequently come to a miserable end there, though not by his\\nown hand. He had fallen down, his bowels had burst asun-\\nder, and his blood, that streamed over his newly-acquired pos-\\nsession, gave it the name it subsequently bore. A third\\ntradition, not contained in the Bible, told how the wretched\\nman was tortured by a fearful dropsy how his bod} T swelled\\nuntil at last a cart could easily pass through a space too nar-\\nrow for him to go through and how, after nameless agonies,\\nhe died, stock blind, whether crushed by a cart, or a loath-\\nsome victim of disease.\\nWe feel at once that these stories are without historical\\nfoundation, though, for the honor of humanit}^, we would\\nwillingly accept as true the account of Judas s repentance.\\nThe general purport of the stories is determined b} T the Jew-\\nish belief in retribution, while the details are furnished by\\nmisapplied passages of the Old Testament, the story of\\nAhithophel, who betrayed David 3 the prophecies of the\\nearliest Zechariah 4 (not Jeremiah, as the first Evangelist\\nsa}-s) 6 and above all the cursing psalms, one of which\\nspeaks of a snare, a desej ted inheritance, and darkened\\ni See p. 394. 2 See Map IV.\\nSee vol. ii. p. 49. See pp. 410, 411.\\n6 Matthew xxvii. 9.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0507.jp2"}, "508": {"fulltext": "484 COMMUNITY AT JERUSALEM.\\neyes another of an early death, deposition from a post 01\\nhonor, and a curse that penetrates like water into the enemy s\\nbowels. 2 As a matter of fact, we are wholly ignorant as to\\nwhat befell Judas.\\nLet us return then to the faithful disciples at Jerusalem\\nWe are told that Peter stood up one da} T among the brethren,\\nwho were about a hundred and twenty in number, and after\\nshowing that the Scripture foretold the fearful fate of the\\nbetra} T er, and that another should take his place, urged the\\nappointment of a successor. The choice must fall on one\\nwho, with the Twelve, had been a faithful and steadfast fol-\\nlower of Jesus from the baptism of John to the ascension of\\nthe Master one who might join the elder Apostles in bearing\\ntestimon}^ to the resurrection of Jesus. Then the assembly\\nselected two of its members who fully complied with all the\\nconditions laid down, and whose spirit and power fitted them\\nfor so sublime a task. The} T were Joseph, the son of Sabbas,\\nsurnamed the just, and Matthias. The choice between\\nthese two they- determined to leave to the Omniscient, and so\\nhad recourse to lots. After offering a prayer to God, the\\nknower of hearts, that he would show them whom he had\\nchosen to take the place of the castaway, they drew a lot for\\neach of the two and the result was that Matthias was re-\\nceived into the apostolic circle.\\nThe Apostolate is here represented as a definite office of\\nsuperintendence conferred on a certain number of men, who\\nform a close college, and are the only qualified witnesses\\nto the resurrection of Jesus and this may well lead us to\\nsuspect that the whole stoiy is invented, 3 w T ith the spe-\\ncific purpose of showing that there was no vacancy for Paul\\nin the college, and that moreover he was entirely incompetent\\nand unsuited for the post of an Apostle, inasmuch as he had\\nnot been a follower of Jesus during his public ministiy. If\\nthis is realty what the story means, then the writer of Acts\\nmust have simply accepted the tradition without understand-\\ning its drift. In itself, however, apart from the legend of\\nJudas and the citation of texts connected with it apart from\\nthe whole discourse of Peter, the fictitious character of which\\nis palpable at the first glance, 4 apart, in a word, from all the\\naccessories, it is not impossible that the number of twelve was\\nagain completed by the choice of Matthias and a certain\\namount of probability is given to the supposition by the fact\\n1 Psalm lxix. 22 (Matthew xxvii. 5), 25 (Acts i. 18-20), 23.\\n2 Psalm cix. 8, 18. 3 See p. 180. 4 Acts i. 18, 19-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0508.jp2"}, "509": {"fulltext": "COMMUNITY AT JERUSALEM. 485\\nuhat the first Epistle to the Corinthians and the book of Rev-\\nelation 2 both speak of the Twelve, notwithstanding that\\nJudas had fallen away. This measure, if really taken, dis-\\nplays a scrupulous anxiety to keep in harmony with the num-\\nber of the tribes, and evinces the Jewish narrowness, which\\nregarded the blessings of the kingdom of God as reserved ex-\\nclusively for Israel but it also shows a settled determination,\\nwhich earns our admiration by the courage and fidelity it re-\\nveals, of standing up before the people of the Lord, without\\nloss of time, as witnesses to the Messiah, who was now ex-\\nalted in heaven and would soon return in his glory.\\nWhen and how did the Apostles begin their preaching of\\nJesus, the Messiah, and of his kingdom? The following\\nstory is given us in answer\\nThe day of Pentecost, the harvest thanksgiving of the Jews,\\nhad come. The disciples were together in their usual place\\nof assembly, in the morning, when suddenly a sound was\\nheard from heaven, as of a mighty rushing wind, and all the\\nhouse re-echoed, while at the same time the} saw tongues, as\\nif of fire, which split up and came down on each of them.\\nAt the same moment that which the wind and fire did but\\nrepresent as symbols came itself to pass. The Holy Spirit\\ncame down upon them, and for a time they were utterly car-\\nried away by it and, as indicated by those forms upon their\\nheads, began to speak with other tongues, according as the\\nSpirit gave them utterance.\\nThis miracle made a deep impression. Crowds of Jews\\nwere collected to the spot, and among them were foreigners\\nfrom all the nations upon the earth, whose zeal had brought\\nthem away from their heathen birthplaces to settle in the\\nCity of the Temple. Picture their amazement when each one\\nof them (fifteen nations are enumerated) recognized his own\\nnative language in the rapturous utterances of these men\\nThey asked in consternation, Are not all the speakers men\\nof Galilee Then how comes it that each one of us hears\\nthem rehearse God s mighty deeds in his own native lan-\\nguage? But while some were lost in amazement and per-\\nplexity, wondering what this could mean, others mocked the\\ninspiration of the disciples and said k They are full of sweet\\nwine\\nDid these reckless taunts reach the disciples and bring\\nthem to themselves At any rate they rose and Peter, as\\n1 1 Corinthians xv. 5. 2 Revelation xxi. 14.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0509.jp2"}, "510": {"fulltext": "486 COMMUNITY AT JERUSALEM.\\ntheir head and representative, solemnly began his first dis-\\ncourse, amid perfect silence. They were not drunk, he ex-\\nclaimed, for who would drink before nine o clock, the hour of\\nmorning pra} er? But this that they had seen was the fulfil-\\nment of Joel s prophecy, 1 that before the coming of God s\\nkingdom the Lord would pour out his spirit over young and\\nold, men and women, after which terrible signs and wonders\\nin heaven would follow, and then the day of judgment. Then\\nthere would be no salvation except in calling on the name of\\nthe Messiah. Now this Messiah, whose approach these signs\\nhad shown to be close at hand, was no other than Jesus of\\nNazareth. He had been marked out b}- God as filling this\\nhigh rank b} T the miraculous powers given him and yet more\\nby his resurrection, when Israel under God s will had given\\nhim up to the heathen to be crucified. This resurrection\\nproved him to be the great son of David, 2 upon whom his\\nancestor s thoughts were really fixed when he sang of his de-\\nliverance from the realms of the dead and from corruption. 8\\nAnd, lastly, this pouring out of the holy gift which God had\\npromised proved be} T ond contradiction that Jesus was now the\\nMessiah, pro vis ion all} 7 exalted to God s right hand, in accord-\\nance again with a prophetic song of David. 4\\nThe assembled people were deeply impressed by this ad\\ndress, and asked, in response to its appeal, what the}^ were to\\ndo. Upon which Peter resumed: Repent and be baptized\\nas believers in Jesus, the Messiah, for the remission of your\\nsins. Then you will receive the gift of the Holy Spirit. For\\n3 r ours is the Messianic kingdom with all its blessings, yours\\nand your children s and all the heathen, who b} T God s grace\\nshall be taken into Israel, shall share it with 3-011. Great\\nwas Peter s rejoicing for when he had once more earnestly\\nadmonished his hearers to separate themselves from their\\nstiff-necked contemporaries, that the}- might not share their\\ncondemnation, no fewer than three thousand announced\\ntheir conversion, and were baptized on that same day\\nWell-grounded objections may be urged against the credi-\\nbility of this account. The signs which accompany the lofty\\ninspiration of the disciples betraj^ themselves at once as\\nproducts of the imagination of the Christian communhYy.\\nConscious of possessing the Holy Spirit, conscious of owing\\n1 Joel ii. 28-32 compare vol. ii. pp. 454, 455\\n2 Psalm cxxxii. 11.\\n8 Psalm xvi. 8-11; compare vol. i. p. 210.\\n4 Psalm ex. 1.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0510.jp2"}, "511": {"fulltext": "COMMUNITY AT JERUSALEM. 487\\nit to the risen Master, the community of Jesus imagined that\\nthe gift must have been imparted at some definite moment, 1\\nwhether at Pentecost, or, as another account would have it,\\non the still earlier occasion of one of the appearances of the\\nChrist. 2 Round this conception the outward symbols of the\\nmanifestation would readily cluster. Nor is it strange that\\nthe first revelation or working of the Spirit should be made\\nto consist in speaking with other tongues that is to sa} T with\\nother than the usual tongues, with human tongues touched\\nby God, in a burst of religious ecstas}\\\\ This phenomenon,\\nwhich is the counterpart of the ancient prophesying, 3 is\\nknown to us from Paul s description 4 as an attempt to give\\nutterance to religious transport, without using the under-\\nstanding, in broken sentences, incoherent exclamations, and\\ninarticulate sounds sometimes it would take the form of\\nexalted praise, which could only find expression in cries of\\njoy and sighs. We also gather that the phenomenon ap-\\npeared repeatedly in the apostolic communities, and that it\\nwas very highly esteemed. What more natural than that\\ntradition should make it the first sign of life in the assembly\\nof the faithful? We ma} T note in this connection that the\\nBook of Acts mentions the phenomenon on several other\\noccasions, and always to mark the beginning of a genuine\\nand formal entrance into the Messianic community. 5 But in\\nthe passage we are now discussing this speaking with\\ntongues is designedly represented as consisting in the use\\nof all manner of foreign words, as a S}*mbol that the gospel\\nwas destined for all peoples. This brought the legend into\\nagreement not only with a Jewish tradition, that when\\nthe voice of God proclaimed the Law from Mount Sinai it\\nsounded as if the words were uttered in every language of the\\nworld, but also with the expectation that in the Messianic age\\nthe confusion of tongues and division of mankind that had\\nreigned since the building of the tower of Babel would be\\nsuperseded by the original unity of language and universal\\npeace. Finally, the closing portions of the story seem no\\nmore historical than what precedes. Peter s discourse, like\\nthe other speeches in this book, is simply invented for him\\nby the author in accordance with the usual custom of the\\ntime 6 nor can we well believe that his first discourse resulted\\nin a conversion in mass and the baptism of three thousand\\n1 Compare pp. 118, 119. 2 John xx. 22.\\n3 See vol. i. p. 453. 4 1 Corinthians xii.-xiv.\\n6 Acts x. 44 ff., xix. 1 ff., viii. 15 ff. 6 See pp. 23, 24.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0511.jp2"}, "512": {"fulltext": "488 COMMUNITY AT JERUSALEM.\\npeople in a single day. We shall observe the same exaggera-\\ntion in stating numbers upon other occasions, when we shall\\nhear of five thousand and afterwards of man} tens of thou-\\nsands of conversions. 1\\nWe need not even suppose that our story rests upon the\\nreminiscence of any one particular fact, such as the common\\ntransport of the disciples spoken of as the appearance of the\\nChrist to five hundred brethren. 2 The birth of the community\\nof Jesus is buried in obscurity, and it ma} T very well have taken\\nplace at Jerusalem by gradual and imperceptible degrees.\\nAfterwards, when the very natural desire to fix some special\\nday for it arose, the feast of Pentecost presented itself as the\\nfirst national festival after the fatal Passover and if that day\\nhad already come to be regarded as the commemoration of the\\ngiving of the Law, which it certainly was in later times, then\\nas the festival of the old dispensation it would seem pre-\\neminently suitable for the introduction of the new. In a\\nword, after all the reservations we have been obliged to make,\\nwe find very little of this story left unchallenged but we\\nmust not forget that this little is the kernel of the whole,\\nthe one fact of inestimable significance that a community of\\nbelievers did actually spring up to which we may safely\\nadd that in its early j^outh this community already numbered\\namong its characteristics those bursts of inspiration known as\\nspeaking with tongues.\\nBut whether it began as a close community to which no one\\nwas admitted without solemn consecration, and how the prac-\\ntice of baptism arose, we cannot tell. Jesus did not institute\\nthe ceremony in question. Some have supposed, though on\\ninsuificient grounds, that it was first introduced in the case\\nof converted heathen, and therefore a good deal later than\\nthe time we are now discussing. If, on the other hand, it\\nwas really established at Jerusalem at an earlier period, and\\nfor the benefit of Jews who joined the community of the\\nMessiah, then it was obviously borrowed from John. 3 In fact\\nthe whole work of the Twelve was an imitation of that of John,\\nand bears testimony to the strength of his influence. Properly\\nspeaking the Apostles were not carrying on the work of Jesus,\\nbut that of his predecessor, not only inasmuch as they\\nplunged the future citizens of the kingdom of God beneath\\nthe purif3 T ing waters, but in the exclusive prominence they\\ngave to the last judgment, and in their preaching of the\\nspeedy and sudden dawn of the Messianic age.\\n1 Acts xxi. 20. 2 See pp. 467, 468. See p. 104", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0512.jp2"}, "513": {"fulltext": "COMMUNITY AT JERUSALEM. 489\\nNow let us return for a moment to Peter s discourse. It is\\ngiven us as a specimen of the primitive apostolic preaching,\\nand as such it certainly deserves our confidence. The same\\nma}- be said of a second discourse, put into the mouth of\\nPeter, which we shall present^ hear, and which resembles\\nthe first prett}- closely in its general purport and contents as\\nwell as in the occasion of its deliveiy and its handling of the\\nsubject. 1 Three points at once excite our observation. This\\npreaching does not concern Jesus, the hero of faith, the friend\\nof man, the noble rescuer of humanity, whose obedience and\\nlove culminated in his death upon the cross. Far from it\\nIt concerns Israel s Messiah, approved as the Messiah by his\\nresurrection, in spite of his death upon the cross in shame.\\nOn the strength of Psalm ex., which Jesus himself, though\\nwith quite a different intention, had already applied to the\\nMessiah, 2 he was declared henceforth to be sitting on the\\nright hand of God in heaven. Not only was this the high-\\nest place of honor, but it assured him the widest power of\\nprotecting and blessing his friends and opposing and subduing\\nhis enemies during the initial establishment of his kingdom\\nupon earth. Finally, here and everywhere the warp and weft\\nof the apostolic teaching, which also forms the substance of\\nseveral of the books of the New Testament, consists in the\\nbelief that the end of the world was now really and truly close\\nat hand; that the last days had alread} T come; and that\\nvery soon Jesus would return from heaven, then for the first\\ntime coming in his true Messianic character.\\nTo that consummation the breathless longing of his friends\\nwas directed in that expectation the} T so toiled for him that\\nnothing could terrhy or dishearten them. Little as they had\\nunderstood their Master, they nevertheless clung to him\\nfaithfully, and bore enthusiastic witness to his exaltation.\\nAmidst all their mistakes and all their narrowness, their faith\\nand courage do them immortal honor.\\nBe the how and the when what the}- may, a body of be-\\nlievers in Jesus of Nazareth as the Messiah shortly to be\\nexpected was, as a fact, established at Jerusalem, where it\\nconstantly increased. Its members, in after years at any\\nrate, were known by the nickname of Nazarenes, after\\nthe birthplace of their Messiah. We have a right, derived\\nnot only from the subsequent course of events, but from the\\nvery earliest accounts, to call this body of believers a com\\n1 See pp. 494, 495. 2 See pp. 383, 384.\\n21*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0513.jp2"}, "514": {"fulltext": "490 COMMUNITY AT JERUSALEM.\\nmunity. Let us see what is told us of its internal condition\\nor communal life.\\nThe believers, so we read, displa3 T ed unflagging interest in\\nthe preaching of the Apostles and unremitting zeal in prayer\\nfor the coming of the Messianic kingdom. So far from cher-\\nishing an} T thought of separating themselves from their people,\\nthe} went daily to the national sanctuar} as one man but\\nfrom the very first the} were drawn b} T special ties to one an-\\nother, were constantly together, and faithfully attended the\\ncommon meals, a custom which rose spontaneously out of\\ntheir brotherly affection, and in its turn was admirably suited\\nto keep it alive. Then as they ate together, full of jo} T to\\nthink of the glorious future, but without intemperance or\\nexcess, they commemorated their Master and his parting\\nmeal. The praise of God was upon their lips, the favor of\\nall the people was their lot, and their numbers grew from day\\nto clay.\\nBut the strongest proof that they were one in heart and\\nsoul was the community of goods the} T established. They had\\nevery thing in common, we are told repeatedly, and no one\\nregarded his possessions as his own. They sold their lands\\nand houses to divide the proceeds according to the necessities\\nof each, and consequently none of them was ever in want for,\\nwithout the least compulsion, all who possessed any property\\nsold it of their own accord, and gave the whole price to the\\nApostles for them to divide as they thought fit. Special\\nmention is made in this connection of a certain Joseph, be-\\ncause of the significance his person afterwards acquired. He\\nwas a Levite, a native of the island of C} r prus and his re-\\nmarkable eloquence gained him the name from the apostles\\nof Barnabas, that is, son of exhortation, or properly\\nof prophecy. He sold a piece of land that he possessed,\\nand brought the money to the Twelve for them to dispose of\\nas they would.\\nIn contrast with this noble conduct, we are told of the\\naction of a certain man named Ananias, and bis wife Sapphira.\\nThey had not wholly forsaken the world, but neither did they\\nwish to seem backward in the eyes of the rest or to lose their\\nfuture reward. 1 So they sold their land but Ananias, with\\nthe knowledge of his wife, kept back a part of the mone^y and\\nbrought the rest to the Apostles pretending it was the whole.\\nThen Peter, instructed by the Holy Spirit and perceiving the\\nattempted fraud, rebuked Ananias for his hypocrisy. He\\n1 Compare pp. 108, 345.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0514.jp2"}, "515": {"fulltext": "COMMUNITY AT JERUSALEM. 491\\nmight have kept his land. No one- compelled him to part\\nwith it and if he chose to sell it he might have done what-\\nevei he liked with the proceeds. But this hypocrisy was from\\nthe Evil One it was a lie directed not against men, but\\nagainst the Holy Spirit that dwelt in the community and in\\nthe Apostles. Divine retribution was at hand. Hardly had\\nPeter en^ed when the culprit sank at his feet, a corpse.\\nSome of the younger brethren, most suited by their age for\\nsuch a service, laid Ananias on a bier, carried him out, and\\nburied him for in those days it was not usual to keep a\\ncorpse unburied longer than was absolutely necessary. But\\nthis scene did not close the appalling drama. About three\\nhours afterward, Sapphira, not knowing what had taken place,\\ncame into the assembly of the people. There before Peter\\nlay the sum of money brought by Ananias, still untouched.\\nAs Sapphira was looking round for her husband, Peter, point-\\ning with his finger to the coin, demanded sternly: Is that\\nthe price for which you sold j-our land? It is, she an-\\nswered unabashed. Then the sombre words of. doom passed\\nPeter s lips Why have you conspired together to test the\\npower of the Holy Spirit to detect your fraud? I hear the\\nreturning steps of those who have buried j our husband, and\\nnow the same men shall carry you out also. At that word,\\nshe dropped to the ground and was no more while the young-\\nmen who had returned from the burial place, w r hich was out-\\nside the city, entered at the very moment and found the same\\ntask awaiting them once more. The guilty pair were laid in\\nthe same tomb. How could such a signal judgment fail to\\nmake the profoundest impression upon the community and\\nupon all the Jews that heard of it\\nThis legend is told to the glory of the youthful commu-\\nnity whose wrongs were so terribly avenged, and still more\\nto the honor of its leader, the Apostle, who was endowed\\nwith such dread powers from on high. But the fact is that,\\nto say nothing of its impossibility, it ascribes distinctly\\nimmoral conduct to Peter, both in making him tempt Sap-\\nphira to the lie instead of preventing her from telling it, and\\nin making him twice exhibit a spirit of dire vengeance. Even\\nthe previous sketch of the life of the community, though not\\nan invention, by no means deserves our implicit confidence.\\nIn the first place, the author, or the tradition he recorded,\\nevidently gives us an ideal sketch and in itself this is no\\nmore than natural, for Christianit}*, soon torn by quarrels\\nand dissensions, and stained by worldliness and self-seeking,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0515.jp2"}, "516": {"fulltext": "i92 COMMUNITY AT JERUSALEM.\\nfell under a delusion common alike to individuals and socw\\nties, 1 in looking back with yearning to the infancy of the\\nfaith as a time of innocence and of unqualified purit}^ and\\nlove. But the exaggeration of this sketch is more than in-\\nvoluntary. It is deliberate. The very form in which it\\nis given bears the marks of conscious art for the life of the\\ncommunity is sketched twice in succession, in similar style,\\nbut with heightened colors on the second occasion, and each\\naccount is followed by a miracle, a persecution, and a tri-\\numph won by the Apostles. 2 Nor does the writer once\\ntrouble himself as to how it was possible for more than\\nthree thousand souls to assemble and take their meals to-\\ngether and before long he is himself compelled to mention\\ndissensions which sprang from differences of birth 3 or faith. 4\\nSo, too, in spite of his own assertion, that there was abso-\\nlute communit} T of goods among the believers, and that in\\nconsequence none of them were in need, we presently find\\nhim mentioning exceptions to the rule not only in Ananias\\nand Sapphira, but in a certain Mary who had a house of her\\nown, which she had not sold, 5 to sa} r nothing of certain\\npoor widows to whom a daily allowance was made, not\\nwithout some partiality. 6\\nBut in spite of all this, if we substitute a liberal munifi-\\ncence for community of goods, we need not hesitate to accept\\nthe main features of the picture as true, and to indorse the\\ntestimoiry subsequently borne to the Christians by their ene-\\nmies in a time of great persecutions u See how they love\\none another How could it be otherwise with the first\\ncommnnit}* of Jesus? Would not older and more recent dis-\\nciples alike be drawn toward one another and above all\\ntoward the Apostles? Would not the feeling that they\\nshared a common life, a common hope, and a common dan-\\nger urge them cheerfully and liberally to perform the duties\\nof brotherly affection? Would not many of them even sell\\nsome piece of property to enable them to supply the wants\\nof needy brethren? Moreover such acts were fostered by\\nthe expectation that the world was soon coming to an end.\\nThen no one would enjoy his earthly possessions more, but\\nall these saciifices would be rewarded at the Messianic judg-\\nment. We may be sure, however, that not many rich or\\ndistinguished men belonged to the community and the fact\\nthat a few years afterwards we find many poor among the\\n1 See vol. i. p. 52. 2 Acts ii. 42 ff., iv. 32 ff. 8 Acts vi. 1.\\nActs xi. 2. 5 Acts xii. 12. 6 Acts vi. 1.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0516.jp2"}, "517": {"fulltext": "COMMUNITY AT JERUSALEM. 49c\\nbelievers at Jerusalem need not in any way drive us to the\\nsupposition that an attempt had really been made to estab-\\nlish an impossible community of goods.\\nThere is no room to doubt that the belief in the return of\\nJesus to establish the kingdom of God was the main charac-\\nteristic of the community at Jerusalem, and in the eyes of the\\noutside public it constituted its only reason for existence or\\nprinciple of cohesion. We are also safe in asserting that the\\nbelievers regularly observed their religious duties as Jews,\\nfrequently trod the courts of the temple, and in general ful-\\nfilled the precepts of the Law and tradition. How could\\nthey do otherwise in such an orthodox atmosphere Apart\\nfrom that new life of love, with which the spirit of Jesus\\ninspired them, there was nothing to distinguish them from\\ntheir fellow-countrymen and believers, except that while\\nman}* looked forward to the coming of the Messiah, they\\nalone held that that Messiah would be Jesus of Nazareth.\\nIn all other respects they were Jews, both in the outer forms\\nof religion and in their ideas and convictions. If we are jus-\\ntified in regarding them as a separate sect at all, then they\\nwere certainly a sect of Jews.\\nBut this one point of faith that distinguished them from\\nothers involved a principle the consequences and bearings of\\nwhich the}* did not yet in the least degree realize. A cruci-\\nfied Messiah was a conception so directly contradictory of\\nall religious prejudices that it must in time annihilate them.\\nJesus, though executed upon Golgotha, was yet the Messiah.\\nIji virtue of his resurrection? So it was said. But as a\\nmatter of fact it was in virtue of his moral and religious\\ngreatness, in virtue of the might of his spirit, in virtue of the\\ntruth he had revealed and the love he had displayed. The\\ntrue grounds of his Messiahship must have been more and\\nmore clearly felt by many of his disciples and when felt\\nthey could not fail to transform or annul the whole Jewish\\nscheme of life and of the world. At the very least, this\\nbelief in Jesus secured the preservation of his image with all\\nits beautiful and sacred reminiscences, and of the words\\nwhich interpreted his principles, those might}*, life-giving,\\nand renovating principles so little understood as yet. And\\nwhen thus preserved and honored, his image and his words\\nmust force themselves at last into fullest recognition.\\nFrom the very day of its institution at Pentecost, we are\\ntold, the community, and especially its leaders, enjoyed uni-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0517.jp2"}, "518": {"fulltext": "494 COMMUNITY AT JERUSALEM.\\nversal respect. And well they might for the Apostles per-\\nformed a profusion of signs and wonders. The following\\nstory serves as an illustration, and further records the first\\ncollision with the priestly authorities\\nOn a certain day Peter and John were going to the temple\\nat about three o clock in the afternoon, the hour of evening\\npra} r er and sacrifice 1 and at the same time there was a man\\nof about middle life carried to the same place. He had been\\na cripple from his birth, and was set down every day close\\nby one of the entrances to the sanctuary known as the Beau-\\ntiful Gate, to beg alms of those who came to the temple. As\\nthe two Apostles passed him he asked an alms. They turned\\ntheir earnest gaze upon him, and Peter said, Look at us\\nHe looked fixedly, expecting them to give him something\\nand Peter continued, lt Silver and gold I have not, but what\\nI have I give you In the name of Jesus Christ the Naza-\\nrene [that is to say, by virtue of my faith in him] stand up\\nand walk On this he took him by the hand and raised\\nhim up, while at the same moment his feet and ankles re-\\nceived their strength. He stood and walked like other men,\\nand went into the temple with his benefactors, leaping for\\njoy and praising God Now when the people, who recog-\\nnized him as the beggar of the Beautiful Gate, saw him walk-\\ning about, they were lost in amazement and since he still\\nclung to the Apostles a great crowd gathered round them in\\nthe southern colonnade, known as Solomon s. Peter seized\\nthe opportunity of addressing the crowd.\\nIt was not by their own power or goodness, he said, that\\nthey had done this wonder. It was the God of the fathers\\nwho had wrought it to the glory of his servant Jesus, the Holy\\nand Just One, who had been delivered b} T this same multitude\\nto the Roman governor, and when he had determined to set\\nhim free had been denied and rejected, while a murderer had\\nbeen preferred to him. But if they had slain the Prince of\\nlife, God had raised him up from the land of shades. It was\\nto this that the Apostles bore witness and it was the power\\nof this faith in his Messiahship which Jesus had given them\\nthat had completely restored the cripple before all their eyes.\\nAnd now, since the people and their leaders had alike rejected\\nJesus because they did not know that he was the Messiah,\\nand since God had thus fulfilled the predictions of all the\\nprophets that his Anointed One must suffer, it remained for\\nthem to repent and be converted, that their sins might be\\nl Compare pp. 140, 250.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0518.jp2"}, "519": {"fulltext": "community at Jerusalem. 495\\nblotted out. Then should come, after a time of woe and ter-\\nror, the season of refreshment, the dawn of the Golden Age,\\nwhen Jesus should return from heaven. Thither he had\\nbeen received for a time till God should send him as the Mes-\\nsiah, at the restoration of all things, 1 as foretold by Moses a\\nand Samuel, and all their successors. And to them in par-\\nticular, since they might claim the prophets and God s cove-\\nnant with Abraham 3 as their own, He had sent his servant\\nfirst, with all the blessings that would follow on repentance.\\nSo spoke the two Apostles to the people but when the\\npriests, the ruler of the temple-guard, and the Sadducees ap-\\nproached, the}* were much disturbed by their preaching, espe-\\ncially of the resurrection and accordingly they seized them,\\nand threw them into prison, since it was now too late in the\\nday to allow of the instantaneous trial prescribed by custom.\\nMeanwhile, however, man}* of the hearers were already con-\\nverted, and the community henceforth numbered about five\\nthousand. The next day the Sanhedrim assembled, with\\nAnnas and Caiaphas, the high priests 4 and Peter and John,\\ntogether with the former cripple, were brought before them.\\nThey were required to declare by what power or name (by the\\nEvil One or by God) they had performed this cure. Then\\nPeter, seized by the Holy Spirit, cried out in stirring words\\nthat if they were on their tri^l for the blessing they had con-\\nferred upon the unfortunate cripple, then all the councillors\\nand all Israel with them must know that the wonder had been\\nworked by the name of Jesus Christ, the Nazarene, whom\\nthey had crucified, but whom God had raised again. He was\\nthe stone rejected by the builders, but made the corner-stone\\nby God. 5 The promised blessings were to be looked for\\nTrom him alone. There was no salvation except by faith\\nin him\\nThe Sanhedrim was completely at a loss. What was the\\nmeaning of such confidence on the part of these unlettered\\nlaymen whom they now recognized as the companions of\\nJesus? And there stood the cripple beside them, whose re-\\nstoration could not be got rid of! They sent the prisoners\\nout while they consulted together. The miracle was already\\nthe wonder of all the city, and could not possibly be denied.\\nAll they could do was to try to stop the matter going any\\nfurther by forbidding their prisoners, under the sternest\\nthreats, to utter another word to any one about Jesus as the\\n1 See p. ?25. 2 Deuteronomy xviii. 15 ff.\\nGenesis xxii. 18. 4 See p. 96. See p 390.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0519.jp2"}, "520": {"fulltext": "496 COMMUNITY AT JERUSALEM.\\nMessiah. In vain Peter and John demanded whether it\\nwas right in the sight of God to obe} them rather than Him,\\nfor it was a moral impossibility for them to keep silence.\\nThis provoked more violent threats than ever but the end\\nof it was that the} could find no excuse for punishing them,\\nand had to release them for fear of the people, who glorified\\nGod with one voice for this great miracle.\\nAs soon as the Apostles were at liberty they went to their\\nfriends and told them all that had taken place. Then they\\noffered a fervent and united prayer to the Creator of all things.\\n]Now that the prophecy of David, concerning opposition and\\nenmity to the Lord s anointed, 1 had been fulfilled at Jerusa-\\nlem now that tetrarch and procurator, heathen and Jew, had\\nconspired against Jesus, the3 r prayed that God might give\\nthem courage to preach in spite of all these threats, with\\npower to work miracles in the name of Jesus. And in token\\nthat the prayer was heard, the whole place of assembly shook,\\nthe Holy Spirit seized them all again the} came forward\\nundismaj ed, and continued to bear mighty witness to the\\nresurrection of Jesus.\\nA second persecution ran a similar course. After the divine\\njudgment had fallen upon Ananias and Sapphira, the commu-\\nnity was constantly augmented by whole troops of men and\\nwomen, and the Apostles displayed miraculous powers with-\\nout parallel. Here is a specimen of their mighty deeds. In\\nSolomon s colonnade the believers assembled, one in heart\\nwith the Apostles all who had not joined the community\\nstood respectfully aside, and the masses were evidently im-\\npressed with deepest awe. As the Apostles advanced to the\\ncolonnade, one might see sick people carried out along the\\nway and laid on beds or mattresses by the side of the street,\\nin the hope that Peter s shadow at least might fall upon them,\\nfor even that sufficed to heal them. And from the neighbor-\\ning places, too, they came with the sick and the possessed, and\\nnot one of them returned uncomforted. But the high priest\\nand the other Sadducees could no longer endure to look on\\npassively while the Apostles made such mighty progress, and\\naccordingly they threw them into the city gaol. It was but\\nlabor lost In the night the angel of the Lord unbolted the\\nprison doors and led them out, commanding them to resume\\nthe preaching of salvation to the people in the temple and\\nthis they did in the early hours of the morning. Meanwhile\\nthe high priest and the others had summoned the whole San-\\nl Psalm ii. 1, 2.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0520.jp2"}, "521": {"fulltext": "COMMUNITY AT JERUSALEM. 497\\nhcdrim and sent to the prison for the Apostles but the mes-\\nsenger returned alone and said: The doors were firmly\\nbarred and bolted, and the sentries at their posts, but the\\nprisoners were gone. We may well believe that the presi-\\ndent, the captain of the temple-guard, and the high priests\\nwere at their wits end now. At that very moment some one\\nrushed in with the news that the veiy men whom they had\\nthrown into prison were standing up and teaching in the tem-\\nple The captain and his men hastened to secure them and\\nbring them before the Council but they used no violence, for\\nfear they should be stoned by the people. There stood the\\nTwelve before the Sanhedrim, while the high priest sternly\\ncried We forbade you expressly to speak about your faith,\\nand yet you have made it echo through Jerusalem, and are\\ntiying to throw the responsibilhry of that man s execution\\nupon us. Then Peter, in the name of all the rest, answered\\nwith undaunted firmness that they ought to obey God rather\\nthan men and it was God who had raised up Jesus, whom\\nthey had slain on the cross it was God who had exalted him\\nas Prince and Saviour, to give repentance and forgiveness to\\nIsrael. And we are his witnesses of these things, he con-\\ncluded and, moreover, the Holy Spirit, which God gives\\nto all who obe3 T Him, shows that the} are true.\\nThe members of the Sanhedrim waxed furious and were\\nalmost sentencing the Apostles to death, when one of them,\\na Pharisee of the name of Gamaliel, a teacher of the Law,\\nheld in high honor by all the people, stood up, ordered the\\naccused to be removed, and then delivered his opinion, sup-\\nported by historical analogies. He advised his colleagues to\\npause before proceeding to violence for a bad cause was\\nsure to collapse of itself. Thus a certain Theudas had arisen\\na short time back, with great pretensions, and had collected\\nabout four hundred followers. But he was killed, his follow-\\ners were scattered, and his pretensions came to nothing.\\nAfterwards Judas, the Galilsean, had headed a revolt on oc-\\ncasion of the census 1 but he too was destroyed, and his\\nfollowers dispersed. In the same wa}-, if this preaching was\\nfalse doctrine, a mere human invention, it would fall to pieces\\nof itself without the interference of the Sanhedrim. Violence\\nwas at best superfluous, and if by chance it should be a truth\\nfrom God with which they had to do, then surely they must\\navoid all violent resistance, not only as vain presumption but\\nas sinful fighting against God.\\ni See pp. 4, 5, 6, 56, 89.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0521.jp2"}, "522": {"fulltext": "498 COMMUNITY AT JERUSALEM.\\nThe Sanhedrim listened to reason. The Apostles were\\ncalled in, condemned to be scourged, once more forbidden to\\nspeak of the Nazarene, and then dismissed. Filled with jo}^\\nat having been counted wortlry to suffer ignominy for their\\nMaster s title, the}^ left the judgment hall and ceased not,\\nday by day, in the temple and at home, to preach Jesus as\\nthe Messiah.\\nIn these two stories we can find little else than half inten-\\ntional and half unconscious fiction. The miracles, which are\\nso recklessly multiplied, are some of them superfluous, such\\nas the liberation of the Apostles by night, followed at once\\nby their recapture and others, such as the cures effected by\\nPeter s shadow, of the nature of magic. The helpless clum\\nsiness of the Jewish authorities, so sharply contrasting with\\nthe intrepid decision of the Apostles, sounds equally unhis-\\ntorical, and we cannot help exclaiming, Wiry did not they\\nbelieve, like the rest? Indeed, at this rate Jerusalem with\\nall its neighborhood would very soon have been cleared of\\nsick people and of unbelievers alike All that we are at\\nlibert} T to accept as historical is that a collision with the au-\\nthorities probably took place, though the whole drift of the\\nstories that record it, together with all the details, appears in-\\ncredible. The writer s intention is clearly to glorify the com-\\nmunity at Jerusalem, especially the Apostles, and most of all\\nPeter. This is why he makes the miracles take place as pub-\\nlicly as possible, and instantly acquire the utmost fame. A\\nsecond object of the writer, or his authority, is to represent\\nthe Jewish people, especially the national or religious party,\\nas at first distinctly favorable to the cause of Jesus. This is\\nwhy we are so constantly, conspicuously, and emphatically\\nassured that the masses reverenced, honored, and protected\\nthe believers and their chiefs, while none but the Sadducees\\npersecuted them, and the Twelve found an advocate, not to\\nsay a deliverer, in the Pharisee Gamaliel.\\nThis Rabban Gamaliel I., the grandson of Hillel, and the\\nrenowned leader of the school of Jerusalem, who died in\\n58 a.d., is known to us from other sources but he certainly\\nnever uttered this discourse, for it betra} T s a strong suspicion,\\nto sa} T the least of it, that this preaching of the Christ was\\nreally of divine origin, and moreover it is a tissue of contra-\\ndictions. Theudas and Judas were not put down without\\nviolence, so that their fate could not furnish an argument\\nagainst interfering with the Apostles. The principle, Let\\nerror work its way unchecked, and it will ruin itself, is one", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0522.jp2"}, "523": {"fulltext": "COMMUNITY AT JERUSALEM. 499\\nwhich cannot possibly be carried out and we shall soon see\\nPaul, who is introduced to us as a disciple of Gamaliel, act\\nin directest contradiction to his master s supposed advice.\\nBut the most conclusive fact of all is that this Theudas, of\\nwhom Gamaliel is made to speak, was a prophet, or popular\\nleader, who did not appear till more than ten years after the\\ntime we are now speaking of, and a good thirty years after\\nJudas of Galilee, so that our writer has committed a twofold\\nsin against chronolog} T 1\\nA few more miracles ascribed to Peter will be spoken of\\nelsewhere, 2 since the scene is laid awa} T from Jerusalem, and\\nthej* occur in a different connection. Presently, when Paul\\nappears in the Acts as a worker of miracles, we shall gain\\nfresh light as to the origin of all these stories. At present,\\ntherefore, we need say no more. But hereafter, whenever we\\nfind ourselves in contact with the primitive community of\\nJerusalem, or transported into its midst, we shall have to con-\\nsider it with especial reference to the dissensions of the ap-\\nostolic age and we will therefore seize this opportunity,\\npassing over eight or nine eventful years, of giving the only\\nremaining narrative about the community of Jerusalem, which\\nstands in no connection with these apostolic dissensions. It\\nsimpfy dwells upon the relations of the believers to the Jew-\\nish government and people now hostile and persecuting, ia-\\nstead of favorable as at first; and, though embellished by\\ntradition, it records an event which may well be accepted in\\nthe main as historical.\\nIt was the last year of the reign of Herod Agrippa I. In\\nhis zeal for the Jewish religion, but on what special occasion\\nwe cannot say, this friend of the Pharisees laid violent hands\\nupon some of the believers in Jerusalem. Nay, one of the\\nTwelve, James the son of Zebedee, fell a victim to the sword,\\nand ere long the communit} was threatened with a still hea-\\nvier blow. For the king observed that the Jews were pleased\\nb} T what he had done so he seized on Peter also, just before\\nthe Passover, and put him under careful guard, intending to\\npass public sentence of death upon him as soon as the feast\\nwas over.\\nThe last night had set in. The Apostle slept peacefully in\\nhis prison, while the congregation w r atched in fervent prayer\\nto God to rescue this precious life. Alas there was little\\nhope of his escape, for heavy bolts and bars held him relent-\\n1 Compare pp. 56, 96. 2 See chap. vi. p. 54-i.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0523.jp2"}, "524": {"fulltext": "500 COMMUNITY AT JERUSALEM.\\nler sly in his captivity, and he was guarded by four soldiers,\\nrelieved every three hours, who must answer with their lives\\nfor his safe custody. At this very moment he lay between\\ntwo of the soldiers, with one of his arms fettered to each of\\nthem, while the two others kept strict watch at the gate, a\\nlittle way apart from one another. But lo when all was\\nquiet, when no one suspected any thing, a glow of heavenly\\nlight shone of a sudden through the darkness of the prison,\\nand an angel of the Lord stood by the wretched bed. He\\npushed Peter s side and woke him, with the words Rise up\\nquickly Then the fetters dropped from his hands and he\\nrose mechanically. Gird up your garments and bind 3 T our\\nsandals to }X ur feet, continued the angel and when the\\nApostle had obeyed, he added Throw on T our mantle and\\nfollow me Peter did so, thinking all the while that it was\\na vision, and that he should soon find himself upon his bed\\nand in his fetters again. Thej passed unobserved b} T the first\\nand second watch, and reached the iron gate that opened into\\ntbe street, unchallenged. The gate opened of itself; they\\nwent out, turned round the corner, walked along one street\\ntogether, and all at once the angel was gone It was only\\nnow that Peter returned to full consciousness, and said:\\nNow I know for certain that the Lord hath sent his angel\\nto rescue me from the violence of Herod and the people s\\nthirst for blood. So he hastened along the way that led to\\nthe house of Mary the mother of John, surnamed Mark,\\nwhere a number of the faithful were assembled in praj^er.\\nHe knocked at the door, and the maid Rhoda came at the\\nsummons but before she opened she asked who it was that\\ncame at such an untimely hour. When she recognized Peter s\\nvoice, she was so delighted that she forgot to open the door\\nfor him, and ran in and told them all that Peter was standing\\noutside. They said she was raving, but she persisted in say-\\ning Indeed, indeed, he is there Then it must be his\\nguardian angel, they said it can surely bode no good\\nMeanwhile Peter knocked again and yet again and when at\\nlast they opened the door, there to the amazement of them all\\nstood Peter himself. He motioned them with his hand to\\nkeep silence, and told them how the Lord had brought him\\nout of the prison. Then he told them to inform James and\\nall the brethren who were not present of what had taken\\nplace, and departed himself elsewhere.\\nPicture the deadly terror of the soldiers when the morning\\nbroke and they found the prisoner had vanished without a", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0524.jp2"}, "525": {"fulltext": "COMMUXITY AT JEfctJSALEM. 501\\ntrace When the king sent for Peter and heard that he was\\ngone, he had the sentinels thrown into chains, tried, and exe-\\ncuted. Little did he think that the avenging hand of God\\nwas already stretched over his own head It was but a few\\nweeks afterwards, when he had left Jerusalem for his mag-\\nnificent residential city of Csesarea-Palestina, that he received\\na Phoenician embassy there. He had been violently incensed\\nagainst Tyre and Sidon, and had forbidden the export of corn\\nand other necessaries of life from his kingdom to these cities.\\nThe Phoenicians, who were reduced to great perplexities by\\nthis measure, found means of bribing Blastus, the king s first\\nchamberlain and favorite, to espouse their cause, and then\\nhad begged for peace. On a certain day, therefore, Herod\\ngranted their embass}^ a solemn public audience, and an-\\nnounced his resolution. Seated on his throne and clad in his\\nrobes of state, he delivered an address to them in the pres-\\nence of the people, and laid down the conditions of peace.\\nThe splendor of his appearance impressed all present with a\\nsense of his incomparable majest} T and the substance of whjit\\nhe said so delighted them that he had no sooner finished thnn\\nthey burst into rapturous applause, and the blasphemous ciy\\nechoed from end to end of the quadrangle, It is a god thut\\nspeaks, and not a man Herod did not reject this sacri-\\nlegious flatter} 7 So the angel of the Lord smote him, and a\\nfew days afterwards he sank under an equally loathsome and\\npainful disease of the bowels.\\nThis angel is already known to us from the narratives of\\nthe Old Testament, where he appears as an explanation, or\\nrather a description, of sudden sickness and death. 1 For\\nthe rest we find the occasion and manner of Herod s death\\ndescribed almost identically in Josephus. This historian\\nhowever knows nothing of an embassy from the Phoenicians\\nand a public audience granted them but speaks of games in\\nhonor of the emperor Claudius, at which the king, when the\\nfirst rays of the sun shone upon his silvered robe, was greeted\\nby his sycophants as a god. Five days afterwards he was a\\ncorpse, having suffered ever-increasing agonies meanwhile.\\nThis confirmation gives a certain guarantee for the truth of\\nthe story we are considering, which stands alone in the book\\nof Acts. The account of Peter s rescue is of course fabu-\\nlous, nor does it seem to have occurred to the writer how un-\\nworthy of God it would be to make victims of the unoffending\\nsentinels. But that James was slain and Peter imprisoned\\ni See vol. ii. pp. 29, 291.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0525.jp2"}, "526": {"fulltext": "502 STEPHEN AND PHILIP.\\nmay be accepted as fact and, instead of the messenger from\\nheaven who gives the latter his liberty, we may suppose that\\nthe death of the persecutor, which so often opened prison\\ndoors, or the intercession of some friend, or any other of the\\nhundred chances that might give a favorable turn to things,\\nresulted in Peter s regaining his freedom.\\nWe msij remark in passing that Peter s message to the ab-\\nsent brethren contains the first mention of James the son of\\nJoseph, the brother of Jesus, as a distinguished member of\\nthe communit3 T at Jerusalem. We shall presently meet him\\nagain in this capacity, together with Peter.\\nBut then a great development will already have taken place,\\nof which at present the primitive community had not even a\\npresentiment, against which it ranged itself in vain, by which\\nthe cause of Jesus was shaken free from the ceremonial re-\\nstraints of the Mosaic law and the national exclusiveness of\\nthe Israelitish prophets.\\nUpon this important subject we will now fix our attention.\\nChapter III.\\nSTEPHEN AND PHILIP.\\nMatthew XVII. 1-9; Acts VI.-VIII. 8, 26-40, XI. 19-21; Mat-\\nthew XV. 21-28.1\\nON a certain day, says a celebrated legend that rose\\ntowards the close of the apostolic age, Jesus took his\\nthree chosen friends, Peter, James, and John, and went up a\\nlofty mountain to be alone with them. Here in the sight of\\nthe three his form was transfigured, his countenance shone\\nlike the sun, and his garments glittered like the light. At\\nthe same moment thej saw two figures at his side in the like\\nheavenly glory, and recognized them at once as Moses and\\nElijah, who were conversing with Jesus. Then Peter spoke,\\nand said to Jesus Lord it is well for us to be here. If\\nit please thee I will make three booths one for thee, and one\\nfor Moses, and one for Elijah. But before he had finished\\nspeaking the shining cloud that girds the Deity had descended\\nupon the mountain-top and streamed over the three figures\\ni Luke ix. 28-36 Mark ix. 2-10, vii. 24-30.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0526.jp2"}, "527": {"fulltext": "STEPHEN AND PHILIP. \u00c2\u00a3)03\\ntill the3 T seemed to melt into tbe glow and were lost to sight,\\nwhile the voice of God sounded from the cloud to Peter and\\nthe others This is my beloved Son hear him Then in\\na moment all was gone but there was no doubt of whom the\\nvoice had spoken, for when the disciples looked round they\\ncould see none but Jesus.\\nEven without the additional light which the comparison\\nwith an Old Testament precedent 1 throws upon the details of\\nthis picture, its general purport can hardly be mistaken;\\nwhile the importance attached to it may be gathered from a\\ndistinct reference being made to it in the latest book of the\\nBible, the second Epistle of Peter. 2 In the presence of his\\nfriends and disciples Jesus is transfigured, that is to say,\\nhe is recognized b} them as the Messiah but the lawgiver\\nand the representative prophet 3 still stand in undiminished\\nglory at his side. And Peter, together with James and\\nJohn, wishes to preserve all these three forces, the Jewish\\nlaw and national expectation no less than the Gospel, and to\\nbuild tents for them all. Vain is the wish, and vain the pro-\\nject The divine will makes itself known, and Moses and\\nElijah disappear, leaving Jesus alone singled out as the son\\nof God s good pleasure. 4 There should not and could not be\\nany permanent alliance between the new religious truth and\\nthe ancient practices of external piety prescribed by the Law,\\nor the ancient conceptions of a proud, unloving nationality. 5\\nBut the Apostles had not T et perceived this incompatibil-\\nity. 6 It was outside their circle and without their help that\\nthis great step was made, as we shall see in this and the fol-\\nlowing chapters. It is not without reason that Peter, James,\\nand John, whom the evangelical tradition represents as the\\nchosen friends of Jesus, and who were held in the highest\\nestimation at Jerusalem and elsewhere as the pillars of the\\ncommunit3 T it is not without reason that these three men\\nare specially indicated as wishing to retain both Moses and\\nElijah, while Peter, pre-eminently the Apostle of the Jews,\\nis made their spokesman. 7 James the son of Joseph we\\nmust probably regard as virtually taking the place of James\\nthe son of Zebedee, who was cut off early. Nor must we\\noverlook the statement made by all the three Evangelists\\ni Exodus xxiv. 15, 16, 18. 2 2 Peter i. 16b.-18.\\n8 See pp. 49, 50.\\n4 Psalm ii. 7 Isaiah xlii. 1; and Deuteronomy xviii. 15; compare p. 119.\\n5 See p. 213. 6 See pp. 211, 232, 292 ff.\\nGalatians ii. 7, 9, 12; 1 Corinthians i. 12.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0527.jp2"}, "528": {"fulltext": "504 STEPHEN AND PHILIP.\\nthough Mark has it in the wrong place that the disciples\\nwere very much alarmed by what took place. LuKe says\\nthat terror came upon them when Moses and Elijah went\\ninto the cloud and disappeared while according to Matthew,\\nwhen the voice from heaven had corrected their first inten-\\ntion, they fell down to the ground in fear, but were touched,\\nraised up, and encouraged by Jesus.\\nWe may mention, incidentally, that here again 1 Luke rep-\\nresents the vision as a more palpable fact than the others\\nmake it, though even Mark speaks of the whiteness of the\\ngarments of Jesus, which shone as no bleacher upon earth\\ncould make them. The third Gospel further speaks of the\\nmountain, as if a real and well-known mountain were in-\\ntended and in the same spirit the later tradition, overlook-\\ning the emblematic character of the story, pointed out Ta-\\nbor as the mount of the Transfiguration. Luke also tells us\\nthat Jesus went up to pray, 2 and adds the not very appro-\\npriate comments that the disciples were drowsj though they\\nkept themselves awake that Peter did not know what he\\nwas saying, an unlucky touch which reappears in Mark,\\nand that the Apostle did not speak until the representatives\\nof the old dispensation were on the point of departing.\\nFinally, Luke stands alone in saying that when Moses and\\nElijah appeared in glory the}^ discoursed of the death upon\\nthe cross which Jesus must endure at Jerusalem and though\\nthis trait does not at all astonish us, especially in Luke, 3 it\\nis quite foreign to the main conception of the scene.\\nThis conception is that the authorny of the Law and the\\nprophets must be annulled. But of course this could not be\\ndone suddenly, nor without a conflict. It was a question\\nwhich only came forward gradually, and could not be settled\\nwithout man} T a strain in the bosom of the community.\\nLet us listen to what is told us of the origin of the first of\\nthese collisions between the old and the new spirit\\nSo far from being appalled or discouraged by the mortal\\nperil that threatened, them and the maltreatment they had\\nexperienced, the Apostles were but stimulated to continue\\ntheir preaching of Jesus as the Messiah both in the temple\\nand at home 4 and consequently the numbers of the faithful\\nstill increased. If only this outward success had been ac-\\ncompanied by undiminished brotherly affection and unbroken\\nharmony But alas the season of first love had all too\\n1 See p. 120. 2 See p. 261.\\n3 See pp. 465, 475, 494, 495. See p. 498.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0528.jp2"}, "529": {"fulltext": "STEPHEN AND PHILIP. 505\\nbooh passed by. Differences of language and of country\\nasserted themselves, and peace had fled.\\nFor though most of the members of the community had\\nbeen born and bred on Jewish soil, and were so-called He-\\nbrews, yet there was also a large number of Grecians among\\nthem, that is to say, foreign Jews, who had settled in Jeru-\\nsalem or the neighborhood, 1 but continued for the most part\\nto speak their native Greek, which was then the language of\\nthe woiid. Among them there were even certain proselytes,\\nor men of heathen birth, who had undergone circumcision,\\naccepted the whole Mosaic law, and been incorporated as\\nmembers of the Jewish people. Now these two elements,\\nthe Hebrew and the Grecian, had never completely amalga-\\nmated and, as the communny increased, it fell more and\\nmore completely into two separate groups. The cause of\\nthis may be found partly in the natural tendenc} T to associate\\nwith one s fellow-townsmen and fellow-countr3 T men but\\npartly, perhaps, in a certain tone of superior^ assumed by\\nthe natives of Palestine toward the Jews from heathen lands\\nand yet more in greater or less diversities of feeling and opin-\\nion which could not alwa} T s be kept back. For the Grecians,\\nwho had grown up and possibly lived for many jesus in a\\nheathen atmosphere, were for the most part less intolerant\\nand bitter than the others, while their frequent contact with\\nthe Grecian civilization had in many cases opened their\\nminds and expanded their horizon and, finally, they knew\\nby experience that even at a distance from the temple and\\nits dazzling ceremonial an earnest piet} was possible.\\nThe occasion, however, that revealed the elements of dissen-\\nsion is said to have been of a purely material nature. The\\nGrecians complained of the Hebrews, apparently with justice,\\non the ground that in the daily distribution of money or food\\nto the need} 7 members of the community their widows had to\\ngive way to the others, and always came off worst. This\\ncould not possibl} be an accident but the charge of par-\\ntiality was not pressed against the Apostles personally, or at\\nan} T rate not against them alone, but against those who sur-\\nrounded them, and in general the whole Hebrew-speaking,\\nor rather Aramaic-speaking, portion of the community. An\\nend must certainly be put to these complaints, and at the\\nsame time to the strained and uneasj^ relations which they\\nindicated. So the Twelve summoned a meeting of all the\\nbelievers, and laid the whole question before them, with the\\n1 See p. 485.\\nvol. in. 22", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0529.jp2"}, "530": {"fulltext": "506 STEPHEN AND PHILIP.\\nwords, We should have to sacrifice the work of preaching\\nif we gave the sustenance of the poor the attention it requires\\nso do you, brethren, ]ook round for some of your number who\\nare favorably known to all of you, and select seven of them\\namply endowed with the gifts of the Spirit and of wisdom\\nneedful for this delicate and laborious work of love and we\\nwill then commit this service to them, and devote the whole\\nof our own time and strength to pra} T er in our assemblies\\nand to the preaching of the Lord.\\nThe proposal was received with unmingled approval, and\\nthe brethren selected Stephen, a man conspicuous for his\\nmighty faith and glowing enthusiasm, Philip, Prochorus,\\nNi^anor, Timon, Parmenas, and finally a certain proselyte,\\nNicolas of Antioch. These men were then presented to the\\nApostles, who consecrated them to the service by prayer,\\nand by laying their hands upon them.\\nMeanwhile, the community at Jerusalem was constantly\\nincreasing even the priests, in man}^ cases, forgot their\\nenmity and became believers. But before long a fearful\\nstorm was to break.\\nAmong the Seven, Stephen distinguished himself from the\\nfirst by the wealth of his divine gifts and powers, which en-\\nabled him to do great signs and wonders among the Jews.\\nHe directed his preaching especially to foreigners, whom he\\nfound in their several sjmagogues for we must know that\\nthe Holy City was full of houses of prayer. According to the\\nTalmud there were no fewer than four hundred and eight}\\nbut, of course, the greater number of them would be small\\nand insignificant. It appears that almost every district or\\ngreat cit}% in which there were mairy Jews, had one of these\\nsynagogues in Jerusalem, which served for the use of saay of\\nits citizens who might permanently settle in Jerusalem, and\\nalso for those who went up to celebrate a feast. It was\\nkind of general rendezvous. Thus, in connection with Ste-\\nphen s work, we are told of S3 iiagogues of the Asians, or\\nnatives of the coast of Asia Minor of the Cilicians. in whose\\ncapital (Tarsus) many Jews were settled of the Alexan-\\ndrians, for two of the five quarters of the magnificent capital\\nof Eg3^pt were entirely Jewish of the C3 T rengeans, for one-\\nfourth of the population of Cyrene was Jewish 1 and, lastly,\\nof the Libertini, or Roman freedmen, that is to sa}\\\\ Jews\\nwho had been captured in war, and carried to Rome as slaves,\\nor had been born in slavery there, but who had subsequently\\nSee p. 448.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0530.jp2"}, "531": {"fulltext": "STEPHEN AND PHILIP. 507\\nbeen set free b} r their masters. Now in these S3 T nagogues\\nStephen encountered the most violent opposition, both be-\\ncause of his great success and because of the special views\\nwhich he enunciated. In his mouth the preaching of Jesus\\nas the Messiah appeared to threaten religion with insult and\\ndanger. So some of the worshippers attempted to refute\\nhim, and argued with him as to the abiding authority of the\\nLaw and the eternal significance of the temple and its service.\\nIt was all in vain These controversies, as is often the case,\\ninstead of making Stephen withdraw the assertions to which\\nso much exception was taken, only drove him to more uncom-\\npromising utterances than ever and T et his opponents could\\nnever hold their own against his penetration and skill, and\\nabove all against his enthusiasm. So they incited certain\\nfanatics to accuse Stephen publicly of blasphemous (heretical)\\nlanguage against the Law of Moses and the whole Jewish\\nreligion. 1 This made a great commotion, both among the\\npopulace and the members of the Sanhedrim and as Stephen,\\nwho went his wa} r undaunted, was again discoursing in a syna\\ngogue, he found himself suddenly surrounded by his enemies,\\nseized, and dragged before the Council.\\nThe trial began at once. False witnesses 2 had been se-\\ncured, and gave their testimon} This man preaches day\\nby day against the temple and the Law. For we have heard\\nhim say that ere long this Jesus of Nazareth will devastate\\nthe temple and abolish the institutions given us b}^ Moses.\\nIn burning indignation all the senators fixed their eyes upon\\nthe prisoner, and behold his face was flooded with a heavenly\\nglory. But the president asked sternly, Is it true what they\\nhave said and Stephen instantly replied in a long discourse,\\nin which he ran through the whole history of Israel from\\nAbraham s call to the building of Solomon s temple, in a vein\\nwhich strongly reminds us of Ezra s confession on occasion\\nof the introduction of the Mosaic law. 3\\nStephen traced in detail the fulfilment of God s prediction\\nto the patriarch that his posterity should sojourn in a strange\\nland should long be oppressed there should be avenged\\nand brought out by God should then be blessed with the\\nrevelation of the true religion, and should be brought into\\nthe land of promise, where thej* must worship Him. It was\\nonly indirectly and incidentally that he refuted the accusation\\nbrought against him by speaking of God s election, guidance,\\n1 Compare pp. 434, 435. 2 Compare p. 429.\\n3 See vol. ii. p. 500.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0531.jp2"}, "532": {"fulltext": "508 STEFHEN AND PHILIP.\\nand protection of Israel by describing Moses as the great\\nman of God to whom the angel of the Lord on Sinai revealed\\nthe commandments, the observance of which gives life, and\\nby appealing to the prophets 1 in support of his ideas about\\nthe temple. The real conception and drift of the discourse\\nwas to hurl back the charge of impiety with redoubled force\\nupon the people, and *o explain by historical analogy the\\ncause of the unfavorable reception which his preaching of the\\nMessiah had met from Israel. For the greater and more\\nnumerous God s blessings had been, the more corrupt and\\nwicked had Israel always shown itself. Moses had felt it\\nmore than an}- one, Moses, who foretold the coming of a\\nprophet, like himself; namely, the Messiah Moses, who was\\nhimself a type of that Messiah in his person and his lot, espe-\\ncially in the treatment he experienced at the hands of his peo-\\nple. For when he tried to rescue his brothers they renounced\\nhim and afterwards, in spite of all that God had done for\\nthem and given them through him, the} disobeyed and de-\\nserted him, and made themselves a golden calf, whereupon\\nGod gave them over to idolatry. And in the same way their\\nage-old superstition, that the Most High actually dwelt in the\\ntemple, was a proof of their narrowness and w T ant of spiritu-\\nality. As Stephen thus set forth the rebellious spirit of\\nIsrael, his words grew hotter every moment and though he\\nhad begun very courteously, addressing the senators as fa-\\nthers and the rest as u brethren, and begging their atten-\\ntion, he ended by bursting into a violent denunciation, in\\nwhich he chastised them as a stiff-necked people, externally\\npious, but inwardly estranged from God, deaf to His voice,\\nand no better than so man} heathen. You never fail, he\\ncried, to resist the Holy Spirit, as your fathers did before\\nyou Which of the prophets did not your fathers persecute?\\nIt was they who slew all who foretold the coming of the Right-\\neous One, and it is you who have now betrayed and murdered\\nthe Righteous One himself; it is you who have accepted the\\nLaw ordained by angels, but have not observed it\\nThe hearers were seized with ungovernable rage, and\\ngnashed their teeth against him but he did not so much as\\nsee them, for he was gazing in a transport into heaven, where\\nhe saw the Divine Glory and saw Jesus standing at God s\\nright hand, as though he had risen to receive him. See\\nthere he cried I can see the heavens opened, and the\\nSon of Man standing on God s right hand. Then the sena-\\ni See vol. ii., pp. 527, 528.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0532.jp2"}, "533": {"fulltext": "STEPHEN AND PHILIP. 509\\ntors shrieked with rage and horror and, putting their fingers\\ninto their ears, they rushed upon Stephen as a single man,\\ndroA r e him out of the city, and stoned him on the very spot-\\nNot a shade of fear ov vindictiveness passed over the martyr s\\nsoul. As the stones came crashing upon him, he raised his\\nhands on high, and said Lord Jesus, receive my spirit\\nThen he fell upon his knees and uttered one last cry. It was\\na prayer for his murderers, tC Lord, lay not this sin to their\\ncharge and he breathed his last, crushed among the\\nstones.\\nAt the fall of night certain pious men came to the deserted\\nplace of punishment, drew out the mangled corpse from\\nbeneath the stones, gave it decent burial, and made great\\nmourning for the dead, with funeral music and fasting.\\nBut only very few were bold and generous enough to think\\nand act in this way, for the madness of fanaticism was now\\naroused. The death of Stephen was the signal for a furious\\npersecution, which scattered all the brethren through every\\ndistrict of Judaea and Samaria, except the Apostles only, who\\nremained at Jerusalem.\\nAmong the persecutors a certain man in the early prime of\\nlife, named Saul, particularly distinguished himself. He was\\npresent at the death of Stephen and when the two witnesses\\nwhose duty it was to throw the first stones laid aside their\\nmantles, he took charge of them. It rejoiced his heart to see\\nthe blasphemer rooted out from the people of the Lord.\\nAnd yet\\nThis is a most remarkable narrative, and is doubly interest-\\ning because the first martyr appears in it as the herald of the\\nindependent development of the Christian comniunit} We\\nmust not leave it therefore till we have submitted it to a\\ncareful examination.\\nIn the main we may regard it as historical, though of\\ncourse we cannot believe in the assembly of all these thou-\\nsands of disciples, in the conversion of a whole host of priests,\\nin the mighty miracles of Stephen, in the transfiguration of\\nhis countenance till it became like an angel s, or even in the\\ngenuineness of his discourse, which contains several small\\ninaccuracies that we have not stayed to point out. 1 All this,\\nand more of the like nature, we pass over nor will we ven-\\nture to decide whether Stephen s prayer to be received for a\\ntime into heaven, together with his glorified Lord, was really\\n1 Acts vii. 2, 6, 16, 29, et seq.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0533.jp2"}, "534": {"fulltext": "510 STEPHEN AND PHILIP.\\nuttered by him in sacred transport at the moment of his mar-\\nt3Tdom, or was put into his mouth in after times, when the\\nChristians believed that all the martyrs would be exempt from\\nthe necessity of descending to the land of shades. 1 Again,\\nthough the writer represents the Sanhedrim as behaving like\\na band of savage robbers, an^l Stephen as the victim of a\\ntumult, he puts us in the way of correcting his own account,\\nand lets us see that the trial and the defence took the regular\\ncourse by speaking of the two witnesses who laid aside their\\nouter garments and began the execution as required by law\\nand order. Perhaps it is also clue to this inaccuracy of de-\\nscription that we are no longer able to discover whether the\\nSanhedrim demanded and obtained permission to carry out\\nthe sentence, or whether they exceeded their powers by dis-\\npensing with it. 2 It has been conjectured that just at this\\ntime there was not a procurator in office at all, the old one\\nhaving been deposed and the new one not yet having arrived,\\nand that the Sanhedrim in consequence ma} have taken more\\nupon themselves than they would otherwise have ventured to\\ndo. The striking similarity between the wa} T in which Ste-\\nphen meets his fate and the account in the third Gospel of the\\nlast hours of Jesus may rouse a certain amount of suspicion,\\nbut this suspicion must fall less upon the narrative we are\\nnow considering than upon the other. 3 On the other hand,\\nthe partial coincidence between the charge brought against\\nStephen and that which the first two Gospels represent as\\npreferred against Jesus seems to plead for the accuracy of\\nboth accounts. And here too the u falseness of the evidence\\ndoes not consist in its being an invention, but in the turn\\nwhich it gave to Stephen s words. He certainly never in-\\ntended to sa} T that when Jesus returned he would violentl}\\ndestro} T the temple and abolish the whole Law, but simply\\nthat in the kingdom of God the service of the temple would\\ngive way to a purer form of worship, and the idolatry of\\nforms and ceremonies to a life in the true spirit of the Law.\\nFinally, the writer once more corrects himself by letting us\\nknow 4 that not all the believers, but only the Grecians who\\nsympathized with Stephen, were persecuted and expelled\\nfrom Jerusalem. Not only the Apostles, therefore, remained\\n1 Revelation vi. 9, 11, xx. 4; compare Phil ippians i. 23.\\n2 See pp. 437, 438.\\n8 Compare Acts vii. 56, 59, 60 with Luke xxii. 69, xxiii. 46, 34; and see\\npp. 432 ff., 451 ff.\\nActs ix. 26 ff., and xi. 19 ff., in contrast with viii. 1.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0534.jp2"}, "535": {"fulltext": "STEPHEN AND PHILIP. 511\\nin Jerusalem, but all those who had been on their side for\\nthey had not exposed themselves to any clanger, and had not\\nroused the spirit of fanaticism. The persecution was violent, 1\\nbut limited though the account in Acts may be true to this\\nextent, that the community in general suffered in its repu-\\ntation among the rigid Jews, when the attitude assumed by\\nthe more free-thinking members brought suspicion upon the\\nwhole.\\nNow the evidence it supplies of these internal divisions is\\njust what makes the story, on the whole, deserve our confi-\\ndence. Stephen is evidently our author s hero. 2 He wishes\\nto secure him full recognition, and consequently makes the\\nlight fall full upon him while the Apostles sink into the back-\\nground. But when the progress of the narrative necessarily\\nbrings out the differences of view that had very early found\\ntheir wa}- into the community, the author endeavors to conceal\\nor disguise the fact as completely as possible. So he simply\\ndismisses the accusation against Stephen as false, just as he\\nafterwards does in the case of Paul 3 he makes the whole com-\\nmunity victims of the persecution and, above all, he finds the\\npoint of difference between the two parties in no religious ques-\\ntion at all, but in a simple matter of the distribution of alms\\nwhile he makes the Seven not the representatives of a party\\nwithin the communit} T but officers selected b}- all the faithful\\ntogether, and consecrated by the Apostles themselves with\\nprayer and the laying on of hands. Now this attempt at\\nconcealment is the ve^ best evidence of the fact which\\npeeps through the narrative in spite of the author that in\\nthe community at Jerusalem, even in the first period of its\\nexistence, two divergent tendencies were gradually discerni-\\nble. In general terms they may be described as that of the\\nHebrews, who formed the great majority, recognized the\\nTwelve as their leaders, and in their turn exercised a marked\\ninfluence upon them, and that of the Grecians, whose\\nchampions or leaders were the Seven.\\nWe are safe in assuming that all the Seven were Grecians.\\nThis belief is suggested by their names, which are all Greek\\nfor though Palestinian Jews had sometimes Greek names, as\\nwas the case with the two Apostles Andrew and Philip for in-\\nstance, 3 et it cannot be an accident that there is not a single\\nHebrew name in the seven. Besides, we are expressly told\\nthat Nicolas came from Antioch, and was even born a hea-\\nthen, while Stephen and Philip are pointed out as Greeks\\ni Galatians i. 13. 2 Acts vi. 5, 8, 10, 15. 3 Acta xxi. 28, 21.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0535.jp2"}, "536": {"fulltext": "512 STEPHEN AND PHILIP.\\nwith almost equal certainty by the circles in which they worked\\nand the whole tone of their teaching. And even in the case\\nof the other four, whose names alone we know, the circum-\\nstances of their appointment and the drift of the story which\\nrecords it require us to suppose a foreign origin. It remains\\na myster} 7 wiry Barnabas, himself a Grecian Jew, a generous\\ngiver, and a man of liberal views, does not appear among the\\nSeven.\\nAnd now the question forces itself upon us whether com-\\nplaints about the distribution of alms were really the beginning\\nof the whole affair. Many have traced the institution of the\\norder of k deacons in the appointment of the Seven but\\nthis is out of the question. It would be more to the point to\\nspeak of elders for it was to them, according to a later\\naccount, 1 that the management and distribution of funds for\\nthe poor was entrusted at Jerusalem. But the writer evi-\\ndently intends to represent the office of the Seven (a sacred\\nnumber) as purely local and temporary, confined to Jerusalem,\\nand terminated by this persecution. Setting this point aside\\nthen, there is no inherent difficulty in believing that the neg-\\nlect of the Greek widows was the occasion of the independent\\nappearance of the two schools for how often does it happen\\nthat a deep-seated difference is first openly avowed upon some\\nfar more trivial occasion than the one we are now considering\\nBut, unfortunately for our belief in this version of the affair,\\nthere is a somewhat analogous case of which we still possess\\nthe genuine and original account by Paul and there the au-\\nthor of Acts represents a split which was really caused by a\\nconflict of principle of extreme importance, as though it were\\noccasioned by an insignificant disagreement on another mat-\\nter. 2 This naturally makes us suspicious in the case of the\\nSeven also and when we look a little closer we find that our\\nauthor yet again corrects himself, for instead of making\\nStephen busy himself with distributing the gifts of love, he\\nrepresents him as constantly preaching the word of God.\\nAnd in the same way he speaks of Philip, not as an almoner\\nbut as a preacher, and expressly mentions the name given\\nhim, descriptive of his office, in the words, Philip the Evan-\\ngelist, one of the Seven. 8 That sounds exceedingly like a\\nparallel to James the Apostle, one of the Twelve; and\\nperhaps we must look upon all the Seven as preachers. The\\noriginal occasion, then, upon which the}^ came forward as\\n1 Acts xi. 30. 2 Acts xv. 37 ff. compared with Galatians ij. 13, 14.\\n8 Acts xxi. 8.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0536.jp2"}, "537": {"fulltext": "STEPHEN AND PHILIP. 513\\nrepresentatives of the Greek school is certainly lost, and we\\nmust regard their appointment as almoners by the community\\nand their consecration by the Apostles as a fiction.\\nWe have frequently spoken of two schools in the commu-\\nnity, but we must not suppose that as yet there was any\\ndistinctly marked and conscious difference of view between\\nthem. What difference there was, was rather felt and to\\nsome extent manifested in the mutual bearing of the parties\\nthan clearly expressed. The great majority of the followers\\nof Jesus were naturally more strict in the observances of ex-\\nternal religion in the rigidly orthodox Jerusalem than his im-\\nmediate associates had ever been in Galilee. 1 But the minority\\nalso clustered round a nucleus of personal disciples of Jesus\\nwho had joined him earl} or late in his ministry, and had\\nperhaps grasped his principles better than the Twelve had\\ndone 2 or if the} had only heard and seen him during his\\nstay in Jerusalem, yet the manner of his first appearance\\nthere, his sayings about renewing the temple and about sacri-\\nfice, his castigation of the Pharisees, and much more besides,\\nhad sufficed to teach them his spirit, 3 r and the minority which\\ngathered round them moved with more freedom than the rest.\\nInclination and capacity, backed by a certain amount of gen-\\neral culture, helped towards this result. If they cherished\\nbut a languid interest in the temple service, and insisted ex-\\nclusively upon conduct in harmony with the (moral) spirit\\nof the Law, the}* felt that in doing so they were bringing\\ntheir hearts and lives into sympathy with the prophets, and\\nabove all with the Master himself. The} expected that when\\nJesus returned, the Law and the prophets would be ful-\\nfilled in this moral sense, to the exclusion of all the com-\\nmandments of men. Though they had not the least idea of\\ndetaching themselves from their people, yet we may gather\\nfrom the discourse of Stephen, from what we are soon to hear\\nof Philip, and from the course of events at Antioch, that\\nthe} had largely overcome their national exclusiveness and\\nwere quite disposed to throw open the approach to the kingdom\\nof God to others than Jews and this result was due partly\\nto their indifference to Levitical purity, which was the great wall\\nof partition between Israel and the heathen, partly to their\\nstrong sense of the stubbornness displayed by Israel against\\nMoses and the prophets, against Jesus and his witnesses.\\nBut all this does not imply that there was any sharp division\\n1 See pp. 211-215, 232, 276 ff. 2 g ee pp. 184, 198, 302.\\n8 See pp. 365 ff., 373, 431, 383-386, 218.\\n22*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0537.jp2"}, "538": {"fulltext": "514 STEPHEN AND PHILIP.\\nor opposition between them and the Hebrew believeis. Far\\nfrom it. Bat it was they who first preached the exclusive\\nimportance of a life in the Master s spirit, and began to work\\nout or apply the great principle involved in the recognition\\nof the Crucified as the Messiah. 1\\nAnd now that we understand the significance of this re-\\ncord and of the person of Stephen, and observe that Paul\\ntook an active part in his execution and in persecuting his\\ncompanions, we cannot help thinking of the first martyr s\\nwork in connection with that of the Apostle of the gentiles\\nhimself. It is true that the charge preferred against Stephen,\\nwhen interpreted bj~ his own defence, indicates a position far\\nbelow that to which Paul attained for in Stephen and his\\nfriends we can see no trace of the great Apostle s doctrine\\nconcerning the Law, the crucifixion, and salvation by faith,\\nof his piercing insight, his undaunted thoroughness, his defi-\\nnite breach with Judaism. Yet certainly Stephen was Paul s\\nprecursor, and we have now witnessed the beginning of the\\nnew work of the Spirit, the first sign of life of the new com-\\nmunit} of the Christ, the clear indication of a new period in\\nthe history of the Gospel.\\nThe persecution set on foot against a portion of the com-\\nmunity had, as usual, exactty the opposite effect to the one\\nintended. When Stephen had been executed and several\\nof the Grecians, thrown into prison and dragged before the\\ntribunal, a considerable number of the believers, feeling that\\nthey were no longer safe at the seat of orthodox} 7 left Jeru-\\nsalem for other Judsean cities, and in some cases even went\\nto Samaria. And wherever they went or stayed, even if the}\\ndid not come forward publicly as preachers, they could not\\nhelp taking such opportunities as occurred of speaking on the\\nsubject that lay next their hearts and thus they won fresh\\nfollowers for Jesus, and little communities were formed in\\nvarious places in the Jewish land.\\nThe work of Philip the Evangelist, one of the Seven, is es-\\npecially commemorated. He went to a city in Samaria,\\npreached Jesus there as the Messiah, and met with the success\\nthat might have been anticipated from the state of religious\\nexcitement in which he found the Samaritans. 2 This was a\\ngreat step in advance, and a proof of Philip s freedom of\\nspirit. Indeed, the writer of Acts himself desires us to look\\nupon it as a step towards preaching to the gentiles for\\ni See p. 493. 2 See p. 99.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0538.jp2"}, "539": {"fulltext": "3TEPHEN AND PHILIP. 515\\nthough the Samaritans themselves claimed to be genuine\\nIsraelites, though they worshipped the Lord, practised cir-\\ncumcision, observed all the law of Moses, and lived in expec-\\ntation of the Messianic kingdom, 3 et the Jews looked upon\\nthem as no better than heathen and what is more, there was\\nnot a Jew, there was not a member of the community, not\\neven Philip himself, who would have thought for a moment\\nof reckoning them among the posterity of Abraham, for\\nwhom the Messiah and his salvation were supposed to be ex-\\nclusively destined. So now the narrow circle was broken\\nthrough for the first time, and the approach to the Messianic\\nkingdom thrown open to others than Jews. The honor of this\\ndecisive step belongs to Philip. Yet we must not for a mo-\\nment suppose that he had definitely relinquished the idea of\\nIsrael s hereditary right to the kingdom of God, or was pre-\\npared to go forward, without shrinking, and accept and\\npreach with full consciousness the principle of the abandon-\\nment of all privileges of birth or nationality, the principle of\\nequality, as opposed to the national exclusiveness and pride\\nof the Jews. Philip s large-heartedness was fostered, as we\\nhave seen, by the freer conceptions he had embraced, and he\\nwas conscious of acting in the true spirit of the Master\\nbut he was far from realizing the full significance of the step\\nto which he was impelled hy his love of Jesus and his zeal for\\nthe kingdom of God.\\nDetails are wanting. Our author only cared to chronicle\\nthe fact itself. He does not even tell us the name of the\\ncity he simply makes his usual statement that Philip per-\\nformed miracles, such as the cure of man} 7 demoniacs, out\\nof whom the devils came with piercing shrieks, and of many\\nmaimed and crippled ones, all which called general atten-\\ntion to his preaching, and caused great joy in the city.\\nAfter this we are told of another act of Philip, which\\nbears witness to the same free spirit. The supernatural cir-\\ncumstances by which it is surrounded were intended to make\\nit more striking, and perhaps clothe it with the divine sanc-\\ntion. An angel of the Lord, we are told, commanded Philip\\nto leave Samaria and hasten southwards, along the least fre-\\nquented of the roads from Jerusalem to Gaza. He obeyed\\nand in doing so he overtook the travelling carriage of a dis-\\ntinguished Ethiopian, the chamberlain and first treasurer\\nof the Queen of Meroe, who was called (after the usual cus-\\ntom of these Ethiopian princesses) Candace. Now, although\\n1 See p. 301.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0539.jp2"}, "540": {"fulltext": "516 STEPHEN AND PHILIP.\\ntlds stianger was a heathen, that is to say, was uneir-\\ncumcised, yet he worshipped Israel s God, and was now\\nreturning from a visit to the temple. There he sat, with a\\nparchment-roll in his hand, reading to himself, but above\\nhis breath, as Le drove along. The roll contained the prophe-\\ncies of Isaiah in the Greek version, and the traveller was\\nreading the verses that describe how the servant of the Lord\\nis struck down without complaint or resistance. 1 Prompted\\nby the Holy Spirit, Philip walked beside the carriage, and\\nasked the great officer whether he understood what he was\\nreading and he answered that he could not understand it\\nwithout further instruction, begging him at the same time to\\ntake the seat beside him and explain whether the prophet was\\nreally speaking about himself or some one else. What bet-\\nter opening could there have been for the Evangelist to speak\\nof Jesus, in whom that passage of Scripture was fulfilled?\\nHe found a grateful hearer in the chamberlain and when\\na few hours had sped b} 7 he announced himself a convert,\\nand desired to be baptized. The} 7 were close by a stream\\nthe Ethiopian ordered the carriage to stop the two descended,\\nand Philip consecrated his companion as a future citizen of\\nthe kingdom of God. But, just as they were stepping out of\\nthe water, the Spirit of the Lord suddenly snatched away the\\npreacher miraculously, 2 so that the other could not so much\\nas take leave of him, but was left to continue his homeward\\njourne} T full of deep joy in his new faith in Jesus. Mean-\\nwhile, Philip was transported to Ashdod, at a distance of five\\nor six leagues, whence he journe} T ed through the cities near\\nthe sea-coast, preaching eveiy where, till he came to Caesarea,\\na city largely inhabited by heathen, where he took up his\\nabode.\\nStill more important events remain. We heard just now\\nof persecuted brethren scattered over Judaea and Samaria\\nbut there were also many who passed the boundaries of Jew-\\nish land and went to Phoenicia, the island of C} r prus, and An-\\ntioch, the magnificent capital of Syria. Now wherever they\\nwent they preached their faith to the Jews of the place, and of\\ncourse to them only. At last, however, certain Cyprians and\\nCyrenaeans, who had formerly been attracted to Jerusalem by\\nreligious zeal, and were now expelled from it bj T religious\\nrancor, settled in Antioch, and there began to speak to hea-\\nthen on the subject of their faith, and to preach Jesus and his\\nprinciples and kingdom to them. They experienced God s\\n1 See vol. ii. pp. 420, 421. 2 Compare vol. ii. pp. 140, 152.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0540.jp2"}, "541": {"fulltext": "STEPHEN AND PHILIP. 517\\nunmistakable support and blessing we are told, so that great\\nnumbers believed, renounced their idolatry and superstition,\\nand were converted to the Lord. They were the first-fruits\\nof the mightj harvest that the heathen world should yield\\nWhat we said of Philip is still more applicable here. The\\nstep was of incalculable consequence for the writer evidently\\nmeans that these heathen were not compelled or even urged\\nto submit to circumcision and other Jewish ordinances as a\\ncondition of their admittance. What freedom and boldness,\\nwhat a fine spirit of humanitj what zeal for the cause of\\nJesus on the part of the preachers all this shows We\\nwould gladly know more of them, but have only the name of\\none, Lucius the Cyrensean, and at most can only conjec-\\nture that Barnabas the C} prian was another. Yet, on the\\nother hand, we must not suppose that these men had arrived\\nat the conviction that the Law was annulled, that the distinc-\\ntion between Jew and heathen was abolished, and that hence-\\nforth faith must be the only condition of admission into the\\nkingdom of God. 1 The glory of first discovering and preach-\\ning this remains with Paul. Indeed, it would be impossible\\nto accept the statement that a community of Grecian Jews\\nand uncircumcised converts was formed at Antioch in any\\nsuch way as would overshadow the services of Paul or rob his\\napostleship to the Gentiles of its originality.\\nEre long we shall see the Apostle of the gentiles hurl down\\nthe wall of partition but meanwhile our thoughts involunta-\\nrily turn to the second great condition which made it possible\\nto preach the gospel in Greek society, the condition which\\nmust have moved the preachers already spoken of, and with-\\nout which Paul, in spite of the might of his conviction, would\\nhave ploughed upon the rocks This second condition was\\nthe sense of want on the p^_t of the heathen world itself. The\\ncapacity for receiving the gospel lay in the longing for a deeper\\nknowledge of the truth, a purer worship of the Deity, a\\nmightier support for the moral life, and a firmer foundation\\nfor hope in the future than the ancient and superannuated re-\\nligions could give. 2 Heathendom was ready to hear of the\\nGod of Jesus and the kingdom Jesus came to establish.\\nHad not the gentile world been straining for deliverance,\\nhow could the religion of a crucified Jew have found accept-\\nance with it? The heathen then did not fail on their side to\\npress for admission and it was to this pressure rerhaps,\\n1 Compare Galatians ii. 13. 2 See p.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0541.jp2"}, "542": {"fulltext": "518 STEPHEN AND PHILIP.\\nmore than to a 113 thing else, that they owed their participation\\nin the kingdom of God. This fact is set before our eyes in a\\nmiraculous stoiy, from which we may perhaps make out the\\nviews of the liberal school before Paul as to tne conversion\\nof heathen. We will give it as it appears in the first Gospel,\\nand therewith close this chapter, as we opened it, with an\\nemblematic scene\\nJesus was once journeying in a heathen land (Phoenicia 2\\nA woman of the country came to him and cried Have pity\\non me, Lord, thou son of David my daughter is grievously\\nafflicted by a demon. But Jesus did not answer a word.\\nThen his disciples came to him and said Send her aw T ay,\\nfor she is shouting after us; upon which he said: I am\\nonly sent to the lost sheep of Israel s house. But then the\\nwoman fell at his feet and cried imploring^ Lord help\\nme Jesus still refused. We may not take the children s\\nbread, he answered, and throw it to the dogs on which\\nshe said No, Lord but the dogs may have the fragments\\nthat fall from the table of their masters. Then Jesus }*ielded.\\n4t O woman great is your faith, he exclaimed 3 our pra} T er\\nis granted. And the sufferer was healed.\\nThe meaning of this story, which Mark reproduces with\\nsundry modifications, designed for the most part to soften\\nthe harshness of the expressions, is easy to perceive. Against\\nits literal truth we might urge the title of son of David given\\nto Jesus by a heathen woman the implication that his mis-\\nsion was to cure diseases, and that it would prejudice his own\\nnation if he helped a heathen who happened to be thrown in\\nhis way the repulsive harshness and national arrogance here\\nattributed to the Christ and, finally, the performance of the\\ncure at a distance. All these difficulties disappear if we\\naccept it symbolically. The Phoenician woman becomes the\\nheathen world beseeching the Christ to rescue her children\\nfrom the power of Satan. 2 In vain The salvation of the\\nkingdom of God is only offered to the children of the house-\\nhold (to Israel), not to the dogs (the heathen). 8 But she\\nperseveres she is content if she may but pick up the chance\\nfragments that fall within her grasp and her perseverance\\nwins the day.\\nObserve that this healing from a distance, that is to say,\\nthis benefit conferred upon the heathen world b} 7 the emissa-\\nries of Jesus and not b} r him in person, 4 is as it were wrung\\n1 See pp. 281 ff. 2 Acts xxvi. 18 compare pp. 322-324.\\ns Set p. 389 Matthew vii. 6; 2 Peter ii. 22. 4 See p. 309.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0542.jp2"}, "543": {"fulltext": "APOSTLE OF THE GENTILES. 519\\nfrom hiiii, that is from his community and that as et there\\nis not the least idea of placing the heathen on the same level\\nwith the Jews. But at the same time the longing for salva-\\ntion on the part of the heathen gives the actual proof of\\ntheir equality, nay, their superiority for a time, to the unbe-\\nlieving Israel. We are now to see the Apostle of the hea-\\nthen vindicating their rights, and realizing the presentiment\\nof Jesus. 1\\nChapter IV,\\nTHE APOSTLE OF THE GENTILES.\\nGalatians I. 13-20; Acts IX. 1-30.\\nWHOM have we to thank for the fact that the name and\\nthe gospel of the crucified Galilsean were preached\\nthroughout the ancient world, triumphing alike over supreme\\nindifference and furious hostility, over the brilliance of sar-\\ncastic wit and the bitterness of deadly hatred? Whose fault\\nis it that the purpose of Jesus himself, who labored to found\\nthe kingdom of God and not a religion, was thwarted by\\nthe rise under his name of a new and separate religion, of\\nthe Christian church and the church s doctrines One answer\\nserves for both these questions, for they indicate the twin\\nresults of the rise and work of Paul.\\nOf Paul! After Jesus, to whom he himself declared that\\nhe owed all he was and all he had, we surety are acquainted\\nwith no mightier personality than Paul s. By turns received\\nwith acclamation and loaded with scorn and hatred, Paul,\\nwith his giant spirit and his restless energy, whether compre-\\nhended or not, has directly or indirectly dominated the de-\\nvelopment of Christianity and to this ver} T day the great\\nmajority of believers have not derived their knowledge of the\\nMaster and the influence it exercises upon them direct from\\nthe fountain head, that is to sa} from the Jesus of history\\nhimself, but rather from the channels cut out by Paul in his\\nconception and preaching of the Christ.\\nAnd now that we come to speak of Paul we have firmer\\nground beneath our feet than we have hitherto trodden for\\nwe have access to genuine and perfectly trustworthy sources\\ni See pp. 301 ff., 235, 236.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0543.jp2"}, "544": {"fulltext": "520 APOSTLE OF THE GENTILES.\\nof informatioi about him and consequently his image stands\\nbefore us in much sharper and clearer outlines than that of\\nJesus. Though many details, especially concerning his out-\\nward lot, are doubtful or unknown, T et his own words give\\nus adequate knowledge of his character, his doctrine, his\\nwork, his struggles, and much else of extreme importance.\\nTo begin with, we ask who he was arid we hear from his\\nown mouth 1 that he was in every respect of purely Jewish\\norigin, a fact to which he evidently attached no little weight\\nbefore his conversion. Neither he nor any of his forefathers\\nhad belonged to the Greek-speaking Jews from father to\\nson they had all been Hebrews. Still less was there a single\\ndrop of foreign blood in his veins which could give a pre-\\ntext for disputing his claim to be a true Israelite and member\\nof God s chosen people. He could show the highest patent\\nof nobility in his descent from Abraham, and the title it\\ngave him as a son of the promise, an heir of the Messianic\\nsalvation.\\nSprung from the tribe of Benjamin, circumcised on the\\neighth day after his birth, he had been brought up in strict\\nand stern compliance with the ordinances of the Law and\\nthe tradition, for which he early displayed unbounded reve-\\nrence and burning zeal. He threw himself with heart and\\nsoul into the Pharisaic camp. We gather from the line of\\nargument adopted in his letters, and from the scholastic\\nlearning which he had at his command, that he was educated\\nas a Rabbi in which case he would follow the usual custom\\nof learning a trade, which subsequently enabled him to pro-\\nvide for his own support on his missionary journe} T s. We\\nthink of him as a city child, unacquainted with the free,\\nfresh scenes of Nature and we know that he could not boast\\nof a powerful frame, an impressive cast of features, or other\\nexternal advantages.\\nOn the other hand, he could afterwards declare that con-\\ncerning the Law he had been irreproachable in his observ-\\nance of the commandments, and was prominent as a zealot\\namong his contemporaries and associates. He was a spe-\\ncially ardent champion for the maintenance of the oral law,\\nand against every thing that might infringe on its authority.\\nNot content with all this, he was stirred by his zeal for Juda-\\nism to take a prominent part in the persecution of the com-\\nmunity of Jesus. The Master himself he had probably never\\n1 Romans xi. 1; 2 Corinthians xi. 22; Galatians i. 13, 14; Philippians iii\\n4-6 compare pp. 35, 90, 91, 93, 94, 277, 505.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0544.jp2"}, "545": {"fulltext": "APOSTLE OF THE GENTILES. 521\\nseen, and perhaps had heard little and taken no special no-\\ntice of him daring his life. He certainly took no part in his\\ndeath, and was not present on the occasion. It follows,\\ntherefore, that he was not in the Cit} T of the Temple at the\\nPassover in the year 35 a.d. At what period he became\\nacquainted with the sect of Nazarenes we do not know but\\nwhenever it was, he was so deeply shocked in his inmost\\nsoul- by the preaching of the Crucified, that, when the false\\ndoctrine spread and the Greek Jews that it counted among\\nits adherents began to attract attention, he heartily rejoiced\\nin the violent measures taken against them, and even gave\\nthem a powerful stimulus himself. He repeatedly calls him-\\nself a persecutor of the community, a devastator of the\\nfaith.\\nSo much we learn directly or indirectly from his own let-\\nters. The writer of Acts gives several additional particulars,\\ntelliug us that he bore the Jewish name of Saul as well as\\nhis better-known name of Paul that he was a tent-maker,\\na trade, observe, which was poorly paid, but left the mind\\nfree for deep reflection, and that he had inherited the\\nrights of Roman citizenship 1 from his father. How the lat-\\nter had acquired them we are not told. But when the same\\nauthor tells us that Paul was born in Tarsus, in Cilicia, it is\\ndifficult to reconcile the statement with the Apostle s own\\nrepeated assertion that he was a Hebrew, a Hebrew born\\nof Hebrews. The celebrated ecclesiastical father, Jerome,\\nnoticed this contradiction, and therefore followed another\\ntradition which pointed to the Jewish city of Giseala as the\\nApostle s birthplace, and supposed that he had removed to\\nTarsus as a child. This only very partially removes the dif-\\nficulty. It makes veiy little difference, however, whether he\\nsaw the light at Tarsus or not for though this city was a\\nconsiderable place, rejoicing in special immunities, a centre\\nof commercial industry, a seat of philosophy and general cul-\\nture sometimes mentioned in a breath with Athens and Alex-\\nandria, and the cradle of sundry men of distinction, yet in\\nan} case Paul s education and development were quite unin-\\nfluenced by Greek culture. He was a stranger to Greek\\nphilosoplxy, literature, and eloquence, and even after he had\\nspent years in the society of Greeks he still had great diffi-\\nculty in writing their language, and nearly alwaj s dictated\\nhis letters. 2 Finally, we are told in Acts that he was edu-\\ni See p. 2.\\n2 Galatians vi. 11 Philemon verse 19 Romans xvi. 22 1 Corinthians xvi\\n21.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0545.jp2"}, "546": {"fulltext": "62 Z APOSTLE OF THE GENTILES.\\ncated in Jerusalem, in the school of Gamaliel, and was still\\nyoung at the time of Stephen s mailyrdom. Against this it\\nmay be urged that he shows no signs of having paid any\\nattention to the Baptist, and was not at Jerusalem when\\nJesus was crucified. 1\\nWhat changed this persecutor of the community into the\\nmost zealous of all the preachers of that faith which he had\\nformerly laid waste? To this great question we have un-\\nfortunately no direct answer from the man himself. He\\nsimply tells us in general terms that God had destined and\\nformed him from his birth for the Apostolate, and emphati-\\ncally denies that he was brought to better thoughts, or that\\nhis views of the gospel had been determined or modified after\\nhis conversion by the influence, the preaching, or the explana-\\ntions of any Apostle, Evangelist, or other believer whatever.\\nWe also note that he was at Damascus when the great revo-\\nlution in his faith took place and that when Jesus, whom he\\nhad previously regarded as a blasphemer, became to him the\\nChrist, the Son of God, he very soon, if not immediately,\\nfelt impelled to take up the mission to the heathen as his\\nspecial task. 2\\nThe book of Acts, on the contrary, goes into detail upon\\nthis point. So deeply does the author feel the importance of\\nvindicating against the Jewish-Christians Paul s immediate\\ncall to his office by the Christ, that he gives the stor} T of his\\nconversion three times over, once in the course of the his-\\ntory, and twice afterwards in addresses which he puts upon\\nthe lips of Paul. 3\\nWhen Saul had witnessed the stoning of the first martyr,\\nsays the book of Acts, he w r as filled with rage against the\\ncommunity broke in upon the faithful from house to house,\\narmed with the high priest s authority dragged men, and\\neven women, before the authorities to be hurled into prison\\nrejoiced when the} T were put to death had many of them\\nscourged in the synagogues, or compelled them to revile\\nJesus as a false prophet and even followed up the persecu-\\ntion into foreign cities. Thus, he asked and obtained a\\nwritten commission from the high priest or the Sanhedrim to\\npresent to the chiefs of the synagogues at Damascus, eight\\ndays journey from Jerusalem hoping, with such credentials,\\nto succeed in bringing any followers of the Nazarene he\\n1 Philemon verse 9. 2 Galatians i. 12, 15-17\\n8 Acts ix. 1 ff., xxii. 3 ff., xxvi. 9 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0546.jp2"}, "547": {"fulltext": "APOSTLE OF THE GENTILES. 523\\nmight find there, whether man or woman, in chains to Jeru-\\nsalem. But as he was on his way, and had almost reached\\nDamascus, there suddenly shone and streamed about him a\\nlight before which the blaze of the mid-day sun grew pale.\\nIt was the divine glory that surrounds the exalted Christ.\\nHe fell to the earth and heard a voice cry Saul, Saul why\\npersecutest thou me? t; Who art thou, Lord? he replied\\nin terror. I am Jesus, whom thou persecutest, said the\\nvoice. It is hard for thee to kick against the pricks;\\n(that is to say, It is vain for thee to endeavor to resist my\\npower, like an obstinate bullock kicking against the ox-\\ngoad. Lord, what wouldst thou have me to do? he\\nasked. Stand up was the reply, and go into Damas-\\ncus, where the task laid on thee by God will be told thee.\\nThen Saul arose, but the heavenly glory had struck him\\nblind, and his companions had to lead him by the hand.\\nThe}* took him into the cit} to what was called the Straight\\nStreet, and to the house of a certain Judas, where he spent\\nthree days in contemplation and pra}*er, in total blindness,\\nand too much depressed, ashamed, and bewildered to eat or\\ndrink. Then, as he prayed, he had a vision in which a cer-\\ntain Ananias, a follower of Jesus, came to him to lay his\\nhands upon him and restore his sight. At the very same\\nmoment the Lord appeared to this Ananias himself, who was\\na man of rigid piety according to the Law, and was held in\\nhigh esteem by the Jews of Damascus. He commanded him\\nto go to Saul, and told him in what street and house he would\\nfind him. Ananias pleaded that Saul was a furious perse-\\ncutor but the Lord only repeated his command the more\\nemphatically, and assured him that his former adversary was\\nto be a chosen instrument for the preaching of the Christ to\\nheathen, to kings, and to Israelites, and would brave suffer-\\nings both manifold and heavy in the cause. Ananias obeyed,\\ncame to Saul in the name of Jesus, and laid his hands upon\\nhim. Then it seemed as if scales fell from the eyes of Saul\\nand when Ananias told him of his mission, and the glorious\\ntask that awaited him, he rose up and was baptized, and then\\nrefreshed himself with food.\\nSo far the author of Acts. We have combined his three\\nnarratives into one, so as to miss nothing but may notice\\nthat he shows great carelessness in saj ing on one occasion\\nthat Saul s companions fell down with him to the earth on\\nseeing the heavenly glory, and on another that they stood\\nstill in bewilderment on one that they heard the voice but", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0547.jp2"}, "548": {"fulltext": "524 APOSTLE OF THE GENTILES.\\nsaw no one, on another that they saw the light but heard\\nno one speak. In other respects the emphasis falls upon dif-\\nferent speakers in the narrative, according to the audience\\nand the purpose which have drawn it forth. 1 As for its\\ncredibilit}^, we cannot believe that the Christ realty appeared\\nto Paul and conversed with him, as the author represents, and\\nstruck him blind by his glor}\\\\ Again, we know upon Paul s\\nown authority that the part here played by Ananias, if\\nnot his very existence, is a pure fiction for he tells us ex-\\npressly that no man whatsoever exercised any influence upon\\nthis crisis of his life. But in spite of all this it is not im-\\npossible that a trustworthy tradition lies at the foundation of\\nthis stor}* of the vision near Damascus, a tradition drawn\\nfrom Paul s own preaching, but afterwards elaborated and\\nembellished for we ma} regard it as almost certain that he\\nsaw the exalted Christ in a vision at the time of his conver-\\nsion. 2 Paul himself of course believed that the Christ had\\ncome in person from above, had revealed himself to him, and\\nsuddenly arrested him in his career but we, on the other\\nhand, feel bound to attempt the explanation both of the\\nvision and the conversion from Paul s own inner life. The\\nmaterials are supplied by his own letters, and especially\\nthe information the} give us as to his general conceptions\\nand style of argument, his character and physical con-\\nstitution, his relations with the Twelve, and other such\\ncircumstances.\\nLet us give a concise account of what we gather from\\nthese sources.\\nWhy was Paul such a furious persecutor of the community?\\nCould he conceive of an} more joyful and glorious news than\\nthat which had called the community into life and still sus-\\ntained it, to which its spokesmen and the very fact of its ex-\\nistence bore ceaseless and emphatic testimony? Could any\\nthing be more welcome to him than the news that he who was\\nto mount the throne of the Messiah had come in very truth,\\nas the fullest pledge 8 of the instant dawn of the Golden Age\\nNo! He could conceive no news more glorious, if only\\nhe could have believed it But the Nazarene had died upon\\nthe cross, and thereby had proved himself a lying prophet.\\nBefore as well as after Paul s conversion the death of Jesus\\n1 See chap. x. p. 611.\\n2 1 Corinthians xv. 8, ix. 1 compare 2 Corinthians xii. 1.\\n8 See p. 64.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0548.jp2"}, "549": {"fulltext": "APOSTLE OF THE GENTILES. 525\\non the cross was unquestionably the one point upon which the\\nwhole thing seemed to him to hinge. 1 One would judge from\\nhis letters that Jesus only came for the sake of being crucified\\nand raised up from the shadow-land and just as the cross\\nwas afterwards his gloiy, so it was his one great stumbling-\\nblock while he still retained his Jewish Messianic beliefs.\\nSurel}* this preaching of a Messiah who had suffered an infa-\\nmous death must have appeared to him as something worse\\nthan an absurdit} as a positive abomination. Even the\\nTwelve of course saw that the cross was in direct contradic-\\ntion with the traditional doctrine of retribution and the na-\\ntional expectations and the truth was that the} had never\\nbeen able to remove this contradiction. All they could do\\nwas to throw the blame upon the people and their leaders\\ndeclare that the resurrection had annulled the cross appeal to\\nthe Scripture in proof that it had all been preordained and\\nforetold by God 2 and probably add that the death of Jesus\\nhad been a sacrifice of atonement for the people s want of\\nobedience 3 (as indicated in the prophecy about the servant\\nof the Lord) while at the same time it was the sacrifice to\\ninitiate the glorious kingdom of God. 4 But Paul was far too\\nkeen-sighted and deep-thinking a theologian to be content\\nwith so superficial and undecided a view. If we put ourselves\\ninto the Jewish attitude of mind, that is to say, if we see\\nand endeavor to demonstrate a special deed of God and there-\\nfore a special divine purpose in such an event, we shall\\nsoon perceive that a philosophic nature like Paul s, accus-\\ntomed to weigh and to think out the consequences of every\\nthing, could not rest in such evasions. For if they repre-\\nsented the case truly, then this death, the death of the Son of\\nGod upon the cross, would after all be largely accidental and\\narbitrary, and the Christ would have died without aivv sufficient\\ncause, would have died for nothing. 5 Paul saw that who-\\never accepted this Nazarene whom the Law had condemned\\nand loaded with its curse placed himself outside the Law by\\nthat veiy fact, and renounced his allegiance to it. The Greek-\\nspeaking members of the community were already beginning\\nto show what it must come to. In fact, the persecutor had\\nat least a presentiment that if the crucified leader were really\\n1 1 Corinthians i. 18, 23, 24, ii. 2; Galatians vi. 14, et seq.\\n2 See pp. 465, 475, 486, 494-496, 507, 508, 516.\\n3 1 Corinthians xv. 3; Revelation v. 9, et seq. compare vol. ii. pp. 420-425.\\n510.\\n4 See p. 416. 6 Galatians ii. 21.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0549.jp2"}, "550": {"fulltext": "526 APOSTLE OF THE GENTILES.\\nthe Christ, then the great and vital question, How am I to\\nbe justified before God would have to receive a very differ-\\nent answer from the one it had hitherto met. Not, 4 By\\nstrict observance of the Law of the Lord, but, By ac-\\ncepting in faith what God has given me in this death. In\\nthat case the cross would open a new way to salvation and\\nGod would have said to men on Golgotha u To accomplish\\nyour own justification is an impossibilit} Here I myself am\\noffering the great and only sacrifice of atonement not only\\nfor individual shortcomings, but as a substitute for your own\\nrighteousness. In that case it would be impossible and im-\\npious to abide by the Law, for whoever sought salvation by\\nthe Law would be admitting that his Messiah had died for\\nnothing. And what must this lead to? Any one who be-\\ncame an adherent of the Crucified, in giving up salvation by\\nthe Law must give up every thing, including all his national\\nprivileges, with it, for he must look upon Jew and heathen\\nas alike before God he must regard the partition wall be-\\ntween them as thrown down he could have no possible\\nreason for confining the Christ and his salvation to Abraham s\\nposterhYy, which would have no special merit more than others\\nfor the divine grace would be the sole means of deliverance\\nto all alike. In a word, the preaching of a crucified Messiah\\ndrew with it the overthrow of the whole Jewish religion.\\nAwaj T then with so pestilent a heresy\\nSuch were the thoughts which rose before the mind of Paul\\nnot at first of course, in perfect clearness and in all their\\nscope, but more as a presentiment, vague at first, but grad-\\nually gaining distinctness. What choice had he but to perse-\\ncute And T et, after all, was it so absolutely and obviousry\\nimpossible that God had really sent a new and higher revela-\\ntion in this death upon the cross? Had he himself found\\npeace, real peace, in this righteousness of the Law? Did it\\nquench his burning thirst for truth and holiness, give rest to\\nhis tossed and harassed soul, and reconcile him with his God?\\nAlas, it did not His unswerving loyalty to truth, his in-\\ntense religious feeling, forced this answer from him. And\\nthen as he fought against these Nazarenes, not only with out-\\nward force, but with the weapons of argument and Scripture,\\nas he stood up against them in the sjnagogues to drive them\\nto bay with his incisive arguments, new difficulties rose before\\nhim. There in the Scripture stood the suffering servant of the\\nLord by the side of the mighty son of David He himself\\nyearned for the Messianic salvation but he well knew that it", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0550.jp2"}, "551": {"fulltext": "APOSTLE OF THE GENTILES. 527\\ncould only be given to a righteous people and was Israel\\neither righteous now, or in the way of becoming so? Alas,\\nno Then wmat if God inasmuch as the previously offered\\nand accepted means of salvation, namely the Law, had\\nproved inadequate had realty opened this new way? What\\nif the great Redeemer and Comforter, before appearing in his\\ngkuy, had indeed died a death of atonement, and so had\\nopened the kingdom of God to the unrighteous, and put all\\nwho believed in him into their true relationship towards God\\nby the force of this their faith? And did not all that he\\nheard of Jesus from the mouth of his followers, his golden\\nsajings and his holy life, his gentleness and power, his self-\\nconsecration and obedience, make an impression of perfect\\nrighteousness upon him which he could not shake off? No\\nit was impossible. The Law and the cross were and must\\nremain in irreconcilable contradiction. It was impossible\\nfor it would involve the annulling of the dispensation or-\\ndained by God for salvation, and the cancelling of Israel s\\nelection. But then if for a moment Jesus were supposed\\nreally to be the Messiah, would not the cross be as much or-\\ndained by God for salvation as the Law had been And was\\nit so certain that the calling of the heathen was no part of the\\ndivine scheme? Well, be all that as it might, what really\\nsettled the whole matter was that the cross itself proved this\\nNazarene not to be the Messiah. That cross was an unmis-\\ntakable judgment of God against him was the irrefragable\\nproof, which all might read, that God had rejected him. Now\\nhis own disciples admitted that all this would be unanswera-\\nble had not God raised him up again But, said they, he\\nrose again and we saw him Peter, the Twelve, more than\\nfive hundred brethren at once, James, all the Apostles. He\\nappeared to us in glory from on high A lie cried the\\npersecutor. But could he really abide b} T this answer? A\\nlie? There was nothing of the impostor in what he had\\npicked up or heard about the Master, nor was there any ap-\\npearance of deceit in what he saw of the disciples. Suppose\\nhe really had risen Then all would be clear enough. Why\\nshould not it be true\\nNo, it could not be true He would not suffer the thought\\nfor a single moment. His zeal for the Law and the tradition\\nwaked with fresh force within him. Awaj T with these here-\\ntics Search them out force them to revile this Jesus and\\nif they will not, hurl them into prison and condemn them to\\ndeath I lis fury was redoubled by the very fact of his vacil-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0551.jp2"}, "552": {"fulltext": "528 APOSTLE OF THE GENTILES.\\nlation. Now Paul was a man of nervous and excitable tem-\\nperament, an impetuous and fiery spirit in a weak bod}*-\\nMore than once, in times of great perplexity or at dangerous\\ncrises, his system was so overwrought that he became deaf\\nand blind to the external world, while visions or revelations\\nwere for a time vouchsafed to him, and utter prostration sub-\\nsequently paid the price of the strain. 1 Moreover, this un-\\nwearied and impetuous zealot, for what he held to be the truth\\nof God, was of an} thing but a cruel disposition. On the\\ncontrary, the utmost tenderness and depth of feeling and the\\ntruest humanity were a part of his character, and he must\\nhave done violence to his own nature in becoming a persecu-\\ntor. 2 And when he witnessed the joyful securhvv, the exalted\\nmight of faith, the peaceful courage in the face of death which\\ncharacterized the martyrs, 3 how could he help being constantly\\nshaken in his purpose and his conviction? Suppose this\\nJesus really had risen again and appeared to his friends\\nIn that case he (Paul) had been fighting against God up to\\nthat hour, and was fighting against Him still But it could\\nnot be He must not and would not admit the thought\\nMeanwhile, as he set his teeth against the nascent conviction,\\nthe image of the risen Master, shining with the glory of hea-\\nven, laid hold of his imagination in spite of himself. The\\nstrain increased. Determined to smother his own doubts, he\\njourneyed to the distant Damascus to persecute the fugitives\\neven there On his way, all that he had thought and lived\\nand fought through rushed once more upon his soul. That\\nquestion, What if he really did forced itself into his mind,\\ndo what he would. The witness of the Scripture the ac-\\ncounts he had heard of the Nazarene the experiences of his\\nown heart the fervid longing of his own soul the invincible\\nfaith and courage of the disciples the scenes of terror which\\nhe himself was on the point of renewing the image of the\\nglorified One as he was said to have appeared, all these\\nthings chased each other through his brain. This resurrec-\\ntion It was there that the whole matter lay Damascus\\nwas already before him but the tension had now reached its\\nlimit It was as if the heavenly glory burst upon his strain-\\ning eye, while the words broke upon his ear: Saul, Saul!\\nwhy persecutest thou me\\nThe Apostle of the Gentiles was born\\n1 Compare Galatians ii. 2 2 Corinthians x. 10, xii. 1 ff,\\n2 2 Corinthians xi. 29 Romans ix. 2, 3.\\n3 See p. 508.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0552.jp2"}, "553": {"fulltext": "APOSTLE OF THE GENTILES. 529\\nWe have endeavored to throw light upon Paul s gospel 1\\nthat is to sa} his characteristic and original insight into the\\nChristian truth by his conversion, and again to explain his\\nconversion b} T the nature of his gospel. The truth of the\\nexplanation, considered as a mental history, is guaranteed in\\nits main features b} this harmony. Paul s persecuting zeal\\nshows that from the first he perceived that belief in a crucified\\nMessiah was incompatible with the Jewish religion. And his\\nspecial call to preach the Son of God to the heathen is an\\nequally strong proof of the same fact.\\nBut we must not infer that when the great change had\\ntaken place within him he was at once perfectly clear as to\\nhis faith, knew what to think upon ever} point, and, in a\\nword, had arrived at such consistent and satisfactory views\\nthat he was prepared to preach the Christ immediately. It\\nwas impossible The shock was so violent, the revolution\\nseemed so enormous, the necessity of recovering himself\\nof reckoning with his own past self, of finding his bearings in\\nthis new religious world was so great, that he must cer-\\ntainly have withdrawn for some considerable time. For, in\\nthe first place, much of what we have said as to the signifi-\\ncance and consequences of faith in the Crucified lmiy not\\nhave risen before the mind of Paul with any sharpness of\\noutline until after his conversion and, at an} rate, as long\\nas he rejected the faith many of its consequences can only\\nhave been dimly felt by him nor can they have combined\\ninto a distinct and definite conception until that faith had\\nbecome his own, and had been fortified in his heart against\\nall assaults of doubt. Hitherto he had regarded these things\\nwith a hostile eye, and had only forced them to their results\\nto show how bad they were. It was very different to think\\nthem over and think them through with sj mpathetic earnest-\\nness, now that they had acquired the intensest fascination for\\nhim. And since he never doubted for a moment, to the veiy\\nlast, in the divine origin of the Law and the prophets, he\\nmust have been keenly sensible of a difficulty which impera-\\ntively demanded a solution. It was the difficulty of bringing\\nGod s ancient revelation into its true connection with the new\\none, and so explaining the significance and intention of the\\nfirst as to make its transitory office consistent with its divine\\ncharacter. Only b} T solving this problem could he gain a con-\\nviction as firm, as compact, and as complete^ rounded as the\\none he had relinquished.\\n1 Romans ii. 16, xvi. 25 2 Corinthians iv. 3, xi. 4 Galatians i. 11, 12, 6, ii. 2. 7.\\nvol. in. 23", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0553.jp2"}, "554": {"fulltext": "530 APOSTLE OF THE GENTILES.\\nAt the same time he knew very well that it would be use-\\nless to seek the light he needed from men, from flesh and\\nblood, as he expressed it. 1 That was certain. He was not\\nat all the man to surrender himself to another s guidance\\nand walk by another s light. Besides, even had it been oth-\\nerwise, he could not possibly have expected any help from the\\nTwelve for they still failed to see even as much as his eyes,\\nquickened by hostility, had discerned before his conversion,\\nwhen he was still a persecutor. They still failed to see that\\nwhoever became an adherent of the Crucified had broken with\\nthe Law, and must regard the cross as the greatest deed of\\nGod. So he left the busy Damascus and betook himself to\\nArabia, to some quiet place in the neighborhood. Here he\\nremained a considerable time, and the interval of repose bore\\nrich fruits for his inner life so that when he returned to active\\nwork he had in truth become a new man, and was fully\\nequipped with his new conviction. During the next five-ancl-\\ntwenty 3*ears he was far from standing still. He expanded\\nand consolidated his views in the midst of his restless activ-\\nit3 T and indeed in consequence of it, and more especiahy in\\nthe coarse of the hot controversies in which he was involved.\\nBut it was now that the great revolution took place, and that\\nthe formation of his views and character alike was completed\\nin principle and in essence.\\nWe must remember that this transition involved a com-\\nplete change in the foundations alike of his religious and his\\nmoral life, and therefore an enormous strain, not only upon\\nhis intellectual but still more upon his moral powers. Was\\nit not a sublime resolve, involving the stern suppression of\\nall self-love and self-satisfaction, thus to break with his own\\npast, unconditionally to relinquish all the results of his ser-\\nvices, all in which he had hitherto gloried, to which he had\\ndevoted himself with heart and soul, and in w T hich he had\\nexcelled so man}- of his companions, henceforth to find shame\\nand humiliation in the prosecuting zeal that had been his\\nglory? 2 The substance of his preaching henceforth ran:\\nu Not by the Law, but by grace, not b} T works, but 03- faith,\\nwe are saved and therefore all distinction between Jew and\\nheathen is henceforth abolished And this shows that the\\nJew within him had died for ever but not, we may be sure,\\nwithout causing him the deepest trouble and affliction of soul,\\nnot without a long and desperate wrestle for the very life\\n1 Galatians i. 16, 17; compare p. 319.\\n2 Philippians iii. 4 ff. 2 Corinthians xi. 21 ff. Galatians i. 13, 14.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0554.jp2"}, "555": {"fulltext": "APOSTLE OF THE GENTILES. 531\\nAll this he ascribed to the influence of the cross upon him.\\nHis whole soul turned to the Christ who had suffered himself\\nto be nailed to the cross in obedience to God and in love to\\nmankind, and had taken pit} upon him, his enenry and perse-\\ncutor. Nay, he felt so closely bound to him that it was as if\\nhe had himself been crucified with him, or in his person had\\ndied with him to the Law, to the world, and to sin had risen\\nwith him from the regions of the dead, henceforth a new man,\\nliving like the Christ, and with him, to God alone. He felt\\nhimself in such close communion with Christ that it was as if\\nhis former self the self-seeking Jew had gone, and as if\\nChrist himself lived henceforth in him. 1 Did not the spirit\\nof Christ and what was that but Christ himself work in\\nhim and control him more and more The life he now lived\\nwas in truth a new, a holy, an eternal life, free from the Law\\nwith its restraints and curse. He no longer knew any thing\\nof a Lawgiver in heaven, whom he must serve in trembling,\\nbut only of a Father whose grace was his all, love of whom\\nwas now the principle of his obedience and of his whole moral\\nlife, whose Spirit dwelt in him as the pledge of a blessed\\nfuture. The Law could not form man to obedience, for man s\\ncarnal nature the fountain and the seat of sin made the\\nLaw powerless. But when Christ laid aside upon the crows\\nthe flesh, the carnal nature, which he had received at his\\nbirth, then upon that same cross the carnal nature of all who\\nshould cleave to him and become one with him was as good\\nas slain, and with the flesh the power of sin was destroyed.\\nThen they might not, and could not, fail any longer to live\\nfor God bj- the Spirit. 2 Thus the whole inner life of Paul\\nhinged upon the contrast between Law and faith, sin and\\ngrace, flesh and spirit, Adam and Christ. 3 Adam was the\\nrepresentative of the old, carnal, sinful race of man Christ\\nof the new, spiritual, and holy race that would be revealed in\\nall its gloiy at the coming of the kingdom of God. To Christ,\\nthis second Adam, Paul ascribed a pre-existence in heaven,\\nas the Son of God or t} pe of humanity, before he took upon\\nhimself the carnal nature in order to redeem the posterity of\\nAdam. 4 Like all the believers, he expected him to return\\nfrom heaven shortly, to complete the work of salvation.\\nMeanwhile, it was his task to preach this Christ to the world,\\ni Galatians vi. 14, ii. 19, 20; 2 Corinthians v. 14 ff. Romans vi. 4 ff.\\n2 Romans viii. 1 ff. 2 Corinthians i. 22; Galatians v. 5.\\n8 1 Corhr. hians xv. 21 ff., 45 ff Romans v. 12 ff.\\n4 Galatians iv. 4; 1 Corinthians xv. 47; 2 Corinthians viii. 9; Roma as viii.\\n3 Philippians ii. 5 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0555.jp2"}, "556": {"fulltext": "532 APOSTLE OE THE GENTILES.\\nespecially to the heathen world, hitherto deprived of the glad\\ntidings, so that when he should come he might find the world\\nprepared and believing.\\nHow long Paul sta} T ed in Arabia we do not know but it must\\nhave been several months, and perhaps a T ear or two. He was\\nprobably residing all this time m some village on the great\\nplain that stretches south-west of the river Euphrates, and is\\nknown as the Arabian desert. There he supported himself b}~\\nhis trade, while his heart and head were ceaseless!} busied with\\ndeep speculations, with the examination of the Scripture, with\\nthe internal conflict of his soul, and with pra} T er to God. As\\nsoon as he had come to a clear and definite conclusion, he\\ncame back from his retirement, a new man in very truth,\\nand began the work of his Lord. He chose Damascus, the\\nnearest great city, Damascus which he had once before\\napproached upon so different a mission, as the scene of\\nhis first labors. And here for the first time, accordingly, the\\nChrist was preached to the heathen world by a preacher who\\ndistinctly knew what he was doing, and did it on the strength\\nof an established principle. For though Paul ma} T have cho-\\nsen the s} T nagogue as his basis, there is no reasonable doubt\\nthat from the first he appeared as the Apostle of the heathen. 1\\nBat it appears that before long his preaching was impeded,\\nand his life, or at least his liberty, very seriously threatened,\\no that he determined to fly. He tells us himself 2 that the\\ngovernor of King Aretas, to whose territoiy Damascus just\\nthen at any rate belonged, had set watches at the gates of the\\ncity to seize him. But he succeeded in reaching the house\\nof a friend who lived on the walls and thence, under cover\\nof the darkness, he was let down in a basket from a window\\nin the wall and escaped. Then he went to Jerusalem. He\\nhad not been there since his conversion, now three T ears ago.\\nHe had not the least intention of preaching in the city, for\\nthe field of his labors lay not there but he desired to make\\nacquaintance with Peter, the most prominent of the inner\\ncircle of the friends and disciples of Jesus. So he stayed\\nwith him in his own house but he met none of the other\\nApostles only James the brother of Jesus, who stood with\\nPeter at the head \u00c2\u00a9f the community of Jerusalem. It seems,\\ntherefore, that he kept his visit a secret, and avoided contact\\nboth with his former associates and with the community.\\nAfter a visit of only fifteen days, he left his host and the City\\nof the Temple, again to devote all his powers to his task aa\\n1 Galatians i. 16. 2 2 Corinthians xi. 32, 33; compare p. 122.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0556.jp2"}, "557": {"fulltext": "A.POSTLE OF THE GENTILES. 5o3\\nthe Apostle of the heathen, this time in the regions of Syria\\nand Cilicia.\\nBut before accompanying Paul upon his journey, we must\\nmention that the writer of Acts gives an account of what\\ntook place after the conversion, which differs widely, and\\nevidently not b} r accident, from that of the Apostle himself.\\nHe omits eveiy thing that Paul urges in proof of his origi-\\nnality and independence of the Twelve. His retirement, his\\nstay in Arabia, his three years absence from Jerusalem, the\\nprivacy of his intercourse with Peter, all disappear without\\na trace He is made to come forward at Damascus, without\\nany interval, and begin preaching that Jesus is the Christ.\\nMoreover, his preaching is directed to the Jews, who are full\\nof amazement to hear him say these things, and, since they\\ncannot refute him, make a murderous design against his life.\\nHe escapes, as above described, and goes to Jerusalem to\\njoin the community there. But the brethren are suspicious\\nof him until Barnabas introduces him to the Apostles, tells\\nthem how Christ appeared to the persecutor, and how he has\\nsince been preaching at Damascus. Thus introduced and\\nrecommended, he associates on intimate terms with the\\nTwelve, preaches with them in Jerusalem and the neighbor-\\nhood, 1 and directs his special efforts to the conversion of the\\nGreek Jews but they plot against his life, upon which the\\nbrethren safely conve} T him to Csesarea, and send him to hi?\\nnative city, Tarsus. This account, as we see at once, con-\\ntradicts that of Paul himself in almost eve^ particular\\nthough the Apostle certifies the truth of his own statement in\\nthe most solemn manner: As for what I am writing, be-\\nhold I declare before God that I lie not. Elsewhere, 2 in a\\nspeech he puts upon the lips of Paul, the author still more\\nevidently betra} T s his design of making his readers suppose\\nthat Paul did not begin preaching to the heathen at once and\\nof his own motion, but only in consequence of the obstinate\\nresistance of the Jews, and veiy much against his own de-\\nsires and intentions for he makes him sa} r that after his\\nconversion he returned to Jerusalem, and that as he was\\npiling in the temple he saw the Christ, in a transport, and\\nthat he commanded him to leave the city at once, for he would\\nnot get a hearing there. He urged that, since the people of\\nJerusalem had known him as a furious persecutor, they could\\nnot fad to attach importance to his preaching now. But it\\nwas all in vain he must travel far away to the heathen\\n1 Acts ix. 28 (read coming in and going out of Jerusalem compare\\nxxvi. 20. 2 Acts xxii. 17-21.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0557.jp2"}, "558": {"fulltext": "534 FIRST MISSION TO THE HEATHEN.\\nChapter V.\\nTHt FIRST MISSION TO THE HEATHEN.\\nGalatians I. 21-24; Acts XI. 22-30, XII. 24-XIV. Luke X 1 ff.,\\n17-20.\\nPAUL himself only gives us a few of the leading facts that\\nrelate to his appearing as a missionary in the regions\\nof SjTia and Cilicia, to his preaching and his fortunes there,\\nor in general to the opening period of his labors as the Apostle\\nof the gentiles, and even what he does tell us comes out\\nfor the most part incidentally. The only point upon which\\nhe lays any stress is the absolute independence which always\\ncharacterized his work. He did not stand in any position of\\ndependence whatever to the Twelve or the primitive com-\\nmunity. He had received no commission, no instructions, no\\nhints from them and what is more he did not once go to\\nJerusalem during the whole of this period of eleven years.\\nVery possibly he was not in any kind of communication with\\nthe believers there for when we read that the communities\\nof Judaea, to whom he was not so much as known by face,\\nhearing that the former persecutor was now a preacher of\\nfaith in the Crucified, glorified God in him, we cannot help\\nsuspecting that they were but imperfectly acquainted with the\\nsubstance of his preaching, for otherwise their satisfaction\\nwould have been far from unmingled. Paul informs us fur-\\nther that his work was richly blessed, an unmistakable sign\\nof the Divine approval, so that at the close of these eleven\\nyears his gospel was spread in mairy quarters among the\\nheathen, and he had established numerous communities. 1\\nHis headquarters were at Antioch. 2 Of his numerous fellow-\\nlaborers he only mentions three namely, Barnabas, Titus,\\na born heathen, whom he had probably converted himself,\\nsince he certainly was not subjected either to the Law or to\\ncircumcision, and Timotheus, a convert of his own and\\nafterward his frequent travelling companion. 3 As we go on\\nwe shall frequently meet with these three men, as well as other\\nfriends and assistants of Paul.\\n1 Galatians ii. 2, 7, 8. 2 Galatians ii. 11, 13.\\n3 Galatians ii. 1, 3, 13; 1 Corinthians iv. 17; compare 2 Corinthians ii. lb,\\nt seq.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0558.jp2"}, "559": {"fulltext": "FIRST MISSION TO THE HEATHEN. 535\\nThe book of Acts makes up 03- its fulness for the meagre-\\nness of Paul s own statements and fortunately it contains\\nmuch that we may safely accept as true concerning this\\nperiod. But this does not apply to its version of the begin-\\nning of the mission for there the originality of Paul s gospel\\nis again obscured and his own statements contradicted. We\\nare told that Barnabas was sent to Antioch b} T the primitive\\ncommunity, in consequence of a report that a body of con-\\nverted heathen had been formed there, 1 and that he rejoiced\\nin this extension of the gospel, and confirmed the new disci-\\nples in their faith. But as their numbers rapidly increased\\nhe went to Tarsus to find Saul, and brought him back with\\nhim to the capital of S\\\\Tia, where they both took part in the\\nmeetings of the faithful for a full year, and instructed a great\\nmultitude. The interposition of Barnabas, by whose side at\\nfirst Saul takes a second place, is open to almost as grea^\\nsuspicion here as in the passage where he is represented as\\nintroducing Saul to the Apostles and this early interference\\nwith the communit} T at Antioch, on the part of the believers\\nat Jerusalem, dispatching Barnabas as their plenipotentiary,\\ncannot be accepted with any confidence. After the end of\\nthat year, continues the author, there came certain prophets\\nto Antioch from the City of the Temple. One of these inspired\\nmen, whose name was Agabus, foretold a universal famine.\\nSo the believers determined, each according to his means,\\nto make contributions to alleviate the sufferings that threat-\\nened the communities in Judaea, and to send the money to\\ntheir elders. Barnabas and Saul brought it over just at the\\ntime of the martyrdom of James and the imprisonment and\\ndeliverance of Peter and when the} had acquitted them-\\nselves of their task, they returned to their own sphere of\\nlabor, taking with them a certain John Mark, probably the\\nsame who is elsewhere called the nephew of Barnabas. 2 It is\\ntrue that in the fourth year of Claudius (44 a.d.) there was\\na famine in Judaea, though not all over the world but Paul\\nwas never at Jerusalem during the whole period now under\\ndiscussion. The sequel of the histoiy will make the origin\\nand purpose of this misrepresentation quite clear. 3\\nBut our author is perfectly right in bringing out the ex-\\ntreme importance of Antioch as the base and centre of Paul s\\nwork, and of the conversion of the heathen generally, in this\\nimportant initial period. Here, he tells us, the disciples first\\n1 See p. 517. 2 Colossians iv. 10 compare p. 500-\\n3 See chapter x. p. 611.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0559.jp2"}, "560": {"fulltext": "53b FIRST MISSION TO THE HEATHEN.\\nreceived the name of Christians by which he means that\\nhere the gospel first detached itself from Judaism and as-\\nserted its place in the public estimation as a new and inde-\\npendent movement. And it is certainly a fact that whereas\\nthe earliest confessors of Jesus at Jerusalem gradually fell\\nmore and more completely under the influence of the syna-\\ngogue, as we shall presently see, Antioch became the true\\ncradle and nursery of Christianity. Here, under the influ-\\nence of Paul, Christianity sprang into life as a new religion.\\nIn a certain sense this name of Christian owed its origin to a\\nblunder. As Herodian was derived from Herod and Pompeian\\nfrom Pompey, so Christian was derived from Christ, under\\nthe erroneous impression that it was a proper name whereas\\nit was realty, of course, nothing but the Greek translation of\\nMessiah (anointed), and simply indicates the rank of Jesus\\nas monarch in the kingdom of God. This name was given\\nto the believers by their heathen fellow-citizens in mockery,\\nbecause they were always speaking of Christ as their lord\\nbut the} r themselves soon adopted the name as a badge of\\nhonor. It was a matter of importance to the new religious\\nmovement to possess a name and a flag of its own, so to\\nspeak. Some scholars think the name must have been coined\\nat Pome, and not at Antioch, because of the Latin termina-\\ntion an. Finally, we may remark that Antioch was the first\\ncity in the world after Rome and Alexandria, was the cap-\\nital of the East, had half a million of inhabitants, and was a\\ncentre of Greek culture. It was in eveiy way qualified for\\nthe part it had to play in the history of Christianity. But\\nwe must not suppose that the community consisted entirely\\nof heathen, whether Greeks or Syrians, for the numerous\\nJewish population also contributed its share. All the believ-\\ners, however, held brotherly intercourse with one another l\\ncircumcision and the laws as to food and cleanliness gave\\nplace to faith the life of love superseded the narrow worship\\nof forms and national exclusiveness was expelled by the\\ncommon hope in the Christ and his salvation.\\nBut now let us listen to the author of Acts without further\\ninterrupting him\\nThe leaders of the community whether prophets who\\nspoke by the Spirit in inspired words, or teachers who provi-\\nded instruction were Barnabas, Simeon Niger (that is the\\nblack), Lucius of Cyrene, Menahem, foster brother or play-\\ni Galatians ii. 12, 13, 16.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0560.jp2"}, "561": {"fulltext": "FIRST MISSION TO THE HEATHEN. 537\\nfellow of Herod Antipas, and Saul. Now, as they were all\\nconscientiously performing their tasks, the command came to\\nthem by divine inspiration to separate Barnabas and Saul\\nfor the work to which the Holy Spirit had called them. It\\nwas a missionary journey and the two were consecrated to\\nthe task by the laying on of hands with prayer and fasting.\\nJohn Mark accompanied them as their attendant, to per-\\nform, baptisms and do other subordinate work and they\\nembarked at Seleucia for C} T prus, the native country of Bar-\\nnabas and other Christians of Antioch. They landed at Sal-\\namis, where they preached in the synagogues and then they\\ntravelled through the island from east to west till the} r came\\nto Paphos, where the Roman governor resided. Now Ser-\\ngius Paulus, who held the post of governor at the time, was\\na discerning man, and he summoned Paul and Barnabas into\\nhis presence and lent an ear to their preaching of Christ.\\nBut a certain Jewish magician and false prophet, Barjesus,\\nor El} T mas as he called himself (this name being the Arabic\\nfor sage) was stajing with the governor and as he was\\nafraid of losing his influence, he opposed the new comers,\\nand tried to make the Roman adverse to the faith. But Saul\\nrebuked the wicked deceiver with the utmost severity and\\nstruck him with temporal blindness, thereby removing the\\nlast trace of hesitation from the governor s mind. Here we\\nmay notice that Saul is henceforth called by his Roman name\\nof Paul, as appropriate to the Apostle of the heathen, and\\nperhaps also to commemorate the conversion of Sergius\\nPaulus, the first distinguished heathen convert. Henceforth,\\ntoo, both on this journey and afterwards, Paul becomes the\\nprincipal actor.\\nAt Paphos they embarked again and landed at Perge, in\\nPamph}iia but here John deserted them and went back tc\\nJerusalem. Paul and Barnabas, nothing daunted, continued\\ntheir journey northward till they reached Antioch-in-Pisidia.\\nHere the} T went to the synagogue upon the Sabbath, and\\nafter the passages from the Law and Prophets had been read\\nthey were invited b} r the superintendent to address the con-\\ngregation. 1 Paul began, and reminded them of all God s\\nbenefits to Israel from the time of bondage in Egypt down to\\nthe days of David and then spoke of Jesus as the promised\\nSaviour of David s house, preceded and announced by John\\nthe Baptist, and now preached to them, the Jews and prose-\\nlytes of Asia. The people of Jerusalem and their leaders\\n1 Compare pp. 140, 141.\\n23*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0561.jp2"}, "562": {"fulltext": "538 FIRST MISSION TO THE HEATHEN.\\nhad indeed condemned this Jesus, innocent as he was had\\ngiven him to Pilate to be put to death, and had buried\\nhim. All this they had done in their ignorance, though in\\naccordance with the predictions of the Scripture. But God\\nhad raised him up again he had appeared to his faithful\\nfriends, and was now being preached in that sjmagogue as\\nthe fulfilment of God s promises in the Psalms and in the\\nProphets, 1 especially by his resurrection. Through him,\\ntherefore, there was forgiveness of sins and in all those\\nrespects in which the law of Moses fell short of justifjing\\nman, he might be justified by God through faith in Christ.\\nBut woe to him who rejected him After this discourse\\nPaul and Barnabas left the s3~nagogue, but not till the urgent\\nrequest of their hearers had drawn from them a promise to\\nrenew their preaching on the following Sabbath. Many Jews\\nand proselytes went with them at once and were completely\\nconverted. Next week almost the whole city had assembled\\nat the bouse of praj T er. This offended the Jews, who desired\\nto exclude the heathen from the Messianic salvation. So\\nthey opposed Paul and reviled Jesus. Then the two preach-\\ners roundly declared that, though the gospel must certainly\\nbe offered first to the Jews upon every occasion, yet since\\nthey rejected it and excluded themselves they were fully jus-\\ntified in preaching to the heathen, according to the ancient\\noracle. 2 What joyful words for the heathen Many of\\nthem believed. The word of the Lord spread through Pisidia.\\nBut the Jews induced some distinguished women of heathen\\nbirth, but Jewish faith, to incite the authorities to persecute\\nand expel Paul and Barnabas, who shook the dust off their\\nfeet as a testimony against their obstinate opponents, 3 and\\nwent on to Iconium, the capital of Lycaonia, leaving a grate-\\nful community full of promise behind them. Here again they\\npreached in the s3magogue, converted a great number of\\nJews and heathen, and remained a considerable time un-\\ndismayed by the hostilhYy of a host of Jews and the heathen\\nthe} T stirred up for they were encouraged b} T the support of\\nthe Lord who gave them power to perform signs and won-\\nders. The city was divided into two camps, for and against\\nthe Apostles. But when they heard of a design to maltreat\\nand stone them, they fled to two other cities of the same dis-\\ntrict, Lystra and Derbe, where they came forward again\\nas bearers of the gospel.\\n1 Psalms ii. 7, xvi. 10 Isaiah lv. 3. 2 Isaiah xlix. 6.\\n8 See pp. 182-184.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0562.jp2"}, "563": {"fulltext": "FIRST MISSION TO THE HEATHEN. 539\\nAt Lystra an unhappy man, who had been a cripple from\\nhis birth, was among their hearers. Paul turned a searching\\nglance upon him, saw that he had faith to be cured, and cried\\naloud, Stand up on T our feet! He sprang up instantly\\nand walked like a sound man. The multitudes, on witness-\\ning this miraculous cure, raised the ciy, They are gods who\\nhave come down to us in human form The} held Barna-\\nbas, for Zens (Jupiter), the highest of the gods, and Paul, as\\nthe spokesman, for Hermes (Mercury), the interpreter and\\nmessenger of the gods but since they spoke in their own\\ndialect the Apostles did not understand them, and only saw\\nwhat they were about when the priest of Zeus brought oxen\\nand wreaths of flowers to the gates of the temple at the en-\\ntrance of the city, and was going to offer a sacrifice to them\\nat the head of the multitudes. Deepl}- shocked and full of\\nindignation, Barnabas and Paul tore their garments and rushed\\nout among the people, exclaiming: Stop, stop! We are\\nmen like yourselves, and our very purpose in coming to you\\nwas to make 3^011 forsake these false deities and turn to the\\ntrue God, the Creator of all things, who has hitherto held\\nback all knowledge of himself from you, but yet has not been\\nwithout witness in his countless benefits to r ou. With such\\nwords they barely succeeded in drawing the people from their\\npurpose. In this way general attention was immediately\\nfixed upon them, and their labors were not fruitless. A com-\\nmunity of believers was established, and one of its most\\npromising members was a certain Timotheus, the uncircum-\\ncised son of a heathen and a Jewess. His pious mother and\\ngrandmother, who were both converted likewise, are else-\\nwhere called Eunice and Lois. 1 But before long a violent end\\nwas put to the work at Lystra. Certain Jews came from An-\\ntioch and Iconium, and incited the multitudes to stone Paul,\\nafter which the} 7 dragged him out of the city and left him for\\ndead. But he still lived and as the disciples stood around\\nhim in sorrow, he rose up and entered the cit} T but left it on\\nthe following morning for Derbe, in company with Barnabas.\\nHere, too, they stayed some time and made rnairy converts,\\namong whom a certain Gaius is mentioned by name. 2\\nAfter this they returned b} 7 the same route, strengthening\\ntheir converts in the faith at Lystra, Iconium, and Antioch,\\nand exhorting them to be patient under the oppression they\\nmust still expect before the kingdom of God should come.\\nAfter choosing elders in each community to manage its af-\\n1 Acts xvi. 1, 2 2 Timothy i. 5. 2 Acts xx. 4.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0563.jp2"}, "564": {"fulltext": "540 FIRST MISSION TO THE HEATHEN.\\nfairs, the} took leave of the brethren, commending them with\\nprayer and fasting to the Lord in whom they now believed.\\nThus they returned to Perge, in Pamptrj lia, where they\\npreached once more, and then took ship at Attalia for An-\\ntioch, whence the}^ had originally been sent out on their mis-\\nsionaiy work. With thankful hearts they recounted to the\\nassembled brethren all that God had done concerning them,\\nand how he had permitted the heathen to embrace the faith.\\nThen they settled for a time in Antioch again.\\nWith two reservations we may accept this narrative as\\nsubstantially true. The first reservation refers to the mira-\\ncles the second to Paul s method as a missionary. The\\nmiracles are not mere involuntary embellishments of the story\\nthey are something else and something more. It is a pari\\nof the scheme of the book of Acts deliberately to ascribe to\\nPaul, on these and subsequent occasions, the same or similai\\nmiracles to those which have already been ascribed to Peter.\\nThe judgment upon Elymas corresponds to that upon Ananias,\\nthe cure of the cripple at Lystra to that of the beggar at the\\ngate Beautiful. 1 This remark will be found to throw light\\nupon many details, alike in what we have already heard and\\nin what is still to come. For instance, Peter, as we shall\\npresently see, 2 had to contend with a sorcerer and to reject\\ndivine honors, just as Paul does here. Again, Paul s method\\nin preaching is misrepresented with equal deliberation. In\\nthe first place he is made the emissary of others, and at first\\nsubordinate to Barnabas, he who took such pride in his in\\ndependence of all human authority But it is far more impor-\\ntant }~et to observe that the discourses put into his mouth are\\nentirely without the strongs-marked peculiarities of his very\\ncharacteristic style and spirit. There is nothing distinctively\\nPauline in them. Even upon the single occasion when he is\\nmade to speak of the truly Pauline doctrine of justification,\\na more or less marked Jewish-Christian coloring is given to\\nhis words. 3 But the most important point of all is, that,\\nthroughout this narrative and the whole book of Acts, Paul is\\nmade to follow the fixed rule of addressing himself to the Jews\\nfirst, and never feels at liberty to go to the heathen until the\\nJews have rejected him, he who, according to the genuine\\nsources of information, was profoundly conscious of being\\ncalled distinctly as the Apostle to the heathen, and would no\\n1 Compare p. 537 with p. 491, and p. 539 with p. 494.\\n2 Acts viii. 18 ft\\\\, x. 25, 26; see chapters x. p. 611, and vi. p. 544.\\n8 Compare p. 537 with p. 525.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0564.jp2"}, "565": {"fulltext": "FIRST MISSION TO THE HEATHEN. 541\\ntonger hear of any distinction between Jew and Gentile, or\\nany privilege of the former over the latter x These depar-\\ntures from the historical facts are eminently suited to reveal\\nthe character of the Acts, the true significance of this\\nbook, and the prevailing current of feeling in the post-\\napostolic age.\\nIn other respects there is no reason to doubt the fidelity of\\nthe. account of this journey. A trustworthy tradition doubt-\\nless lies at its foundation, especially as regards the principal\\nplaces which Paul and Barnabas visited. The time occupied\\nby the expedition must have been many months, and may\\nhave been several years, but we have no longer the means of\\ndetermining it. That the missionaries started from Antioch\\nwith a special view to the conversion of the heathen needs\\nno further proof than is supplied by their names for Barna-\\nbas, too, is expressly called an Apostle of the heathen by\\nPaul himself. 2 Of course the} T did not neglect the Jews, and\\nthe synagogue often furnished them with an advantageous\\npoint of departure but the main purpose and the main re-\\nsult of the enterprise was the conversion of heathen upon a\\nlarge scale.\\nSuch then was the result of Paul s appearance as a preacher,\\nthe fruit of his man} 3-ears of toil in the regions of Syria and\\nCilicia. 3 The preaching of Christ to the heathen world was\\nan accomplished fact not simply a local phenomenon of an\\nexceptional and accidental character, but the bold and wide-\\nspread embodiment of a principle thoroughly worked out.\\nThis is a fact of incalculable importance. Not only was\\nthe religious truth in the possession of which Israel rejoiced\\nnow preached to the heathen world and accepted by it, as the\\nnoblest prophets had foreseen but that peculiar heritage of\\nIsrael, that exclusive national privilege, the right of citizen-\\nship in the community of the Golden Age, was thrown open to\\nthe heathen on a footing of full equality of rights and privi-\\nleges with the seed of Abraham. Nay, ere long the stub-\\nbornness of the Jews was even destined to put them behind\\nthe heathen The point upon which the special stress must\\nbe laid is the fact that these heathen were not required to\\nembrace Judaism for the gospel, though an Israelitish shoot,\\nwas grafted upon a foreign stem. The belief in God s unity,\\n1 Acts xvii. 2, xiii. 46 ff., xviii. 6, xxviii. 26 ff compare Galatians i. 16\\nii. 2. 7, 8, iii. 28 Romans i. 14, iii. 21 ff., et seq.\\n2 Galatians ii. 9. 3 Compare Acts xv. 23, 41.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0565.jp2"}, "566": {"fulltext": "542 FIKST MISSION TO THE HEATHEN.\\nthe ancient principle of His holiness, the new principle of His\\nlove, and the hope of His kingdom were shaken free from the\\nreligious formalities and the whole religious law of the Jews,\\nand were preached to the heathen. This Israelitish shoot\\nwas of necessrty modified by being grafted on another stem,\\nand the Christ assumed a fresh character for the peoples who\\nwere strangers to the expectation of the Messiah, the Son\\nof God. In a word, a new religion sprang into existence.\\nThe Grseco-Roman world had conceived a fresh germ of life\\nthe regeneration of mankind had begun the new age had\\nbroken\\nThis fact was destined to assume ever greater proportions\\nand bring powers ever new to the work. The agents them-\\nselves, meanwhile, were profoundly convinced that they were\\nnot advancing on their own impulse, in their own name, or on\\ntheir own authority, but were commissioned by the Christ.\\nThis conviction, which was evidently well founded up to a\\ncertain point, 1 translated itself after the manner of the times 2\\ninto a stoiy about Jesus himself. When the Twelve had\\nshown their incapacity, 3 so we read in the third Gospel, Jesus\\nappointed seventy others, after the number of the nations of\\nthe heathen world, and sent them out, two by two, as he had\\nformerly sent out the Twelve, 4 to every city and village, to\\nprepare for his coming. The appointment and sending out\\nof these disciples is recorded by the Evangelist at the begin-\\nning of the missionary journey of Jesus through Samaria\\nthat is to say, at the beginning of his labors among those who\\nwere not Jews. This combination is very characteristic and\\nvery happily conceived, though as a fact the mission of the\\nSeventy and the journe} through Samaria are both equally\\nunhistorical. 5 Luke further transfers to these Seventy the\\nwords which Jesus really uttered to the Twelve when he\\nspoke of the great harvest, of the lack of laborers for which\\nGod must make provision, of his disciples being like lambs\\namong wolves, and especially of the conduct they must ob-\\nserve upon their journeys. 6 Moreover, Luke adds a few\\nfresh precepts, that they are not to waste their time upon\\nthe way in mere courtesies, for there is much to do that\\nwherever they go the} T are to eat what is set before them, the\\nfood and drink of the heathen, without troubling themselves\\nabout the Jewish laws concerning food and cleanness. 7 Then,\\n1 See pp. 292 ff. 2 Compare pp. 308, 309, 518 ff.\\n8 See pp. 190 ff., and 351 f. 4 See p. 182.\\n5 See pp. 309, 310. 6 See pp. 177, 182, 184, 397, 398.\\n7 See pp. 278-281, and Galatians ii. 12 1 Corinthians x. 27.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0566.jp2"}, "567": {"fulltext": "FTRST MISSION TO THE HEATHEN. 543\\n\u00c2\u00a3gain, Luke makes Jesus declare in one breath with that cry\\nof woe over Bethsaida, Chorazin, and Capernaum, 1 that the\\nrejection of the Seventy is equivalent to the rejection of the\\nChrist himself; and when the}- return from their missionary\\nefforts, he expressly points them out as the men to whom it is\\ngiven to know the secrets of the gospel hidden to others, to\\nwhom the knowledge of the Father is vouchsafed, and who\\ntaste the blessings of salvation which prophets and kings had\\nlonged in vain to taste. 2 Finally, we read the following ac-\\ncount of their initial success, of the battle which they had to\\nwage, and the divine power which supported them\\nThey returned to their Master in triumph, and told him\\nhow the demons had fled from those they possessed at the\\npreaching of the Christ upon which the Master prepared\\nthem for a terrible resistance, but at the same time reas-\\nsured them. I saw Satan, he cried, dart like a flash of\\nlightning from his realm of air 3 down to the earth But as\\nfor t ou, I have given you power to trample upon serpents and\\nscorpions 4 and the whole arm} of the Evil One, without suf-\\nfering an} hurt or injury. And yet rejoice, not because the\\ndemons are forced to }*ield to 3 ou, but because }~our names\\nare written down by God When we remember that the\\nheathen world was held to be the devil s territoiy, and the\\nfalse gods were looked upon as demons who ruled over their\\nworshippers, we can well understand that the work of the\\npreachers among the heathen was described as a conflict with\\nSatan, and that the conversion of the heathen, both here and\\nelsewhere, is presented under the form of exorcism or the\\ncure of demoniacs. 5 But in all this toil the certainty of shar\\ning the blessings of the kingdom of God, which must be ex-\\npected ere long, remained the richest source of strength, of\\ncomfort, and of jo} r\\nHitherto we have only mentioned or seen at work some\\nfew of these Seventy, these messengers to the heathen:\\nfirst, Philip and the preachers at Antioch then Paul and\\nBarnabas, Titus and Timothy. In addition to them we shall\\nsoon greet other laborers but the first place can never be\\ndisputed with that great originator whose rich spirit and deep\\naffections gave birth to the gospel for the heathen, and he\\nmust ever retain his indisputable claim to the title of honor,\\nthe Apostle of the Gentiles.\\n1 See p. 259. 2 See pp. 259, 190, 191, 162.\\n3 Ephesians ii. 2. 4 Psalm xci. 13.\\n6 See p. 518 Revelation ix. 20 1 Corinthians x. 20 2 Corinthians iv. 4:\\ncottpve p. 134.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0567.jp2"}, "568": {"fulltext": "544 COLLISION OF THE TWO PARTIES.\\nChapter VI.\\nTHE COLLISION OF THE TWO PARTIES.\\nGalatians II. Acts XV.\\nWE must now return to the communhVv at Jerusalem\\nFor fifteen years or more it had held its own and had\\neven increased, in spite of more than one fierce persecution.\\nMeanwhile various other communities had been founded else-\\nwhere on Jewish soil, chiefly by the zealous and successful\\nlabors of Peter, who travelled about preaching from place to\\nplace. Of these labors we have but a veiy imperfect and dis-\\ntorted account in the book of Acts, 1 but the}- are established\\nby the unequivocal testimony of Paul, which is above all sus-\\npicion. 2 The original communhVy, however, which had once\\nbeen the solitary guardian of the saving truth, which had\\nbraved the first dire shocks of the hostility of unbelieving\\ncountrymen, and which probably contained the greater part\\nof the personal disciples of Jesus that yet remained, was still\\ngreatly looked up to by the rest, and naturally exercised a\\nkind of authority over them.\\nIn the clearness of its views and the independence of its\\nattitude toward Judaism the community had not advanced.\\nSeveral causes combined towards this result. The mere\\ncourse of time tended to obliterate the impression of the\\nMaster s freedom from the minds of the disciples. The at-\\nmosphere in which they lived was saturated with orthodoxy\\nand the worship of forms. Rigid and scrupulous Jews had\\njoined the community of the Messiah, and had made their\\ninfluence felt. Moreover, there were two special circum-\\nstances which had exercised a decisive influence upon the\\nbrethren. With the first of these we are already familiar.\\nIt was the persecution and expulsion of the Greek-speaking\\nbelievers, and the consequent banishment of the freer and\\nmore enlightened element from the community. The second\\ncircumstance was an orthodox movement in the bosom of\\nJudaism itself, caused partly by the frantic demands of the\\nemperor Caligula, who claimed divine honors and attempted\\nto set up his image in the temple (39, 40 a.d.), and partly\\nl Acts ix. 32 ff. see pp. 557, 558. 2 Galatia is ii. 7, 8.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0568.jp2"}, "569": {"fulltext": "COLLISION OF THE TWO PARTIES. 545\\nby the Pharisaic government of king Herod Agrippa I.\\n(41-44 a.d.) These two causes raised the zeal of the Jews\\nfor their law, their temple, and their nationality to the high-\\nest pitch and this could not fail to react upon the keen\\nreligious life and strained expectancy of the Christian com-\\nmunity at Jerusalem.\\nAt its head stood James the brother of Jesus, supported\\nby Peter and John. As to this James, we know that his\\nstrict observance of the Law gained him the title of the\\nJust, and that he enjoyed the esteem of the Pharisees them-\\nselves. Indeed the earliest ecclesiastical historian (170 a.d.)\\nhimself a Jewish Christian, says of him that from his birth\\nhe had been holy, had let his hair grow, had abstained from\\nwine and intoxicating drinks, from animal food, and from\\nanointing and bathing himself; that he wore nothing but\\nlinen, and was constantly kneeling in the temple, praying for\\nthe people, till his knees grew as hard as a camel s. No\\ndoubt this description is much exaggerated but we have no\\nreason to doubt that James observed with the utmost strict-\\nness the abstinence enjoined by the Nazarite s vow, and\\nsome of the customs of the Essenes also. 1 The position held\\nby such a man among the followers of Jesus is highly signifi-\\ncant and a learned ecclesiastical father, at the close of the\\nsecond century, further informs us that the Apostle Matthew\\nnever ate an}^ meat, but lived on the produce of the field,\\nupon fruit and vegetables. 2 The principles of the Essenes,\\nwhich had points of unquestionable affinity with the gospel,\\nhad gradually forced their waj T together with Pharisaism,\\ninto the bosom of the community. Thus the principles of\\nJesus himself were verj largely superseded.\\nAnd now we can understand the significance of the work\\nof Paul, and how much we owe to him. What would have\\nbecome, without him, of the cause of Jesus? Though the\\nTwelve were the first boldly to represent and advocate this\\ncause, they afterwards allowed their task, their privileges,\\nand their rank to pass away from themselves to the\\nSeventy, the messengers who bore the news to the hea-\\nthen. For to them alone it was due that the community did\\nnot sooner or later perish, like the other Jewish sects.\\nWe may be sure that for a long time no one at Jerusalem\\nexactly knew what Paul, with Barnabas and others, was really\\ndoing. They only heard that the former persecutor had now\\nbecome a preacher of the faith, and they thanked God for it.\\ni See pp. G, 100, 101. 212. 2 Compare Romans xiv. 2.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0569.jp2"}, "570": {"fulltext": "546 COLLISION OF THE TWO PARTIES.\\nPerhaps they knew that he preached the Christ principally to\\nheathen but in any case they had no kind of connection\\nwith his work. So long as they did not come into contact\\nwith these new converts, they might suppose, as a matter of\\ncourse, that they had embraced Judaism and become prose-\\nlytes, in order to be admitted to a share in the national ex-\\npectation of Abraham s seed in the Christ and his salvation.\\nIt was only while they retained some such impression that\\nthey could be thankful for what Paul was doing. As soon\\nas they should come to hear what was really being done, or\\nas soon as they should come into contact with the converts, as\\nthe} 7 must at last, then a violent collision would be inevitable.\\nIt would have been strange indeed if such a revolution, in-\\naugurating a new religion of the world, had been accomplished\\nwithout violent shocks, or without sowing dissension between\\nbrothers and rending them apart.\\nAs to the occasion, the time, the place, and the manner of\\nthis explosion our information is very imperfect. Paul only\\ntells us that certain false brothers had crept into his com-\\nmunities to ensnare the liberty which he and all his converts\\nenjoyed in virtue of their faith in Christ, and to bring them\\nunder the yoke of the Law. But this is hardly a fair way of\\nstating the facts. These Jewish believers were no false broth-\\ners, but were as zealous for what the} held to be the truth of\\nGod, and as firm in their own convictions, as Paul himself.\\nHowever contracted their ideas might be, they acted to the\\nbest of their own knowledge. Nor can we believe that the} 7\\ncrept in unawares. We may be sure that they took a high\\ntone from the very first, in attempting to vindicate the Law\\nof the Lord where they found it had been neglected, to com-\\npel the heathen converts to become proselytes, and the believ-\\ning Jews to live in strict accordance with the Law, if they\\nhoped to have a place in the kingdom of the Christ. But\\nPaul did not always shine in appreciating the motives and\\nconvictions of those who differed from him and when he\\nwrote his account of this affair, four years or so afterwards,\\nhe had seen these orthodox zealots do such incalculable harm,\\nand had suffered so keenly from them himself, that we can\\nperfectly understand the bitter tone he adopted towards them.\\nTheir very first appearance among his converts was evidently\\nfraught with extremest danger, and threatened to break down\\nall that he had built up, and to blight his past and future\\nwork with the curse of barrenness. u How is it possible?", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0570.jp2"}, "571": {"fulltext": "COLLISION OP THE TWO PARTIES. 547\\nwe ask. Well, orthodox}^ seems in every age to have a mar-\\nvellous fascination for undeveloped natures and in this case\\nits exponents could appeal to the community at Jerusalem\\nand the Twelve who had been the disciples of Jesus himself,\\nand who must surely know the conditions of discipleship much\\nbetter than Paul could do. It was indeed a troubled period\\nin the life of the Apostle of the gentiles\\nIn Acts we read that the dispute broke out at Antioch,\\nto which Syria and Cilicia are subsequently x added, and\\nthat it was caused by the arrival of certain men from Judaea,\\nwho taught the heathen converts that the3 T must incorporate\\nthemselves with the covenanted people of the Lord by circum-\\ncision and by observing the Law in all other respects. Oth-\\nerwise, the} said, their hope in the Christ would be vain and\\nwhen he returned and judged the world he would not recog-\\nnize them as his, but would condemn them together with all\\nthe uncircumcisecl. This caused extreme disma} Paul and\\nBarnabas defended themselves with zeal and power, but with\\nonly partial success. Many of the Christians of Antioch\\nwere convinced by the new teaching, or at any rate shaken\\nin their former confidence. The contest grew more violent.\\nAt last the community determined to send Paul and Barnabas,\\nwith certain others, as a deputation to Jerusalem, to ask for\\nthe decision of the Apostles and the elders there. All this is\\nverj T credible, except the last statement, which is not correct.\\nPaul was not sent to Jerusalem by any one, but went of his\\nown accord, though only after long hesitation and a hard\\nstruggle. At first he could not bring himself to renounce\\nhis proud independence and go to Jerusalem to beg ap-\\nproval for his gospel, as though he recognized the authority\\nof man. But then there was so much at stake He was\\ntossed to and fro in painful indecision, till at last he thought-\\nhe heard a voice from Gocl reassuring him and commanding\\nhim to go.\\nOf course Barnabas went with him, and he took Titus also.\\nWhen he reached Jerusalem he set forth to the brethren, who\\nnow became acquainted with him for the first time, how he\\nlabored among the heathen how he brought them to the\\nknowledge of the one true God, making them utterly relin-\\nquish their idolatry how he preached the Christ to them as\\nmonarch in the kingdom of God and as the future judge of\\nmankind, making them believe in him and take up his princi-\\nples into their hearts and lives. Moreover, he told them hoyy\\ni Acts xv. 23.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0571.jp2"}, "572": {"fulltext": "54:8 COLLISION OF THE TWO PAHTIES.\\nsuccess had crowned his efforts, and how he had established\\nchurches in various parts of S}Tia and Cilicia. He spoke of\\nthe same things privately to the three most influential men,\\nJames, Cephas (Peter), and John and to them he doubt-\\nless explained, more particularly and fully than he had done\\nbefore the public meeting, the veritable essence of his preach-\\ning to the heathen, justification by faith alone, without\\ncircumcision or observance of the Law.\\nIt was hard to bring himself to it Years afterward there\\nwas something repulsive to his nature in the thought of it.\\nBut if the heads of the community should once join these\\nJewish fanatics against him, then he foresaw that all his\\nefforts would be thwarted that his churches would be torn\\nasunder and finally subjected to the Law, in a word, that\\nthe truth of the gospel would be obscured. And inasmuch\\nas Judaism, with its countless ceremonies, could never be a\\nuniversal religion, the conversion of the heathen would itself\\nbe cramped and ultimately made impossible. So for all these\\nreasons he consented to plead his cause at Jerusalem though\\nhe himself was far too certain in his own mind of the truth that\\nhe possessed to submit it for decision to any human judges,\\neven the three pillars themselves! Neither did he yield\\nor swerve a hair s breadth before the zealots, even in the\\nsmallest thing, here in Jerusalem any more than he had done\\nwhen on his own ground. Here, on their own ground and in\\nall their strength, the} T definitely demanded in the name of the\\nLord that Titus should be circumcised, and pressed the de-\\nmand with ever-growing impetuosity. No doubt the Apostles\\nthemselves would have been glad if Paul and his disciple\\nwould have consented to this step for if they had not cared\\nabout it, then the persistency of the others would not have\\nsignified. But for all that they were not prepared definitely\\nto insist upon it, and did not do so. So, in spite of the most\\nviolent scenes, Titus remained uncircumcised as a standing\\nassertion that the ordinary heathen converts could still less\\nbe expected to conform to this Jewish practice.\\nSo, after various conferences, explanations, and negotia-\\ntions, Paul finally gained his point. At any rate James and\\nPeter and John were unable to convince him of error, or to\\nshow him that God had opened to them an} 7 better conception\\nof the gospel than his. So they left him in perfect liberty\\nfor their position also was a ver} T difficult one. The prophets\\nthemselves had expected Israel to be the light of the world in\\nthe Golden Age, and the heathen to bow in willing subjection", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0572.jp2"}, "573": {"fulltext": "COLLISION OF THE TWO PARTIES. 549\\noefore the Messiah. Nor had the Twelve so completely for-\\ngotten the teaching or lost the spirit of Jesus as to retain or\\nencourage the spirit of national pride and exclusiveness.\\nFinally, love of the Master and zeal for his cause compelled\\nthem to rejoice in the bold attempt of the preacher who braved\\nevery difficulty and danger in order to bear the message of\\nsalvation to far-off lands. But the conditions upon which he\\nadmitted heathen to the faith were open to grave suspicion.\\nThe fact that he enjoined no legal observances whatever, but\\nallowed his converts to continue their heathen ways of life,\\nseriously damped the joy with which the Apostles heard of his\\nsuccess. The Scriptural passages 1 and other arguments which\\nhe urged in favor of his gospel did not convince them. But\\nthere was one conclusive proof to which Paul constantly re-\\ncurred, and against which they had nothing to urge. It was\\nthe divine blessing which had rested on his work. If it had not\\nbeen acceptable to the Lord, He would not have allowed him\\nso rich a harvest. That was certain. The success of his work\\nwas the seal of divine approbation. Paul had been called to\\nthe task of advancing into the heathen world as the herald of\\nthe Son of God, had been endowed with the rare and special\\ngifts and powers needed for the task as indisputably as Peter\\nhad been called to preach the Messiah to the Jews. Not to\\nrecognize him would be to resist God. So James and Peter\\nand John grasped the hand of fellowship held out to them,\\nand recognized Paul and Barnabas as fellow-laborers in the\\ngreat task and speciflcalfy as preachers of the gospel to the\\nheathen, while the} T themselves continued to devote their time\\nand strength to the people of the covenant. Ere long the\\nMaster himself would return from heaven and decide the\\nquestion in their favor.\\nDid this mean a tacit understanding that each would go\\nout of the other s wa} T and take care to keep out of it? At\\nany rate the Twelve implied that they would not harass Paul\\nbecause his gospel differed from theirs, but would leave the\\nultimate decision to the Christ. For it is evident that they\\nnever came to any real agreement on the points of difference\\nbetween them, or wiry should they have marked off their sepa-\\nrate fields of labor so distinctly Had the others accepted\\nPauline views as to the annulling of the Law and the equality\\nof all mankind, wiry should not Peter and the rest have\\npreached to heathen, or Paul to Jews, just as it happened?\\nBut the fact was that these men of Jerusalem were profoundly\\n1 Compare Roman? x. 11 ff.. xv. 8 if.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0573.jp2"}, "574": {"fulltext": "550 COLLISION OF THE TWO PARTIES.\\nconvinced, that, as far as Jews were concerned, Paul s doctrine\\nof justification bj faith alone was inapplicable, or rather\\ndistinctly untrue and the} r determined therefore to go on\\npreaching the glad tidings to the Jews, without loosening the\\nconnection of the gospel with the piety and the privileges of\\ntheir nation. And as for these Greeks, since they were not\\nincorporated into Israel, they could hardly claim equality of\\nrank in the kingdom of God but their faith would perhaps\\nsecure their admission.\\nSo Paul and Barnabas might go their wa}\\\\ One only con-\\ndition was made, and to that the messengers to the heathen\\ncheerfully acceded. They were to collect money among their\\nconverts for the needy brethren at Jerusalem, whom famine\\nand other disasters had brought into great distress. These\\ncontributions would bear a certain analogy to those made b} T\\nthe foreign Jews towards the expenses of the temple, which\\nthe} paid with great regularity and though the claim seemed\\nto imply a certain sense of superiority on the part of the\\nprimitive community, it did not involve the smallest sacrifice\\nof principle upon the other side, and accordingly Paul was by\\nno means slack in his compliance with it.\\nIt was not without satisfaction that Paul returned with his\\ntwo companions to Antioch. He could now assure all those\\nwho felt uneas} either there or elsewhere, that the heads of\\nthe community had no desire to force circumcision and the\\nobservance of the Law upon the heathen converts as indis-\\npensable conditions of salvation, but had given him and\\nBarnabas the hand of fellowship. Of course there would be\\nsome who had already been persuaded, and who now perse-\\nvered in their new course for safety s sake. The Apostles\\nhad never said it was superfluous, they felt sure. And, in-\\ndeed, it appeared only too soon that the gulf, though covered\\nover, was not closed.\\nAfter a time Peter came to Antioch. The cause of his\\nvisit is not known. Did Paul invite him? Did he intend to\\npreach Jesus as the Messiah among the numerous Jewish\\nresidents This would be no violation of the understanding\\nwith Paul and a mere complimentary visit seems improbable,\\na journey for relaxation more improbable jet. Besides, his\\nvisit does not seem to have been a short one. Be this as it\\nma} T all went smoothly enough at first, and Paul gained a\\nveritable triumph. Not only did Peter indulge in friendly\\nintercourse with him and Barnabas, but he even associated", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0574.jp2"}, "575": {"fulltext": "COLLISION OF THE TWO PARTIES. 551\\nwith the heathen converts, and went so far as to eat with them.\\nThat was an important step. To enter into such brotherly\\nrelations with the uncircumcised and therefore the unclean, as\\nto sit at the same table with them and accept them as fellow\\nbelievers, was tantamount to recognizing them openly as the\\nequals of the Jewish converts in spite of their continuing to\\nlive without the Law. Moreover, Peter himself must on these\\noccasions have transgressed the dietaiy laws. We ma} T take\\nfor granted that the Christians of Antioch had tact enough to\\nrespect the ingrained aversion of every Jew of Paul no less\\nthan Peter to the flesh of swine, and would set no pork\\nupon the board but they were entirely ignorant of all the\\nJewish restrictions as to the kinds of food allowed and the\\nproper methods of preparing them. It is quite possible that\\nbeef might be served cut from a beast that had been sacri-\\nficed to a heathen deity, and it is certain that tithes would not\\nhave been paid out of all the victuals. So Peter practically\\ndispensed with the observance of the Law, and lived in gen-\\ntile fashion.\\nThis is far from inexplicable. Peter was naturally of a\\nliberal disposition, and his short intercourse with Jesus had\\nmade him more so. Here at Antioch, on gentile-Christian\\nground, where Jews and gentiles had been on terms of friendly\\nintercourse before he came, he had hardly any choice and,\\nfinally, the influence of so powerful a personality as Paul s\\ncould not fail to have great weight with him.\\nBut, for all this, Peter s conduct was dictated by no prin-\\nciple and rested on no settled conviction. He was not realty\\nhimself, and this style of life did not sit easily on him. He\\nwas accustomed to very different things at Jerusalem, in the\\nmidst of his formal surroundings and in the company of the\\npunctilious James. Hence the possibility of his veering com-\\npletely round.\\nPerhaps he had been in the Syrian capital for some few\\nweeks when certain Nazarenes from Jerusalem came there\\nalso. The} T had been sent b} T James, but with what purpose\\nwe do not know. It can hardly have been that James had\\nheard of Peter s conduct, and desired to bring him back to\\nthe right track. It is more likely that he sent these men to\\nhelp Peter in his preaching to the Jews. At any rate, on this\\nlatter supposition it would still be quite natural that they\\nshould not only express themselves to Peter as personally\\nsurprised and shocked at his mode of life, so different from\\nthat he was accustomed to in Jerusalem, but should also point", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0575.jp2"}, "576": {"fulltext": "552 COLLISION OF THE TWO PAETIES.\\nout that their chances of converting the Jews of Antioch to\\nfaith in the Messiah would be greatly increased if both they\\nthemselves and all the Jewish believers in the place strictly\\nconformed to the Law. All this, however, is purely conjec-\\ntural. We only know that these emissaries of James s had\\nhardly come to Antioch before Peter repented of the line he\\nhad taken, shrank from following it out any further, and pre-\\ncipitately withdrew. No one could help observing that he had\\nsuddenly begun to avoid with scrupulous care all familiar in-\\ntercourse with the uncircumcised, and also that fear of these\\nbrothers from Jerusalem had dictated the change. But the\\nworst of it was that the other Jewish converts soon began to\\nfollow his disastrous example and even Barnabas, the bold\\nally who had hitherto sympathized so thoroughly with Paul,\\nwas swept along by the stream\\nThe confusion and disma}^ among the gentile-Christians\\nwere past description. None of the circumcised believers\\nwould sit at one table with them as brothers in the Lord any\\nmore. A great proportion of the brethren condemned the\\nconduct of Peter, and with good reason, but dare not sa} T\\nwhat the} r thought. Meanwhile it became more and more\\ndifficult for the heathen converts to maintain their independ-\\nence of the Law. The men who had just come from Jerusa-\\nlem insisted with all their might upon observance of the Law\\nas indispensable to a full participation in the joys of salva-\\ntion. Peter, the chief of the Apostles, urged them in the\\nsame direction, indirectly by his conduct if not directly by\\nhis words. If they asserted their freedom, they would not\\nonly be cut off from intercourse with their brothers of Israel,\\nincluding Barnabas, but would be risking more or less com-\\npletely their own future and their foothold in the kingdom of\\nGod.\\nIt was a critical and perilous moment Now for the first\\ntime the great difference of principle came sharply and clearly\\ninto the light. Was it to be the old or the new, Law or Gos-\\npel, forms or faith, authority or freedom, James or Paul?\\nJames had almost all the advantages for custom and preju-\\ndice, in a word the almost irresistible weight of tradition, the\\nso-called divine authority, were upon his side. Paul had\\nnothing to oppose to it except the new-born Christian con-\\nsciousness. No wonder then that Peter, and all the rest\\nwho had hitherto displayed so much liberality without exactly\\nseeing what it meant, or in obedience to mere personal pre-\\nferences, drew back as soon as they were called on to make", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0576.jp2"}, "577": {"fulltext": "COLLISION OF THE TWO PARTIES. 553\\na definite choice. It was no longer a case of making con\\ncessions and giving way to brothers in the faith who were\\nimperfectly acquainted or wholly unacquainted with the Law.\\nIt had become a matter of principle, and they must embrace\\nor reject that principle with all that it involved. Was the\\nLaw necessaiy to salvation or not? If superfluous for the\\nheathen, was it not at an} 7 rate binding on the Jews And\\nif binding on the Jews, must it not after all be binding upon\\nthe heathen also? A definite decision must at last be made.\\nOnce more, we can well understand that Peter shrank from\\ncarrying out his liberal impulses but we can also understand\\nwlvv Paul, who could not comprehend and could not endure\\nhalf-heartedness, who regarded this vacillation as conscious\\nunfaithfulness to the principle of the gospel, did not shrink\\nfrom using the hard word Wl hypocrisy\\nIt was well that Paul was there and did not shrink from\\ncarrying his principles through Seeing what was at stake\\nand knowing how severely Peter s altered conduct was con\\ndemned, he roundly told him the truth to his face, and in the\\npresence of all the congregation. You, a born Jew, he\\ncried in substance, but yesterda} 7 felt no difficulty in living\\nas a gentile and to-day you would compel all the gentiles to\\nlive as Jews Why did we, who are Jews, believe in the\\nChrist, if not because we knew that observance of the Law\\ncould not justify us before God? And if after that we turn\\nround and declare it essential to live after the Law, we make\\nthe position of the Christ himself equivocal, bring ourselves\\nunder the judgment, empt3 T of its meaning the Christian life\\nof faith, and make out that the Son of God died for nothing\\nWhat was the end of this controvers} 7 we do not know.\\nPaul never hints that Peter confessed his weakness and em-\\nbraced the cause of freedom and it is more than improbable\\nthat he did so. So far as we can make out, the Apostle ol\\nthe Jews took good care henceforth never to quit the path of\\nthe Law but on this occasion his own inconsistency must\\nhave made it hard for him to put forward any defence, and\\nPaul, as the man of principle, held the field.\\nBut the conflict had resulted in a definite breach.\\nSuch is the conception of these events which we gather from\\nPaul s own words. In the book of Acts, on the contrary, we\\nfind the following picture\\nThe congregation of Antioch had escorted their deputies,\\nPaul and Barnabas, through the first stages of their journey\\nvol. in. 24", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0577.jp2"}, "578": {"fulltext": "t\\n554 COLLISION OF THE TWO PARTIES.\\nand as the latter passed through Phoenicia and Samaria they\\nrejoiced the hearts of the brethren everywhere by recording\\nthe conversion of the heathen. At Jerusalem they were well\\nreceived by the brethren, wi.ri their elders and the Apostles\\nand to them also they related all that God had accomplished\\nby their means. But certain Pharisees who had joined the\\nbrethren said that the heathen converts ought to submit to\\ncircumcision and the Law.\\nTo consider this question, a meeting of the Apostles ai .1\\nelders was held. Great diversity of opinion was manifested\\namong them, until Peter stood up and reminded them how\\nGod had long ago specialty selected him to preach the gospel\\nto the uncircumcised, and had set the heathen believers on a\\nfull equalit}^ with the converted Jews. It was therefore a\\ndefiance of God to insist upon imposing the yoke of the Law,\\nwhich the Jews themselves had found unbearable, upon the\\nnecks of the gentiles. Surely there was no salvation for\\neither Jew or gentile but by the grace of the Lord Jesus\\nPaul and Barnabas took advantage of the silence that followed\\nthis address to relate to the whole assembled multitude what\\nwonders God had done hy them among the heathen. Then\\nJames began. He referred to the ancient oracle about the\\nconversion of the heathen, and expressed his opinion that\\nthe} ought not to throw any obstacles in the w r ay of that con-\\nversion. It would be enough to require the converts to ab-\\nstain from the meat of beasts that had been sacrificed to idols,\\nfrom all that the Jews regarded as inchastity, including mar-\\nriage within certain degrees of relationship, and from all\\nanimals that had been caught and strangled in snares, or for\\nany other cause had not bled properly when killed. So much\\nmight reasonably be required, for the law of Moses had long\\nbeen preached in the heathen world as well as in Jewr}~, week\\nby week, and might therefore fairly claim a certain degree of\\nlespect even from the heathen.\\nThis proposal was approved by the Apostles, the elders,\\nand the whole community and thej^ determined to send two\\nrepresentatives, Judas, the son of Sabbas, and Silas, to ac-\\ncompairv Paul and Barnabas to Antioch with an official address\\nto the gentile converts there and in Syria and Cilicia generally,\\nin which the fanatics who wished to make circumcision and\\nthe observance of the Law compulsory were repudiated as\\nmischief-makers, Barnabas and Paul commended as zealous\\nservants of the Christ, and abstinence from the four specified\\nabominations only enjoined in the name of the Holy Spirit as", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0578.jp2"}, "579": {"fulltext": "COLLISION OF THE TWO PARTIES. 555\\nabsolutely necessary. Accordingly the four set out, and\\nwhen the} reached Antioch they summoned the brethren and\\ngave them the letter, the contents of which the} received\\nwith joy.\\nJudas and Silas, who were both of them prophets, labored\\nfor a time at Antioch and then returned to those who had sent\\nthem. Paul and Barnabas stayed at Antioch, teaching and\\npreacliing there with many others, till Paul proposed that\\nthey should go and visit the churches they had founded on\\ntheir first missionary journey. Barnabas agreed, and sug-\\ngested that they should take John Mark with them, to which\\nPaul objected on t\u00c2\u00a3 ground that he had deserted them before.\\nThey grew warm on the subject and finally separated, Barna-\\nbas going with Mark to Cyprus, and Paul with Silas to the\\nchurches of Syria and Cilicia, everywhere enforcing the regu-\\nlations laid down by the council of Jerusalem.\\nWe perceive at once that this narrative differs totally from\\nthat of Paul, and that in many points it flatly contradicts it,\\nand is therefore quite untrustworthy. Here the question is\\ndecided in a formal assembly, while Paul says that it was set-\\ntled in private conference with the three pillars. Here Paul\\ndrops quite into the background, whereas he was really the\\nprincipal speaker or pleader. Here there is no difference of\\nopinion between him and the Apostles he has no cause\\nfor anxiety in going to Jerusalem, and not a word is said of\\ndividing the field of labor. The one stipulation really made,\\nnamely, that the G-entile believers should contribute to the\\nsupport of their Jewish brothers, is passed over without a\\nsyllable. This is intentional, for advantage was subsequently\\ntaken of this money question to represent Paul in a most\\nodious light and this is why our author spoke of his collec-\\ntion of relief funds at an earlier period, when no difficulties\\nwhatever had arisen. 1 Nothing is said of Titus, for fear of\\nrecalling the violent dispute of which he was the centre, and\\nthe steadfast refusal of Paul to circumcise him and our au-\\nthor, who shrinks from nothing that looks conciliatory, after-\\nwards pretends 2 that Paul, when taking Timothy upon a jour-\\nney with him, circumcised him to please the Jews of Asia\\nMinor, who were all aware that his father was a heathen.\\nWe may rest assured, however, that Paul would never be\\nguilty of such a sacrifice of principle, especially after all that\\nhad occurred.\\nThe discourses put into the mouths *vf James and Peter are\\ni See p. 535 and chap. x. p. 611. 2 Acts xvi. 3.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0579.jp2"}, "580": {"fulltext": "556 COLLISION OF THE TWO PAETIES.\\nespecially remarkable. Even James is for toleration and con-\\ncession but Peter so completely is every thing reversed\\nspeaks like a genuine follower of Paul. There is no distinction\\nnow, l.o sa} s, between Jew and gentile. God has given\\nthe Holy Spirit to the latter as well as the former to subject\\nthe heathen to the Law is defiance of God all alike must be\\npurified by faith alone not even the Jewish believers can\\nfind salvation in the Law Our author never ventures to\\nlet Paul himself come out so boldly with his own principles 1\\nIf Peter had ever really used such words, how easily Paul\\nmight have brought him to task at Antioch James leaves\\nthis portion of his colleague s speech untouched, and goes on\\nthe assumption that the Law remains in force for the Jews,\\nbut that the number of commandments enforced among the\\ngentiles should be as small as possible.\\nAs regards the four commandments themselves, or rather\\nthe resolution of the council at Jerusalem to enforce them,\\nPaul s solemn statement that he was left at perfect liberty is\\nconclusive. Had the resolution really been made and ac-\\ncepted, the scene at Antioch could never have been enacted\\nthe heathen converts would have complied with the regula-\\ntions 2 Peter could have had no difficulty in eating with them\\nthe emissaries of James could not have demanded their ex-\\nclusion Barnabas and the other Jewish members would never\\nhave separated themselves from them. Finally we observe\\nthat afterwards, when the question of the use of heathen viands,\\nespecially meat that had been sacrificed to idols, arose in the\\nPauline communities, no one, whether Jew or heathen, knew\\nany thing of a resolution on the subject passed by the parent\\nchurch. The prohibitions themselves are what the Jewish-\\nChristians afterwards came to regard as the minimum of legal\\nobservance upon which the} T must insist from the Gentile-\\nChristians. But this minimum was never officially defined.\\nIt merely grew up in practice, and was suggested by the\\nNoachic commandments, 3 which the Jews required the prose-\\nlytes of the gate to observe or rather 03- the precepts of the\\nLaw to the strangers who dwelt in Israel. 4 In post-apostolic\\ntimes we really find these observances recognized as the test\\nof the renunciation of heathenism.\\nAgain, Peter s visit to Antioch, with all that took place on\\nthat occasion, is consigned to oblivion by the book of Acts,\\nfor obvious reasons. The estrangement between Paul and\\n1 Compare Acts xxi. 21, 24. 2 Acts xv. 30,31, xvi. 4, xxi. 25.\\nSee vol. i. p. 83. 4 Leviticus xvii. 8 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0580.jp2"}, "581": {"fulltext": "COLLISION OF THE TWO PARTIES. 557\\nBarnabas,, which was really caused by the equivocal and\\nvacillating conduct o r the latter, is accounted for in Acts by\\na totally different cause, that has no connection with the\\nquestion of faith but we may remark that, since Paul still\\nwrites of Barnabas some }^ears afterwards as though he were\\na preacher to the heathen and a fellow-laborer of his own in\\nfull sympathy with him, 1 we are justified in doubting whether\\nit is true that the two men separated for good, as the book of\\nActs declares.\\nBut perhaps the most important of all the divergences\\nbetween the historical account of Paul and the harmonizing\\nefforts of the author of Acts has still to be mentioned. Paul\\ntells us not only that God had unmistakably appointed Peter\\nthe Apostle of the Jews, as He had appointed him the preacher\\nto the heathen, but also that the fact was recognized and de-\\nclared at Jerusalem but in Acts we find Peter, in a passage\\nof his speech to which James subsequently refers, speaking\\nof it as a matter of general knowledge that God had long ago\\nchosen him (Peter) out of all the rest, as the one from whose\\nmouth the heathen should hear the gospel and believe It\\nis easj T to see that this ascription of the original apostolate\\nof the heathen to Peter, this tearing of his laurels from Paul,\\nis simply intended to fill up the gulf between the two hostile\\nparties of the post- apostolic age. The story, composed with\\nthis object and referred to in the discourses we have been\\nconsidering, runs as follows 2\\nPeter was making a tour of all the churches in Palestine,\\nwhich had entered upon a period of great prosperity since\\nthe conversion of then- most violent persecutor, Saul. In the\\ncourse of this journe} he came to Lydda, and there, in the\\nname of Jesus the Messiah, he cured a certain iEneas, who\\nhad been lame and confined to his bed for eight years. An\\nurgent invitation from the brethren at Joppa, which was situ-\\nated on the sea-shore about four leagues fromLydcla, hastened\\nhis departure; for there at Joppa one of the believers, an\\nunwearied benefactress of the poor, named Tabitha, in Greek\\nDorcas (that is gazelle had just died, and they were\\nkeeping her unburied in expectation of Peter s arrival. When\\nhe came ne restored her to life, to the great jo} r of the com-\\nmunit}*, and especially of the poor widows whom she had\\nprovided with clothing. By these two miracles he won many\\nsouls for the good cause in both the cities and the districts\\n1 Galatians ii. 1, 9 1 Corinthians ix. 6. 2 Acts ix. 31-xi. 1", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0581.jp2"}, "582": {"fulltext": "553 COLLISION OF THE TWO PARTIES.\\nround. He remained at Joppa some time, in the house of a\\ntanner, which was a proof of his liberality, since the tanner s\\ntrade was considered half unclean, and those who practised it\\nusually had to live apart. It was here that he received his\\ncall as Apostle of the Gentiles.\\nThere dwelt at Caesarea, a da}^ and a half s journey north\\nof Joppa, a certain Cornelius, an officer of the Italian cohort\\nand he and all his household were devout worshippers of the\\ngod of Israel, though not proselytes. One afternoon, at the\\nthird hour of prayer, his enlightened eyes beheld an angel\\nenter the apartment and the angel said that, as a reward for\\nhis perseverance in prayer and his frequent alms to the Jews,\\nGod commanded him to send to Joppa for a man called Simon\\nPeter, who was lodging in such and such a house. Cornelius\\ninstantly obeyed, and sent three trust} messengers to find\\nPeter.\\nBut would Peter consent to visit a gentile That was the\\nLord s care. The following day at twelve o clock the Apostle\\nhad gone out on the roof of the house for the second prayer.\\nHe was hungry, but the meal was not yet ready. Then he\\nfell into a trance and saw the heaven open, while something\\nlike a great sheet suspended by the four corners was let down\\nto earth. It contained all manner of four-footed and creeping\\nthings and all manner of birds, clean and unclean alike. A\\nvoice from heaven cried, Rise, Peter kill and eat But he\\nurged that he had never eaten unclean food in his life upon\\nwhich the voice replied, What God has cleansed call not\\nthou unclean. This was repeated three times, after which\\nthe sheet was drawn up again into heaven. Now while Peter\\nwas pondering upon the meaning of this vision, the messen-\\ngers came from Cornelius. They had found the house, and\\nwere at that very moment inquiring for Peter. Then the\\nHoly Spirit commanded the Apostle to go with them unhesi-\\ntatingly, as sent by the Spirit. So he came clown, made\\nhimself known, inquired what had brought them to him,\\nheard of the message Cornelius had received from God, offered\\nthem hospitality for that night, and the next morning started\\nwith them for Caesarea, accompanied b} six of the brethren\\nfrom Joppa, on account of the great importance of the occa-\\nsion.\\nCornelius was awaiting him, together with his relatives and\\nhis closest friends and no sooner had the Apostle entered\\nthan he fell down before him in superstitious reverence. But\\nthe other repudiated his homage, said that he too was a man", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0582.jp2"}, "583": {"fulltext": "COLLISION OF THE TWO PARTIES. 559\\nand nothing more, and entered the room, which was full of\\npeople in familiar conversation. His first care was to explain\\nhow it was that he, a Jew, had not refused to enter into these\\nrelations with a gentile. God had taught him to consider no\\nman unclean or an outcast. But now he wished to know wiry\\nhe had been sent for. Then the officer told him of the vision\\nhe had had as he was fasting three days before, and concluded\\nSo now we are all here, as in the presence of God, to know\\nwhat it is that the Lord has commanded you.\\nThen Peter began. Now he knew for certain that God\\npaid no heed to birth or to descent, but would extend his\\ngrace to an} r God-fearing and virtuous man, whether he were\\nJew or gentile, and would admit him into His kingdom.\\nThey must all have heard of the glad tidings sent to Israel,\\nthe glad tidings of salvation through Jesus Christ, the\\nLord of all both Jew and gentile. After the preaching of\\nJohn, the whole of Judaea, beginning with Galilee, had been\\nfilled with the name of Jesus of Nazareth, a man entrusted\\nb} T God with the Holy Spirit and with power to work miracles,\\nwho had gone through the land doing good and healing all\\nthe victims of the devil by the power of God. Now when\\nthey had murdered this man, God raised him again and\\nshowed him, not to the whole of Israel, but to his chosen\\nwitnesses. He had commissioned the Apostles to preach\\nhim to Israel as the future judge of the living and the dead\\nand the prophets long ago had spoken of his salvation.\\nWhen Peter had reached this point, all his hearers were\\nsuddenly filled with the Holy Spirit, and spoke with tongues,\\nor burst into rapturous praises of God. The Jewish believers\\nfrom Joppa were filled with amazement when they saw this\\ngift of the Spirit, first poured out on the day of Pentecost,\\ncommunicated to heathen likewise. Peter felt that, when the\\nSpirit had been thus poured out upon them, there could not\\npossibly be an} T difficulty in formally admitting them into the\\nMessiah s community and accordingly they were baptized as\\nbelievers in the Lord, after which Peter yielded to their desire\\nthat he would sta} T with them a little time.\\nIt was not long before the other Apostles and the Jewish\\nbelievers generally came to hear that the heathen had accepted\\nthe preaching of the Christ and when Peter returned to\\nJerusalem the members of the community severely blamed\\nhim for having sat at table with the uncircumcised. But when\\nPeter gave them a detailed account of his vision of the clean\\nand unclean beasts and all that had followed it, and told", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0583.jp2"}, "584": {"fulltext": "560 COLLISION OF THE TWO PARTIES,\\ntheni how the Spirit had been poured upon Cornelius and his\\nfriends (to which the six brethren from Joppa could testify)\\nthen all agreed with him that it was impossible to mistake the\\nhand of God in this, and that it would be impious to resist it.\\nSo they made no further difficulties, but praised God for hav-\\ning called the heathen also to repent and attain to the su-\\npreme blessedness.\\nThis story, which is given with extreme detail because of\\nits great importance, is meant to show that God himself had\\nunconditionally sanctioned the conversion of the heathen.\\nAnd therefore our author places it before the beginning of\\nPaul s work among the gentiles, and even before the preach-\\ning of the Grecian Jews at Antioch. Ever3 r thing is dictated\\nfrom above, and nothing is the result of any human impulse.\\nNay, Peter is expressly represented as entertaining a very\\nexaggerated horror of the gentiles, which he overcomes with\\ndifficulty while the indignation of the men of Jerusalem\\nshows that nothing short of an unmistakable divine revelation\\nwould have reconciled them to the measure. It is the angel s\\nvisit, the voice from heaven, and the pouring out of the Spirit\\nthat decide the whole matter. Thus it appears that Jew and\\ngentile are alike in the sight of God that the latter has the\\nsame claims to the gospel as the former that circumcision\\nand observance of the Law are no conditions of salvation.\\nThe repeated use of the expression the heathen 1 shows that\\nthere is no intention of treating this as an isolated case, and\\nthat it is regarded as involving the whole principle of the\\nconversion of the heathen. In the end the primitive com-\\nmunity not only acquiesces in the accession of the uncircum-\\ncised, but glorifies God for it.\\nWhether there are any facts at all at the bottom of this\\nstory it is difficult to say. In any case its enumeration of the\\ncities Ly T dda, Joppa, and Csesarea constitutes our sole re-\\nmaining account of Peter s wide-spread and successful labors\\nas the missionary Apostle of the Jews. As it now stands, it\\nneed hardly be said that the narrative is in direct contradic-\\ntion with histon^. To convince ourselves of this we have\\nonly to think of the orthodox believers who forced themselves\\ninto Paul s communities, of the danger which consequently\\nthreatened his work among the heathen, of his painful jour-\\nney to Jerusalem, of the emphatic indication of Peter as the\\nApostle of the Jews in contradistinction to the two messengers\\nto the heathen, of Peter s conduct at Antioch, of the attitude\\n1 Acts x. 45, xi. 1, 18; compare x. 28, 35, xi. 3, 17,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0584.jp2"}, "585": {"fulltext": "COLLISION OF THE TWO PARTIES. 561\\nadopted by James, and of all that }-et remains to be told of\\nthe community at Jerusalem. In a word, this story makes\\nout that the question of the conversion of the heathen was\\nsupernaturally settled, once for all, to everybody s satisfac-\\ntion whereas we know from Paul what bitter proof of the\\ncontraiy he had, and in the book of Acts itself, a few chap-\\nters further on, we find the question still regarded as unset-\\ntled- 1 Quite apart from the miracles and visions, then, the\\nstory is a palpable fiction. As to the miraculous machinery,\\nwe may note the analogies between the restoration of Dorcas\\nto life and that of Jairus s daughter, between the person of\\nthe Csesarean officer and that of his brother in arms at Caper-\\nnaum, and above all between the experiences of Peter and\\nthe honor which he gains and all that we are elsewhere told\\nof Paul. 2 And again the visions of Peter and Cornelius re-\\nmind us of those of Ananias and Saul. Finally, it was no\\naccident, but a definite attempt to obscure the events at Anti-\\noch, which dictated the emphatic assertion that Peter had\\neaten with the uncircumcised, had been reproached for doing\\nso b}* the orthodox believers, had defended himself manfully,\\nand had freed himself from all blame even in their eyes.\\nThe whole story is a pure invention, and any thing but a\\npurposeless one. Long after the breach had been made in the\\nold communit}-, our author, or his authority, attempted to\\nheal it for ever by throwing a veil over the events that had\\ngiven rise to it, or rather b} r disguising them past the possi-\\nbility of recognition. He would have accomplished his\\npurpose to perfection, had not a few of Paul s letters been\\npreserved After the short-lived peace of Jerusalem the\\ndecisive outbreak at Antioch established the breach between\\nthe two parties. The difference of principle between them\\nmust end in open warfare. Personal jealousies embittered\\nthe contest. Paul s public rebuke of Peter could never be\\nforgiven. A century afterwards the extreme orthodox sec-\\ntion reproached him with having told their Apostle that he\\nwas condemned for his equivocal dealings.\\nThis conflict was to follow Paul, like a curse, wherever he\\nwent, and fall like a blight upon all his work. He seems to\\nhave thought it best to leave Antioch at once. In spite of\\nhis uncompromising attitude, or perhaps in consequence of it,\\nhe was deserted, or at least suspected, by mairy of the breth-\\n1 Acts xv. 1, 5, 6, et seq.\\n2 Compare Mark v. 23, 35, 40-42 with Acts ix. 37-41 Luke vii. 2-5 with\\nActs x. 1, 2, 4 22; and see p. 539 and chap. x. p 000.\\n24*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0585.jp2"}, "586": {"fulltext": "562 GOSPEL IN EUROPE.\\nren. He permanently removed to other regions the scene of\\nhis labors as a preacher. Let us follow him upon these mis-\\nsionary journeys and stay with him, as he takes up his abode\\nfor longer or shorter periods in various centres of the ancient\\ncivilization\\nChapter VII.\\nTHE GOSPEL IN EUROPE.\\nActs XVI.-XVIII. 18; Mark V. l-20\\nIN the book of Acts Paul s missionary labors are artificially\\ndivided into three periods. Each journey is begun from\\nAntioch and concluded or followed b}~ a visit to Jerusalem\\nand in each case that portion of the narrative on which the\\nchief stress falls is illustrated by a discourse. At the begin-\\nning of the first journey there is an address to the Jews, in\\nthe middle of the second a discourse to the heathen, and at\\nthe end of the third a farewell speech to the Christians. But\\nwe cannot preserve this division, for the visit to the primitive\\ncommunit3 r in the City of the Temple which divides the so-\\ncalled second and third missionaiy journeys was never made\\nat all, and the two therefore fall into one. 2 After the events\\nat Antioch (51 or 52 a.d.) begins a period of not less than\\nsix and not more than eight years, during which we find Paul\\nworking in a fresh field in the central and western portions\\nof Asia Minor, in Macedonia, and in Greece, travelling about\\nfrom place to place but settling for some time, first at Corinth\\nand afterwards at Ephesus, where he found convenient centres\\nfrom which to start and to which to return.\\nAmong the written sources of information used b} the au-\\nthor of Acts was a record made b} an unknown friend of the\\nApostle, who accompanied him upon some at least of his\\njourneys. It has been conjectured that this friend was Titus,\\nwhose name is never mentioned in the book of Acts and,\\nthough we cannot be certain in the matter, there seem to be\\nno valid objections to this idea. A more common opinion is\\nthat it was a certain Greek physician of the name of Luke, 3\\nand that the tradition which ascribes the whole book to him\\nl Matthew viii. 28-31; Luke viii. 26-39. 2 Acts xviii. 21, 22.\\n3 Colossians iv. 14.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0586.jp2"}, "587": {"fulltext": "GOSPEL IN EUROPE. 563\\nrests upon the fact that it contains these fragments from his\\nhand. 1 But whoever he was we only possess a lew fragments\\nof hi? itinerary, 2 embracing the passage to Philippi and the\\nopening of the Apostle s labors at that place, the last journey\\nfrom Europe to Asia Minor, the journey to Jerusalem, and\\nfinally that to Rome. We recognize these fragments at once\\nfrom the author s use of the first person plural, which the writer\\nof Acts preserved, perhaps with a feeling that this u we would\\ngive a greater air of fidelity to the whole book. In other re-\\nspects he probably was not equally scrupulous in giving the\\nfragments just as he found them.\\nIt s not an accident that we first meet with this eye-witness\\non occasion of the introduction and initial establishment of\\nthe gospel in Europe for the preaching of the gospel in our\\nown quarter of the globe has almost as special an interest for\\nour author as it has for ourselves. In fact he lays down his\\npen as soon as he has recorded the establishment of Chris-\\ntianit} in Rome, the heart of the Grseco-Roman world, the\\ngreat capital of the West. And so too here he passes with\\nextreme rapidity over all that precedes the passage to Europe\\nnamely, the journey through Syria and Cilicia, b} r Derbe and\\nLystra (where Paul found Timothy and took him with him),\\nand through Phiygia and Galatia. 3 He further informs us\\nthat the Apostle was prevented by divine interposition from\\npreaching in the northwest of Asia Minor, and that at Troas\\nGod summoned him to preach the gospel in Europe by send-\\ning him a vision of a Macedonian who implored him to come\\nover to his land with the message of salvation.\\nThere is only one portion of this very meagre account\\nwhich we are in a position to amplify. It is the journey\\nthrough Galatia. In a letter that he afterwards wrote to the\\ncongregations scattered through this district, Paul reminds\\nthem that an illness had compelled him to remain some time\\namong them, 4 probabfy not in any of the great cities, such\\nas Pessinus, Tavium, or AncjTa, but in the country. This\\nwas the beginning of his labors in this district, which were\\ncrowned with remarkable success. Here he met with men of\\na very different character from any he had T et known. The} 7\\nwere not Asiatics, but were Gallic or Celtic colonists who had\\nbeen settled in the district for three hundred T ears. Although\\nhe was ill, and his sickness seems to have had an offensive\\n1 Compare p. 29.\\nActs xvi. 10-17, xx. 5-15, xxi. 1-18, xxvii. 1-xxviii. 16.\\n3 See pp. 555, 556. Galatians iv. 13.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0587.jp2"}, "588": {"fulltext": "564 GOSPEL IN EUROPE.\\ncharacter, perhaps consisting in whole or in part in an erup-\\ntion or inflammation of the eyes, yet he met with an eminently\\nfavorable reception. Had he been an angel from heaven, or\\nthe Christ in person, he could hardly have been welcomed\\nmore. The Galatians would have torn out their very eyes to\\ngive him. 1 These were fair days in the stormy life of Paul.\\nThere were no Jews to listen with amazement and suspicion\\nto his words, or to offer direct resistance. He had only to do\\nwith heathen, whom he found as simple and open-minded as\\nthey were earnest for salvation. So he preached the death\\nof Jesus on the cross to them as the only means of salvation,\\nand preached so clearly and powerfully that he seemed to set\\nit before their a ery eyes and they joyfully accepted the faith\\nthat was to justify them in the sight of God. Signs that\\ntheir spiritual nature was thoroughly roused soon followed.\\nSpiritual blessings were multiplied upon them they glowed\\nwith zeal for the truth, and strove to live pure lives in order\\nthat when the Christ returned he might receive them into the\\nkingdom of God. 2 Before Paul left Galatia he had founded\\na number of communities of heathen converts, small but rich\\nin promise, won heart and soul for his gospel, and deeply\\nattached to him personally.\\nThe journey from the heart of Asia Minor to the northwest\\ncoast appears to have furnished little or nothing notewortlry.\\nAt Troas Paul took ship, accompanied by Timothy, Silas, and\\nthe unknown companion who wrote the diary. Passing the\\nisland of Samothrace, they came in two days to Neapolis, on\\nthe coast of Thrace, whence they proceeded to Philippi in\\nMacedonia. This city, which Augustus had made a Roman\\ncolony, was the scene of the first preaching of the gospel in\\nEurope. On the Sabbath da}- after their arrival the mission-\\naries went through the city gate to the Jewish house of prayer,\\nwhich was situated as usual near the river, for the convenience\\nof the worshippers, who were thus enabled to perform the\\nprescribed ablutions before offering their prayers. Here they\\nfound certain women to whom the} T spoke about the object of\\ntheir visit, and among them was a proselyte known as L} T dia,\\nor the Lydian woman, because she came from Thyatira, in\\nLydia. She was a seller of purple dye. Now this woman\\nlistened to Paul s preaching with extreme interest, and before\\nlong she was converted and baptized, with all her household,\\nand begged the missionaries to take up their abode with her,\\n1 Galatians iv. 14, 15. 2 Galatians iii. 1 ff., iv. 18, v. 7, vi. 9. 10.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0588.jp2"}, "589": {"fulltext": "GOSPEL IN EUROPE. 565\\nBut few particulars are known of their stay at Philippi,\\nwhich certainly lasted a good many weeks. Their work\\nprospered, and a community was founded to which Paul was\\nalways deeply attached to the da} T of his death and it re-\\nturned his affection, became his pride and jo} T and, while so\\nmany others fell away from him, alwa} S remained faithful and\\nobedient. More than once in the period we are now consid-\\nering, and afterwards when he was a prisoner at Rome, Paul\\nconsented to receive pecuniary assistance from his friends at\\nPhilippi, though he had made it a general rule to provide for\\nhis own support. 1 Among the Apostle s fellow-laborers at\\nPhilippi, two women (Euodia and Syntyche) and two men\\n(Clement and Epaphroditus) are mentioned by name. 2 All\\nthis deserves our confidence but the following account of the\\nway in which the sta}^ at Philippi was brought to a close\\ncertainly cannot be accepted as it stands\\nAs the missionaries were going to the place of prayer, they\\nwere met by a certain slave-girl who was possessed of a spirit\\nof divination which brought her owners great profit. Per-\\nhaps she was a ventriloquist. Now she followed the preach-\\ners day after day, and pointed them out to every one as\\nservants of the Most High who preached the wa} T of salvation.\\nAt last Paul was grieved by what she did, and commanded\\nthe spirit, in the name of Jesus Christ, to come out of her,\\nwhich it immediately did. But by this action he drew down\\nupon himself the enmity of the girls proprietors, for he had\\ndeprived them of a considerable source of profit. Accord-\\ningly they seized the first opportunity of laying hold of Paul\\nand Silas and dragging them before the chief magistrates,\\nthe Duumvirs, in the market-place. They denounced them\\nas Jews, who had thrown the city into commotion, and who\\ntaught a foreign religion which it was illegal for them, as\\nRoman citizens, to adopt. 8 The people vociferously demanded\\nthat the two strangers should be punished, and the magis-\\ntrates, tearing then- clothes from their backs, ordered a severe\\nscourging to be administered to them after which the} T were\\nthrown into prison, with special orders to the jailer to keep\\nthem securely. Accordingly the^y were locked in the inmost\\ndungeon, with their feet in the stocks. So far from being\\nterrified, Paul and Silas only rejoiced that they were thought\\nworthy to suffer in the good cause and they offered up their\\nprayers and made the prison ring with their songs of praise,\\n1 Philippians i. 5, ii. 12, iv. 14-16. 2 Philippians iv. 2, 3, ii. 25.\\n8 Compare p 3.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0589.jp2"}, "590": {"fulltext": "566\\nGOSPEL IN EUROPE.\\nso that all the other prisoners listened. And thus the hour of\\nmidnight came. Then suddenly the foundations of the prison\\nshook with a might}- earthquake, while all the doors flew open\\nof themselves and all the fetters dropped from the prisoners\\nlimbs. The jailer waked and when he saw the doors wide\\nopen, thinking that the prisoners had escaped, and knowing\\nthat he was responsible for their safe custody, he drew his\\nsword in despair and was going to kill himself. But Paul\\ncried out, Do yourself no violence, for we are all here!\\nThen the jailer called for a light, rushed in and fell down\\ntrembling before Paul and Silas, whom he now recognized as\\nmessengers of God. He brought them out of the prison and\\nsaid, Masters! what must I do to be saved? They told\\nhim he must believe in the Christ, preached the gospel to him\\nand his household, and baptized them that same night. He\\non his side washed and mollified the wounds they had received\\nfrom the scourges, took them with him to his own house, and\\nset food before them, rejoicing greatly that he and all his\\nhousehold had learned to believe in God. In the morning\\nthe magistrates sent the lictors to dismiss the two preachers\\nand the jailer told them that the}* could go in peace. But\\nPaul would not accept this message. The}* had been publicly\\nmaltreated and condemned to prison, he urged, in defiance of\\nthe law which forbade the scourging of Roman citizens and\\nwere they now to be smuggled out in secrecy No let the\\nmagistrates themselves come and conduct them out of the\\nprison honorably When the duumvirs received this mes-\\nsage, they were alarmed to find that they had unwittingly\\ninfringed upon the privileges of Roman citizens so they led\\nthem out of the prison with a courteous apology, and begged\\nthem to leave the city for fear of fresh commotions. Ac-\\ncordingly they took leave of the brethren in Lydia s house,\\nand then departed.\\nWe cannot accept this narrative as true. The conduct of\\nthe magistrates, who have no good reason either for their\\nsavage enmity at first or their remarkable courtesy afterwards,\\nthe conduct of Paul himself, who does not plead his Roman\\ncitizenship till too late, the superfluous miracle of the earth-\\nquake which in some way causes all the fetters to fall from\\nthe prisoners limbs, the wonderful self-restraint of the prison-\\ners themselves, not one of whom escapes, Paul s knowledge of\\nthe fact, though he is situated in the inmost cell and all is dark-\\nness, these and other such features in the story put it beyond\\nall doubt that it is a fiction framed on the model of the miracu-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0590.jp2"}, "591": {"fulltext": "GOSPEL IN EUROPE. 567\\nlous deliverance of the Twelve, and afterwards of Peter. 1 The\\nonly circumstances we can accept as facts arc that a slave-\\ngirl who was possessed shouted after Paul, which the eye-\\nwitness mentions, and that the preachers were severely han-\\ndled at Philippi, as we are told elsewhere, probably by Paul\\nhimself. 2\\nThe preachers rf Christ now followed the great highway\\nthrough Amphipohs and Apollonia, and in four days reached\\nThessalonica, the capital of the second district of Macedonia,\\nan important and populous commercial centre. Undaunted\\nb}* their sufferings at Philippi, they resumed their task at\\nThessalonica and met with great success. Their gospel found\\nready access, and a community of heathen was soon estab-\\nlished who received it as a message from God with so much\\nwarmth that the new religion rapidry spread and in conse-\\nquence of the close intercourse between Thessalonica and the\\nsurrounding country, and its extensive commercial relations\\nwith other places, the news of the movement spread far and\\nwide. 3 Not that there was no resistance. Constantly, and\\nfrom the very first, the believers had much to endure from\\ntheir unconverted fellow-townsmen but in spite of every\\nthing they were filled with joy to think of the salvation that\\nawaited them, for the preachers had warned them from the\\nfirst that they must expect to be oppressed before the Christ\\nshould return, bringing blessings and glory to all who had\\nconfessed him. 4 It is probable, too, that the preachers were\\ngreatly harassed and at last expelled bj T the Jewish residents\\nat Thessalonica, who could not endure that the kingdom of\\nGod should be promised to the heathen. This premature\\ndeparture was a great grief to Paul, for he had thoroughly\\nset his heart on establishing a flourishing community, and he\\nhad not been able to stay as long as he wished or thought\\nnecessary. 5\\nThe book of Acts makes Paul conform to the rule which it\\nhas imposed upon him before, 6 and begin by demonstrating to\\nthe Jews in the s}~nagogue, on three successive Sabbaths, that\\nthe Scripture foretold the suffering and resurrection of the\\nMessiah, and proved that Jesus was he. The author has\\ni See pp. 496 ff., 499 ff., 540, 541.\\n2 1 Thessalonians ii. 2 compare 2 Corinthians xi. 25.\\n8 1 Thessalonians i. 7-9, ii. 13, 14.\\n4 1 Thessalonians i. 6, 10, ii. 14, iii. 3, 4.\\n5 1 Thessalonians ii 15 ff. 6 See p. 540.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0591.jp2"}, "592": {"fulltext": "568 GOSPEL IN EUROPE.\\npreserved the name of the man with whom Paul and Silas\\nsta} T ed, which was Jason, and the names of three other breth-\\nren who subsequently accompanied Paul upon some of his\\njourne} T s, namely, G-aius, Aristarchus, and Secunclus. His\\naccount of the termination of Paul s visit is as follows When\\nthe gospel had made great way, especially among the prose-\\nlytes and distinguished women, the Jews became jealous,\\nstirred up a good-for-nothing rabble to make a riotous attack\\nupon Jason s house in hopes of finding the preachers there,\\nand, failing in this, dragged Jason himself and certain other\\nChristians before the magistrates. They accused them of\\nharboring men who were turning the world upside down and\\ndemanding allegiance to their king, Jesus, instead of the em-\\nperor. But the authorities set Jason and the rest at liberty\\nwhen they had given sureties for the conduct of their guests.\\nUnder cover of night the preachers now made their way to\\nBerea, where according to the Acts the}^ again addressed\\nthemselves expressly to the Jews. They found them more\\nwilling to hear them, more interested in what they said, and\\nless wedded to their prejudices than their fellow-believers at\\nThessalonica had been and their labors met with success.\\nBut the Jews of Thessalonica, hearing that Paul was preach-\\ning the gospel at Berea, went after him and succeeded in\\nstirring up the mob against him. The faithful, of whom So-\\npater alone is mentioned b} r name, immediately convej ed\\nPaul to the sea- shore and escorted him to Athens, whence\\nthey returned with a request from him to Silas and Timothy,\\nwho had stayed at Berea, to join him as soon as possible.\\nThis narrative is slightly inaccurate in certain points. In\\nreality, when Paul had been compelled to leave Thessalonica\\nhe made more than one fruitless effort to return. At last he\\ncould bear it no longer, and from Athens he sent Timothy,\\nthough it left him single-handed himself, to strengthen the\\nbelievers at Thessalonica under the oppression they were\\nsuffering. 1\\nPaul at Athens The Gospel of the crucified Nazarene had\\nreached the centre of Grecian culture, philosophy, art, and\\neloquence The insignificant Jewish preacher stood at the\\nfocus of the world s aesthetic, intellectual, and scholarly\\nlife!\\nThe very nature of the case forbade the new religion from\\nmaking any rapid progress in this brilliant society, where it\\n1 1 Thessaloniaus ii. 17, 18, iii. 1, 2, 11.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0592.jp2"}, "593": {"fulltext": "GOSPEL IN EUROPE. 569\\ncould only seem a foil} and could onty meet with ridicule.\\nLove of sensuous gratification rejected the demands of self-\\ndenial refined taste was equally offended D3 7 the cross itself,\\nand by the person and address of its emissaries, in a word,\\nthe conception of life and the philosoplry of the universe\\nwhich these preachers held were alike and utterly foreign to\\nthe tone of Athens. And yet the future of Christianit} de-\\npended upon its power of ultimately bringing the Grecian\\nspirit under the control of its influence, and availing itself of\\nits manifold capacities and its noble powers. It is one of\\nPaul s chief merits, one of the strongest proofs of the value\\nof his doctrines, that his profound and philosophical concep-\\ntions secured this victory at last.\\nIt was a moment of deep import, then, when the Apostle of\\nthe gentiles, full of zeal as ever, raised his voice in the very\\nheart of Greece. But at first he excited little or no atten-\\ntion, and his harvest was but small. Indeed, he had no in-\\ntention of taking up his abode for any length of time at\\nAthens, and after laboring there but a little while he went on\\nto Corinth. Of the small circle won for the Christ at Athens\\nwe have the names of Dionysius a member of the highest\\njudicial body, who figures in ecclesiastical tradition as the\\nfirst bishop (overseer) of the community at Athens and of a\\nwoman named Damaris.\\nThe author of Acts, to whom we owe the preservation of\\nthese names, caught the dramatic interest of the moment\\nwhen ChristianhVy was first preached at Athens, though he\\nnever grasped the meaning of the Pauline gospel in all its\\ndepth and compass. Here, then, he gives us a kind of coun-\\nterpart to his picture of Stephen s preaching and experiences\\nat Jerusalem. He borrows his colors from what he knew of\\nthe reception given to the gospel by cultivated Greeks of his\\nown day and bringing Paul to the hill of Ares (Mars)\\nwhere the supreme court of judicature, the special guardian\\nof religious laws, used to hold its sittings, he puts a discourse\\nupon his lips which is distinguished by the remarkable felicity\\nof its introduction and the beauty of its thoughts, but is\\nforeign alike in form and substance to the mind of the\\nApostle. He tells us, then, that Paul was deeply shocked by\\nthe idolatiy of Athens and it is true that the city was\\nremarkably rich in temples, altars, and statues of the deities,\\nunequalled in beauty anywhere. He spoke in the synagogue,\\ncortinues our author, with the Jews and proselytes, and in\\nthe market-place daily with any one that he could meet.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0593.jp2"}, "594": {"fulltext": "570 GOSPEL IN EUROPE.\\nCertain philosophers, too, of different schools, Epicureans\\nand Stoics, argued with him. But one despised his words\\nas mere babbling, while another taxed him with proclaiming\\nforeign gods, Jesus and resurrection, the crime for which\\nSocrates in da}*s gone b} had been forced to drink the hem-\\nlock. At last curiosit3 T which was the ruling passion of the\\npeople of Athens, urged them to conduct him to the Areopa-\\ngus (Ares hill) and invite him to expound these novel doc-\\ntrines to them. His discourse was at once a defence of\\nhimself and an exposition of the gospel, and he 1 attached\\nit to an inscription he had seen upon an altar that ran, To\\nan unknown God. Yes this God whom the} knew not the\\nCreator and Ruler of all things the All- sufficing, who was not\\nfar from his offspring, man who could not be represented b} r\\nan image, the lifeless product of a human hand, even Him\\ndid he preach to them Then he urged them to repent, for\\nthe last judgment was at hand, the judgment by a man whom\\nGod had raised from the realms of death. A man raised\\nfrom the dead That was too much for the gravity of the\\nAthenians. The} 7 would listen to him no longer. Some\\nopenly ridiculed him, others put on an appearance of courtesy\\nand interest but the result was meagre in the extreme.\\nFrom Athens Paul went on to Corinth. Corinth was the\\ncapital of the Roman province of Achaia, the seat of the gov-\\nernor, renowned from of old for its commerce and manufac-\\ntures above anj T other cit} T in Greece marvellously favored\\nby Nature, since it ky upon an isthmus between two bays, and\\nwas flanked by its harbors of Lechseum on the west and Cen-\\nchrese on the east lavishly but tastefully embellished by\\nart proverbial for its wealth, its luxury, and its licentious-\\nness. Here Paul established himself for the present, as the\\nplace seemed admirably adapted to serve as a centre for his\\nmissionary labors. He began by seeking the means of sup-\\nporting himself by his trade, and this brought him into contact\\nwith a certain Jew of the name of Aquila. He was a native\\nof Pontus, but he had just now come, together with his wife,\\nPrisca or Priscilla, from Rome. The cause of their leaving\\nthat city was that the Emperor Claudius had ordered all the\\nJews out of Rome, in consequence, it would appear, of some\\ndisturbances but so man} 7 Jews were settled there that we\\ncan hardly suppose the edict was ever strictly enforced, and\\nin any case it was very soon allowed to lapse. Now this\\nAquila was a tent-maker, like Paul himself so the latter took", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0594.jp2"}, "595": {"fulltext": "GOSPEL IN EUROPE. 571\\nup his abode with him and they worked together. Whether\\nAquila and his wife were already Christians, or whether Paul\\nconverted them, we are not told. We only know that they\\nafterwards settled at Ephesus, and are repeatedly mentioned\\nin Paul s letters as believers, in whose house a little band of\\nChristians regularly met, and as fellow-laborers of his own\\nwho had even risked their lives for him. 1\\nAs soon as the Apostle arrived at Corinth, he began his\\nwork as the messenger of Christ with his accustomed zeal\\nand when he was joined soon afterwards by Silas and Timo-\\ntlry, who came from Thessalonica, the three seized every\\nopportunity of prosecuting their task. Paul himself confesses\\nthat he began his labors amid these totally new surroundings\\nwith extreme trepidation, fearing that his want of Greek cul-\\nture would be fatal to his success but he adds that he ful-\\nfilled his task in the demonstration of the Holy Spirit and of\\nthe power of God. 2 In view of the approaching day of judg-\\nment at the establishment of the kingdom of God, he preached\\nin all simplicit} as to first beginners, the gospel of the cru-\\ncified one, whose death was the salvation of all who would\\nbelieve. According to Acts, both Paul and his companions\\nconfined themselves as usual to the synagogue at first. There\\nPaul endeavored every Sabbath to convince the Jews that\\nJesus was the Messiah but when they persistent!}- rejected\\nand reviled his message, he felt at libert} r to turn to the hea-\\nthen and after that he never went into the synagogue again,\\nbut preached in the house of a proselyte called Justus, who\\nlived close b} r Now all this is simply dictated by the writer s\\nwell-known misconception of Paul s apostolate to the heathen 8\\nbut when he tells us that Crispus, the ruler of the synagogue,\\nbecame a believer, the statement finds confirmation elsewhere.\\nFor we happen to know that by a rare exception 4 Paul baptized\\nhim with his own hand, as also a certain Gaius, in whose\\nhouse he subsequently lodged, and who exercised hospitality\\nto the whole community. Before either of these he had like-\\nwise baptized the household of Stephanas, who is honorably\\nmentioned as ;t the first fruits of Achaia. 5 Together with\\nthis Stephanas, we hear of Fortunatus and Achaicus of\\na woman called Phoebe, who was deaconess of the communit} 7\\nat Cenchreae, and rendered the greatest services to the good\\n1 1 Corinthians xvi. 19; Romans xvi. 3, 4; compare Acts xviii. 18, 26; 2\\nTimothy iv. 19.\\n2 1 Corinthians ii. 3, 4. 3 See p. 540, and 1 Corinthians xii. 2.\\nSee p. 537. 6 1 Corinthians i. 14, 16, xvi. 15, 17; Romans xvi. 23.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0595.jp2"}, "596": {"fulltext": "572 GOSPEL IN EUROPE.\\ncause of Erastus the city treasurer of Quartus and others. 1\\nThus the circle of believers gradually swelled, and was dis-\\ntinguished by keen interest in the gospel and great spirit-\\nual activity. We read in Acts that the Christ appeared by\\nnight to Paul and urged him to preach courageously, for\\nhe would support him and would frustrate every hostile design,\\nand there were many souls in Corinth ready to receive the\\ngospel. The Apostle himself says nothing of this vision.\\nHe only tells us that his converts were for the most part\\nignorant men, of no position, slaves and the refuse of\\nsociety, and that the previous lives of man}- of them left\\nvery much to be desired. 2\\nPaul worked a year and a half at Corinth but we must not\\nsuppose that he never left the city all this time. He visited\\nthe two harbors, the places in the neighborhood, and many\\nmore distant cities of Achaia, as we may gather from the\\nsuperscriptions of his two letters to the Corinthians. 3 In con-\\nsequence of these expeditions he was not always in a position\\nto provide for his own support but he never either asked or\\nreceived any help from those among whom he was laboring\\nSome of the Macedonian believers however, probably Philip-\\npians, sent him assistance, which he thankfully accepted. 4\\nOnly one event is chronicled in Acts during all this period,\\nand that one serves the author s purpose of representing the\\nRomans as more friendly to the gospel than the Jews. Gal-\\nlio, we are told (a brother of the celebrated Seneca, and a\\nman of very lovable and exalted character) was governor of\\nAchaia and the Jews rose against Paul as one man and\\ndragged him before his judgment-seat, saying that he was one\\nwho taught men to serve God in a manner that conflicted\\nwith the Law. But Gallio did not so much as ask Paul for\\nhis defence. He told the accusers that they had brought no\\ncriminal charge against Paul, and that he had no intention of\\nmixing himself up with their religious disputes the} 7 must\\nsettle them among themselves. Upon this he dismissed them\\nand the people seized their leader, Sosthenes, who had suc-\\nceeded Crispus as ruler of the synagogue, and beat him, while\\nGallio looked on and did not interfere. Paul, continues our\\nauthor, still remained some time at Corinth, and then took\\nleave of the community and crossed over with Aquila and\\nPriscilla to Ephesus.\\ni Romans xvi. 1, 2, 23. 2 1 Corinthians i. 26-28, vi. 9-11.\\n8 1 Corinthians i. 2 2 Corinthians i. 1.\\n4 2 Corinthians xi. 8, 9.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0596.jp2"}, "597": {"fulltext": "GOSPEL IN EUROPE. 573\\nWe cannot fail to observe the extreme brevity with which\\nthis period of the life of Paul is treated, although the splendor\\nand importance of the city, the success of the preaching, and\\nabove all the remarkable subsequent history of the community\\ncombine to make it exceedingly important. Had the author\\nno means of information at command Or was the very fact\\nthat Corinth soon became the scene of divisions and sectarian\\nanimosities the true cause of his brevity? We are almost\\ninclined to accept this latter explanation, especially when we\\nremember how careful he is to make the main stress fall upon\\nthe Apostle s preaching at Athens, though he hardly left an} T\\ntraces behind him there.\\nOur means of filling in the gap are very scanty. We have\\nalready mentioned a few details gleaned from the first epistle\\nto the Corinthians and the sixteenth chapter of Romans.\\nWe may add that if the first epistle to the Thessalonians is\\ngenuine, as we have assumed it to be, then it was written at\\nCorinth during this period, in the name not only of Paul him-\\nself but also of Silvanus (Silas) and Timothy, who must\\ntherefore have been with the Apostle at the time, and who\\nwere also held in honor at Thessalonica as his fellow-laborers.\\nThis was the first occasion on which Paul had endeavored to\\nmake up by writing for the want of personal intercourse and\\npreaching. The epistle, if authentic, is the earliest specimen\\nof Christian literature. Its contents show what anxious care\\nthe Apostle had felt for this community, the preservation and\\nprosperity of which he held to be of extremest consequence\\nto the prospects of the gospel. He had dreaded the effect of\\nthe persecutions it had had to endure from the heathen popu-\\nlation but Timothy had now rejoiced his heart by bringing\\nhim a favorable report. It appeared, however, that his an-\\nnouncement of the approaching end of the world had produced\\na deeper impression than his exhortations to a spotless life,\\nwhich he now repeated with great emphasis. He condemned\\nthe ill-balanced zeal which disturbed the lives of many of the\\nconverts, and insisted on the quiet and orderly behavior of\\nvmich he had given them an example himself in diligently\\nworking for his own support. He also instructed them as to\\nthe prospects of those who died before the return of Jesus.\\nThe}* would not be at a disadvantage in any particular, as\\ncompared with those who lived to see it. When Jesus at a\\ngiven sign the voice of an archangel and the trumpet of God\\nshould come down from heaven, the believers who had died\\nwould first be raised, and then they would be caught up into", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0597.jp2"}, "598": {"fulltext": "i)74 GOSPEL IN EUROPE.\\nthe air, together with the living, to escort Jesus to the earth in\\nall his glory, and thenceforth to dwell with him for ever.\\nThe day of the Lord will come as secretly as a thief in\\nthe night. Let us therefore be wakeful and sober, 1 intent\\non our salvation, persevering in our faith, and holy in our\\nlives This was doubtless the substance of his preaching at\\nCorinth as at Thessalonica. It was this thought that urged\\nhim to incessant labors and the field was not ungrateful,\\nthough it was very hard to till. The soil was fruitful, but\\nwas choked with most pernicious weeds. The internal con-\\ndition of this Corinthian community, the first of any conse-\\nquence that had been established in Greece, continued to\\ndemand the utmost care and attention, especially with regard\\nto the lives of the members. The irnmorarhy of Corinth was\\nnotorious throughout the ancient world. It was here that\\nPaul, from his own observations, drew his dark picture of the\\nterrible moral degradation of the heathen world. Among\\nthe believers themselves were some who had formerly been\\nguilty of all manner of unnatural offences and though Paul\\nsaid, Now you are purified and hallowed and justified, yet\\nin realit} 7 the force of evil custom was not broken in a da} r\\nor the moral renovation completed all at once.\\nAt Antioch, at Thessalonica, and wherever the gospel was\\npreached, but at Corinth more than anywhere, there was a\\nsense in which the conversion of the heathen was a veritable\\ncasting out of devils 2 for a spirit of loathsome impurity,\\nwith many another might}^ demon of moral corruption, had to\\nbe expelled from them. We will therefore add, in this con-\\nnection, a scene which appears in the first three Gospels, and\\nrepresents this effect of the preaching of Christ in visible\\nform. Though subsequent transformations and additions\\nmay greatry have obscured its original clearness, T et its sig-\\nnification is not doubtful. Let us judge for ourselves\\nJesus had crossed the sea of Galilee in a southeastern\\ndirection, and landed in the region of Gadara (or Gerasa),\\nwhich was largely inhabited by heathen. 3 And there a man\\ncame rushing to meet him who had long been possessed by\\nan unclean spirit. He was naked, and always lived among\\nthe graves. No one could tame him or even hold him in\\nchains for whenever any one had tried, the madman had\\nbroken the chains to pieces and shattered the fetters. Dav\\ni 1 Thessalonians v. 2, 6. 2 See pp. 518, 543.\\ni i nessaiomaiis\\n8 See pp. 282, 283.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0598.jp2"}, "599": {"fulltext": "GOSPEL IN EUROPE. 575\\nand night he lived among the tombs and caves, shrieking,\\ncutting himself with stones, and falling upon the passers-by.\\nHardly had he seen Jesus afar off when he [rushed up to him,\\nthrew himself down before him, and] shrieked: What do\\n3 ou want with me, O Jesus, son of the Most High? In the\\nname of God, plunge me not into the tortures of the abyss\\nuntil the last da} comes [For he commanded the unclean\\nspirit to come out of him.] What is your name? asked\\nJesus. My name is Legion, was the reply for there was\\na host of demons in the unhappy man, and they begged Jesus\\npassionately to allow them to enter into a herd of swine that\\nwas feeding there on the mountain. He gave them per-\\nmission and in a moment a thousand and yet another thou-\\nsand swine had rushed over the precipice and were drowned\\nin the sea. The swineherds fled in consternation, and reported\\nwhat had happened in the city and the country round. Then\\nthe people came out to see for themselves, and there they saw\\nthe former demoniac, clothed and in his right mind, sitting\\nat the feet of Jesus. In great dismay the} 7 implored Jesus\\nto leave their country. [And when he embarked, the man\\nhe had rescued begged to be allowed to go with him, but was\\nnot permitted to do so. He must return to his own people\\nand tell them how God had taken pity on him.]\\nSo runs the stoiy in its completed form, as given in Mark\\nand Luke. Matthew has two demoniacs, 1 but in other re-\\nspects is far shorter and simpler. The later traits in the\\nstor}^ are partly due to misconception, for our Evangelists\\nimagined that it was all to be taken literally but we must\\nnot be misled by this. We must remember that to the Jews\\ntombs and swine represented the most loathsome forms of 1111-\\ncleanness, and that swine stood specifically for heathenism\\nregarded in its most repulsive light. 2 Observe again that\\nevery means of compulsion (b} r which the ancient systems of\\nlaw are meant) failed even to restrain the host of unclean\\nspirits (which incidentally represent the great number of\\nheathen deities, 3 as well as the moral corruption of the\\nheathen) but soon the miglnrv word of Christ expels them,\\nto the terror of the world which loves them. Again, when\\nthe healed demoniac is told to go to his own people, it is\\na charge to the converted heathen to communicate their priv-\\nileges to others. Finally, we must remember that it was a\\nsettled custom in a certain sense defensible to ascribe to\\n1 Compare p. 355. 2 Compare p. 249.\\nCompare 1 Corinthians x. 20.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0599.jp2"}, "600": {"fulltext": "576 PAUL AT EPHESUS.\\nJesus himself whatever was done in his spirit and by his\\nmessengers.\\nThe original meaning of this story therefore is distinct\\nenough and it points us in the first instance to the fruits of\\nthe labors of Paul, which we shall find indicated more than\\nonce hereafter under the same emblematic form. His influ-\\nence and the work that he accomplished might well be cele-\\nbrated thus We have seen him carry the battle against\\nheathenism into the heart of the ancient civilization. The\\ngospel is now established in Europe.\\nChapter VIII.\\nPAUL AT EPHESUS.\\n2 Corinthians XI. 23-29; Acts XVIII. 18-23, XIX. 1-20, 23-41;\\nGalatians; Mark IX. 38-40; Matthew XII. 22-37. 1\\nWITH Paul s journey from Corinth to Ephesus and his\\nsettlement in the latter city begins the closing period\\nof his apostolic labors. This period extends over some four\\nyears (55-59 a.d.), and was marked by the same intensity\\nof successful effort as before but it was mournfully distin-\\nguished by a violent and painful conflict with Jewish-Christi-\\nanity, which threatened to make the communities Paul had\\nestablished desert him.\\nHis life had been one of restless activity ever since he be-\\ngan to preach the Christ. When we trace the extent of his\\njourneyings upon the map when we remember what varied\\nand formidable difficulties the traveller of those days had to\\ncontend against, and how rare and imperfect the means and\\nopportunities of locomotion were, especially such means as a\\nsimple workman could command, and lastly, when we con-\\nsider the perpetual dangers of eveiy description to which\\nPaul was constantly exposed, we are lost in admiration of his\\ncourage and perseverance, especially when we reflect that\\nthe cause itself for which he traversed sea and land was one\\nthat involved him in constant difficulties and exposed him to\\nceaseless ridicule, opposition, aud persecution. And now a far\\nmore grievous trouble was added to all these for the S3 r steui-\\natic agitation and opposition of Jewish believers threw his\\ni Luke ix. 49, 50, xi. 14, 15, 17-23, xii. 10; Mark iii. 22-30.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0600.jp2"}, "601": {"fulltext": "PAUL AT EPHESUS. 577\\ntyhole preaching of the gospel and the whole future of his\\ncommunities into a position of extremest clanger, threatening\\nmore than airy thing else to destroj the work of his life.\\nBut though all hope sometimes seemed lost, though his heart\\nfull often bled from piercing wounds, though his bodily\\nstrength gave way under the strain, still he persevered and\\nthe might of his spirit and the perseverance of his faith won\\nglorious triumphs in the end. 1 Let us listen to his own ac-\\ncount, given towards the close of this period, of his experien-\\nces for the previous twentj^ 3-ears.\\nMuch against his will, for he hated boasting, he compares\\nhimself with his opponents. There was not one of them who\\nhad labored so unremittingly, who had so often braved mal-\\ntreatment, imprisonment, and mortal peril for the sake of\\nChrist, as he had done. Five times have I received forty\\nstripes save one from the Jews thrice have I been beaten\\nwith rods [b} T the Romans] once have I been stoned\\nthrice have I suffered shipwreck a whole day and night have\\nI been in the deep, tossed on a spar.\\nHere we may pause to note that the writer of the Acts saj-s\\nnothing of the heav3 r scourgings administered by the Jews in\\nthe S}magogue, the like of which were sometimes fatal that\\nhe onry tells us of one occasion, at Philippi, on which the yet\\nmore barbarous Roman punishment was inflicted upon Paul\\nand that the latter s Roman citizenship can only be main-\\ntained in the face of these scourgings on the supposition that\\nthe rights of the obscure Jew were constantly despised with\\narbitraiy violence. The author of Acts has preserved the\\nrecord of Paul s being stoned (at lustra) an onslaught\\nfrom which hardly an} T one had ever escaped alive but the\\nonly shipwreck of which he has any thing to tell us took place\\nafter this time, and must have made a fourth.\\nPaul goes on to sa}- that on his numerous journeys he had\\nbeen in constant danger of drowning as he crossed over rivers,\\nperhaps swimming, or of falling into the hands of robbers as\\nhe journe3 ed through unfrequented regions that he had been\\nin danger from his fellow-countr3 men, who fierce^ perse-\\ncuted him as an apostate; in danger from the heathen,\\nwho onl3 T saw an atheist or rioter in their benefactor; in\\ndanger in the cities of tumultuous violence; in danger\\nin the deserts of losing himself and dying of hunger; in\\ndanger at sea of being shipwrecked and drowned in\\ndanger, above all, of seeing his work, his peace, his liberty,\\n1 See, for example, 2 Corinthians i. 8, 9, ii. 4, iv. 1G ff., et seq.\\nvol. in. 25", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0601.jp2"}, "602": {"fulltext": "578 PAUL AT EPHESUS.\\nperhaps his very life, destroj-ed by false brethren, his\\nJewish-Christian enemies.\\nToil and pain, he continues, and watching nights;\\nhunger and thirst, and constant fasting cold and nakedness,\\nthese have been my life And besides all the rest I have the\\nconstant daily thought and care for all the churches. Never\\nis one of my converts weak in faith or conscience but I feel\\nhis weakness as though it were my own never is one of\\nthem betrayed into apostasy or sin but my heart burns with\\nshame and indignation.\\nA year or two before, when he had recently undergone\\nsevere ill-treatment it would seem, he had written, 1 Hence-\\nforth let no man trouble me, for I bear about on iny body\\nthe marks that I belong to Jesus and not long afterwards 2\\n(in 58 a.d.), Up to this very hour have hunger, thirst,\\nnakedness, maltreatment, wandering, and heav} manual toil\\nbeen our lot. When reviled we bless, when persecuted we\\nendure it, when slandered we render consolation. We are\\nheld the very refuse and offscourings of the world to this\\nday. But all this did not crush him. We are oppressed\\non ever} side, he writes elsewhere, 3 but not afflicted per-\\nplexed but not despairing persecuted but not forsaken cast\\ndown but not destroyed. For it was in this very weakness\\nthat the might of his Lord revealed itself. Therefore I\\nrejoice in infirmities, in sufferings, in necessities, in persecu-\\ntions, in distresses for Christ s sake, for when I am weakest\\nthen am I also strongest in Him. 4\\nWe naturally refer these general descriptions drawn from\\nthe letters of Paul primarily to the period in which they\\nwere written, and we are perfectly safe in assigning some of\\nthe specific sufferings of imprisonment, scourging, and ship-\\nwreck to the same period. But here the author of Acts leaves\\nus entirely in the dark. We saw just now, more clearly than\\never, how very imperfect his account of the previous period\\nwas but here he fails us altogether. A great deal of what he\\ndoes tell us is impossible to believe, and he passes over mat-\\nters of extreme importance in absolute silence. He says that\\nbefore leaving Corinth Paul had taken the vow of a Nazarite.\\nWe know that this is a moral impossibility but it is far from\\nthe only occasion upon which our author transforms the Ap-\\nostle of the heathen into a rigid Jew. 5 Then he makes him\\n1 Galatians vi. 17. 2 1 Corinthians iv. 11-13. 3 2 Corinthians iv. 8, 9.\\n4 2 Corinthians xii. 10. 6 See pp. 540, 541, and chap. x. p. 611.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0602.jp2"}, "603": {"fulltext": "PAUL AT EPHESUS. 579\\nleave his friends Aquila and Priscilla at Ephesus and take his\\njourney notwithstanding the entreaties of the Jews in the\\nsynagogue who desire him to stay with them through Csesa-\\nrea to Jerusalem. His object in going to the City of the\\nTemple was to celebrate one of the Jewish feasts, and he took\\nthe opportunity of visiting the primitive community. Then\\nhe spent some time at Antioch, after which he returned\\nthrough Galatia and Phrygia to Ephesus, where he sta3 ed foi\\nthree whole years. So says the book of Acts but we know\\nenough of Paul to be sure that he would not visit Jerusalem\\nfor the purpose here assigned to him, nor were his relations\\nwith the brethren there of such a character that he would wish\\nto pay them a frying visit when there was no necessity for him\\nto do so. We may therefore strike out the whole of this\\nparenthetical journey, and assume that Paul established him-\\nself at once in Ephesus, the populous and stirring capital of\\nthe Roman province of Asia. We must not understand,\\nhowever, that he made the city his permanent abode. It\\nsimply served as the centre of his activity, and from it he\\nvisited his converts in Galatia, founded fresh communities in\\nvarious cities in the province, 1 perhaps crossed over for a\\nvisit to Corinth, 2 and perhaps even penetrated to the remote\\nIllyria. 3 After three j T ears spent in Ephesus our authorities\\nagree in making him leave this city, pass through Troas into\\nMacedonia and thence to Achaia, spend several months in\\nCorinth, and then return through Macedonia and travel along\\nthe coast of Asia Minor to Jerusalem.\\nLet us begin with the visit to Galatia, which took place\\nearly in the Ephesian period.\\nWe have not forgotten the zeal and J03 7 with which Paul s\\ngospel was received and embraced by the Galatians. But\\nsome months after his departure certain emissaries from\\nJerusalem came into the district and gave the Galatians very\\ndifferent instruction from what they had received from Paul.\\nThey announced themselves as coming from the original\\ncommunity and the personal disciples of the Messiah whom\\nPaul had preached, and declared that these disciples, who\\nwere the only qualified expounders of their Master s teach-\\ning, knew nothing of the repeal of the Old Covenant, of the\\nLaw and circumcision, or of a new way opened to salvation\\nby the so-called justification by faith. What Paul said about\\nall this being implied and proved by the death of Jesus on\\n1 1 Corinthians xvi. 19 Revelation ii., iii.\\n2 2 Corinthians xii. 14, xiii. 1. 8 Romans xv. 19.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0603.jp2"}, "604": {"fulltext": "580 PAUL AT EPHESU8.\\nthe cross was palpably untrue, the}^ urged for it was incon-\\nsistent with the unalterable fidelit}- and sanctity of God him-\\nself, and in direct contradiction with the Holy Scripture.\\nAnd as for this Paul, he was not really an Apostle at all, but\\na man who had drawn all his true knowledge of Jesus from\\nPeter, James, and the communit} at Jerusalem, had added\\nmany pernicious errors of his own, and now made most exor-\\nbitant pretensions. His followers would certainly be ex-\\ncluded from the rights of citizenship in the kingdom of the\\nMessiah, which were not to be obtained by simple faith in the\\nChrist without submission to the Law and circumcision. As\\nfor themselves, they had come in generous concern for the\\nweal of the Galatians, to warn them against this false teach-\\ning, and to take them into Israel, the people of the Lord, so\\nthat they really might become heirs of the Messianic kingdom.\\nNo wonder that the Galatians were shaken in their alle-\\ngiance to Paul, and that many of them deserted him. A\\ncertain number of them, we know not how many, began to\\nobserve the Jewish feast days with scrupulous care, and even\\nhad themselves circumcised. 1 It seemed but reasonable to\\nput greater confidence in the Twelve and in the Scripture than\\nin the self-announced preacher who onl}~ came upon his own\\nauthority. But Paul s distress and indignation knew no\\nbounds when he heard what had happened. He was drawn\\nby the closest ties to this community of converts, as a mother\\nis drawn to her children he had felt such special joy and\\nsatisfaction in them, and now to think of their throwing\\noff their allegiance and being faithless to his principles He\\nhastened to visit them in person. Words ran high. He\\nlaunched his curse upon all who preached another gospel\\nthan his. Sometimes he spoke so roundly, and told his Gala-\\ntian friends the truth so plainly, that it almost seemed as if\\nhe had become their enemy. And when he had returned to\\nEphesus, he wrote them a letter with his own hand, which\\nwas quite against his usual practice. This letter was instinct\\nwith passion, burning alike with tenderness and indignation,\\noverwhelming in its cogenc} T appalling in its bursts of stormy\\nfeeling, impetuous in its attacks, and melting in its appeals.\\nIn a word, it was the true reflection both of the character of\\nthe writer and of the conflict that raged in the bosom of Apos-\\ntolic Christianity and, at the same time, it was the glowing\\nvindication of Paul s gospel against the attacks of the believers\\nof Jerusalem.\\n1 Galatians i. 6, iii. 1, iv. 9, 10, v. 1 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0604.jp2"}, "605": {"fulltext": "PAUL AT EPHLSUS. 581\\nThe first words of the epistle breathe a certain feeling of\\nbitterness on the writer s part against those who would make\\nhim a disciple of men, Paul, an apostle, not of men nor\\nby a man, but by Jesus Christ himself and God, the Father.\\nImmediately after the superscription and greeting, he re-\\nproaches the Galatians with having fallen awa} T from his gos-\\npel to another, which did not deserve the name and repeats\\nhis curse upon the preachers who had seduced them. Then\\nhe gives an elaborate historical proof, drawn from his own\\npast and from the critical events at Jerusalem and Antioch,\\nof the divine origin and contents of his preaching to the\\nheathen, and of his own apostolic independence. Nothing\\ncould be more false than that he owed any thing whatever to\\nhuman intervention or influence. Then he shows that his\\ngospel of justification b} T faith, without the Law, confirmed as\\nit is b} x Christian experience, agrees with the divine revela-\\ntion in history and in the Scripture. Was not the promise of\\nsalvation made to Abraham, the believer, more than four cen-\\nturies before the Law And is it not therefore evident that\\nthe latter was but a temporary dispensation made because of\\nsin, and that since the Christ has come it has lost its author-\\nit} T over the faithful, the true children of Abraham, the heirs\\nof the promise, just as much as the religious laws of the\\nheathen have? Finally, he reminds them in a practical or\\nhortatory conclusion that the obligation to purity of life has\\nnot been relaxed with the cancelling of the Law; for Chris-\\ntian libert}- is not libert} 7 to sin, but is life according to the\\nspirit. He spares no one he puts his adversaries in the most\\nunfavorable light possible he speaks in a tone of bitterness\\nof the three pillars of the community, to whose authority an\\nappeal against him was constantly made, and whom, alas he\\ncould not claim as sympathizing with him. t; Whoever trou-\\nbles you, he cries, kt shall bear his judgment, be he what he\\nmay! Nay, he pushes his own views to their extremest\\nconsequences, and declares that any one who allows himself\\nto be circumcised thereb3 T pledges himself to fulfil the whole\\nLaw which is impossible, has separated himself from the\\nChrist, and has fallen from grace\\nThe effect produced by this memorable letter is not known\\nbut a few 7 ears afterwards Paul speaks of certain injunctions\\nhe had recently laid upon the Galatians, 1 in a manner which\\nimplies the restoration of a good understanding between him-\\nself and the majority, if not the whole, of the Galatian\\ni See pp. 601, 602.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0605.jp2"}, "606": {"fulltext": "582 PAUL AT EPHESUS.\\nchurch. But this did not put an end to the contest, which in\\nfact was only now beginning, and was destined to increase in\\nviolence. The fire, though smothered here, broke out with\\nfresh violence elsewhere. Henceforth Jewish-Christian preach-\\ners were continually showing their zeal for the kingdom of God\\nby appearing in Paul s communities, often armed with letters\\nof commendation from Jerusalem, given them by the commu-\\nnity at large or by the Twelve or by James, to strengthen\\nthem in their attempts to wrest the heathen converts from\\ntheir apostle.\\nHere let us pause and try to form a clear conception of the\\nextent and nature of the direct or indirect obstruction which\\nPaul experienced from the Apostles, together with his own\\nrelations to them and the violent hostility between him and the\\nJudaizing fanatics.\\nIt stands to reason that if the Judaizers had not been in\\nany way supported by the heads of the Jerusalem community,\\nand had not been able to appeal to the personal friends and\\nthe brothers of Jesus, they would have had but little power\\nto injure Paul. It is equally obvious that if Paul had been\\nable to say that the Twelve distinctly repudiated these fanat-\\nics and, so far from making common cause with them, believed\\nand taught as he did, he would not have omitted to do so,\\nand would have extinguished the opposition instantly. And\\nyet, however great and undeniable their differences ma} have\\nbeen, we might well be inclined to ask how the Apostles,\\nwhen once they had given the hand of fellowship to Paul,\\ncould bring themselves to furnish his enemies with letters of\\ncommendation\\nBut their conduct is far from inexplicable when we reflect\\nthat the scheme into which the three pillars had been\\nforced by the mighty personal influence of Paul was nothing\\non their side but an uneas} T compromise, resting on no reason-\\nable principle, and had broken down as soon as it was tested\\nat Antioch. What Was there really to be one preaching\\nof the Christ to the Jews and another to the heathen, the\\none with and the other without the obligation to observe the\\nLaw It must be either one or the other Either observance\\nof the Law was a condition of admittance into the kingdom\\nof God or it was not. If it was, then the heathen must com-\\nply with it if it was not, then the Jews were free from it.\\nThe Apostles, then, were compelled either to advance or to\\nretreat and they could not advance. 1 Paul, on the other\\n1 See p. 553.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0606.jp2"}, "607": {"fulltext": "PAU1 AT EPHESUS, 583\\nhand, had remained true to his position and his principles\\nbut most likely he had not laid great stress, when in Jerusa-\\nlem, upon his belief that the Law was abrogated for the Jew\\nas soon as he had faith in Christ, no less than for the heathen. 1\\nAt an} T rate he had not worked it out and driven it to the\\nextreme conclusions we have seen developed in the epistle to\\nthe Galatians he had not absolutely forbidden the observance\\nof the Law on pain of exclusion from the kingdom of God, 2\\nfor this was a deduction which at that time he probably had\\nnot made himself, and which he subsequently withdrew when\\nhis mood was less bitter. 3 Enough He may well have\\nseemed to violate the convention in one wa} T or another, and\\nso to free the Apostles from their pledge to him. And in fact\\nthe agreement, You to the heathen, we to the Jews, was\\nimpossible permanently to observe, especially since it made\\nno provision for the peculiar circumstances of mixed com\\nm unities.\\nThen we must remember that James was really a man of\\ndifferent spirit from Peter and we can readily believe that\\nthe systematic opposition which Paul encountered was chiefly\\nhis work, though the histoiy of the Corinthian community will\\npresently show us that Peter also had a hand in it. As for\\nthe third pillar, John, he has left no certain trace behind\\nhim, and we cannot rely on a single statement made concern-\\ning him. But he left the impression of having been a rigid\\nJew and probably the following story, preserved by two of\\nour Gospels, gives a faithful picture of him and of the general\\nattitude of the Twelve towards Paul\\nOn a certain da}- John said to Jesus Master we saw a\\nman who does not follow us casting out demons in your name,\\nand we forbade him, because he does not follow us. But\\nJesus answered Forbid him not. For no one who does a\\ndeed of power in my name can straightway speak ill of me\\nand whoever is not against 3-0 u is for you.\\nAnalogy and the circumstances of the case forbid us to\\nthink of veritable demoniacs, and indicate that the casting\\nout of devils here intended is the conversion of heathen and\\nthis is further manifest from the expression of John, He\\nfollows not ws, and of Jesus, Whoever is not against you\\nis for you. 4 Had it been a real event taking place in the\\nlife of Jesus, John would have said you, and Jesus me.\\ni Romans vii. 1-6; Galatians ii. 15-21. 2 Galatians v. 2-6.\\n8 Romans xiv. See p. 608.\\nMark ix. 40, after an amended version.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0607.jp2"}, "608": {"fulltext": "584 PAUL AT EPHESUS.\\nNow Paul did not follow them that is to say, he did not\\nsubmissively accept the views of John and his fellow Apostles,\\nbut preached a different gospel from theirs, and therefore they\\nthrew obstacles across his path. But, says our stoiy, Jesus\\nwould emphatically have condemned their conduct. In the\\nfirst place, the results of Paul s labors were a guarantee of his\\ncharacter and, in the next place, they must regard every one\\nwho did not oppose them as on their side.\\nAnd Paul did not oppose the Apostles. We can see clearly\\nenough by the epistle to the Galatians how much it sometimes\\ncost him. But he did make the effort, and refrained from\\nattacking them. It was his desire to sa} r nothing of the dif-\\nferences of views between himself and them, carefully to con-\\nceal their opposition, and to bridge over the gulf as best he\\nmight. And this is why we are left without any clear and\\ncertain indications on this important point. The interests of\\nthe good cause imperatively demanded this self-restraint on\\nthe part of Paul for it was excessively difficult for him, in-\\nasmuch as he had never known Jesus personally, to maintain\\nhis position against the Twelve in the e} T es of the converts\\nOnce only, when the necessity of proving his own indepen-\\ndence compels him to recount his dispute with Peter at\\nAntioch, once only does he violate this reserve.\\nBut he goes to work veiy differently with the Judaizing\\nfanatics who appealed to the authorit} 7 of the Twelve. He\\ndid not spare them for a moment, but sometimes attacked\\nthem with the greatest violence, and even threw aspersions\\non their character. In short, he returned their criminations\\nwith interest. 1 He called them false apostles, hypocritical\\nlaborers, who put on the appearance of apostles of Christ.\\nWhat wonder? Did not Satan himself put on the appearance\\nof an angel of light And was it any thing strange for his\\nservants to put on the appearance of the servants of righteous-\\nness But their end should be in accordance with their\\ndeeds 2 Such were the recriminations that passed back-\\nwards and forwards 3 and it is exceedingly curious to note\\nthe traces of this conflict, which was carried on for man} T and\\nmany a year, still left in our Gospels. Thus we find the fol-\\nlowing words laid by the Jewish-Christians upon the Master s\\nlips I tell you truly, that, while this heaven and earth en-\\ndure, not one tittle or one iota of the Law shall fail till all be\\n1 See pp. 546, 547, and Philippians iii. 2; see chap. xi. p. 624.\\n2 2 Corinthians xi. 13-15.\\nRevelation ii. 2, 9, 20, 24, et seq. See chap. xii. p. 643.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0608.jp2"}, "609": {"fulltext": "PAUL AT EPHESUS. 585\\nstrictly kept. And whosoever shall cancel even the smallest\\nof these commandments, and teach others to do so, shall be\\ncounted the least in the kingdom of heaven but whosoever\\nshall keep them all, and teach others to do so, shall be counted\\ngreat in the kingdom of heaven. 1 It is obvious that Jesus\\ncould not have spoken in such a strain without absolutely\\ncontradicting himself; but those who put the words upon his\\nlips as a condemnation of Paul and his supporters did not see\\nthis incongruity, and in a certain sense they acted in good\\nfaith. Again, when they made Jesus forbid the preaching to\\nthe heathen in the words, Give not that which is holy to the\\ndogs nor throw your pearls before the swine, lest they should\\ntrample them under their feet and then turn upon you and\\nrend you, 2 the} meant to represent the sufferings endured\\nby the messengers to the heathen as nothing in the least to\\ntheir honor, but simply as the result of their own perversity\\nbut the}* did not see that at the same time the} were branding\\nthe conduct of Jesus himself in associating with publicans\\nand sinners. Still more violent is the attack contained in the\\nwarning, of no doubtful purport, put into the mouth of Jesus,\\nBeware of false prophets who come to you in sheep s cloth-\\ning, but are ravening wolves within 3 It appears that Jesus\\nhad spoken in tones of warning of the numbers who would\\nfind themselves deceived in their expectations when the king-\\ndom of God should come, and the orthodox party gave his\\nwords a turn which converted them into a condemnation of\\nPaul and his fellow-laborers for the latter appealed to the\\nresults of their labors and the sicmal manifestations of the\\nSpirit in their communities as the unmistakable guarantee of\\ntheir mission and the stamp of God s approval 4 but their\\nopponents made Jesus utter the sentence of condemnation\\nupon those who, while casting out devils (converting heathen)\\nneglected the Law Many will say to me on the last day,\\nLord, Lord have we not labored as prophets in thy name,\\nand in tlry name cast out demons, and in thy name done\\nman} deeds of power? And then shall I answer them,\\nNever have I acknowledged or known you. Away from me\\nye who neglect God s law 5\\nBut the Pauline Christians paid them back in the same\\ncoin. The} too made use of that very saying of the Master s,\\nwhich their adversaries turned against them but in theii\\ni Matthew v. 18, 19. 2 Matthew vii. 6.\\n8 Matthew vii. 15. 4 Galatians ii. 7, 9, iii. 2, 5 et seq.\\n6 Matthew vii. 22, 23.\\n25*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0609.jp2"}, "610": {"fulltext": "586 PAUL AT EPHESUS.\\nhands it became a threat against the Jewish-Christians, fot\\nthese latter were constantly appealing, against the Apostle of\\nthe heathen and his followers, to the personal relations in\\nwhich they or their leaders had stood to Jesus 2 and accord-\\ningly the Paulinists made Jesus say When you are rejected\\nand shut out from the kingdom of God, 2 30U will begin to\\nsay, We have eaten and drunk before thy very e3 r es, and in\\nour streets hast thou taught. But the Christ will answer,\\nI tell 3 t ou I know not whence 3011 are. Away from me all\\nye workers of unrighteousness 3 They disarmed the sol-\\nemn declaration of the permanent validity of the whole Law\\nby modif3 T ing it thus It is easier for heaven and earth to\\npass away than for one tittle of my words to fail. 4 Again,\\nthey make the Master chastise with ruthless severity the\\nfalse brothers, whose zeal carried them far and near to\\npropagate Jewish-Christian principles in the communities of\\nheathen converts You traverse sea and land to make one\\nconvert, and when he is gained you make him twofold more the\\nchild of hell than 3 r ourselves, that is to sa3 T twice as in-\\ntolerant and fanatical. 5 Such at least we may regard with high\\nprobabilit3 r as the original significance of this attack, which\\nis now incorporated in the celebrated denunciation of the\\nScribes and Pharisees, culminating in the outburst, Ye ser-\\npents ye generation of vipers How shall 3 T e escape the fire\\nof gehenna? 6 There at any rate it is quite out of place, for\\nthe Jews were never zealous proselytizers. Just in the same\\nwa3 T we find elsewhere the Judaizing zealots who ascribed the\\nsuccess of Paul and his fellow-workers to an alliance with\\nthe prince of the false gods or demons, the god of the heathen\\nworld, represented as Pharisees who slander Jesus but are\\nrefuted and put to shame b3 T him. We find this picture in all\\nthe three Gospels\\nOne day the3 T brought a man to Jesus who was possessed\\nby a devil that made him blind and dumb. He healed him,\\nso that he could see and speak. Then the multitudes were\\nfilled with amazement, and asked, Ma3 T not this man be the\\nson of David But when the Pharisees heard it the3 T said\\nHe only drives out demons 03- the help of Beelzebul, their\\nprince. Then Jesus, knowing their thoughts, said, Any\\nkingdom that divides against itself is near its fall, and no\\ncity or famity that is divided against itself can stand and if\\na 1 Corinthians i. 12 2 Corinthians x. 7. 2 See pp. 342, 343.\\n3 Luke xiii. 26, 27. 4 Luke xvi. 17, after another version\\n6 Matthew xxiii. 15. 6 Matthew xxiii. 33.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0610.jp2"}, "611": {"fulltext": "PAUL AT EPIIESCS. 587\\nSatan is driving out Satan, then he is divided against himself,\\nand how can his kingdom stand? And again, if I east out\\ndemons in the might of Beelzebul, in whose might do your\\nfollowers cast them out? Let them be your judges But if\\nI oast them out by the spirit of God, then the kingdom of God\\nis come to you. For how can an} one go into a strong man s\\nhouse and take away his goods unless he has first bound him\\nIf he has bound him, he can do as he will. Whoever is not\\nwith me is against me, and whoever does not help me to\\ngather is scattering abroad. And therefore I tell }ou that\\nevery kind of sin and blasphemy shall be forgiven men except\\nblasphemy against the Spirit. Even those who speak against\\nthe Son of Man ma} be forgiven but he who speaks against\\nthe Holy Spirit shall neither be forgiven in this world nor in\\nthe world to come.\\nSo the story is told in Matthew, who gives it again else-\\nwhere but without repeating the refutation and rebuke. 1 It\\nis in this connection that he gives the sayings of Jesus about\\nthe tree and its fruits, and about the account which men\\nwill have to give at the last judgment of every idle word they\\nhave spoken, so that the} may be admitted or excluded, ac-\\ncording to what they have said. 2 Mark has modified or\\ndropped more than one detail in the miracle itself, in the\\ncharge that is founded on it and in the defence of Jesus. In\\nfact, he misunderstands the whole, and presents it in such a\\nform that we can hardly recognize its original meaning. The\\nthird Gospel also obscures the sense by separating passages\\nthat belong to each other. Taken literally, the whole thing\\nis hardly comprehensible and neither the proof that the\\nkingdom of Satan would be divided against itself, nor the\\nappeal to what the disciples of the Pharisees themselves are\\ndoing, nor the distinction between blasphemy against the Son\\nof Man and blasphemy against the Holy Spirit, have any in-\\ntelligible meaning. This final distinction obviously transports\\nus to the time when Jesus was already gone, to the age of\\nthe Spirit, when Paul and his fellow-laborers converted the\\nblind heathen who were helplessly swayed with the dumb\\nidols. 8 His opponents strove to obliterate the powerful im-\\npression which his successful labors had produced by ascribing\\nthe result to an alliance with Satan. 4 From their own point\\nof view they were partially justified in this. Was it not hea-\\n1 Matthew ix. 32-34. 2 gee p. 159, and Matthew xii. 36, 37.\\n8 Compare Matthew xii. 22 with Romans ii. 19 1 Corinthians xii. 2.\\nReveiatioc ii. 2, 9, 13, 24.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0611.jp2"}, "612": {"fulltext": "588 PAUL AT EPHESUS.\\nthenish (that is devilish) doctrine to teach that the Law was\\nabrogated, that a heathen mode of life was permissible, and\\neven that eating meat from animals sacrificed to idols was a\\nmatter of no consequence But Paul s friends were deeply\\nwounded by this aspersion. It was blasphem) against the\\nHoly Spirit, the workings of which were so manifest in the\\nprogress of the hrathen conversions and in the hearts of the\\nGreek believers. This blasphemy implied more guilt, more\\nobstinate and wilful blindness, and was therefore less to be\\nforgiven, than the rejection of Jesus himself in days gone by\\nat the hands of the Jews. And when the Jewish-Christians\\nthemselves made converts, did the} use any other means than\\nPaul s? Would Satan himself help to convert his own wor-\\nshippers to God? Was it not clear, on the contraiy, that\\nthis might} ruler of the world was bound, and that one 3~et\\nstronger than himself had broken into his house and was\\ntaking his possessions from him It was the work of God s\\nSpirit. It was the proof that his kingdom was at hand. All\\nwho at this supreme hour were not helping to gather into the\\nfold, all who were introducing divisions and confusion, were\\nresisting the Christ. Let every man beware of the un-\\npardonable sin\\nObserve the accurac}- with which the parties and the wea-\\npons they used are sketched And if we compare this stoiy\\nwith the one already given about John s appeal to Jesus, we\\nshall see how widety the attitude of the Apostles themselves\\ntoward the great teacher of the heathen differed from that of\\nthe Judaizing fanatics who appealed to their authority. The\\nformer did indeed throw obstacles in his way, but without a\\nthought of animosity, without the least ascription of unworthy\\nmotives to him the latter shrank from no means of destin-\\ning his influence, threw vile aspersions on his personal\\nmotives, blackened his character, and denounced him as an\\nemissary of Satan. Paul, on his side, does not attack the\\nApostles, even though he thinks them open to blame but\\nboth he and his friends pronounce the heaviest condemnation,\\nin the strongest possible terms, upon the Judaizers.\\nFrom this digression let us now return to the work of the\\nApostle in the province of Asia. This work centred round\\nEphesus, the capital of the province, the greatest and most\\nimportant commercial city, and the great emporium of Asia\\nMinor. Here Paul resumed his trade, and very likely lived,\\n1 See p. 583.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0612.jp2"}, "613": {"fulltext": "PAUL AT EPHESTTS. 589\\nas he had done at Corinth, with his friends Aqnila and Pris-\\ncilla, at whose house a band of believers gradually began to\\nhold their regular mee tings. 1 According to Acts, Paul began by\\npreaching for three months in the synagogue, but met with so\\nmuch unbelief and opposition on the part of some of the Jews\\nithat he was compelled to withdraw together with his followers.\\nAfter this he taught every day in the school of Tyrannus\\nbut whether this was simply the name of a certain lecture\\nhall, or whether Tyrannus was a converted heathen, we are\\nnot told. This went on for two 3-ears, until as our author\\nsays with rhetorical exaggeration all the inhabitants of the\\nprovince, both Jews and Greeks, had heard the word of the\\nLord. He also gives us indirectly to understand that Paul\\nfound a communit} T of converted Jews already established at\\nEphesus, and that they now joined him. 2 These details are\\nnot certain, but they may be true.\\nOn the other hand, the three following stories are all of\\nthem open to the gravest suspicion. They are given in the\\nbook of Acts, and are intended to vindicate Paul s apostolic\\ndignity\\nThe first informs us that he found a band of about twelve\\nbelievers at Ephesus and that when he asked them whether\\nthej had received the Holy Spirit, the}^ answered that they\\nhad never so much as heard that there was any Holy\\nSpirit, or that any one could receive it at all. Then it ap-\\npeared that the} had only received the baptism of John,\\nwith the obligation to repent and believe in the future Mes-\\nsiah. When Paul had bettered their knowledge they desired\\nto be baptized as believers in Jesus and when he laid his\\nhands upon them they received the Holy Spirit, spoke with\\ntongues, and prophesied. This story is transparently intended\\nto vindicate Paul s equalit} in privilege with Peter and John,\\nwhom we shall presently see giving the Holy Spirit to believ-\\ners who had not yet received it, b} laying their hands upon\\nthem. 8 But though it is out of the question to accept the\\nstory as it stands, yet we dare not say that no historical\\nreminiscence lies at the root of it.\\nThe second story, which serves the same purpose as the\\nfirst, is a pure fiction. God worked wonderful miracles by\\nthe hand of Paul, so that sick people were actually cured and\\ndemons expelled by napkins or aprons taken from his person\\n1 See p. 570, and 1 Corinthians xvi. 19 (where the Roman Catholic version\\nleads Aquila and Priscilla, whose guest I am\\n2 Acts xviii. 27, xix. 9. 3 Acts viii. 15-17.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0613.jp2"}, "614": {"fulltext": "590 PATH. AT EPHESTJS.\\nto the sufferers. 1 Really we might be reading a mediaeval\\nlegend of a saint s or martyr s relics\\nThe third story tells us how the fame of Paul became so\\ngreat that it excited emulation. Certain wandering Jewish\\nexorcists, the seven sons (or disciples) of the high priest\\nSceva, tried the efficacy of the name of Jesus in a magical\\nformula: I adjure 3 ou by Jesus, whom Paul preaches.\\nBut the evil spirit upon whom they tried it answered Jesus\\nI know, and Paul I know but who are you? And there-\\nwith the demoniac leaped upon them, and they rushed, stripped\\nand bleeding, out of the house. All the Jews and Greeks in\\nEphesus heard of this and were greatly terrified, while the\\nname of Jesus rose high in fame. Many Christians came to\\nconfess the superstitious practices of which they had formerly\\nbeen guilty, and many who had busied themselves with magic,\\nfor which Ephesus was notorious, brought their books to-\\ngether and burned them in public to the value of fifty thousand\\ndrachmas (say two thousand pounds sterling). Thus the\\ngospel spread and prospered mightily. Here again the ac-\\ncount is full of exaggerations, especially as to the value of\\nthe books for the Christians were most of them in needy\\ncircumstances. We must leave it undecided whether the\\nkernel of this story about the exorcists is historical or\\nsymbolical.\\nBut in spite of all this uncertainty it is clear enough that\\nthe period we are considering was one of extreme importance\\nin the spread of Christianity. Personally, in the course of\\nhis expeditions round about, or indirectly by means of the\\nfellow-laborers he sent out to preach, Paul established flour-\\nishing communities in various cities of Asia, 2 such as Smyrna,\\nPergamus, Thyatira, Sardis, Philadelphia, Laodicea, Colossae,\\nand Hierapolis. These churches were distinguished by their\\nfaithful and patient perseverance under suffering, their love\\nand good works, and in some cases their steadfast attachment\\nto the Pauline gospel. 3 We cannot say whether Barnabas\\nand Silas were still among Paul s fellow-laborers honorable\\nmention, however, is made not onry of Titus and Timothy, but\\nof many others, such as Sosthenes and Tychicus, Gaius and\\nAristarchus the Macedonians, Erastus the Corinthian, and in\\nspecial connection with Ephesus, Onesiphorus, a faithful\\nfriend of the Apostle at Colossae, Epaphras, Philemon, and\\nArchippus at Laodicea, Nymphas. Epaphras, indeed, ap-\\n1 See p. 496. 2 1 Corinthians xvi. 19 Revelation i. 4, 11.\\nRevelation ii. 3, 10, 13, 19, 14, 15, 20.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0614.jp2"}, "615": {"fulltext": "PAUL AT EPHESUS. 591\\npears to have been the real evangelist of Colossse, and to have\\nrendered great services to the neighboring communities of\\nLaodicea and Hierapolis. 1 Perhaps we may extend this list\\nconsiderably for the sixteenth chapter of Romans, though it\\ncertainly does not belong to the epistle to which it is now ap-\\npended, maj r really be from the hand of Paul and some\\nscholars have supposed that it is a letter to the believers at\\nEphesus in commendation of the deaconess Phoebe. In that\\ncase we must add to the Apostle s Ephesian fellow-laborers\\nthe names of Epenetus, the first-fruits to Christ from Asia\\nof Andronicus and Junius, relatives of Paul and on one occa-\\nsion his fellow-prisoners, who took an honorable position as\\nmessengers of Christ, and had joined the faithful before Paul\\nhimself. Further, Urbanus and Apelles certain women\\nsuch as Maria, who was of much service at Ephesus Try-\\nphena, TYyphosa, and above all Persis, all of them zealous\\nlaborers for the gospel. On the same supposition of authen-\\nticity, we may also add that Paul was warmly attached to a\\ncertain Rufus, possibly the son of Simon of Cyrene, 2 and still\\nmore to his mother, who had been like a mother to the Apos-\\ntle himself. And to these we must add Amplias and Stachys,\\nPaul s own relative Herodion, and man} others. In a word,\\nthere were numbers of believers, glowing with zeal for the\\ngood cause, who were ready to preach in their own cities, to\\ncarry the message elsewhere, and in some cases to travel from\\nplace to place in a more or less extended district. In the\\nlatter case the} would often have to suspend or relinquish\\ntheir occupations and for their benefit Paul established the\\nrule, Let him who is taught in the word impart to the\\nteacher of all his goods, 3 and laid it down in general as an\\nordinance of Christ that u those who preach the gospel should\\nalso live b} T the gospel, a right, however, which he declined\\nto exercise himself. 4\\nMeanwhile, however fruitful were the labors of the Apostle\\nand his supporters, they had to struggle against manifold ob-\\nstacles and many kinds of hindrance and persecution. Paul\\nhimself declared that Ephesus offered a wide and fruitful\\nfield for the extension of the gospel in the city and the dis-\\ntrict. A great and mighty door is open to me, he cried\\nbut he was forced to add at once, there are many adversa-\\nries. 5 If only the believers would have all joined hand in\\n1 Colossians i. 7, W. 12, 13. 2 See p. 448.\\n8 Galatians vi. 6 1 Corinthians ix. 4-18.\\n6 1 Corinthians xv. 9.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0615.jp2"}, "616": {"fulltext": "592 PAUL AT EPHESUS.\\nhand But alas though we have no direct testimony, we\\nmay well surmise that even during these years Jewish-Chris-\\ntian emissaries had presented themselves in the capital as well\\nas elsewhere in Asia, had set their feet across the path of\\nPaul, and had drawn awa} T many of his converts. If it is\\ntrue, as we saw stated but now, that he found a small com-\\nmunity of converted Jews on his first arrival, then the con-\\nflict was inevitable. But independently of this, when we\\nreflect that a systematic and embittered opposition on the\\npart of the Jewish-Christians had been organized some years\\nago at Antioch, and was appearing in Galatia and at Corinth\\nat this veiy time, we can hardly doubt that the same party\\nspirit raised its head at Ephesus with equal boldness and de-\\ntermination, and that emissaries from Jerusalem arrived to\\nwithdraw the converted heathen from Paul s influence, to in-\\ncorporate them into the people of the Lord if only as prose-\\nlytes of the gate, to detach them from their gentile surround-\\nings, and wean them from their gentile life. This would also\\naccount for the bitterness with which Paul denounces these\\northodox agitators as hypocrites in the letters of this\\nperiod; and indeed the dangers from false brothers, of\\nwhich he speaks as threatening his liberty or life, must obvi-\\nously be understood as resulting from events that fall within\\nthis period. This is another indication of the violence of the\\ncontest. Finally, some ten }*ears later a Jewish-Christian\\nwriter singles out Ephesus and Smyrna for special praise be-\\ncause they had long ago tried Paul and rejected him, and\\nlearned to hate his gospel and his followers. 1\\nDivisions and discord rending the bosom of the communnVr,\\ncalumny and bitter hostility pursuing him on his own ground\\nAlas, what sorrow for the Apostle And all this just when\\nperfect unanimity was such a ciying necessity If thus at\\nstrife with one another, how were they to hold out against\\nthe hatred and attacks of the Jews, 2 who were especially\\nnumerous at Ephesus? How were the y to resist the crushing\\nforce of heathen societ}^, which threatened to bear down their\\nwhole work by sheer violence, and which had such varied\\nand terrible power to seduce the weaker brethren to the foul-\\nness of heathen morals or the superstitiousness of heathen\\nreligion? We have already heard from Paul s own lips how\\nhe felt for and with those who were exposed to such tempta-\\ntion. Who is weak without my being weak with him?\\nWho stumbles without my burning and it must be to the\\ni Revelation ii. 2-6, 9, 2 2 Corinthians xi. 28, Acts xx. 19.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0616.jp2"}, "617": {"fulltext": "PAUL AT EPHESUS. 593\\nconstant exposure to violence that Paul chiefly alludes when\\nhe speaks of the many adversaries. But nothing quenched\\nhis zeal or broke his elasticity. Every thing increased them.\\nThere was an ample and promising field of labor open to him,\\nand that was enough In the spring of 58 a.d. he speaks of\\nit as a well-known fact that the believers, or at least the\\npreachers, of the gospel are in peril every hour, and de-\\nclares of himself that he dies every day, and records, with\\nsome special circumstance in his mind apparently, that he\\nfought with wild beasts at Ephesus, that is to say, was\\nengaged in a conflict with savage and blood-thirsty men in\\nwhich his life trembled in the balance. 1 Was it then, or on\\nsome subsequent occasion, that Aquila and Priscilla risked\\ntheir lives to save him? Dangers constantly increased, and\\nat last they rose to such a height that a few weeks after he\\nhad left Ephesus he wrote of the great oppression which had\\nlately come upon him in Asia, against which his powers had\\nno longer been able to endure, and under which he had lost\\nevery ray of hope that his life would be preserved, when\\nGod rescued him out of so great a death. 2\\nThe book of Acts further records an event to which Paul\\nmakes no separate reference, but which is doubtless in the\\nmain historical, though the account is sometimes rather highly\\ncolored. We must know then that Ephesus was specially\\ndevoted to the worship of the goddess Artemis (Diana),\\nwhose image cut out of vine wood was said to have fallen\\ndown from heaven, and was kept in a magnificent temple\\nwhich ranked as one of the seven wonders of the world.\\nNow little models of this temple, worked in silver, were\\ngreatly sought after, especially by strangers who came to pay\\ntheir reverence to the goddess and when Paul had been\\npreaching two or three years in Ephesus and the neighbor-\\nhood a prominent silversmith of the name of Demetrius called\\ntogether his numerous skilled workmen and laborers, and\\npointed out to them what damage Paul was doing to their\\ntrade and to the worship of their goddess b}^ making such\\nhosts of worshippers in Ephesus and almost all of Asia de-\\nsert the gods. The combination of religious and selfish mo-\\ntives soon began to work. Glory to the Ephesian Artemis\\ncried the assembly, and a formidable tumult was at once on\\nfoot. The rioters, as a single man, made for the theatre\\nwhere popular assemblies were usually held, and in which\\nmore than fifty thousand people could meet. They had seized\\ni 1 Corinthians xv. 30-32. 2 2 Corinthians i. 8-10.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0617.jp2"}, "618": {"fulltext": "594 PAUL AT EPHESUS.\\ntwo of Paul s companions, Gaius and Aristarchus of Mace-\\ndonia, and Paul himself would have gone out among the\\npeople had he not been restrained by the disciples, and im-\\nplored by some of the Asiarchs themselves who were friendly\\nto him not to enter the theatre. These Asiarchs were a col-\\nlege of ten distinguished citizens, appointed for a year to ex-\\nercise a general superintendence over religious affairs, and\\nto provide popular games for the religious festivals at\\ntheir own expense. Boundless confusion reigned in the thea-\\ntre. One raised one cry and another another, and most of\\nthem did not so much as know why they were there. A cer-\\ntain Alexander was pushed forward by the Jews, and was\\ngoing to speak a word in defence but no sooner was he seen\\nto be a Jew than a thousand throats roared out t Great is\\nArtemis of the Ephesians as if the} would never stop.\\nAfter nearly two hours the town clerk succeeded in getting\\nsilence. He went on to pacify the mob with the greatest tact.\\nThe privileges of Ephesus, he said, as the city of Artemis\\nand the guardian of her heavenly image, were known to all\\nthe world, and could not be disputed so there was no need\\nto make a tumult or do an} 7 thing rash to assert them. As for\\nthese two Macedonians, the} 7 had neither robbed the temples\\nnor blasphemed the gods. If Demetrius and his friends had\\nany complaints to urge against them, they could bring them\\nbefore the magistrates when the courts were sitting and if\\nany further steps were necessar} 7 they must be submitted to\\nan assembly of the people in due form. There was a proper\\nway of doing every thing, and these tumultuous and unrea-\\nsonable proceedings might get them into trouble as rioters.\\nAfter this he dismissed the people, and before long the com-\\nmotion had completely subsided.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0618.jp2"}, "619": {"fulltext": "LETTER TO ROME, 595\\nChapter IX.\\nTHE COMMUNITY AT CORINTH AND THE LETTER TO\\nROME.\\nActs XIX. 21, 22, XX. 1-6. XVIII. 24-28; 1 Corinthians;\\n2 Corinthians Romans.\\nSHORTLY after the event we have just recorded, Paul\\ncalled the Christians of Ephesus together to take leave\\nof them. Independently of this riot he had already resolved\\nto quit Ephesus and Asia for Macedonia and Achaia. 1 A\\nvariety of motives, some of them connected with far-reaching\\nprojects to which we shall presently return, had combined\\nto dictate this resolution.\\nThe community at Corinth was the object of the Apostle s\\nspecial concern, and he longed to be with the brethren there\\nonce more. If, as we have supposed, he had paid them a\\nvisit from Ephesus, some time before, it can only have been\\na short one and, in consequence of the misconduct of some\\nof the Christians and the severity with which he had been\\ncompelled to chastise them, it had left a painful impression\\nbehind it. 2 He had also sent a letter to Corinth but it is\\nnow lost, and we only know that it contained the injunction\\nto avoid intercourse with immoral persons. Paul meant im-\\nmoral members of the community but the Corinthians under-\\nstood his expression generally, and this made, the injunction\\nabsolutely impossible to comply with, and therefore foolish.\\nHe was thus compelled to return to the same point afterwards\\nand explain that the judgment of the heathen must be left\\nwith God but that if a Christian became guilty of unchastity,\\ndrunkenness, idolatry, or extortion, he must be excluded from\\nthe tables of the brethren. 3 Immorality, sometimes of a very\\ngross description, still disgraced the community, and was but\\ntoo readily condoned and Paul demanded that a certain noto-\\nrious offender should be punished with extreme severity, by\\nbeing solemnly given up to Satan, the god of the heathen\\nworld, by the curse of excommunication. 4 But there were\\nother matters also in which this church gave Paul occasion\\nfor anxiety and sorrow.\\n1 1 Corinthians xvi. 5-9. 2 2 Corinthians xiii. 1, 2, ii. 1, xii. 14, 21,\\n1 Corinthians v. 9-13. 1 Corinthians v. 1 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0619.jp2"}, "620": {"fulltext": "596 LETTER TO ROME.\\nThere was much however, in which he could heartily rejoice,\\nand with this we will begin. The community had been greatly\\nstrengthened and extended, especially by the preaching of a\\ncertain Apollos, a Jew of Alexandria, well skilled in the\\nsymbolical interpretation of the Scripture, which flourished\\nin that city. Arriving at Ephesus in Paul s absence, he\\nhad been won for the Pauline gospel by Aquila and Priscilla,\\nhad come over with letters of commendation to Achaia, and had\\nlabored with great success. All this is told us in the book\\nof Acts and is indirectly confirmed b} Paul himself; for\\nhe speaks of Apollos as a fellow-worker of one mind with\\nhim, who had great influence at Corinth, and had watered\\nwhat he himself had sown. We also read in Acts that Apollos\\ntaught Christianity and preached about Jesus before he had\\nreceived the instructions of Aquila and Priscilla, although, like\\nthe twelve disciples of whom we heard just now, 1 he only knew\\nthe baptism of John and further, that at Corinth he busied\\nhimself exclusively with the refutation of the Jews. All this\\nmay go for what it is worth.\\nThe community at Corinth not only grew but was also\\nmarked by great wealth of spiritual gifts. It could boast of\\nmany preachers, many members distinguished by their keen-\\nness of spiritual vision, besides prophets, ordinar} 7 teachers,\\ndeacons and deaconesses who looked after the poor and sick\\nothers who by prayer and the laying on of hands, or by the\\napplication of special remedies, healed the sick or did other\\ndeeds of power. Parallels to these phenomena ma} 7 be found\\nelsewhere, in times and amidst circles where great spiritual\\nexcitement has prevailed. Above all, there were great num-\\nbers who spoke in tongues. 2 They all looked forward to the\\nreturn of the Christ with a longing so intense that some of\\nthem, perceiving that their beloved relatives who had died\\nunbaptized would be excluded from the blessings of the Golden\\nAge, had themselves baptized for them in hopes of its being\\naccepted on their behalf. 3\\nThis practice, however superstitious, did no great harm\\nbut the self-exaltation of which the brethren were guilty did\\ngreat harm indeed. The} 7 were so wise in their own eyes that\\nthey cared for nothing and for nobody, and considered them-\\nselves qualified to pass sentence from above upon ever} 7 one,\\nincluding Paul himself. The arrogance of some of them was\\nBimply unbounded. 4 Connected with all this was a spirit of\\n1 See pp. 588, 589. 2 1 Corinthians i. 5, 7, xii. 4-11, 28.\\n8 1 Corinthians xv. 29. 4 1 Corinthians iii. 18, iv. 3, 7 ff., 18.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0620.jp2"}, "621": {"fulltext": "LETTER TO ROME. 597\\nsectarianism which wofully divided the community. A Jew-\\nish-Christian party had been formed here also. It appealed,\\nand must have had some right or some reason in its appeal,\\nto the authority of Cephas (Peter) the Apostle of the Jews\\nit called itself after him, and denied or detracted from the\\napostolic dignitj^ of Paul. 1 The liberal party called them-\\nselves followers of Paul in distinction from the others. But\\nhere the matter did not rest. There were some of the liberals\\nwho had perhaps been converted b} r Apollos and felt warmly\\nattached to him or perhaps the} 7 had learned to look down\\nupon Paul s simple teaching when they had come under the\\nspell of the Alexandrian s brilliant gifts, his eloquent address,\\nhis speculative profundity, and his s} T mbolical interpretation\\nof the Scriptures. Be this as it may, they called themselves\\nafter Apollos. Again, there was a section of the orthodox\\npart} T that raised another cry. They had probably come from\\nJerusalem 2 provided with letters of commendation and by\\nway of throwing Paul (who had never been in any personal\\nrelations with the Christ) into the shade, and so excluding\\nhim and all his party, they hit upon the idea of calling the; n-\\nselves and their followers the adherents of Christ, on the\\nground that they had known the Christ themselves, or at airy\\nrate were in close relations with his genuine Apostles. 3\\nThe Jewish-Christian party showed its usual animosity\\nagainst the Apostle of the heathen, as we may see from a\\nsingle example. Paul s opponents managed to turn the very\\ndisinterestedness which formed so sharp a contrast with the\\nconduct of the new Palestinian preachers into a weapon\\nagainst him. They told the Corinthians that his settled\\nprinciple of never receiving any thing from them showed that\\nhe was himself conscious that he had no real claim to the\\nname of Apostle, and had not been sent by the Christ. 4\\nThere is eveiy indication that in Corinth even more than\\nelsewhere the conflict took a personal character, to which the\\nprinciples at issue were more or less subordinated. But the\\ntwo aspects of the dispute were always closely connected to-\\ngether. The Jewish-Christian teachers, however, do not\\nseem to have pitched their claims so high in Corinth as thev\\nhad done in Galatia. Apparently they did not insist upon\\ncircumcision, the observance of Jewish rest-da} T s, feasts, and\\nfasts, or other such matters. Indeed, it would seem that\\n1 See p. 549. 2 2 Corinthians iii. 1, xi. 22.\\n8 1 Corinthians i. 12, ii. 4, iii. 4, 22 2 Corinthians x. 7 compare p. 585.\\n4 1 Corinthians ix. 1 ff-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0621.jp2"}, "622": {"fulltext": "598 LETTER TO ROME.\\neven in Galatia they had not demanded the strict observance\\nof the whole Law 1 and we can therefore well believe that\\nhere, in the land of culture, they shrank from the insuperable\\ndifficulties of introducing the national usages that rendered\\nthem ridiculous in Grecian eyes. 2 Finally, the love of argu-\\nment and disputation so characteristic of the Greeks con-\\ntributed powerfully towards the undesirable state of things at\\nCorinth by making the Christians look upon the gospel as a\\nmatter of doctrine rather than life, and eagerly seek out points\\nupon which they could argue with each other.\\nPaul was further grieved by the want of love manifested in\\nthe fact that the Christians sometimes had lawsuits with each\\nother rather than risk any loss or injustice and even called\\neach other before the heathen judges instead of at any rate\\nchoosing brethren to act as arbitrators in their quarrels. 8\\nAnd the same want of love was manifested at the brotherly\\nmeals of the faithful, consecrated to the united commemoration\\nof the Lord for the richer members had fallen into the evil\\nhabit of seizing with indecorous haste what they had brought\\nthemselves, instead of waiting till the food was served round\\nand each could have his share, so that, while they were feast-\\ning themselves sometimes to excess, others who had not been\\nable to bring an}^ thing with them were obliged to look on in\\nhunger, unless they happened to belong to their party or to\\nbe among their friends. The Apostle, regarding this as a\\nslight to the community and an insult to the poor, held it an\\nabuse of the institution of the common meal, and recognized\\nthe prevalence of sickness and death among the brethren as\\nits punishment. 4\\nYet, again, the confusion that prevailed in the meetings of\\nthe communit} 7 was a source of pain to the Apostle. All\\nstrove to be first, and mutual service was regarded as humili-\\nating. Women came forward at these meetings, which Paul\\nregarded as ven T scandalous. The} T even led in praj T er and\\nprophecy with their heads unveiled. Sometimes every one\\nattempted to prophesy at the same time, and all vied with\\neach other for attention. Finally, speaking with tongues was\\ncarried to such an excess that a heathen casualty entering the\\nassembly would suppose that they were raving. 5\\nPaul had received some information on these points, es\u00c2\u00ab\\npecially about the sectarian jealousies, from the members of\\n1 Galatians vi. 13, v. 3. 2 1 Corinthians vii. 18.\\n8 1 Corinthians vi. 1 ff. compare Matthew v. 39-41.\\n4 1 Corinthians xi. 17 ff. 5 1 Corinthians xi. 2 fi., xii. 1 ff., xiv.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0622.jp2"}, "623": {"fulltext": "LETTER TO ROME. 699\\ncertain Cloe s household. Subsequently he had received a\\nletter from the Corinthian community, probably brought to\\nhim by Stephanas, Fortunatus, and Achaicus, asking for\\ninstructions as to marriage and the unmarried state, the pro-\\npriety of joining in sacrificial meals and eating the flesh of\\nanimals that had been sacrificed, the value of spiritual gifts,\\nand other matters. 1 The bearers of this letter gave him full\\ninformation of the state of things at Corinth and though he\\nintended soon to go there himself and put the arrogant pre-\\ntenders who had spoken so contemptuously of him to the test,\\nhe determined first to send Timothy, his beloved and trusted\\nson in the Lord, to remind the Corinthians how he ordered\\nhis life as the messenger of Christ, and how he preached\\neverywhere and in all the churches. Meanwhile he gave a\\nsecond letter (1 Corinthians) to the three Corinthian dele-\\ngates, who were now about to return, and would arrive at\\nCorinth before Timoth} T who was travelling through Mace-\\ndonia. In this letter he begged the community to receive\\nTimothy, as a worthy preacher of the gospel, with friendship\\nand respect, that he might not be too diffident and then to\\nescort him on his wa} r back. Apollos was with Paul at\\nEphesus at this time, and not at Corinth and Paul had en\\ntreated him, perhaps at the instance of the Corinthians, to\\naccompany Stephanus and the other two to Corinth, and help,\\namong other things, to check the partj T feeling. But Apollos\\nhad steadily declined, saj-ing he could not go till it fell in with\\nhis plans to do so. 2\\nThe letter was written in Paul s own name and in that of\\nSosthenes, to whom, perhaps, he dictated it. This Sosthenes\\nwas one of the brethren held in high estimation at Corinth,\\nand happened to be with Paul at the time. After a friendly\\nintroduction, the letter begins with a rebuke of sectarianism.\\nAs long as one says, I am of Paul another, I of Apol-\\nlos a third, I of Cephas a fourth, I of Christ,\\nthe}^ all show that they are far from the spirituality of the\\ngospel, and forget that all the preachers are but servants of\\nGod no more. Presently he begins to answer their specific\\nquestions It is good to marry, but considering how near\\nthe world is to its end it is better still not to marry but in\\nthis matter every one must be guided by his knowledge cf\\nhimself, must act circumspectly, and must remember what is\\ndue to others. The use of meat from beasts that have been\\ni 1 Corinthians i. 11, vii. 1 fL, viii. 1 ff., xii. 1 fL, xv. 1 fL, xvi. 17.\\n2 1 Corinthians iv. 17, xvi. 10-12.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0623.jp2"}, "624": {"fulltext": "600 LETTER TO ROME.\\nsacrificed to idols is a matter of indifference to those who\\nreally understand the subject and have risen above all preju-\\ndice but for fear of inducing the brother of more contracted\\nviews, who looks upon it as a sin, to follow such an example\\nand so violate his own conscience, it is better to abstain from\\nsitting at meat in an idol s temple. Had not he, Paul, given\\na lifelong example of disinterested self-sacrifice? And, in-\\ndeed, he must distinctly forbid their joining in sacrificial\\nmeals, for it was a sort of intercourse with demons but\\nmeat purchased in the market might be eaten with a clear\\nconscience, whether sacrificed to idols or not, provided alwa} T s\\nthat it gave no offence. Then Paul goes on to treat at length\\nof spiritual gifts, especially speaking with tongues, and lays\\nit down that no more than two, or at most three, should\\nmake themselves heard at one meeting, and that only in suc-\\ncession and when there was some one present who could\\ninterpret the rapturous utterances. He meets the doubts\\nentertained as to the resurrection chiefly by an appeal to the\\nresurrection of Christ, and he speaks of the glorified body\\nof the future. He repeatedly rebukes immorality, arrogance,\\nwant of love, disorderly conduct, and an unseemly celebra-\\ntion of the Lord s Supper. Then he concludes b} T pressing\\nthe collection for the believers at Jerusalem upon the atten-\\ntion of the brethren, by telling them of his future plans, and\\nby giving them his greeting.\\nWe will only transcribe the well-known verses in which the\\nApostle celebrates the glory of love, as opposed to the idle\\nself-exaltation of the Corinthians, with their pride in their\\nseveral spiritual gifts and their unchristian conduct\\nEarnestly seek the best gifts. But let me show you the\\nwa}^ of ways.\\nI may speak in tongues as exalted as man can utter, nay\\nin the tongues of the angels themselves, but if I have not love\\nI am a piece of sounding brass or a tinkling cymbal. I may\\nbe such a prophet that I understand all the truths of faith\\nhitherto unknown, and penetrate to all knowledge of God I\\nmay have the full measure of faith so that I can move moun-\\ntains, but if I have not love I am nothing. I msij bestow\\nall nry goods on the poor I uiay give my ver} T bodj^ to be\\nburned, but if I have not love it all avails me nothing\\nLove is long-suffering and kind. Love envies not, parades\\nnot itself, and is not puffed up is not unseemly or grasping,\\nor easily provoked. Love imputes evil to no one, takes no\\n1 1 Corinthians xii. 31-xiv. la.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0624.jp2"}, "625": {"fulltext": "LETTER TO ROME. 601\\npleasure in unrighteousness, but rejoices with the truth in all\\nthings true and noble covers all evil, believes all good, hopes\\nagainst hope, and bears every thing.\\nLove never fails. Prophecies shall come to an end, speak-\\ning in tongues shall cease, knowledge shall vanish away for\\nour knowledge is incomplete, our prophesying is imperfect,\\nand when the perfect state has come then these imperfect\\nthings must be banished. When I was a child I spoke as a\\nchild, I thought as a child, I judged as a child but now that\\nI have become a man I have put childish things awa}-. For\\nnow we see the things above as we see the reflection of the\\nheavens in the water, all confused but in the kingdom of God\\nwe shall see them right before us. Now I only know in part\\nbut then I shall know as perfectly as I am known by God.\\nAnd so these three faith, hope, and love endure for\\never and the greatest of them is love.\\nFollow after love\\nThis letter was dispatched before Easter in the r ear 58 a.d. 1\\nIt was then the Apostle s intention to remain a few months\\nlonger at Ephesus, to seize the abundant and favorable oppor-\\ntunities of preaching the gospel there and to repel the mani-\\nfold opposition. After Pentecost he intended to go through\\nMacedonia to Corinth to spend some time, perhaps to winter,\\nthere. 2\\nHe was now eagerly emplo} T ed, among other things, in giv-\\ning effect to his promise to make a collection for the community\\nof Jerusalem among the converts of his own churches. 3 He\\nhad alreadj made one such collection, soon after the conven-\\ntion at Jerusalem most likely. But this time, after the lapse\\nof 3 ears, he was exceedingly anxious to collect as large a\\nsum as possible for if he could make up a handsome amount\\nhe would not send it (as he intended to do should it prove in-\\nconsiderable) by representatives of the various congregations,\\naccompanied by a letter of introduction, but he would go with\\nthem himself in the hope that he might then be well received\\nin the City of the Temple, and might succeed in putting an\\nend to the baneful opposition which was directed thence\\nagainst his preaching. 4 It was excessively difficult for him\\npermanently to maintain his position against the emissaries\\nfrom Jerusalem, and to prevent his converts from falling\\naway from him. The liberality of his heathen converts,\\n1 See 1 Corinthians v. 7, 8. 2 1 Corinthians xvi. 5-9.\\n8 See pp. 550, 551. 4 1 Corinthians xvi. 3, i.\\nvol. m. 26", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0625.jp2"}, "626": {"fulltext": "602\\nLETTER TO ROME.\\nthen, must bridge over the chasm between himself and the\\nprimitive community, and reconcile the latter to his work. 1\\nAccordingly he had charged the Galatian Christians to set\\naside something from Sundaj- to Sunday, according to their\\nseveral ability and now he made the same request of the\\nCorinthians, so that the collection might already be on foot\\nwhen he arrived, and might yield as much as possible. 2\\nPerhaps he had already spoken of this matter in his former\\nletter to Corinth, and had afterwards sent Tiinothy and Eras-\\ntus from Ephesus to Macedonia and Achaia on the same\\nerrand. At any rate he impressed the urgency of the matter\\nupon Titus, whom he dispatched to Corinth some time after\\nwriting his second letter (1 Corinthians), but while still at\\nEphesus. It appears that Titus was the bearer of a third\\nletter, now lost, caused by further reports from the city which\\nhad given Paul the greatest pain and had hurt him person-\\nalty. Accordingly he wrote a passionate letter, with many\\ntears, in which he spoke with extreme severity of the person\\nprincipally concerned, and earnestly exhorted the community.\\nAt the same time he gave notice of a change in his plans. It\\nwas now his intention to sail to Corinth direct, to pa} T a visit\\nthence to Macedonia, and on his return to take ship from\\nCorinth to Jerusalem. 3\\nBut he changed this plan also. Soon after he had sent off\\nthe third letter, the great danger of which we have already\\nspoken came upon him at Ephesus. He barely escaped with\\nhis life, and settled for a time at Troas, where he hoped to\\nmeet Titus on his return from Corinth. But although Troas\\noffered a splendid field for his labors in preaching the gospel,\\nand though his efforts were actually crowned with great suc-\\ncess, yet his growing anxiety as to the effect of his last letter\\nto Corinth left him no peace. He repented of having adopted\\nso severe a tone he longed with all his heart to hear from\\nTitus what effect it had produced and at last he took leave\\nof the brethren at Troas and crossed over to Macedonia, hop-\\ning to meei; his friend there. But here he was even more ill\\nat ease than he had been at Troas. He had to contend against\\nevery kind of opposition, and meanwhile his anxiety about\\nCorinth rose still higher, till at last Titus joined him.\\nHis arrival was a great relief and comfort, not so much be-\\ncause of the pleasure of his society as because of the favora-\\ni 2 Corinthians ix. 12 ff.\\n2 1 Corinthians xvi. 1, 2.\\n8 2 Corinthians ii. 2 ff., vii. 8 ff., i. 15, 16.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0626.jp2"}, "627": {"fulltext": "LETTER TO ROME. 603\\nble report he had to make. 1 He had been better received\\nthan might have been expected. The letter had made a deep\\nimpression. The Corinthians, though much pained, had at\\nleast been shaken out of their slothful indifference. Their\\nindignation with the offender or traducer, and their enthusiasm\\nfor the Apostle had been roused. They had taken vigorous\\nsteps in the matter, and were now longing for the arrival of\\nPaul himself, with whose sufferings they heartily sympathized.\\nAt any rate a great man} of the brethren showed a spirit of\\nrespectful obedience. On the other hand his delaj^in visiting\\nthe cit} T had made his Jewish-Christian opponents more out-\\nrageous than ever in their violent or scoffing attacks upon his\\nperson and character. Moreover, man} 7 faults still disfigured\\nthe community. For these and other reasons Paul was im-\\npelled in the late autumn or earl} 7 winter of 58 a.d. to write\\na fourth letter (2 Corinthians) to Corinth before going there\\nin person. This was perhaps at Philippi. He wrote the\\nletter in his own name and that of Timoth3 T who must there-\\nfore have joined him again b} r this time, though we hear\\nnothing of his reception and experiences at Corinth, and do\\nnot even know whether he had reauy fulfilled his mission or\\nbeen in Achaia at all.\\nThis epistle is full of references to the manifold sufferings\\ninseparable from the Apostle s work, and of expressions of\\nthe warmest affection for the Corinthians. Paul expresses\\nnis satisfaction at the result of his last letter, defends him\\nself against the charge of vacillation in his plans, since his\\nreason for delajing his visit had been his unwillingness to\\ncome to them w r ith a severe rebuke in his mouth, and exhorts\\nthem to receive the guilty brother once more into their affec-\\ntions, since he was now sufficiently punished and tortured by\\nrepentance. He exalts the dignity of the apostolic ministry,\\nas that of the spirit that makes alive, above the ministry of\\nthe Old Covenant, as that of the letter that kills and describes\\nhow he pursues that ministry with purity and faithfulness, in\\nthe joyful perseverance of faith and in the hope of a glorious\\nfuture, in spite of the terrible strain it puts upon his powers.\\nThen he speaks of the collection for the Palestinian be-\\nlievers. The Macedonian Christians, poor as the} T were, had\\ngiven zealously, even bej ond their means and now he had\\nbegged Titus to bring this work of love to a satisfactory con-\\nclusion at Corinth, where he had busied himself in the matter\\nrn his former visit, and where it had been in hand for a year\\n1 2 Corinthians ii. 12, 13, vii. 2-16.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0627.jp2"}, "628": {"fulltext": "604 LETTER TO ROME.\\nalreacty. For thai purpose he would send him thither as the\\nbearer of the letter, together with two other brethren, whose\\nnames are not given, one of whom represented the cornmunhty,\\nwhile the other was a trusted assistant of the Apostle. Paul\\nendeavors to commend the cause to the Corinthians in many\\nways, especially by making them feel it inconsistent with their\\nown self-respect to be behind the others. All this he does\\nwith great tact, but also with great urgencj\\nThe last four chapters are devoted to a sometimes passion\\nate self-defence. There were abundant and pressing reasons\\nfor this and there seems also to have been a very special\\noccasion for it in the shape of a project of inviting some man\\nof authorit} perhaps one of the Twelve or one of the broth-\\ners of the Lord, to come over to Corinth. 1 A certain violence\\nof style pervades these chapters. In the former part of the\\nepistle Paul had alreadj- defended himself from the charge of\\nvacillation and the suspicion of base cupidity in connection\\nwith the collection of the gifts of love he had fallen upon\\nhis opponents, who had come with letters of commendation\\nfrom Jerusalem and had asked for similar letters from the\\nCorinthians to other churches, and had denounced them\\nas falsifiers of God s word. He now repeats all this and\\ndefends his character and his apostolic dignity against his op-\\nponents, not without violent threats. In proof that his apos-\\ntleship is in no way inferior, but rather superior to that of the\\nvaunted Twelve and their leaders, he appeals to all that he\\nhad done and suffered in the cause of the gospel, and to the\\nrevelations of the glorified Christ, with which he had been\\nfavored above all others. From the Corinthian communuVv\\nespecially, since he himself had founded it, he demands the\\nrecognition and support of his high apostolic rank and his\\nabsolute disinterestedness, in the face of the allegations of\\nhis adversaries. He warns the brethren against these ser-\\nvants of Satan, and against all who came to give them an-\\nother Jesus, another Spirit, or another gospel than he had\\npreached and communicated to them himself. Finally, he ex-\\nhorts them not to make it necessary for him to deal severely\\nvith them when he comes in person.\\nWhat the effect of this letter was we are not told. We sus-\\npect that it was satisfactory, for the treatise which Paul soon\\nafterwards composed in Corinth breathes a spirit of peace.\\nThe Apostle was not long in following his letter from Mace-\\n1 2 Corinthians xi. 4.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0628.jp2"}, "629": {"fulltext": "LETTER TO ROME. 605\\n.Ionia to Greece. According to Acts, he only spent three\\nmonths in the latter country and then set out for Jerusalem.\\nAll we know of his stay at Corinth is that it brought his\\nplans for the future to maturity. First of all, he would go to\\nthe brethren at Jerusalem to make peace with them. This\\njourney must often have filled him with uneasy apprehension,\\nbut he was encouraged to hope for the best by the brilliant\\nproofs of the brotherly love of the heathen Christians, which\\ncould not fail to be acceptable to the believers at Jerusalem\\nby confidence in his own personal influence backed by the\\ntruth and above all bj T his unshaken hope in the support\\nof his Lord. After pleading his cause at Jerusalem, and se-\\ncuring his churches against the turbulent agitators who would\\nsoon lose all their influence if once renounced by the Apostles,\\nhe intended to cany out a project he had long cherished with\\npassionate earnestness and make his way to Rome. Accord-\\ning to another account, of doubtful authenticity, 2 his plans\\nincluded a yet wider scheme, and he intended to go on from\\nRome to Spain. But let us confine ourselves to what is cer-\\ntain. 3 He was determined to visit Rome, and we may easily\\nsee wiry. His restless nature never ceased to urge him on\\ninto new and ever wider fields of labor. He had now trav-\\nersed sea and land without cessation for full twenty years,\\nhis life was advancing, and his work still seemed to miss its\\ncrown so long as he had not visited Rome and preached the\\ngospel there. He had always picked out great capitals, and\\nnow the capital of the world had an irresistible fascination for\\nhim. What a glorious thought, to preach the kingdom of God\\nand attack Satan, the god of the heathen world, at the very\\ncentre of the power of heathenism Moreover, if Antioch,\\nEphesus, and Corinth were the scenes of busy intercourse\\namong the different nations, whence the news of the gospel\\nmust spread far and wide, Rome was the very heart of the\\nancient world. The seed there scattered and matured would\\nbe borne on the breath of the winds to all the quarters of\\nheaven, and would bear rich fruits in every land. A triumph\\ngained at Rome would open up immeasurable prospects.\\nThen was the gospel of the Crucified as yet unknown at\\nRome? That was impossible. There was no movement of\\nany interest or extent in any portion of the great empire\\nwhich was not sooner or later reflected in the capital. With-\\nout any special founder, a band of believers had been formed\\n1 2 Corinthians xiii. 2 Romans xv. 24, 28.\\n8 Boxcar. t i. 10-15.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0629.jp2"}, "630": {"fulltext": "606 LETTER TO ROME.\\nat Rome by the mere arrival of travelling traders or the set-\\ntlement of straigers. It was probably connected with the\\ns} nagogue, and had already gained a certain celebrhVv. But\\nthis was not enough for Paul. His gospel must be estab-\\nlished there. He would go and preach in Rome himself for\\nthe full truth, as it was in Christ, must be proclaimed there.\\nBut the previous existence of a congregation, though on\\none side fortunate, inasmuch as it would give his work a\\npoint of attachment and support, was on the other side a\\nsource of great embarrassment. When he arrived, what re-\\nception must he expect Some of the believers were Jews\\nand though others were converted heathen, 1 even they had no\\nclear insight into the significance of the cross, no accurate\\nknowledge of the wa} T of salvation, of justification by grace\\nthrough faith. 2 Paul knew, or had reason to suspect, that he\\nwould meet with opponents there who had already blackened\\nhis character, and allies who misunderstood or misapplied his\\nprinciples. So he felt the necessity of paving the way for\\nhis personal visit b} T making the Christians acquainted with\\nhis gospel, and so winning their hearts for the truth in ad-\\nvance, or at any rate securing a more favorable disposition\\ntowards his gospel and removing prejudices. To this we owe\\nthe epistle to the Romans, Paul s masterpiece; the first\\nattempt and a supremely important one to draw up a\\nsystem of Christian doctrine. It is no controversial appeal,\\nlike the epistle to the Galatians no personal defence, like\\nthe two remaining epistles to the Corinthians, but a calm\\nexposition of a doctrinal sj^stem, with its commendation to\\nthe calm consideration of others. The circumstances natur-\\nally dictated a conciliator tone, and prominence is given to\\nconstructive rather than destructive elements, which puts\\nthis epistle into contrast more especially with that to the\\nGalatians.\\nAfter greeting the brethren, Paul at once announces his\\nintention of visiting Rome to preach among the heathen there\\nalso for he felt the duty laid upon him of bringing both\\nGreek and barbarian, both the cultured and the ignorant, to\\nthe Christ. For in spite of contempt and persecution it is\\nmy pride to preach the gospel, since I know it to be the power\\nof God for the preservation of all who have faith, whether\\nJew or Greek. It reveals to the heart of man the perfect re-\\nlationship to God, springing from faith and leading to faith,\\n1 Romans i. 5, 6, 13-15, xi. 13 ff.\\n2 Romans vi 17.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0630.jp2"}, "631": {"fulltext": "LETTER TO ROME. 607\\naccording to the saying of the Scripture, The righteous\\nshall live by faith. 1\\nThen he shows that the heathen world had been given up\\nto the deepest moral corruption as a punishment for its idola-\\ntry but that the Jews also, subject to God s judgment and\\ncondemned by their own Law, are just as far from the right-\\neousness that avails with God. All mankind is guilty in\\nHis eyes. Observance of the Law cannot possibly make any\\nman just in His sight for the Law does but serve to bring sin\\ninto light.\\nBut now, and here we have the brief epitome of Paul s\\ngospel in his own words, but now the true justification,\\nsanctioned b} the Scripture, is made accessible without the\\ninstrumentalhVy of Law. It is the justification of all who\\nhave faith in Christ b} means of that faith. For there is no\\ndifference between Jew and heathen. All alike have sinned\\nand fallen short of the glory of God, but are justified without\\nprice by his grace, by the redemption we have found in Jesus\\nChrist. When he poured out his blood, God offered him to\\nthe believer as an atoning sacrifice for his sins. Hence it\\nappears that God s long-suffering has not really infringed\\nupon his justice when in times gone by he has let sins go un-\\npunished, with this atoning sacrifice in view. And b} the\\nsame means the true justification has been brought to light\\nfor by the cross God s justice is established, and God holds\\nall who have faith in Jesus to be justified.\\nThen what ground is left for any self-exaltation on the\\npart of the Jew? None whatever. What is it that has\\nbrought all this about? Is it the religion of legal observ-\\nance? No, it is the religion of faith. We believe, then,\\nthat faith without legal observance brings man into the\\ntrue relationship with God. Or is He the God of the Jews\\nonly, and not of the heathen? By no means. The same\\nGod will save Israel b} faith and the uncircumcised through\\nfaith.\\nBut was not this in contradiction with the Scripture?\\nQuite the contrary for, at the very threshold of Israel s his-\\ntorj T Abraham, the father of the faithful, was justified by\\nfaith even before his circumcision. And if this justification\\ngives us peace with God and the hope of life, then two great\\nfacts stand over against each other as the main factors of the\\nworld s history: First, sin and death to all through Adam,\\nthe carnal man second, grace and salvation to all through\\n1 Komans i. 16, 17 compare Habakkuk ii. 4.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0631.jp2"}, "632": {"fulltext": "608 LETTER TO ROME.\\nJesus Christ, the heavenly man. The believer, made one\\nwith the Christ, and thereb}* released from the slavery of sin,\\nhenceforth leads a holy life in obedience to God. For has\\nnot the death of Christ completely released him from the Law,\\nwhich brings the power of sin to light? Released from all\\nbondage, awakened to a life after the spirit, transformed into\\na son or daughter of God, blessed in hope, courageous in\\nsuffering, certain of his future glory, the believer rejoices\\nin the presence of God s love which nothing can disturb.\\nBut alas the people of the covenant and the promises for\\nthe most part rejected the Christ. Such was the decree of\\nGod s omnipotence, let man say what he might to it and it\\nwas onty in appearance contradictory to the promises them-\\nselves. Israel refused to tread the path of faith. But the\\nobstinacy of Israel was itself the means of the salvation of the\\nheathen worlds and thus it appeared that the Apostle of the gen-\\ntiles was himself toiling, indirectly indeed but none the less\\nzealously, for the salvation of his own countrymen for when\\nonce the salvation of the heathen was accomplished, then the\\nobject of the temporary exclusion of the Jews would be\\ngained, the rejection would be repealed, and all Israel would\\nbe gathered into the kingdom of Christ. Oh, the adorable\\nwisdom of God s government\\nThen follow exhortations to a life consecrated to God to\\na good use of the gifts entrusted to each to love, zeal, per-\\nseverance, sympathy, forgivingness and especially to submis-\\nsion to the heathen magistracy as appointed by God, and as\\nhis handmaid, together with active love towards men, and a\\npure life in expectation of Christ s return that was drawing\\nnear.\\nFinally, there were some of the members of the Roman\\ncommuuity who thought they might eat any thing, including\\nmeat from sacrificial beasts, and need take no heed of Sab-\\nbath, fast, or feast and there were others so strict that they\\nwould not eat any meat at all, but only vegetables, and were\\nextremely scrupulous in observing the Jewish fasts and feasts.\\nNow while Paul does not for a moment conceal his agreement\\nwith the former, he pleads for the broadest toleration on both\\nsides, and especially urges those who share his own views to\\ntreat the others who are weak in the faith with the utmost\\npossible consideration, not to parade their own enlighten-\\nment, not to behave in a manner that will seem offensive to\\nthose who differ from them, and above all never to tempt\\nothers to violate their own consciences.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0632.jp2"}, "633": {"fulltext": "LETTER TO ROME. 609\\nWith this, or with a concluding word of praise, 1 many\\nmar ascripts make the epistle to the Romans end. It would\\nseem that not only the last chapter, which is at any rate\\nout of place in this epistle, 2 but the last but one also is of\\ndoubtful origin. This chapter (xv.) contains a fresh ex-\\nhortation to tolerance and unanimity a scriptural justification\\nof the conversion of the heathen an address from the Apostle\\nof the gentiles to the believers in Rome and an announce-\\nment of his intention of going to Jerusalem with the money\\nhe had collected, and then travelling to Spain through Rome.\\nIt was probably in the beginning of the T ear 59 a.d. that\\nsome opportunity was found of sending the letter to Rome.\\nShortly afterward Paul left Corinth. According to Acts, it\\nwas his intention to go to Palestine by sea but, having\\nheard of a plot of the Jews, apparently to surprise and kill\\nhim on his way to the port, he changed his plans and made\\nhis way by land through Macedonia. When he reached\\nPhilippi he crossed over to Troas. The passage, owing to con-\\ntrary winds or the damaged condition of the vessel, occupied\\nfive da} T s, and took place just after the Jewish Passover, ac\\ncording to the trustworth}^ statements of the ano^-mous\\ncompanion of Paul s voyages, whose narrative is again woven\\ninto the Acts at this point. Henceforth we shall call him\\nTitus for convenience, but without at all intending to pre-\\njudge the question of his identity. From the date he gives\\nin this passage we may infer with great probability that it\\nwas now ten months since Paul had left Ephesus. 3\\nTitus was not the Apostle s only companion on this occa-\\nsion. He was surrounded by seven other friends from various\\ndistricts, Sopater the son of Pyrrhus, from Berea Aristar-\\nchus and Secundus, from Thessalonica Gaius, from Derbe\\nTychicus and Trophimus, from Asia (Epbesus?) and finally\\nTimothy. 4 It can hardly be doubted that these men were\\ndeputed by the various churches of Asia Minor and Europe\\nto accompany Paul to Jerusalem with the money that they\\nhad raised. We have already heard of this project from\\nPaul himself. The only puzzle is why no one from Corinth\\nis mentioned but perhaps the Corinthians had not been able\\nto fix upon one of their number who was capable of making\\nthe journey, and were therefore represented by one of the\\n1 Romans xvi. 25-27 (to follow immediately after xiv. 23).\\n2 See pp. 590, 591. 3 See p. 601, and 1 Corinthians xvi. 8.\\n4 Acts xx. 4, wh^re into Asia is not authentic.\\n26*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0633.jp2"}, "634": {"fulltext": "610 LETTER TO HOME.\\nother deputies or not at all. All we know is that the seven\\nfiiends went on in advance and awaited Paul and Titus at\\nTroas.\\nThis was the last occasion upon which Paul visited his\\ncommunities, the last farewell he took of them, though he\\ndid not know that they were never to see him more. Not\\nonly was he never again to visit these regions, which he had\\nso often crossed and recrossed in every direction, hut his\\napostolic labors were themselves drawing to a close. In a\\ncertain sense his task had been accomplished. The contest\\nhe had waged for so many years with varying fortune against\\nthe Jewish-Christianit} T which had penetrated into the fields\\nof his labor had spurred him to ever greater efforts, had\\ncompelled him to seize every weapon that lay within his\\nreach, had forced him to penetrate T et further into the heart\\nof his own gospel and to work out and round off his own\\nopinions more completely and thereby it had indirectly con-\\ntributed towards confirming and extending his apostolic\\ninfluence upon his own and coming ages. This remark has\\nspecial reference to his writings, those four marvellous\\nepistles that have been preserved for us, and which were\\nlargely called forth by the divisions in the bosom of* apostolic\\nChristianity.\\nHis work survived. He had toiled and striven and endured\\nmore than tongue can utter but the results of his unwearied\\nefforts and unreserved devotion were proportionately rich and\\ngrand. It is true that the consummation he expected, the\\nglorious establishment of the kingdom of God by the return\\nof the Christ from heaven, never came. But it was through\\nhim personally, and to the form in which he preached his\\ngospel, that the great spiritual power, destined slowly but\\nsurety to regenerate mankind, became the property of the\\nwhole civilized world. While he, together with all the be-\\nlievers of his generation, still looked in vain for the glorious\\nrenewal of heaven and earth, he had himself laid the founda-\\ntions of the colossal edifice of the Christian Church.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0634.jp2"}, "635": {"fulltext": "PAUL AT JERUSALEM. Gil\\nChapter X.\\nPAUL AT JERUSALEM.\\nActs XX. 7-XXIIL, VIII. 9-25.\\nTHE Apostle and his companions reached Jerusalem with-\\nout hindrance. But whether the means of travelling\\nat their command necessitated occasional delays of a few da}*s\\nduration, or whether the} had a little vessel of their own dur-\\ning the first part of the voyage and paused from time to time\\nby choice, in am T case they made no great haste on their wa} r\\nTo begin with, they spent a week at Troas, where the fol-\\nlowing event occurred On the Sunday evening before the\\nMonday morning on which they were to depart, a final meet-\\ning of the congregation, closed by a brotherly meal, was held\\nin a well- lighted upper room. Paul had much to say, and\\nmidnight had already come, when both he and his hearers\\nwere horrified to see a }~oung man called Eutychus, who was\\nsitting on the window-seat and had gone to sleep, fall down\\noutside from the third story. As he made no sound or mo-\\ntion, the} gave him up at once for dead and raised great lam-\\nentations. But Paul, who had hurried down with the rest,\\nthrew himself upon him, embraced him, and said Lament\\nnot thus for him He is still alive Then they went into\\nthe upper room again, joined in the brotherly meal, and con-\\nversed till dawn, when the Apostle went his wa} T Meanwhile\\nEutychus had been brought in alive, to the great joy of ever}\\none. This circumstance is recorded by Titus, and may\\ntherefore be accepted without hesitation but the writer of\\nActs appears to have made a slight alteration in the narra-\\ntive, so as to give Paul the glory of restoring the dead to life,\\nwhich he has already ascribed to Peter. 1\\nPaul had decided to go to Assus, twent}* mijgs south of\\nTroas, by land, and there to join his fellow travellers who\\nwere to go before by ship. This was done and from Assus\\nthe} crossed to Mitylene, the capital of Lesbos, lying on the\\neast coast of the island. There they spent the night. Next\\nday they sailed past Chios, and the day after they steered for\\nSamos anchored one night off Cape Trog} T llium, and on the\\nnext day reached Miletus.\\ni See pp. 557. 561.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0635.jp2"}, "636": {"fulltext": "612 PAUL AT JERUSALEM.\\nAt this point the author of Acts interrupts the narrative of\\nTitus to insert from some less trustworthy authority a mov-\\ning account of a last farewell which Paul is supposed to have\\ntaken at Miletus of the elders of the church of Ephesus. 1\\nWe are told that he was extremely anxious to be at Jerusalem\\nfor Pentecost, and that in order to lose no time in Asia he\\nsent to Ephesus from Miletus and invited the elders to come\\nand see him there, instead of going to the city himself. This\\nis an extraordinary statement for the week s abode at Troas,\\nand again at Tyre, and the delay of man} 7 da} T s at Caesarea,\\nwithin two days journey of Jerusalem, preclude the idea of\\nhaste. And the Apostle certainly did not arrive till the feast\\nwas over. Besides, if he had really been pressed for time it\\nwould have been far hotter to take leave of the Ephesians at\\nthe neighboring Trogyhium than at Miletus, which was a long\\nday s journey from Ephesus, so that the communications\\nwould have caused an additional delay of at least two da} r s.\\nFinally, we know that Paul had altogether given up celebrat-\\ning Jewish feasts. But to go on with the story When the\\nrepresentatives of the chief church of Asia had joined him,\\nPaul gave them a retrospect of his apostolic labors at Ephe-\\nsus. He reminded them of his style of life among them dur-\\ning three successive years, of his zeal and fidelity, his patient\\nperseverance, the truth and completeness of his preaching.\\nAnd now he was journeying to Jerusalem in obedience to an\\nimpulse from above, warned by the prophets, from city to city\\nas he went, of the dangers that awaited him there, but pre-\\npared to sacrifice ever} T thing, down to his very life, in ac-\\ncomplishing his task. And since he knew that he should\\nnever more see the Ephesians or smy of the congregations he\\nhad founded, he now declared in their presence that his own\\nconscience was clear, and conjured the overseers, as set by\\nthe Holy Spirit in the post of responsibilit} T to guard the\\nChurch of the Lord against heretical teachers who should\\nburst in like savage wolves from outside, or should rise up in\\ntheir own midst. Finally, he commended them to God, and\\nexhorted them to follow his own example of complete dis-\\ninterestedness (in supporting himself while preaching), ac-\\ncording to the word of Jesus: It is more blessed to give\\nthan to receive. After this they all knelt down and Paul\\nprayed with them. Deeply grieved by his assurance that they\\nwould see his face no more, they escorted him to the ship and\\nbade him farewell.\\n1 Acts xx. 16-38; compare p. 5G2", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0636.jp2"}, "637": {"fulltext": "PAUL AT JERUSALEM. 613\\nThere can be no real doubt that this profoundly touching\\nand beautiful address was composed at a later date in defence\\nor in honor of Paul, and not really delivered by him. 1 He\\nhimself by no means looked for certain captivity and death\\nwhen on his way to Jerusalem, but on the contrary was full\\nof vast projects for the future. 2 He knew that he was expos-\\ning himself to serious danger, but to that he had long been\\naccustomed. The prediction here put into his mouth is\\nframed in accordance with the result, but in contradiction to\\nhis own anticipations 3 at the time. We must pass the same\\njudgment on the warning against future heretics. Of course\\nPaul himself never thought of such teachers, and would have\\nwarned the Ephesians against the orthodox fanatics if against\\nan} 7 one. Moreover we know that the three years of his\\nabode in Asia had not been by any means spent continuously\\nat Ephesus nor did he ever recommend others to follow his\\nown personal rule of earning their bread by manual labor\\nwhen preaching the gospel. 4 Finally, not to enter upon fur-\\nther details, the high estimate of the office of overseers or\\nbishops indicates the post-apostolic age.\\nWe now return to the narrative of Titus. Quitting Mi-\\nletus, the party made straight for the island of Cos, sailed or\\nrowed thence to Rhodes, and on the third da} 7 reached the\\nLycian harbor of Patara. Here the} 7 found a merchantman\\njust ready to sail for Phoenicia, and took their passage in her.\\nThe vessel soon put out to sea towards Cyprus, which she\\npassed on the left, and after a voyage of a short week reached\\nTyre, where she was to unload. Here the travellers sought\\nthe brethren, with whom the} 7 spent seven days, and who\\nafter vainly attempting, in obedience to an inspired impulse,\\nto dissuade Paul from going to Jerusalem, adds the author of\\nActs escorted them out of the city with the women anc*\\nchildren, prayed with them, and took leave of them on the\\nstrand for our travellers avoided the route by land, which\\nwould have brought them into contact with the orthodox\\ncommunities, and sailed from Tyre to Ptolemais, where they\\nvisited the brethren and spent one day with them. On the\\nmorrow they crossed Mount Carmel and passed through the\\nflowery plain of Sharon to Csesarea. Here they took up\\ntheir abode with Philip the Evangelist, one of the Seven,\\ni See pp. 540, 562, 569, 570. 2 See pp. 604, 605.\\n8 Compare Phihppians ii. 24 Philemon verse 22.\\n4 See Galatians vi. 6 1 Corinthians ix. 6-15.\\nC See pp. 5, 14 ff", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0637.jp2"}, "638": {"fulltext": "614 PAUL AT JERUSALEM.\\nwho had four unmarried daughters, all of them prophetesses\\nor inspired speakers. Here they spent several days.\\nAt Csesarea, we read, Paul received a final warning. The\\nJudsean prophet Agabus came to him, took his girdle, bound\\nhis own hands and feet with it, and foretold in the name of\\nthe Holy Spirit that the owner of that girdle would be bound\\nby the Jews in like manner and delivered to the Romans.\\nThen his travelling companions and the Christians of Csesarea\\nimplored Paul to desist from his project but he bade them\\ncease, and declared that he was ready to brave not only im-\\nprisonment but death itself at Jerusalem for his faith. Upon\\nthis they acquiesced in the Lord s will. We suspect that this\\nscene formed no part of the original diary of Titus, but was\\nsubsequently inserted for it is in perfect harmoiry with the\\nother unhistorical interpolations, and is in itself exceedingly\\nimprobable. Besides, we know that this idea of Paul s feel-\\ning impelled from above to visit Jerusalem at everj- risk is\\nnothing whatever but an invention by the author of Acts or\\nhis authority, who is determined to surround the brow of his\\nhero with a crown of gloiy whereas the Apostle himself was\\nnot at all conscious of an} T such irresistible impulse, and knew\\nthe value of his own life as well as ever. 1 In conclusion we\\nmay observe that a former appearance of Agabus is equally\\nopen to suspicion, 2 that the careful enumeration of the days\\nthat characterizes the itinerary throughout disappears in this\\npassage, and that other indications likewise point it out as\\nan interpolation. We have therefore no right to assume\\nthat Paul approached Jerusalem as a voluntary mart3T to\\nthe Jews, rather than an ambassador of peace to the Jewish-\\nChristians.\\nAfter spending a good many days in Csesarea then, the\\nApostle and his eight companions prepared to continue the\\njourney. It was now a few weeks after Pentecost. Some\\nof the Cesarean brothers accompanied them, and when they\\nreached Jerusalem brought them to a certain Mnason, a Cy-\\nprian convert of long standing, wiio offered them hospitality.\\nThey were doubtless deterred by the want of a hearty mutual\\nunderstanding from taking up their abode with any of the\\nApostles or brothers of Jesus and if Paul had near relatives\\nin the city, as we shall presently see he had, it was perhaps a\\nseasonable precaution to avoid going to the place where he\\nwould first be looked for. Be this as it may, their reception\\nat Mnason s house was hearty, but quiet. The community\\ni See 1 Corinthians xvi. 4; and pp. 602, 605. 2 See p. 535.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0638.jp2"}, "639": {"fulltext": "PAUL AT JERUSALEM. 615\\nprobably did not know of their arrival, for they had intention-\\nally avoided announcing it, and it was certainly advisable to\\nkeep it carefully secret from the Jews. 1 To James, on the\\nother hand, they announced their arrival at once so that on\\nthe very next morning, when thej presented themselves to\\nhand over the gifts of love, the} T found all the elders or rep-\\nresentatives of the community assembled to receive them.\\nWliat reception did the Apostle of the gentiles and the gen-\\ntile deputies themselves meet at the hands of this assembly,\\nand what was the course that events took in consequence?\\nAlas the trustworthy account of Titus is lost for the author\\nof Acts, who had certainly reason enough for suppressing it,\\nsubstituted for it the following stor} T of suspicious origin\\nand more than doubtful credibility\\nAfter a friendly greeting, Paul began, and gave a full ac-\\ncount of all that God had done among the heathen by his\\ninstrumentality. The others listened with s} T mpathetic in-\\nterest, and glorified God, but did not conceal the fact that\\nthe very numerous communities of believing Jews, who were\\nall zealous for the Law, cherished a strong though mistaken\\nprejudice against Paul which might well prove dangerous to\\nhim. Slanderous reports had been spread to the effect that\\nhe made the Jews in the dispersion apostates by teaching\\nthem that circumcision and the other duties prescribed by the\\nJewish religion were no longer binding. He had better avail\\nhimself of the present opportunhry of clearing himself from\\nsuch imputations b} r a public act of adhesion to the Law and\\ntradition for his presence in Jerusalem would soon be gene-\\nrally known. Now it happened that there were four brethren\\nwho had taken the Nazarite vow, and were too poor to make\\nthe sacrifices prescribed for its close. It was, therefore, im-\\npossible for them to be released from it without help. 2 What\\nif Paul were to make common cause with them, were to take\\nthe vow himself for the last few days, and were finally to\\nbear the whole cost of the sacrifices? Such a good deed\\nwould be the palpable proof that all these reports were simply\\nslanders, and that his scrupulosit} T left nothing to be desired.\\nFinally, the3 T reminded him that with regard to heathen con-\\nverts the old agreement still held good, and nothing was\\nrequired of them but abstinence from the four abominations. 8\\nPaul unhesitatingly acceded. He joined the four needy Naza*\\n1 Acts xxi. 22. 2 Compare vol. ii. p. 514.\\nSee p. 554.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0639.jp2"}, "640": {"fulltext": "616 PAUL AT JERUSALEM.\\nrites, accepted all the obligations of the vow, went with them\\nthe following day to the temple and informed the priest that\\nthe days of separation and abstinence would soon be at an\\nend, when the offerings prescribed in the Law would be duly\\nmade namely, a lamb, a ewe, a ram, a basket of unleavened\\nbread and cakes, together with a meat and drink offering, for\\neach man.\\nThis storj T is certainly untrue. It is more than improbable\\nthat Paul would have submitted to a Nazarite s vow with all\\nits frivolous prescriptions it is utterly impossible that he\\nwould have consented to so hypocritical an artifice as to take\\npublic part in the ceremony for the express purpose of making\\nevery one believe that he was a strict observer of the Law,\\nand therefore could not preach its abolition. 1 Nor could\\nJames and the elders have addressed him in any such strain,\\nor made any such proposal as this for they well knew what\\nhis preaching was. And, finally, the resolution and the let-\\nter here referred to are themselves spurious. 2 The only touch\\nof histor}^ in this story is the indication, which escapes the\\nwriter in spite of himself, of the existence of three distinct\\nparties. There was the small circle of friends, converted\\nhea/then or Greek-speaking Jewish believers, by whom Paul\\nand his companions were warmry and hospitably received.\\nThere were James and the representatives of the community,\\nwhom the travellers visited the day after their arrival in\\norder to enter into negotiations with them. Finally, there\\nwere the numerous Nazarenes, all of them zealous for the\\nLaw, who were not yet aware that Paul had arrived, but who\\nwould soon know it, and who hated him as an apostate that\\nhad led others astray. We may also readily believe that this\\nlast party were even more indignant with Paul for declaring\\nthat the Law was no longer binding on the Jewish believers than\\nfor admitting the gentiles into the Messianic kingdom. In all\\nthe other details we have no difficulty in recognizing the usual\\nstyle and method of the author of Acts. He is so anxious\\nto restore peace to the Church and reconcile the orthodox to\\nthe memoiy of the Apostle of the gentiles, that he utterly\\nobscures his teaching. Na} T he makes him the writer of\\nthe epistles to the Galatians and Romans a strict Jewish-\\nChristian, who circumcises Timothy, takes more than one\\nvow, makes repeated journeys to the City of the Temple in\\norder to celebrate Jewish feasts, offers sacrifices, and pres-\\n1 See Galatians ii. 16 Romans vii. 1 ff., x. 4.\\n2 See p. 556.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0640.jp2"}, "641": {"fulltext": "PAUL AT JERUSALEM. 617\\nently gives himself out as a Pharisee and claims the Pharisees\\nprotection\\nWe ma}- be very sure that the account of Titus gave a\\nwidely different version of Paul s reception by the heads of\\nthe community. The very fact that the author of Acts drops\\nthe narrative here and substitutes his own fictitious concep-\\ntions, which disguise the whole course of the history, gives\\nus reason to suspect the worst. We must also observe that\\nour author tries to bury the whole cause of Paul s journe}*,\\nnamely, the collection, in silent oblivion and T et he knew\\nabout it, for he mentions it once incidentally, 2 though he\\nmakes it a proof of Paul s national zeal instead of a peace-\\noffering from the gentiles to the Jewish-Christians, as it realty\\nwas. When he speaks of the collection more expressly, he\\nis careful to put it many T ears earlier, before anj T collision\\nhad taken place. 3 Here he represents the gentile-Christian\\ndeputies as simple travelling companions of Paul, and makes\\nthe Apostle himself come up to Jerusalem with no other pur-\\npose than to offer sacrifices and celebrate the feast of Pente-\\ncost. Now for all this he had a remarkably good reason for\\nwe still possess a story which showed very clearly in its origi-\\nnal form that Paul s expectation was completely disappointed,\\nand that his love-offering produced a most disastrous impres-\\nsion. The writer of Acts has endeavored to disarm this story\\nby T adopting it in a modified form and assigning it a place in\\nhis narrative before the conversion of Paul, on the first men-\\ntion of the preaching in Samaria. 4 No one could then sus-\\npect that it had an} T reference to the Apostle of the gentiles.\\nIt runs as follows\\nBefore Philip arrived in the Samaritan city, a certain magi-\\ncian called Simon had established himself there. He gave\\nhimself out as something wonderful, as the Great Power of\\nthe Deity and had long held the multitudes in awe and\\nsecured their adhesion b} his magic arts. But now they all\\naccepted the gospel and even Simon himself became a fol-\\nlower of Jesus, received baptism, and attached himself to\\nPhilip, whose miraculous deeds he beheld with amazement.\\nNow when the Apostles at Jerusalem heard of the conversion\\nof the Samaritans the} T sent Peter and John to them, who\\nprayed that they might receive the Holy Spirit, and after-\\nwards imparted it to them by hiying their hands upon them.\\nSimon witnessed this, was seized with a desire to share their\\n1 See pp. 540, 555, 556, 578, 620, 622, and chap. xi. p. 624.\\n2 Acts xxiv. 17. 3 See pp. 535, 555, 601, 605. See p. 506", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0641.jp2"}, "642": {"fulltext": "618 PAUL AT JERUSALEM.\\nprivilege, and offered to give the Apostles a sum of money if\\nthey would give him the power of communicating the Spirit\\nto those on whom he laid his hands. But Peter rejected the\\nproposal with horror, and launched a scathing rebuke against\\nSimon Let him and his money perish together Did he\\nthink the gift of God could be bought How base the means\\nhe took to his end how corrupt his heart how sunk in\\niniquity his life! Hereupon Simon, in terror of God s\\njudgments, besought their intercession.\\nThis story forms the centre round which a number of fabu-\\nlous representations have been grouped in the old literature\\nof heres} To understand its meaning we must note the\\nfollowing points First, that elsewhere in Jewish-Christian\\ncontroversial writings Paul is very distinctly indicated as the\\nfoil of Peter, or Simon the rock, under the nickname of\\nSimon the magician, which originally belonged to quite an-\\nother man. Second, that the baptism of the Holy Spirit,\\ngenerally manifested in the speaking with tongues and\\nother such phenomena, was regarded as the test of admission\\nto the Messianic salvation 1 so that the question here at issue\\nis that of official reception into the future kingdom of Christ,\\nFinally, that the privilege of being able to communicate this\\nSpirit, which is here attributed to the Apostles in distinction\\nfrom the evangelist, is elsewhere expressly ascribed by our\\nauthor to the Apostle of the gentiles likewise, in accordance\\nwith his usual desire to establish equality and harmony be-\\ntween Paul and the Twelve 2 so that, in this passage, we\\nmay regard the power of giving the Spirit as representing the\\napostolic dignit} T in its completeness. Bearing all this in\\nmind, we see that this story was originally aimed at no other\\nthan Paul himself, who claimed the same exalted rank, the\\nsame apostolic dignity and privileges, as those accorded to\\nthe Twelve. 3 His zeal in collecting a generous love-offering,\\nin the hope of reconciling the pillars to his work, and in-\\nducing them to recognize his converts as citizens of the king-\\ndom of God, to recognize his gospel, his work, his mission,\\nin a word, his apostleship, 4 is here placed in the most odious\\nlight, as an attempt to buy the full powers of an Apostle for\\ngold And the rebuke administered on this occasion by\\nPeter perhaps served in the minds of his orthodox admirers\\ni See pp. 476, 486, 589.\\n2 See p. 589.\\n8 2 Corinthians xi. 4, 5, xii. 11 1 Corinthians ix. 1 ft see pp. 604, 596.\\nSee p. 589.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0642.jp2"}, "643": {"fulltext": "PAOL AT JERUSALEM. 619\\nto balance the never forgotten or forgiven attack of Paul upon\\nhiin at Antioch. 1\\nFrom all this we may safely infer that Paul s whole project\\nwas completely wrecked. He was rebuffed everywhere and\\nwhen the Jewish mob fell upon him he was left completely to\\nhis fate b} T the Jewish-Christians. Nay, who knows but what\\nhe was pointed out and surrendered to the fuiy of the popu-\\nlace by the false brethren who were acquainted with him\\nBut let us listen to the account of the upshot given in the\\nActs. We have no means whatever of checking it, and shall\\ntherefore simply give it as it stands, with as little interruption\\nas possible only premising that the incredible story of the\\nvow which introduces it, and the improbable character of\\nman} of its details, inspire us with well-founded doubts as to\\nits truth.\\nThe period of the vow had not yet quite expired, and Paul\\nhad been a Nazarite for some few days, when ill-luck would\\nhave it that certain Jews from Asia (Ephesus), who were\\njust then at Jerusalem, found their old enenry, whom they\\nhad resisted so furiously throughout his long abode in their\\nnative land, in the temple. 2 To see such a man in such a\\nplace filled them with rage and made them fear the worst.\\nA little while before they had seen him walking about in the\\ncity with his friend Trophimus, of Ephesus and as soon as\\nthey caught sight of him in the sacred place the} took for\\ngranted that he had brought this uncircumcised companion\\nwith him into the court of the Israelites, which no heathen\\nmight enter on pain of death. He was quite capable of such\\nsacrilege So, without inquiring whether it really was so,\\nthey rushed upon him, and inflamed the people b} shouting,\\nv k Israelites to the rescue This is the man who preaches\\neveiy where to all the world against our people, our Law, and\\nour temple and now he is bringing Greeks into the sanctuaiy\\nand polluting the house of the Lord\\nThen the whole city was in a commotion, and a great tumult\\narose. Paul was dragged out of the temple, and the Levites\\nshut the gate after him for fear his blood should pollute the\\nholy place. 3 The mob would certainly have made an end of\\nPaul on the spot had not an unexpected rescue saved him.\\nClaudius Lysias, the captain of the garrison in the castle of\\nAntonia that commanded the temple from the north-west, was\\ninformed that all Jerusalem was in a turmoil and he instantly\\n1 See pp. 552, 553. 2 Acts xx. 19 1 Corinthians xvi. 9. *2 Kings xi. lb.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0643.jp2"}, "644": {"fulltext": "620 PAUL AT JERUSALEM.\\nrushed down upon the mob with the soldiers and officers that\\nwere about him. It occurred to him that this tumult might\\nbe connected with a former disturbance for not long before\\na certain fanatic had appeared in the character of a prophet,\\nhad secured a certain following especially among the zealots,\\nand had led them from the wilderness of Judah to the Mount\\nof Olives, promising that the walls of Jerusalem should fall\\ndown before their eyes as those of Jericho had done in ancient\\ntime, whereupon he would release the city from its heathen\\noppressors, and proclaim the Messianic kingdom. The gov-\\nernor, Felix, had dispersed his followers, after cutting down\\nor capturing several hundred of them but the chief culprit\\nhad escaped. Lysias thought he had perhaps come back\\nagain and was making this disturbance. In any case he must\\nput a stop to the tumult.\\nWhen the Jews were aware of the captain s presence, they\\ndrew back for a moment and gave up striking Paul upon\\nwhich Lysias instantly seized him, threw him into fetters and\\nmanacles, and inquired who he was and what he had done.\\nBut the tumult was far too great for him to hope for an intel-\\nligible answer. One shouted one thing, and another another,\\ntill Lysias commanded the prisoner to be conveyed to the\\nbarracks in Antonia. Meanwhile the mob pressed forward\\nso furiously, shouting Awa} 7 with him! that when the} 7\\nreached the steps of the castle the soldiers had literally to\\ncarry Paul. When he was inside the ramparts and was being\\nconveyed to his prison, he said to the captain, Can I have\\na word with you So replied the other, do you un-\\nderstand Greek I thought t ou were the Egyptian Jew who\\nmade such a disturbance a short time back, and collected\\nthose four thousand bandits in the wilderness Upon this\\nPaul declared himself a Jewish citizen of Tarsus, and begged\\nto be allowed to address the people. His request was gran-\\nted. He took his place at the top of the steps, demanded\\nsilence by a gesture, and when he had secured it addressed\\nthe people and their leaders in the language of the place, as\\nfollows: Brothers and fathers! Listen to 1D3 7 defence.\\nNow, when they heard that he was speaking in Hebrew they\\nwere more quiet yet and he began to tell them of his descent,\\nof his bringing up at Jerusalem, of his rigidly Jewish educa-\\ntion under Gamaliel, of his zeal for the religion of the fathers,\\nand the details of his persecution of the Nazarenes. It was only\\nthe irresistible force of the appearance of Jesus near Damas-\\ncus (here described in vivid colors) that had brought him to", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0644.jp2"}, "645": {"fulltext": "PAUL AT JERUSALEM.\\n621\\nhimself; and it was Ananias, a man whose piety according\\nto the Law had earned him the esteem of all his Jewish fel-\\nlow-citizens, who had told him to what he was called and had\\nbaptized him. Finally, when he had returned to Jerusalem,\\nJesus appeared to him in the temple and commanded him,\\nin direct contradiction with his personal wishes, plans, and\\nexpectations, to quit the holy cit}~, where he would not be\\naccepted, and go far away to the gentiles.\\nThe author has been very careful, in framing this address\\nto the people, to make Paul lay stress on every point which\\ncould please the Jews, such as the way in which he had spent\\nhis early life, his zeal for the Law, and especially the person\\nof Ananias. 1 Accordingly he tells us that the people listened\\nattentivefy so far but as soon as they heard the word gen-\\ntiles their passion burst out again as fiercely as ever, and\\nthey shrieked Away with him He shall not live and\\nin their impotent fury tore their garments and flung dust into\\nthe air. Then the captain, who did not understand the lan-\\nguage of the country, and therefore had not the least idea what\\nit was all about, put an end to the scene by ordering Paul to\\nbe taken in and forced to a confession by scourging, in order\\nthat he might get at the cause of the people s fury. Paul was\\nalready bound to the stake and the executioners ready to\\nscourge him, when he asked the officer in charge whether\\nhe had the right to scourge a Roman citizen, and one who\\nhad not been condemned. The officer went at once to the cap-\\ntain and told him what Paul had said, so that he might know\\nwhat he was doing. Then the captain came himself and asked\\nPaul whether he really was a Roman. Yes, he replied.\\nu I bought the citizenship nryself for a great sum, said the\\ncaptain. But I was born to it, answered Paul. Of course\\nthe orders to scourge him were at once countermanded, and\\nindeed the captain was under some uneasiness alread} be-\\ncause he had thrown a Roman citizen into chains without\\ngiving him a hearing.\\nThe next day, in order to learn with certainty what it was\\nthat the Jews laid to the charge of Paul, he had the Sanhe-\\ndrim called, and brought Paul before them without chains.\\nThe Apostle gazed steadfastly at the assembly and said\\nMen and brothers I have walked before God with a clear\\nconscience all my life. For these words the high priest,\\nAnanias, son of Zebedeus, ordered the attendants to strike\\nhim on the mouth. That was too much for Paul s patience.\\ni See pp. 523, 533.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0645.jp2"}, "646": {"fulltext": "622 PAUL AT JERUSALEM.\\nStrike me God will strike you, you whited wall [hypo-\\ncrite], he burst out. Are you sitting there to give sen-\\ntence according to the Law, and do you dare to order them\\nto strike me in violation of the Law How dare you\\nrevile God s high priest? cried the bystanders. Upon which\\nPaul, unconditionally submissive to the Law as usual, re-\\nplied Brothers had I known that he was the high priest\\nI would never have transgressed the precept, Thou shalt not\\ncurse a leader of thy people. Then, knowing that one half\\nof the council consisted of Sadducees and the other half of\\nPharisees, he cried aloud: Men and brothers! I am a\\nPharisee, as my fathers were before me. It is concerning the\\nMessianic hope and the resurrection of the dead that I am\\nnow upon my trial These words caused an instant divi-\\nsion between the two parties and a great turmoil. Some\\nof the Scribes rose up and asserted vehemently We can\\nfind no harm in the man. And what if a spirit or an angel\\nreally did speak to him at Damascus The contest grew so\\nviolent that the captain began to be afraid they would tear\\nPaul to pieces, and ordered the soldiers down to take him\\naway to the castle. This scene before the council is again\\nentirely incredible. The self-righteous assertion with which\\nPaul begins conflicts in more than one respect with his real\\nsentiments. Besides, he could not have helped knowing that\\nthe president was the high priest, or at an}- rate some person\\nin authoritj- and in any case the stjle of excuse put into his\\nmouth is by no means such as he would really have adopted.\\nAbove all, he adroitly throws the apple of discord into the\\nassembly by making an assertion which is true enough of the\\nPaul of the Acts, but would have been a gross untruth, and\\ntherefore utterly impossible, on the lips of the historical Paul.\\nFinally, the Pharisees were by no means so easy to take in\\nas this stoiy would make it seem, and the whole affair is im-\\nprobability itself. The description is simply intended to\\nmake out that Paul s innocence was manifested even before\\nthe supreme Jewish court, and that the Pharisees themselves\\ntook his part, as Gamaliel had once done for Peter and the\\nrest. 2 Afterwards the whole Sanhedrim is represented as\\nhostile to him, which it really was. In a word, the author\\nof the Acts has given us another of his fictions for the sake\\nof displaying his Apostle as an unimpeachable Jew of the\\nstrictest school.\\nThe next night, he continues, Paul saw the Lord stand by\\nl Compare pp. 378, 5, 6. 2 See pp. 497, 498.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0646.jp2"}, "647": {"fulltext": "PAUL AT JERUSALEM. 623\\nhim, and say, u Be of good cheer As you have preached me\\nat Jerusalem, so must Ou preach me at Rome also. But\\nto all appearance the dangers still grew. The day after Paul s\\naudience with the Sanhedrim, more than forty Jews bound\\nthemselves under a fearful oath neither to eat nor drink before\\nthe} had slain him. They told the senators of their oath, and\\nbegged them to make an official request to the captain that\\nPaul might be brought before the assembly again, in order\\nthat they might go into the affair more narrowly. While he\\nwas on his way to the hall the conspirators would kill him.\\nBy good luck however the son of Paul s sister heard of the\\nmurderous project, went to his uucle at the castle and revealed\\nthe plot to him. Thereupon Paul sent one of the officers to\\nintroduce his nephew to the captain, in his name, as the bearer\\nof important news. The captain received him well, stepped\\naside with him, and asked him what it was. In reply the\\nyoung man told him of the request the Sanhedrim would\\nmake in the morning, and of the plot it was meant to cover\\nupon which the captain dismissed him with strict injunctions\\nnot to tell a soul of the information he had lodged with him.\\nThen he called two centurions and told them to get ready two\\nhundred heavy and two hundred light armed soldiers and\\nsevent} horsemen, besides the needful beasts of burden, to\\nset out for Caesarea at nine o clock in the evening, and con-\\nvey Paul in safet} T to the governor, to whom meanwhile he\\nhimself prepared the following dispatch\\nClaudius Lysias to the great Governor Felix. Greeting\\nThis man was seized b} T the Jews and almost killed but, under-\\nstanding him to be a Roman, I hastened to the spot with the\\nsoldiers and rescued him. And, desiring to know of what the} T\\naccused him, I brought him before their council, and found\\nthat the accusation referred to some question of their Law, but\\ninvolved nothing punishable b}^ death or imprisonment. On\\nhearing that an attack upon his person was contemplated, I\\nhave sent him without delay to you, at the same time instruct-\\ning his accusers to urge their complaints against him before\\nyou.\\nThe tribune s orders were strictly fulfilled. The infantry\\nescorted Paul b} T night to Antipatris, about eleven leagues\\nnorth-west of Jerusalem, beyond all danger of an attack from\\nthe Jews. Thence they returned on the following day to\\nAntonia, leaving the cavalry the task of escorting the pris-\\noner further. The troop arrived at Caesarea, seven leagues\\nfurther north, and Paul rode as a prisoner under armed escort", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0647.jp2"}, "648": {"fulltext": "624 paul s imprisonment and death.\\ninto the very city which he had left a few days before as a\\nfree man, surrounded by friends.\\nThe officer in charge gave 1/ysias s dispatch to the governor,\\nand ushered Paul into his presence. Felix read the letter,\\nasked from what province the prisoner came, was informed\\nthat it was Cilicia, announced his intention of examining him\\nas soon as his accusers arrived, and put him in safe custody\\nin the former palace of Herod the Great, which was now his\\nown residence.\\nChapter XI.\\nPAUL S IMPRISONMENT AND DEATE\\nActs XXIV.-XXVIII. Philemon Philippians.\\nWE are still without the authority of Titus, the eye-\\nwitness, whom we do not meet again till we come to\\nPaul s departure for Rome. Meanwhile we have no guide\\nbut the writer of Acts, who lived much later, and modified or\\ninvented his history to suit the object he had in view. In\\nthe portion of his book that begins with Paul s arrival at\\nJerusalem and ends with his departure for Pome, his purpose\\nis to make out thcit in every court, whether Jewish or heathen,\\nand upon every occasion whatever, Paul was admitted and\\ndeclared, by friend and foe alike, to be innocent of all the\\ncharges brought against him by his enemies 1 and further\\nthat the Roman authorities were very favorably disposed tow-\\nards him, and constantly shielded him against the unmerited\\nhatred and the treacherous violence of the Jews.\\nAll this he describes at length, but omits every thing else,\\nand passes over a period of two years in all but absolute\\nsilence. 2 The speeches he puts into the mouth of Paul,\\nthough modified according to the demands of the moment\\nand the nature of the audience, are always intended to prove\\nhis scrupulous orthodoxy, and assure us that when seized\\nhe was in the very act of performing a meritorious religious\\nrite. On the other hand, we are left in the dark as to the\\nmost essential feature of the trial, for we are never really\\ntold who Paul s accusers were or of what the} 7 accused him.\\nWhen we further bear in mind that the discourses, conver-\\n1 See pp. 615-617, 620. 2 Acts xxiv. 26, 27.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0648.jp2"}, "649": {"fulltext": "Paul s imprisonment and death. 625\\nsations, and dispatches which fill so large a portion of these\\nchapters are all composed by the writer himself, and that the\\nnarratives in which the} are set are by no means free from\\nimprobabilities, we shall feel that very little is left as history.\\nIndeed, we can accept nothing with confidence except the\\nbare facts that Paul became involved with the Jewish and\\nRoman authorities, and was made a prisoner at Jerusalem,\\nwas held two j*ears in captivity at Caesarea, and then, after a\\ndisastrous vo} age, at least two }-ears in Rome. Even these\\nfacts we should not always feel at liberty to accept were it not\\nthat they contradict rather than support the special intention\\nof the author, and therefore cannot have been invented by\\nhim. The} doubtless formed the kernel of the universally\\naccepted tradition concerning Paul, whose name, for good or\\nill, was in everybody s mouth. Moreover they are supported\\nby the testimon}- of the eye-witness, for he tells us of Paul s\\narrival at Jerusalem and his departure as a prisoner for\\nRome. Uncertain as all the details are, we have nothing to\\nadd to or substitute for them, except of course in the case of\\nthe Roman magistrates mentioned, for they are known to\\nhistoiy. We shall therefore give the narrative as it stands\\nin Acts, with the reservations already made.\\nFelix, who had now been governor of Palestine for seven\\nyears, has a black mark set to his name in history. A freed\\nman and favorite of the Emperor Claudius, he wielded\\nthe authority of a prince with the soul of a slave, addicting\\nhimself to every conceivable cruelty and excess. His third\\nwife, a queen like the other two, was the fair Drusilla, sis-\\nter of Agrippa II., who had deserted her husband, the king\\nof Emesa, at the instance of Felix. Such was the judge who\\nhad now to decide Paul s fate.\\nThe Apostle was not deserted at Caesarea by his fellow-\\ndeputies and other friends. No sooner had the}^ heard\\nwhere he had been taken than they hastened after him. 1\\nBut neither did his enemies lose sight of him. Within five\\ndays all was ready for the trial. A deputation from the\\nSanhedrim, headed by the high priest, appeared against Paul\\nbefore the judgment seat, and their case was conducted by\\na certain Tertullus, whom they had brought as their orator\\nor counsel. This man endeavored to win the procurator s\\nfavor by covering him with false adulation, and then (to cut\\na long tale short, as he said) denounced Paul as a pestilent\\n1 Acts xxiv. 23.\\nvol. in. 27", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0649.jp2"}, "650": {"fulltext": "626 paul s imprisonment and death.\\nfellow who raised tumults among the Jews all over the world\\na ringleader of the sect of Nazarenes, who had recently gone\\nthe length of actually desecrating the temple and who could\\nnot deny a single one of the charges they brought against\\nhim.\\nThe members of the Sanhedrim likewise vented their ha-\\ntred against Paul and confirmed all that Tertullus had said.\\nThen Felix gave Paul leave to speak and he began, in cour-\\nteous but dignified language, to explain that it was only\\ntwelve days since he had entered the holy city to worship,\\nand that he had delivered no address in the temple, or made\\nany tumult in the synagogue or in the city. In a word, the\\nwhole accusation was a forgery. He freely confessed to being\\na Nazarene. But what did that mean Not a sectary, as\\nthey libellously asserted, but one who served the God of the\\nfathers, firmly believing all that was written in the Law and\\nthe Prophets, and hoping in God as the^y themselves did\\nthat there would be a resurrection of the dead to blessedness\\nand to misery. And because of this hope he always strove\\nto keep his conscience free from offences against God or man.\\nNow what were the real facts? After an absence of many\\nyears he had come to bring gifts of love to his people and\\nofferings to God. This brought him into the temple, in com-\\npliance with all the Levitical precepts, but without any such\\ntumultuous concourse as they asserted and there certain\\nAsiatic Jews encountered him, whose conspicuous absence on\\nthe present occasion showed that the}^ had not really any\\ncharge to bring against him. Nor could his present accusers\\ncharge him with any offence when before the council, except\\nthat he had cried out, w It is for my hope of the resurrection\\nthat I am being tried\\nFelix was now abreast of the question, but he deferred\\ngiving any decision under pretext of awaiting the arrival\\nof Lysias, the chief witness meanwhile he gave orders that\\nPaul s confinement should be made as easy as possible, and\\nthat his friends should be allowed to perform any services for\\nhim that they could. A short time afterward the procurator\\nsummoned Paul to come before himself and his wife Drusilla.\\nwho was a Jewess, and who would therefore understand the\\nmatter. He listened to his exposition of the faith in Christ,\\nout when he spoke of justice, temperance, and the judgment\\nto come, the t}^rant and adulterer trembled, and exclaimed\\nThat is enough for to-day I will send for you again when\\nX have leisure. At the same time he hoped that his prisoner", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0650.jp2"}, "651": {"fulltext": "Paul s imprisonment and death. 627\\nnight be ransomed, and therefore sent for him and conversed\\nwith him frequently. This went on for two years, and then\\nFelix was succeeded by Porcius Festus, and left Paul in\\nprison to please the Jews.\\nNow Festus was a ver} 7 different man from his prede-\\ncessor, and ruled with justice and moderation but the pre-\\nvious course of the trial was repeated with little change under\\nhim also. Within three days of his arrival and installation\\nas procurator he departed for the capital of Judaea, where the\\nmembers of the Sanhedrim laid their charges against Paul\\nbefore him, and begged him as a favor to send the prisoner\\nup to Jerusalem, with the treacherous design of murdering\\nhim upon the way. But Festus refused. He was himself\\ngoing to Caesarea in a few days, he said, and since the pri-\\nsoner was in keeping there the Jew r ish authorities must go\\nthere too, and if the} 7 had any charges to make must make\\nthem there.\\nThis they did. After a sta} T of only eight or ten days the\\nprocurator returned to Caesarea, and the very morning after\\nhis arrival the trial took place. Paul was brought in, and\\nthe Jews of Jerusalem appeared against him, and made a\\nnumber of heavy charges against him, none of which they\\ncould substantiate. The Apostle, on his side, declared that\\nhe had committed no offence against the law of the Jews,\\nagainst the temple, or against the Emperor. Festus, in order\\nto gratif} the Jews, now asked Are you willing to go up\\nto Jerusalem and receive my sentence there? But Paul,\\nperceiving the full danger of such a proposal, rejected it de-\\ncisively. He was now standing before an Imperial Roman\\ncourt, and insisted on his right of refusing to appear before\\nany other. Besides, he had committed no offence against\\nthe Jews, as the procurator well knew, and the} T had there-\\nfore no claim upon him whatever. If I am a malefactor,\\nguihVy of any capital offence, I have nothing to urge against\\nthe sentence of death. But since there is not a word of\\ntruth in their accusations, no one has power to surrender me\\nto them. I appeal to Caesar A Roman citizen, resident\\nin a province, had the right of appeal to the imperial court at\\nRome if he thought he had been arbitrarily treated, misused,\\nor unlawfully sentenced by the provincial authorities. So\\nthis unexpected appeal put an instant close to the proceed-\\nings, much to the dismay of the accusers. The court rose\\nfor a moment, and Festus deliberated with his assessors, ac-\\ncording to rule, as to the validity of the appeal. There wan", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0651.jp2"}, "652": {"fulltext": "628 Paul s imprisonment and death.\\nnothing in the nature of the accusation or the conditions ot\\nPaul s citizenship to invalidate it and when the court re-\\nsumed, the procurator gave his decision thus: You have\\nappealed to Caesar. You shall go to him.\\nA few days afterwards Herod Agrippa II., king of certain\\ndistricts north and north-east of Galilee, who was also governor\\nof the Temple at Jerusalem, and had the high priesthood in\\nhis gift, arrived at Csesarea with his sister Bernice, the widow\\nof the late King Herod of Chalcis, who was sta3 mg with him.\\nThey came to pay their court to Festus, and remained with\\nhim some time. Festus took occasion to mention the case of\\nPaul to the Jewish king, as to one who was admirably fitted\\nto judge of it. He told him how this prisoner had been left\\nby his predecessor, how the council at Jerusalem had de-\\nmanded his condemnation, and how he had informed them\\nthat the Romans were not in the habit of surrendering a man\\nto punishment before he had had the opportunity of meeting\\nhis accusers and defending himself. He had lost no time in\\nlooking into the matter, and had discovered that it was not a\\nquestion of any political or civil offence, but of certain points\\nof Jewish controversy, and especially of Paul s assertion that\\na certain Jesus who had died long ago was still alive. At a\\nloss how to deal with the matter, he had asked the prisoner\\nwhether he would have his case investigated at Jerusalem,\\nbut he had answered by appealing to the supreme court, and\\nwas now being held, according to his wish, in readiness to be\\nsent to the Emperor on the first opportunit}^. Agrippa an-\\nswered courteously that he should be glad to hear this man\\nhimself. To-morrow morning, then, replied Festus.\\nOn the following day the audience hall presented an impos-\\ning spectacle. On the seat of honor sat the noble and ex-\\nalted Roman. Beside him were his royal guests in all their\\npomp and splendor, as well as the military officers and the dis-\\ntinguished men of Csesarea. Festus ordered Paul into his pres-\\nence, and when he arrived began the proceedings as follows\\nBe it known to King Agrippa and to all here present that\\nthis is the man whom the whole bodj of Jews, both here and\\nat Jerusalem, have denounced to me with the utmost violence\\nas unworthy to live. But I could not discover the smallest\\nground for a sentence of death, and have determined to ac-\\ncept his appeal to the Emperor. Meanwhile I cannot put the\\nindictment against him into any intelligible form for the Em-\\nperor s information, and that is wiry I have called him before\\nthis assembly, and especially before you, King Agrippa, in", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0652.jp2"}, "653": {"fulltext": "Paul s imprisonment and death. 629\\norder that when you have heard him t ou may be able to\\nadvise me what to write. For it seems monstrous to send a\\nprisoner to Rome without saying what he is accused of.\\nThen Agrippa turned to the prisoner and said You are\\npermitted to speak.\\nPaul extended his hand impressively and began. He es-\\nteemed himself fortunate in being allowed to answer the accu-\\nsations brought against him in the presence of King Agrippa,\\nwho was well acquainted with all the duties and all the con-\\ntroversies of the Jewish religion, and whose kind attention he\\nnow besought. All the Jews knew what his life had been\\nfrom his youth up, and how he had lived as a Pharisee of the\\nstrictest religious school and even now the sole charge\\nagainst him was his hope in the Messianic kingdom, promised\\nby God to the fathers, and expected with devoutest zeal by\\nall the nation. And what was the ground of the charge?\\nCould any thing be judged incredible now that God had raised\\none from the dead? 1 He, Paul, had himself been a violent\\npersecutor of the followers of Jesus as he proceeded to\\nshow in detail until the risen one appeared to him in glory\\nnear Damascus, addressed many words to him, and sent him\\nout as his chosen witness before Jew and gentile. In obe-\\ndience to his behest he had preached repentance at Damascus,\\nat Jerusalem, throughout Judaea, and to the heathen also\\nand that was why the Jews had seized him in the temple and\\nattempted to destroy him. But by God s help he was still\\npreachiug to small and great, never going beyond what Moses\\nand the prophets had predicted concerning the calling of the\\nChrist, who must first suffer and then, as the first-fruits of\\nthe resurrection, cause truth and righteousness to be pro-\\nclaimed to the people of God and to the heathen.\\nAt this point the discourse is broken short, as we shall\\npresently see. The author has entirely omitted all reference\\nto the real accusation and on this occasion, in going over the\\nhistory of Paul s previous life, of his conversion, and his sub-\\nsequent labors, he throws his mission to the gentiles quite into\\nthe background, puts his Jewish orthodoxy prominently for-\\nward, and brings his apostolic career into the closest connection\\nwith the Jewish beliefs in the resurrection and the Messiah.\\nAll this is in order to show how undeserved and unreasonable\\nwere the hatred and persecution of the Jews. We are in-\\nformed accordingly that the impression made upon the Jewish\\nking was eminently favorable but when the heathen Festus\\n1 After an amended version of Acts xxvi. 8 compare pp. 527, 528.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0653.jp2"}, "654": {"fulltext": "630 PAIL S IMPRISONMENT AND DEATH.\\nheard Paul speak once more of the resurrection, 1 be cried\\naloud: Paul, you are raving Your great learning has\\nmade jon mad. No, great Festus said the Apostle with\\nquiet dignity, I am not raving, but am uttering words of\\ntruth and reason. The king understands all these matters\\nthorough^, and I can therefore speak to him freely for I am\\nconfident that none of these things are unknown to him, for\\nthe suffering and resurrection of the Christ took place in no\\nremote corner of the earth. King Agrippa do T ou believe\\nthe prophets? I know you do. You would find it no\\nhard task to make me a Christian myself, said the king in\\nanswer to his appeal. Would to God, exclaimed Paul,\\nthat whether I found it hard or eas} T not only you but all\\nwho are here present might be brought to the state that I am\\nin, except for these chains\\nThen the king, the procurator, Bernlce, and all the grandees\\nrose from their seats and withdrew. There was but one\\nopinion This man has done nothing to deserve death or\\nimprisonment. In fact Agrippa said to Festus: If he\\nhad not appealed to the Emperor he might have been set at\\nliberty.\\nThe Apostle s innocence was fully recognized by competent\\njudges, and could never again be attacked or questioned.\\nWhen the journey to Italy was decided on, in the autumn\\nof 61 a.d., Paul and several other prisoners were handed over\\nto a certain Julius, a centurion of the imperial cohort. The\\nApostle was again accompanied by two of his eight former\\ncompanions, namely, Aristarchus of Thessalonica and the\\nauthor of the diary upon whose narrative we now come once\\nmore. It is probably introduced in this place by the author\\nof Acts because of the great interest he attaches to Paul s\\njourney to the capital of the world. 2\\nThere did not happen to be a ship bound for Rome at\\nCsesarea, so they embarked on a merchantman which was go-\\ning to touch at several Asiatic ports on her way to Adramyt-\\ntium, in Mysia. In one place or another they would be sure\\nto find means of transport to Italy. On the second day they\\nreached Sidon [and Julius, who treated Paul with great\\ncourtes} allowed him to visit his friends and enjoy their hos-\\npitable care]. Loosing from Sidon they were hindered by\\nadverse winds from making the coast of Lycia direct, and\\ntherefore sailed round between Cyprus and the mainland,\\n1 Compare pp. 569, 570. 2 See pp. 562, 563.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0654.jp2"}, "655": {"fulltext": "Paul s imprisonment and death 631\\nthrough the Cilician sea and the Pampliylian gulf, to the sea-\\nport Myra. Here the centurion found an Alexandrian ship\\non the point of sailing for I f aly, and embarked his passengers\\non her. Altogether there were two hundred and seventy-\\nsix persons on board.\\nThey made such little way that after many days they had\\nbarely come over against the Carian peninsula Cnidus. Here\\nthe wind compelled them to bear down upon Crete by Cape\\nSalmone, which they had difficulty in rounding, after which\\nthey reached the bay of Fair Havens on the southern coast\\nof the island, near the city of Lasea. They had already\\nbeen long on the voyage and the season was advanced for\\nthe great da} of atonement 1 was already past, so that it must\\nhave been about the first of October. Paul s experience led\\nhim to anticipate danger, and he said: My friends, I see\\nthat if we make this voyage it will be with great loss, not\\nonly to the ship and cargo, but to our own lives. In vain.\\nThe centurion paid more attention to the helmsman and the\\ncaptain than to Paul and since the haven they were now in\\noffered no sufficient accommodation for the winter, the general\\nfeeling was in favor of attempting to reach the city of Phcenix,\\nthe harbor of which opened westward. A gentle wind from\\nthe south assured them that the}* would accomplish their pur-\\npose so they loosed anchor, but hugged the shore of Crete.\\nSoon afterwards a furious wind from the north-east bore\\ndown upon the ship from the mountain-land behind, and\\nswept her helplessly before it. There was nothing for it but\\nto let her drive and as they ran under the little island of\\nClauda they barely succeeded in saving the ship s boat from\\nbeing swept away by the storm. Then they undergirded the\\nvessel, as it is called that is to say the} passed cables under-\\nneath her and drew them tight, so as to hold her together.\\nIn dread of being cast upon the great Syrtis, with its rocks\\nand shallows, they now furled all the sails, made fast the rud-\\nderbands, and let the ship drive again. The next day they\\nwere so hard pressed that they had to lighten the ship of her\\ncargo, and the day after that the passengers and crew threw\\nout the very tackle with their own hands. Day after day the\\nstorm raged on with unabated fury, and they could see neither\\nsun nor stars, and lost all hope of saving their lives. The\\nmariner s compass of course was not invented in those days,\\nand they had no means of knowing so much as in what direc-\\ntion they were drifting.\\n[Xow when their despair and terror had long kept them\\ni See vol. ii. p. 512", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0655.jp2"}, "656": {"fulltext": "632 paut/s imprisonment and death.\\nfasting, Paul went to them and said: You ought to have\\nlistened to me and not loosed from Crete, and then you would\\nhave escaped all this. But now I would have }*ou take cour-\\nage, for not one of you will perish, only the ship will be lost.\\nIn the night an angel of the God whose I am and whom I\\nworship stood by me and said Paul you have no risk of\\ndeath to fear. You must yet appear before the Emperor\\nand for T our sake God will spare all your fellow-passengers.\\nSo pluck up heart, my friends, for I trust in my God that it\\nwill all come to pass as the angel said. But we shall be cast\\nupon some island.\\nIt was fourteen days since they had left Fair Havens and\\nbegun driving about in the Ionian Sea, when the sailors, sus-\\npecting that land was near, sounded, and read twent} 7 and\\nsoon afterwards fifteen fathoms, or ninet} 7 feet upon which\\nthey threw out four anchors from the stern, for fear of strik-\\ning upon rocks. But as they were waiting and longing for\\nthe dawn the sailors contrived a treacherous plan, which\\nPaul fortunately discovered and frustrated. They determined\\nto escape alone in the boat, and leave the passengers to their\\nfate. They were already letting down the boat, on pretext\\nof putting out anchors from the prow, when Paul warned the\\ncenturion and his men of the danger: If the crew deserts\\nus you are all undone The soldiers, who were accustomed\\nto the promptness of military measures, made short work of\\nit by cutting the ropes and letting the boat go. [Towards\\ndaybreak Paul exhorted them all to take food, for they had\\nbeen in such terror for their lives during the last fortnight\\nthat they had eaten nothing. The} 7 had better refresh them-\\nselves now and be ready to save themselves, for not a hair\\nof their heads should be hurt. With these words Paul took\\nsome bread, uttered the blessing aloud, broke, and began to\\neat. Then they all imitated his example and were greatly\\nrelievecl.] The last rations were served out, every one eating\\nas much as he chose, and then they further lightened the ship\\nb} T throwing out all the provisions, of which there must have\\nbeen considerable stores, for the passengers were numerous.\\nNow when da} 7 broke they could not recognize the land\\nbut they saw a creek with a shelving coast, and determined if\\npossible to bring the ship into it. So the} 7 took up the an-\\nchors, loosed the rudderbands, hoisted the top-sail to the wind,\\nand made for the coast. But they struck upon a bank and\\nwere stranded. The vessel s prow was fixed immovably, and\\nthe waves dashed her stern to pieces.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0656.jp2"}, "657": {"fulltext": "Paul s imprisonment and death. 633\\nThe soldiers suggested killing the prisoners, for fear some\\nof them should swim off and escape but the centurion [who\\nwas anxious to save Paul] would not allow it, but commanded\\nthose that could swim to throw themselves in first and make\\nfor the land, after which the rest must save themselves as best\\nthe} T might on planks and spars. Thus they all came safe to\\nland. The supposed spot at which they landed, on the north-\\neast-coast of the island of Malta, is still known as St. Paul s\\nBay.\\nThis narrative of the vo} T age and shipwreck bears unmis-\\ntakable signs, apart from the use of the first person, of com-\\ning from an eye-witness. The passages included in brackets,\\nhowever, maj* be removed without breaking the connection\\nthey betray a different style from that of Titus, are often in\\ncontradiction with his narrative in general or with some of its\\ndetails, and are alwa} T s in perfect harmon}^ with the purpose\\nof Acts, which would be enough in itself to make us suspect\\nthem. Moreover the} T are intrinsically improbable.\\nIt was not long before the} r discovered that they were on\\nthe island of Melita. They were received with the great-\\nest kindness by the inhabitants, who were Carthaginians b} T\\ndescent. The} T lighted a fire for them and took them all\\nin to protect them from the furious rain and the cold.\\nNow when Paul had gathered a bundle of sticks and thrown\\nthem upon the fire, an adder darted out, when it felt the\\nheat, and fastened upon his hand. When the people of\\nthe place saw the creature hanging on his hand the} T said to\\neach other Surely this man must be some murderer whom\\nDike (the goddess of justice) cannot suffer to five, even though\\nhe has escaped from the sea. But Paul shook off the adder\\ninto the fire and suffered no harm. The} all expected him\\nto swell up or suddenly fall down dead but after a good\\nwhile, when they saw that nothing happened to him, they\\ncompletely changed their opinion and held him for a god.\\nNow the governor of the island, a certain Publius, had an\\nestate in the neighborhood, where he hospitably entertained\\nPaul and his friends for three days and in return the Apostle\\ncured his father, who w r as in bed with fever and ctysentery, by\\npraying and laying his hands upon him. After this the other\\nsick people in the island came and were healed upon which\\nthey overwhelmed the three friends with tokens of honor,\\nand when they departed, three months afterwards, gave them\\nevery thing they could require.\\nWe suspect that this account of the stay at Malta was not\\n27*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0657.jp2"}, "658": {"fulltext": "634 paul s imprisonment and death.\\nwritten as it stands by Titus, but was modified and above\\nall greatly shortened by the writer of the Acts. Surely\\nPaul s companion must have recorded what took place after\\nthe first three days, and where they stayed during the three\\nmonths they spent on the island after leaving Publius. He\\nmust also have had something to tell us of the winter s\\ndoings, for we may be sure that Paul was not sitting idle all\\nthe time. Even the stories about the first two days w r ere\\nprobably not recorded by Titus as we now have them. At\\nany rate they raise our suspicion on several grounds. For\\ninstance, if the people came to regard Paul as a god, we might\\nfairly expect to hear how the} T showed their belief and how\\nPaul corrected them. At an} T rate, if the stor} 7 is not an in-\\nvention by the author of Acts, suggested by reminiscences of\\nLystra, we must suppose that it is broken off in the middle.\\nSo again the cure of all the sick people in the island, recorded\\nin such a summary style, reminds us of a special characteristic\\nof the writer of Acts, and is doubtless his addition. 1\\nThe spring had now arrived, says Titus, and with it came\\nan opportimit} r of sailing for Rome. An Alexandrian\\nvessel, the Castor and Pollux, had wintered at the island\\nand now took our travellers on board. First the} 7 sailed to\\nSyracuse, where the} 7 spent three days then the} 7 coasted\\nalong the east of Sicily and the southern extremity of Italy,\\nwhere the} T reached Rhegium, and were then carried by a south\\nwind in less than two days to Puteoli, near Naples. Here\\ntheir voj age was at an end and the} T took a week s rest. Our\\ntravellers found some Christians there, and received from them\\nthe refreshing sympathy they so much needed as they drew\\nnear to Rome, equally uncertain of what awaited them from\\nthe judicial authorities and from the Christians. Then they\\nwent along the famous Appian Way, through the plain of Cam-\\npagna and the Pontine Marshes, to the capital of the world.\\nThe news of their arrival on Italian soil had gone before\\nthem, and a band of Christians had come to meet them at\\nAppii Forum, a notorious place about thirty-nine and a half\\nmiles from Rome others met them at the Three Taverns,\\na baiting place some nine miles further north, all which\\nrestored the Apostle s courage, and he thanked God. The\\nplace of their destination was now soon reached.\\nSo Paul was at last in Rome, though under very different\\ncircumstances from those he had anticipated. 2 Prisoner as\\nhe was, he still found some opportunities of work. Accord\\nSee pp. 472, 539, 540, 494, 496. 2 See p. 605.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0658.jp2"}, "659": {"fulltext": "haul s imprisonment and death. 635\\ning to an old account, 1 the prisoners were at once conducted\\nto the barracks of the imperial guard (the Pretorians) at the\\nother end of the citj and given in charge to their com-\\nmander, who was the celebrated Burrhus, Nero s tutor and\\ngood genius, but soon to be his victim. This is very credible.\\nThe Apostle, we are further informed, obtained leave to live in\\nhis own lodgings with the soldier who had charge of him and\\nto whom he was chained by the arm, provided of course that\\nthese lodgings were within the barracks or their immediate\\nneighborhood. He was even allowed to go out with the\\nsoldier. He could receive visits and write letters. In short\\nhe enjo}ed an amount of freedom which enabled him still to\\ndo something towards accomplishing the task of his life.\\nBut what was his reception by the Christians at Rome\\nMuch depended upon this, not only with respect to the alle-\\nviations of his personal lot, but with regard to the abundance\\nof his opportunities of labor and the prospects of their bear-\\ning fruit. What impression had his letter made two 3 T ears\\nbefore We have just heard that some of the brethren came\\nto meet him but we knew already from his own epistle that\\nthere were some who sjmipathized with him at Rome, and\\nthe letter itself can hardly have failed to do something, at\\nleast, towards attaching others to his person and his gospel.\\nBut what about the community as a whole, or the Jewish-\\nChristian majority, which joined the great Jewish population\\nof the capital in its detestation of the Roman government,\\nwhich observed the Sabbath and the Jewish feasts, and some\\nmembers of which abstained, in Essenic piet} r from all\\nanimal food 2 We find no answer to this question in the\\nbook of Acts. At Rome the author breaks off the diary of\\nPaul s companion, just as he did before at Jerusalem, and\\neven seems to have greatty abbreviated the record of the\\nmeetings at Puteoli, at Appii Forum, and the Three Taverns.\\nHardly any of the remaining statements in Acts deserve\\ncredit.\\nWithin three days of his arrival, we are told, Paul sum-\\nmoned the heads or leaders of the Roman Jews, and set forth\\nhow he had been seized at Jerusalem and handed over to the\\nRoman governor at Csesarea, without having committed any\\noffence against his people or against the customs of the\\nfathers. The governor had looked into the matter and had\\n1 Acts xxviii. 16. (In the Authorized Version, but not in the oldest man-\\nuscripts.\\n2 See pp. 606, 608, 545.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0659.jp2"}, "660": {"fulltext": "636 Paul s imprisonment and death.\\nwished to set him at liberty, but the opposition of the Jews\\nran so high that he (Paul) had felt constrained to appeal to\\nthe Emperor, though he had not the least intention of lodging\\nany complaint against his people. All this had made him\\nwish to see and speak with them, for he wore his chains in the\\ncause of Israel s Messianic expectation. The Jews answered\\nthat they had received no letters about him from Judaea, and\\nhad never heard an} 7 ill of him by word of mouth but\\nthey desired to hear what he had to say, for all they knew\\nabout this sect of the Nazarenes was that it was everywhere\\nspoken against. So a day was fixed, and they came in\\ngreat numbers to his dwelling, where he clearly and power-\\nfully preached the kingdom of God and demonstrated the\\nMessianic dignity of Jesus out of the Law and the Prophets\\nfrom morning till evening. Some of his hearers w r ere con-\\nvinced, but others remained unbelieving. They departed\\ntherefore contending with each other, while Paul reminded\\nthem of that cheerless saying of Isaiah s about the impeni-\\ntence of Israel, 1 and exclaimed: Know then that this\\ndivine salvation is now offered to the gentiles, and that they\\nwill receive it. And so it was. For two whole years Paul\\nremained in his own dwelling and received all who came to\\nhim, preaching the kingdom of God and teaching them about\\nthe Lord Jesus Christ, boldly and without hindrance.\\nObserve that in this narrative Paul s communications with\\nthe Christian community and the relations in which he stood\\nto it are studiously passed over, and an interview with the\\nJews is substituted, although really the Apostle had nothing\\nat all to do with them. The description of the meeting itself\\nis full of impossibilities. These Jews have never heard any\\nthing about Paul, good or bad, by writing or by word of\\nmouth What is more, the} 7 know nothing about the Naza-\\nrenes except that they are spoken against The writer\\nforgets that only a few lines back he has spoken of Roman\\nbelievers. Finally, in express contradiction of the Apostle s\\nown declaration in his letter that he was coming to Rome\\nespecially for the gentiles, we are once more told, amid re-\\npeated assertions of his orthodox} 7 that he turned first to the\\nJews, and only felt at liberty to go to the heathen when the\\nJews had manifested their want of faith. Thenceforth he\\npreached to the gentiles under the friendly protection of the\\nRoman authorities.\\nThus the only statement which we can accept is the con\\nl See vol. ii. p. 249; and p. 143.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0660.jp2"}, "661": {"fulltext": "paul s imprisonment and death. 637\\neluding one, that Paul spent at least two years in Rome as a\\nprisoner, but was not altogether deprived of the opportunity\\nof preaching the gospel. For the rest, the author does not\\ngive us a single detail concerning all this period. Now that\\nhe has brought Paul to Rome and seen him preach Christian-\\nity under the protection of the State, his book is completed.\\nWe must therefore look round for other sources of informa-\\ntion: Our author s silence as to the relations between the\\nApostle and the Christian community at Rome gives grounds\\nfor unfavorable surmises, which find confirmation elsewhere\\nfor we still possess three short letters which are attributed\\nwith more or less probability to Paul, and which, if really his,\\nmust have been written during his Roman imprisonment.\\nThe most doubtful of the three is a short note to Timothy,\\nsupposed to be preserved in our Second of Timothy, 1 which\\nis certainly not authentic as a whole. We mention it with\\nthe less hesitation because, even if not from the Apostle s\\nown hand, it may very well contain a few historical reminis-\\ncences nevertheless. Here Paul complains that no one had\\nbeen with him to support him at his first trial but though\\nall had deserted him, jet the Lord had helped him and\\nstrengthened him, that he might finish his task and preach\\nto all the heathen. Thus had he been saved from the jaws\\nof death. He mentions particularly that a certain Alexander,\\na coppersmith, had treated him with great hostiht} T and that\\nall those of Asia had turned away from him. The Ephesian\\nOnesiphorus was a pleasing exception. He had previously\\ndone great service to the good cause in his native city, and\\nhad recently searched for Paul in Rome until he found him,\\nhad not been ashamed of associating with a prisoner, and\\nhad often refreshed his heart. At the moment of writing\\nthe Apostle was bereft of the societ} of all his friends except\\nLuke, and he therefore urgently begged Timothy to come to\\nhim as quickly as possible and bring Mark with him.\\nThe second of the letters we spoke of is probably authentic.\\nIt is the little note to Philemon, whom we know already as a\\nfellow-worker of Paul, and one whom he himself had brought\\nto the faith. 2 Now one of this man s slaves was a certain One-\\nsimus, who had robbed or otherwise injured his master, and\\nthen run awa} T for fear of punishment. He had come into ac-\\ncidental contact with Paul at Rome, and had been converted\\nto Christianity. The Apostle had conceived a sincere affec-\\nticra for him, and had found him so serviceable that he would\\ni 2 Timothy i. 1, 2, 15-18, iv. 9-18.\\n2 Philemon verse 19 compare p. 590.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0661.jp2"}, "662": {"fulltext": "638 haul s imprisonment and death.\\ngladly have kept him at his side. But nevertheless he deter-\\nmined to do without him, and persuaded him to return to his\\nmaster, whose property he still remained but for fear of\\nhis being heavily punished he gave him this letter to take\\nwith him.\\nIt is addressed to Philemon and also to Appia and\\nArchippus, probably his wife and son, and the congregation\\nthat usually met at his house. Paul leaves no means untried\\nto secure pardon for Onesimus. He adopts the most winning\\ntone, reminds Philemon of his advanced age and his impris-\\nonment for the gospel s sake, speaks of Onesimus as hence-\\nforth less a slave than a brother, tries every means of plead-\\ning for him and commending him to his master s forgiveness.\\nHe playfully draws out a formal order to Philemon to settle\\nthe slave s debts from his (Paul s) account, reminds Philemon\\nhow much he owes him, and expresses his hope of a speed} 7\\nrelease, when he will visit Colossse and sta} r with him.\\nWe value this short letter, not only because of the inter-\\nesting and characteristic circumstance which it records, and\\nthe testimoiry it bears to Paul s personal influence, even on a\\nrunaway slave, and his tact in pressing a delicate point, but\\nalso because it shows us that at this moment he had some\\nprospect of being released, and intended when free to go to\\nAsia Minor. Moreover the greeting shows us that the Co-\\nlossian Epaphras, whom we know alreaclv, shared the Apos-\\ntle s captivit} and that Mark, Aristarchus, Demas, and Luke\\nwere with him, besides Timothy, in whose name, as well as\\nhis own, he sends the letter.\\nThe epistle to the Philippians yields a richer harvest. If, as\\nwe have supposed, it is realty from the Apostle s hand, it must\\nhave been written and sent off when he had already been in\\nRome some time, perhaps at the end of 63 a. d. A short time\\nbefore he had experienced a great delight. A former fellow-\\nlaborer and fellow-soldier, Epaphroditus, a Philippian, had\\nsearched him out at Rome, and had brought him a present in\\nmoney, which must have been exceedingly welcome, in the\\nname of the believers of Philippi. Anxious days had fol-\\nlowed, for Epaphroditus fell dangerously ill. When he re-\\ncovered he longed to return home, especially since his friends\\nwere uneasy about him. So Paul sent him on his waj r with\\nhearty gratitude, and gave him this letter to the Philippians, in\\nthe greeting of which the name of Timothy again appears.\\nWe learn from the contents that the Apostle s imprisonment\\nwas not without fruits for the gospel. The imperial body-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0662.jp2"}, "663": {"fulltext": "Paul s imprisonment and death. 639\\nguard and others with whom he was thrown into contact gave\\nhim their attention and, what was more, man}?- of the Roman\\nChristians were encouraged by his example to preach the Christ\\nboldly, though with veiy diverse motives, for while some\\nwere actuated by love and esteem for him, others (Jewish-\\nChristians) cherished the hostile design of aggravating the\\ntrials of his present lot. But in any case Christ was being\\npreached, and that was his greatest joj T and blessing.\\nWe are further given to understand that he had drawn\\ntogether a band of believers, whose greetings he sends, and\\nhad even won certain members of the Emperor s household,\\nprobably subordinate officials or servants, for the gospel. But\\nmeanwhile he could not rely upon all his fellow-workers for\\nwhen he announces his intention of sending Timothy to the\\nPhilippians, in hopes of receiving good news of them, as soon\\nas he can foresee with certaint}^ the result of his trial, he\\nadds that he has no one else with him so faithful to him\\nand so sure to regard their interests as Timothy. All the\\nrest were selfish, but the Philippians knew Timothy of old.\\nPaul also relied upon going to Philippi himself. But his\\nmood and his personal expectations constantly change as he\\nwrites. At one moment he expects a martyr s death to crown\\nthe work of his life, which he himself would wish, for then he\\nwould be taken straight to Christ as one who had died for\\nhim. 1 But generally he feels no doubt that he will be re-\\nleased, perhaps speedily, and will continue to work perhaps\\ntill the return of the Lord for this would be best for the\\ncommunit} In any case the result, whether life or death,\\nwill be to the glory of the Christ.\\nThroughout this letter, addressed more especially to the\\noverseers and deacons of the community, we are struck by\\nthe warmth of tone and the intimate relations which had sub-\\nsisted from the first between the Apostle and the Philippian\\nconverts. The latter, as we know already, had shown a gen-\\nerosit} T even beyond their means on occasion of the collection\\nfor Jerusalem, had twice sent sums of money to the Apostle\\nmore than ten yeara ago, and now came to his assistance\\nagain. Paul on his side made an exception in their favor to\\nhis otherwise universal rule of accepting no subsidies from\\nhis converts. In many respects the Philippians gave him\\ncause to rejoice and they were now suffering oppression for\\nthe faith as he was himself. We notice, especially in the\\nearly portion of the epistle, that Paul has learned to separate\\n1 Compare p. 333.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0663.jp2"}, "664": {"fulltext": "640 paul s imprisonment and death.\\nhis own person from the cause of the gospel, and has become\\ngenuinely tolerant towards the opponents who pursued him\\nwith relentless hatred even to Rome. But in the two con-\\ncluding chapters he falls into the old tone, denounces them\\nmore bitterly than ever as dogs, evil workers, mutilated.\\nIn answer to their Jewish arrogance he once more enumerates\\nthe legal privileges which he had cast under his feet for\\nChrist s sake, 1 and calls them enemies of the cross. He em-\\nphatically warns the Philippians against them and against all\\nsectarian animoshYy, exhorts Euoclia and Syntyche by name\\nand the community in general to unanimity, humility, and\\nself-denying love, after the example of Christ, who had relin-\\nquished his heavenl} glory, and had been obedient even to\\nthe death upon the cross.\\nBe blameless and upright, unpolluted children of God,\\nin the midst of a crooked and perverse generation, among\\nwhom j^ou appear like lights of heaven in the world 2 Paul\\nhad good reason to utter such words as these to the Philip-\\npians, for if he saw or heard any thing of what was going on\\nat Rome, its foul iniquity must have sent a sickening shudder\\nthrough his heart, and made him more certain than ever that\\nthe Lord was near at hand and that the world hastened to its\\nclose. Such a wild outburst of shameless infamy as took\\nplace in 62 a.d. and the following years, under Nero s rule,\\nthe world has never witnessed before or since. We suspect\\nthat the Apostle himself was one of its victims.\\nWe suspect it, but we cannot be certain. Since the book\\nof Acts breaks off abruptly after mentioning that Paul re-\\nmained two years in Rome, it follows that after this period\\nsome change in his lot took place. Why is there not a word\\nabout his subsequent fate, whether release and renewed ac-\\ntivity or the death of a martyr? A later tradition, founded\\non what was known or reported of Paul s own plans and ex-\\npectations, 3 says that he was set at liberty, that he carried\\nout his original projects, was then taken prisoner again, and\\nperished in Rome by the hand of the executioner in the year\\n67 a.d. The legend adds that it was on June 29, and that\\nPeter was his fellow- victim, Paul being beheaded and Peter\\ncrucified with his head downwards. But all this is groundless\\nspeculation. There is no trace of the Apostle s life or preach-\\ning after the period to which we have already brought them\\nand the detestation with which the Christians were regarded\\nl See p. 520. 2 Philippians ii. 15. s See pp. 605, 638, 639.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0664.jp2"}, "665": {"fulltext": "paul s imprisonment and death. 641\\njust at that moment in Rome makes it highly improbable that\\nPaul should have been released. We have every reason to\\nsuppose that he perished amid the horrors of the summer of\\n64 a.d. But why does the author of Acts tell us nothing?\\nWiry does he simply drop his hero, as he has previously\\ndropped Peter and Barnabas There is not the smallest in-\\ndication that he intended to complete his task in another\\nwork*, and even if there were we should still have to ask why\\nhe broke off just here. Is it possible that his anxiety to hold\\nthe balance between Peter and Paul induced him to say noth-\\ning of the latter s crown of mailyrdom, because tradition had\\nnot as yet woven the similar crown with which it afterwards 1\\ngirt the brow of Peter Or did he stop at this point because\\nhe had completed his design of portraying the spread of the\\ngospel from Jerusalem to Rome, and because the constant\\nburden of his narrative had been the friendly reception and\\nprotection which Paul had received at the hands of the Roman\\nmagistracy, so that he shrank from destixrying the impression\\nb} touching on the fierce contrast of that dismal close, in the\\nhorrors of Nero s persecution, in which the Apostle disap-\\npeared\\nEnough! On July 19, 64 a.d., a fire broke out at Rome\\nand made unheard-of ravages. It spread with incredible ra-\\npidity, and nothing could check its fur}\\\\ It was not till the\\nsixth da} that it seemed to be got under, and it soon broke\\nout again and raged for three days more. Of the fourteen\\ndistricts of the huge capital but four remained. In seven the\\nfire had left charred and blackened walls alone, and the other\\nthree were heaps of smoking ruins The maddened populace\\nbelieved that the Emperor had kindled the flames and he\\nwas doubtless guilty in the matter, though he could not have\\nforeseen the appalling catastrophe. Now when Nero found\\nthat no religious processions and no generosity of provision\\nfor the impoverished victims of the disaster could free him\\nfrom the suspicion he had incurred or restore him to popular\\nfavor, he adopted fresh tactics, and declared that a strict in-\\nvestigation had brought it to light that the fire was raised by\\nthe Christians.\\nWho furnished him with this monstrous conception Can it\\nhave been his Jewish favorites In any case the story found\\nacceptance. The Christians, who had increased considerably\\nin numbers since Paul arrived in Rome, and whose organiza-\\ntion was now more distinct than formerly from that of the\\n1 John xxi. 18, 19 2 Peter i. 14.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0665.jp2"}, "666": {"fulltext": "642 Paul s imprisonment and death.\\nsynagogue, had excited public attention while their holding\\naloof from the corrupt heathen society and their expectation\\nof the end of the world, which some of them may have hailed\\nin this very fire, had earned them the character of enemies\\nof mankind with the populace and the cultivated classes\\nalike. A horrible persecution broke out. Some of the be-\\nlievers were crucified. Others were thrown to the lions in the\\namphitheatre, or wrapped in the skins of animals and torn to\\npieces by bloodhounds. Yet others were smeared with resin\\nand pitch, secured to stakes of pinewood, and lighted up at\\nnightfall to serve as torches.\\nThe last traces of Paul are lost in this night of horror.\\nAre we to look for his blackened corpse among the rains\\nof the conflagration? Or did he literally fight with wild\\nbeasts, and this time without being saved from the lion s\\nmouth x\\nOf his friends and fellow- workers, too, we have lost all\\ncertain information, except that we are told a few years later\\non that Timothy had been a prisoner, and was just released.\\nUncertain speculations or traditions point out Apollos as the\\npossible author of the Epistle to the Hebrews, Mark and\\nSilvanus as the companions of Peter, and Titus as laboring\\nin Crete and in Dalmatia. 2 But the fate of these men is far\\nfrom exciting the same interest in our minds as that of the\\nApostle himself. The dead silence of history, unbroken even\\nby his biographer and defender the author of Acts, has in-\\nvolved his martyr-death in obscurity, and has suffered this\\ngreatest of the followers of Jesus, this founder of the Christian\\nChurch, to fall by an unnoted and in that sense an inglo-\\nrious death. In this there is something very painful.\\nPaul was such as we have described him, the greatest\\nof the followers of Jesus, and the founder of the Christian\\nChurch Attempts have indeed been made to exalt him at\\nthe expense of Jesus, and to place him above his Master in\\npenetration and grasp of mind, in freedom and breadth of\\nview, and in superiority to national prejudice. This is a\\nmistake. The admission of the heathen to the kingdom of\\nGod had already found a place in the mind of Jesus. All\\nthat was great and good in Paul s work he accomplished\\nunder the mastery of Christ s spirit and he himself ascribed\\nit all, and ascribed it solely, to the might of the Christ which\\nhad come upon him and dwelt in him. Nay we must go\\ni 1 Corinthians xv. 32 2 Timothy iv. 17.\\n2 Hebrews xiii. 23; 1 Peter v. 12, 13 Titus i. 5; 2 Timothy iv. 10.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0666.jp2"}, "667": {"fulltext": "COMMUNITIES AFTER THE DEATH OF PAUL. 643\\nfurther: He stands so far below Jesus, that iu his subtle\\ndoctrinal system we can hardly recognize the simple but\\neternally-enduring and inexhaustible wealth of the principles\\nof Jesus in the sharp lines of his personality we can hardly\\ntrace the lineaments of the beloved image of Jesus. But this\\nis undeniable that the victoiy of the gospel over the heathen\\nworld is mainby due to the power and the gifts of Paul, with\\nhis insignificant person but his mighty spirit, with his zeal\\nand inspiration, his elasticity and perseverance, his uncon-\\nditional self-surrender to his work. It was he whose marvel-\\nlous power and intensity of soul and utter self-sacrifice\\nsevered Christianity from the S3magogue, when without him\\nit would have remained an insignificant or forgotten Jewish\\nsect it was he who worked it out into a new principle of life\\nand a new s} stem of religion, who proclaimed and estab-\\nlished it in two continents with a courage, an energy, and a\\nperseverance that have never been surpassed. In a word,\\nChristianity, and therefore humanity, owes an inestimable\\ndebt to Paul and, except Jesus, we know of no human\\nbeing who has won and still retains, after so many ages, an\\ninfluence like his.\\nChapter XII.\\nTHE COMMUNITIES AFTER THE DEATH OF PAUL.\\nMatthew XIII. 24-30, 36-43. Revelation James Jude. He-\\nbrews Colossians. 2 Thessalonians Matthew XXIV. 4-41 1\\nLuke XVIII. 1-8 2 Peter. 1 Peter Ephesians 2 Timothy\\nTitus 1 Timothy 1 John 2 John 3 John.\\nJN making ready for the kingdom of God, many perplex-\\nities arise, such as this parable ma} T illustrate\\nA certain man had sown good and pure seed upon his\\nland. But while he was asleep his enemy came and scat-\\ntered darnel seed all about among the wheat. Both wheat\\nand darnel grew up for a time without any one noticing the\\ndifference but when the ears began to form, then the\\nlaborers saw with dismay that the wheat was all mixed with\\nthe shabby darnel-stalks. So they went to ask their master\\nwhat it could mean, and he replied A hostile man has\\ndone it. Then they asked whether the} should not go at\\nonce and weed out all the darnel but he checked their zeal\\ni Mark xiii. 5 ff.; Luke xvii. 22 ff., xxi. 8 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0667.jp2"}, "668": {"fulltext": "644 COMMUNITIES AFTER THE DEATH OP PAtTL.\\nand forbade them, because they might so easily root up the\\nwheat with it. Let them both grow together, he said, till\\nthe harvest. Then I will tell the reapers to pick out the\\ndarnel before they bind up the sheaves, and to make it up\\ninto bundles for the furnace but the corn they must gather\\ninto my barn.\\nPossibly this parable is founded upon some simpler one\\nwhich Jesus may really have uttered as a companion to that\\nof the sower. 1 But in its present form it is due to the\\nJewish-Christians, and refers to what the} T regarded as the\\nmelancholy spectacle of so many members of the Christian\\ncommunities still preserving their gentile modes of life. Such\\nmen among the true heirs of the Messianic salvation were\\nlike darnel among wheat. 2 They well knew that it was all\\nthe work of a hostile man, who had scattered the false\\ndoctrine of lawlessness far and wide. Observe that this\\nexpression, a hostile man, occurs elsewhere in Jewish-\\nChristian writings, where it is unmistakably used to designate\\nPaul. And it is doubtless specially to him that it applies\\nhore also. It was he who had planted the weeds But\\nhow could the Lord suffer such a state of things to continue?\\nA las in many a place the separation could not be effected\\nexcept with great hurt to the faithful and before long, at the\\nday of judgment, the Lord would command the angels to sift\\novt the members of the community who ate meat sacrificed to\\nidols, or were guilty of any other such abomination and\\nm icleanness, and consign them to the place of weeping and\\ngnashing of teeth. 3\\nBut when the first Evangelist took up this parable into his\\nnarrative, we see by the interpretation he adds that he was\\nnot aware of its strongly anti-Pauline purpose. He simply\\ntook it to mean that the Church, by the will of her Lord, must\\nsuffer the wicked to remain among the faithful until the last\\njudgment. So he says The weeds are the children of the\\ndevil, and the enemy is the devil himself.\\nNow when we consider it rightly, we shall find in all this\\nthe brief epitome of the internal history of the communities\\nafter Paul s death. In the first place, the parable itself\\nreflects the unabated bitterness of the Jewish-Christians\\nagainst the disciples of the Apostle of the gentiles, together\\nwith the unshaken hope of all the believers alike in the\\nspeedy and glorious return of the Christ. In the next place,\\nMatthew s interpretation indicates the disappearance of these\\ni See p. 153. 2 See pp. 585, 586, 101. s See pp. 307, 308.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0668.jp2"}, "669": {"fulltext": "COMMUNITIES AFTER THE DEATH OF PAUL. 645\\nearly disputes, together with the relinquishing of the ideal of\\na pure communitj-, and the design of taking up and holding\\ntogether in the Church good and bad alike all which makes\\nup the old Catholicism. These three points then we must\\nbriefly deal with in succession first, the continued strife\\nsecond, the disappointed expectation of the Christ s return\\nthird, the rise of the Catholic Church.\\nPerhaps Paul s great opponent, James, had already sealed\\nhis faith with his blood before the Apostle of the gentiles\\nhimself. His death, it is believed, was compassed by the\\nviolence of the high priest Ananias for the governor Festus\\ndied after holding office but a short time, and his successor,\\nAlbinus, did not arrive at once, whereupon the high priest\\nseized the opportunity of condemning certain persons at\\nJerusalem to be stoned, one of whom may have been James\\n(63 a.d.). Another tradition, preserved by the oldest Church\\nhistorian, 1 declares that James the just had been brought\\nto the roof of the temple in order to deny the Crucified before\\nthe people but that instead of doing so he bore mighty wit-\\nness to his faith in him, upon which he was hurled down to\\nbe stoned to death, and while he was still praying for Lip\\nmurderers was dispatched by a certain fuller (69 a.d.).\\nConcerning Peter and John we have nothing but uncertain\\nand untrustworttry traditions. Peter is said to have founded\\nthe communities at Corinth and Rome !),and even to have\\nbeen bishop in the latter place for five- and- twenty years\\nand to have met a martyr s death there. John is said to have\\ntaken up his abode in Asia Minor, especially at Ephesun\\nthere to have composed the Gospel, the three letters, and\\nthe Apocalypse (Revelation), which bear his name, to have\\noutlived the persecution of the emperor Domitian (between\\n81 a.d. and 96 a.d.), and to have died, or at least fallen\\nasleep, 2 at an extremely advanced age. All this rests upon\\nloose foundations or upon none at all, and is partly contra-\\ndicted by the oldest accounts. All the Apostles disappear\\nwithout a trace.\\nBut though the heads of the primitive community and all\\nthe first generation of Jewish-Christians had left the stage,\\ntogether with the Apostle of the heathen, yet their followers,\\nwho generally adopted their names and are therefore person-\\nally unknown to us, continued the strife. Still keeping with-\\nin the limits of New Testament literature, we pass over the\\n1 See p. 545. 2 See chap. xiii. p. 666.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0669.jp2"}, "670": {"fulltext": "6i6 COMMUNITIES AFTER THE DEATH OF PAUX.\\nspiteful stories preserved elsewhere which were circulated\\nagainst Paul, together with the elaborate fiction of a sustained\\npersonal conflict between him and Peter, who is said to have\\nfollowed him to Rome and overcome him there. 1 Nor shall\\nwe dwell on the unfavorable attitude adopted towards Paul by\\nrenowned and influential Christian writers of the second cen-\\ntury. But we have already given several examples of hostile\\nutterances preserved in the Gospels and Acts, 2 and will now\\nconsider two productions, emanating respectively from the ex-\\ntreme and the moderate Jewish-Christian schools, namely,\\nthe Revelation (or Apocalypse) and the epistle of James.\\nIn the Revelation we have the thoughts of a Jewish-\\nChristian of Asia Minor, who may very well have been one\\nof Paul s Ephesian opponents. This extraordinar3 T work, to\\nwhich we shall presently return, was composed some four and\\na half years after Paul s death, and contains a description of\\nthe immediate future and of the kingdom of God, addressed\\nto the seven communities of Ephesus, Snryrna, Pergamus,\\nThyatira, Sardis, Philadelphia, and Laodicea. The position\\ntaken by the author is highly noteworthy, especially as he\\nrepresents a powerful section of the believers. Though he\\nlays chief stress upon the moral requirements of the Law,\\nand does not expressly maintain circumcision or sacrifice,\\nhe nevertheless remains a thorough Jew. In spite of the\\nimposing titles which he lavishes upon Jesus, who is soon\\nto return to earth, he still makes him essentially the Jewish\\nMessiah Jerusalem is still the centre of the kingdom of\\nGod the Messianic salvation is still the heritage of the be-\\nlieving Israel, to be shared b} T the believing gentiles only on\\ncondition of their incorporation with Israel, and even then\\nonly on the inferior footing of proselytes. Rome, who op-\\npresses Israel, who sheds the blood of the believers in Jesus,\\nour author regards as the seat of Satan s empire. Every thing\\ngentile, and all that indicates the least tendency or inclination\\ntowards gentile practices, he holds an abomination the Jew-\\nish regulations as to food and cleanliness he regards as still\\nbinding. As a matter of course he exalts the Twelve to the\\nutmost, and most emphatically denies the title of Apostle to\\nPaul and his fellow-laborers, none of whom he mentions\\nby name, however. He brands with infamy Paul s precept\\nto obey the heathen magistracy as God s servant, and in\\ngeneral launches into the most violent attacks upon hia\\ndoctrine and his followers.\\n1 Compare p. 618. 2 See pp. 583 ff., 617, 307, 308.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0670.jp2"}, "671": {"fulltext": "COMMUNITIES AFTER THE DEATH OF PAUL. 647\\nWe notice all this more especially in the introduction,\\nwhich consists of seven letters addressed by the glorified\\nChrist to the seven communities above named, and from\\nwhich we gather what was their internal condition at the\\ntime. We notice at once that in the ten years since Paul s\\nlabors in this region had closed, orthodoxy had made rapid\\nstrides and had won over man} T of his converts. This was\\nespecially true of Ephesus itself, where the community is\\ncommended by our author for rejecting and hating the false\\napostles and their followers. But we also learn that this\\nsame brotherhood had greatly fallen off in love, in moral\\npurity, and in Christian zeal. So, too, Laodicea and Sardis\\nare reproached as unendurably lukewarm and dead-alive.\\nPergamus and Tlryatira, on the other hand, are severely\\nrebuked because man}* of the brethren in these places zeal-\\nously upheld and practised Pauline principles but the author\\nadmits that this detestable laxhry was combined with steadfast\\nfaith and warm love. So, too, he praises and encourages the\\nlittle community of Philadelphia and that of Smyrna for their\\nperseverance.\\nIf we ask what it was in the Pauline doctrines that es-\\npecially shocked him, we find that he loathed them as teach-\\ning the believers to eat meat offered to idols, and to practise\\ninchastit}*. As to the first point, we may remember that\\nPaul declared the practice in question a matter of no conse-\\nquence and quite permissible so long as it was not allowed to\\ntempt the weaker brethren into sin. The second reproach is\\naimed at marriages forbidden by the Jewish law, especially\\nmarriages with heathen. Paul on his side had expressly for-\\nbidden the Christian husband or wife to seek a divorce from\\na heathen consort. 1 In a word, Paulinism, which was very\\nlikely driven to one-sided exaggerations at this time by some\\nof the zealous preachers of enlightenment, was regarded by\\nour author as contamination with heathenism, and he there-\\nfore denounces it as the doctrine of Balaam, or of the Mco-\\nlaitans (i. e. destroyers of the people of the Lord) or as the\\nseduction of Jezebel. 2 Nay, if the Pauline Christians averred\\nwith their Apostle that they knew the depths of the Deity\\nin the counsel for the world s redemption, our writer cried in\\nanswer The}* are the depths of Satan 3 It could hardly\\ngo further than this\\ni 1 Corinthians vii. 12 ff. see pp. 554-557; vol. ii. pp. 480, 481, 503\\n2 See vol. ii. pp. 208, 112, 135.\\n8 Revelation ii. 24; compare 1 Corinthians ii. 10.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0671.jp2"}, "672": {"fulltext": "648 COMMUNITIES AFTER THE DEATH OF PAUL.\\nFar different is the spirit of a certain letter written some\\ntwenty years or more after the fall of Jerusalem, in the name\\nof James, the head of the primitive communhVv. It was ad-\\ndressed by a believing Grecian Jew to Israel in the disper-\\nsion (i. e., to the Jewish-Christians out of Palestine), and\\nwas probably sent to Alexandria. In this letter Paulinism is\\ncombated with much greater calmness, but with equal direct-\\nness and perhaps this little work is better calculated than\\nany thing else to lessen or remove the prejudice with which\\nwe involuntarily regard the opponents of the Apostle of the\\ngentiles. 1 For here we see a truly earnest, gifted, and noble\\nnature entering the lists against Paul, on behalf of what\\nseemed to be threatened morality. The writer s purpose is\\npartly to encourage the community to which he writes under\\nits sufferings, by pointing it to the hope that God will soon\\nappear and establish His kingdom, but yet more to correct\\nits worldliness and contentiousness. The believers were for\\never disputing about religious problems. Perhaps one or\\nmore Pauline Christians had recently come over and intro-\\nduced the brethren to their doctrines and to some of their\\nmaster s epistles, and, while rejected by the majority, were\\nnot without determined supporters. Upon this our author, a\\nmoderate man, averse to all contention, comes forward. Re-\\ngarding all external precepts and ceremonial laws as having\\nlapsed, and the distinction between Jew and gentile as having\\nfallen with them, he insists with the utmost rigor upon the\\nmoral precepts of the Law, and makes a powerful attack\\nupon Paul s central doctrine of justification by faith alone.\\nHe knew very well whom he was attacking for he illustrates\\nthe doctrine in question frv expressions and examples bor-\\nrowed from the epistles to the Romans and to the Hebrews\\nbut nevertheless he declares that an}^ one who preaches this\\ndoctrine is a mere trifler, for unless faith is supplemented\\nby works it is dead. The fact is that he was far from having\\nreached any such profound conception of the nature of faith\\nas Paul entertained, nor had he really recognized the new\\nprinciple of life in Christianit} 7 Indeed, Paul s profundity\\nof thought and intensity of emotional life brought him to a\\nposition too high for our author and the great majority of the\\nbelievers to comprehend or attain to. The writer of this\\nepistle was eminently practical, and he still felt the need of\\nlaw. Christianity itself was to him a law to guide and con-\\ntrol our lives. He therefore still held by the Jewish-Christian\\nprinciple.\\n1 See pp. 546, 547.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0672.jp2"}, "673": {"fulltext": "COMMUNITIES AFTER THE DEATH OF PATH.. 649\\nHere we nm} give the epistle of Jucle a passing notice, for\\nit too is of Jewish-Christian origin. It gives itself out as\\nwritten by the brother of James (and Jesus) but is really of\\nmuch later date. It is quite a short production and seems\\nto be directed against a degenerate and one-sided form of\\nPaulinism which pushed an exaggerated Christian freedom\\ninto the region of license. A host of sins are laid to the\\ncharge of its advocates, and divine judgment, illustrated by\\nexamples from the Old Testament and a quotation from the\\napocryphal book of Enoch, is denounced against them. The\\nreaders of the letter are urged to reflect upon the former warn-\\nings of the Apostles, and so to beware of false teachers, and\\nto rescue their victims from them.\\nBut now let us review some of the writings that issued from\\nthe other side in support of Paulinism. One of these, the\\nepistle to the Hebrews, we just now referred to. We have\\nalready seen from scattered traces in the Gospels that the\\nApostle of the gentiles was b}^ no means without warm sup-\\nporters, who were zealous in defending his person and his\\nprinciples. 1 Now the epistle to the Hebrews is a treatise\\nwhich seems to have been written after the destruction of the\\ntemple, but before the epistle of James, and was addressed\\nto Jewish-Christians who were in danger of being drawn back\\ninto Judaism by their excessive veneration for the Mosaic\\nritual. The author was evidentl} T versed in the Alexandrian\\nphilosophy, 2 and this has given rise to the idea that he may\\nhave been Apollos. His conception of the economy of things\\nis highly characteristic. To him the Jewish religion is noth-\\ning but a faint copy or shadow of the dispensation and the\\nblessings of salvation, which have existed from eternity with\\nGod, and are now imparted to or realized in Christianity, or\\nrather will be when Jesus returns and perfects the kingdom\\nof God. Herewith of course the shadow or cop} loses all\\nright of existence. All the ritual and all the history of the\\nOld Testament served simply as types to announce and fore-\\nshadow the new dispensation. Christ is typified by the high\\npriest his work, b}~ the sacrifice of atonement for the people\\nthe Christian life of faith, b} T the priesthood the fruits of faith,\\nby the sacrifices the blessedness to come, by the rest of the\\nSabbath the Christian community, b} r the people of God\\nthe salvation held out to them, by access to the holy of holies\\nand entrance into the heavenly Jerusalem, by the inheritance\\nof the Holy Land. Thus the Levitical priesthood, the sac-\\nl See pp. 542, 543, 583 ff., 309 ff. 2 gee pp. 7, 28, 96.\\nvol. in. 28", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0673.jp2"}, "674": {"fulltext": "650 COMMUNITIES AFTER THE DEATH OF PAU1,.\\nrificial ordinances, and all the types and foreukadowin^s\\ntogether are now annulled. Christianity takes its own\\nstand, not only in independence of Judaism, but in infinite\\nexaltation above it.\\nThe epistle to the Colossians is similar in tone. It may be\\npartially founded upon some writing of Paul, but as it stands\\nit was certainly drawn up some years after his death. It is\\ndirected against certain doctrines which were spreading\\namong the gentile-Christian communities in Phrygia. The\\nschool from which the} x emanated united the abstinence of\\nthe Essenes to extravagant speculations as to the Godhead\\nand the spirit world, and was thus related at once to the\\nseverest Jewish-Christianity and to later forms of Oriental-\\nheresy. The author of Colossians, like the writer of the\\nepistle to the Hebrews, is at once a disciple of Paul and of\\nthe Alexandrian philosophy, and he teaches that the truth\\nand the salvation which alwa} T s existed with God have been\\nimparted to us in Christ. In him the fulness of the Deit} T is\\nrevealed, and in him the absolute redemption, the atonement\\nthat embraces all the universe, is accomplished. Christianity\\nis the perfect religion, and gives perfect satisfaction to every\\nwant.\\nB} T and by, when we come to speak of the Catholic Church,\\nwe shall refer to a few more of the literaiy productions of the\\nliberal part} but we have already traced the main lines at\\nleast of the attack and defence of Paulinism, and shall there-\\nfore go on at once to open another page of the early history\\nof post-apostolic Christianity.\\nThe points we have just touched upon make it all the more\\nnecessar} 7 for us to bear in mind that Jesus, the Apostles, and\\nin a certain sense even Paul never intended to found a new\\nreligion. Their purpose was to enrol the citizens of the king-\\ndom of God, and thus prepare for and hasten the dawn of the\\nGolden Age. We have seen how Jesus adopted the expecta-\\ntion of Israel, how he purified it from the blots that disfigured\\nit, and how he himself undertook the chief burden of realizing\\nit. When he died, the hopes of his disciples, who had greeted\\nhim as the Messiah, were for the moment dashed to the\\nground, but they soon revived in connection with the belief\\nin his resurrection. Whatever differences there ma} T have\\nbeen between the Twelve and Paul, they were completely at\\none in the hope that the glorified Master would soon return\\nfrom his temporaiy abode and would bring the kingdom of", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0674.jp2"}, "675": {"fulltext": "COMMUNITIES AFTER THE DEATH OF FAUX. 651\\nGod to earth. This hope was the main-spring of their work,\\nthe secret of their energy and perseverance nay, it was their\\nvery life This hope was the substance of the preaching of\\nChrist among all parties alike it was the great motive to\\nrepentance in Jew and Gentile it was the entrancing pros-\\npect held out to all the faithful. Maranatha the Lord\\ncomes bursts as a cry of triumph from every page of the\\napostolic literature. 1\\nWe have already heard from Paul himself some of the\\ndetails of the glorious future as he conceived it. From his\\ndoctrine that the flesh was the origin and seat of sin, it fol-\\nlowed that it must be annihilated in the kingdom of God. In\\na moment of time, w r hen the trumpet sounded for the judg-\\nment of the world and the resurrection of the dead in immor-\\ntality, the living would be overspread with a spiritual frame\\nlike that of the Christ, preserved for them in heaven till then,\\nwhich w r ould supersede and utterly destroy their earthly bod}\\nThis was the full redemption Then would the sons of God\\nbe glorified indeed, and finally Nature herself would be freed\\nfrom the curse that pressed upon her because of the sin of\\nman, and would be likewise glorified. For after the resur-\\nrection all rebellious powers would be subdued and death\\nitself destroyed, and then the Christ would give up the king-\\ndom to the Father, that God might be all in all men. 2\\nWe have also seen that at the close of his life the Apostle\\nmetimes thought of the possibility of his dying before this\\ntime should come. Now since he as a martyr would not\\nhave to descend into the shadow-land, this thought brought\\nno perplexity to him personally but it is only natural that\\nin the course of time man} of the faithful should have grown\\nimpatient or downcast when the Christ did not return. An\\nindication of this ma} be found in the so-called second epistle\\nto the Thessalonians, which oddly enough attempts to estab-\\nlish its own authenticity by warning its readers against forged\\nepistles. 3 This letter begins by describing how the Christ\\nwill come as judge, with glorious rewards and fearful chas-\\ntisements but its special design is to relieve the strain of\\nexpectancy, and to point out by all manner of mysterious\\nhints the reason of the delay. Wickedness must first reach\\n1 See pp. 573, 600, 604, 607, 608, 640 also 447, 448, 482, 488, 489, 492, 495,\\n567, 569, 570, 571, et seq.\\n2 Romans viii. 18 fit. 1 Corinthians xv. 23-28, 50-54; 2 Corinthians v. Aff.5\\nPhilippians iii. 20, 21, et seq.\\n3 2 Thessalonians ii. 2.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0675.jp2"}, "676": {"fulltext": "652 COMMUNITIES AFTER THE Di. \\\\TH. OF PAUL.\\nits culmination, and the grewsome foe must come who will\\nput himself in the place of God and do miracles in the power\\nof Satan. But as yet he is held back, and henre this delay.\\nSo the believers must wait in quiet trust.\\nWe shall presently meet with this foe or Antichrist again.\\nMeanwhile we may observe, in explanation of what is 3-et to\\ncome no less than what we have just noted, that there were\\nother causes besides natural impatience which helped to\\nplunge the Christians into all manner of speculations as to\\nthe future. They may be found in the special circumstances\\nof the times, which are referred to in the vague hints just\\nquoted. The hideous reign of Nero with his fearful persecu-\\ntion of the believers, the strained position of affairs after his\\ndeath, the insurrection of the Jewish people, and much more\\nbesides, combined to inflame the imagination with visions of\\nthe speed j t end of the world. We have still two writings in the\\nNew Testament which date from this period. Both of them\\nbelong to the apocalyptic literature, that is to say they profess\\nto lift the veil from the future they imitate the prophetic\\nwritings (especially the visions) in form, and in substance\\ncontain a forecast of the immediate future, based on the\\napplication of ancient oracles to the circumstances of the daj T\\nand painted in glowing colors. 1 One of these two writings\\nis the fugitive piece incorporated, with some modifications,\\namong the latest utterances of Jesus, in the first three Gos-\\npels. It declares that after terrible wars, famine, pestilence,\\nand earthquake, with a universal persecution of the Christians\\nand finally one special event of unutterable horror, the Christ\\nwill come again in great glory amidst terrific signs in heaven. 2\\nThere is an obvious reference to the Jewish war in all this.\\nThe Christians are told to flee to the mountain-land. But\\nwhether the original work really hinted at the fall of the peo-\\nple, of the city, and of the temple, all which we find pre-\\ndicted and described in the latest additions, it is impossible\\nfor us to say. 3 The other apocalyptic work to which we re-\\nferred is the Eevelation, written at the end of 68 a.d., or in\\nJanuar}^ 69 a.d., some months after the death of Nero, and\\ngiven out under the name of John, or at airy rate as the book\\nof his visions, in which the Lord is represented as having\\nrevealed to him on the island of Patmos the approaching\\ntriumph of God s kingdom over hostile powers. The Apostle\\n1 See p. 401 and vol. ii. pp. 555 fi\\\\\\n2 Matthew xxi v. 4 ff. (Mark xiii. 5 ff. Luke xvii. 22 ff., xxi. 8 ff.) see p 402.\\nLuke xxi. 20, 24.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0676.jp2"}, "677": {"fulltext": "COMMUNITIES AFTER THE DEATH OF PAUL. 653\\nJohn, however, had in all probabilit}^ nothing to do with this\\nbook. Let us see what it contains.\\nFirst, as an introduction, the Christ appears and dictates\\nthe seven letters of which we spoke just now. Then the seer\\nlooks up into heaven where God sits on the throne of his\\ngloiy, with the book of the future in his hand, sealed with\\nseven seals. Who is wortlry to break them? None but he\\nwho was slain like a lamb to found the kingdom of God.\\nEndowed with God s power and wisdom this Lamb takes the\\nroll, and while heaven rings with a hymn of praise to him he\\nbreaks the seven seals one after the other. As the seals are\\nbroken, the scenes of the immediate past and the future pass\\nbefore our eyes. As the first four are broken, the Conqueror\\n(that is the Roman Empire) marches forth upon the earth,\\nfollowed by War, Famine, and Death, kvying all things waste.\\nWhen the fifth seal is broken, the victims of the persecution\\nof 64 a.d. cry out for vengeance but they must still be\\npatient for a little while, till the number of the martyrs is com-\\nplete. When the sixth seal is broken, terrific natural phe-\\nnomena take place, as awful messengers of the judgment.\\nThis is the prelude.\\nThe catastrophe is still delayed for a little while in order\\nthat the chosen ones twelve thousand from each of the\\ntribes of Israel, and a countless multitude from the heathen\\nmay be taken under God s faithful protection against the\\ncoming oppression. Then, amid strained expectation, the\\nlast seal is opened. The seven archangels come forward with\\ntrumpets, and in answer to the prayers of the saints the judg-\\nment is proclaimed. As the first five trumpets sound in suc-\\ncession, desolating phenomena of Nature take place. When\\nthe sixth trumpet sounds, a numerous army advances from the\\nEast. This is the Parthian invasion which was expected.\\nBut those who have not perished amidst all these plagues still\\nremain as godless as ever. A great angel now swears that\\nthe judgment is coming without delay. Jerusalem is trodden\\nunder foot bj T the Romans for three years and a half, the\\ntemple alone being spared, during all which time two witnes-\\nses of God are preaching as Moses and Elijah. Then they\\nare killed by the Antichrist, but after three-and-a-half days\\nare taken up to heaven upon which the remnant of Israel is\\nconverted.\\nThe seventh angel now blows the trumpet, as a sign that\\nthe end is come. A woman (the true Israel) is chased from\\nheaven by the dragon Satan, and when her child (the Mes-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0677.jp2"}, "678": {"fulltext": "654 COMMUNITIES AFTER THE DEATH OF PAUL.\\nsiah) has been taken up by God, she escapes to the wilder-\\nness (th^ Christian communit} 1 retires to Pella, beyond the\\nJordan, a. the siege of Jerusalem) Satan, cast down from\\nheaven, continues his persecutions. He gives his power to a\\nmonster with seven heads that rises out of the sea, and is\\nworshipped by all the world (the Roman Empire, with its\\nseven Caesars from Julius to Galba). One of these seven\\nheads is mortally wounded, but afterwards is healed (Nero,\\nwho was supposed not to be realty dead, but to have escaped\\nto Parthia, whence he would ere long return) This monster,\\nNero, whose name is given in figures, 1 is the Antichrist.\\nAnother monster who is in his service represents the lying\\nprophets, who enjoin, among other abominations, strict obe-\\ndience to the authorities, even should they be heathen. The\\nLamb, the Christ, sets himself with his saints against both\\nthese monsters on Mount Sion. An angel proclaims the gos-\\npel over all the earth another announces the fall of Rome\\na third utters a last warning before the judgment.\\nThen comes the end Once more seven visions pass be-\\nfore us. Seven angels advance with the seven vessels of\\nGod s wrath, from which none but the chosen are exempt.\\nAs the} 7 pour them out, one bj T one, seven plagues burst upon\\nthe impenitent world as judgments of God. Meanwhile Nero\\nis hatching his evil plots among the Parthians. Rome, the\\nCity of the Seven Hills, appears in all her glory as a woman\\nriding upon the monster, Nero, and wages war against the\\nLamb. The monster and his ten commanders themselves\\ngive over the capital of the world to destruction. Its fall is\\ncelebrated with triumph in heaven, but bewailed by the\\nheathen on earth. Now the Christ comes to the battle with\\nhis war-hosts, vanquishes both the monsters and hurls them\\ninto the pool of fire vanquishes Satan and binds him for\\na thousand years in the abyss. For these thousand years\\nthe martjTs and the faithful reign upon earth with the\\nChrist.\\nAfter this, Satan is released again and brings the barbarians\\nof the North against the community, but is then subdued for\\never. Then all the dead rise up and are judged according to\\ntheir works. A new heaven and a new earth replace the old\\nand the new Jerusalem descends, more beauteous than tongue\\ncan say or heart conceive, the seat of spotless sanctity and\\nundisturbed delight. This is the perfected kingdom of God,\\nwhence pain and death and sin are banished it is the dwell-\\n1 Revelation xiii. 18.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0678.jp2"}, "679": {"fulltext": "COMMUNITIES AFTER THE DEATH OF PAUL. 655\\nlug of God with men, the imperishable state of perfect glory\\nand blessedness.\\nAt the end of his book the seer still repeats the glowing\\nassurance that the time is very near at hand, and the Christ\\nis coming speedily. He had repeatedh T laid down half a week\\nof 3 ears as the limit. 1 Think under what a growing strain of\\nexpectation he himself, his friends, and the readers of his\\nbook must have lived from day to day Was it possible that\\nhis reckoning should fail, and the promise and the hope :te\\nput to shame\\nWe know how completely these expectations were disap-\\npointed. Jerusalem, where the temple at least was never to\\nbe violated, fell utterly, and the sanctuaiy was laid low never\\nto rise again while Rome, instead of being turned to a desert,\\nstill held her rank and fame. Nero, the Antichrist, was dead\\nand never returned to life but neither did the Christ come\\nback to earth. The martyrs were not avenged, but fresh per-\\nsecutions awaited the faithful. The kingdom of Satan held\\nits own, and the kingdom of God came not.\\nWords cannot tell the full measure of this disappointment.\\nIt was not confined to the author of Revelation, who had\\nimagined he could fix the very moment. It was not confined\\nto those Jewish-Christians who had gazed with him upon the\\nbreathless conflict between their countiymen and the Roman\\ncolossus, who like him had conceived it impossible that the\\nonly temple of the true God upon earth should be suffered to\\nfall in ruins who had been heart and soul with the Jews in\\ntheir struggle, and had expected to the very last moment a\\nj 03 ous end, perhaps the kingdom of God itself. No it wag\\nnot confined to them for all the Christians alike grew sick at\\nheart when year after year passed by and still saw that prom-\\nise unfulfilled which had been held before them from the very\\nhour when thej r first believed, and had ever since been re-\\npeated and yet again repeated, as we saw from the epistle to\\nthe Hebrews and the epistle of James. And now the pressure\\nof the evil times weighed heavier and heavier upon them, the\\nprospect of deliverance held out to them had failed, the whole\\ngeneration of the first believers had died out, and he who\\nwas surely to have come before that time in all his glory 2 still\\ndela} T ed. Alas the communit} bereft of her Lord and Head.\\nwas like a poor widow, the helpless victim of violence and\\noppression, seeking protection and redress from the ruler of\\n1 See vol. ii. p. 5G2.\\n2 See, for example, Matthew xvi. 27, 28.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0679.jp2"}, "680": {"fulltext": "656 COMMUNITIES AFTER THE DEATH OF PAUL.\\nall the earth, and seeking in vain. What was she to do?\\nShe could but persevere, with indomitable resolution, m pray-\\ning, urging, pleading, beseeching, and hoping. Even on earth\\nthe most inhuman judge would yield to such persistency\\nIt was in those da} s that the following story was put into\\nthe mouth of Jesus\\nIn a certain city there lived a judge who cared for neither God\\nnor man. And there was also a certain widow there who came\\nto him to tell him of her wrongs, and besought him to give\\nher justice and to punish her oppressors. For a long time he\\nwould not but still she persevered, and came to him every\\nmorning with her appeal. At last he thought, Though I do\\nit neither for God s sake nor man s, yet I must redress this\\nwidow s wrongs, or she will fall upon me at last in frenzj 7\\nEven the unrighteous would do thus and shall God refuse\\nto hear his chosen ones who cry to him day and night Must\\nthe} T still wait for justice Nay, surely He will speedily re-\\ndress their wrongs But when the Son of Man comes, will\\nhe find faith on the earth\\nWe can understand this metaphor, this reiterated assur-\\nance, this mournful and doubting question at the end\\nMeanwhile it was inevitable that many should grow weary\\nat last of their unanswered prayers and disappointed hopes.\\nAnd that the} 7 really did so is shown in one of the latest of\\nthe books of the New Testament, the second epistle of Peter.\\nIt is to some extent imitated from the epistle of Jude, and\\nwas written some time after 150 a. d., to confute certain false\\nteachers, who abused their Christian freedom, and at the\\nsame time cried in mockery What has become of the\\npromise of Christ s return? Our fathers before us hoped for\\nit, and are dead. Every thing goes on just the same\\nHow does the writer refute them? He declares that the\\npromise is certain, and refers in confirmation to the trans-\\nfiguration on the mount, 2 and to the ancient oracles. The\\nday of judgment will surety come, and the heaven and earth\\nthat now are will then be destroyed with fire. But God, to\\nwhom a thousand years are as a single day, is long-suffering\\ntowards the Christians for He would not have an} T perish,\\nbut would have them all to be converted before the end.\\nThis subterfuge certainly satisfied none who were not al-\\nready determined to be convinced. But hope is tenacious\\nof life.\\ni Luke xviii. 1-8, 2 See pp. 502 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0680.jp2"}, "681": {"fulltext": "COMMUNITIES AFTER THE DEATH OF PAUL. 657\\nWe have now glanced at the continued divisions and the\\ndisappointed hopes of apostolic Christianity.\\nSome means of pacifying both the party spirit and the\\nfrustrated anticipations must be hit upon. Faith and hope\\nalike were under a strain they could not bear. The continued\\nexistence and the growing strength of the communities, to-\\ngether with the natural tendency of the faithful to enter into\\nunited relations with one another, called aloud for the sup-\\npression of this conflict of parties and the necessity was no\\nless pressing for some relief from the constant strain of ex-\\npectation, and a return to some settled order of life. This\\ntwofold want was met by the old Catholic Church, but greatly\\nat the cost of faith and hope alike.\\nIn the middle of the second century, and for a long time\\nafterwards, we find a numerous party, both in Italy and in\\nthe East, claiming with a certain right to represent the gen-\\nuine followers of Paul, though adding to the Apostle s doc-\\ntrines certain subtle speculations quite foreign to Christianity,\\nas to the nature of the Deny, revelation, creation, the Old\\nTestament, and the person of Jesus. The head of this sect\\nwas Marcion, the fiery opponent of every trace of Judaism or\\nJewish-Christianity in the community. He and his followers\\nrecognized the authority of Paul alone, to the exclusion of\\nthat of the Twelve Jewish Apostles as authentic documents\\nof Christianity they accepted nothing but the gospel of Luke,\\nhere and there modified or condensed, and ten Pauline epis-\\ntles and the}- exaggerate the contrast between Law and\\ngospel, between Israelitish and Christian religion, into an\\nabsolute contradiction. 1\\nAt the opposite extreme stood the Ebionites, both at Rome\\nand in Syria and Palestine. Thej^ were the real old-fash-\\nioned Jewish-Christians, the genuine sons of the primitive\\ncommunity. For themselves they held to circumcision and\\nobservance of the Law as conditions of salvation, and for the\\nmost part would have forced them upon the heathen converts\\nalso. In their conception of the person of Jesus they re-\\nmained true to their Jewish point of view. They rejected\\nPaul, or even pursued him with unabated rancor and their\\nfavorite or only gospel was a version of Matthew slightly dif-\\nfering from ours.\\nBut between these two extremes a third party had formed\\nitself. It rose out of the other two by a gradual compromise,\\ntill at last it stood in a position of antagonism to both. It\\nl See pp. 21, 22, 301, 586.\\n28*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0681.jp2"}, "682": {"fulltext": "6. )8 COMMUNITIES AFTER THE DEATH OF PAUL.\\nwas already the most powerful of thein all, and presently it\\nbranded the irreconcilables of both the extreme schools as\\nheretics, and shut them out of Christian communion. Every\\nthing combined to secure its triumph. We have already seen\\nthat the Jewish-Christians were early compelled to reduce\\ntheir demands on the converted heathen very considerably.\\nAs the relative numbers of the gentile converts continued to\\nswell, and the Jewish-Christians sank into an ever smaller\\nminorit} T it became more and more impossible to compel\\nthe former to become Jews. Again, the fall of Jerusalem,\\nthe temple, and the Jewish nation worked powerfully in the\\nsame direction, for it deprived the Jewish-Christians of their\\nchief supports and moorings, destro}*ed the imposing Jewish\\nritual, and threw much of the ceremonial law into disuse.\\nHence the expectation of the kingdom of God spontaneously\\ndropped its characteristic Jewish tone, Christianity rose to\\ncomplete independence, and was definitely separated from Ju-\\ndaism. Again, the death of Paul had put an end to his per-\\nsonal defence of his own character and position. Thenceforth\\nthe authority of the Twelve, especially of the three pillars,\\ncould hardly be contested. And, besides, the majority of\\nthe followers of Paul had never realty understood the depth\\nof their Apostle s gospel, and as a rule the real difference\\nof principle between him and the Twelve had escaped them.\\nAll this will enable us to understand that thej T too came\\nstrongly under the influence of that conciliatory spirit which\\nhad dictated the epistle to the Romans and the journey to\\nJerusalem in the case of Paul himself. Under these influ-\\nences they surrendered many points of essential importance,\\nand indeed were read} to restore and maintain the unit} of\\nthe Christian community at any price.\\nSo now the sharp corners of Paulinism and Jewish Chris-\\ntianity alike were rubbed off. The observance of some few\\nlegal precepts were enjoined upon the gentile converts 2 and\\nthough these ordinances were reduced within the narrowest\\nlimits, 3 T et they involved the sacrifice of the great principle\\nof justification by faith alone independently of all religious\\nobservances, and in this sense were as decisive as if they had\\nbeen more numerous. Circumcision was given up, but bap-\\ntism took its place as a compulsory form indispensable to\\nsalvation, and was declared to have been instituted by Jesus\\nhimself. 3 Christianity itself was conceived, described, and\\napplied as a new Law. The Master was declared to have\\ni See p 597. 2 See p. 556. 8 See pp. 472, 473.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0682.jp2"}, "683": {"fulltext": "COMMUNITIES AFTER THE DEATH OF PAUL. 659\\nentrusted the conversion of the heathen to the Twelve, and\\nmore especially to Peter. 1 And thus when Paul had been\\nrobbed of his real merit, his person, which was still re-\\ngarded with animosity in many quarters, might be quietly\\ndropped into the background for now that the Twelve were\\nregarded as the direct patrons of the heathen converts, the\\nposition of the latter in the Christian community in no way\\ndepended upon Paul, and it became equally superfluous to\\nassert his equality or his subordination to the Jewish Apos-\\ntles. At the same time reverence was paid to the principle\\nof official qualifications and external authority for the exten-\\nsion of the gospel to the heathen was regarded as resting\\nupon the commission of the Master himself, as its only valid\\nground, instead of being due to the individual conception of\\none who came after him. This is characteristic of the direc-\\ntion taken henceforth b} 7 Christianity.\\nAs illustrating this movement of conciliation, let us glance\\nat the first epistle of Peter and the epistle to the Ephesians,\\ntwo documents of great moral and religious as well as literaiy\\nworth, dating from the end of the first or the early years of\\nthe second century. The book of Acts, of somewhat later\\norigin, is also interesting from the same point of view. The\\nfirst of Peter is designed to encourage the Christians under\\nsuffering and oppression, and to exhort them steadfastly to\\npractise and confess the gospel but its conciliator} 7 purpose\\nis also veiy obvious. It professes to have been written by\\nPeter, and entrusted by him to Paul s fellow- worker, Silas\\n(whom it highly commends), in order that he might deliver\\nit to the Pauline communities in Asia Minor, to reassure\\nthem as to the genuineness of the Christianity they professed.\\nThough the writer makes free use of the epistle of James,\\nhe is equally indebted to the epistle to the Romans, and he\\nimitates the style of Paul. Paul s doctrine also reappears\\nin its main features in this letter, though the writer does not\\ngrasp his full depth and scope and the Pauline motto that\\ngave so much offence justification b} T faith alone is\\nstudiously avoided. Finally, the union of all Christians is\\nrepeatedly insisted on.\\nNowhere in the New Testament is the effort to secure\\nunity so obvious as in the epistle to the Ephesians, a docu-\\nment of no less value than the first of Peter. Here a Pauline\\nChristian exhorts the gentile believers above all things to be\\ntolerant, and to preserve unity in the bond of peace, which\\ni See pp. 471, 472, 553 if., 293.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0683.jp2"}, "684": {"fulltext": "660 COMMUNITIES AFTER THE DEATH OP PAHI.\\nis the fruit of the Spirit. There is one body, and one\\nSpirit one hope to which all are called one Lord, one faith,\\none baptism, one God and Father of all. 1 Nay, the unity\\nof all the believers, whether Jews or gentiles, is the essence\\nof God s eternal scheme of salvation*, the final goal of the\\nChrist s work. Then let paily spirit utterly disappear all\\nmust attain to the unity of faith and the knowledge of God s\\nSon. 2 The community is united to the Christ as a woman\\nto her husband it makes one single body, of which Christ\\nis the head and the soul it is a temple of God, of which\\nChrist is the corner-stone, the Apostles and Christian prophets\\nthe foundation, the Jewish and gentile believers the well-set\\nstones.\\nFinally, we have already seen how the author of Acts\\nwrote his work with the same desire to secure peace and\\nunity how he completely disguised the former dissensions\\nhow he made Peter almost a Pauline and Paul altogether a\\nJewish-Christian and how he obliterated all the most striking\\ncharacteristics from Paul s gospel. 3 But we must not be too\\nsevere upon the author of Acts personally. It is true that in\\nspite of his reverence for Paul he not only sacrificed his prin-\\nciples, but even maimed or falsified his histor}^ but he realty\\nscarcely knew what he was doing. Paul s real gospel had\\nbecome almost unintelligible to him the historical tradition\\nwas often very turbid even when it reached him the condi-\\ntions of his own times he assumed to have existed in the\\nApostle s and when he knew better, well, well, for all that,\\nthese Ebionites and Marcionites could not and should not be\\njustified b} 7 histoiy In a word, the preconceptions of those\\namong whom he lived were so ingrained in him that he\\nsaw every thing through a colored glass.\\nHis book was probably composed at Rome, which was the\\nnatural stage for the reconciliation, or rather confusion, of\\nthe two parties. After the fall of Jerusalem the centre of\\nChristianity naturally gravitated towards Rome and Nero s\\npersecution, by conspicuously decking the Roman community\\nwith the crown of martyrdom, worked powerfully in the same\\ndirection The independent rise, without any special foun-\\nder, of the original community at Rome, before Paul or any\\nother party leader had arrived there, likewise favored con-\\nciliation. Moreover the capital of the world, towards which\\never} T movement converged and in whicb they all mingled,\\n1 Ephesians iv. 4-b. 2 Ephesians iv. 13.\\n8 See, for instance, pp. 555, 616, 617.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0684.jp2"}, "685": {"fulltext": "COMMUNITIES AFTER THE DEATH OF FAtJL. 601\\nwas in itself the most natural place for the Christian faitli to\\nfind its own internal level in, so to speak, and set aside the\\ndissensions of its factions. It is significant that a legend\\nwithout the smallest historical foundation should have risen\\nat a tolerably earl}* period, to the effect that Peter was\\nbishop of Rome for a quarter of a century, that he and Paul\\npreached there side by side, and perished as martyrs on the\\nselfsame da}\\\\ It is curious to note here as elsewhere that\\nin these compromises and reconciliations Paul is always losing\\nand Peter gaining ground till at last the supremacy of the\\nlatter is undisputed, Paul is rather tolerated at his side than\\nmade the partner of his honors, and finally stands in need\\nof his special recommendation. 1\\nIn Pome a conspicuous part was also played in meeting\\nthe other demand to which we have referred. The disap-\\npointment which had waited on the glorious expectations of\\nprimitive Christianity must be concealed and forgotten. The\\nChristians began gradually to accept the facts, and the strain\\nof expectation was relaxed. The} T reconciled themselves as\\nbest the} 7 could with the present world and the established\\norder of things, from which they had at first held sternly\\naloof in an attitude of extreme hostility, in the belief that\\nall was. to perish speedily. As Christiairuy spread, it betrayed\\na growing desire to seize and exercise something more than a\\nspiritual power over the world, and, as a kind of compensa-\\ntion for the kingdom of heaven which never came, to es-\\ntablish a more familiar power, in fact a kingdom of this\\nworld. The community, which had hitherto had an altogether\\nprovisional existence, now began to establish itself on a per-\\nmanent basis. In a word, it became a Church that is to say\\nit regarded itself henceforth as a divinely-instituted vehicle\\nof salvation, be} T ond the communion of which none could\\nhope to be saved, which would triumph over every hostile\\npower, however sorely beset, and would endure for ever.\\nAll this Jesus himself was said to have declared 2 Hence-\\nforth this Church took the place of the kingdom of God.\\nWhen the supernatural renovation of all things failed, the\\nChristians instead of redoubling their spiritual efforts, re-\\nturning to the primitive conception of Jesus, and tr} T ing to\\nrealize the moral ideal of the kingdom of God in this world, 8\\nlet the ideal go and embraced in its stead the wretched im-\\nperfections of the reality. Of course they could not simply\\n1 2 Peter iii. 15, 15 2 See p. 319.\\nSee pp. 151, 152, 517, 334, 335, 347 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0685.jp2"}, "686": {"fulltext": "662 COMMUNITIES AFTER THE DEATH OF PAUL.\\nignore this expectation of the glorious return of Jesus to the\\njudgment, for it runs through every page of the apostolic\\nliterature but they relegated it to such a distant future that\\nit amounted to much the same as abandoning it. Meanwhile\\nthey taught that each one as he died would at once receive\\nhis provisional sentence and recompense. So complete was\\nthe change, that ere long the preaching of the return of Jesus,\\nwhich had once been the delight and strength of all the be-\\nlievers, had become the source of uneasy dread\\nAt the same time we are bound to admit that the estab-\\nlishment of the Church was really called for, in as far as it\\nwas needed to resist and crush those extravagances which\\nhave alwa} r s attended the spread of every strong religious\\nmovement, and from which Christianity itself was b} r no\\nmeans exempt. In the East especially a host of sects arose\\nwho brought the wildest speculations, often of heathen origin,\\ninto some kind of connection with the gospel or the person of\\nJesus, and commonly united them either with exaggerated self-\\ndiscipline or with unrestrained licentiousness. The Church\\nset her face against these sects, and proclaimed herself to be\\nendowed with superhuman authority, and to be in the pos-\\nsession of the pure doctrine and the genuine commandments\\nof Jesus. She had received them through Peter and the\\nother Apostles, to whom Jesus himself had expressly en-\\ntrusted this authority She declared herself to represent\\nthe union of all true believers in all the earth of one heart\\nand mind, wherever the} T might be, who might safely trust in\\nall their trials in the protecting nearness of the Christ and\\nthe gracious favor of God 2 and so she called herself, in\\nopposition to these heretics, the Catholic, or common, all-\\nembracing, Church.\\nAnd now that Christianity had set foot on this new path, it\\nwould tread it to the end. The first necessity was to regulate\\nworship. Baptism and the Lord s Supper, both of them\\nregarded as institutions of Jesus himself, and both of them\\nacquiring by degrees the character of mysteries, formed\\nthe centre of the new system. The observance of the first\\nda} T of the week as the day on which Jesus rose from the dead\\ntook the place of the Jewish Sabbath for, although the Chris-\\ntians gradually framed their institutions more and more upon\\nthe model of the Jewish priesthood and temple, yet they made\\na point of breaking completely loose from Judaism itself, and,\\nfor instance, would not celebrate Easter on the daj T of the\\ni See p. 319; Matthew xviii. 18. 2 Matthew xviii. 19, 20", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0686.jp2"}, "687": {"fulltext": "COMMUNITIES AFTER THE DEATH OF PAUL. 60 S\\nJewish Passover. There was a fierce conflict on this point,\\nhowever, before it was decided.\\nChurch government and church discipline now make their\\nappearance. The main lines of the latter were, after the\\ncustom we have illustrated so often, embodied in a precept\\nlaid upon the lips of Jesus himself: If a brother has sinned,\\ngo and reprove him privately yourself. If he listens to you,\\nyou have saved your brother but if not, take one or two\\nwitnesses with }*ou, according to the Law. 1 If he will not\\nlisten to them, bring the matter before the Church but if he\\nis obstinate even then, let him be as a heathen and a publican\\nto you 2 that is, let him be laid under the ban of the Church.\\nHow far had the Christians strayed from the spirit of him who\\nexpressly sought out the publicans We may call to mind,\\nin passing, how Paul demanded the enforcement of church\\ndiscipline at Corinth. 8 This ecclesiastical ban, or curse, was\\ndestined to become a fearful weapon in the hands of the\\npriesthood\\nThe authority of the Apostles offered a basis for the regu-\\nlation of church government. Overseers or elders were eai ly\\nappointed in imitation of the practice of the synagogues. 4\\nDeacons and deaconesses superintended works of love for the\\npoor and the sick 5 and these, together with other office! s,\\nwere duly regulated, and the qualifications for holding them\\ndefined. Most interesting contributions to our knowledge of\\nthis subject are furnished by the three so-called pastoial\\nepistles, drawn up in the name of Paul. They are 2 Timo-\\nthy, Titus, and 1 Timotlrv, and are chiefly concerned with\\nquestions of heres3 T and of church government. Here we\\nfind it laid down, for instance, that a man is not fit to held\\noffice in the Church if he has married a second wife, the\\nfirst step towards the doctrine that the clergy should not\\nmarry at all. The purpose of these letters is to regulate\\nchurch life, to draw the bonds of communion closer, and to\\nuphold sound doctrine against false teachers. The office of\\noverseer, or bishop, is especially exalted in the latest of the\\nthree (1 Timothy). The bishop is to be ordained by the as-\\nsociated elders, with the laying on of hands he must be\\nspecially zealous in defending the purity of doctrine, and\\nmust see that others are so too but he has also to undertake\\n1 Deuteronomy xix. 15. 2 Matthew xviii. 15-17.\\nSee pp. 595/602-604.\\nSee pp. 140, 198, 512, 513, 534, 539, 554, 555.\\n6 See pp. 571, 639.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0687.jp2"}, "688": {"fulltext": "664 COMMUNITIES AFTER THE DEATH OE PAUL.\\nthe general superintendence and discipline of the community,\\nespecially of the widows and female officers of the Church\\nand his authority extends to the elders themselves.\\nThus, to preserve the unity of the Church and to ward off\\nheresy, the bishops were gradually distinguished from the\\nelders and clothed with a special authority their nomination\\nin due form was regarded as an appointment by the Holy\\nSpirit to watch over the flock x they were consolidated into\\na spiritual order distinguished from the laitj r or ordinaiy be-\\nlievers and gradually a single head was placed in authority,\\nfirst over a community, then over a province, then over a\\nwhole country. Thus we may trace a more and more distinct\\nattempt to concentrate the governing power in a class, in an\\nassembly, and finally in a single man. In the West that man\\nwas the bishop of Rome. So the Church was more and more\\ncompletely modelled after the type of the Roman empire.\\nThus the Catholic Church rose up against the heretics.\\nTo some of these latter we have already referred 2 and here\\nwe need only mention further a sect of believers who drew a\\nsharp distinction between Jesus and Christ. They believed that\\nthe Christ was a supernatural being, who had been united\\nwith Jesus, an ordinary man, at the moment of his baptism in\\nthe Jordan, and had afterwards departed from him at the\\ntime of his suffering and death. This doctrine would have\\nwrenched Christianity away from its historical foundations,\\nand would have destroyed the meaning alike of Christ s ex-\\nample and of his death upon the cross. We mention this\\nsect because the three so-called epistles of John are directed\\nagainst it and in defiance of the original meaning of the\\nterm they stigmatize it as the Antichrist. None of these\\nthree letters themselves profess to be the work of John. The\\nfirst of them is not really a letter at all, but an exceedingly\\nbeautiful treatise on Christian fellowship or unity of faith,\\nbased upon moral purity and manifested in works of brotherly\\nlove. The second and third letters are addressed, by an\\nanonymous elder, respectively to an unknown woman or\\ncommunnVy and to a certain equally unknown Gaius and they\\ncontain warnings against the heres3 T of which we have just\\nspoken and against one Diotrephes. They are thoroughly\\nimpregnated with the Catholic spirit.\\nIn conclusion, it could not be long before the Church must\\nfeel the want of a list of apostolic or sacred writings, officially\\ndrawn up and established, to be placed side by side with the\\n1 See p. 612 and 1 Peter v. 1-4. 2 See pp. 650, 657.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0688.jp2"}, "689": {"fulltext": "COMMUNITIES AFTER THE DEATH OF PAUL. 666\\nOld Testament, as a rule of faith, or canon. We have\\nalread} treated of the origin of all the writings ultimately in-\\ncluded in this list, with the single exception to be dealt with\\nin the next chapter and we have seen that most of them\\nwere simply intended to serve some special or temporary\\npurpose. 1 With regard to twent}^ of them, agreement was\\nsoon reached but as to the rest great diversity of opinion\\nlong prevailed. Some received into their canon a letter bear-\\ning the name of Barnabas, and an epistle of Clement to the\\nCorinthians, together with other products of the earty Chris-\\ntian literature others, on the contrary, rejected Hebrews,\\nJames, 2 Peter, 2 John, 3 John, Jucle, and Revelation, or\\nif not all, at least some of these books. It was not till the\\nfourth and fifth centuries that the matter was finally decided.\\nBut this lies far beyond our field. We have seen the\\nCatholic Church wipe out both the dissensions and the dis-\\nappointment of the primitive Christians, but greatly to the\\ncost of faith and hope alike. How unlike is this Church to\\nthe kingdom of God which Jesus came to found And }^et\\nits spread, its triumph, and its supremac} T are the objects for\\nwhich all the religious forces of Christianit} 7 are henceforth\\nclaimed\\nBut with this melancholy result we are not forced to con-\\nclude. Another attempt was made to solve the difficulties\\nand remove the dissensions of Christianity. There were\\nsome who would not yield to the sad and imperfect realny,\\nand lose themselves in it, as the Church had done but\\nrather sought a refuge in higher flights of philosophy and\\ngreater moral elevation, whereb} they were enabled still to\\npreach an ideal that was exalted beyond the reach of all\\nopposition and all disappointment. In the canon itself there\\nwas room found for the witness of faith concerning the\\nChrist of the disciple whom Jesus loved.\\ni See pp. 573, 574, 580 chapters ix. p. 595, xii. p. 643, and pp. 22-33 see\\nalso chapter xiii. p. 666.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0689.jp2"}, "690": {"fulltext": "666 DISCIPLE WHOM JESUS LOVED.\\nChapter XIII.\\nTHE DISCIPLE WHOM JESUS LOVED.\\nGospel according to John.\\nWHEN we look into the Fourth Gospel we soon observe\\nthat the last chapter did not originally belong to it,\\nbut was added later. At the close of the previous chapter\\nthe work itself has come to a beautiful and appropriate close,\\nafter which we expect nothing more. 1 Nevertheless, when\\nwe examine this supplement carefully we find that it is not\\nout of place, for it serves to throw light upon the meaning of\\nthe Gospel, or rather upon the person of the disciple whom\\nJesus loved on whose authority the Gospel is supposed to\\nrest. Let us hear what it sa t ys\\nIt was during the da} 7 s when the Lord, having risen from\\nthe realm of shades, still appeared from time to time to his\\nfriends on earth. Peter, with Thomas, Nathanael of Cana,\\nthe two sons of Zebedee, and two others, had gone out to\\nfish. The whole night long they had swept the Galilsean sea\\nwithout taking any thing, when just at break of da} 7 they saw\\na stranger standing on the shore who asked them what suc-\\ncess they had had. They told him none and on this he\\nconfidentially urged them to cast the net on the right. They\\nobeyed, and immediately found the net so full that they could\\nnot draw it up. Then the disciple whom Jesus loved knew\\nthat it was he, and told Peter whereupon Peter threw his\\nmantle round him, girded it close, flung himself into the\\nwater, and swam to the shore, which was about three hun-\\ndred feet distant. The rest followed with the boat, dragging\\nthe net with the fish in it after them. On the shore they\\nfound a fire ready kindled, with some fish broiling on it, and\\nsome bread. Jesus told them to bring some of the fish they\\nhad taken whereupon Peter dragged up the net upon the\\nland, and, though there were a hundred and fifty-three great\\nfishes in it, T et it was not torn. Then the} T ate together,\\nJesus acting as the host or head of the family but they were\\nall too much in awe to question him.\\nWhen the meal was over, Jesus turned to Peter and said,\\nSimon, son of Jona, dost thou love me more than these\\ni See p. 690.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0690.jp2"}, "691": {"fulltext": "DISCIPLE WHOM JESUS LOVED. bb i\\nothers do? 1 Yes, Lord thou tlryself knowest that I love\\nthee dearly, answered Peter. Pasture my lambs replied\\nJesus. After a time he repeated the question, Simon, son\\nof Jona, lovest thou me? and when Peter gave the same\\nunhesitating answer he again laid on him that task of honor,\\nFeed my sheep! Yet again, the third time, he said to\\nhim, Simon, son of Jona, dost thou love me dearly? upon\\nwhiqh the Apostle, tortured by the threefold question which\\nreferred so clearly to his own threefold denial, cried out,\\nLord since thou knowest all things, thou knowest this also,\\nthat I love thee dearly. Then Jesus answered, Pasture\\nmy sheep and, telling Peter how he would be led as a cap-\\ntive in old age to the place of his execution, urged him to\\nfollow his Master to the very death. Now when Peter looked\\nround he saw that the disciple whom Jesus loved was also fol-\\nlowing. So he asked, And what is he to do? to which Je-\\nsus answered, If I would have him abide till I come again,\\nwhat is that to thee? Only see to it that thou follow me.\\nHence rose a belief among the Christians that this dis-\\nciple would not die. But Jesus had not said this, nor meant\\nit. Now this was the disciple who bore his witness in this\\nGospel, and we may rest upon it with perfect trust.\\nThis appendix is a symbolical presentation of certain\\npassages of old Church history, according to the conception\\nof the past and future entertained by the writer. To con-\\nstruct the picture he makes free use of a scene which he\\nfound described in Luke. 2 The first and fruitless attempts of\\nthe fishermen represent the preaching of the gospel to the\\nJews. The counsel of the Glorified One to adopt another\\nmethod refers to the preaching to the heathen. So far our\\nauthor agrees with Luke but when he emphatically asserts,\\nin opposition to him, that the net was not broken, he means\\nto insist upon the unity and all-embracing communion of the\\nfaithful in the Catholic Church. The number of the fishes\\nmust refer in some way either to this Church itself or else to\\nthe different kinds or races of men to be taken into it. In\\nthe conversation with Peter, which follows, we find the dis-\\ngraced disciple not only restored to his former rank and\\nhonor, but appointed chief shepherd of the flock till he glo-\\nrifies God by a martyr s death. But what is intended by the\\nbeloved and trusted disciple remaining, to which the whole\\nscene is so obviously meant to lead up And who is this\\ndisciple\\n1 Compare p. 420. 2 See pp. 128, 129.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0691.jp2"}, "692": {"fulltext": "668 DISCIPLE WHOM JESUS LOVED.\\nTo begin with, the whole story, including the final sa3 T ing\\nof Jesus, is of course invented and the author introduces a\\nsupposed misunderstanding of the saying for the express\\npurpose of indicating that the words must really be taken in\\na spiritual sense. But curiously enough, by pretending that\\nthis misunderstanding existed, he really gave it currency.\\nAfter 200 a.d. it was generally supposed that the disciple\\nwhom Jesus loved was John, after whom accordingly the\\nFourth Gospel was named and the tradition arose that he\\nhad never died Thus, in the works of Augustine (400 a.d.)\\nand later writers, we hear that John, after living in Ephesus\\nto a very old age, feeling that his time was drawing near, lay\\ndown while alive in his grave, where the ground still gently\\nheaves in response to his breathing, and where he awaits the\\nreturn of his Lord and friend. We may well doubt, however,\\nwhether John is realty meant at all by the -disciple whom\\nJesus loved. At any rate the true historical John that\\nnarrow and violent Apostle, one of the two sons of thun-\\nder, one of the three pillars of the community of Jerusa-\\nlem cannot be intended. We should be more inclined to\\nthink of Paul, were it not for the total absence of an} refer-\\nence to the circumstances of his life, and of any citations\\nfrom his letters either in the witness itself borne b}* the\\ndisciple whom Jesus loved, or in the references made to his\\nperson. 2 No doubt we have realty to do with an ideal dis-\\nciple if with John, then with a John so changed, enlight-\\nened, and purified as to be no longer recognizable in short,\\nwith such a disciple as Jesus never had in his lifetime, one\\nwho lived in the closest communion with him, divined his\\nthoughts, profited to the utmost by his intercourse with him\\none who thereby earned his unqualified confidence and ap-\\nproval, and now comes forward to bear witness to what he\\nhad seen in Jesus and what he had received from him.\\nNow when we are told that this disciple is to remain\\nwhile Peter is to pass awa} T the meaning is that the latter,\\nwhose supremacy over the apostolic communities is not dis-\\nputed, who is readily acknowledged as the highest guide of\\nthe Church, is only to retain his authority during his life\\nwhereas the disciple who read into the soul of Jesus will re-\\ntain his influence till the perfecting of the kingdom of God.\\nOr again, since the name of Peter, as well as that of the\\nother disciple, stands for a principle, we may take the saying\\n1 See pp. 548, 583, 181, 192.\\n2 John xiii. 23, xix. 26, xviii. 15, xx. 2, 3, 8.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0692.jp2"}, "693": {"fulltext": "DISCIPLE WHOM JESUS LOVED. 669\\nof Jesus to mean that the Church of Peter, the Catholic\\nChurch, as it began to establish itself towards the middle of\\nthe second century, had an indisputable right of existence,\\nbut }~et only for a time. It must ultimately be superseded by\\na better state of things, which should endure, by a purer in-\\nsight on the part of the communit} lyy such an attitude of\\nmind as is indicated in the Fourth Gospel, which must abide\\nto tjie end of the ages. Thus Christianity might completely\\nescape from the conflict of parties, not by concession and\\ncompromise, but by rising above both parties alike to a purer\\ninsight into the truth might receive the fullest compensation\\nfor the disappointed expectation, not bj T covering it up and\\nforgetting it, but by securing the actual experience of the\\nLord s presence in that of the Holy Spirit. Testimony to a\\nfaith with such contents and of such purport as this would\\nretain its power unweakened and unabated till the perfect\\norder of things should come.\\nLet us now take into our hands this testimony of the disci-\\nple whom Jesus loved. It is the Fourth Gospel.\\nIn the beginning was the Word, and the Word was with\\nGod, and the Word was God. By the Word all things were\\nformed, and every thing was made what it is. To mankind\\nIt was the higher life and the light of truth but the sinful\\nworld rejected It. We cannot fail to be struck by the ex-\\nalted style of this introduction but do we understand its\\nmeaning\\nWe must return to a consideration of the Alexandrian phi-\\nlosophy. 2 The central conception of this philosophy hinges\\nupon the contrast between two worlds, a higher and a lower\\nthe former an invisible and imperishable world of the spirit,\\nor of veritably existing ideal types the latter the visible and\\nperishable world of matter in which we live, an imperfect\\ncopy or impression of the other. The higher world was an\\nimmediate emanation from the Deity, his perfect revelation,\\nhis living type or image, and at the same time the mediator\\nbetween him and our lower world. For God himself was\\nconceived of as too exalted to stand in any immediate rela-\\ntions with imperfect or material things such as man and the\\nuniverse far less could any human representations or expres-\\nsions be worthily applied to Him. So these philosophers\\ntook up and elaborated the poetical personification of Wisdom\\nwhich they found in the book of Job, in the Proverbs, 3 and in\\n1 John i. 1-5. 2 s e e pp 649, 650.\\ns See vol. ii. pp. 315, 316, 466, 568.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0693.jp2"}, "694": {"fulltext": "670 DISCIPLE WHOM JESUS LOVED.\\nthe apocryphal books of Jesus Sirach and Wisdom of Solo-\\nmon but they no longer used the old word Wisdom to signify\\nthis ideal universe, which they now called the Logos. This\\nword means both the unuttered conception of reason and the\\nuttered conception of speech and is commonly translated by\\nWord. Had not the Deit}^ called every thing into being by\\nhis word 1 Gradually this word came to be regarded as a\\npersonal being existing by the side of God not self-existent\\nand original as He, but spiritually put forth hj the exalted\\nGod out of his own being, and made the partner of his attri-\\nbutes, a kind of subordinate god in fact. Now these are\\nthe speculations which the fourth Evangelist adopts and ap-\\nplies to Jesus. In order adequately to explain and repro-\\nduce the impression he had received of Jesus he says The\\nWord became flesh [that is to sa} T Jesus was the Word in\\nthe material bod} 1 of a man] in him might we see the di-\\nvine glory, from him might we receive in inexhaustible abun-\\ndance the treasures of divine grace and truth, unknown before\\nJesus Christ, unknown even in the Law of Moses. For\\nGod is concealed eternally from his creatures, inaccessible\\nand unfathomable to them but the Word, his own Son, who\\ndwelt with Him in heaven in unbroken and full communion\\nwith Him, has come down to earth and revealed Him. 2\\nIf we look back from the position we have now reached\\nupon the life and work of Jesus, what a marvellous flight we\\nhave to note That life produced a Messianic movement on\\na very modest scale, which shrank from any noisj- self-asser-\\ntion, and was confined to the people of the Jews nay, even\\nto the land of Galilee, for no sooner had it shown itself in the\\ncapital than it was crushed. And yet this obscure movement\\nin the bosom of Judaism, simply because the pure and ex-\\nalted personality of Jesus was at the centre of it, called into\\nexistence the Christian Church, one of the mightiest factors\\nof the world s history. Nor was even this enough. The\\ncoming of Jesus was at last regarded as the turning point in\\nthe histor} T of the universe, na} x in the history of the Deity\\nhimself But when we examine all this more closely it need\\nnot surprise us. When Jesus was gone, those who. had\\nknown him personally insensibly surrounded him with a glory\\nthat shone at last with a more than human splendor. The\\nspiritual blessings which flowed in ever rich measure from his\\nperson and his gospel compelled the Christians to exalt him\\never more and more. The title of Son of God, which his fol-\\ni See vol. i. pp. 35, 40, 293. 2 John i. 14, 16-18.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0694.jp2"}, "695": {"fulltext": "DISCIPLE WHOM JESUS LOVED. 671\\nlowers had given him as the future Messiah, was elastic and\\nambiguous enough to leud itself very readily to this process.\\nThe idea of his being the Messiah now no longer sufficed he\\nwas somethiug other and something far more than the Jewish\\nMessiah. The philosophy and theology of the da} T were laid\\nunder contribution and nothing could so well indicate his\\nsignificance for all humanity, and his unapproachable exalta-\\ntion .as the idea that he was the Word, the partner of the di-\\nvine nature, and yet not the Deity himself.\\nPaul has prepared us for the doctrine of the Logos. Iq\\ndeclaring Jesus to be a second Adam, he ascribed to him a\\npre-existence in heaven as the ideal man, and assigned him\\na share both in the work of creation and in the history of the\\nworld. But the transition from the early Christian concep-\\ntion to that of the Fourth Gospel is most clearly traceable in\\nthe Epistles to the Hebrews and the Colossians. For there\\nJesus Christ is called the reflection of the Deity, and the\\nmaker and sustainer of all that exists in heaven and upon\\nearth. This is little short of saying that the eternal Word\\nappeared in bodily shape in the person of Jesus. But in\\npassing to the Fourth Gospel we find not only a great devel-\\nopment of these germs that are already present, but also a\\nmarked change of fundamental conception. Paul looked on\\nthe earthly life of Jesus as a humiliation, and laid exclusive\\nemphasis upon his death on the cross and his exaltation.\\nThe Fourth Gospel, on the other hand, regards all the life\\nof Jesus as forming a single whole, one continuous mani-\\nfestation in word and deed of the Logos and its divine glory.\\nIn this life the Deity not the supreme God indeed, for that\\nwas impossible, but His express image had not only dwelt\\namong men, but had actually entered into the collective con-\\nditions of humanity, assumed its nature, and accepted its his-\\ntorical context. A man was there who could say, I and\\nthe Father are one. x\\nThis exalted conception gave occasion to the rise of the\\ndoctrine of the Trinity, and in it therefore the Alexandrian\\nphilosophy thenceforth dominated the whole doctrinal develop-\\nment of Christianity. And, moreover, it solved the several\\ncontradictions that existed within the apostolic communities.\\nThe fourth Evangelist has already passed far be} r ond the\\nconflict between Judaism and Paulinism. He adopts a very\\nhostile tone towards Judaism, and for him the Jewish religion\\nno longer exists. His Christ and his Christians look upon\\n1 John x. 30.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0695.jp2"}, "696": {"fulltext": "672 DISCIPLE WHOM JESUS LOVED.\\nthe Law of the Jews and the Feasts of the Jews as\\nthings with which the}* have no concern, and hold Jerusalem\\nand Gerizim to be alike superseded as places of worship.\\nThe Evangelist s great purpose, indeed, is to display the\\nspiritual nature of Christianity and he himself has risen\\ncompletely above both the material Messianic expectation\\nand the disappointment caused bj- its failure. The Christian\\ncommunity, in his conception, is far indeed from being de-\\nfenceless and desolate, bereft of her Lord and Head for\\nwith the coming of his substitute and successor, the Spirit of\\ntruth, Christ has in realh~y returned alreadj* to his faithful\\nones. In this Holy Spirit the Christ himself dwells as it\\nwere in the hearts of the faithful, and reveals his presence,\\nhis truth, his glory in the free, strong growth of their per-\\nsonal life of faith. If Christ is thus present in the hearts\\nthat love him, then his return in the flesh can be thought of\\nno more if his Church is thus filled with his divine being,\\nthen the kingdom of God is already invisibly present on\\nearth. The chasm between the present age and the age to\\ncome, preluded by the last judgment, is filled in the faithful\\nalread} possess and enjoy, here and now, the life eternal, or\\nthe fullest blessedness the judgment is ever going on in the\\nsifting of man from man by the word or the spirit of Jesus.\\nNot that the Evangelist thinks all conflict is over. On the\\ncontrary he perceives it eveiy where. God and the devil,\\nGod and the world, spirit and matter, spirit and flesh, light\\nand darkness stand over against each other. The Word\\nwas in the world, and the world was made by him, and the\\nworld knew him not. He came to his own people [Israel]\\nand his own people received him not. But as many as re-\\nceived him to them he gave power to become children of\\nGod. The world is in a certain sense the kingdom of Sa-\\ntan but Christ has come to deliver man out of his power\\nand to conquer him. Mankind are therefore severed into two\\ncamps, as children of light and children of darkness, children\\nof truth and children of falsehood, children of God and chil-\\ndren of the devil. Nay, so sharply is the line drawn between\\nthese two that it almost seems as though the latter were of a\\ndifferent nature from the former, and had not the power to\\nbelieve and be saved. Again, this Evangelist adopts a very\\nspecial attitude towards the questions of his time, the\\nmovements within the Church and the heresy without it. In-\\ndeed, he claims *o be the first who had fully comprehended\\n1 John i. 10-12.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0696.jp2"}, "697": {"fulltext": "DISCIPLE WHOM JESUS LOVED. 673\\nand proclaimed the spirit of Jesus in its full significance and\\nexaltation so that we almost suspect that the appendix al-\\nready described imay perhaps be from his own hand after all,\\nwith the exception of the last verse, which is certainly not\\nauthentic. In an}* case, this appendix echoes the conception\\nof the Gospel itself in declaring that Peter must make way\\nfor the disciple whom Jesus loved, and that that disciple\\nmust abide.\\nThe Evangelist s object is not to relate the history of Jesus,\\nbut to raise the testimony of faith. Apparently he had access\\nto no trustworthy traditions except those contained in the\\nSynoptic Gospels but he uses his materials with the utmost\\nfreedom, selecting what suits his purpose, and remodelling or\\neven inventing whatever he requires. Sometimes he assumes\\nthe narratives of the other Evangelists as already known\\nsometimes he is in flat opposition to them. Sometimes he\\ndisguises well known historical personalities, such as John\\nthe Baptist, past all recognition sometimes he invents fic-\\ntitious ones, such as Nicodemus. But the essential truth of\\nhis representation, in a higher than the historical sense, is\\nabove all doubt and he has given us a spiritual Gospel in\\nwhich, according to his own express indications, the miracles\\nthemselves, which far transcend those of the first three Gos-\\npels, have also a spiritual significance. Thus he displays to\\nall men the glory of the Word while abiding on the earth a\\ndivine glory which utterly precludes all conception of the\\nChrist having developed after the fashion of a man in knowl-\\nedge and sanctity, or struggled with the temptation to sin a\\nglory, on the other hand, which shines as a more than earthly\\nlustre in that struggle against Judaism, ever more and more\\ndesperate, and in that free endurance of outward shame in\\nthe death upon the cross. This glory the Evangelist himself\\nhad seen from this fulness he had received the highest gifts\\nof grace and the purest insight into the truth. He had rested\\non the bosom of his Lord his witness is true, and he him-\\nself knows it for he is the disciple whom Jesus loved.\\nLet us hear from his lips how he first found Jesus.\\nThere was a certain man called John, who was sent before\\nb}* God to bear witness to all men of the Light, and who pro-\\nclaimed his pre-existence and his lofty rank. Now the Jews\\nsent a deputation of certain Pharisaic priests and Levites\\nfrom Jerusalem to ask this John whether he was the Christ,\\nor Eiias, or the prophet foretold by Moses and when he said\\nvol. in. 29", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0697.jp2"}, "698": {"fulltext": "674 DISCIPLE WHOM TESUS LOVED.\\nthat he was none of these, but was that preparer of the way\\nof whom Isaiah spoke, then they asked him why he baptized.\\nOn this he pointed to the great Unknown, who was on the\\npoint of coming forward. The next day he saw Jesus him-\\nself approaching, and, with his thoughts fixed on the redeem-\\ning power of his death on the cross, he called him the lamb\\nordained by God, that took aw r ay the sins of mankind. 1 Then\\nhe told how he himself had learned to know him, having come\\nto baptize with water, as the herald of one whom at first he\\nknew not but whom he had since found for He who sent him\\nhad said, u Upon whomsoever thou shalt see the Spirit de-\\nscend and abide, he it is w r ho baptizes with the Holy Spirit.\\nAnd he had seen the Spirit like a dove come down upon Jesus\\nout of heaven and depart from him no more wherefore he\\nknew for certain and thenceforth bore witness that he was the\\nSon of God. Upon what occasion it was that John saw this\\ndescent of the Spirit we are not told but there is no mention\\nof Jesus being baptized, for such a thing would not be seemly\\nfor the Word made flesh.\\nAgain, on the following day, he saw Jesus passing by, and\\npointed him out to two of his disciples who were with him, as\\nthe lamb given by God. So when these two heard the words\\nof John the}* went and followed Jesus reverently, and he\\nturned round and asked them what they would. In reply\\nthe}* asked him where was his abode, for if they might they\\nwould fain stay that evening with him. Come and see\\nreplied Jesus. And the}* remained with him the rest of the\\nday, through hours never to be forgotten. Now one of these\\ntwo was Andrew of Bethsaida, and he went first and found\\nhis brother Simon, to tell him the joyful news, We have\\nfound the Messiah Then he brought Simon to Jesus, who\\nknew him and penetrated to his very heart as soon as he saw\\nhim. Thou art Simon, he said, the son of Jona. Thou\\nshalt be called Cephas.\\nThe next day, before he left Persea, where all this had\\ntaken place, to go to Galilee, Jesus found Philip, a fellow-\\ntownsman of Andrew and Peter, and called him to be his\\nfollower. Philip, in his turn, went to Nathanael and told\\nhim the joyful tidings We have found him of whom the\\nlawgiver and the prophets wrote, Jesus the son of Joseph, of\\nNazareth. Can any thing good come out of Nazareth?\\nasked Nathanael, in doubt. But, nevertheless, he went with\\nhis friend. When Jesus saw him approaching, he said\\ni See vol. ii. pp. 421, 422.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0698.jp2"}, "699": {"fulltext": "DISCIPLE WHOM JESUS LOVED. 675\\nThis is indeed an Israelite without guile. Whence dost\\nthou know me? asked Nathanael, in surprise; on which\\nJesus answered, Before Philip called you, as you sat under\\nthe fig-tree, I saw you and at this token of superhuman\\nknowledge, Nathanael cried enthusiastically, Rabbi! thou\\nart the Son of God, thou art the King of Israel But\\nJesus promised him other and more glorious proofs of his\\ngreatness: Verity, verily, I say unto j ou, you shall see\\nheaven opened and God s angels ascending and descending\\non the Son of man, for Jacob s dream of the immediate\\nand uninterrupted communication between heaven and earth\\nshould be realized in the person of Jesus.\\nAgain, in later chiys, John bore witness to Jesus for he\\nhad now returned with his disciples from Galilee to Judaea\\nwhere he, or rather they, baptized the people. Now John\\nwas also baptizing not far from the same place, and on a cer-\\ntain occasion his disciples came to him and complained that\\nJesus was drawing all men to him. But John rebuked\\ntheir complaint for he had never given himself out as the\\nChrist, but only as his herald, and now he felt nothing but\\njoy in the growing influence of his superior. He must\\nincrease, but I must decrease, he said. The Word made\\nflesh was from heaven, transcended all men, and spoke the\\nwords of God. The Father loves the Son, and has given\\nall things into his power. He who believes in the Son has\\neverlasting life but he who rejects him loses that life, and\\nremains under the wrath of God.\\nHere let us pause for a moment. How completely persons,\\nthings, and circumstances are transformed But throughout\\nour treatment of this Gospel we shall regard it as superfluous\\nto fix attention on the astonishing difference between it and\\nthe others, nor should we have stopped at this point except\\nto ask a special question Who is this Nathanael He is\\nunknown to us from other sources, and his name never\\noccurs again even in this Gospel, except in the appendix.\\nThis is rather strange, for in the description of these first\\nmeetings a prominent position is obviously assigned to him\\nnay, the celebrated declaration of Peter is laid upon his lips,\\nso that he quite overshadows that Apostle. 1 We should cer-\\ntainly have expected to hear more of him. Can he be in-\\ntended for the disciple whom Jesus loved Scarcely, for we\\nmust probably identify this ideal disciple with the unnamed\\ncompanion of Andrew, who first came to Jesus in that\\n1 See p. 313.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0699.jp2"}, "700": {"fulltext": "676 DISCIPLE WHOM JESUS LOVED.\\nmoment never to be forgotten. Nathanael has been variously\\nidentified with Matthew, Matthias, and Bartholomew, but on\\nvery inadequate girmnds, and there is not the smallest\\nnecessity to make him one of the Twelve at all. Can he be\\nintended for Paul? Remember that Paul, though an Israel-\\nite without guile, was at first completely dominated by his\\nprejudices that while he still sat under the barren fig-tree of\\nIsrael s legal religion he was already singled out by the Lord\\nand chosen to be an Apostle and lastly that his conversion\\nhad been previously brought into connection with the preach-\\ning of Philip (the evangelist), in a hostile sense. 1 But after\\nall the question must remain unanswered and perhaps Na-\\nthan ael is no historical personage at all, but a free creation\\nof our writer.\\nWhat has the disciple whom Jesus loved to tell us of the\\ngioiy manifested in word and deed by the Son of God?\\nHis first sign, performed at Cana of Galilee, was to turn\\nwater into wine for he gave and gives the life of the spirit\\nin the place of lifeless forms. 2 His second might} 7 deed was\\nof like purport, but more aggressive in its character. It\\nwas the cleansing of the Temple at Jerusalem on the day of\\nthe Jewish Passover. 3 This took place after he had made a\\nshort sta} T with relatives and disciples at Capernaum. When\\nthe Jews demanded a miracle from him as a proof of his\\ncommission, he answered: Destroy this temple, and in\\nthree days I will raise it up. The Jews understood the\\nanswer literally and indeed throughout this Gospel almost\\nevery one misunderstands Jesus, from a total lack of spirit-\\nual perception. Jesus, sa}~s the Evangelist, really meant his\\nbody b} T the temple. But we must observe that our author\\nsometimes attaches a double significance to an expression,\\nand that here he means to say that Jesus intended to speak\\nof his own resurrection, and also of the building up of his\\nspiritual bod} 7 the community of the faithful, when this Jew-\\nish religion has been destroyed by the Jews themselves.\\nMany of the people of Jerusalem, when the} T saw his signs,\\nbelieved in him but Jesus, who could read the heart, trusted\\nthem not. On a certain evening there came a Pharisaic\\ncouncillor to him, called Mcodemus, and declared his belief\\nin him as a teacher come from God. Jesus said, in response,\\nthat no one could enter into the kingdom of God unless he\\nwas born from on high, from the spirit. Nicodemus did not in\\ni See pp. 4v0, 520, 617 2 See p. 233. See pp. 365, 366.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0700.jp2"}, "701": {"fulltext": "DISCIPLE WHOM JESUS LOVED. 677\\nthe least comprehend him but what Jesus was realty speak-\\ning of was the necesshVy for carnal man to receive the higher\\nprinciple of Lfe from above, the life from God. God so\\nloved mankind that he gave his onty begotten Son, that who-\\nsoever had faith in him might be saved from destruction and\\npossess eternal life. For he was not sent into the world to\\ncondemn mankind, but to save them. Whoever has faith in\\nhim cannot be condemned but whoever has not faith is con-\\ndemned already b} T his disbelief in God s Only-begotten.\\nThis is the Messianic judgment that the Light has come\\ninto the world, and that men have chosen darkness rather\\nthan light because their works are evil. Every one whose\\nwork is evil hates the light and flees from it, because it would\\nrebuke his works. But he who deals truly seeks the light,\\nthat his works may be seen to be done in God.\\nA counterpart to this interview with the celebrated teacher\\nof Israel is found in a conversation with a Samaritan woman.\\nWhen the Pharisees had heard that Jesus made and baptized\\nmore disciples than John, Jesus went back from Judaea to\\nGalilee. On his way through Samaria he sat down in the\\nheat of the day, wearied, b}^ Jacob s well, near Sychar\\n(Shechem), while his disciples went into the city to buy\\nfood. Meanwhile there came a woman to draw water Jesus\\nasked her to let him drink, and this request, as coming from\\na Jew, astonished her beyond measure. 1 Then he spoke to\\nher of the living water which he could give by which he\\nmeant the divine truth which satisfies all the wants of the\\nsoul and becomes an active, indestructible principle of life\\nwithin. The woman no more understood him than Nico-\\ndemus had done. So Jesus said she must go and call her\\nhusband, and j 7 et she had no husband. She had had five\\nhusbands before, and the one she now had was not her hus-\\nband. [From this we gather that the woman is a personi-\\nfication of the people of Samaria, which had formerly wor-\\nshipped five gods and now served the Lord, who was not the\\nreal national deity of Samaria but of Israel.] The woman\\nnow saw that she was speaking to a prophet, and therefore\\nasked Jesus whether the Samaritans who made Gerizim the\\ntrue place of worship, or the Jews who made it Jerusalem,\\nwere right. He answered that thenceforth it was neither\\nGerizim nor Jerusalem. The Samaritans indeed were not\\non a par with the Jews, but the true worship was confined to\\nuo place and limited by no external conditions for it wa3\\nl See vol ii. pp. 452 ff. also pp. 192, 299, 300, of this volume.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0701.jp2"}, "702": {"fulltext": "678 DISCIPLE WHOM JESUS LOVED.\\nspiritual, even as God was spirit. Finally he made himseli\\nknown as the Christ.\\nUpon this his disciples returned, and while the woman was\\ngone to the city, eagerly to recount all that had taken place,\\nthey offered him food. But he refused. He was too much\\nabsorbed in his life-work to eat any thing. This they could\\nnot understand but he declared that his food was to do the\\nwill of Him that sent him and to finish His work. He had\\nsowed seed, and behold the harvest- time had come alread} 7\\nIt was the special task of his disciples to gather in the har-\\nvest. 1 And in truth it appeared in the course of a two-days\\nstaj T in this city that not a few Samaritans believed in him on\\nthe strength of what the woman had said, and many more\\nyet when they heard him themselves. And this was what\\nwas needed, not to believe on the authority of another,\\nbut to hear and know at first hand that Jesus was in truth\\nthe Saviour of mankind.\\nOn the other hand in Galilee, his native place, they only\\nreceived him because of the signs which the pilgrims of Jeru-\\nsalem had seen him perform. An officer of Capernaum,\\nwhose son was lying on his death-bed, came to him at Cana\\nto implore his aid, and although it grieved Jesus much that\\nany one should believe in him simply because of his miracles\\nand not because of the truth he preached, or his own spiritual\\ngreatness, nevertheless he spoke the word of might and at\\nthat very moment the boy, though lying in bed at eight leagues\\ndistance, was healed.* 2\\nThese scenes are especially intended to show the nature\\nof true faith.\\nJesus went about, bringing to mankind deliverance, truth,\\nand fife. But ever} 7 where he was met b} T spiritual incapa-\\ncity, by worldliness, by hostility, which swelled at last into\\nmurderous violence.\\nAgain there was a feast of the Jews, and Jesus went to\\nJerusalem. On a Sabbath day he came to the bath of Be-\\nthesda, that is House of Compassion, near the Sheep-gate.\\nIn the five porticoes of this bath there laj T a host of afflicted\\nbeings, such as the blind, the maimed, the crippled. Now\\nand then the water was stirred from below, and any one who\\nleaped into the bath at that moment was healed. Here Jesus\\nfound a man who had been disabled for eight-and-thirt}^ years,\\nand said to him, Do you wish to be healed? Alas!\\ni See pp. 514 ff. 2 See pp. 287, 308, 309.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0702.jp2"}, "703": {"fulltext": "DISCIPLE WHOM .JESUS LOVED. 679\\nhe answered in despair, I have no one to plunge me into the\\nbath when the water bubbles up and as I creep on some\\nother is before me. Arise take up 3 our bed and walk\\ncried Jesus, and the sufferer obe3 T ed and was healed. In\\ntruth he heals the sick he gives power to the spiritually crip-\\npled to rise up and walk upon the path of God s command-\\nments, if only they are not stubborn but have faith in him.\\nNow when the Jews came upon the restored sufferer, carry-\\ning his bed, they rebuked him for breaking the Sabbath. He\\nappealed to the injunction of his benefactor but at first he\\ncould not tell them who it was. Afterwards Jesus met him\\nin the temple and exhorted him to sin no more. Then the\\nman directed the Jews to Jesus, upon whom all their rage\\nnow turned because he had desecrated the clay of the Lord\\nbut Jesus appealed to his Father, who never paused in his\\nworks of beneficence on the clay of rest. After this they\\nsought to kill him all the more because he had likened him-\\nself to God, as his Father. But Jesus went on, untroubled\\nby their rage, and said that eveiy thing he did was after the\\npattern of his Father s works and in His might even as his\\nFather, so did he too wake life out of death na} T the Father\\nhad appointed him as judge in order that he might receive\\nfrom all men the same honor as the Father. John, the Father\\nhimself, the Scriptures, which the Jews regarded with a rev-\\nerence that was even excessive, all bore witness to him.\\nIn vain They were still without faith. Their own Law\\nwould itself convince and condemn them of unbelief.\\nWhen he had returned to Galilee he fed the multitudes\\nmiraculously, and thus showed his power of amply providing\\nfor the wants of countless hosts with the scantiest means, and\\nwhen every one was wholly at a loss. 1 The beholders ac-\\nknowledged him as the great prophet, and wanted to make\\nhim King but he withdrew to the mountain, and presently,\\nwalking in the night over the stornry waves, he rejoined his\\ndisciples, who had crossed in the boat to Capernaum. 2 Great\\nwas the amazement of the people when they found him there.\\nHe rebuked them because it was not for the imperishable\\nbread of the soul that they followed him he was himself\\nthe bread of life that had come down from heaven. Now to\\nthe Jews he was only the son of Joseph, and therefore they\\ndid not believe these words. But none the less were they the\\ntruth and all who would possess eternal life must take his\\nspirit and his life, mcst take him, as it were, himself, into\\nl See pp. 143 ff 2 See pp. 2G8, 269.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0703.jp2"}, "704": {"fulltext": "680 DISCIPLE WHOM JESUS LOVED.\\nthemselves and all this is S3 mbolized in the bread and wine\\neaten at the Lord s Supper. By this discourse many of his\\ndisciples, who took every thing literally, were repelled, and\\ntherefore they forsook him. Then he said to the Twelve\\nYou will not forsake me likewise Upon which Peter ex-\\nclaimed, Lord to whom should we go? Thou hast words\\nof eternal life, and we believe and know that thou art the Holy\\nOne of God. A glorious confession But alas that one\\nof these chosen ones should be a devil. Jesus knew it and\\nsaid it, for he recognized his betrayer from the first.\\nExposed to murderous attacks in Judaea, Jesus remained\\nin Galilee till the Feast of Tabernacles. His brothers, who\\ndid not believe in him, urged him to go to Jerusalem, to show\\nhimself to all men. He refused, but subsequently went up\\nsecretry. The multitude was much divided in disposition\\ntowards him and presently when he taught in the temple 1\\nevery one was amazed. No one dared to lay hands upon him,\\nand even the officers of justice sent to seize him returned\\nwithout doing any thing. But the high priests and Pharisees\\nwho had sent them were all the more exasperated, and would\\nnot so much as listen to Nicodemus, who raised a feeble pro-\\ntest in his favor.\\nMeanwhile Jesus went on teaching, promised life to who-\\nsoever would receive him, proclaimed himself the light of\\nthe world, warned the stubborn of death in their sins, and\\npromised his faithful followers the knowledge of the truth\\nand in it the enjoyment of true moral liberty. He who com-\\nmits sin is a slave. If the son make 3 ou free, then shall you\\nbe free indeed. The Jews were not free, nor were they Abra-\\nham s children, for in that case the} T would do the works of\\nAbraham rather were they children of the devil, and that\\nwas wiry they would not listen to the teaching of Jesus, but\\nsought to kill him, though he had come forth from God and\\nwas exalted above all men, and delivered his own from death\\nfor ever.\\nYes he was indeed the light of mankind, as he soon\\nproved. When he left the temple, to escape being stoned,\\nhe passed a man who had been born blind, and who sat beg-\\nging. His disciples asked him whether this punishment had\\ncome upon the man for his own sins, or for those of his par-\\nents. Jesus combated their superstitious idea altogether,\\nand explained that, in the course of his own unwearied labors\\nthroughout the whole day of life, this poor sufferer s very in-\\ni Seep. 176.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0704.jp2"}, "705": {"fulltext": "DISCIPLE WHOM JESUS LOVED. 681\\nfirmity was to become a means of displaying God s redeeming\\nlove. Then he made some salve with spittle, anointed the\\nblind man s eyes with it, and ordered him to go and bathe in\\nthe pool of Siloain. No sooner had he done so than he\\ngained his sight. His neighbors were filled with amazement,\\nand could not believe their eyes till he told them how it had\\ncome about. He was brought before the Pharisees, who re-\\nnewed their strictures on Jesus for again performing a cure\\non the Sabbath. The man s parents were now summoned\\nbut, since they knew the authorities had determined to lay\\nany one who acknowledged Jesus as the Christ under the ban\\nof the synagogue, the} would commit themselves to nothing\\nbeyond the statement that their son was born blind, and\\nwould give no opinion as to how he had been healed. On\\nthis the man himself was examined again but, however hard\\nthe} pressed him, he continued stoutly to maintain that his\\nbenefactor was a prophet sent by God, whereupon he was\\ncast out with contumely. When Jesus heard of this he went\\nand found him, and asked: Do you believe in the Son of\\nGod? Lord do but tell me who he is, and I am ready,\\nanswered he. Then Jesus made himself known, and received\\nhis homage. Such, then, is the result of his labors by the\\nlight which he makes arise in the moral world the simple and\\nthe ignorant have their eyes opened to the truth, to the\\nhighest good of man but the learned and the wise reject\\nhis guidance in their self-conceit, and so become blind to the\\ntruth, and cast out those that Jesus has delivered\\nJesus is the good shepherd. His sheep, the children of\\nGod, listen to his voice, follow him, are saved and blessed\\nwith abundance of all things needful to them. Israel s lead-\\ners on the other hand are all thieves and robbers, or at best\\nfaithless hirelings, who flee from the beasts of prey and leave\\nthe flock to its fate. The good shepherd offers up his life for\\nhis flock and Jesus offers up his life for his own, whether\\nIsraelites or heathen, who must all be one flock under one\\nshepherd. And if he offers himself up for them, that same\\nmoral force which enables him to surrender his life gives him\\npower also to seize the higher life even out of death.\\nAgain, in the temple, at the Feast of Lights, 1 after the\\nunbelievers had taunted him in vain, he spoke of his care for\\nthe sheep which no power in the world could pluck out of\\nhis own or his Father s hand, for he and the Father were one.\\nFor this saying the Jews were ready to stone him as a blas-\\ni See vol. ii. pp. 565, 566.\\n29*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0705.jp2"}, "706": {"fulltext": "682 DISCIPLE WHOM JESUS LOVED.\\nphemer. But Jesus showed them there was no blasphemy in\\nhis words, and shielded himself from their violence by retreat-\\ning into the Transjordanic regions, where many who were\\nmindful of the preaching of John believed in him.\\nThe conflict had now reached such a point that the crisis\\noould not be long dela} T ed. Let us see what brought it about.\\nAt Bethany, on the Mount of Olives, lived a brother and\\ntwo sisters who were very dear to Jesus. They were Lazarus,\\nMary, who anointed the Lord and wiped his feet with her\\nhair, and Martha. 1 It was from the sisters that Jesus heard,\\nwhile still in Penea, that his friend Lazarus was ill. This\\nsickness will not result in death, but in the glorifying of God\\nin His Son, said Jesus, and stayed two days where he was.\\nThen he said to his disciples, Let us go to Judaea again\\nThey were afraid of his being stoned by the Jews but he told\\nthem that if the duration of each one s day of life is unalter-\\nably fixed, he who treads his path by the daylight of truth has\\nnought to fear. He only who walks in the night of sin need\\nfear. He told them also that Lazarus slept the sleep of death,\\nfrom which he was about to wake him to increase their faith.\\nLet us go too, said Thomas, and die with our Master.\\nWhen they reached Bethany Lazarus had already been\\nburied four da} r s, and many Jews of Jerusalem had come to\\ncondole with the sisters. When Martha heard that Jesus\\nwas coming she went and met him outside the village. O\\nmy Lord she cried, hadst thou been here my brother\\nwould not have died. But, even now, I know that God\\nwill grant whatever thou maj-est ask Him. u Your brother\\nshall rise again, answered Jesus. Yes, on the last day\\nsobbed Martha. But Jesus meant something very different.\\nI am the resurrection and the life, he went on, and who-\\nsoever believes in me, though he be dead, shall }-et live and\\nwhosoever lives and believes in me shall never die. Believest\\nthou this Then Martha confessed him to be the Son of\\nGod, and went away to call out Mary secretly. Mary rose\\nat once, and her visitors, who thought she was going to the\\ngrave, followed her. She threw herself down before Jesus\\nwith the same expostulation which her sister had made.\\nWhen he saw all these mourners Jesus was deeply moved,\\nand asked for the tomb. Come and see it, Lord, they\\nanswered. Jesus wept. Roll away the stone, he said,\\nwhen he stood beside the tomb. 2 Lord the body is already\\n1 See pp 387, 388, 405, 406, 186, 187, 205, 206. 2 See pp. 459, 460, 473.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0706.jp2"}, "707": {"fulltext": "DISCIPLE WHOM JESUS LOVED. 683\\ndecaying, objected Martha but Jesus rebuked her want of\\nfaith, and after thanking God aloud, in order that the by-\\nstanders might have faith in his divine mission, he uttered the\\nword of might. Lazarus, come forth! And immediately\\nhe came forth, with his hands and feet and face swathed\\nin the burial clothes. Jesus ordered them to unwrap the\\nshroud and free him. [This was the culmination of his mirac-\\nulous power, 1 and shows in a symbol of overwhelming force\\nhow, as he said to Martha, he gives eternal life to all who\\nbelieve in him how he can make man rise from the death of\\nsin, from a moral corruption that is even far advanced, into\\nthat truth of life which develops ever more and more glori-\\nously, and never has an end.]\\nMan} 7 of the Jews who witnessed this event believed in\\nhim, but others went and told it to the Pharisees, who at once\\ntook counsel with the high priests. They knew not what to\\ndo. If they let the wonder-worker go his way every one\\nwould believe in him, and then Roman intervention would\\ngive things a fatal turn. Caiaphas therefore said, u It is\\nbetter that one man should die for all than that the nation\\nshould perish. Thus did he prophesy, as high priest for\\nthat year, that Jesus would die for the people nay, for the\\nchildren of God among the heathen also. From this clay\\nforward they sought to seize Jesus and put him to death.\\nBut he withdrew into the city of Ephraim.\\nOn Monday, six days before the Passover, he was again\\nat Bethany, where a meal was provided in his honor at which\\nMartha acted as hostess. Lazarus was one of the guests,\\nand Mary showed her gratitude by anointing the feet of Jesus\\nwith spikenard. Thereupon Judas, who held the purse and\\nwas a thief, reproved her for waste, but Jesus defended her. 2\\nMany of the Jews came there to see Jesus and Lazarus,\\nand the authorities perceived that decisive measures must be\\ntaken. The next da} T he rode into Jerusalem upon an ass, 3\\namidst the acclamations of the pilgrims who hailed him as\\nthe King of Israel, and the multitude who greeted him as the\\nraiser of Lazarus. There were certain Greeks in Jerusalem\\nwho asked Philip to give them access to Jesus, and Jesus\\ntook this as the foreshadowing of the glory that would be his\\nfrom the faith of the heathen world resulting from his death.\\nJust as the grain of corn must rot in the earth before it can\\nlive again in the heavy-laden ear, so would his death also\\ni See p 287. 2 See pp. 40. r 406, 206.\\n8 See pp. 360, ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0707.jp2"}, "708": {"fulltext": "684 DISCIPLE WHOM JESUS LOVED.\\nyield a rich harvest. Self-seeking is self-slaying, but to lose\\nthe life is to preserve it. 1 Then for a moment Jesus was per-\\nturbed in spirit, but a voice from heaven, uttered for the sake\\nof the people, announced that his prayer that God should be\\nglorified was heard. Henceforth Satan was bereft of his\\npower over mankind, and Jesus would draw all men to him-\\nself in his exaltation on the cross, his exaltation to God.\\nOn this and the following clays he concealed himself because\\nof the stubborn unbelief of the Jews even those of the chief\\npeople who secretly adhered to him dared not openly confess\\nit. Yet, whosoever beheld Jesus beheld Him who sent him\\nand whosoever rejected him would one day be condemned,\\nnot by him, for he had only come to save mankind, but\\nby the words which he had uttered.\\nOn Thursday evening Jesus had lain down to meat with his\\ndisciples for the last time before he should go to the Father. 2\\nIt was not the Paschal meal. The Passover did not begin\\nuntil the following evening for he himself who was the true\\nPaschal lamb, and as such made an end of all sacrifices, 3 must\\nbe put to death at the very day and hour ordained for the\\nslaughter of the lamb, not twenty-four hours later as the\\nSynoptic Gospels say. The betrayal by Judas was already\\ndetermined by the devil. But the love of Jesus for his friends\\nwas now to reach its culmination. He rose from the table,\\nin full consciousness of his absolute supremacy and his divine\\norigin and destin} T laid aside his upper garment, girt himself\\nwith a linen towel, poured some water into the basin, and\\nwashed his disciples feet. When it came to Peter s turn he\\nremonstrated, for he did not understand what it meant. So\\nJesus said, Unless I wash you, you have no part in me\\nupon which Peter begged him to wash his hands and his head\\nalso, but Jesus would not, for it was not needful. And now\\nthey were entirety pure, all but one. For by thus washing\\ntheir feet, and setting forth symbolically in this servile office\\nhis ministering love for them, Jesus also meant to indicate\\nthe cleansing power of his suffering and death for it would\\npurify them, and all who like them were even now redeemed\\nand cleansed by fellowship with Jesus, from the last stains\\nof sin which still as it were clung to their feet from their\\ncontact with a corrupted world.\\nWhen he had finished washing their feet, and had resumed\\nhis outer garment and taken his place again at the table, he\\ni See p. 330. 2 See pp. 407 ff.\\n8 See 1 Corinthians v. 7, and p. 649.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0708.jp2"}, "709": {"fulltext": "DISCIPLE WHOM JESUS LOVED. 685\\nexhorted them all to take to heart the example which he,\\ntheir Lord and Master, had given them, and to serve and\\ncleanse one another in humble love. 1 Bat alas there was\\none traitor lurking among them When Jesus said this, the\\ndisciple whom he loved, and who lay next to him at table,\\nturned his head on the Lord s bosom, at a sign from Peter,\\nand asked him secretly who the betrayer was. The Lord\\nindicated Judas by a covert sign, and then told Judas himself\\nto make haste. The others thought he was telling him, as\\nthe purse-bearer, to buy something for the approaching Pass-\\nover, or give something to the poor and so the betrayer\\nwithdrew in the darkness of the night. Then Jesus spoke of\\nbeing glorified and of going away to a place whither they\\nshould follow him afterwards and he gave them the new\\ncommandment of Christian brotherly love, according to his\\nown example c By this shall all men know that you are\\nmy disciples, if T ou have love one to another.\\nWhat follows next in the Fourth Gospel can hardly be\\ngiven in a summaiy. It must be read in its entirety. It\\nconsists of a moving series of farewell exhortations and a\\nnot less moving prayer for the disciples. 2 It is here that this\\ntestimony of faith in Jesus meets us in the fulness of its\\npower and its unsurpassed beauty. Here we learn what the\\nbeloved disciple, who shared the spirit of the Master, found\\nin him, the only way to the Father, the divine truth and\\nthe higher life in veiy person, the living image of the Father.\\nWe learn how he regarded his death, as the entrance upon\\nthe gloiy which had been laid up for him, as the preparation\\nof a place for his loved ones in the Father s house, as the\\nindispensable condition of the coming of the Spirit of truth,\\nof the full and independent growth in spirit of his disciples.\\nWe learn the enduring relationship in which he stands to\\nJesus it is as his disciple that he henceforth pra} T s to God\\nit is in his power and by sharing his life that he bears fruit,\\nlike a branch that is part of the vine and he it is who comes\\nback to his friends, in the Spirit of truth, and abides with\\nthem. We learn what he owes to Jesus, untroubled peace\\nof soul, courage to bear witness to the Christ in spite of the\\nhatred and persecution of the world, childlike communion\\nwith the Father without advocate or mediator, confidence in\\nvictory throughout every conflict. We learn the great purpose\\nof the work of Jesus, to glorify the Father by the higher\\nrevelation of Him brought to mankind to sanctify all the\\n1 See p. 414. 2 John xiv.-xvii.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0709.jp2"}, "710": {"fulltext": "686 DISCIPLE WHOM JESUS LOVED.\\nchildren of God by this truth, and to bind them b} T the most\\nexalted love to one another, to their Saviour, and to their Fa-\\nther, thus making them share the eternal glory of the Son\\nand bringing all mankind to acknowledge his mission. This,\\nand far more than this, finds full and beauteous expression in\\nthese chapters. From first to last they are pervaded by a\\ntone to which the strings of our hearts vibrate in harmonious\\nresponse. It is the tone of a faith which has left the ancient\\ncontradictions far behind, or rather far below it, entering into\\na new world which has opened out before it, and in which it\\nrests in full contentment as in its proper home. It is the\\ntone of a hope which no longer feels or fears the ancient dis-\\nappointment, for the very reason that it reaches out towards\\na purely spiritual redemption, which has already gained its\\nprovisional fulfilment now, and goes to meet the future with\\na joyous confidence. In a word, it is here more than any-\\nwhere else that we find the inward peace, the unshaken trust,\\nthe beauteous harmony of that Christian mind that comes so\\nfreely and proudly forth of that Christian society that is\\ntaking shape, as it were, before our veiy eyes.\\nIn conclusion, let us glance at the account of the glorifi-\\ncation of Jesus in suffering, in death, in resurrection\\nAccompanied by his disciples Jesus left the city, crossed\\nthe brook of Kiclron, and entered a garden. 1 It was not\\nbecause his soul was dismayed, for that was impossible. It\\nwas not tO\\\\seek for strength in prayer, for that was not\\nneedful. But this was the usual place of meeting, and was\\nwell known as such to Judas, who soon came there with\\nRoman soldiers and Jewish retainers, carrying lanterns and\\ntorches. Jesus was not betra} T ed b} T a kiss as though he\\nwere a victim, but he surrendered himself up freely, stepping\\nforward to meet the band and sa3~ing, w Whom seek ye?\\nThey answered, Jesus of Nazareth and when Jesus said,\\nI am he they fell down upon the earth. Jesus, on his\\nside, took care to provide for the unmolested departure of\\nhis disciples, and rebuked Peter, who had cut off the right\\near of Malchus, a servant of the high priest. Should he\\nnot drink the cup of suffering which his Father gave him\\nHe was carried in bonds first to Annas, then to Caiaphas. 2\\nWhile Peter denied him, as he had foretold, he was being\\ntried. When questioned as to his followers and his teaching,\\nhe referred to his hearers for an answer, saying that he had\\ni See pp. 419 ff. 2 See op. 423 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0710.jp2"}, "711": {"fulltext": "DISCIPLE WHOM JESUS LOVED. 687\\nnever taught in secret, but had spoken freely iu synagogue\\nand temple. For that answer one of the attendants struck\\nhim in the face, but the quiet rebuke of Jesus was as calm\\nand gentle as ever.\\nEarly in the morning he w^as taken from Caiaphas to the\\npalace of the governor. 1 The accusers remained outside for\\nfear of becoming unclean and unfit to eat the Passover in the\\nevening, b} r treading the floor of the heathen. So Pilate\\ncame out to them and asked of what they accused the prisoner.\\nBut they abruptly and haughtily declined to set the accusation\\nforth. So Pilate of course said that in that case the} must\\njudge the prisoner themselves in accordance with their own\\nLaw, and that he had nothing more to do with the matter.\\nBut they urged that the right of judging in cases of life and\\ndeath had been taken away from them.\\nThen the governor went in again, summoned Jesus, and\\nsaid to him, Are t ou the King of the Jews? But Jesus\\nput him to shame by answering, Have }*ou or 3 our subordi-\\nnates ever seen it? Am I a Jew, then? retorted Pilate\\nproudly. Your own people and the high priests have given\\nyou up to me. What is it Ou have done? My kingdom\\nis not of this world [such was the lofty declaration of the\\nLord or else nry servants would resist nry surrender to the\\nJews by force of arms. But my kingdom is of a higher than\\nearthly rank. Then t ou are a king after all? answered\\nthe other. It is as you say, replied Jesus. But for this\\nend came I into the world, to bring the truth to light. Who-\\never is a child of the truth listens to me. What is truth?\\nsaid Pilate and with this sceptic s question on his lips he\\nturned away to go to the Jews again. I cannot find that\\nhe is guilty of any thing, he said. But you have a custom\\nfor me to release a prisoner for you at the Passover. Shall it\\nbe the King of the Jews? Not him, but Barabbas\\nshouted they. Now Barabbas was a robber.\\nWhen Jesus had been scourged and mocked, Pilate made\\nanother attempt to move the Jews. He declared once more\\nthat Jesus was innocent, brought him out with the crown of\\nthorns on his temples and the purple robe on his shoulders,\\nand cried, Behold the man as much as to say, There\\nlook at3 T our unhappy victim Crucify him, crucify him\\nshrieked the high priests and their retainers. Then do it\\nyourselves, if you can and dare for I will not be driven\\ninto it, answered Pilate angrily. Our Law condemns him\\n1 See pp. 437 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0711.jp2"}, "712": {"fulltext": "688 DISCIPLE WHOM JESUS LOVED.\\nto death, for he has declared himself to be God s 3on, cried\\nthey, stating the real ground of accusation at last. Son\\nof a god thought Pilate, I must look into that. So he\\nwent back and said to Jesus, In very truth whence art\\nthou There was no reply. The irritated governor burst\\ninto a passion, but the calm and lofty bearing of Jesus brought\\nhim to himself again. Indeed he would have set him at liberty\\nthere and then, had he not been restrained by an implied threat\\nof the Jew r s that they would accuse him before the Emperor\\nof siding with rioters. It was towards noon when at last he\\nput himself in the seat of judgment, and after a last feeble\\nprotest condemned Jesus to the cross.\\nSo he was led out to Golgotha and crucified between two\\nothers. 1 The high priests protested against the superscrip-\\ntion, but in vain. It ran Jesus of Nazareth, the King of\\nthe Jews, and was written in Hebrew, Greek, and Latin, v\\nIn this last language the initial letters would be I. N. R. I.\\nand this is wiry we see these letters above the cross in pic-\\ntures. The soldiers divided his upper garments by tearing\\nthem into four shares but his under garment was woven in\\na single piece without a seam, like that of the priests so for\\nit they cast lots. Thus was the Scripture literally fulfilled. 2\\nBy the cross were standing the mother of Jesus, her sister\\nMary the wife of Clopas, and Mar}^ of Magdala. Now when\\nJesus saw his mother, and the disciple whom he loved near\\nto her, he conferred upon him the lofty task of taking his\\nplace as her son. Woman, he said to his mother, be-\\nhold your son and to the disciple, Behold your mother\\nFrom that time forth the disciple took her to his home. Thus\\nby the last expression of his will did the Christ commend and\\nintrust his mother that is the community to his beloved\\ndisciple, passing over all the others. 3 Knowing that all the\\npredictions of the Scripture were now fulfilled, Jesus said,\\nI thirst. A sponge was dipped into some vinegar that\\nstood there and put to his lips on a stick of hyssop. He took\\nthe refreshing draught, cried out, Finished bowed down\\nhis head and gave up the ghost.\\nNow the coming Sabbath was also the first day of the\\nPassover, and was therefore specially sacred and for this\\nreason the Jews wished the bodies to be taken down before-\\nhand, and obtained the governor s consent that it should be\\nso. 4 In such a case the criminals must have their legs broken\\n1 See pp. 447 ff. a See vol. ii. p. 310.\\nSee pp. 233, 667. 4 Deuteronomy xxi. 22, 23.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0712.jp2"}, "713": {"fulltext": "DISCIPLE WHOM JESUS LOVED. 689\\nwith a crowbar, and must then be dispatched. This was ac-\\ncordingly done to the two malefactors, but not to Jesus, for\\nhe was dead already. He was the true Paschal lamb, and no\\nbone of his must be broken, for so the Scripture ordained. 1\\nBut one of the soldiers (again in accordance with Scripture 2\\nran a spear into his side and there flowed out blood and\\nwater, the symbol of the atonement by his death and the\\npurification by his spirit. Such is the veriest truth concern-\\ning the suffering on the cross, made manifest by him who has\\nseen it and experienced it, for the strengthening of the faith\\nof the Christians\\nPresently Joseph of Arimathea was assisted in the burial\\nby Nicodemus, who brought a hundred pounds of a mixture\\nof nryrrh and aloes. The bod} T was carefully swathed in\\ncloths, together with these strong spices, according to Jewish\\ncustom, and then was taken to a garden, close by the place\\nof execution, and laid in a tomb that had never before been\\nused. The place was chosen because it was so near, and the\\napproach of the Sabbath made it needful to hasten.\\nBut this was not the end. 3 On Sunday morning, while it\\nwas yet dark, Mary Magdalene went to the garden. There\\nshe saw the stone rolled away from the cave, and perceived\\nat once that the grave was empty. She hurried with the sad\\nnews to Peter and the disciple whom Jesus loved. At once\\nthe} both hastened to the spot. Peter was the last to reach\\nit, but the first to enter the tomb, where he found the swath-\\ning bands and the napkin for the head laid there clean and in\\ndue order. When the other saw this he had faith, even before\\nthe Christ had appeared to any one. Then they went back\\nagain.\\nMeanwhile Mary stayed weeping at the grave. But when\\nshe bent down to cast a glance at the deserted resting-place,\\nshe saw through her tears that an angel was sitting where the\\nhead had lain, and another where the feet had been. And\\nthe words fell upon her ear: Woman! why dost thou\\nweep? Because the} T have taken away my Lord, and I\\nknow not where they have laid him, she sobbed as she\\nturned away. And there stood Jesus himself by her side,\\nbut she knew him not, and thought he was the keeper of the\\ngarden. Woman why dost thou weep? Whom dost thou\\nseek he asked. Ah, sir she cried, if you have borne\\nhim away, do but tell me where, and 1 will take him. Then\\n1 Exodus xii. 46 Numbers ix. 12. 2 Zechariab. xii. 10.\\nSee pp. 462 ff.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0713.jp2"}, "714": {"fulltext": "690 DISCIPLE WHOM JESUS LOVED.\\nshe heard that never-forgotten voice exclaim Mary M\\nMy Master she exclaimed in transport, and turned to\\nembrace his knees. But he said: Touch me not; for\\nthough I have not yet ascended, tell nry brothers that even\\nnow I ascend to my Father and their Father, to my God and\\ntheirs. Mary understood him. The personal relations of\\nbygone da} r s had come to an end. She went and told the\\ndisciples what had happened and what the Lord had said.\\nThat Sunday evening as they were together, with doors\\nclosed for fear of the Jews, Jesus suddenlj r stood among\\nthem. Peace be to you he said and, to remove the pos-\\nsibility of doubt, he showed them the marks of the nails and\\nthe spear in his hands and side. Then he committed to them\\nhis own mission, the task which God had given him,\\nbreathed the Holy Spirit upon them and gave them power to\\nforgive sins.\\nNow Thomas, one of the Twelve, was not with them that\\nevening and when the others told him that they had seen\\nthe Lord, he said he would never believe it unless convinced\\nby seeing and touching with his own e}^es and hands. His\\ndemand was met. A week afterwards they were together in\\nthe same room, Thomas with them this time, and Jesus\\nwas again in the midst of them, though the doors were shut.\\nHe gave them his greeting of peace and, knowing all things,\\nhe asked Thomas to put his finger in the wounds of the nails,\\nand his hand into his side, and then to renounce his unbelief.\\nConvinced that his Master was indeed glorified, Thomas now\\ncried, My Lord and my God Because thou seest me,\\nthou believest, said Jesus but blessed are they who see\\nnot and yet believe Yes That is the true faith, which\\nhe demands and has a right to demand, the faith which,\\nwithout an} material sign, recognizes and confesses him as\\nthe Prince of Life, who has and who gives eternal life.\\nJesus did many other signs also before the ej-es of his dis-\\nciples but those which have now been mentioned are recorded\\nso that every one who reads this Gospel may believe that\\nJesus is the Christ, the Son of God, and on the strength of\\nthat faith may have life eternal in Him who transcends all\\npraise.\\nThe purpose, then, of the disciple whom Jesus loved, in\\nbearing his testimony, was to communicate and strengthen\\nthe faith that wakes to life. It was for this purpose that he\\nstrove to open out to others the treasures of divine grace and", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0714.jp2"}, "715": {"fulltext": "DISCIPLE WHOM JESUS LOVED. 691\\ntruth which he himself had found in the Christ so that every\\none, without any outward sign, simply on the ground of the\\nglory and the wealth of His spirit, might receive him for His\\nown sake. Beyond question the disciple has accomplished\\nthis purpose in thousands of lives, and his spiritual Gospel\\nhas won thousands of hearts for the Christ.\\nAs we dose his work, therefore, and ask, Has he any\\nright, to the title he gives himself of the friend who shared\\nthe spirit of Jesus we cannot hesitate to answer in the\\naffirmative. His right is unquestionable. Better than any\\nof the early messengers of Christ did he perceive and teach\\nthe power and worth of Christianity as the new principle of\\nhuman life. His name remains unknown, and we cannot\\ntherefore so much as look for the traces of his personal in-\\nfluence. In this respect, accordingly, we cannot bring him\\ninto comparison with Paul, or with any of those others of\\nwhom he makes Christ declare, Verity, verity, I say unto\\n3*ou, whosoever believes in me, the works which I do shall he\\ndo also and yet greater works shall he do, for I go to the\\nFather. x But in religious genius he transcends them all by\\nthe loft} flight of his spirit, b} T the depth of his feeling, ar*d\\nby his exaltation above the strife and the disappointment of\\nthe apostolic age.\\nIt is quite another question whether the author of the ap-\\npendix is right in assigning to the disciple whom Jesus loved\\nthe spiritual guidance of Christianity through the whole course\\nof the ages. To this question we must emphatically answer\\nNo Not even this disciple fully understood and appre-\\nciated the Master. Not even he exhausted the treasures\\nwhich are offered to us in the life and the gospel of Jesus.\\nWhen we place even him by the side of the Master, we see\\nhow far he has fallen short of his task. Not even he, there-\\nfore, can abide. It is not only that the form in which he\\npresents his thoughts and experiences is too closely connected\\nwith the philosophy of his age to be permanently available\\nbut his weaknesses are also apparent in the substance of his\\nwork, and especially in his conception of the world of man\\nas divided into the children of God and the children of the\\ndevil.\\nJesus made no such separation. Even in those who had\\nstrayed farthest, who had sunk deepest, who had become\\nmost shamelessty corrupt, he still beheld the very sons and\\ndaughters of God, lost indeed but not past finding again,\\n1 John xi v. 12.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0715.jp2"}, "716": {"fulltext": "692 DISCIPLE WHOM JESUS LOVED.\\ndegenerate but not past raising up, dead but not past recalling\\nto life. His gospel of God s love even to the most insignifi-\\ncant, and of the indestructible worth of man, is the great truth\\nwhich is destined to reform the world, to sanctify and perfect\\nsociety, to contend against, mitigate, or remove all moral and\\nsocial miser} to realize the conception of the kingdom of\\nGod. The inexhaustible wealth and depth of that principle\\nof the right, the worth, the destiny of every several man as a\\nchild of the heavenly Father is the legacy of Jesus to us and\\nto succeeding generations. In our personal life and social\\nwork it gives us the light of truth it gives us strength for\\nthe battle it brings us the encouragement of hope, the secret\\nof elastic power, the pledge of triumph. With that gospel,\\nmade flesh as it were in his person, Jesus still guides the\\ndevelopment of humanity, and will continue to guide it until\\nhe has inspired all his brothers with the full consciousness of\\ntheir divine origin and destiny, and then, to borrow Paul s\\nbeautiful description of the future, he will give up the king-\\ndom to the Father, that God may be all in all. 1\\nAnd this has been strikingly portrayed as the course of\\nhistory by the author of the Fourth Gospel himself, when he\\nputs upon the lips of the departing Christ this declaration to\\nhis disciples I have mairy things to say to }~ou, but T ou\\ncannot bear them now. Yet when the Spirit of truth comes\\nhe will lead you to the whole truth, and will teach you to un-\\nderstand how the Kingdom of God must yet develop itself on\\nearth. He will glorify me, for he will take from my treasure\\nto give to T ou. All that the Father has is mine. 2\\nThe disciple whom Jesus loved, however, has reached a\\npoint of development which not only stands out from that of\\nthe old Catholic Church as the ideal over against a miserably\\ndefective reality, but also far transcends any thing which the\\nChristianity of to-da\\\\ T as a whole has as yet attained to and\\nwithin the New Testament the Fourth Gospel must be re-\\ngarded as the ripest and fairest fruit of the spirit of Jesus.\\nThe first epistle of John soon issued from the same school\\nin imitation of the Gospel. Listen to the testimony it bears\\nCw See how great love the Father has shown us, that we should\\nbe called and should be the children of God We shall at\\nlast be like him, for we shall see him as he is. Whosoever\\ncherishes this hope in Him purifies himself even as He is pure.\\nFor this is love of God, to keep his commandments and his\\ncommandments are not hard. And as for us, we know that\\n1 1 Corinthians xv. 24, 28. 2 John xvi. 12-15a.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0716.jp2"}, "717": {"fulltext": "DISCIPLE WHOM JESUS LOVED.\\n695\\nwe have passed from death to life, because we love the broth-\\ners. 2 These words, it is true, are not uttered by the writer\\nof the Fourth Gospel, but the} 7 are very certainty from the\\ndisciple whom Jesus loved. And now if we would hear in\\nthis disciple s words, as the best interpretation of the Master s\\nspirit, the main contents of the Christian faith in God, let us\\nlisten to three savings, the most beautiful and noble with\\nwhich we can close our Bible for Learners. 2 May the}\\nbe to our readers like so many dear and trusted load-stars to\\nguide them on the wa}- of life\\nThe hour cometh, and now is, when the truly devout\\nshall worship the Father in spirit and in truth for such are\\nthe worshippers the Father seeks. God is Spirit, and they\\nwho worship him must worship him in spirit and in truth.\\nThis is the message brought to us through the Christ,\\nand to you through us, that God is Light, and in him there\\nis no darkness at all. If we say that we have fellowship\\nwith him and T et walk in the darkness, we are liars. But\\nif we walk in the light, like as he is in the light, then we\\nhave fellowship one with another.\\nLet us love one another; for love is from God, and he\\nwho loves is born of God, and knows God. He who loves\\nnot knows not God at all, for God is Love. He who abides\\nin love abides in God, and God in him.\\nBlessed is he whose heart receives this truth, whose life\\nsets a seal upon it God is Spirit God is Light God is\\nLove And, from the bottom of our hearts, we wish that\\nblessing to each one of our readers\\ni 1 John iii. la, 2b, 3, 14, v. 3.\\n2 John iv. 23, 24; 1 John i. 5-7a, iv. 7, 8, 16b.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0717.jp2"}, "718": {"fulltext": "", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0718.jp2"}, "719": {"fulltext": "CHRONOLOGICAL SURVEY,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0719.jp2"}, "720": {"fulltext": "CHRONOLOGY\\nAbout 1320.\\nISRAEL.\\nThe Exodus of the Is-\\nraelites from Egypt.\\nAbout 1260. Settlement of the Is-\\nraelites in Canaan.\\nPeriod of the Judges.\\nSamuel. Schools of\\nthe Prophets.\\nSaul s reign.\\nAbout 1058-1018. David s reign.\\nAbout 1018-978. Solomon s reign.\\n978. Separation of the Two King-\\ndoms.\\nJUDA.\\n978. Rehoboam.\\n957. Abijah.\\n955. Asa.\\n914. Jehoshaphat\\n889. Jehoram m\\nAthaliah,\\ndaughter\\nof Ahab.\\n884. Ahaziah.\\n884. Athaliah.\\n878. Joash.\\n978.\\nIsrael.\\nJeroboam.\\n954. Nadab.\\n953. Baasha.\\n930. Elah.\\nZimri.\\nOmri. Sa-\\nmaria be-\\ncomes the\\nroyal resi-\\ndence.\\nAhab.\\nThe Prophet\\nElijah.\\n897. Ahaziah.\\n896. Jehoram.\\nThe Prophet\\nElisha.\\n884. Jehu.\\n924.\\n918\\n856.\\n840.\\nJehoahaz\\nJoash.\\n838. Amaziah.\\nJoash conquers Juda.\\n1 All the dates in the history of Juda and Israel, from Solomon to the battle of\\nCarchesium (605), must be regarded as merely approximate.\\nPEOPLES STANDING IN CLOSE\\nRELATIONS WITH ISRAEL.\\nBetween 1280 and 1260 b.c. Expe-\\nditions of Ramses III. against\\nCanaan.\\nHiram, king of Tyre.\\nShishak, king of Egypt.\\nBenhadad I., king of Syria.\\nBenhadad II., king of Syria.\\nMesha, king of Moab.\\nHazael, king of Syria.\\nBenhadad III., king of Syria.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0720.jp2"}, "721": {"fulltext": "CHRONOLOGY\\nOP\\nOTHER PEOPLES.\\nAbout 1100. The return of the He-\\nraclidae.\\n1068. Codrus. The last king of\\nAthens.\\nLycurgus in Sparta.\\nCarthage founded.\\nISRAELITE LITERATURE.\\nThe Decalogue (Ten Com-\\nmandments.)\\nSong of Deborah (Judges v.).\\nDavid s poems (2 Sam. i. 19-27\\nand iii. 33, 34.)\\nGenesis xlix.\\nThe Book of the Covenant\\n(Exodus xxi. 1 xxiii. 19.).\\nU", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0721.jp2"}, "722": {"fulltext": "698\\nCHRONOLOGICAL SURVEY.\\nISRAEL.\\nJtDA.\\nJ.C.\\n809. Uzziah.\\n758. Jotham.\\n741. Ahaz.\\nJudah made\\ntributary\\nto Assyria.\\n725. Hezekiah.\\nIsrael.\\nB.C.\\n823. Jeroboam II.\\nMost flour-\\nishing pe-\\nriod of the\\nkingdom.\\n770. Zachariah.\\n771. Shallum.\\n771. Menahem.\\nIsrael made\\ntributary\\nto Syria.\\n760. Pekahiah.\\n758. Pekah.\\nFirst depor-\\ntation to\\nAssyria.\\n729. Hoshea.\\nReformation 719. Fall of the\\nin Judah. kingdom\\nof Israel.\\n712. The Assyrians in Judah.\\n699. Manasseh, king of Judah.\\nAssyrian colonists in Israel.\\n644. Amon.\\n643. Josiah.\\n626. Religious reformation. Idol-\\natry rooted out in Judah,\\nand even in Israel.\\n609. Battle of Megiddo.\\n609. Jehoahaz.\\n608. 1 Jehoiakim ascends the throne\\nas the vassal of Egypt.\\n598. Jehoiakin.\\n697. First deportation by the Clial-\\ndees.\\nZedekiah.\\n.586. Jerusalem and the Temple de-\\nvastated.\\nPEOPLES STANDING IN CLOSE\\nRELATIONS WITH ISRAEL.\\nB.C.\\n770. Pul, king of Assyria.\\n740. Tiglath Pileser, king of\\nAssyria.\\nRezin, king of Syria.\\n726-721. Shalmaneser, king of A3\\nsyria.\\n721-704. Sargon, king of Assyria\\n704-681. Sennacherib, king of As-\\nsyria.\\n692-666. Tirhakah, king of Egypt.\\n681-667. Esarhaddon, king of As-\\nsyria.\\n666-656. Dodecharchy in Egypt.\\n666-612. Psammetichus I., king of\\nEgypt.\\n647-625. Sardanapalus, king of As-\\nsyria.\\n612-596. Necho II., king of Egypt.\\n605. Battle of Carchesium.\\n604-562. Nebuchadrezzar.\\n585. Nebuchadrezzar besieges\\nTyre.\\n1 All the dates in the history of Juda and Israel, from Solomon to the battle of\\nCarchesium (605), must be regarded as merely approximate.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0722.jp2"}, "723": {"fulltext": "B.C.\\nCHRONOLOGICAL SURVEY. 699\\nOTHER PEOPLES- ISRAELITE LITERATURE.\\nAssyrian Period.\\nPsalm xlv., Deuteronomy xxxiii.,\\nNumbers xxii.-xxiv., Amos, Ho-\\nsea, Zachariah ix.-xi. Prophetic\\nnarratives in the Pentateuch.\\nNarratives in Judges and Sam-\\nuel. Song of Solomon.\\nAbout 800 the religion of Zara-\\nthustra rises in Bactria.\\n776. First Olympiad.\\n753. Foundation of Rome.\\n1)5. Numa Pompilius, king of\\nRome.\\n636-546. Thales.\\n620. Draco in Athens.\\n616. Tarquinius Priscus, king of\\nRome.\\n604. Lao-tze born.\\n594. Solon in Athens.\\nDeuteronomy xxxiii.\\nMichah, Isaiah.\\nCollection of Proverbs begun(xxv.\\nxxix.)\\nExodus xxxii. (in part).\\nDeuteronomy.\\nChaldean Period.\\nNahum, Zephaniah, Zachariah xn.\\nxiv., Habakkuk.\\nJeremiah. Many of the Psalms.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0723.jp2"}, "724": {"fulltext": "700\\nCHRONOLOGICAL SURVEY.\\nISRAEL.\\n586 S.econd deportation.\\nGedaliah, governor of Judah.\\n682. Gedaliah murdered. Jere-\\nmiah carried to Egypt.\\n582. Third deportation to Baby-\\nlonia.\\n638. Return of the Jews under\\nZerubbabel.\\n519. Second Temple completed.\\n458. Ezra reaches Palestine with\\nseveral thousand of the ex-\\niles.\\n445. Nehemiah, governor of the\\nJews.\\n444. Introduction of the Mosaic\\nLaw.\\n414 Nehemiah arrives in Palestine\\nfor the second time.\\nAbout 332. Palestine becomes sub-\\nject to Alexander the Great.\\nJaddua, high priest.\\n320. Ptolemy takes Jerusalem.\\n314. Antigonus conquers Palestine\\nand Phoenicia.\\n301. Palestine falls back into the\\npower of Ptolemy.\\nAbout 285. Death of the high priest\\nSimon I.\\n285-265. Eleazar, high priest.\\nWars between Egypt and\\nSyria.\\nAntigonus of Socho.\\n265-240. Manasseh, high priest.\\nPEOPLES STANDING IN CLOSE\\nRELATIONS WITH ISRAEL.\\nB.C.\\n559. Revolt of Cyrus against\\nAstyages.\\n530-522. Cambyses.\\n525. Egypt conquered by the Per-\\nsians.\\n521-485. Darius Hystaspis.\\n485-465. Xerxes.\\n465-424. Artaxerxes Longimanug.\\n424-405. Darius Nothus.\\n405-359. Artaxerxes II. (Mnemon).\\n374. Defeat of Pharnabazus.\\n359-338. Artaxerxes III. (Ochus).\\n350. Sidon laid waste.\\n336-330. Darius Codomannus, last\\nking of Persia.\\n336. Alexander, king of Macedon\\n333. Battle of Issus.\\n323. Death of Alexander the Great.\\nKings of\\nEgypt. Stria.\\nPtolemy I., Lagi\\n(till 285).\\n285-247. Ptole-\\nmy II., Phila\\ndelphus.\\nSeleucus I., Nica-\\ntor (till 280).\\n280-261. Antio-\\nchus I., Soter.\\n201-246. Antio-\\nchus II., Theo", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0724.jp2"}, "725": {"fulltext": "CHRONOLOGICAL SURVEY.\\n701\\nOTHER PEOPLES.\\nC.\\n680-500. Pythagoras.\\n370-500. Anaximenes.\\n560. Croesus in Lydia. Peisistratus\\nin Athens.\\n550-478. Confucius.\\n534. Tarquinius Superbus, king of\\nRome.\\n510. Expulsion of the Tarquins.\\n500. Heraclitus.\\n500-428. Anaxagoras.\\n490. Battle of Marathon.\\n480. Battle of Salamis.\\n484-408. Herodotus. Age of Peri-\\ncles (died 429). Phidias,\\nSophocles.\\n460-370. Democritus.\\n469-399. Socrates.\\n431-404. Peloponnesian war.\\n429-348. Plato, Xenophon.\\n388. Death of Buddha.\\n385-322. Aristotle, Demosthenes.\\n360. Philip, king of Macedon.\\n264-241. First Punic War\\nISRAELITE LITERATURE\\nEarliest edition of Joshua, Judges\\nSamuel, Kings, Lamentations\\nPsalms xiv. (liii.), cxxxvii., xc.\\nc, Obadiah, Ezekiel, Isaiah xl.\\nlxvi., xiv. 4-21, xxxv., c. Jere\\nmiah li., lii.\\nPersian Period.\\nHaggai. Zechariah i. ix. Joel.\\nBook of Origins. Many of the\\npriestly laws in Leviticus and\\nNumbers.\\nRuth. Jonah.\\nMalachi. Job. Many of the Psalms\\nand Proverbs.\\nGreek Period.\\nFinal Edition of the Pentateuch\\nand Joshua. Chronicles. Ezra.\\nNehemiah.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0725.jp2"}, "726": {"fulltext": "702\\nCHRONOLOGICAL SURVEY.\\nISRAEL.\\nB.C.\\n240-225. Joseph ben Tobias farms\\nthe revenues of Palestine.\\n240-225. Onias II., high priest.\\n225-195. Simon II., high priest.\\n218. Antiochus the Great conquers\\nPalestine.\\n217. Palestine subject to Egypt.\\n203. Antiochus reconquers Pales-\\ntine.\\n198. War in Palestine between\\nEgypt and Syria.\\n195-175. Onias III., high priest.\\n182-175. Hyrcanus ben Joseph.\\n175. Jason buys the high priest-\\nhood.\\nTheatrical performances in\\nJerusalem.\\n174. Antiochus IV. at Jerusalem,\\n172. Menelaus, high priest.\\n168. Jerusalem taken by\\nochus.\\n167.\\nAnti-\\n(25 Chisleu.) Temple service\\nat Jerusalem suspended.\\n166. Revolt of Mattathias and his\\nsons. Defeat of Apollonius.\\n164. (25 Chisleu.) Temple service\\nrestored.\\n162. Judas defeats Nicanor.\\n161. Death of Judas.\\nJose ben Joezer and Jose ben\\nJochanan.\\n159. Death of the high priest Al-\\ncimus.\\nJonathan, leader of the people.\\n152. Jonathan, high priest.\\n143. Jonathan captured by Try-\\nphon and soon afterwards\\nmurdered.\\nSimon, high priest.\\n142. Judaea becomes independent.\\n141. Capture of Gezer and the cita-\\ndel at Jerusalem.\\n135. Simon murdered.\\nPEOPLES STANDING IN CLOSE\\nRELATIONS WITH ISRAEL.\\nB.C.\\nKings of\\nEgypt. Stria.\\n247-222. Ptolemy\\nIII., Euer etes.\\n222-205. Ptolemy\\nIV. Philopater\\n246-226. Seleucua\\nII., Callinicus.\\n226-223. Seleucus\\nIII., Ceraunos.\\n223-187. Antio-\\nchus in., the\\nGreat.\\n203. Battle of Paneas.\\n202-181. Ptolemy\\nV., Epiphanes.\\n181-146. Ptolemy\\nVI., Philometer\\n187-175. Seleucua\\nV., Philopater.\\n175-164. Antio-\\nchus IV., Epi-\\nphanes.\\n170. War between Syria and Egypt.\\nBattle of Pelusium.\\n170-117. Ptolemy\\nVII., Euergetes 164-162. Antio-\\nII., Physcon. chus V., Eupa-\\ntor.\\n162-150. Deme-\\ntrius L, Soter.\\nAbout 160. Temple at On estab-\\nlished.\\n135-145. Alexan\\nder Balas.\\n145-140 and 131-\\n127. Demetrius\\nII.\\n145-143. Antio-\\nchus VI.\\n140-131. Antio-\\nchus VII., Si-\\ndetes.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0726.jp2"}, "727": {"fulltext": "CHRONOLOGICAL SURVEY.\\n703\\nOTHER PEOPLES.\\nB.C.\\n218-201. Second Punk War. Bat-\\ntle of Zama.\\n193-190. AntiochusIII. at war with\\nRome.\\n193. Antiochus defeated at Mag-\\nnesia.\\n149 Third Punic War.\\n148. Macedon becomes a Roman\\nprovince.\\n146 Carthage and Corinth sacked.\\nISRAELITE LITERATURE.\\nEsther.\\nMany of the Psalms.\\nTranslation of the Law of Moses\\ninto Greek.\\nThe proverbs of Jesus ben Sirach.\\nEcclesiastes.\\nBook of Daniel. Psalms xliv,\\nlxxiv., cxviii., and others.\\nBaruch. The Epistle of Jeremiah", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0727.jp2"}, "728": {"fulltext": "704\\nCHRONOLOGICAL SURVEY.\\nB C.\\n135-105.\\nISRAEL.\\nJohn Hyrcanus, high\\npriest and prince of\\nthe Jews.\\n120. Temple on Gerizim destroyed.\\n110. Samaria taken by the Jews.\\n106-105. Aristobulus, high priest\\nand king.\\n105-78. Alexander Jannaeus, high\\npriest and king.\\n96. Gaza taken.\\n85-82. Alexander wages war be-\\nyond the Jordan.\\n78-69. Alexandra Salome, queen.\\nHyrcanus, high priest.\\nJuda ben Tabbai and Simeon\\nben Setah.\\n69. Aristobulus expels Hyrcanus\\nand becomes high priest\\nand king.\\n66. War between Hyrcanus and\\nAristobulus.\\n64. Scaurus at Damascus.\\n63. Pompey at Damascus.\\n61. Pompey takes Jerusalem.\\nHyrcanus II., high priest and\\nethnarch.\\n57-55. Revolt in Judaea.\\n54. Crassus plunders the Temple.\\n47. Aristobulus poisoned at Rome.\\nHyrcanus II. recognized by\\nCaesar as ethnarch of Ju-\\ndaea. Antipater, procurator\\nof Judaea. Herod, governor\\nof Galilee.\\nShemaiah and Abtalion.\\n42. Herod enters Jerusalem in\\ntriumph.\\n40-37. Antigonus ascends the\\nthrone by the aid of\\nthe Parthians.\\n40. The Roman Senate nominates\\nHerod king.\\n37. Jerusalem taken by Herod.\\nHillel and Shammai.\\n24. Boethus, the Alexandrian, high\\npriest.\\n19-10. Erection of Herod s temple.\\n15. Agrippa at Jerusalem.\\n10. Completion of Caesarea by\\nHerod.\\n4. Death of Herod. War of Varus.\\nPEOPLES STANDING IN CLOSE\\nRELATIONS WITH ISRAEL.\\nB.C.\\n113-95. Antiochus Cyzicenus.\\n66. Pompey in Asia.\\n64. Syria becomes a Roman prov-\\nince.\\n57-55. Gabinius, governor of Syria.\\n54-53. Crassus, governor of Syria.\\n47-46. Sextus Caesar, governor of\\nSyria.\\n44-42. Syria under Cassius.\\n40. The Parthians in Syria.\\n31. Battle of Actium.\\n31 b.c-14 a.d. Augustus, emperor.\\n23-13. Agrippa, imperial legate in\\nAsia.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0728.jp2"}, "729": {"fulltext": "CHRONOLOGICAL SURVEY. 705\\nOTHER PEOPLES. ISRAELITE LITERATURE.\\n133-120. The Gracchi at Rome.\\n84. End of the Mithridatic war\\n82. Sulla, dictator\\n63. Conspiracy of Catiline.\\n58-50. Caesar s campaigns in Gaul.\\n49. Caesar crosses the Rubicon.\\n48. Battle of Pharsalia. Death of\\nPompey.\\n44 (March 15). Death of Caesar.\\n42. Battle of Philippi.\\n41. Second Triumvirate. Antony\\nobtains the East.\\nSibylline Oracles, iii. 97-807.\\n132. Proverbs of Jesus Sirach\\ntranslated into Greek.\\nOldest portions of book of Enoch.\\nAbout 106. I. Maccabees. Soon\\nafterwards II. Maccabees.\\nAdditions to Esther. Tobit.\\nPrayer of Manasseh.\\nRoman Periods\\nPsalms of Solomon.\\n30*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0729.jp2"}, "730": {"fulltext": "706\\nCHRONOLOGICAL SURVEY.\\nISRAEL.\\nB.C.\\n4. Archelaus, ethnarch of Judaea,\\nSamaria, and Idumaea. Anti-\\npas, tetrarch of Galilee and\\nPeraea. Philip, tetrarch of\\nthe northern district, east of\\nthe Jordan.\\nA.D.\\n6. Archelaus banished.\\nJudaea incorporated in Syria.\\nQuirinus holds a census.\\nCoponius, procurator of Judaea.\\nKevolt of Judas the Galilaean.\\n9-12. Marcus Ambivius, procu-\\nrator.\\n12-15. Annius Rufus, procurator.\\n15-26. Valerius Gratus,\\n26-36. Pontius Pilate,\\nDesecration of the City of\\nthe Temple.\\n18-36. Joseph, surnamed Caiaphas,\\nhigh priest.\\n34. Death of Philip. His territory\\nbecomes a Roman province.\\nRabban Gamaliel.\\n37. Agrippa I., king of Philip s\\nterritory.\\nBirth of Flavius Josephus.\\n38-40. Persecution of the Jews in\\nAlexandria. Philo.\\n39. Herod Antipas banished.\\nCaligula determines to dese-\\ncrate the Temple.\\n41-44. Agrippa I., king of the\\nwhole of Palestine.\\n44. Palestine a Roman province.\\nFamine in Judaea.\\n44-46. Cuspius Fadus, governor.\\nTheudas.\\n46-48. Tiberius Alexander, gov.\\n48. The Jews expelled from Rome.\\n48. Agrippa II., prince of Chalcis\\nand overseer of the Temple.\\n48-52. Cumanus, governor.\\nRepeated revolts of the\\nJews.\\n62-61. Claudius Felix, governor.\\nGrowing power of the\\nSicarii.\\nSimon ben Gamaliel.\\nPEOPLES STANDING IN CLOSE\\nRELATIONS WITH ISluAEL\\nB.C.\\n14-37. Tiberius.\\n32. Avellius Flaccus, governor ol\\nEgypt.\\n36-39. Vitellius, governor of Syria.\\n37-41. Caius Caligula.\\n39. Petronius, governor of Syria.\\n41-54. Claudius.\\n47. The royal house of Adiabene\\nconverted to Judaism.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0730.jp2"}, "731": {"fulltext": "CHRONOLOGICAL SURVEY.\\n707\\nOTHER PEOPLES.\\nA.D.\\n9. Arminius defeats Varus in the\\nGerman forests.\\nCHRISTIANITY.\\n33 John the Baptist.\\n34-35? Public ministry of Jesus.\\n35 (At the Passover.) Jesus cruci-\\nfied at Jerusalem.\\n37 Persecution of the disciples\\n(Stephen). Paul converted.\\n40 Paul at Jerusalem with Peter\\n(Galatians i. 18).\\n44 Death of James, the son of\\nZebedee.\\nBetween 40? and 51? Paul (and\\nBarnabas) in Syria and Cili-\\n51 Conference at Jerusalem (Gal.\\nii. 1-11). Dispute between\\nPeter and Paul at Antioch\\n(Gal. ii. 12 ff).\\n52 Paul in Galatia.\\nPaul in Europe.\\nPaul at Corinth.\\nISRAELITE LITERATURE.\\nAscension of Moses.\\nSusanna. Bel and the Dragou,\\nLU. Maccabees. Wisdom.\\nPhilo.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0731.jp2"}, "732": {"fulltext": "708\\nCHRONOLOGICAL SURVEY.\\nISRAEL.\\n60. Portius Festus, governor.\\n62. Albinus, governor.\\nConstant disturbances in Pales-\\ntine.\\n64. The Temple of Jerusalem com-\\npleted by Agrippa II.\\n61-66. Gessius Florus, governor.\\n66. Revolt at Caesarea and Jerusa-\\nlem. Masada surprised. Ces-\\ntius defeated. Many Chris-\\ntians retreat to Pella. Fla-\\nvius Josephus, governor of\\nGalilee.\\n67. Galilee in the power of the\\nRomans.\\n68. Vespasian conquers Northern\\nJudaea and Idumaea.\\n70. Titus besieges and takes Jeru-\\nsalem. Temple destroyed.\\n73. Masada, the last refuge of the\\nZelots, taken.\\nThe Scribes retreat to Jamnia.\\nJohanan ben Zacchai.\\nFall of the Temple at On.\\nGamalielben Simeon, patriarch\\nof the Jews.\\nThe new Sanhedrim at Jamnia.\\n81-96. Persecution of the Jews\\nunder Domitian.\\n116. Revolt of the Jews in Cyrene\\nand Egypt.\\n1 32-135. Revolt under Barcochbah.\\nTaking of Betar. Akibah\\nben Joseph.\\ni35. Jerusalem a Roman city.\\nScribes assemble at Lydda.\\nThe national existence of\\nthe Jews at an end.\\nPEOPLES STANDING IN CLOSE\\nRELATIONS WITH ISRAEL\\nA.D.\\n54-68. Nero.\\n64 (July). Conflagration of Rome.\\n(August). Persecution of the\\nChristians.\\n68. Galba, Otho, Vitellius.\\n69-79. Vespasian.\\n70. Titus enters Rome in triumph\\n79-81. Titus.\\n81-96. Domitian.\\n96-98. Nerva.\\n98-117. Trajan.\\n117-138. Hadrian.\\n138-161. Antoninus Pius.\\n161-180. Marcus Aurelius.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0732.jp2"}, "733": {"fulltext": "CHRONOLOGICAL SURVEY.\\n709\\nCHRISTIANITY.\\nA.D.\\n54? I. Thessalonians?\\n55-59 Paul at Ephesus and Cor-\\ninth.\\n56? Galatians.\\n58 and II. Corinthians.\\n59 1 Romans.\\n59 Paul goes to Jerusalem and is\\nmade prisoner.\\n59-61 Paul at Csesaraea.\\n61-62 Paul s journey to Rome.\\n62-64? Paul s imprisonment at\\nRome.\\nII. Timothy i. 1, 2, 15-18; iv.\\n9-18? Philippians. Phile-\\n64. Paul s death.\\n62 or 69? James murdered.\\n68. Revelation.\\nBefore 70 Oldest portions of Mat-\\nthew and Mark.\\nHebrews. II. Thessaloni-\\nans. Colossians\\nAbout 90 James. Gospels accord-\\ning to Matthew and Mark.\\nSoon after 100. Peter. Ephesians.\\nGospel according to Luke.\\nSoon followed by Acts of\\nApostles.\\nAfter 130? II. Timothy. Titus.\\nI. Timothy.\\nJude.\\nBefore 150? Gospel according to\\nJohn. I. John. II. John.\\nIII. John.\\nAfter 150? II. Peter. Epistle of\\nBarnabas. Epistle of Clem-\\nent.\\n170. Church history of Hegesippus.\\nISRAELITE LITERATURE\\nIV. Maccabees.\\nBook of Jubilees.\\nAfter 70. Judith.\\nClose of the Canon.\\nBefore 79. Josephus s Jewish\\nWar.\\nApocalypse of Baruch. IV. Esdras.\\n93 or 94. Josephus s Jewish An-\\ntiquities and Against\\nApion.\\nAfter 100. Josephus s Life.\\nMishna of Rabbi Akibah, Mechilta,\\nSiphre, Siphra.\\nNear the end of the second century\\nRabbi Judah gives the\\nMishna its present form.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0733.jp2"}, "734": {"fulltext": "", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0734.jp2"}, "735": {"fulltext": "INDEXES.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0735.jp2"}, "736": {"fulltext": "", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0736.jp2"}, "737": {"fulltext": "INDEX OF SUBJECTS.\\nAaron, 44; families of priests called\\nafter his sons, 44.\\nAbarbanel, a Jewish scholar, 74; date\\nof his conclusions about the Messiah,\\n74.\\nAbbas, son of, 60, 442.\\nAbel, 399.\\nAbiathar, 214.\\nAbilene, a principality near Damascus,\\n96.\\nAbraham, 46, 47, 72 the true descend-\\nants of, thought by the Jews to oc-\\ncupy a high place in the kingdom of\\nthe Messiah, 22, 58 pedigree of Jesus\\ngoing back to Abraham, 35, 39; in\\nthe parable of Lazarus, 387, 388.\\nAccording to Matthew, explanation\\nof the term, 30.\\nAchaia, places in, visited by Paul, 19,\\n20, 570, 572, 579, 595.\\nAchaicus, 571, 599.\\nActs, Book of, 23, 181; the book ex-\\namined, 25, 26; its character and\\nsignificance, 540, 541; one of the\\nwritten sources of the information\\nof, the book, 562, 563; the writer\\nof, anxious to restore peace to the\\nChurch, 616; his conciliatory pur-\\npose, 659 the book probably com-\\nposed at Rome, 660 particulars about\\nPaul, 521-524; account of Paul s\\naction after the conversion, 533; ful-\\nness of accounts concerning Paul,\\n535; the author of, ascribes to Paul\\nmiracles similar to those ascribed to\\nPeter, 540; his mode of representing\\nPeter and Paul, 540, 544, 660; descrip-\\ntion of the collision of the two par-\\nties in the community at Jerusalem,\\n553-561; artificial division of Paul s\\nmissionary labors, 562; account of\\nPaul at Athens, 569, 570; event show-\\ning the Romans to be more friendly\\nto the Gospel than the Jews, 572 ac-\\ncount of a journey of Paul from\\nEphesus to Jerusalem, 579 stories of\\nPaul s apostolic dignity, 589, 590;\\nstory of Paul and tumult concerning\\nArtemis, 593, 594; account of Paul s\\nfarewell to the Ephesians, 612, 613;\\naccount of Paul s reception at Jeru-\\nsalem of doubtful credibility, 615-\\n617; the author s desire to represent\\nPaul as an unimpeachable Jew, 616,\\n617, 622, 624, 625, 629, 630, 641; story\\nof Paul s being mobbed at Jerusalem,\\n619, 620; account of Paul s imprison-\\nment, 625-642 the narrative of Paul\\nat Rome abruptly closes, 640, 641.\\nAdam, 39 the type of the sinful race of\\nman, 531.\\nAdramyttium, 630.\\nAdriatic Sea, the, 260.\\nAdultery, Penalty for, in the Law; 376,\\n377.\\niEneas, a cripple cured by Peter, 557.\\n./Ethiopia, 1.\\nAfrica, 76.\\nAfrican desert, the, 1.\\nAgabus, a Judsean prophet, 535, 614.\\nAge. See Apostolic Age, Golden Age,\\nMessianic Age.\\nAgrippa I. See Herod Agrippa I.\\nAgnppa II., 625; date of his appoint-\\nment to the supervision of the tem-\\nple, 4; arrives at Csesarea, 628;\\nPaul s case referred to and tried be-\\nfore him, 628-630.\\nAhab, his wife possibly a model for\\nHerodias, 272.\\nAhasuems, the wandering Jew, 448, 449\\nAhimelech, 214.\\nAhitophel, 483.\\nAkiba, his views on divorce, 339.\\nAlbinus, successor to Festus, 645.\\nAlexander, a Jew, 594.\\nAlexander, a man said to be the son of\\nSimcn of Cyrene, 448.\\nAlexander the Great, 2, 7, 40.\\nAlexander Jannoeus, 3.\\nAlexandria, 521, 536, 648; the Jews in,\\nrise to a distinguished position, 7", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0737.jp2"}, "738": {"fulltext": "714\\nINDEX OF SUBJECTS.\\nAlexandrian Philosophy, tne, 28, 649,\\n650 central idea of, 66 -671.\\nAlexandrians, the, 506.\\nAllies, the, 1.\\nAlphaeus, 180, 200.\\nAmen, 140 use of word, at the end of\\nprayer, 263.\\nAmphipolis, 567.\\nAmplias, 591.\\nAnanias, the story of his vision and\\nPaul s conversion, 523, 524; oom-\\npared with Cornelius, 561; referred to\\nby Paul, when mobbed at Jerusalem,\\n620, 621.\\nAnanias, story of, and of Sapphira, 490-\\n492; compared with Elymas, 540.\\nAnanias, the high priest, 621, 645.\\nAncyra, 563.\\nAndrew, son of Jona, 127; Simon s\\nbrother, 127, 181; called by Jesus to\\nfollow him, 127-129; a disciple of\\nJesus, 180, 674; Jesus talks with\\nthe brothers on the Mount of Olives,\\n402.\\nAndronicus, 591.\\nAngelology, 46, 133, 378.\\nAnna, Mother of Mary, account of, 47.\\nAnna, the prophetess, sees Jesus, 63;\\nthe story of, considered, 63-66.\\nAnnas, the high priest, 96, 389, 495,\\n686 date of his deposition, 96.\\nAnnas, son of, 86.\\nAntichrist, 652, 653; supposed to be\\nNero in Kevelation, 654; how stig-\\nmatized in the three Epistles of John,\\n664.\\nAntioch, capital of Syria, 17, 516 head-\\nquarters of Paul, 17, 534-536, 540\\nthe liberal school of Jesus established\\nthere, 18; the congregation disturbed\\nby the Jewish Christians, 18; depart-\\nure of Paul, 19; Paul s congregation\\nfall away from him, 21; its import-\\nance and population, 536, 605; trouble\\namong the believers, 547, 560-562;\\nPeter s visit to, 550-553; date of im-\\nportant events, 562.\\nAntioch in Pisidia, Paul s visit to, 537-\\n539.\\nAutiochus Epiphanes, 280.\\nAntipa^. See Herod Antipas.\\nAntipater, 3.\\nAntipatris, 623.\\nAntonia, 619, 620, 623; castle of, 449.\\nApelles, 591.\\nApocalypse, the, 22, 24, 3!J8, 399, 401,\\n652-655, 665; ascribed to John,\\n645; date of its composition, 646; ex-\\namined as to contents and purpose, j\\n646, 647.\\nApocalyptic Literature, its significance, j\\n652/\\nApocryphal Gospels, the, 72, 76-78 ac-\\ncounts of Joseph, Marv, and Jesus,\\n71, 72, 76-78, 83-87; conception of\\nthe Messiah, 110.\\nApollonia, 567.\\nApollos. a Jew of Alexandria, 596 a\\nfellow-worker of Paul, 596, 599; pos-\\nsible author of the Epistle to the\\nHebrews, 642, 649.\\nApostles, the, 8, 16; leaders of the\\nstricter sect of Jesus s followers, 17;\\nappealed to in the dissensions among\\nthe Christians, 18; their authority re-\\ncognized by the Heathen-Christians,\\n21 wrote of Jesus, in the time of his\\nactivity in Israel, 37; their belief in\\nthe Messiabship of Jesus, 110: the\\ntitle of Apostle claimed by Paul,\\n180; significance of the title, its or-\\nigin, and the office of the Apostolate,\\n180, 184, 484; sent on their work by\\nJesus, 182-184; appear unfavorably,\\n195 meaning of the word resurrec-\\ntion, 463, 464 their belief in the re-\\nsurrection, 477; carry on the work\\nof John the Baptist, 488 members of\\nthe community at Jerusalem. 482-\\n502 speak in many tongues, 485, 486\\nstory of their work and its miraculous\\ncommencement, 485-488; wonders\\nworked bv them at Jerusalem, 490-\\n492, 494-499; prosecuted by the San-\\nhedrim, 495-498 their disappearance\\nfrom history, 645; did not intend to\\nfound a new religion, 650. See Disci\\npies, and the Twelve.\\nApostles, Acts of the, 25, 26. Sea\\nActs.\\nApostolate, the office of, 484.\\nApostolic Age, the historical sketch of,\\n1-33; end of the struggles of, 21,\\n22; use of the word Amen for\\nclosing prayer, 263; controversy con-\\ncerning who might enter the Mes-\\nsianic Kingdom, 292-311; belief in\\nthe return of Jesus the central\\nthought of, 333, 334; importance at-\\ntached to the suffering in the Garden\\nof Gethsemane by Jesus, 423, 424;\\nimportance laid on the salvation\\nthrough suffering, 455; legend of the\\ntransfiguration, 502-504.\\nApostolic Fathers, the, writings of, 22.\\nAppia, probablv the wife of Philemon,\\n638.\\nAppian Way, the, 634\\nAppii Forum, 634, 635.\\nAquila, 570, 571, 579, 593; goes witb\\nPaul to Ephesus, 572; instructs Apol-\\nlos in Christianity, 596.\\nArabia, 1, 16, 94, 530.\\nAramaic tongue, the, 505.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0738.jp2"}, "739": {"fulltext": "INDEX OF SUBJECTS.\\n715\\nArchelaus, Lii portion of Judaea, 3;\\nruler in Judaea, 4, 70, 590; date of\\nhis banishment, 4, 56.\\nArchippus, 638.\\nAreopagus, the, Paul preaches there,\\n570.\\nAres, hill of, 569, 570.\\nAretas, 122, 532.\\nArimathea, 185, 689.\\nAristarchus, 5t\u00c2\u00bb8 fellow-laborer of\\nPaul, 590, 609, 610; seized at Ephe-\\nsus, 594; accompanies Paul to Italy,\\n630 with Paul in Rome, 638.\\nAristobulus, civil war with Hyrca-\\nnus, 3.\\nArtemis, worshipped by the Ephesians,\\n593, 594.\\nAscension, the, 476, 477.\\nAscension Day, 477.\\nAshdod, 516.\\nAsia Minor, 19, 562, 563, 645 commu-\\nnities of Jews established in, 7.\\nAsians, synagogues of the, 506.\\nAsiarchs, the, 594.\\nAss, the, 359-362.\\nAssus, visited b} Paul, 611.\\nAthens, 521; account of Paul s labors,\\n568-570; community at, 569.\\nAtlantic Ocean, the, 1.\\n-A tonement, Day of, 212.\\nAtonement, symbol of, at the cruci-\\nfixion, 689.\\nAttalia, 540.\\nAugustine, date of his writings, 668.\\nAugustus, division of the Roman pro-\\nvinces, 2 tolerant to the Jews, 2, 3\\ndate of his reign, 2; divides Judaea\\namong the sons of Herod, 3, 4; em-\\nperor of Rome, 58, 358 city named\\nafter him, 312; the city of Philippi\\nmade a Roman colony by him, 56-1.\\nAuthorized version, rendering in the\\nLord s Prayer, 263.\\nBaaras, a root said to have the power\\nof exorcism, 133.\\nBabel, confusion of language, 487.\\nBabylon, the wail of the Jewish cap-\\ntives used as a prophecy of the mur-\\nder at Bethlehem, 75.\\nBabylonia, communities of Jews estab-\\nlished in, 7.\\nBakers, the business of, followed by\\nsome of the Rabbis, 90.\\nBalaam, storv of, 73; the doctrine of,\\n647.\\nBalthazar, 76.\\nBalthazar Bekker, pastor of Amster-\\ndam, 134.\\nBanus, 100.\\nBaptism, rite of, 8; the baptism of re-\\npentance, 104; the ceremony of, 104,\\n105; command of Jesus concerning,\\n472, 473; origin of the practice, 488:\\ntakes the place of circumcision, 658;\\nits importance in the Church, 662.\\nBarabbas, called Jesus, 60; cry for his\\nrelease, 445 a robber, released at the\\nPassover, 687.\\nBarbarians, 1.\\nBar-Cochbah, signilication of name,\\n74.\\nBarjesus, 537.\\nBarnabas, 15, 18; his teaching at An-\\ntioch, 18; his visit to Jerusalem to\\nconsult about the true faith, 18, 19,\\n547; joins Peter in his faith, 19; re-\\nturns to Antioch, 19, 550; cousin of\\nMark, 24 signilication of name, 490\\na Cvprian, 517; follower of Paul,\\n533-536, 543, 590; said to have\\nbrought money to the sufferers in\\nJudaea, 535; consecrated for mis-\\nsion work, 537; his missionary jour-\\nney, 537-541; his work at Lystra,\\n539 worshipped as Zeus, 539\\nestranged from Paul, 652, 555-\\n557: account in Acts of his contro\\nversy with the community at Jeru\\nsalem, 553-557 account in Acts\\nsuddenlv dropped, 641.\\nBarnabas, Letter of, 22, 477, 665.\\nBartholomew, a disciple of Jesus, 180\\nthought by some to be Nathanael,\\n676.\\nBartimseus, story of, 355, 356.\\nBath, customs and laws of the Jews\\nconcerning, 277.\\nBeatitudes, the, 155-159 considered,\\ntheir signification, 158.\\nBeautiful Gate, the, 494.\\nBeelzebul, 586.\\nBekker, Balthazar, pastor of Amster-\\ndam, 134.\\nBenjamin, Paul s descent from the\\ntribe of, 520.\\nBerea, 568.\\nBerechiah, 399.\\nBernice, widow of Herod of Chalcis,\\n628, 630.\\nBethany, 14, 185, 359 Jesus goes with\\nthe Twelve to Bethany every even-\\ning while at Jerusalem, 370, 421\\nJesus leads his disciples on the road\\nto, at the time of his ascension, 476;\\nhome of Martha and Mary, 682.\\nBeth-Arbeel, 237.\\nBethesda, Jesus at the bath, 678, 679.\\nBeth-Haran, 337.\\nBethlehem, 39; said to be the birth-\\nplace of Jesus, 39, 40, 42; Joseph\\nand Mary go to the city, 52, 53 the\\nbirth of Jesus, 53; the vision of the\\nshepherds, 54; song of the angels,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0739.jp2"}, "740": {"fulltext": "716\\nINDEX OF SUBJECTS.\\n54, 59, 64; the visit of the Magi, 69,\\n70; slaughter of the children by\\nHerod, 70, 73.\\nBethlehem, the Star of, 68, 69, 72-\\n74, 76; use of Old Testament texts\\nand prophecies to explain it, 73, 74.\\nBethphage, 360, 361, 370.\\nBethsaida, 125 visited bv Jesus, 125,\\n137, 209, 282, 311, 312; warned by\\nJesus, 259, 303, 543; home of An-\\ndrew, 674.\\nBezetha, 449.\\nBirth, instances of so-called miraculous\\nbirth, 40, 41 account of the miracu-\\nlous birth of Jesus, 51-53, 56, 57;\\nemblematic meaning of the legend,\\n57-59 ordinance relating to, 61.\\nBirthdav of the Unconquerable Sun,\\n66.\\nBishops, their office in the Church, 664.\\nBlastus, 501.\\nBlind, the, healed by Jesus, 355, 680,\\n681.\\nBlood, symbolized in the wine at the\\nLast Supper, 415-418; held to be\\nsacred by the Israelites, 416 symbol\\nof the atonement at the crucifixion,\\n689.\\nBlood-acre, the, 483.\\nBoanerges, signification of name, 181.\\nBread, symbol of Jesus s bodv at the\\nLord s Supper, 415-418, 679,*680.\\nBritain, 1.\\nBuddha, 40.\\nBuilders, 90.\\nBurnt sacrifice, 61.\\nBurrhus, tutor of Nero, 635.\\nCaesar, 376; Paul appeals to, 627, 628,\\n630.\\nCaesar, Julius, 2, 654; story of his\\ncrossing the Adriatic Sea, 260.\\nCsesarea, seat of the Roman governors,\\n4, 97, 439, 447, 558: Paul in cap-\\ntivity, 20, 625-630; Peter labors here\\nas apostle of the Jews, 558-560 Paul\\nstays at, 612-614.\\nCaesarea-Palestina, 501.\\nCaesarea-Philippi, 282, 283, 311, 312,\\n315, 326.\\nCaiaphas, Joseph, the high priest, 96,\\n392 date of his office, 96 president\\nof the Sanhedrim, 428, 430: trial of\\nJesus, 430-433, 686, 687; questions\\nPeter and John, 495; threatens the\\nlife of Jesus, 683.\\nCaligula, claims divine honors, 544.\\nCampagna, 634.\\nCana, 666, 676.\\nCanaan, 101.\\nCandace, 515; converted by Philip, 515,\\n516.\\nCapernaum, 9 Jesus chooses this\\nplace to begin his wo: k, 9, 124, 125\\nits situation, 124; work of Jesus at,\\n124-138, 237, 239, 676, 679; favorite\\nwalk of Jesus bv the lake, 200;\\nwarned by Jesus, 259, 303, 543 the\\nson of the officer of, healed by Jesus,\\n678.\\nCaptivitv, the, 35, 60, 103, 109.\\nCarmel, 613.\\nCarnival, the, 67.\\nCarthaginians, on the island of Melita,\\n633.\\nCaspar, 76.\\nCastor and Pollux, the, Paul em-\\nbarks on the vessel, 634.\\nCatholic Church, the, holds Joseph in\\nhigh esteem, 72; its need of sacred\\nwritings, 664, 665 rise of the, 645,\\n657-665; its religion, government,\\nand discipline, 662-664; the com-\\nmunion of the faithful symbolized\\nin a story in the last chapter of John,\\n667 may abide supreme onlv for a\\ntime, 668, 669. See the Church.\\nCatholic Epistles, the, their authorship,\\n24.\\nCatholics, the Roman, celebrate Christ\\nmas-eve, 68.\\nCenchreae, 570; community of Chris-\\ntians formed at, 571.\\nCensus, the, 52, 55, 56.\\nCephas, its signification, 181; name\\ngiven to Simon, 674. See Peter.\\nChattin, horns of, 141, 237.\\nChildren, blessed by Jesus, 341, 342.\\nChina, a comet seen there used by com-\\nmentators, 73.\\nChios, 611.\\nChorazin, 125, 137; visited bv Jesus,\\n137; warned by Jesus, 259, 303, 543.\\nChrist, the Greek word for Messiah,\\n18 name applied to Jesus, 38, 319\\nthe fate3 of, indicated in the Old Tes-\\ntament, 47, 48 thought by the Jews\\nto belong exclusively to Israel, 58\\nChristians perplexed* at the account\\nof Jesus s baptism, 115-117; encoun-\\nter with Satan, 321-324; the second\\nAdam, 531 signification of the\\nname, 536 preached to the heathen,\\n541, 542 his gospel preached in Eu-\\nrope, 562-576; how typified in He-\\nbrews, 649 the belief* in his second\\ncoming, 650-655 vanquishes Satan,\\naccount in Revelation, 654; the be-\\nlief in his second coming utterly dis-\\nappointed, 655-657; a supernatural\\nbeing to some, 664 a sect drawing a\\ndistinction between Jesus and Christ,\\n664; the Christ of the Fourth Gos-\\npel, 671, 672; those in Jerusalem,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0740.jp2"}, "741": {"fulltext": "INDEX OF SUBJECTS.\\n717\\nacknowledging Jesus as the Christ,\\nto be laid under a ban, 681. See\\nJesus of Nazareth.\\nChristian Church, the, called into ex-\\nistence, 670. See Church and Cath-\\nolic Church.\\nChristian Communities. See commu-\\nnities of Christians.\\nChristian Era, the, date of its arrange-\\nment, 37.\\nChristian Literature, the, 22-33, 87;\\none of the earliest specimens of, if\\nauthentic, 573.\\nChristianity, 3 its debt to Paul, 20,\\n21; origin of, idea of development,\\n48; springs froi i Judaism, 66; its\\nconnection with Essenism, date of,\\n213; the conditions of gaining a hear-\\ning, 285 the development dominated\\nby Paul, 519 its springing into life,\\n536 important period of its growth,\\n590; its position in Hebrews, 650;\\ndifferences between that and the reli-\\ngion of Israel exaggerated, 657; the\\nrise of three parties, 657, 658; the\\nrise of the Catholic Church, 657-665;\\napplied as a new Law, 658 takes a\\nuew direction, 659 its development\\ninto a Church, 661, 662: importance\\nof baptism and the Lord s Supper,\\n662; regulation of worship in the\\nChurch, 662 ultimately to escape\\nfrom the conflict of the parties, 669\\ntransition from early conceptions of,\\nto that of the Fourth Gospel, 671;\\nhow represented in the Fourth Gos-\\npel, 672 its guidance should not be\\nassigned for all ages to the disciple\\nwhom Jesus loved, 691.\\nChristians, the, 3 the two schools,\\n16-22 see Heathen-Christian, and\\nJewish-Christian collision of the\\ntwo schools, 18-22, 541-562 kept no\\nregular intercourse with Jerusalem,\\n18 the, origin of the name, 18,\\n536; difference of principle in the\\ntwo schools stamped on the litera-\\nture, 22-33 their desire to know\\nmore of Jesus, and manner of find-\\ning the knowledge, 37, 38; use of\\npassages from the Old Testament,\\n83 the faith of, degenerates in the an-\\ncient Church, 87; perplexed at the\\naccount of Jesus s baptism, 115-117;\\nreasoning concerning Jesus s baptism,\\n118, 119 influence of Paul upon\\ntheir beliefs, 197; use of the word\\nAmen for closing prayer, 263;\\nthe early, their versions of passa-\\nges in Matthew, 340, 346 feeling of\\nthe early Christians about the trial\\nf Jesus before Pilate, 443; their\\nview of the twenty-second psalm,\\n452 importance attached to the\\nanointing of Jews, 406 stories of\\nwonders at the time of Jesus s death,\\n455-457; name given to the Disci-\\nples, 536 the Gentile brethren at\\nAntioch, 550-553; at Home, their re-\\nception of Paul, 635 Paul s relations\\nwith, 636, 637 encouraged by Paul\\nto preach more boldly, 639 hated\\nat Rome, 640-642 persecuted at\\nRome, 641, 642 their disappoint-\\nment about the Kingdom of God,\\n655-657; effect of Nero s persecu-\\ntion, 660 their disappointed hopes,\\nhow met. 661, 662; celebration of\\nEaster, 662, 663 the first day of the\\nweek takes the place of the Jewish\\nSabbath, 662 the Christ of the\\nFourth Gospel 671,672. See Heathen-\\nChristians and Jewish-Christians.\\nChristmas, German name of, 68; signifi-\\ncance of the word in English, 68.\\nChristmas Day, origin of, 66, 67; rea-\\nson for selecting the 25th of Decem-\\nber, 66, 67; different days selected,\\n66^ 67; observed in Germany, 67, 68.\\nChristmas-eve, 67.\\nChristinas presents, 68.\\nChristmas trees, 67.\\nChurch, the, 66, 67, 74 chooses Christ-\\nmas Day, 66, 67; stress laid on the\\nstory of the Magi, 75, 76 stress laid\\non the legend of Matthew, 78; its\\nidentification of Mary Magdalene,\\n207; Ascension Day, 477; Paul the\\nfounder of the Christian Church,\\n642; takes the place of the King-\\ndom of God, 661 the government\\nand discipline of, 663 modelled after\\nthe type of the Roman empire, 664\\nits need of sacred writings, 664. 665\\nsymbolical presentation of old Church\\nhistory, 667, 668.\\nChurch, the Catholic, 24, 26. See\\nCatholic Church.\\nChurch of the Holy Sepulchre,\\n449.\\nChusa, 186 Herod s steward, 186.\\nCilicia, visited bv Paul, 17, 533, 541,\\n547, 555, 563, 624; mission of Paul\\nin, 534.\\nCilician Sea, 631.\\nCilicians, the, 506.\\nCircumcision, 18, 49, 60, 232; replaced\\nby baptism, 658.\\nCity of Palms, 352.\\nClauda, island of, 631.\\nClaudia Procula, 444.\\nClaudius, the Emperor, 501, 570, 625;\\ndate of his reign, 535.\\nClaudius Felix, 4. See Felix.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0741.jp2"}, "742": {"fulltext": "718\\nINDEX OF SUBJECTS.\\nClaudius Lysias, story of Paul s being\\nsaved from the mob, 619, 620. See\\nLysias.\\nCtean, the, 290, 356.\\nCleanness, 6, 10, 199, 385.\\nClement, his letter to the Corinthians,\\n22, 665; fellow-laborer of Paul, 565.\\nCleopas, 464.\\nCloe, 599.\\nClopas, 688.\\nCnidus, 631.\\nColleges of Jerusalem, 6, 93, 140.\\nColossa?, 590, 638; Christian commu-\\nnity established in, 590.\\nColossians, Epistle to, its authenticity,\\n23 its tone, 650 transition from ideas\\nof earlv Christianity to the doctrine of\\nthe Fourth Gospel, 671.\\nComforter, the, 64.\\nCommandments, the Ten, referred to\\nby Jesus, 226, 227, 278, 280, 343.\\nCommandments, the two command-\\nments given by Jesus, 381, 382.\\nCommunities, their history after Paul s\\ndeath, 644-665.\\nCommunities of Christians, established\\nin different places. See Athens Cen-\\nchreas; Colossse; Corinth; Ephesus;\\nGalatia Greece Hierapolis Jerusa-\\nlem; Laodicea; Pergams; Philadel-\\nphia Philippi Phrygia Rome\\nSardis; Smyrna; Thessalonica Thy-\\natira.\\nCorinth, 19, 20; Paul s congregation\\nfall away from him, 21 its position,\\n570; Paul at, 562, 570, 576, 605;\\nJewish-Christian opposition, 592.\\nCorinth, the community of, specially\\ndear to Paul, 595, 596, 598 character-\\nistics and growth of the community,\\n595-600 urged to contribute towards\\nthe collection for Jerusalem, 603, 604\\ncommunhy of, rumor of its founding,\\n645.\\nCorinthians, Letter of Clement to, 22.\\nCorinthians, Paul s Epistles to, and so-\\nlicitude for, 22, 572, 573, 595-601,\\n606 date of Paul s Epistle to, 601.\\nCorinthians, Second Epistle to, 602.\\nCorinthians, Third Epistle to, 602.\\nCorinthians, Fourth Epistle to, 603, 604.\\nCornelius, story of Peter s visit to, 558,\\n559, 560 compared with Ananias, 561.\\nCos, 133, 613.\\nCrete, 631, 632, 642.\\nCrispus, baptized by Paul, 571, 572.\\nCross, the, 261, 331, 438, 443; use of\\nthe word by Jesus during lifetime,\\nand its symbolism after his death,\\n189; the Crucifixion, 447-461, 687,\\n688; forms of, 449, 450; the women\\npresent at the Crucifixion, 451, 688\\ncustom of denying burial to thos\u00c2\u00ab\\npunished on the cross, 458; Jesus cut\\ndown from it, 459 breaking the lega\\nof the criminals on, 688, 689.\\nCrucifixion, the, 447-461, 687, 688;\\nhour of Jesus s execution, 447; intro-\\nduced among the Jews by the Ro-\\nmans, 449 the mode of execution\\ndescribed, 449, 450; symbol of the\\natonement and purification, in the\\nblood and water flowing from Jesus s\\nside, 689.\\nCyprians, the, 516.\\nCyprus, island of, 15, 490, 516, 613, 630;\\nPaul and Barnabas embark for, 537.\\nCvrenoeans, the, 506, 516, 517.\\nCyrene, 448, 506.\\nCyrus, 74.\\nDAT.MANUTHA, 282, 311.\\nDalmatia, 642.\\nDamaris, 569.\\nDamascus, Paul teaches there, 17, 532,\\nstory of Paul s conversion, 522, 523,\\n528, 530, 620, 622; the Straight\\nStreet, 523.\\nDaniel, Book of, 48, 315, 401.\\nDaniel, his dumbness, 48.\\nDanites, the, 311.\\nDanube, the, 1.\\nDarnel seed, parable of, 643, 644.\\nDavid, 38, 214, 483; his native city,\\nBethlehem, 52; census under, 56;\\nsignification of name, 61 his proph-\\necy fulfilled, 496.\\nDavid, Son of, 35, 46, 208, 383, 518.\\nDay. See Ascension Day Atonement,\\nDay of, the; Christmas Day; Inno-\\ncents, Massacre of; Saint Nicholas s\\nDay; Stephen, Day of commemora-\\ntion of the martyrdom of.\\nDeaconesses, their office, 663.\\nDeacons, order of, 512, 663.\\nDead, the accounts of raising the, bv\\nJesus, 285-287, 682, 683.\\nDead Sea, the, 100, 122, 337.\\nDebtor, parables of the, 161, 162, 206.\\nDeity, the, 3; Jesus regarded as, 670,\\n671.\\nDemas, with Paul in Rome, 638.\\nDemetrius, complains of Paul, 593, 594.\\nDemoniacs, 131, 132. See Devils, Epi-\\nlepsy, and Possession.\\nDenarii, fifty equal to \u00c2\u00a32, 206.\\nDenarius, value of a, 296.\\nDerbe, the city visited by Paul, 538,\\n539, 563.\\nDeuteronomy, 339; cited by the Jew-\\nish lawyer, 298.\\nDevils, cast out bv Jesus, 131-136, 192,\\n193, 574, 575, 586, 587. See Epilepsv\\nand Possession.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0742.jp2"}, "743": {"fulltext": "INDEX OF SUBJECTS.\\n19\\nDiana, worshipped at Ephesus, 593,\\n594.\\nDike, goddess of justice, 633.\\nDionysius, first bishop of the commu-\\nnity at Athens, 569.\\nDionysius Exiguus, 37.\\nDiotrephes, 664.\\nDisciples, the, 15, 16; called by Jesus,\\n127-129, 178; the names of the\\nTwelve, 127, 128, 178, 180, 181; ask\\nJesus -why he uses parables, 143;\\nthe Twelve, 178-184, 190-196, 484,\\n485; their relations with Jesus, 178-\\n180; suggestion of the term disciple,\\n179; their occupations, ISO, 181; dis-\\ntinctions between disciples and\\napostles, 180; the three most in-\\ntimate with Jesus, 181; at first un-\\nconscious of the Messiahship of Jesus,\\n182; trained by Jesus to become his\\nfellow-workers, 182 stern conditions\\nimposed on them, 187-191; fitness of\\nthe choice as companions of Jesus,\\n190-196 do not equal Jesus in their\\nworks, 192-195 ask Jesus for a\\nprayer, 263 depart with Jesus from\\nDafmanutha,311; questioned by Jesus\\nas to whom they thought him, 312-\\n314 they regard Jesus as the Messiah,\\n313, 314; conversations with Jesus\\nconnected with the Messiah, 325-331\\nJesus communicates to them his de-\\ntermination to go to Jerusalem and\\nforeshadows his fate, 326-329, 334,\\n335; accompany Jesus to Jerusalem,\\n335-356 their bearing towards Jesus,\\n336, 337; astonishment at Jesus s dif-\\nfering with the Law on the subjects of\\nmarriage and divorce, 340 promised\\neverlasting life, 345, 346; accompany\\nJesus to Jerusalem, 347-356 do not\\nunderstand the teachings of Jesus,\\n351; their enlrv of Jerusalem, 359-\\n363; go with Jesus everv night to\\nBethanv, 370; at Bethanv, 393, in-\\nstructed by Jesus, 393-395, 397, 398;\\nask Jesus where they shall prepare\\nthe Passover feast, 403 prepare the\\nPassover feast for Jesus, 412; go\\nwith Jesus to the Last Supper, 412,\\n684; the scene of the Last Supper,\\n413-416, 684, 685 receive the bread\\nand wine from Jesus, 415, 416 sym-\\nbolism of the act, 415-418, 680;\\nJesus s conversation with them after\\nthe feast, 419-421, 685, 686 asked\\nby Jesus to remain by the Garden of\\nGethsemane, 421, 686 rush into the\\ngarden followed by Judas, 425; flee\\nfrom Jesus, 42 their belief in Jesus s\\nresurrection, 464-467, 472; Jesus ap-\\npears to tnem after his death, 470-\\n477, 666, 667, 689, 090; establish\\nthemselves at Jerusalem, 481, 482;\\nnumber in the community at Jerusa-\\nlem, 482 choice of Matthias to fill\\nthe place of Judas, 484 their work\\nan imitation of that of John the Bap-\\ntist, 488 wonders worked at Jerusa-\\nlem, 490-492, 494-499; questioned\\nand condemned by the Sanhedrim,\\n495-498; differing elements among\\nthem, 505; make a new arrangement\\nabout the care of the poor in the com-\\nmunity, 505, 506; receive the name\\nof Christians, 536; the Disciple\\nwhom Jesus loved, 666-693; fare-\\nwell and prayer for, 685. See\\nApostles, and the Twelve.\\nDispersion, the, 326.\\nDivorce, Jesus questioned concerning\\nthe subject, 338-341 customs in Is-\\nrael, 339 Jewish laws, 647.\\nDoctrine, not taught by Jesus, 179\\nDogs, 389.\\nDomitian, 38.\\nDorcas, 557; signification of name,\\n558 her restoration compared to that\\nof Jairus s daughter, 561.\\nDove, the, 118, 120.\\nDrusilla, third wife of Felix, 625, 626.\\nDuumvirs, the, 565, 566.\\nEast, usages of Eastern hospitality\\n200. 205.\\nEaster, Feast of, 66.\\nEaster, Sunday before, consecrated to\\nthe entry of Jerusalem, 363; sig-\\nnificance of, 481; conflict as to the\\nday of its celebration, 662, 663.\\nEating, custom of washing the hands\\nbefore and after, 276-278.\\nEbionites, the, 22; call Jesus the son of\\nJoseph, 57 signification of the term,\\n158; misunderstand Jesus s mearing\\nregarding sacrifice, 219 the Jewish-\\nChristians, 657; not justified by the\\nauthor of Acts, 660. See Jewish-\\nChristians.\\nEcce Homo, 63.\\nEgypt, 70, 125, 506; communities of\\nJews established in, 7; journeys of\\nJesus to, and sojourn in, 70, 72, 74,\\n75 slavery in, some symbols of at\\nthe Passover, 408.\\nElders of the synagogue, 198, 512, 663.\\nEleazar, the name the same as Lazarus.\\n388.\\nEleazar, a Rabbi, 277.\\nEleazer, priests called after him, 44.\\nElijah, why his name is associated with\\nthat of Moses in the New Testament,\\n49, 50; the impression left by him on\\nthe Israelites, 49, 50 prophecies", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0743.jp2"}, "744": {"fulltext": "720\\nINDEX OF SUBJECTS.\\nconcerning him au i the Messianic\\nage, 49-51 his garments, 101 John\\nthe Baptist draws a conception of\\nhis work from him, 109; instances\\nof comparison with Jesus, 127, 235,\\n255, 272, 286, 287, 303, 313, 333; his\\nmiracle at Zarephath, 148 example\\nof, in the minds of the Twelve, 192\\ncoming of, 325 Jesus taunted by the\\npeople regarding him, 454 legend of\\nthe transfiguration, 502-504; referred\\nto in Revelation, 653.\\nElisha, instances of comparison with\\nJesus, 127, 235, 286, 287, 303.\\nElizabeth, 43; mother of John the\\nBaptist, story of, 43-46 story of,\\nconsidered, 47; receives visit from\\nMary, 52, 55.\\nElkanah, 47.\\nElymas, 60, 537, 540; signification of\\nname, 537.\\nEmesa, 625.\\nEmmaus, 125; the walk to, 464-466.\\nEnchanted World, the, date of its\\npublication, 134.\\nEnchantment, belief in, 134.\\nEn gannin, 336.\\nEngland, 67.\\nEnglish ports, 147.\\nEnoch, 333; quotation from, in Jude,\\n649.\\nEpaphras, 590, 591 shares Paul s cap-\\ntivity, 638.\\nEpaphroditus, 565 brings a present to\\nPaul from Philippi, 638.\\nEpenetus, 591.\\nEphesians, account of Paul s farewell\\nto, 612, 613.\\nEphesians, Epistle to, its authenticity,\\n23 its conciliatorv purpose, 659,\\n660.\\nEphesus, 19, 20; Paul s followers join\\nthe Jewish Christians, 21; Paul at,\\n562, 576-594; date of Paul s settle-\\nment there, 576; trouble in the\\ncommunity, 592-594; worship of\\nDiana, 593, 594; Paul takes leave of\\nthe Christians, 595 Paul leaves the\\ncity, 602; John the Evangelist said\\nto have lived at Ephesus, 645; com-\\nmunitv addressed in Revelation, 646,\\n647.\\nEphraim, city of, 336, 458, 683.\\nEpicureans, 570.\\nEpjlepsv, 132-136 On the Sacred\\nDisease, 133.\\nEpiphanes, Antiochus, 280.\\nEpiphany, Feast of, its institution and\\nsignification, 66, 78.\\nEpiphany, hymn of Prudentius, 74,\\n75.\\nEpistles, 22; the Catholic Epistles, 24:\\nthe General Epistle*, 24; purpose of\\nthe Pastoral Epistles^ 663, 664. See\\nBarnabas; Clement; Colossians; Cor-\\ninthians Ephesians Galatians\\nHebrews James John Jude\\nPhilemon Philippians Romans\\nTimothv; Titus.\\nEra, the Christian, date of its arrange-\\nment, 37.\\nErastus, converted by Paul, 57 1 fel\\nlow-worker of Paul, 590, 602.\\nEssenes, the, a sect of Pharisaism, 6\\ntheir numbe* 6; not thrown in\\ncontact with Jesus, 10 customs and\\nrules of the sect, 100, 545, 650; the,\\nsituation of their colonies, 100; their\\ndaily ablutions, 104; pay attention\\nto exorcism, 133 have no connection\\nwith Jesus, 242.\\nEssenism, date of its connection with\\nChristianity, 243.\\nEsther, possibly a model for Salome,\\n272.\\nEthiopian, the, Candace, 515, 516.\\nEunice, 539.\\nEuodia, 565 exhorted by Paul, 640.\\nEuphrates, the, 1, 532.\\nEurope, 19; the Gospel in, 562-576;\\nthe first European city in which the\\ngospel was preached, 564.\\nEutychus, his escape from death, 611\\nExcommunication, sentence of, 7, 198.\\nExiguus, Dionysius, 37.\\nEzekiel, receives his call in a vision,\\n118 a prophetic roll, 140 calls him-\\nself the son of a man, 314.\\nEzra, 10, 93, 284; Stephen s defence\\nsimilar to his confession, 507.\\nFair Havens, bay of, 631, 632.\\nFaith, the condition of salvation, 16,\\n18 power of, denied by the Jewish-\\nChristians, 18; the conflict concerning\\nits efficacy, 21; its power preached\\nby Jesus, 194 (see Jesus, his\\npreaching); preached bv Paul, 530,\\n531, 538, 548-550, 553, 581. 606-\\n608.\\nFasts, 212, 213.\\nFather, the name used bv Jesus, for\\nGod, 82, 83, 91, 190, 196 His love\\nto mankind, 248, 249 how regarded\\nby Jesus, 685, 686.\\nFeasts, customs relating to, 304, 305,\\n308.\\nFeasts, Easter, 66, 363, 481, 662, 663;\\nEpiphany, 66, 74, 75, 78; of the Jews,\\nhow regarded bv the author of the\\nFourth Gospel, 672; of Lights, 681;\\nof Pentecost, 485; of Tabernacles,\\n362, 680 Three Kings, 78 Twelfth\\nNight, 78; Whitsuntide, 06 Yule, 67", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0744.jp2"}, "745": {"fulltext": "INDEX OF SUBJECTS.\\n721\\nFeet, symbolism of Jesus washing his\\ndisciples feet, 684.\\nFelix, Claudius, 4; Governor of Pales-\\ntine, date of his rule, 4, 625; a de-\\nspatch regarding Paul sent to him,\\n623, 624 the trial of Paul, 625, 626\\nexamines Paul in private, 626; suc-\\nceeded by Porcius Festus, 627.\\nFestus, Porcius, Governor of Palestine,\\ndate of his rule, 4; Paul tried before\\nhim, 627, 628; mentions Paul s case\\nto Agrippa, 628 accuses Paul of\\nmadness, 629, 630 his death, 645.\\nFig-tree, the image of, 259; parable of,\\n349: story of the withering of the\\ntree^ 400.\\nFishes, the, sign of the Zodiac, 74; the\\nwonderful draught of, 128, 129\\nmiracle of the loaves and fishes, 148,\\n149, 679.\\nFlavius Josephus, date of, 27. See\\nJosephus.\\nFlorus, Gessius, Governor of Palestine,\\nFood, clean and unclean, 280.\\nFor God, and for Israel, a national\\ncry, 7.\\nForecourt, the, 370.\\nForgiveness of sins, 104, 161, 162,\\n204.\\nFortunatus, converted by Paul, 571,\\n599.\\nFourth Gospel, the, 29 its authorship\\nand abiding life, 666-669; extracts\\nfrom, 669, 672-675, 690, 692; tone\\nof its author towards Judaism, 671,\\n672; purpose of the author, 672,\\n673, 690-693; identity of its au-\\nthor, 691; the ripest fruit of the spirit\\nof Jesus, 692.\\nFrankincense, given by the Magi to\\nJesus, 70, 74, 76.\\nFrederick, signification of name, 61.\\nFrench Revolution, 435.\\nGabriel, his prophecies concerning\\nJohn the Baptist, 44, 45, 49-51 the\\nangel, 45, 46 precedent for his ap-\\npearing to Zachariah, in the Old\\nTestament, 48 again a messenger of\\nGod, 51 his appearance to Mary,\\n54, 55 the message to Mary, 64.\\nGadara, 283, 574.\\nGadarenes, the, 282.\\nGaius, a fellow-worker of Paul, 539,\\n568, 571, 590, 609, 610; seized at\\nEphesus, 594.\\nGaius, a letter addressed to him, 664.\\n(ialatia, Jewish-Christian opposition to\\nPaul, 19, 21, 592, 597, 598; Paul s\\nvisit to, 563, 564, 579-582 communi-\\nties in, 564, 579-582.\\nVOL. III. 3\\nGalatians, the, Paul welcomed bj\\nthem, 564; instructed by certain\\nemissaries from Jerusalem, and\\nwarned against Paul, 579 asked to\\ncontribute toward the collection for\\nJerusalem, 602.\\nGalatians, Epistle of Paul to the, 25,\\n580-582, 584, 606.\\nGalba, 654.\\nGaliUeans, the, their characteristics, 7,\\n88, 89; not esteemed at Jerusalem,\\n94, 95 slain by Pilate, 348.\\nGalilee, given to Herod Antipas, 4; in\\nthe territory of Antipas, 124; date of\\nits return to the Jews, 4; its inhabi-\\ntants, 6, 7; early heme of Jesus, 8,\\n14, 326; the scene of Jesus s early\\npreaching, 9 no census taken,\\n56 Lower, 71 its situation, 88,\\n90; its population, fertility, and\\nclimate, 88-90; its religious free-\\ndom, 94; visits of Jesus, 139, 140,\\n177, 178; course of the pilgrims to\\nJerusalem, 336; Jesus believed in\\nbecause of his miracles, 678.\\nGalilee, Sea of, 9, 124, 125 the story\\nof the storm on, and its emblematic\\nmeaning, 260, 261; Jesus walking\\non the water, 268, 269.\\nGallio, brother of Seneca, 572; his\\ntreatment of Paul, 572.\\nGamaliel I., grandson of Hillel, 497,\\n498; a teacher of the law, 497; be-\\nfriends the Apostles, 497, 498 date\\nof his death, 498.\\nGamaliel, School of, 522.\\nGarden of Gethsemane, 370. See Geth-\\nsemane.\\nGarment, the mended, parable of, 213,\\n214.\\nGehenna, 131, 136, 169, 175, 226, 387.\\nGeneral Epistles, the, their authorship,\\n24.\\nGennesareth, Land of, 125, 237.\\nGennesareth, Sea of, 124, 125, 127, 337,\\n466 Jesus crosses the lake on hear-\\ning of John the Baptist s death, 273.\\nGentile-Christians, 556.\\nGerasa, 574.\\nGerizim, Mount, 99, 192; how regard-\\ned in the Fourth Gospel, 672 Jesus\\nquestioned as to the true place of\\nworship, 677.\\nGerman, the word for Christmas, 68.\\nGermans, the, their Yule feast, 67.\\nGermany, observance of Christmas\\nDay, 67, 68.\\nGessius Florus, revolt under him, date\\nof, 4.\\nGethsemane, Garden of, 185, 360, 370;\\nJesus in the garden, 421-427, 680, 687.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0745.jp2"}, "746": {"fulltext": "722\\nINDEX OF SUBJECTS.\\nGethsemane, its position, 421 signifi-\\ncation of name, 421.\\nGiscala, 521.\\nGod, how thought of bj r Jesus, 10,\\n173-177, 230, 248, 249; called\\nFather by Jesus, 82, 83, 91; how\\nregarded by the Israelites, 46, 103;\\nhow regarded by John the Baptist,\\n102, 103. See Kingdom of God.\\nGod, Son of, 670, 671.\\nGod s first-born, a term used for\\nIsrael, 75.\\nGod s son, term used for Israel, 75.\\nGbethe, 269 n.\\nGold, given by the Magi to Jesus, 70,\\n74, 76.\\nGolden Age, the, 67, 472, 541, 548, 596;\\ndesire of Jesus and the Apostles to\\nhasten the dawn of, 650, 651.\\nGolden Rule, the, 220.\\nGolgotha, hill of the crucifixion, 14, 449,\\n688; pricelessness of the cross, 455;\\nsignification of name, 449.\\nGood Samaritan, the, parable of, 230,\\n290-300; scene of the parable, 357.\\nGospel, the Fourth, 666-693. See\\nFourth Gospel.\\nGospel, the struggle with the Law, 546-\\n560, 656.\\nGospel History, by Juvencus, 76.\\nGospels, the, the books examined, 27-\\n33; how they should be regarded,\\n36-42; passages relating to Jesus s\\nbirth, 56 rejection of accounts con-\\ntradictory to Nature, 87 account of\\nthe imprisonment of John the Bap-\\ntist, 122, 123; emblematic stories,\\n129 the sequence of events not to\\nbe depended on, 142 explanation of\\nJesus using parables, 143 meaning\\nof the miracle of the loaves and\\nfishes, 148, 149 one of their charac-\\nteristics, 157, 158 preservation of\\nrecords, 179; how the Twelve are\\nrepresented, 191; explanation of the\\nteinn sinners, 197-199; represent\\nJesus as praying frequently, 261;\\nthe demand for miracles, 285; con-\\ntradictory accounts concerning\\nJesus s action toward the heathen,\\n293-300, 303-311; the expression\\nthe Son of Man, 314, 315. See\\nSon of Man. Method of dealing with\\nthe accounts of Jesus going to Jeru-\\nsalem, 338; the accounts in, adjusted,\\n350; conflicting accounts concerning\\nJesus s trial, 429; metaphors in,\\n456.\\nGospels, the Apocryphal, 71, 72, 76-\\n78, 83-87, 110.\\nGospels, the Synoptical, 27-32, 378,\\n,073, 684.\\nGottlieb, name of, 61; signification of\\nname, 61.\\nGovernment, the, 10.\\nGrasco-Ronians, 542.\\nGrave-diggers, business of, followed by\\nsome of the rabbis, 90.\\nGrecian Jew, letter to Israel in the\\ndispersion, 648.\\nGrecians, the Seven, 506, 511-513;\\nmembers of the community at Jeru-\\nsalem a distinct party, 505, 511\\nrecognize the Seven as their leaders,\\n511.\\nGreece, communities of Jews estab-\\nlished in, 7 Paul stays here a short\\ntime, 19, 562, 605; the gospel\\npreached at Athens, 568-570.\\nGreek, the language, where spoken, 2;\\ntranslation of the Old Testament\\ninto, 7; the proceedings of Jesus s\\ntrial carried on in this language, 439\\nJewish believers speaking the lan-\\nguage, a distinct party in Jerusalem,\\n505, 511, 616; one of the languages\\nin which the inscription over the\\ncross was written, 688.\\nGreek Churches, excesses in, 366\\nGreek Historians, the, 27.\\nGreeks, the, faith in national deicies\\nwavering, 3 the teachings of Jesus\\npreached to them, 17; the gospel\\npreached to them, 517, 568-570; the\\nliberal party of Jesus s followers\\nextends among them, 18 the pi-oba-\\nble originators of the idea of the\\nHoly Spirit being the father of Jesus,\\n57; their expression for salvation\\nand saviour, 61 foundations of medi-\\ncal science laid by Hippocrates among\\nthem, 133 custom of denying burial\\nto crucified offenders, 458; their posi-\\ntion and claims to the Kingdom of\\nGod, 550; in Jerusalem, ask access\\nto Jesus, 683.\\nHadrian, 73.\\nHakeldama, 483; its signification, 483\\nHallel, the, the part sung at the Pass-\\nover, 413, 419.\\nHamath, 125.\\nHannah, 44, 47, 48 her song of thanks-\\ngiving, 54.\\nHate, the word should not be taken\\nliterally, 188.\\nHealing of the sick, 9, 85, 131, 135,\\n148, 202, 203, 208-210, 216, 308-311,\\n355, 356, 367. See Blind.\\nHeathen, the, 199; relations of Jesus\\nwith them, 293-311; Paul the A.pos-\\ntle of, 528, 533 first mission to, 534-\\n543; Christ preached to them, 541,\\n542.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0746.jp2"}, "747": {"fulltext": "INDEX OF SUBJECTS.\\n723\\nHeathen-Christian School, the, 18.\\nHeathen-Christians, their right as citi-\\nzens in the Messianic Kingdom, 18,\\n19, 21; how treated by Peter, 19;\\nto raise a collection for the poor be-\\nlievers in Judaea, 19; change in the\\nattitude of the Jewish-Christians to-\\nward them, 21, 22; those called Mar-\\ncionites, 22; their writings, 26, 39;\\npreaching tolerated by the Twelve,\\n291.\\nHebrew, the idiom, character of, 188;\\none of the languages in which the in-\\nscription over the cross was written,\\n688.\\nHebrews, Epistle to the, the spirit of the\\nbook and its authorship, 23, 649, 655\\nexpressions borrowed from, 618;\\ntransition from ideas of early Chris-\\ntianity to the doctrine of the Fourth\\nGospel, 671; rejected by some from\\nthe sacred canon, 665.\\nHebrews, Gospel of the, 22, 116, 120,\\n121, 158, 216, 217, 468.\\nHebrews, members of the community\\nat Jerusalem a distinct party, 505,\\n506; recognize the Twelve as their\\nleaders, 511.\\nHebron, 43.\\nHermes, 539.\\nHermon, Mount, 312.\\nH A d, half-brother of Herod Antipas,\\n122.\\nHerod Agrippa I., date of his reign, 4,\\n544 his death, 4, 501 imprisonment\\nand rescue of Peter, 499-501.\\nHerod Agrippa II. See Agrippa.\\nHerod Antipas, becomes tetrarch of\\nGalilee and Peraea, 4; date of his\\ndeposition, 4; his treatment of John\\nthe Baptist, 9; his fear of John, 108;\\nmarries his half-brother s wife, 122;\\nAntipas commands the imprisonment\\nof John, 122; occasion of his birth-\\nday, 271; Salome demands the death\\nof John the Baptist, 271 orders the\\nmurder of John the Baptist, 272;\\nhears of Jesus and his work,\\n272, 273; represented by the Phar-\\nisees as intending to kill Jesus,\\n275.\\nHerod the Great, 3, 4, 5 the Idumaean,\\n3; date of his securing the Jewish\\nthrone, 3 his character and rule, 3\\nhis grandson becomes King of the\\nJews, 4 his rule hateful, 43 no cen-\\nsus in his reign, 56 his terror and\\ncruelty at the news of Jesus s birth,\\n69, 70; succeeded by Archelaus,\\n70; the slaughter of the innocents,\\n70, 73; day of commemoration of the\\nmassacre, 66 the palace, 97, 439;\\nPaul put in custody at his former\\npalace, 624.\\nHerodian, significance of its derivation,\\n536.\\nHerodians, the, 375; a political party,\\n242.\\nHerodias, 122; desirous of John s death,\\n271; the character drawn from a\\nmodel of Ahab s wife, 272.\\nHerodion, a relative of Paul, 591.\\nHierapolis, Christian community es-\\ntablished at, 590, 591.\\nHigh Priest, the, 4, 5, 44.\\nHigh Priests, the decision about Judas s\\nmoney, 483.\\nHillel, 215, 498; storv of, in the Talmud,\\n219, 220; his fame, 220; revives the\\ncustom of washing the hands before\\nand after eating, 277; his views on\\ndivorce, 339.\\nHinnom, valley of, 483.\\nHippocrates, founder of medical science\\namong the Greeks, 133.\\nHippus, 337.\\nHistorian, date of the earliest ecclesias-\\ntical writer, 545.\\nHistorical Books, the, their authorsh p,\\n24-26.\\nHistory of Joseph, 77.\\nHistory of Mary s Birth and the\\nchildhood of the Redeemer, 76-78.\\nHolland, St. Nicholas s Day, 67, 68.\\nHoly Family, 70.\\nHoly Night, 68.\\nHoly Place, the, 44.\\nHoly Scriptures, the, 10, 11; conflicting\\naccounts, 71-73. See Old Testament\\nand New Testament.\\nHoly Spirit, the, 41, 47; gender of the\\nHebrew word for spirit, 57 baptism\\nof the, 102, 117, 472, 674 compared\\nto a dove, 118; account of its descent\\nupon Jesus, in the form of a dove,\\n118, 120 the expression used in the\\nLord s Prayer, 263; expression used\\nby Luke, 266; its descent upon the\\nApostles, 485-488; baptism of, gen-\\nerally regarded as the test of admis-\\nsion into the Messianic Kingdom, 618;\\nthe presence of the Lord in that of\\nthe Spirit, 669, 672; breathed upon\\nthe Twelve, 690.\\nHomer, 146, 147.\\nHoreb, Mount, 50.\\nHorns of Chattin, 141, 237.\\nHosanna, 360 its signification, 363.\\nHosanna to the son of David, 362,\\n367.\\nHosea, a prophetic roll, 140; passage\\ncited from, 218, 246.\\nHouse, arrangements of a Jewish, 164.\\nHouse of Compassion, 678.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0747.jp2"}, "748": {"fulltext": "724\\nINDEX OF SUBJECTS.\\nHouseholder, parable of, 150.\\nHouses built on the sand and the rock,\\nparable of, 154, 155.\\nHusbandman, the, parable of, 152.\\nHusbandman and the vineyard, parable\\nof, 389-391.\\nHyreanus, civil war with Aristobulus. 3.\\nI. N. R. I., meaning of, 688.\\nIconium, 538, 539.\\nIdumsea, given to Archelaus, 3; re-\\nunited with the Jewish kingdom, 4.\\nIdumaean Herod, the, 3. See Herod\\nthe Great.\\nIllyria, 579.\\nImage- worship, 2.\\nImmanuel, name of, 61; signification of\\nname, 61.\\nImmortality, Jesus s belief in, 380.\\nIncense-makers, 90.\\nIndian coasts, the, 145.\\nInfancy of the Redeemer, 76, 77,\\n84.\\nInnocents, Massacre of, 70, 73 day of\\ncommemoration of, 66.\\nInquisition, the, 434.\\nIonian Sea, the, 632.\\nIsaiah, a passage misunderstood, 40, 41\\nname of, 61 signification of name, 61\\nhis oracles used by Jesus, 94; receives\\nhis call in a vision, 118; a prophetic\\nroll, 140 passage cited by Jesus, 143\\nprophecies of, explained by Philip,\\n516.\\nIsaiah, the Second, 101; his description\\nof the servant of Yahweh, 196, 197\\ncited, 419.\\nIsrael, want of unanimity among the\\npeople, 4-6; fall of, caused by the\\nZealots, 6; religion of, how re-\\ngarded by Jesus, 10, 11; Jesus s idea\\nof his mission to the lost, 11;\\nchange in Jesus s views regarding the\\npeople and country, 13 focus of its\\nreligious life at Jerusalem, 14; ex-\\nclusive feeling among the Jewish-\\nChristians, 22; an idea of develop-\\nment runs through the religion, 48;\\nthe Messiah, 39 to be ruled by Jesus,\\n51, 52; exclusive possessor of the\\nChrist, 58; Jesus an Israelite by birth\\nand education, 59, 60; the Israelites\\nthought much of names, 60, 61; cus-\\ntoms regarding first-born sons, 61,\\n62; birth of the Messiah, 54; their\\nlongings realized, 64; a type of the\\nMessiah, 75; the bovs are instructed\\nin the Law, 80, 82, 93; revolt by\\nJudas the Galilsean, 89; the effect of\\nPilate s governorship, 96-99; man\\nhas no rights as an individual, 173\\nthe twelve tribes, 180; lost sheep of\\nthe house of Israel, 199; attitude\\nof Jesus towards the religion of, 211-\\n233; law and customs of marriage\\nand divorce, 339 to be preserved for\\nGod, 368: likened to the barren fig-\\ntree, 400; supposed prediction of her\\nsufferings, 401, 402; its exclusive\\nprivileges thrown open to the heathen,\\n541, 542 twelve thousand from each\\nof the tribes to be saved, according\\nto Revelation, 653 how represented\\nin Revelation, 653, 654; the differences\\nbetween its religion and that of\\nChristianity exaggerated, 657. See\\nIsraelites and Jews.\\nIsrael in the Dispersion, explanation\\nof the term, 7.\\nIsraelites, the, 5, 7; their sins to be re-\\nmoved at the time of the Messiah s\\ncoming, 49 thought much of names,\\n60, 61; their recognition of God s\\ncommandment, 65; their thought of\\nGod, 103; speak in the synagogues,\\n140, 141; fed with manna, 148; use\\nof the word Amen for closing-\\nprayer, 263 their thought of heaven\\nand the dead, 332, 333; their pride in\\nthe temple, 360; regard blood as\\nsacred, 416. See Israel, and Jews.\\nItaly, communities of Jews established\\nin, 7; religious freedom of recent\\ndate, 435 date of Paul s journey to,\\n630.\\nItal}--, Middle, 1 Southern, 1; religious\\nfreedom of, recent date, 435; date of\\nPaul s journey to, 630.\\nIthamar, priests called after him, 44.\\nJacob, 35, 73 his dream to be realized\\nin Jesus, 675.\\nJacob s Bridge, 311.\\nJacob s Well, 677.\\nJair, storv of the raising of his daugh-\\nter, 286.\\nJames, son of Alphaeus, a disciple of\\nJesus, 180.\\nJames, son of Joseph and Mary, 8;\\nbrother of Jesus, 17, 57, 238 inter-\\nview with Paul concerning the true\\nfaith, 18, 19 how represented in the\\nBook of Acts, 26 healed by Jesus,\\n85; his character, 91; Jesus appears\\nto him after the resurrection, 467,\\n468; a distinguished member of the\\ncommunity at Jerusalem, 469, 500,\\n502, 545, 548, 580 meets Paul, 532\\nthe Just, 545, 551; recognizes fel-\\nlowship with Paul and Barnabas, 549\\nsends emissaries to Antioch, 551, 552\\naccount in Acts of his action in the\\ndivision of the community, 554-556;\\none of the pillars, 503, 582, 583;", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0748.jp2"}, "749": {"fulltext": "INDEX OF SUBJECTS.\\n*25\\nPaul s arrival at Jerusalem an-\\nnounced to him, 615: the represen-\\ntatives of the community at Jerusa-\\nlem with James a party by itself,\\n616; tradition of his death, 645;\\ngreat opponent of Paul, 645.\\nJames, son of Zebedee, a disciple of\\nJesus, 24, 127, 180, 402 tradition of\\nan additional name given by Jesus,\\n181; called by Jesus to follow him,\\n127-129; goes into the house of\\nJair, 286; his mother asks Jesus for\\na high place for her sons in the king-\\ndom to come, 351, 352; taken by\\nJesus into the garden of Gethsemane,\\n421-423; awakened by Jesus, 425;\\nfalls a victim to the sword, 499, 501;\\nlegend of the transfiguration, 502-\\n504.\\nJames the Less, 186.\\nJames, Epistle of, 23, 646, 648, 655 its\\nauthorship, 24; rejected by some\\nfrom the sacred canon, 665.\\nJames, the Gospel of, apocryphal, 47.\\nJannaaus, Alexander, 3.\\nJanus, temple of, 2 the doors of the\\ntemple open in time of war, 2.\\nJasou, 60, 568.\\nJ moiada, 399.\\nJeremiah, 101, 103, 313, 415, 431, 483;\\nreceives his call in a vision, 118;\\na prophetic roll, 140.\\nJericho, 298, 322, 337.\\nJericho, city of, 353; named the City\\nof Palms, 352.\\nJericho, ford at, 14.\\nJericho, plain of, 338.\\nJeroboam II., 73.\\nJerome, 521.\\nJerusalem, 2, 13; date of the destruc-\\ntion of, 4, 304; the seat of Jewish\\northodoxy, 6 the focus of Israel s\\nreligious life, 14; headquarters of\\nthe Apostles, 17 visit of Paul, Bar-\\nnabas, and Titus, 18, 614-624; de-\\nvastation of, 21 to be the seat of\\nthe kingdom of God, 22; visit of\\nJoseph and Mary to make offering in\\nthe temple, 62, 63 visit of the Magi,\\n68, 69 visit of Joseph and Mary at\\nthe time of the Passover, 80-82 ac-\\ncount of Jesus in the temple according\\nto Thomas, 83, 84; public teaching,\\ny2, narrowness of discussions, 93,\\n94; Jesus decides to go there, 326-\\n329, 334, 335; route of Jesus to the\\ncity, 337, 338, 352, 357, 359, 360 the\\ngreat school of orthodoxy, 327 Jesus\\non the way to the city, 335-356 ap-\\nproa?h to/357; the City of God, 359,\\n360; entrance of Jesus/ 359-063, 369,\\n683 1 the temple, 360 a Messianic\\nentry, 363 reception of Jesus, 363,\\n374; Jesus s project in going there,\\n368, 369 custom of whitewashing\\nthe sepulchres, 385 supposed fare-\\nwell of Jesus to the city, 398, 399,\\n401; the Via Dolorosa, 449; the\\nladies prepare a numbing drink foi\\nprisoners to be crucilied, 450; num-\\nber of houses of prayer, 506 visit of\\nPaul to plead his cause before the\\ncommunity, 547-550; Paul s stay\\nat, and experiences in, 614-624;\\naccount in Acts of Paul s reception\\nat, 615-617 prophecy concerning,\\nin Revelation, 653; the temple to\\nbe saved, as predicted in Revela-\\ntion, 653, 655; the temple destroyed,\\n655 its fall works against the Jewish-\\nChristians, 658 how regarded in the\\nFourth Gospel, 672; after the fall,\\nChristianity centres at Rome, 660;\\nJesus questioned as to the true place\\nof worship, 677.\\nJerusalem, a community of believers\\nin Jesus established here, 56, 57,\\n481, 482, 484-502; its nickname,\\n489; its communal life and actions,\\n490-493 wonders worked by the\\ncommunity of Jesus, 490-492, 494-\\n499; differing elements, 505; perse-\\ncution of, 509, 511; community scat-\\ntered into other lands, 509, 514, 516,\\n517 two schools in the commu-\\nnity, 513, 514; persecuted bv Paul,\\n520; Paul s persecution of, 524-526;\\ncollision among and division into two\\nparties, 544-562 account in Acts of\\nthe division in the community, 553-\\n561; Paul s efforts to collect money\\nfor, 550, 601-604; three distinct par-\\nties in the community, 616.\\nJerusalem, University of, 6, 93, 140.\\nJesus of Nazareth, historical sketch of,\\n8-15 a division among his follow-\\ners, 16, 17-22; difference in the\\nschools of his followers is stamped\\non the old Christian literature, 22-\\n26 preached at Antioch by Stephen s\\nparty, 17 little known of his child-\\nhood and youth, 27, 30, 37; traditions\\nof, 29-31; descent of, 35-42; pedi-\\ngree of, 56 contradiction in the text\\nof Matthew regarding his descent,\\n35, 36 his birthplace, 37, 39 account\\nof miraculous birth, 40-42 story of\\nhis birth, 51-54; story of his birth\\nexamined, 54-59; difference in the\\naccounts of his birth given in Mat-\\nthew and Luke, 55 emblematic\\nmeaning of the story of his birth,\\n57-59; his birth foretold to Marv,\\n51; his birth at Bethlehem, 53, 54;", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0749.jp2"}, "750": {"fulltext": "726\\nINDEX OF SUBJECTS.\\nnarratives of his life, drawn partly\\nfrom Old Testament prophecies, 37-\\n40 use of texts in the Old. Testament\\nby the commentators to explain cer-\\ntain accounts in the Gospels, 72-74;\\nuse of passage? in the Old Testa-\\nment relative to lite jf 83, 119, 120;\\npassage cited from the second Isaiah\\ndescriptive of, 196, 197; his tes-\\ntimony of John as Elijah, 49, 51\\ncontemporaries of, expect Elijah to\\nappear before the coming of the Mes-\\nsiah, 50; his relation to John the\\nBaptist, 55 represented a citizen of\\nthe world, 58; his first disciples\\nJews, 58; an Israelite, 59, 60; re-\\nceives his name, 60 frequent use of\\nthe name, 60; Greek and Hebrew\\nforms of name, 60 the name inter-\\nchanged with that of -Joshua, 60 sig-\\nnification of name, 61; circumcised\\naccording to the law, 60 presented\\nat the temple according to Luke, 62,\\n63 Christmas Day, 66-68 see\\nChristmas Day; story of his youth,\\naccording to Matthew, 68-71; the\\nfitory of the wise men from the East,\\n158-78 his journeys to and sojourn in\\n!Egypt, 70, 72, 74, 75; discrepancies\\ni n the accounts of Matthew and Luke,\\nV2 interpretation of the story of the\\nMagi by the Church, 74-76 ac-\\n(ounts in the Apocryphal Gospels,\\n6-78 legend of a sycamore tree in\\nEgypt, 78; feast in commemoration\\nf his birth and baptism, 78 but\\n1 ittle known of his youth, 79 in the\\ntemple at the age of twelve, 79-82;\\nstory of, in the temple, examined\\nand considered, 82, 83 accounts of,\\nin the Apocryphal Gospels, 83-87;\\naccount of his education in the Apoc-\\nrypha, 85 rejection of accounts con-\\ntradictory to his humanity, 87 scenes\\nand circumstances of his youth, 87-\\n92; family of Joseph and Mary, 90;\\nworked as a carpenter, 90 his home\\nlife, 90-92; uses the word Father to\\ndesignate God, 82, 83, 91, 190, 196\\nhis thought of the Father, 248, 249,\\n685, 686 his early studies and reli-\\ngious development, 92-95; his influ-\\nence at Nazareth, 112; his mention\\nof John, 111; leaves his home. 112;\\ngoes to John the Baptist, 112, 113;\\nmeets John, 112, 113, 673-675; bap-\\ntism of, 112, 113; account in Mat-\\nthew of his baptism, 117, 120; ac-\\ncount of his baptism in the Gospel of\\nthe Hebrews, 120, 121; the baptism\\nnf, a perplexity to Christian com-\\nmunities, 115-117; the story of his\\nbaptism critically examined, 115\\n121; how impressed by John, 113,\\n114; resolves upon his work, 114,\\n115; declines the name of good\\nMaster, 116; account in Mark of\\nhis receiving the Messiahship, 118,\\n120; descent of the Holy Spirit on,\\n118, 120, 674; in the Holy Spirit, 669\\n672; see Holy Spirit; receives the\\nnews of John s imprisonment, 123 re-\\nturns to Galilee, 123, 124; begins his\\nwork, 123-126 dislike of Judaea, 124\\nhis choice of a place to begin his\\nwork, 124, 125; his message to the\\npeople, 125, 126; probable date of\\nhis beginning to Avork, 126; spirit\\nand characteristics of his preaching,\\n32, 33, 130, 131, 137-139, 141-\\n172, 210, 220, 226, 227, 257, 258, 356,\\n680-682, 685, 686 central thought of\\nhis preaching, 156, 157, 172-177 his\\nsavings and warnings, 159, 187-190,\\n194, 226-231, 234-236, 238, 240, 241.\\n244, 245, 278-281, 330, 344, 347-349^\\n394, 395, 397, 402, 426, 427 his gos-\\npel of love, 173-177, 229-231, 233,\\n691, 692 the Golden Rule, 220\\npreaches repentance, 348, 349; iiis\\nbelief in immortality, 380 doubt as\\nto his age, 126; meets Simon and\\nAndrew, 127, 674; calls his disciples,\\n127-129, 178, 182, 183; the disciple\\nwhom Jesus loved, 666-693 who is\\nthe disciple whom Jesus loved\\n667, 668; account of his first meet-\\ning his loved disciple, 673-675\\nidentity of the disciple whom he\\nloved, 675; purpose of the disciple\\nwhom Jesus loved, 690-693; sym-\\nbolism of his washing the feet\\nof his disciples, 684 see Apos-\\ntles, Disciples, and Twelve; account\\nof fishing in the boat with Simon,\\n128, 129; the wonderful draught of\\nfishes, 128, 129; emblematic stories,\\n129, 130; a Sabbath at Capernaum,\\n130, 131, 136, 137 heals the sick and\\nblind, 131, 135, 148, 202-205, 208-\\n210, 216, 217, 308-311, 355, 356, 367,\\n678-681; in the synagogues, 131, 132,\\n140, 141; the casting out of devils,\\n131, 192, 193, 574-576 John asks him\\nabout the man casting out devils in\\nhis name, 583, 588; story of casting\\nout devils, 586, 587 the story\\nconsidered, 587, 588; goes into the\\ndesert to pray, 136, 138 declares his\\nmission, 137 his departure from\\nCapernaum, 136, 137 journeys\\nthrough Galilee, 137 visits Chora-\\nzin, 137; visits Bethsaida, 137, 209,\\n282, 311, 312; comes to Nazareth,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0750.jp2"}, "751": {"fulltext": "INDEX OF SUBJECTS.\\n121\\n137; his teaching in parables, 142;\\nhis reasons for using parables, 143,\\n144 the parable of the laborer, and\\nthe treasure, 144, 145 the parable of\\nthe pearl of great price, 145 the\\nmiracle of the loaves an rhhes, 148,\\n149 journeys through Galilee, 149;\\nparable of the householder, 150 sig-\\nnificance of the Kingdom of God,\\n150-152, 154, 171, 351, 352; ques-\\ntioned as to the time of its coming,\\n288, 289; appealed to regarding the\\nmembers of the Messianic Kingdom,\\n292-295 parables, relating to the\\nKingdom of God, 296-300, 304, 305,\\n307-309 questioned concerning the\\nKingdom of God and salvation, 342-\\n346 likens himself to a husbandman,\\n152; his parables of the leaven and\\nthe mustard seed, 152; parable of the\\nsower, 153 likens the Kingdom of\\nGod to a net with fishes, 154 the par-\\nable of the houses built on sand and\\nrock, 154, 155; the beatitudes, 155-\\n159 the Sermon on the Mount, 156,\\n163, 164, 168-172, 224, 231, 339; the\\nparable of the debtor, 161, 162; the\\nparable of the talents, 165, 166 sfory\\nof the last judgment probably not\\ndue to him, 166, 167; path marked\\nout for his followers, 168-172; influ-\\nence of his principles upon his con-\\nduct, 172 journeys through Galilee,\\n177, 178; number of his hearers, 178;\\nthe disciples, 178; his relations with\\nhis disciples, 178-180 his friends,\\n178-196; taught his disciples no doc-\\ntrine, 179 possible stress on the\\nnumber twelve, 180 names of his\\nlisciples. 180, 181; the three disciples\\n\u00e2\u0080\u00a2nost intimate with him, 181; his di-\\nrections to his disciples, 182 his\\nMessiahship at first unknown to his\\ndisciples, 182 sends his disciples\\nforth to work, 182-184; origin of the\\nprohibition of the preaching the gos-\\npel to none except the Jews, 183, 184;\\nhis immediate followers not confined\\nto the chosen Twelve, 184, 185 jour-\\nneys in Galilee, 185 the Jewish\\nwomen deeply impressed by his\\npreaching, 185 accompanied by\\nwomen on his last journey from\\nGalilee to Jerusalem, 185 the women\\nfriends of, 185-187 his stay with\\nMartha and Mary, 186, 187, 672 nar-\\nratives showing what he expected of\\nhis followers, 187-190; use of the\\nword Cross, and its symbolism,\\n189; his hopes with regard to his dis-\\nciples and their realization, 190-196;\\nhis mental and spiritual isolation,\\n195, 196; his influence over sinners,\\n196-200 his greatness, 196 regards it\\nas his special mission to save the sin-\\nners, 199; his relations with sinners,\\n245, 246, 275; his treatment of sin-\\nners offensive to the Pharisees, 245,\\n246; his association with the publi-\\ncans and sinners, 200-210; his favor-\\nite walk at Capernaum, 200; his\\nmetaphor of the physician and his\\npatients, 202; his metaphor of the\\nphvsician, 208-210 the storv of the\\nhealiug of the leper, 202, 203; the\\nstory of the paralytic, 203, 204\\nemblematic meaning of the story,\\n204, 205; the story of Mary of\\nMagdala, 205-208 at the house of Si\\nmon the Pharisee, 205-208 a parable\\nof the debtor given to Simon the Phar-\\nisee, 206; called Son of David, 35,\\n45, 20b, 518; his reference to the say-\\ning Messiah is David s son, 383;\\nthe title of the Son of God, 670, 671;\\ndeclares himself the Son of Man,\\n199, 214, 252, 314, 315, 325, 330, 331,\\n350, 352, 354, 414, 426, 432; the para-\\nble of the woman and the lost coin,\\n210 three apparent contradictions in\\nthe narratives of his life, 211 bis atti-\\ntude toward the religion of Israel, 211-\\n233; his observance of the Sabbath,\\n212, 214-219, 251, 275, 679, 681; his\\ndemand that form and spirit shall\\nharmonize, 213, 214 the parables of\\nthe mended garment and the new and\\nold wine, 213, 214; his rebuke to the\\nPharisees for his action on the Sab-\\nbath day, 214 his position regarding\\nsacrifice, 218, 219; parables of the\\nsheep and of the ox, 216, 217; mean-\\ning of the expression, the Law and\\nthe Prophets, 220, 221; his attitude\\ntowards the Law, 220-232; places\\nhumanity above the precepts of the\\nLaw, 276; his exhortations concern-\\ning praver, almsgiving, and fasts,\\n222-223; his praver, 261, 262; his\\nthought about prayer, 261, 262, 263-\\n267; the Lord s Prayer, 262-265;\\nmentions the Scribes and Pharisees\\nwith respect, 224: his relations with\\nthe Scribes and Pharisees, 241-252,\\n276-281; his God not the God of\\nthe Old Testament, 230 parable of\\nthe Good Samaritan, 230, 298-300;\\nthe Good Smaritan, scene of, 357; the\\nmiracle of water turned to wine, 232,\\n233, 676 his reception at Nazareth,\\n234, 235, 237-239, 240; his preaching\\nat Nazareth, 234-230, 238; cites the\\ntimes of Elisha and Elijah, 235, 2J6:\\nhis visit to his mother s house, 237,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0751.jp2"}, "752": {"fulltext": "7-28\\nINDEX OF SUBJECTS.\\n238 sought by his family at Caper-\\nnaum, 239, 240: his spiritual isola-\\ntion. 240, 241, 291, 292 the parable\\noi tne prodigal son, 246-249 his\\nconception of Goa s love to his chil-\\ndren, 248, 249 parable of the Publi-\\ncan and Pharisee, 249-251 his simile\\nregarding the Pharisees, 252; close\\nconnection with John, 253 inter-\\nrogated by the disciples of John to\\nknow of his identity, 253-255 re-\\nception of his preaching by the\\nmasses, 258-259 the expression\\nhe that was to come considered,\\n254, 255; his message to John, 254,\\n255; his sayings about John the Bap-\\ntist, 256 his great popularity, 256-\\n258; his disappointment at the su-\\nperficial effect of his work, 258, 259\\nthe image of the fig-tree, 259; the\\nsource of his strength, 259-270 his\\nwarning to Chorazin, Bethsaida,\\nand Capernaum, 259, 303, 543; the\\nstory of the storm on the Lake and\\nits teaching, 260, 261; his walking\\non the water, 268, 269 scene expla-\\nnatory of this, 437; his enemies\\nform plots against him, 270 death\\nof John the Baptist, 270-273; hears\\nof John s death, 272 his ac-\\ntion on hearing of John the Bap-\\ntist s death, 273, 274; determines to\\ngo to Jerusalem, 275; hears that\\nHerod means to kill him, 275 inter-\\nrogated by the Pharisees concerning\\nhis neglect of oral law, 276-281; J\\ncites a saying of Isaiah to the\\nPharisees, 278 cites the Fifth\\nCommandment as the word of God,\\n278, 280; goes to Tyre, 281; goes\\nto Sidon, 282 at Dalmanutha,\\n282 goes to Magdala, 282; goes\\nto Caesarea-Philippi, 282, 283 doubt\\nas to his real wanderings, 282, 283\\nnot a fanatic, 283; the demand for\\nmiracles, 284; one of the causes of\\nhis rejection by his people, 284, 285,\\n287-292 his work assumes a new\\naspect, 284 required to show a\\nsign, 285, 288-292, 302, 303; the\\nmiracle of raising the dead, 286, 287,\\n682, 683; restores the spiritually\\ndead to life, 286 his relations with\\nthe heathen, 293-311; parable of the\\nvineyard and the laborers, 296-298\\nhis threats to the Israelites, 301-303,\\n305-307 takes ship at Dalmanutha,\\n311; the Messiah, 311-324,671; the\\ninterpretation of the Messiahship, 315-\\n320 his journey to the north of\\nPalestine, 312; his questioning the\\ndisciples as to whom they thought\\nhim, 312-314; the opinions of\\npeople as to his identity, 313 the\\nopinions of his disciples, 313, S14;\\nthe story of Simon receiving the\\nkeys of heaven not genuine, 319;\\nat Capernaum, 320 story of the tax\\nin support of the Temple, 320 in the\\nwilderness, 321 the story of his temp-\\ntations, 321-324 the place of the con-\\nflict called Quarantania, 322; con-\\nversations with his disciples connected\\nwith the Messiah, 325-331 foreshad-\\nows his fate, 325, 327-335, 347, 349,\\n405-407, 413, 414, 415, 416; decides\\nto go to Jerusalem, 326-329, 334, 335\\nhis sense of duty for extended preach-\\ning, 326-329 predicts a resurrection,\\n328, 332-334, 350; his utterances on\\nthe resurrection, 379, 380; struggle\\nwith desire for self-preservation, 329-\\n331, 334, 335, 347, 349, 422-425 re-\\nturn of Jesus, the central thought of\\nthe apostolic age, 333, 334; change in\\nhis preaching, 334, 335 his ministry\\nat Galilee ended, 335; return to Caper-\\nnaum, 335 on the way to Jerusalem,\\n335-356; leaves Capernaum, 337; his\\nroute to Jerusalem, 337, 338, 352, 357,\\n359, 360; encounter with Pharisees\\nconcerning marriage and divorce, 338-\\n341 his views of marriage, 341, 342\\nhis blessing little children, 341, 342;\\nhis view of women, 341 account of the\\nyoung man who desired eternal life,\\n343, 344 his depression, 347 repudi-\\nates the Jewish idea of divine judg-\\nments, 348; parable of the fig-tree,\\n349; predicts a resurrection, 350; his\\ndisciples do not understand him, 351\\ngreets Zacchseus, 353, 354; his recep-\\ntion at Jericho, 353 at Jericho, 353,\\n354; story of Bartimaeus, 354-356;\\nrestores sight, 355, 356 approach to\\nJerusalem, 357; the parable of the\\nmime or pounds, 358, 359 sends for\\nan ass, 359-362 rides into Jerusalem\\non an ass, 359, 360, 683; remarks\\nupon the account of the entry into\\nJerusalem, 360-363, 369; his recep-\\ntion at Jerusalem, 363 at the temple,\\n364-368; the selling in the temple,\\n365-366 turns out the traders from\\nthe temple, 365-367; his hope to\\nconvert foreign Jews, 368 his ex-\\ntended preaching, 368; the project\\nwith which he entered Jerusalem, 368,\\n369 his contemplated work at Jeru-\\nsalem, 369; goes eveiy night to Beth-\\nany, 370, 419 preaches in the temple\\ncourt, 371; parable spoken to the\\nmembers of the Sanhedrim, 373 his\\nconversation with the members of th\u00c2\u00ab", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0752.jp2"}, "753": {"fulltext": "INDEX OF SUBJECTS.\\n729\\nSanhedrim in the temple, 371-373;\\nhis preaching at Jerusalem, 373, 374\\nhis reception at Jerusalem, 374: his\\nenemies, 375; questioned as to law-\\nfulness of tribute to the Emperor,\\n375, 376 encounters with his oppo-\\nnents in Jerusalem, 375-382; the\\nScribes bring the adulteress to him for\\njudgment, 376-378; questioned con-\\ncerning the resurrection, 379, 380\\nquestioned regarding the command-\\nments, 381, 382; his controversial\\ntriumph, 382; his attacks upon the\\nScribes, 383-386; his remarks on\\nswearing and on tithe-paying, 384,\\n385 the parable of Lazarus, 387-389\\nthe parable of the vineyard and the\\nhusbandmen, 389-391 declares his\\nhigh office to his enemies, 391 his\\nlife in danger, 392 among his friends,\\n393-407; at Bethany with friends,\\n393, 398, 682, 683 the hostile feeling\\ntowards him, 392; cares for the moral\\neducation of his disciples, 393-395,\\n397, 398; the widow s mite, 394; the\\nparable of the rich man and his\\nsteward, 396, 397; his supposed fare-\\nwell to Jerusalem, 398, 399, 401; the\\nvalue set on small things, 394; his\\nefforts fail at Jerusalem, 400 story\\nof the withering of the tig-tree, 400;\\nsaid to have predicted the sufferings\\nof Israel, 401, 402; warnings of the\\ncoming crisis, 402, 403; parable of\\nthe foolish virgins, 403, 405 anointed\\nby the woman with the alabaster\\nvase at the house of Simon, 405-407\\nhis plan for the celebration of the Pass-\\nover, 407, 408, 412; the last evening,\\n407-418 observes a change in the\\nbearing of Judas of Karioth, 409 rec-\\nognizes his betrayer, 680 the treach-\\nery of Judas, 409-412 comes to the\\nsupper with his disciples, 412 scene of\\nthe last supper, 413-416 the Lord s\\nSupper, 415-418, 684, 685; gives\\nthe bread and wine to his disciples,\\n415, 416 symbolism of the act, 415-\\n418; his reference to Moses concern-\\ning the blood of the covenant,\\n416 his conversation with the Twelve\\nafter the feast, 419, 420; farewell\\nand prayer for his disciples, 685\\nmisses Judas from the Twelve, 419\\nhis prediction to Simon Peter, 420;\\ngoes into the Garden of Gethsemane,\\n421; his suffering in the garden, 421-\\n425 his prayer in the garden, 422.\\n423; his loneliness, 423; the kiss of\\nbetrayal given bv Judas, 425, 426;\\nbetrayed by Judas. 684, 685 his life\\nin danger, 083 seized by the guard, i\\n31*\\n425, 686; arouses his disciples, 425\\nthe man who followed him with a\\nlinen cloth thrown round him, 427\\ntaken before the Sanhedrim, 428; his\\ntrial, 428-435, 686; his trial consid-\\nered, 433-435; accusations brought\\nagainst him, 430-433; attempt to\\nmake him declare his Messianic dig-\\nnity, 432 his answer to Caiaphas,\\n432; his conduct, 433; his sentence,\\n433, 438; denied by Peier, 436, 437;\\ntaken before Pilate, 439; his trial be\\nfore Pilate, 439-443, 687, 688; the\\naccusations brought against him, 440,\\n441; the King of the Jews, 440,\\n442, 443, 447, 459; Jesus Barabbas\\nsuggested by the Sanhedrim to be\\nliberated, 442; various accounts of\\nhis trial before Pilate, 443-445; sen-\\ntenced to the cross, 443, 688 time of\\nthe crucifixion, 447; account of his\\ngoing before Herod given by Luke,\\n444, 445 treatment received by him\\nafter his sentence, 445, 446; led to\\nGolgotha, 688; his offence recorded\\non a board in Latin, Greek, and\\nHebrew, 447, 451 inscription over his\\ncross, 688 the inscription written in\\nthree languages, 688 the meaning of\\nthe letters I. N. R. I., 688; his cross\\ngiven to Simon of Cyrene to carry,\\n447, 448 the Via Dolorosa and the\\ntorture of Jesus, 447-449 the weep-\\ning of the women, 448; legend of\\nVeronica, 448; story of Ahasuerus,\\n448, 449 the faithful women at the\\ncrucifixion, 451, 688; his farewell to\\nhis mother, 688; the crucifixion, 447-\\n461; forms of the cross, 449, 450; the\\nhorrors of a crucifixion, 449, 450 the\\nrobbers crucified with him, 447, 451,\\n453, 459, 688 the scene of execution,\\n450, 451; refuses the cup of numbing\\ndrink, 450, 451 his torture on the\\ncross, 451-455; his strength and pa-\\ntience on the cross, 452-455; prayer\\nsaid to have been uttered by him on\\nthe cross, 453 utterances on the cross\\nrecorded by the Evangelists, 453-455;\\nthe taunts of his Messiahship, 452,\\n453; the people taunt him about\\nElijah, 454; offered the vinegar, 454,\\n688; his death, 688; stories of won-\\nders at the time of his death, 455-457\\nhonors paid to his remains, 458 cut\\ndown from the cross, 459 the symbol\\nof atonement and purification in the\\nblood and water flowing from his\\nside, 689 his body given to Joseph\\nof Arimathea, 459; buried bv Joseph\\nof Arimathea, 459, 460, 689 his tri-\\numph secure, 460, 461; the women", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0753.jp2"}, "754": {"fulltext": "730\\nINDEX OF SUBJECTS.\\nat his sepulchre, 460; the resurrec-\\ntion, 462-467; different accounts of\\nthe resurrection, 464-480; passage\\nfrom an epistle of Paul relating\\nto the resurrection, 467, 468, 461)\\npassage from Hebrews referring to\\nthe resurrection, 468 another story of\\nthe resurrection, 473 story of the\\nresurrection examined and considered,\\n467-477; arises from the dead, 689;\\nstories of bis appearing to his dis-\\nciples, 464-477 story of his appear-\\ning to Mary and Mary Magdalene,\\n469, 470; story of his appearing to\\nthe women, 469, 473-476 account in\\nJohn of his appearance to the dis-\\nciples and his word to Peter, 666, 667\\nappears to Mary and the Twelve, 690;\\nhis reported instructions to the dis-\\neiples, 471, 472 his last words to his\\ndisciples, 690; command about bap-\\ntism, 472, 473; time which he was\\nsaid to have remained on earth, 476\\nstory of the seal and its removal\\nfrom his tomb, 478, 479; the ascen-\\nsion, 476, 477 community of believ-\\ners formed at Jerusalem, 481, 482,\\n484-502; probable conversion of his\\nfamily, 482 origin of baptism, 488\\nnickname of the community at Jeru-\\nsalem, 489 life and practices of the\\ncommunity at Jerusalem, 490-493\\nhis Messiahship as realized by his\\ndisciples, 493; legend of his trans-\\nfiguration, 502, 503 his cause shaken\\nfree from Mosaic law, 502 preached\\nas the Messiah to the Samaritans,\\n514; story of the heathen woman im-\\nploring help for her daughter, 518;\\nhis gospel preached throughout the\\nancient world, 519 Paul not in any\\nway concerned in his death, 520, 521\\nstory of Paul s conversion, 522-524;\\nPaul s conversion, accounts taken\\nfrom his own letters, 524-528; signifi-\\ncation of the name Christ, 536 story\\nof the appointment of the Seventy,\\n542 sayings imputed to him by the\\nJewish-Christians, 584, 585 sayings\\nimputed to him by the Pauline-\\nChristians, 586 compared with\\nPaul, 642, 643; how represented in\\nRevelation, 646; story of the widow\\nand the judge, 656 how understood\\nby the Ebionites, 657 did not intend\\nto found a new religion, 650 a sect\\ndrawing a distinction between Jesus\\nand Christ, 664; peculiarity of the\\ndistinction, 664; growth of his work,\\n670; speculations applied to, in the\\nFourth Gospel, 670; regarded as the\\nDeity, 670, 671 development of con-\\nceptions of Christianity, 671 rise oi\\nthe doctrine of the Trinity, 671j\\nfinds Philip. 674; the lamb, 674;\\nthe Paschal lamb, 684, 689 the\\nwater turned to wine, 676; mis-\\nunderstood in the Fourth Gospel,\\n676 interview with Nicodemus, 676,\\n677; the interview with the Samar-\\nitan woman, 677; how received in\\nSamaria and Galilee, 678; at Beth-\\nesda, 678, 679 feeds the multitude at\\nGalilee, 679 those acknowledging\\nhim as the Christ to be laid under a\\nban, 681; at Bethany, 682, 683; re-\\ntreats to Ephraim, 683 retreats into\\nthe transjordanic regions, 682; ac-\\ncount of raising Lazarus from the\\ndead, 682, 683; a foreshadowing of\\nthe glory to come from the faith of\\nthe heathen, 683 story of Lazarus,\\nits symbolism, 683. See Christ.\\nJesus Barabbas, 60 a prisoner sug-\\ngested for liberation by the Sanhe-\\ndrim, 442, 687.\\nJesus, son of Sirach, 60; wisdom of,\\nenters into Alexandrian philosophy,\\n669, 670.\\nJew, the wandering, 448, 449.\\nJewish Antiquities, the, 27, 108, n.\\nJewish-Christian school, the, 18.\\nJewish-Christians preach the Law at\\nAntioch, 18; oppose Paul, 19, 579,\\n580, 582-588, 592, 603, 610, 640, 644-\\n650; gain accessions from Paul s par-\\nty, 21 change their attitude toward\\nthe Heathen-Christians, 21, 22; their\\nposition as stated in the book of Rev-\\nelation, 22; those called Ebionites,\\n22, 158 their writings in the New\\nTestament, 22-24 their writings, 47,\\n49, 50, 55, 117, 181, 183, 398, 618,\\n646-649; the later communities call\\nJesus the son of Joseph, 57; their\\nviews regarding the heathen, 293-\\n295, 307; prohibitions concerning\\nfood, 556; at Corinth, 597; popula-\\ntion at Rome, 635; a parable in their\\nwritings showing their dislike to gen-\\ntile modes of life, 643, 644; Paul\\ndesignated as u a hostile man, 644;\\nepistles addressed to, in support of\\nPaulinism, 649, 650; sink into minor-\\nity, 658 ideas reconciled with those\\nof Paul, 658-661. See Ebionites.\\nJewish House, arrangement of a, 164.\\nJews, date of their throne being secured\\nby the Idurnasan Herod, 3 their\\nhatred of Herod, 3 their land divid-\\ned, but again united under Herod\\nAgrippa I., date of, 4; the tumults\\nand dissatisfaction an* ug them, 4,\\n5; the -Zealots, 4, 5, 6, 181, 378,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0754.jp2"}, "755": {"fulltext": "INDEX OF SUBJECTS.\\n731\\ntheir supreme authority in civil and\\necclesiastical affairs, 5 the Sanhe-\\ndrim, 5 retain their national and\\nreligious allegiance, 7; their nation\\nlargely scattered over the ancient\\nworld^ 7; their judges, 5; the Jew-\\nish monks, 6; their converts called\\nProselytes, 7; a school of Jewish\\nphilosophy, 7; growth of a new Jew-\\nish literature, 7; the outcasts befriend-\\ned by Jesus, 9; attend the Passover\\nin large numbers, 14; differences in\\ntheir prejudices, 16; persecute Paul,\\n19 their fanaticism opposed by Paul,\\n19, 20 oppose Paul, 20 connection\\nof the Heathen-Christian religion\\nwith their own. 21; take a higher\\nstand than the Proselytes, 23 their\\npassion for preserving pedigrees,\\n35; their superstition, 46, 133, 134;\\ntheir conception of God and heaven,\\n46 obtain their angelology from the\\nPersians. 46 expect the return of\\nElijah in person, 49, 50 their belief\\nconcerning the Christ, 58 the first dis-\\nciples of Jesus, 58 the Magi hear that\\ntheir king is born, 68, 69 high esti-\\nmate of the father s authority, 83;\\nthe Synagogue, 93; special attention\\npaid to the education of children, 93\\nexasperated by Pilate, 96, 97 dislike\\nto use the word God, 103 their idea\\nof the Messianic age, 109; many did\\nnot expect a human king in the\\nMessiah, 109 their thought of the\\nHoly Spirit, 118 their belief regard-\\nng epilepsy, 132, 133 possession of\\niv evil spirits, 132, 133; the prophet-\\nic rolls, 140; the Jewish ban, 157;\\narrangements of a Jewish house, 164;\\nsociety outside the circle of the dev-\\notees, 171 the gospel to be preached\\nonly to them, 183, 184; the women\\ndeeplyimpressed by Jesus s preaching,\\n185 their hatred of publicans, 198 the\\noutcasts of from their society, 199 im-\\nportance of fasts, 212 regulations of\\ntheir religion, 212 their observance\\nof the Sabbath, 214-219 importance\\nof sacrifices, 219; the Law and the\\nProphets, 220, 221 three schools of\\nreligion, 242 custom of kneeling in\\nprayer unknown to the .lews, 250;\\nJewish prayers, 263, 264; oral\\nlaw, 276, 277; customs regarding\\neating and bathing, 276-278; their\\nfeeling regarding the details of\\nthe Law, 280; their thirst for the\\nmarvellous, 284-292; customs of\\nmourning, 286; controversy concern-\\ning admission to the Messianic king-\\nloin, 202-311; endeavor to perplex\\nJesus, 298: the threats of Jesus, 301\\n303, 305-307; customs relating to\\nfeasts, 304, 305, 308; the high\\npriests, 371 Jesus comes into con-\\nflict with their religion, 435, 438; the\\nKing of the JeAvs, 440, 442, 443,\\n447, 459; customs of carrying out\\nan execution, 447, 448; crucifixion\\nforeign to their penal code, 449 the\\ncustom of giving a prisoner for the\\ncross a numbing potion, 450 did not\\npermit any one to go unburied, 458;\\ntheir view of death. 463 their views\\nof heaven, 463 the community at\\nJerusalem observed the Jewish ordi-\\nnances, 493 diversity of feeling with\\nforeign Jews, 505; Grecian Jews,\\n505, 506, 511, 517, 521; the Libertini,\\n506, 507; foreign synagogues, 506,\\n507 their opinion of the Samaritans,\\n515 Paul a Jew by descent, 520\\ntheir dietary laws, 551, 554; their\\nideas of tombs and of swine, 575;\\ntheir oath to slay Paul, 623; their\\ncharges against Paul, 619-622, 625-\\n629; laws of marriage and divorce,\\n647 account in John of their recep-\\ntion of John the Baptist, 673-675;\\nJerusalem their chief place of wor-\\nship, 677; believed Jesus to be the\\nson of Joseph, 679; their reverence\\nfor the Scriptures, 679 their unbelief\\nin Jesus, 684; their custom of releas-\\ning a prisoner at the Passover, 687,\\n688 wish the crucified bodies to be\\ntaken down before the Passover, 688\\ntheir custom of burial, 689. See\\nIsrael and Israelites.\\nJews, Feast of the, 672.\\nJews, Law of the, how regarded in the\\nFourth Gospel, 672. See Law.\\nJezebel, 647.\\nJezreel, plain of, 90.\\nJoachim, father of Marv, account of, 47.\\nJoanna, a follower of Jesus, 186.\\nJob, philosophy of, enters into Alexan-\\ndrian philosophy, 669, 670.\\nJoel, fulfilment of his prophecy, 486.\\nJohanan, signification of name, 44.\\nJohanna, 473.\\nJohn, the Apostle, 17; a prominent\\nmember in the community at Jerusa-\\nlem 17, 18, 19, 548; son of Zebedee,\\n127; called by Jesus to follow him,\\n127-129, 180, 402, 408; tradition\\nof an additional name given by\\nJesus, 181; his emblematic descrip-\\ntion of Jesus s work, 232, 233; goes\\ninto the house of Jair, 286 his mother\\nasks for him a high place in the king-\\ndom to come, 351, 352 commissioned\\nby Jesus to prepare the Last Supper", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0755.jp2"}, "756": {"fulltext": "732\\nINDEX OF SUBJECTS.\\n408, 409 the Last Supper, 412-418\\ntaken by Jesus into the garden of\\nGethseniane, 421-423 wakened by\\nJesus, 425; at the Beautiful Gate,\\n494 brought before the Sanhedrim,\\n495 legend of the transfiguration,\\n502-504; one of the pillars, 503,\\n545, 582, 583, 668 recognizes fellow-\\nship with Paul and Barnabas, 549;\\nhis appeal to Jesus concerning the man\\ncasting out devils in his name, 583,\\n588; story showing Paul s equality\\nwith him, 589: story of Simon the\\nmagician, 617, 618 date of his death,\\n645 tradition of his death, 645\\nAvritings ascribed to him, 645 prob-\\nably not the author of Revelation,\\n652, 653; the belief that he would\\nnever die, 667, 668; date of his be-\\ning supposed to be the disciple whom\\nJesus loved, 668 the historical John\\nnot to be recognized in the author of\\nthe Fourth Gospel, 668, 669.\\nJohn, the Apostle, writings ascribed to\\nhim, 645 the Apocalypse, or Revela-\\ntion, 22, 24, 398, 399, 401, 645 its con-\\ntents, 646, 647, 652-655; rejected by\\nsome from the sacred canon, 665*;\\nthe three Epistles of, 664; extracts\\nfrom, 693 the Antichrist in the\\nEpistles, 664.\\nJohn, First Epistle of, its authorship,\\n24, 692, 693.\\nJohn, Second Epistle of, its authorship,\\n24; rejected by some from the sacred\\ncanon, 665.\\nJohn, Third Epistle of, its authorship,\\n24; rejected by some from the sacred\\ncanon, 665.\\nJohn, Gospel of, its contents and author-\\nship, 24, 25, 27-33, 645; does not speak\\nof Bethlehem or the miraculous birth,\\n56 reference to Jesus s age, 126 last\\nchapter of the Gospel of, 666; last\\nchapter, meaning of, 607-669; the\\nGospel according to, 666-693.\\nJohn the Baptist, 8; his work unlike\\nthat of Jesus, 9, 12; his birth and\\nyouth, 42-51 story of his birth, 43-\\n46 story of his birth considered, 46-\\n51; signification of name, 44; proph-\\necies concerning him, 44, 45, 49, 51;\\nthe fate of, indicated in the Old Tes-\\ntament, 47, 48; assumes the work\\nand place of the Elijah, 51 his rela-\\ntion to Jesus, 55; the teacher of Je-\\nsus, 95 time at which he began his\\npublic life, 96 comes forward to help\\nIsrael, 98; his father s name un-\\nknown, 99; his manner of life, 99,\\n100; his personal appearance, 101;\\nthe spirit of his preaching, 101-108;\\nhis conception of God, 102, 103; be-\\ncomes a prophet, 103, 104; performs\\nthe ceremony of baptism, 104, 105,\\n107, 108 baptism symbolic, 105 nib\\nidea of baptism, 104, 105; origin oi\\nbaptism, 488 his hearers, 1 05- 108\\nhis disciples, 108, 178 his expres-\\nsion Tribe of Vipers, 105, 110; a\\nhistorical character, 108 dependent\\non Malachi for conceptions of the fu-\\nture, 109 represented as proclaiming\\nhimself the precursor of the Messiah,\\n109, 110; the precursor of Christ,\\n109, 110; a representative of the\\nLaw, 111; tradition does not ascribe\\nto him miracles, 111; how regarded\\nby Jesus, 111; meets Jesus, 113; his\\ncharacter, 113; his influence upon\\nJesus, 113, 114; accounts of his bap-\\ntizing Jesus, 113, 114, 116-121 his\\nwork at Perasa, 122; thrown into\\nprison, 122; his conception of the\\nkingdom of God different from that\\nof Jesus, 150, 151; his stress on the\\nlast judgment, 151; particular about\\nfasts, 212; his intimate connection\\nwith Jesus, 253 sends to Jesus, from\\nhis prison, to know of his identity,\\n253-255; the answer from Jesus,\\n254-255; sayings of Jesus concern-\\ning him, 256; account of his death,\\n270-273 his body buried by his dis-\\nciples, 272, 273 mentioned by Jesus\\nin the temple, 372 how represented\\nin the Fourth Gospel, 673; account\\nin John of his coming, 673-675.\\nJohn Mark, 535, 537, 555. See Mark.\\nJoiners, the business of some of the\\nRabbis, 90.\\nJona, father of Simon and Andrew,\\n127, 128, 180, 319, 674.\\nJona, the prophet, 291; the sign of\\nJona, 291. 302, 303.\\nJoppa, 557, 558, 560.\\nJordan, the, 4, 8, 14, 99, 124, 311 r 312\\nbaptism in, 104, 105 Jesus goes to\\nthe Jordan to see John the Baptist,\\n112-114; Jesus baptized in, 113.\\nJordan Valley, breadth of, the, 337\\nheat in summer, 337.\\nJoseph, 8, 35; pedigree of, 39; takes\\nMary as his Avife, 42; obliged to go\\nto Bethlehem, 52, 53 birth of Jesus,\\n53; goes with Jesus to the temple,\\n62, 63; the visit of the Magi, 69;\\nhastens to Nazareth, 70; his visions,\\n70, 71; settles in Nazareth, 71 day\\nof his death, 71 History of Joseph\\nthe Carpenter, 71, 72; sainted by\\nthe Catholic Church, 72 his title\\nin the Catholic Church, 72; accounts\\nin the Apocryphal Gospels, 71, 72, 77,", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0756.jp2"}, "757": {"fulltext": "INDEX OF SUBJECTS.\\n733\\n8o; his familv, 90; a good parent,\\n91.\\nJoseph, a brother of Jesus, 238.\\nJoseph, son of Sabbas, 484.\\nJoseph, the Levite, 490; receives the\\nname of Barnabas, 490. See Barna-\\nbas.\\nJoseph Caiaphas. See Caiaphas.\\nJoseph of Arimathea, 185: asks for the\\nbody of Jesus, 458, 459; takes Jesus\\nfrom the cross and buries him, 459,\\n460, 689.\\nJosephus, Flavins, 27, 73, 74, 99, 108 re,\\n399 his mention of persons named\\nJesus, 60; his mention of his own\\nboyhood, 82 account of Samuel, 83\\nmention of Galilee and its population,\\n88 does not mention Nazareth, 89\\nspeaks of education, 93; his mention\\nof Banus, 100; his mention of bap-\\ntism, 104 his mention of John the\\nBaptist, 108, 109; mention of John\\nthe Baptist s imprisonment, 122; his\\nmention of the Sea of Galilee, 125;\\nmentions possession by devils,\\n132; his mention of exorcism, 133;\\nhis mention of Annas, 389; mention\\nof the number of lambs slaughtered\\nfor the Passover Feast, 412 his\\nmention of Herod s palace, 439.\\nJoses, 186.\\nJoshua, the name interchanged with\\nJesus, 60; called Jesus in the New\\nTestament, 60; his writings, a pro-\\nphetic roll, 140 tradition of the law\\nhanded down bv him, 276.\\nJudaea, 3, IS, 39, 56, 99. 180, 509, 516,\\n680, 682; date of establishment of\\nRoman rule, 3; divided among the\\nsons of Herod, 3 given to Archelaus,\\n3; reunited with the Jewish kingdom,\\n4; the seat of Jewish orthodoxy, 6;\\ncensus of, 89; formalism of, 124;\\ncoins to be used in, 376.\\nJudah, 43, 75, 338, 350.\\nJudah, Mountains of, 52.\\nJudah, Wilderness of, 8.\\nJudaism, 3, 21, 124; the external rites\\nnot considered binding by the liberal\\nschool of Jesus, 18 gives rise to\\nChristianity, 66; its tendency since\\nthe days of Ezra, 284; gospel de-\\ntached from, 536; the heathens do\\nnot embrace the tenets of, though\\nthey accept Christ, 541, 542; tone of\\nthe author of the Fourth Gospel to-\\nwards, 671, 672.\\nJudas, son of James, 181 name substi-\\ntuted for Lebbaeus, 181.\\nJudas, son of Joseph and Mary, 8;\\nbrother of Jesus, 238; his personal\\nqualities, 91.\\nJudas, son of Sabbas, 554, 555.\\nJudas, the Galilean, 89, 375, 497, 498.;\\ninsurrection of, 333.\\nJudas Iscariot, story of, in the Apocry-\\npha, 86; of Karioth, a disciple of\\nJesus, 180; called the betrayer,\\n181 a possible warning to, 308\\nJesus observes a change in his bear-\\ning, 409, 680; his treacherv, 409-412;\\nat the Last Supper, 414, 684, 685 is\\nmissed from the Twelve, 419; the\\nbetrayer, in the garden, 427 the kiss\\nof betrayal, 425,426; betrays Jesus,\\n686; action of Caiaphas in concert\\nwith him, 428; his place among the\\nTwelve forfeited, 482; his remorse,\\nand reported death, 483; the purchase\\nof the Potter s Field, 483; reproves\\nMary for her wastefulness, 683.\\nJudas the Maccabee, 89.\\nJudas, Epistle of, its authorship, 24.\\nJude, brother of Jesus, 38.\\n.Jude, Epistle of, 24, 648, 649; rejected\\nby some from the sacred canon, 665.\\nJudges, the writings a. prophetic roll,\\n140.\\nJudgment, Gate of, 449.\\nJudgment, the last, 151, 166, 167, 488;\\nparable of, 206; in Revelation, 654,\\n655.\\nJulius, centurion of the royal cohort,\\n630 his treatment of Paul, 630.\\nJulius Caesar, 2, 654 story of his cross-\\ning the Adriatic Sea, 260.\\nJunius, 591.\\nJupiter, 539.\\nJustus, 60.\\nJuvencus, date of, 76; a line in his\\nGospel History, 76.\\nKadesh, town of Galilee, 94.\\nKarioth, home of Judas, 180.\\nKeys of the Kingdom of Heaven, 319\\nKidron, 360, 419.\\nKidron, Brook of, 686.\\nKingdom of God, 103, 223, 351,\\n352; Jesus s conception of, 150-152,\\n264, 342; vocation of the citizens\\nof, 163-172 the gospel of, 172-177\\nJesus s answer to the Pharisees con-\\ncerning its coming, 288, 289 emble-\\nmatic history of, 296-298; parables\\nrelating to, 296-298, 304-311; Jesus s\\npromises, 258; Jesus questioned con-\\ncerning, 342-346 motto of, 352\\nJesus s hope and disappointment,\\n424; foundations laid by Jesus, 455;\\nefforts of the Apostles to hasten the\\ncoming, 650, 651 how represented\\nin Revelation, 654, 655; disappoint-\\nment in regard to its coming, 655-\\n657 unlike the modern Church, 665;", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0757.jp2"}, "758": {"fulltext": "734\\nINDEX OF SUBJECTS.\\nhow repiesented in the Fourth Gos-\\npel, 672. See Messianic Age and\\nMessianic Kingdom.\\nKingdom of Heaven, the expression\\nused by John, 10-3.\\nKings, the prophetic roll, 140.\\nLaborer, the, and the treasure, parable\\nof, 144, 145.\\nLamb, the, 653, 654, 674, 684, 689.\\nSee Paschal Lamb.\\nLand-surveyors. 90.\\nLaodicea, 590, 591 Christian com-\\nmunity established in, 590 com-\\nmunity addressed in Revelation, 646,\\n647.\\nLasea, city of, 631.\\nLast Judgment, the. See Judgment.\\nLast Supper, the, 413-416. See Lord s\\nSupper.\\nLatin, the language, where spoken, 2;\\none of the languages in which the in-\\nscription over the cross was written,\\n688.\\nLatin Historians, the, 27.\\nLaw, the religion of the, 5; the study\\nof, the task of the Scribes, 6; the\\nobservance of, 6, 7; studied by the\\nJews, 7; Jesus s view of, 10, 11;\\nobserved by the disciples, 15, 16;\\nhow regarded by Paul at the time of\\nhis conversion, 16 prediction of\\nStephen concerning it, 16; one sec-\\ntion of Jesus s followers still hold\\nto it, 17 observance of, insisted\\nupon by the Jewish-Christians, 18\\npreached at Antioch, 19 not so\\nstrictly insisted on by the Jewish-\\nChristians, 21; parents of Jesus ob-\\nserved the injunctions of, 60; ordin-\\nance relating to birth, 61 commands\\nobservance of the Passover, 80; a\\nson of the law, explanation of the\\nterm, 80; Israelitish boys, instructed\\nin the, 80, 82; explained by Jesus in\\nthe Apocrypha, 83, 84 study of,\\njoined to some handicraft, 90 taught\\nto Jewish children, 93 not so rigor-\\nously studied at Jerusalem, 94, 95;\\ninstance of the Jewish reverence, 97;\\nthe tables of, 99 taught by John the\\nBaptist, 111 read aloud in the syna-\\ngogue, 140, 141 the teachers of the,\\navoid the unclean, 199; observed by\\nJesus, 211, 212; The Law and the\\nProphets, 220, 221 attitude of Jesus\\ntowards its precepts, 220-232 its\\nauthenticity, 221; does not rank in\\nJesus s mind as high as humanity,\\n276 commandments concerning bath-\\ning and eating, 276-278; Oral Law,\\n276, 277, 520; penalty for adultery,\\n376, 377; punishment prescribed foi\\nthe reputed crimes of Jesus, 438;\\nproclaimed from Mount Sinai, 487,\\n488; strictly observed by Paul, 520;\\nPaul s conflict between his fidelity to,\\nand his inner convictions, 526-528,\\n531 struggle between strict observ-\\nance of, and justification by faith,\\n546-560; account in Acts of the\\nefforts of the Jews to prevail on Paul\\nto adhere to it, 615, 616; its moral\\nrequirements emphasized in Revela-\\ntion, 646 contrasted forcibly with\\ngospel, 657 Christianity the new\\nlaw, 658.\\nLaw of Moses, 227, 554.\\nLaw of the Jews, how regarded by the\\nauthor of the Fourth Gospel, 672.\\nLazarus, brother of Martha and Mary,\\n682; story of his being raised from\\nthe dead/ 682, 683.\\nLazarus, the parable of, and its origin\\nand meaning, 387-389; signification\\nof the name, 388.\\nLeaven, the parable of, 152.\\nLebbseus, a disciple of Jesus, 180; names\\nsometimes substituted in the Gospels\\nfor his own, 181.\\nLechseum. 570.\\nLeper, healed by Jesus, 202, 203; em-\\nblematic meaning of the story, 203.\\nLesbos, 611.\\nLetters, 22. See Epistles.\\nLevi, 181 son of Alphaeus, invited by\\nJesus to come to his home, 200, 201.\\nLevite, the character of, in the Good\\nSamaritan, 299, 300.\\nLevitical cleanness, strict observance\\nof, 6, 199: Jesus s view of, 10.\\nLevitical Priesthood, annulled in He-\\nbrews, 649, 650.\\nLevitical Purity, 104.\\nLeviticus, cited by the Jewish lawyer,\\n298.\\nLibertini, 506.\\nLights, Feast of, 681.\\nLoaves and fishes, the, miracle of, 148,\\n149, 679.\\nLogos, its signification, 670; the doc-\\ntrine of, 670-673.\\nLois, 539.\\nLord s Praver, the. 262-265.\\nLord s Supper, the, 413-418, 684,\\n685 symbolism of the occasion, 415-\\n418, 679, 689; its importance in the\\nChurch, 662.\\nLove, a doctrine of Jesus, 229-231, 233\\nLucius, the Cyrencean, 517, 536.\\nLuke, companion of Paul, 24, 637, 638,\\na Greek physician, 562.\\nLuke, Gospel of, its contents and au-\\nthorship, 24, 25, 27-33 pedigree of", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0758.jp2"}, "759": {"fulltext": "INDEX OF SUBJECTS.\\n735\\nJesus, 36, 39 first two chapters taken\\nfrom Jewish-Christian writings, 47;\\nrepresentation of birth of Jesus unlike\\nthat in Matthew, 55 his idea of the\\nname Jesus, GO; account of .Tesus s\\npresentation at the temple, 62; at-\\ntempts of the commentators to recon-\\ncile his account Avith that of Matthew,\\n72; account of Jesus in the temple,\\n79-8 2; l-eference to Jesus s age, 126;\\none of the sources of, from which Luke\\ndraws his materials, 158; rendering\\nof the Lord s Prayer, 262. 26-3;\\naccount of the appointment of the\\nSeventy and their work, 542, 543; a\\nscene in, used in a chapter of John,\\n667.\\nLuther, 323.\\nLvcaonia, 538.\\nLycia, 630.\\nLvdda, 557, 560.\\nLydia, 564, 565.\\nLyons, 4.\\nLysanius, 96.\\nLysias, Claudius, story of Paul s\\nbeing saved from the mob at Jeru-\\nsalem, 619, 620, 623; expected at\\nCaBsarea, 625.\\nLystra, Paul preaches here, 538, 563;\\nPaul stoned at, 577.\\nMaccab^ean war, 333.\\nMaccabees, the, 3.\\nMacedonia, 19, 20; communities of\\nJews established in, 7; Paul jour-\\nnevs and works in the land, 562, 564,\\n579, 595.\\nMacedonians, assist in the contribution\\nfor Jerusalem, 603.\\nMachaerus, 133; fortress of, 122.\\nMadness, 132.\\nMagdala, 125, 137, 207, 237, 282.\\nMagi, the, 68; the story of considered,\\n71-78; the story of, interpreted by\\nthe Church, 74-76.\\nMalachi, his prophecy of the Messianic\\nage, 49, 50; does not speak of the\\nMessiah, 110; a prophetic roll, 140.\\nMalchus, 686.\\nMalta, St. Paul s Bay, 633.\\nMammon, 169.\\nMan, how regarded by Jesus, 173-177.\\nMan, Son of, expression used bv Jesus,\\n199, 252, 314, 315, 330, 331, 350, 352,\\n354, 414, 426, 432.\\nManna, 99.\\nManoah, 40, 44, 47.\\nMaranatha, 651.\\nMarcion, head of a sect against Juda-\\nism, 657.\\nMarcionites, the, 22; not justified by\\nthe author of Acts, 600.\\nMaria, 591.\\nMark, conjecture concerning him, 427;\\ndesired to join Paul at Rome. 637;\\nwith Paul at Rome, 638; speculations\\nabout him after Paul s death, 642.\\nSee John Mark.\\nMark, Gospel of, its authorship, 24, 25,\\n27-33; does not speak of Bethlehem\\nor miraculous birth, 56 account of\\nJesus s baptism, 118, 120 his narra-\\ntives characterized by great rapidity\\nof motion, 137.\\nMarriage, Jesus questioned concerning\\nthe subject, and his views thereon,\\n338-342; customs of Israel, 339;\\nJewish laws, 647.\\nMars Hill, 569.\\nMartha, visit of Jesus at her home, 186,\\n187; Jesus at her house, 683; ac-\\ncount of Lazaras being raised from\\nthe dead, 682, 683.\\nMary, mother of Jesus, 8; married to\\nJoseph, 42; account of birth in the\\nGospel of James, 47; the birth of\\nJesus foretold to Mary, 51, 52; her\\nvisit to Elizabeth, 52; her song of\\nthanksgiving, 52, 54; goes with\\nJoseph to Bethlehem, 52, 53; birth\\nof Jesus, 53, 54; receives the visit of\\nthe shepherds, 54 the appearance of\\nGabriel to her, 54, 55; her visit to\\nElizabeth, 55; fails to understand\\nJesus, 57 interview with Simeon, 62,\\n63 message from Gabriel, 64 her\\nflight from Bethlehem, 70; accounts\\nin the Apocryphal Gospels, 76-78;\\naccounts in the Apocrypha, 83-85;\\nher astonishment at Jesus with the\\nRabbis, 81, 82; her family, 90; her\\ncharacteristics, 91, 92; her reception\\nof Jesus at Nazareth, 237, 238; seeks\\nJesus at Capernaum, 239, 240; at the\\ncross, 688.\\nMary, mother of Mark, 500.\\nMary, sister of Martha, 186, 187 Jesus\\nat her house, 186, 187 account of\\nLazarus being raised from the dead,\\n682, 683; anoints Jesus, 683.\\nMary, wife of Clopas and mother of\\nJames the Less, 186 a friend of\\nJesus, 186; at the cross, 451, 688; at\\nthe sepulchre, 460 said to have been\\nthe first to see Jesus after his resur-\\nrection, 469, 470; story of Jesus ap-\\npearing to her, 473-477.\\nMary Magdalene, a follower of Jesus,\\n186; story of the woman known by\\nthis name, 205-208; at the cruci-\\nfixion, 451; at the cross, 688; at the\\nsepulchre, 460; finds the tomb emp-\\nty, 689; beholds Jesus at the tomb,\\n689, 690; story of Jesus appearing", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0759.jp2"}, "760": {"fulltext": "736\\nINDEX OF SUBJECTS.\\nto her 473-477; said to have been\\none of he first to see Jesus after his\\nresurrection, 469, 470.\\nMary s Birth, and the Childhood of\\nthe Redeemer, 84.\\nMassacre of the Innocents, 70, 73 day\\nof commemoration, 66.\\nMassah, 323.\\nMaster, the name declined by Jesus,\\n116, 163; the title, 141; suggestion\\nof the term, 179.\\nMatarea, legend of a sycamore tree, 78.\\nMater Dolorosa, the, 63.\\nMatthew, a disciple of Jesus, 180\\ncalled the publican, 1 181; incor-\\nrectly called the publican, 201;\\nby some thought to be Nathanael,\\n676.\\nMatthew, Gospel of, its contents and\\nauthorship, 24, 25, 27-33 explana-\\ntion of the term according to\\nMatthew, 30 contradiction in\\nthe text regarding the descent of\\nJesus, 35, 36, 39; representation of\\nbirth of Jesus unlike that in Luke,\\n55; story of Jesus s birth, 41, 42;\\nhis idea of the name Jesus, 60; ac-\\ncount of Jesus and the Magi, 68-71;\\nattempts to reconcile the accounts\\nwith those of Luke, 72; account of\\nJesus s baptism, 117, 120; collection\\nof savings called the Sermon on\\nthe Mount, 141; his rendering of\\nthe Lord s Prayer, 262; the para-\\nble of the vineyard and the laborers,\\nits significance, 296, 297; a version\\nof, a favorite with the Ebionites,\\n657.\\nMatthias, chosen to fill the place of\\nJ udas, 484, 485 by some thought to\\nbe Nathanael. 676.\\nMediterranean Sea, the, 125, 312.\\nMelchior, 76.\\nMelita, island of, 633, 634.\\nMenahem, 536.\\nMercury, 539.\\nMeroe, Queen of, her treasurer, 515.\\nMerom, waters of, 311.\\nMessiah, the, 12, 13 believed in firmly\\nby the disciples, 15, 16 expected by\\nmany, but in different ways, 16 the\\nidea of exclusive ownership bv the\\nJews, 17, 22, 39; Greek word for, 18\\nprophecies in the Old Testament re-\\nferring to Jesus, 37, 38; mother of\\nthe, 41 the coming of, foretold to\\nZachariah, 45 throne of, to be occu-\\npied by Jesus, 51, 52; the birth of,\\n54; called by the Rabbis the Com-\\nforter, 64; birth of, announced by\\nthe Magi, 68, 69; a Jew faisely as-\\nsumes the name, 73, 74; typified by\\nIsrael, 75; Jesus disputes with the\\nRabbis concerning, 84; the Gospels\\nmention of John s prophecy, 109 the\\nOld Testament writers conceived the\\nMessiah to be God, 110 account in\\nMatthew of Jesus s baptism and de-\\nscent of the Spirit, 117, 118 signifi-\\ncation of the name, 118; the disciples\\nat first ignorant of Jesus s Messiah-\\nship, 182; John s idea of Jesus s\\nMessiahship, 254, 255; the name\\ngiven to Jesus by his disciples, 313,\\n314; the name applied to Jesus, and\\nhis interpretation of it, 313-320;\\nJesus s sense of duty and sacrifice\\nrequired of the Messiah, 325-335;\\nDavidic origin of, 383; thoughts\\nabout it, at the trial of Jesus, 432-\\n435; taunts concerning, heaped on\\nJesus on the cross, 452, 453 proved\\nto be Jesus of Nazareth, 486 the\\nspirit of Peter s first discourse, 489;\\nStephen s reference to, in his trial\\nbefore the Sanhedrim, 508 the child\\nof Israel in Revelation, 654; a new\\nconception of, 671.\\nMessianic age, the, 98, 99 announced\\nby John the Baptist, 102, 103, 108,\\n109, 112, 121; announced bv Jesus,\\n137, 151, 210, 234, 337 the old proph-\\necies of, 255, 313; Jesus asked for a\\nsign, 289; Jesus s conception of, 295\\nJesus questioned about salvation,\\n342 announced by the Apostles*\\n488. See Messianic kingdom, and\\nKingdom of God.\\nMessianic expectation, the, 6, 38, 47,\\n57, 98, 100 change in the thought of\\nChristian circles, 110; its political\\ncharacter, 122, 151 Paul s martyr-\\ndom for, 636; disappointment of the\\nbelievers, 645.\\nMessianic feast, the, 301, 304-308.\\nMessianic judgment, the, 677.\\nMessianic kingdom, the, 8, 9, 12 to be\\nfor Israel alone, 17; right of the\\nHeathen-Christians as citizens of, 18,\\n19, 21 position of John toward, 43\\nprophecies relating to the coming of,\\n45. 49-51; Greek expressions refer-\\nring to, 61; longings for, 62, 94;\\nannounced by John the Baptist, 98,\\n102, 105, 106, 108 referred to in the\\nBeatitudes,. 159; announced by Jesus,\\n288, 313; controversy concerning the\\npersons to be admitted, 292-311\\nparables relating to, 296-300, 304,\\n305, 307-309 old prophecies concern-\\ning, 325; Jesus s resolve to establish\\nit, 328, 335, 369; announced by the\\nApostles, 486-188; thrown open to\\nothers than Jews, 514, 515; test of", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0760.jp2"}, "761": {"fulltext": "INDEX OF SUBJECTS.\\n737\\nadmission to, 618. See Kingdom of\\nGod and Messianic Age.\\nMessianic Passion-psalm, 452, 454.\\nMichael, the angel, 46.\\nMichah, 39, 103; prophecies of, 69.\\nMiddle Ages, 322; custom of celebrat-\\ning Christmas Eve, 68.\\nMiletus, 611, 612.\\nMina, value of, 358.\\nMinae, parable of, 358, 359.\\nMiracles, not ascribed to John the Bap-\\ntist, 111; ascribed to Elijah, 148;\\nwonders worked by the Apostles,\\n482-502; demand for, among the\\nJews and early Christians, 284; in\\nthe Fourth Gospel, 673.\\nMiracles performed by Jesus accounts\\nin the Apocrvpha, 84-86 the won-\\nderful draught of fishes, 128, 129;\\nhealing of the sick, blind, and insane,\\n131-136, 148, 192, 193, 202-205, 208-\\n210, 216, 217, 308-311, 355, 356, 367,\\n574-576, 586-588, 678, 679, 680, 681;\\nthe loaves and fishes, 148, 149 mean-\\ning of the loaves and fishes, 149 the\\nwater turned to wine, 232, 233, 676;\\nJesus walking on the water, 268, 269\\n679; the dead brought to life, 285-\\n287, 682, 683; the multitude fed,\\n679; Lazarus raised from the dead,\\n682, 683.\\nMishna, the oldest part of the Talmud,\\n277; its commands regarding the\\nwashing of hands before and after\\neating, 277, 278.\\nMitylene, 611.\\nMnason, Paul and his companions re-\\nceived at his house, 614.\\nMonday, day on which Moses descended\\nMount Sinai, 212.\\nMoney value of a mina, 358.\\nMoor, 76.\\nMorbus sacer, 132, 133.\\nMoriah, 449.\\nMoses, his fortune foreshadows that of\\nthe Messiah, 38; his fortunes like\\nthose of John the Baptist, 43 why\\nhis name is associated with that of\\nElijah in the New Testament, 49,\\n50; dangers in his childhood which\\nthreatened him, 74; a phenomenon\\nsaid to have occurred at his birth,\\n74; how compared with Jesus by the\\nancients, 74, 75; mentioned by Pru-\\ndentius in his Hymn for Epi-\\nphany, 75; stories of, used in con-\\nnection with accounts of Jesus, 83,\\n141, 322, 333; purification of the\\npeople, 104; on Mount Sinai, com-\\npared with Jesus, 141, 322; fasts ob-\\nserved on the days of his ascent and\\ndescent of Mount Sinai, 212; sup-\\nposed to have written the law, 221;\\nhis views on divorce referred to bv\\nJesus, 340; books of, 379; the blood\\nof the covenant, 416; legend of the\\ntransfiguration, 502-504; referred to\\nby Stephen, 507, 508; referred to in\\nRevelation, 653.\\nMoses, law of. 17, 21, 220, 276, 280, 502,\\n554, 670; the penal code, 227.\\nMustard-seed, the parable of, 152.\\nMyra, 631.\\nMvrrh, given bv the Magi to Jssus, 70,\\n74, 76.\\nMysia, 630.\\nNaaman, 235.\\nNain, the story of the widow s son,\\n287.\\nNames, signification important to the\\nIsraelites, 60, 61.\\nNames and words having a significa-\\ntion: Apostles, 180; Bar-Cochbah,\\n74: Barnabas, 490; Boanerges, 181;\\nCephas, 181; Christ, 536; David, 61;\\nDorcas, 558; Ebionites, 158; Elymas,\\n537; Frederick, 61; Gethsemane, 421;\\nGolgotha, 449 Gottlieb, 61 Hakel-\\ndama, 483; Hosanna, 363; Immanuel,\\n61; Isaiah, 61; Jesus, 61; Johanan,\\n44; John, 44; Lazarus, 388; Mes-\\nsiah, 118; Niger, 536; Solomon, 61.\\nNaples, 634.\\nNathanael, on the Sea of Galilee, 666\\nmeets Jesus, 674, 675; his identity,\\n675, 676.\\nNature, in the East, 171.\\nNazarene, the, 39, 40.\\nNazarenes, the sect of, 16, 636; nick-\\nname applied to the community at\\nJerusalem, 489; a distinct party at\\nJerusalem, 616.\\nNazareth, 8; birthplace of Jesus, 39,\\n40, 56 Gabriel comes to Mary at, 51,\\n52; its natural beauty, 89, 90; prob-\\nably no schools in, 92 Jesus does not\\nwish to begin his work here, 124;\\npreaching of Jesus at, 234-236, 238;\\nreception of Jesus bv the Nazarenes,\\n234, 235, 237-239, 240.\\nNazarite, a, 40, 45, 48.\\nNazarite s vow, the, 545; story of\\nPaul s taking the vow, 615, 616.\\nNeapolis, 564.\\nNebo, Mount, 43.\\nNebuchadrezzar, 7.\\nNero, 635 outburst of infamy at Rome,\\n640-642; his fearful persecution, 652;\\nthe Antichrist in Revelation, 654\\neffect of his persecution, 660.\\nNestorians, the, 76.\\nNew Covenant, the, 48 Jesus, the\\nMediator of, 74.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0761.jp2"}, "762": {"fulltext": "738\\nINDEX OF SUBJECTS.\\nNew Testament, the, 4; its books and\\ntheir authorship, 22-33 books of, ex-\\namined, 27-33 opening passage, 35\\npeculiar uses of its language, 41;\\npassages from the Old Testament\\nused in the narratives of, 46-51, 72-\\n75, 83, 119, 120, 127, 196, 197, 255,\\n483 why the names of Moses and\\nElijah are associated together, 49, 50\\npassages bearing upon the account\\nof Jesus s birth, 56; Joshua called\\nJesus, 60; signification of name of\\nJesu,; identical with certain Greek\\nexpressions, 61; reasons for being\\ncautious in accepting the narratives,\\n87 Jesus represented as requiring to\\nlearn obedience, 116 contains many\\nemblematic pictures, 130 passage\\nattributed to Jesus probably not his\\nsaying, 176; three apparent contra-\\ndictions in the narrative of the life of\\nJesus, 211 the substance of the apos-\\ntolic teaching, 489 writings refer-\\nring to the second coming of Christ,\\n652-655; epistle showing the disap-\\npointed hopes of the Christians, 656\\nformation of, 664, 665; the Fourth\\nGospel the ripest fruit of the spirit\\nof Jesus 692.\\nNicanor, Gate of, 393.\\nNicanor, one of the Seven, 506 conse-\\ncrated to the service of Jesus, 506.\\nNicodemus, 673 Jesus s interview\\nwith, 676, 677 his protest for Jesus,\\n680; assists Joseph in the burial of\\nJesus, 689.\\nNicodemus, Gospel of, 443, 480 de-\\nscription of Jesus going to Paradise,\\n457.\\nNicolaitans, the, 647.\\nNicolas of Antioch, one of the Seven,\\n506 consecrated to the service of\\nJesus, 506.\\nNicopolis, 466.\\nNiger, signification of name, 536.\\nNineveh, 302.\\nNisan, 14, 392, 407.\\nNorthumberland, 88.\\nNymphas, 590.\\nOctavianus (Augustus), date of his\\nreign, 2. See Augustus.\\nOffence, Mount of, 359.\\nOfferings burnt sacrifice, 61 purifica-\\ntion/61; sin offering, 61.\\nOld Covenant, the, 48, 74, 141, 220.\\nOld Testament, the, 37 the translation\\nof, into Greek, 7 use of its texts and\\nprophecies by the early Christians,\\n37-40; use of passages in forming\\nthe accounts of the New Testament.\\n46-51, 72-75, 83, 119, 120, 127, 196,\\n197, 255, 483; the fates of the Christ\\nand John indicated, 47,48; similar-\\nity of ideas in, connected with the\\nSermon on the Mount, 141, 142; its\\nspirit of love and hatred, 229; the\\nGod of, not the God of Jesus, 230-\\nhe that was to come referred to\\nElijah by the Rabbis, 255; illustra-\\ntions drawn from, by Jesus, 302, 303\\nsayings taken from, 365; an angel of\\nsudden sickness or death mentioned\\nin, 501; examples from, used in Jude.\\n649 the ritual and history of, serve\\nas types to foreshadow the new dis-\\npensation, 649; a parallel series of\\nwritings needed bv the Church, 664,\\n665.\\nOlives, Mount df, 14, 359, 360, 361;\\n370, 419, 682.\\nOn the Sacred Disease, 133.\\nOnesimus, 637 converted to Christian-\\nity, 637, 638; Paul pleads for him\\nwith his master, 638.\\nOnesiphorus, faithful friend of Paul,\\n590, 637.\\nOverseers in the Church, 663.\\nOx, the, parable of, 216.\\nPalestine, a Roman province, 2-5;\\nJewish-Christian believers in, 18\\njourney of Jesus to, 312; the ass\\nused in, 362.\\nPalm Sundav, 363.\\nPamphylia, 537, 540.\\nPamphylian Gulf, 631.\\nPaphos, 537.\\nParables, the, 9, 28, 30, 130, 142-155\\ntheir teachings, 154.\\nParables the laborer and the treasure,\\n144, 145; the pearl of great price,\\n145 the householder, 150 the hus-\\nbandman, 152; the leaven, 152; the\\nmustard seed, 152; the sower, 153;\\nthe houses built on sand and rock,\\n154, 155; the debtor, 161, 162; the\\nparable of the talents, 165, 166 the\\nlast judgment, 166, 167; the parable\\nof the debtor to whom most was for-\\ngiven, 206 the woman and the lost\\ncoin, 210; the mended garment and\\nthe new and old wine, 213, 214; the\\nsheep fallen into a hole, 216, 217 the\\nox, 217; Good Samaritan, 230, 298-\\n300; the Prodigal Son, 246-249; the\\nPublican and Pharisee, 249-251 con-\\ncerning the Kingdom of God,\\n296-300, 304, 305, 307-309 the vine-\\nyard and the laborers, 296-298 the\\nwedding feast, 304; the supper and\\ninvited guests, 305; the wedding rxar-\\nment, 307, 308; the fig-tree, 349;\\nthe niime or pounds, 358, 359 Laz-", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0762.jp2"}, "763": {"fulltext": "INDEX OF SUBJECTS.\\n739\\narus and the rich man, 387-389 the\\nhusbandman and tbe vineyard, 389-\\n391; the rich man and his steward,\\n396, 397 the foolish virgins, 403-405\\nthe parable of the darnel seed, 643,644\\na possible companion to the parable\\nof the sower, 644; the widow and\\nthe judge, 656.\\nParallel passages, 27.\\nParalysis, moral, 204, 205.\\nParalytic, healed, by Jesus, 204, 205;\\nemblematic of tbe story, 205, 206.\\nParmenas, consecrated to the service of\\nJesus, 506.\\nParthian Invasion, allusion to in Reve-\\nlation, 653.\\nParthian Monarchy, the, 1.\\nPaschal Lamb, the, 215, 408, 412, 684,\\n689.\\nPaschal Meal, the, 684.\\nPassover, the, 7, 14, 80, 185, 337, 385,\\n684; to be the feast of tbe redemp-\\ntion, 368; celebration of, 407, 408,\\n412, 413 psalms sung at the celebra-\\ntion of, 413, 419 closing of the feast,\\n419 custom of the Roman governor\\nof releasing a prisoner at that time,\\n441, 687; celebrated at full moon,\\n456; the first day of the, speciallv\\nsacred, 688.\\nPatara, harbor of, 613.\\nPatmos, 652.\\nPau!, historical sketch of, 16-26; a ro-\\nmance written against him, 21; the\\nUniversal (Catholic) Church named\\nafter Peter and Paul, 21, 22 his ex-\\npression as to Jesus being the son of\\nJoseph, 56 describes the birth of\\nJesus, 59; claims the title of Apos-\\ntle, 180; his powerful influence upon\\nChristians, 197 gives the reason for\\nthe rejection of Jesus by Israel, 285,\\n287 takes part in the execution of\\nStephen, 509, 514; first preacher of\\nfaith over the law, 517; his work,\\n519 his Jewish descent, 520\\nhis education, 520 particulars in\\nActs about his youth and education,\\n521-524; his devotion to the law,\\n520 persecutes the community of\\nJerusalem, 520 his reasons for perse-\\ncuting the community, 524-526; not\\nconnected in any way with Jesus, 520,\\n521; his name of Saul, 521; his con-\\nversion, 522-524; beholds Ananias,\\n523, 524 his conversion gathered\\nfrom his own letters, 524-528; his\\nexcitable temperament, 528 the\\nApostle of the heathen, 528, 533:\\nconsidered by some unfit for the\\nApostolate, 484 passage relating to\\nthe resurrection of Jesus, 467, 468\\nappeals to the Scriptures, 467, 468;\\nhis religious development, 529-531\\ngoes to Arabia, 530, 532; labors at\\nDamascus, 532 makes acquaint-\\nance with Peter and James brother\\nof Jesus, 532; account in Acts of\\nhis conduct after conversion, 533\\nvisits Cilicia, 533, 541, 547, 555, 563,\\n624 his mission in Syria and Cilicia,\\n534; his headquarters at Antioch,\\n534-536; his followers, 534; said to\\nhave brought money to the sufferers\\nin Judiva, 535 his preaching at An-\\ntioch, 536; receives the name of Paul,\\n537; cousecrated for mission work,\\n537; his missionary journey, 537-\\n541 visits Derbe, 538, 539, 563 his\\nwork at Lystra, 539 worshipped as\\nMercury, 539 stoned at Lystra, 539\\nreservations made concerning his\\nmissionary journey, 540, 541; fruit\\nof his toil in the regions of Syria and\\nCilicia, 541; significance of his Avork,\\n545 goes to Jerusalem to seek wis-\\ndom concerning the disputes in the\\ncommunity, 547 pleads his cause at\\nJerusalem, 548-550; returns to An-\\ntioch, 550 visited by Peter at Anti-\\noch, 550 to collect money among his\\nconverts for the community at Jeru-\\nsalem, 550 Peter s conduct at An-\\ntioch, 550-553; Barnabas estranged\\nfrom him, 552, 555-557; account in\\nActs of his controversy with the\\ncommunity at Jerusalem, 553-557;\\nimportance of some of his letters,\\n561; his vision analogous to that of\\nPeter, 561 his missionary labors and\\ntravels after the conflict, 562-576 at\\nEphesus, 562, 576-595, 602; meets\\nTimothy, 563; his visit to Galatia,\\n563, 564, 579-582; his treatment bv\\nthe Galatians, 563, 564; takes ship at\\nTroas, 564; his companions, 564; at\\nPhilippi, 564-567 his fellow-laborers\\nat Philippi, 565 thrown into a dun-\\ngeon, and his deliverance, 565, 566;\\nstory of the slave-girl at Philippi,\\n565-567; story of his pleading the\\nRoman citizenship, 566 his labors at\\nThessalonica, 567; at Athens, 568-\\n570; visits Achaia, 570, 572, 579,\\n595; at Corinth, 570-576; resides\\nwith Aquila, 570, 571 his labors at\\nCorinth, 571-576; his letters to the\\nCorinthians, 572; goes to Ephesus,\\n572; his Epistles, 573 (see under\\ntheir respective names); his preach-\\ning at Corinth, 574; his preaching at\\nThessalonica, 574; his preaching at\\nAntioch, 574; settles at Ephesus,\\n576 date of his work there, 576 his", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0763.jp2"}, "764": {"fulltext": "740\\nINDEX OF SUBJECTS.\\nmanner of life during his missionary\\nlabors, 576-578; at Ephesus, 576-\\n594 stoned at Lystra, 577 misrep-\\nresented to the Galatians, 579, 580;\\nopposition from the Jewish-Chris-\\ntians, 579, 580, 582-588; his letter to\\nthe Galatians, 580-582, 584; his at-\\ntacks upon the Judaiziug fanatics,\\n584; his work at Ephesus, 588-594;\\nstories in the Acts of Paul s apostolic\\ndignity, 589, 590; establishes many\\nChristian communities, 590; his fel-\\nlow-laborers, 590, 591; opposition\\nfrom Jewish-Christians, 592; oppo-\\nsition at Ephesus, 592, 593, the\\ntumult concerning Artemis, 593, 594\\nwrites to the Corinthians, 595, 599-\\n601 resolves to visit Macedonia and\\nAchaia, 595 his interest in Corinth,\\n595-601; his doctrine spreads at\\nCorinth, 596; takes leave of the\\nEphesians, 595 Jewish-Christian\\nopposition at Corinth, 597; his re-\\nbuke of sectarianism, 599 collects\\nmonev for the communitv at Jerusa-\\nlem, 601-604; settles at Troas, 602;\\nsecond and third letter to the Corin-\\nthians, 602; leaves Ephesus, 602;\\ngoes to Macedonia, 602; Jewish-\\nChristian opposition, 603; his anx-\\niety for the Corinthians, 603 fourth\\nletter to the Corinthians, 603, 604;\\nhis plans for future work, 605; goes\\nto Greece, 605 a short time in Cor-\\ninth, 605 means to go to Jerusalem,\\n605, 609 his intention of visiting\\nSpain and Rome, 605, 609 his in-\\ntention of preaching at Rome, 605,\\n606 his Epistle to the Romans, 606-\\n609 goes to Troas, 609 his com-\\npanions of travel, 609; his last visit\\nto the communities he had founded,\\n610 Jewish-Christian opposition,\\n610; at Troas, 611; his route to\\nJerusalem, 611-615 goes to Mity-\\nlene, 611 goes to Assus, 611 ac-\\ncount in Acts of his last farewell to\\nthe Ephesians, 612, 613 goes to Cos,\\n613; sails for Phoenicia, 613; reaches\\nRhodes, 613; stays with Philip the\\nEvangelist at Caesarea, 613, 614; re-\\nceives a warning at Csesarea, 614;\\nreaches Jerusalem, 614; is cordially\\nwelcomed by Mnason, 614; at Jeru-\\nsalem, 614-624 story of his taking\\nthe Nazarite vow, 615, 616 story of\\nhis reception at Jerusalem, 615-617;\\nhow represented by the writer of\\nActs, 616 story of Simon the magi-\\ncian and its meaning, 617, 618;\\nstory placing his collection and\\napostleship in an odious light, 018;\\nhis project in going to Jerusalem\\ncompletely wrecked, 617-619; meets\\nthe Jewish-Christian opposition at\\nJerusalem, 619; mobbed at Jerusa-\\nlem, 619, 620; his defence before\\nLysias, 620, 621; claims the right of\\na Roman citizen, 621; his defence\\nbefore the Sanhedrim, 621, 622 his\\nvision of the Lord, 622, 623; the\\nJews swear his death, 623; conveyed\\nto Caesarea, 623; escorted to An-\\ntipatris, 623; put in custody at the\\nformer palace of Herod the Great,\\n624; tried at Caesarea, 625, 626-630;\\nin captivity at Caesarea, 625-630 his\\nimprisonment and death, 624^643;\\ntwo years a prisoner at Rome, 625;\\nclaims his right as a Roman citizen,\\n627, 628 appeals to Caesar, 627, 628,\\n630; tried before Festus, 627, 628;\\nhis case referred to and tried before\\nAgrippa, 628-630; his speech before\\nAgrippa and answer to Festus, 629,\\n630; date of his journey to Italy,\\n630; his voyage to Italy and the\\nshipwreck, 630-633; his route from\\nCaesarea to Melita, 630-633 received\\nkindlv by the people of Melita, 633,\\n634; the story of the adder, 633; St.\\nPauls Bav/633; heals the sick at\\nMelita, 633, 634; leaves Melita for\\nRome, 634 his route from Melita to\\nRome, 633, 634; a prisoner at Rome,\\n634-637 impression made by his let-\\nter, 635 how received by the Chris-\\ntians at Rome, 635; summons the\\nleaders of the Roman Jews, 635, 636\\nhis relations with the Christian com-\\nmunity at Rome, 636, 637 three let-\\nters attributed to him, 637-640 their\\nauthenticity, 637, 638 letter to Tim-\\nothy, 637; his friendship for Onesi-\\nmus, 637, 638; letter to Philemon,\\n637, 638; his companions in Rome,\\n638; gives Epaphroditus a letter to\\nthe Philippians, 638; letter to Appia\\nand Archippus, 638; a prisoner at\\nRome, his work for the gospel, 638,\\n639 Epistle to the Philippians, 638-\\n640 his confidence in Timothy, 639\\nPeter said to be the fellow-victim at\\nhis execution, 640; denounces the\\nJewish-Christian opposition, 640\\ntradition of his death and its date,\\n640-642; his mode of death uncer-\\ntain, 642; traces lost of his fellow-\\nworkers, 642; compared with Jesus,\\n642, 643; the founder of the Chris-\\ntian Church, 642 his work and char-\\nacter, 642, 643; condition of the\\ncommunities after his death. 643-665\\nJewish-Christian opposition, 644-650;", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0764.jp2"}, "765": {"fulltext": "INDEX OF SUBJECTS.\\n741\\nJames a violent opponent of, 645 his\\ndoctrines loathed in Revelation, 646,\\n647; the title of Apostle denied him\\nin Revelation, 646; writings issued\\nin support of Paulinism, 649, 650;\\nhis doctrine attacked in the Epistle of\\nJames, 648; his purpose in his reli-\\ngious work, 650, 651; his hope of a\\nresurrection, 650, 651; his faith and\\nbelief -in the future, 651; his motto,\\n659 how represented by the author\\nof Acts, 660; loses ground in the\\nreconciliations between Paulinism\\nand Jewish-Christianity, 661; the\\npastoral Epistles, 663 his preparation\\nof the Avorld for the doctrine of the\\nLogos, 671; can he be identified with\\nISTathanael, 676.\\nPaul, Epistles of. See under their re-\\nspective names.\\nPauline-Christians, their manner of re-\\nturning the attacks of the Jewish-\\nChristians, 585, 586.\\nPaulinism, reconciliation with Jewish-\\nChristianity, 658-661.\\nPearl of great price, the parable of, 145.\\nPella, 654.\\nPentateuch, 221.\\nPentecost, 485: feast of, 488.\\nPeoples of the Land, the, explana-\\ntion of the term, 7, 9 cared for by\\nJesus, 59, 199, 246, 254, 293 religious\\nmovement among, 289.\\nPeraea, given to Herod Antipas, 4; date\\nof its return to the Jewish Kingdom,\\n4 John the Baptist works there,\\n122; Jesus passes through, 310, 336,\\n674, 682.\\nPergamus, Christianity established,\\n590; community addressed in Revela-\\ntion, 646, 647.\\nPerge, 537, 540.\\nPersia, 76.\\nPersian Gulf, 145.\\nPersian Monarchy, the, 1.\\nPersians, 46; reverence fire, 76; belief\\nin angels and demons, 132, 133.\\nPersis, 591.\\nPessinus, 563.\\nPeter, Simon Peter, a disciple of Jesus,\\n17 interview with Paul and others\\nconcerning the true faith, 18, 19; his\\ntreatment of the Heathen-Christians,\\n19; the Universal (Catholic) Church\\nnamed after Peter and Paul, 21, 22;\\nreferred to in the Book of Acts, 25,\\n26 how represented in the Book\\njf Acts, 26 son of Jona, 127\\ncalled by Jesus to follow him, 127,\\n128, 129; account of the wonderful\\ndraught of fishes, 128, 129 his\\nmother-in-law h\u00c2\u00abaled by Jesus, 131,\\n135; searches for Jesus, 136; ques-\\ntions Jesus on forgiveness, 161 a\\ndisciple of Jesus, 180; surname of\\nSimon, 181 the name of Peter given\\nto him, the account not genuine, 319;\\nthe name of Cephas, 181 account of\\nhis being called Cephas, 674 his\\ncharacter, 181 placed first in the\\nJewish-Christian Gospel, 181 his\\neffort to walk upon the water, 269;\\nscene explanatory of this account,\\n437 goes into the house of Jair,\\n286; a parable directed against him,\\n297 his recognition of Jesus as the\\nMessiah, 313, 319 the keys of\\nHeaven given to him, the account not\\ngenuine, 319; story of the tax for the\\ntemple, 320; tries to dissuade Jesus\\nfrom going to Jerusalem, 329; one of\\nthe most trusted of the disciples, 351\\nhis conversation with Jesus on the\\nMount of Olives, 402; commissioned\\nby Jesus to prepare the Last Supper,\\n408, 409; the Last Supper, 412-418,\\n684, 685; his promise not to deny\\nJesus, 420; in the Garden of Geth-\\nsemane with Jesus, 421-426 Jesus\\nwakes him, 423, 425 cuts off the ear\\nof Malchus, account in John, 686;\\nfollows Jesus and enters the court-\\nyard, 428, 435 denies his knowledge\\nof Jesus, 436, 437, 686 Jesus appears\\nto him, 465, 467, 666, 667; mentioned\\nas the first who saw Jesus after his\\nresurrection, 469, 470; runs to the\\nsepulchre, 474; enters the tomb of\\nJesus, 689 urges the choice of one\\nto fill the place of Judas, 484; his\\nfirst discourse, 486, 487, 489 rebukes\\nAnanias, 490 account of his action\\ntowards Ananias and Sapphira, 490-\\n492; his address to the people, 494,\\n495 heals the cripple, 494 brought\\nbefore the Sanhedrim, 495 the sick\\nbrought to him, 496; seized and\\nthrown into prison, 499 his miracu-\\nlous rescue, 500-502; legend of the\\ntransfiguration, 502-504; one of the\\npillars of the Church, 503, 545,\\n548, 582, 583; Paul s visit to him,\\n532 rejects divine honors, 540\\nfounds communities of Christians.\\n544 one of the chief members of the\\ncommunity at Jerusalem, 545, 548;\\nrecognizes felloAvship with Paul and\\nBarnabas, 549 his visit to Paul, and\\naction at Antioch, 550-553; account\\nof his action at the time of the divis-\\nion in the community, as given in\\nActs, 553-561; account in Acts of\\nhis having been appointed preacher\\nto the heathen, 557; his vision of the", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0765.jp2"}, "766": {"fulltext": "742\\nINDEX OF SUBJECTS.\\nclean and unclean animals, 558 his\\npreaching at Caesarea, 559 his\\nvision compared with that of Saul,\\n561; story showing Paul s equality\\nwith him, 589 Jewish-Christians\\nappeal to him, 597; the Apostle of\\nthe Jews, 598; story of Simon the\\nmagician, 617, 618; said to be the\\nfellow-victim of Paul, 640; account\\nin Acts suddenly dropped, 641\\nrumors regarding him, 642 tra-\\nditions of his work and death, 645;\\nhow represented by the author of\\nActs, 660 legend of his being Bishop\\nof Rome, 661 legend of his martyr-\\ndom, 661; account of Jesus giving\\nhim the charge of the sheep of his\\nfold, 666, 667; prediction that he will\\npass away, 667-669.\\nPeter, First Epistle of, its authorship,\\n24, 659 its purpose, 659-661.\\nPeter, Second Epistle of, its authorship,\\n24; date of, 656; rejected by\\nsome from the sacred canon,\\n665.\\nPharaoh, 74.\\nPharisees, the, national party of Israel,\\n5, 6 thrown into close relations\\nwith Jesus, 10; struggle with\\nJesus, 11, 12; join the community\\nof Jesus, 17; congratulate Mary on\\nher wonderful child, 84 Jesus meets\\nthem at the synagogue, 93, 94 study\\nthe law when in distress, 98; how\\nthey regarded John, 107 represented\\nby Matthew to have simulated their\\ninterest in baptism, 110; their fasts,\\n140, 212 their movement favored\\nby the Jewish women, 185 their\\nquestioning regarding the fasts and\\nthe Sabbath, 212-218; mentioned by\\nJesus with respect, 224; their rela-\\ntions with Jesus, 241-252, 276-284,\\n288-292 the places of honor at meals,\\n244; parable of the Publican and\\nPharisee, 249-251 tell Jesus that\\nHerod means to kill him, 275; in-\\nterrogate Jesus concerning his neg-\\nlect of oral law, 276-281; demand\\na sign of. Jesus, 288, 292; question\\nJesus concerning marriage and di-\\nvorce, 338-341; combine with the\\nSadducees against Jesus, 374-382\\nJesus s utterances against, 384-386;\\nthe school of, colored by the influence\\nof the Scribes, 383; in the Sanhedrim,\\n622; exasperated against Jesus, 680,\\n681.\\nPhiladelphia, Christian community es-\\ntablished at, 590 community ad-\\ndressed in Revelation, 646, 647.\\nPhilemon, a fellow-worker of Paul, 590.\\nPhilemon, Epistle of Paul to, 20, 637,\\n638.\\nPhilip, a disciple of Jesus, 180 called\\nby Jesus, 674; the Greeks ask access\\nto Jesus, 683.\\nPhilip, a governor, obtains possession\\nof the northern regions east of the\\nJordan, 4; date of his death, 4; re-\\nferred to by Mark, 122.\\nPhilip, an evangelist, consecrated to\\nthe service of Jesus, 506 one of th\\nSeven, 506, 512, 543; the Messiah\\npreached to the Gentiles, 514, 515;\\nhis work among the Samaritans, 514,\\n515 his work in Samaria, 617 re-\\nferred to in connection with Paul s\\nconversion, 617, 676 the Evangelist,\\nhis work commemorated, 514; his\\nconversion of Candace, 515, 516;\\nPaul stavs with him at Caesarea,\\n613, 614.\\nPhilippi, 19; Paul s work there, 564-\\n567, 577, 603; community at, founded\\nby Paul, 565.\\nPhilippians, the Letter of Paul to the,\\n20, 638-640; date of letter to, 638;\\nthe Epistle to, bears a greeting from\\nTimothy as well as Paul, 638.\\nPhilo, his mention of Pilate, 96, 97.\\nPhoebe, converted by Paul, 571; the\\ndeaconess, 591.\\nPhoenicia, 1, 94; Jesus journeys in,\\n281, 518; persecuted Christians go\\nthere, 516 Paul passes through,\\n554; Paul sails for, 613.\\nPhoenix, 631.\\nPhrygia, Paul journeys through, 563,\\n579; Gentile-Christian communities\\nin, 650.\\nPhylacteries, prayer-bands, 250.\\nPilate, Pontius, 2, 4 his character, 96,\\n97; his tyranny, 99; the slaughter\\nof Galilseans, 348; Jesus is brought\\nbefore him, 439 questions Jesus,\\n439-444; his manner of hearing and\\njudging criminals, 439 the custom of\\nreleasing a prisoner at the Passover,\\n441; his endeavor to release Jesus,\\n441-443 sentences Jesus to the cross,\\n443; various accounts of the trial of\\nJesus, 443-445; trial of Jesus, 687,\\n688 palace of, 449 Joseph of Ari-\\nmathea asks him for the body of\\nJesus, 458, 459 the people desire a\\nguard for the tomb of Jesus, 479.\\nPisces, 74.\\nPius IX., 72.\\nPlato, 40.\\nPompeian, significance of its derivation,\\n536.\\nPompey, 3.\\nPontine Marshes, 634.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0766.jp2"}, "767": {"fulltext": "INDEX OF SUBJECTS.\\n743\\nPontius Pilate, Roman governor, 4. See\\nPilate.\\nPontus, 570.\\nPope, supremacy of, as Peter s successor,\\n319.\\nPorcius Festus, 4. See Festus.\\nPossession, a nervous derangement,\\n132, 186 the disease and its treat-\\nment, 133-136.\\nPotter s Field, the, 483.\\nPrayer Jesus goes into the desert to\\npray, 136, 137, 138 custom of kneel-\\ning in, unknown to the Jews, 250;\\nhow regarded by Jesus, 261-267. See\\nLord s Prayer.\\nPriests, division of, 44.\\nPriests, high priests, the, 371.\\nPrisca, 570, 571.\\nPriscilla, 570, 571, 579, 593 goes with\\nPaul to Ephesus, 572 instructs Apol-\\nlos in Christianity, 596.\\nProchorus consecrated to the service of\\nJesus, 506.\\nProdigal son, the, parable of, 246-249.\\nProphets, use of texts by the early\\nChristians in writing the life of Jesus,\\n37 their utterances, 103 the prophetic\\nroll, 140 not taught to the unclean,\\n199 the Law and the Prophets, 220,\\n221.\\nProselytes, less narrow than the Pales-\\ntinian Jews, 16 explanation of the\\nterm, 7.\\nProtestants, their position before the In-\\nquisition, 434.\\nProverbs, wisdom of the, enters into\\nAlexandrian philosophy, 669, 670.\\nProvinces of Rome, the, 1 division of,\\nunder Augustus, 2.\\nPrudentius, his Hymn for Epiph-\\nany, 74, 75.\\nPsalm xxii., how regarded by early\\nChristians, 452 ex. quoted by Jesus,\\n383 ex. applied to the Messiah, 489\\ncxiii., cxiv., and cxv.-cxviii. sung\\nat the Passover, 413.\\nPsalms, use of prophecies in writing the\\nlife of Jesus, 37, 38 those sung at\\nthe Passover, 413, 419.\\nPtolemais, 613.\\nPublican and the Pharisee, parable of,\\n249-251.\\nPublicans, the, 198-201 explanation of\\nthe term, 7.\\nPublius, governor of Melita, entertains\\nPaul, 633.\\nPublius Sulpicius Quirinus, 52.\\nPurification, offering of, 61; sacrifice of,\\n61, 62; symbol of, at the crucifixion,\\n689.\\nPurifications, 277.\\nPmeoli, 634, 635.\\nPyrrhus, 609, 610.\\nPythagoras, 40.\\nQuarahtania, scene of Jesus s con-\\nflict with Satan, 322.\\nQuartus, converted by Paul, 572.\\nQuintus Sentius Saturninus, 56.\\nQuirinus, 56. See Publius.\\nRabbi, the title, 141 Jesus forbids the\\ntitle, 1G3.\\nRabbis, the, 49, 64, 80; Jesus among\\nthem, 81; learned some handicraft,\\n90; their thought of forgiveness, 161.\\nRamathaim, 458.\\nRaphael, the angel, 46.\\nRedeemer, accounts in the Apocrvphal\\nGospels, 76-78, 84.\\nReformation, 134.\\nRegistration, 52.\\nReligion, toleration of difference of be-\\nliefs at Rome, 2, 3 freedom in, 435\\ncomparative angelology, 46, 133, 378;\\ndoctrine of miraculous birth, 40, 41.\\nResurrection, the, 462-464; predicted,\\n328, 332-334, 350; Jesus questioned\\nconcerning it, 379, 380; story of Jesus\\nappearing to his disciples, 464-467\\ndifferent accounts of, 461-480; the\\naccount considered and examined,\\n467-477; passage from a letter of\\nPaul concerning, 467, 468, 469 pas-\\nsage from Hebrews concerning, 468\\nanother account of, 473-481 its reli-\\ngious significance, 477-481; faith in,\\nheld by the Apostles and Jesus, 650\\n651.\\nRevelation, Book of, its date, 22, 646,\\n652; Book of, its character, 22, 24,\\n398, 399, 401; ascribed to John, 645\\nthe book examined as to contents and\\npurpose, 646, 647 description of the\\nsecond coming of Christ, 652-655\\nrejected by some from the sacred\\ncanon, 665.\\nRhegium, 634.\\nRhine, the, 1.\\nRhoda, 500.\\nRhodes, 613.\\nRich man. the, and his steward, parable\\nof, 396, 397.\\nRiches, mentioned by Jesus, 344.\\nRobbers, the two to be crucified with\\nJesus, 447, 451, 459, 688, 689; their\\ntalk with Jesus on the cross, 453.\\nRolls, the prophetic, 140.\\nRoman Carnival, the, 67.\\nRoman Catholic Church, 319, 340. See\\nChurch and Catholic Church.\\nRoman Catholics celebrate Christmas\\nEve, GS.\\nRoman churches, excesses in, 366.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0767.jp2"}, "768": {"fulltext": "744\\nINDEX OF SUBJECTS.\\nRo7iian citizen, the, title of, 1, 2; the\\nright of, 627.\\nRoman Empire, 1-3, 52; its language, 2;\\ncompared to the Conqueror in Revela-\\ntion, 653; represented as a monster\\nwith seven heads in Revelation, 654.\\nRoman government, the, 198.\\nRoman senate, the, 2.\\nRomans, the, their religion at the time\\nof Augustus, 2, 3; date of estab-\\nlishment in Judaea, 3 sought by the\\nSadducees, 5 custom of pronouncing\\njudgment, 439 custom of carrying\\nout the sentence of death, 447 cruci-\\nfixion introduced into Judaea by\\nthem, 449 custom of denying burial\\nto crucified offenders, 458 represented\\nas more friendly to the gospel than\\nthe Jews, 572.\\nRomans, Epistle of Paul to the, 20, 573,\\n606-609 fifteenth chapter of, 609 the\\nsixteenth chapter of, 591 date of the\\nsending of Paul s Epistle to, 609 im-\\npression made by Paul s letter, 635\\nexpressions borrowed from, 648.\\nRome, its ancient power, 1 govern-\\nment of the provinces, 2 division of\\nthe provinces, 2 religious toleration,\\n2, 3 decree of the census, 52, 55, 56\\ncelebration of Christmas Day, when\\nfirst observed, 66 man not important\\nas an individual, 173 possible origin\\nof the name Christian, 536 Paul de-\\ntermines to visit the city, 605; Paul\\na prisoner two years at, 625 the right\\nof a Roman citizen, 627 Paul a pris-\\noner, 634-637; Paul arrives in the\\ncity, 634 Paul works for the gospel\\nwhile a prisoner at Rome, 638, 639;\\nChristians hated in, 640-642 outburst\\nof infamy under Nero, 640-642 date\\nof the terrible fire, 641; persecution\\nof the Christians, 641, 642 how re-\\ngarded in Revelation, 646; its fall\\npredicted in Revelation, 654 her war\\nwith the Lamb. 654; legend of Peter s\\nbishopric, 661; rise of the Catholic\\nChurch, 661-665; the bishop of, 664.\\nRome, Community at, rumor of its\\nfounding, 645.\\nRomulus, 40, 74.\\nRufus, 448, 591.\\nRuler of the Synagogue, 198.\\nSabbas, 484, 554.\\nSabbath, the, Jesus s view of the precepts\\nof the Jews concerning the dav, 10;\\nat Capernaum, 130, 131, 136, 137 the\\nservice at the synagogue, 140 observ-\\nance of, by Jesus, 212, 214-219 how\\nobserved by Jesus, 251, 275 the first\\nday of the week takes its place, 662\\nJesus charged with desecrating the\\nday, 679, 681.\\nSacrifice, 3; of purification, 61, 62;\\nJesus s view of, 218, 219; a pre-\\neminent act of religion, 219.\\nSadducees, the, aristocratical party of\\nIsrael, 5, 6, 43, 327; not at first\\nthrown in contact with Jesus, 10 agree\\nwith the governor, 98 represented by\\nMatthew to have simulated their in-\\nterest in baptism, 110 pay little atten-\\ntion to Jesus, 242 combine with the\\nPharisees against Jesus, 374-382;\\nquestion Jesus on the resurrection,\\n379 how regarded by Jesus, 386\\ntheir golden dinner-services, 389;\\nprobably present at Jesus s trial, 430;\\ndisturbed by the preaching of Peter,\\n495 in the Sanhedrim, 622.\\nSaint Nicholas s Dav, observance of,\\n67, 68.\\nSaint Paul s Bay, 633.\\nSalamis, 537.\\nSalem, the dyer, 84.\\nSalmone, cape, 631.\\nSalome, a follower of Jesus, 186, 473\\nat the cross, 451.\\nSalome, step-daughter of Herod, 271;\\nher identity, 272.\\nSalvation, the Greek expression for, 61\\nJesus questioned concerning, 342-346\\nbaptism necessary to, 658.\\nSamaria, given to Archelaus, 3, 4;\\nagain joined to the rest of Judea, 4\\nmade a Roman province, 56; census\\nof, 89 rise of a leader, 99 persecuted\\nChristians take refuge in, 509; the\\nwork of Philip the Evangelist, 514-\\n516 the missionary journey of Jesus\\nunhistorical, 542 Paul journeys\\nthrough, 554; Jesus s interview with\\nthe woman at the well, 677 the story\\nof the woman at the well and its\\nsignification, 677, 678 Jesus received\\nand believed in, 678.\\nSamaritan, parable of the good Sa-\\nmaritan, 298-300.\\nSamaritans, the, hated by the mass of\\nthe Jews, 6; detested by many, 94,\\n184; refuse to receive Jews, 192; re-\\nlations of Jesus with them, 293-311;\\npreaching of Philip, 514; how con-\\nsidered by the Jews, 515 not on a par\\nwith the Jews, 677.\\nSamos, 611.\\nSamothrace, 564.\\nSamson, 40, 48.\\nSamuel, similarity in the account of, to\\nthat of Jesus s youth, 83; the pro-\\nphetic roll, 140.\\nSanhedrim, the, 5, 6, 14, 69, 226, 277,\\n331, 350, 367, 453; its members, 371;", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0768.jp2"}, "769": {"fulltext": "INDEX OF SUBJECTS.\\n45\\nJieinbers hold a council to dispose of\\nJesus, 392; trial of Jesus, 428-433;\\nreassemble, 437, 438; judge the dis-\\nciples, 495-498 trial of Stephen, 507,\\n508, 510 Paul asks for a commission\\nto go to Damascus, 522, 523; as-\\nsemble to judge Paul, 621; a depu-\\ntation from, appears against him at\\nCsesarea, 625, 626 complain of Paul\\nto Festus, 627.\\nSanta Claus, origin and use of the\\nname, 67, 68.\\nSapphira, story of, 490-492.\\nSarah, 44, 46, 47.\\nSardis, Christian community estab-\\nlished in, 590 communit}^ addressed\\nin Revelation, 646, 647.\\nSarepta, 235.\\nSatan, 22, 86, 136; the conflict with\\nJesus, and the meaning of the story,\\n321-324; miracles to be done in his\\nname, 652.\\nSaturday, the service at the synagogue,\\n140.\\nSaturnalia, the, 67.\\nSaturninus, Quintus Sentius, 56.\\nSaturnus, 67.\\nSaul, receives the name of Paul, 537.\\nSee Paul.\\nSaviour, the Greek expression for, 61.\\nSayings of the Lord, 30.\\nScandinavia, 435.\\nSceva, a high priest, 590.\\nScribes, the, 6, 63, 69, 83, 84, 92, 163;\\nteachers of Jesus, 10; their formal-\\nism, 14; in Galilee 94; study the\\nLaw when in distress, 98; spoke on\\nthe authority of Scripture, 130; in\\nthe synagogue, 140, 141; have their\\nadherents, 178; their displeasure at\\nJesus eating with publicans, 200, 201\\ntheir astonishment at Jesus s forgive-\\nness of sins, 204 their influence, 219\\nmentioned by Jesus with respect, 224;\\ninterrogate Jesus concerning his neg-\\nlect of oral law, 276-281; demand\\na sign of Jesus, 288-292; Jesus\\nmakes them his enemies by cleansing\\nthe temple, 367; belong to the San-\\nhedrim, 371; their attitude towards\\nJesus at Jerusalem, 374, 375; the\\njudgment of Jesus concerning the\\nadulteress, 376, 377 attacked in ar-\\ngument by Jesus, 383-386; Jesus s\\nutterances against, 384-386; at the\\ntrial of Jesus, 430.\\nScriptures, taught to Jewish children,\\n93; Jesus s study of, 93, 94; read\\nand expounded in the synagogue,\\n140, 141; handled by Hillel, 220;\\nJews reverence for, 679.\\nScythopolis, town of Galilee, 94.\\nSecundus, 568, 609, 610.\\nSelencia, 537.\\nSenate, the Roman, 2.\\nSeneca, 572.\\nSepulchres, whited, 384, 385.\\nSergius Paulus, 537.\\nSermon on the Mount, the, 141, 156,\\n163, 164, 168, 224, 231, 339.\\nSeven, the, 506, 511-513; recognized\\nas the leaders of the Grecian Jews,\\n511.\\nSeventy, story of its appointment and\\nwork, in Luke, 542, 543; their pres-\\nervation of the community at Jerusa\\nlem, 545.\\nShalmaneser, 7.\\nShammai, 219, 220; revives the cus\\ntorn of washing the hands before and\\nafter eating, 277; views of, on di-\\nvorce, 339.\\nSharon, plain of, 613.\\nSheba, Queen of, 303.\\nShechem, 336, 677.\\nSheep, fallen into a hole, parable of,\\n216, 217.\\nSheep-gate, the, 360, 449, 678.\\nShepherds, the, 53, 54, 64.\\nShiloh, 81, 83.\\nShoemakers, business followed by some\\nof the Rabbis, 90.\\nSicily, 634.\\nSidon, 235, 259, 282, 303, 501, 630.\\nSign, Jesus asked to give a sign,\\n285, 288-292; of Jona, 302, 303;\\nthe sign, 303.\\nSigns of the times, 289.\\nSilas, accompanies Paul on a mission-\\nary tour, 19, 554, 564; thrown into\\nprison, and his deliverance, 565, 566\\nremains at Berea, 568; rejoins Paul\\nat Corinth, 571; his labors at Cor-\\ninth, 571, 573; entrusted with the\\nFirst Epistle of Peter, 659.\\nSiloam, falling of the tower mentioned\\nby Jesus, 348.\\nSiloam, Pool of, 681.\\nSilvanus, 573; information regarding\\nhim, 642.\\nSimeon, his prediction regarding Jesus,\\n62, 63 beholds the Messiah, 62 ut-\\nters a song of praise, 62 the story\\nof, considered, 63-66.\\nSimeon Niger, 536.\\nSimon, a magician, story of, 617, 618.\\nSimon, a Pharisee, Jesus at his house,\\n205-208 Jesus anointed at his house\\nbv the woman said to be Mary Mag-\\ndalen, 205-208; his horror of Jesus,\\n245, 246.\\nSimon, brother of Jesus, 238.\\nSimon, the leper, host of Jesus, 370;\\nJesus anointed by the woman with\\n82", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0769.jp2"}, "770": {"fulltext": "748\\nINDEX OF SUBJECTS.\\nthe alabaster vase at his house, 405-\\n407, 683.\\nSiuion of Bethany, 185 owner of the\\ngarden of Gethsemane, 185.\\nSimon of Cyrene, compelled to carry\\nthe cross of Jesus, 448 conjecture of\\nhis discipleship, 44S; mentioned as\\nthe father of Rufus, 448, 591.\\nSimon Peter, his surname, 181. See\\nPeter.\\nSimon the Canaanite, the Apostle, story\\nin the Apocrypha, 86; a disciple of\\nJesus, 180 belonged to the party\\nof the Zelots, 181.\\nSin offering, 61.\\nSinai, Mount, Moses and the covenant\\nwith the Lord, 16, 212, 276, 416, 487,\\n508; Moses compared with Jesus,\\n141, 322.\\nSinners, the, explanation of the term,\\n7, 197-199; especially drawn to Je-\\nsus, 196-200; relations of Jesus with\\nthem, 245, 246, 275; Jesus s conduct\\ntowards them offensive to the Phari-\\nsees, 245, 246; conversion of, 289.\\nSinterklaas, corruption of St. Nicholas,\\n67.\\nSion, 483.\\nSion, Monnt, 654.\\nSmiths, 90.\\nSmyrna, 592; Christianity established\\nin, 590; community of, addressed in\\nRevelation, 646, 647.\\nSocrates, 570.\\nSodom, 259, 303.\\nSolomon, signification of name, 61; a\\nbook on the healing art, attributed to\\nhim, 133 quoted bv Jesus, 169 sign\\nof, 302, 303.\\nSolomon, Song of, 118.\\nSolomon s Colonnade, 496.\\nSon of David, 35, 45, 208, 383,\\n518.\\nSon of God, 670, 671.\\nSon of Man, the use of the term,\\n199, 214, 252, 314, 315, 325, 330, 331,\\n350, 352, 354, 414, 426, 432.\\nSopater, 568, 609, 610.\\nSosthenes, 572, 590; the letter to the\\nCorinthians, 599.\\nSower, the parable of, 153 companion\\nparable of, 644.\\nSpain, 435, 605.\\nSpirit, gender of the Hebrew word for,\\n57. See Holy Spirit.\\nSiachys, 591.\\nStar of Bethlehem, the, 68, 69, 72-74,\\n76.\\nStephanas, his household baptized by\\nPaul, 571; co-worker of Paul, 599.\\n.Stephen, 16; proclaims a higher relig-\\nion upon the return of Jesus as the\\nMessiah, 16 his party take refuge at\\nAntioch, 17 pioneer of the broader\\nschool of the followers of Jesus, 18\\nconsecrated to the service of Jesus,\\n506 his earnest preaching, 506, 507\\ntried by the Council, 507, 508 stoned\\nto death, 509; the story of his trial\\nconsidered, 509-511; significance of.\\n514.\\nStephen, Day for the commemoration\\nof his martyrdom, 66.\\nStoics, 570.\\nSunday, Easter, 363.\\nSunday, Palm, 363.\\nSupper, the, and invited guests, parable\\nof, 305.\\nSupper, the Lord s Supper, 413-418,\\n662, 679, 680, 684, 685.\\nSusanna, a follower of Jesus, 186.\\nSwine, how regarded by the Jews, 575.\\nSycamore tree, the legend of, 78.\\nSychar, 677.\\nSynagogue, the, 93 structure and cus-\\ntoms of, 140 the prophetic rolls, 140\\nits rulers and elders, 198 its grow-\\ning power, 219 the Great Synagogue,\\n277.\\nSynoptical Gospels, the, 27-32, 378;\\nused by the author of the Fourth\\nGospel, 673; account of time of Je-\\nsus s death, 684.\\nSyntyche, 565; exhorted by Paul, 640.\\nSyracuse, 634.\\nSyria, 1, 3, 4, 9, 76, 125; communities\\nof Jews established in, 7; Antioch,\\nthe capital of, 17, 516 governor of,\\nat time of Jesus s birth, 56 mission\\nof Paul in, 533-541, 555, 563; collis-\\nion between the Christian schools,\\n547.\\nSyrtis, 631.\\nTabernacles, Feast of, 362, 680.\\nTabitha, 557.\\nTabor, 237.\\nTailors, the business of, followed by\\nsome of the Rabbis, 90.\\nTalent, meaning of, 165.\\nTalents, parable of the, 165, 166.\\nTalmud, the, 27, 133, 277 mention of\\nJesus in, 78 accounts of public teach-\\ning, 92; classes known as the peo-\\nples of the land, 199 story of Hillel,\\n219, 220 evidences of Jesus s trial in.\\nuntrustworthy, 429 number of houses\\nof prayer in Jerusalem, 506.\\nTannersj business of, followed by some\\nof the Rabbis, 90.\\nTarichsea, 125.\\nTarsus. 506, 521, 620.\\nTavium, 563.\\nTax-collectors, the, 7.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0770.jp2"}, "771": {"fulltext": "INDEX OF SUBJECTS.\\n747\\nTemple, the, date of the destruction of,\\nin the revolt under Gessius Floras, 4;\\nthat of Zerubbabel thrown down, and\\na new one erected by Herod, 3 story\\nof Jesus at the age of twelve, 79-83;\\ndear to the Israelite, 360; Jesus en-\\nters the, 363, 364; the traffic carried\\non in the, 365, 366 Jesus expels the\\ntraders, 366, 367 Jesus s saving, of\\nhis power to raise it in three days,\\n367, 676; Jesus teaches in, 371-382,\\n393-395, 680-682 the free-will offer-\\nings, 394 attachment of the people\\nto, 431.\\nTemptations of Jesus, 321-324.\\nTen Commandments, the, referred to by\\nJesus, 226, 227, 278, 280, 343.\\nTertullus, conducts the case against\\nPaul, 625, 626.\\nTestament. See New Testament, and\\nOld Testament.\\nThaddaeus, 181; name sometimes sub-\\nstituted for that of Lebbseus, 181.\\nThessalonians, First Epistle to, 23, 573\\nif genuine, one of the earliest speci-\\nmens of Christian literature, 573.\\nThessalonians, Second Epistle to the,\\n23, 651, 652.\\nThessalonica, 19 community of be-\\nlievers established by Paul, 567.\\nTheudas, 497, 498, 499.\\nThomas, account in the Apocrypha of\\nJesus in the temple, 83, 84.\\nThomas, a disciple of Jesus, 180; on\\nthe Galilaean Sea, 666 accompanies\\nJesus to Bethany, 682; his doubts\\nquieted bv Jesus, 690.\\nThornbush, chapter of the, 379, 380.\\nThrace, 564.\\nThree Kings, feast of, 78.\\nThree Taverns, the, 634, 635.\\nThursday, the day on which Moses as-\\ncended Mount Sinai, 212.\\nThyatira, 564; Christian community es-\\ntablished in, 590; community at, ad-\\ndressed in Revelation, 646, 617.\\nTiberias, Sea of, 124, 125.\\nTiberias, town of Galilee, 94, 123, 137.\\nTiberius, 96, 97 his name on a Roman\\ncoin, 376.\\nTimaeus, his son, 355.\\nTimon, consecrated to the service of\\nJesus, 506.\\nTimotheus, accompanies Paul on a\\nmissionarv tour, 19; follower of Paul,\\n534, 539.\\nTimothy, companion of Paul, 555, 563,\\n564, 609, 610; sent to Thessalonica,\\n568; rejoins Paul at Corinth, 571; his\\nlabors at Corinth, 571, 573 fellow-\\nlaborer of Paul, 543, 590; recom-\\nmended to the Corinthians by Paul,\\n599 sent to Macedonia and Achaia,\\n602 with Paul in Rome, 638 joins in\\nthe greeting to the Philippians in the\\nepistle to, 638; Paul s confidence in,\\n639 a prisoner, and his release, 642.\\nTimothy, Epistles to, their authorship,\\n23.\\nTimothv, First Epistle, a pastoral epis-\\ntle, 663.\\nTimothy, Second Epistle, a pastoral\\nepistle, 663; letter to, in the second\\nof Timothy, 637.\\nTitus, accompanies Paul and Barnabas\\nto Jerusalem, 18; follower of Paul,\\n534, 543 accompanies Paul to Jeru-\\nlem, 547; the centre of a dispute be-\\ntween Paul and the party at Jerusa-\\nlem, 548, 555; returns to Antioch,\\n550; possibly a companion of Paul\\nin his missionary labors, 562;\\nfellow-laborer of Paul, 590 de-\\nspatched to Corinth, 602 returns to\\nPaul, 602, 603; companion of Paul,\\n609 records circumstance about\\nEutychus, 611; his narrative regard-\\ning Paul s visit to Jerusalem, 611,\\n613-615 his narrative modified in\\nActs, 633, 634 reported to be labor-\\ning in Crete and Dalmatia, 642.\\nTitus, Epistle to, its authorship, 23 a\\npastoral epistle, 663.\\nTombs, how regarded bv the Jews.,\\n575.\\nTraitor s Hill, the, 449.\\nTransfiguration, the, 502-504.\\nTransjordanic district, the, 104, 115,\\n682.\\nTreasure-house, the, 394.\\nTrinity, rise of the doctrine of the,\\n671.*\\nTroas, 563, 564, 579, 602, 612; Paul\\nspends a week here, 611.\\nTrogyllium, Cape, 611, 612.\\nTrophimus, 609, 610, 619.\\nTryphena, 591.\\nTrvphosa, 591.\\nTwelfth Night, Feast of, 78.\\nTwelve, the, their names, 127, 128, 178,\\n180, 181 their relations with Jesus,\\n178-184, 190-196 significance of the\\nnumber, 180 their occupations, 180,\\n181; distinctions between disciples\\nand Apostles, 180 their number filled\\nby the choice of Matthias, 484;.\\nspoken of in Corinthians and Revela-\\ntion, 485; recognized by the Hebrews\\nat Jerusalem as their leaders, 511\\ntheir views differ from those of Paul,\\n530; Paul s acquaintance with, ac-\\ncount in Acts, 533 allow their task to\\npass to the Seventy, 545; their atti-\\ntude toward Paul, 583, 584; exalted", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0771.jp2"}, "772": {"fulltext": "748\\nINDEX OF SUBJECTS.\\nin Revelation, 646 their authority not\\nrecognized by Marcion and his party,\\n657; their authority not contested\\nafter the death of Paul, 658; asked\\nby Jesus not ro forsake him, 680 see\\nand hear Jesus after his crucifixion,\\n690. See Apostles and Disciples.\\nTwo Commandments, the, 381, 382.\\nTychicus, 590, 609, 610.\\nTyrannus, 589.\\nTyre, 259, 281, 283, 303, 501, 612, 613.\\nUnclean, explanation of the term,\\n7, 17, 199; dread of becoming un-\\nclean, 277, 278.\\nUniversal (Catholic) Church, the, 21,\\n22.\\nUniversity of Jerusalem, 6, 93, 140.\\nUrbanus, 591.\\nUriel, the angel, 46.\\nVeronica, legend of her handkerchief,\\n448.\\nVia Dolorosa, the, 449.\\nVienna (in Gaul), 4.\\nVineyard and the laborers, parable of,\\n296-298.\\nVirgins, the foolish, parable of, 403-\\n405.\\nVision, the meaning of, among Biblical\\nwriters, 119.\\nWafer, the, 418.\\nWandering Jew, the, 448, 449.\\nWater, turned to wine, miracle of, 232,\\n233, 676 Jesus walking on the, 268,\\n269, 679 flowing from Jesus s side,\\nthe symbol of purification at the\\ncrucifixion, 689.\\nWedding feast, the, parable of, 304.\\nWedding garment, the, parable of, 307,\\n308.\\nWeihnachten, 68.\\nWell, the, of Nazareth, 90.\\nWhited sepulchres, 384, 385.\\nWhitsuntide, feast of, 66.\\nWidow, the mite given to the poor, 394.\\nWidow and the judge, parable of, 656.\\nWine, symbol of Jesus s blood in the\\nLord s Supper, 415-418, 679.\\nWisdom, the word called Logos, 670.\\nWisdom of God, 399.\\nWisdom of Solomon, enters into the\\nAlexandrian philosophy, 669, 670.\\nWitches, belief in, 134.\\nWoeful way, the, 449.\\nWoman and the lost coin, paiable ot\\n210.\\nWomen, Court of the, 394.\\nWomen, humiliated by customs of mar-\\nriage and divorce, *339; dignity and\\nrights of, in Jesus s mind, 341; ad-\\ndressed by Jesus on his way to the\\ncross, 448.\\nWord, the, 669; how used in the Fourth\\nGospel, 670, 671-673; made flesh,\\n674, 675.\\nWorship, image-worship, 2.\\nYahweh, 6 attempt to effect a union\\nbetween the religion of, and the\\nGreek philosophy, 7; his worship\\nthought to be desecrated by Jesus s\\nintercourse with the unclean, 11 old\\nprophecies concerning, 49, 103, 109,\\n110, 143, 416; the servant of, de-\\nscribed by the second Isaiah, 196,\\n197; his coming expected by John,\\n255.\\nYezua, 60.\\nYule feast, 67.\\nYule-log, the, 67.\\nZacch^eus, 14 greeted by Jesus, 353,\\n354; story of, 355, 356.\\nZachariah, father of John the Baptidt,\\n43-46; account of his vision, 44;\\nstruck dumb, 45 regains speech, 45\\nstory of, considered, 46-51 his song\\nof praise, 47, 102.\\nZealots, the, 4, 5, 6, 378; their party\\nwatchword, 4, 7. See Zelots.\\nZebedee, 127, 128; sons of, 129, 180,\\n310, 421, 666; his wife a follower of\\nJesus, 186, 351; his sons rebuked\\n310.\\nZebedeus, 621.\\nZechariah, his murder, referred to in\\nLuke, 399.\\nZechariah, the prophet, 483 fulfilment\\nof a prophecy, 361, 362.\\nZelot, appellation of Simon the Canaan-\\nite, 180.\\nZelots, the, 181. See Zealots.\\nZerubbabel, the temple of, thiowu\\ndown, 3.\\nZeus, 539.\\nZion, Mount, 3.\\nZodiac, the, 74.\\nZoroaster, 40, 76.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0772.jp2"}, "773": {"fulltext": "TABLE\\nBIBLE PASSAGES TRANSLATED AND USED FOR REFERENCE.\\nOLD TESTAMENT.\\nGENESIS.\\ni. 2\\nii. 24\\niv. 24\\nxvii. 17\\nxviii. 13\\nxviii. 19\\nxxii. 18\\nxxxv. 2\\nxlix. 11\\nEXODUS\\niv. 19\\niv. 22\\nvii. 19\\nix. 12\\nx. 1\\nx. 20\\nx. 27\\nxii. 26 f.\\nxii. 46\\nxiii. 8\\nxiii. 14 f\\nxvi.\\nxix. 10\\nxix. 10, 14\\nxxi. 15, 17\\nxxi. 32\\nxxii. 1\\nxxii. 1, 4\\nxxii 4\\nxxii. 7\\nxxiii. 4, 5\\nxxiii, 17\\nxxiv. 6-8\\nxxiv. 15, 16\\nxxiv. 18\\nxxx. 11 ff\\nxxxiv. 28\\nLEVITICUS\\nxiii\\nxiv.\\n*vii. 8 ff.\\n118\\n340\\n161\\n48\\n48\\n93\\n495\\n104\\n362\\n74\\n75\\n50\\n65\\n65\\n65\\n65\\n93\\n689\\n93\\n93\\n148\\n104\\n104\\n93\\n410\\n354\\n203\\n354\\n354\\n229\\n80\\n416\\n503\\n503\\n320\\n322\\n203\\n203\\n536\\nxix. 17, 18 229\\nxix. 18 381\\nNUMBERS.\\nv. 6, 7\\nix. 12\\nxi. 25\\nxii. 6-8\\nxv. 32-36\\nxv. 37 ff.\\nxix. 2\\nxix. 7\\nxxiv. 17\\nxxviii. 9.\\n10\\n203, 354\\n689\\n119\\n119\\n216\\n250\\n361\\n104\\n73\\n215\\nDEUTERONOMY.\\niv. 14 277\\nvi. 4 381\\nvi. 5 381\\nvi. 7 93\\nvi. 8 250\\nvi. 13 322\\nvi. 16 322\\nvi. 20-25 93\\nvii. 2 229\\nviii. 2 322\\nviii. 3 .321\\nviii. 14-16 322\\nix. 9 322\\nix. 18 322\\nxi. 19 93\\nxiii 433\\nxiii. 1, 2 204\\nxvi. 7 421\\nxvii. 10 277\\nxvii. 7 377\\nxviii. 15 503\\nxviii. 15-18 49\\nxviii. 15 if. 495\\nxviii. 19-22 433\\nxviii. 22 433\\nxix. 15 663\\nxxi. 3 861\\nxxi. 6 ff. 444\\nI xxi. 22, 23 688\\nI xxi. 23 458\\nxxiv. 1 339\\nxxvii. 15-26 263\\nxxxii. 17 323\\nxxxiv. 10 119\\nJOSHUA,\\niv. 6 f. 93\\nJUDGES.\\nxiii 48\\nxiii. 5 40\\nRUTH.\\nRuth 229\\n1 SAMUEL.\\ni. 11 48\\ni. 21 ff 83\\nii. 19 83\\nii. 26 48, 83\\niii 83\\niii. 1-10 54\\niii. 19-21 48\\nvi. 7 361\\nx. 6 119\\nx. 10 119\\nxv. 22 221\\nxvi. 13 119\\nxix. 20 119\\nxix. 23 119\\nxxi. 1-6 214\\n2 SAMUEL.\\niii. 28 444\\nv. 8 367\\nxxiv. 1-9 56\\nxxiv. 7 65\\n1 KINGS.\\nxvii. 1 50\\nxvii. ff 49\\nxvii. 8-16 148\\nxvii. 17-24 286\\nxvi. 18 128\\nxix. 2 272\\nxix. 8-18 50", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0773.jp2"}, "774": {"fulltext": "750\\nTABLE OF BIBLE PASSAGES.\\nxix 19-21\\n127\\nxxi. 25\\n272\\n2 KINGS.\\ni 8\\n101\\ni. 10-12\\n192\\nii. 9 ff.\\n119\\nii. 13, 14\\n101\\niv. 18-37\\n286\\niv. 42-44\\n148\\nv.\\n310\\nvi. 17\\n119, 468\\nxi. 15\\n619\\nxx. 5, 8\\n328\\n1 CHRONIC\\nLES.\\nxvi. 36\\n263\\nNEHEMIi?\\nlH.\\nviii. 6\\n263\\nviii. 17\\n60\\nxiii. 28, 29 et seq\\n229\\nESTHEI\\nv. 2, 3\\n272\\nv. 6\\n272\\nvii. 2\\n272\\nJOB.\\nix. 8\\n269\\nxiv. 1\\n59\\nPSALMS\\nii. 1, 2\\n496\\nii. 7\\n119,\\n503, 538\\nviii. 2\\n367\\nxvi. 8-11\\n486\\nxvi. 10\\n466, 538\\nxxii. 7-9\\n452\\nxxxi. 5\\n455\\nxliv. 12-14\\n96\\nxliv. 24\\n96\\nxlvi. 2\\n194\\nlxix. 22\\n484\\nlxix. 23\\n484\\nlxix. 25\\n484\\nlxxii. 10\\n76\\nlxxii. 10\\n76\\nlxxii. 10,\\nLI\\n74\\nlxxiv. 9\\n112, 290\\nlxxviii. 24\\n148\\nlxxx. 17\\n315\\nxci. 11, 12\\n321\\nxci. 13\\n543\\ncvi. 48\\n263\\ncix. 8\\n446\\ncix. 18\\n484\\nex. 1\\n432, 488\\nex viii. 22, 23\\n390\\nexxxii. 11.\\n486\\nexxxvii. 7-9\\n229\\nexxxix. 21\\n,22\\n229\\nPROVERBS,\\nxi. 30b 128\\nxxv. 21 229\\nxxxi 3, 7 450\\nSONG OF SOLOMON,\\nii. 12 118\\nISAIAH.\\ni. 11-17\\ni. 16\\nii. 2-4\\nv. 1.\\nvi.\\nvi. 9, 10\\nvii. 14\\nviii. 2, 16\\nxi. 1, 10\\nxi. 2\\nxix. 1\\nxx. 2\\nxxix. 13\\nxxix, 18\\nxxix. 18,\\nxxxii. 15\\nxxxv. 3\\nxxxv. 5, 6\\nxlii. 1\\nxlii. 1-4\\nxlii. 6\\nxlii. 7\\nxliv. 3\\nxlv. 7\\nxlix. 6\\nxlix. 7\\n1. 6\\nliii. 7\\nliii. 10\\nliii. 12\\nIv. 3\\nlvi. 7\\nIx. 3-10\\nlxi. 1\\nlxi. 1, 2\\nlxii. 11\\nlxiv. 2\\nlxvi. 23\\n94\\n221\\n104\\n294\\n94, 297\\n118\\n94, 143\\n40\\n178\\n38\\n119\\n77\\n101\\n94, 221\\n94, 254\\n210\\n102\\n94\\n210, 254\\n120, 503\\n197\\n64\\n210\\n102, 104\\n65\\n64, 538\\n74, 76\\n433\\n433\\n466\\n419, 453\\n466, 538\\n94, 365\\n74\\n210, 254\\n234\\n3G1\\n120\\n294\\nJEREMIAH\\ni.\\nvii. 11\\nvii. 21-23\\nxviii. 7, 8 et seq.\\nxxiii. 5\\nxxx. 9\\nxxxi. 9\\nxxxi. 15\\nxxxiii. 15, 17, 21,\\nxxxvi. 4\\nxlvi. 10\\n2 1\\n118\\n365\\n221\\n307\\n38\\n38\\n75\\n75\\n38\\nITS\\n22:J\\nEZEKIEL.\\ni.\\nlj.8\\nxxxiv. 23 f\\nXZ\\nxxxvi. 25\\n104\\nxxxvi. 26-29\\n102\\nxxxvii. 24 f\\n38\\nxxxix. 29\\n102\\nDANIEL.\\nVH. 11.\\n269\\nvii. 13\\n432\\nvii. 13, 14\\n315\\nvii. 18\\n315\\nvii. 22\\n315\\nvii. 27\\n315\\nviii. 16\\n48\\nix. 21\\n48\\nx. 15\\n48\\nxii. 2, 3\\n333\\nHOSEA.\\niii. 5 38\\nvi. 2 328, 466, 471\\nvi. 6 218, 221\\nxi. 1 75\\nJOEL.\\nii. 10\\nii. 28, 29\\nii. 28-32\\nii. 31\\niii. 15\\n289\\n102\\n486\\n289\\n289\\nAMOS.\\nv. 21-24 221\\nix. 11 38\\nJONAH.\\nJonah 229\\nMICHAH.\\niv. 2 et seq. 294\\nv. 2 38\\nvi. 8 219, 221\\nvii. 6 347\\nHABAKKUK.\\nii. 4 607\\nZEPHANIAH.\\ni. 14-18 101\\nZECHARIAH.\\niii. 8 38\\nvi. 12 38\\nix. 9 361\\nxi. 12, 13 410\\nxii. 8 38\\nxii. 10 689\\nxiii. 1 .104\\nxiii. 4 .101\\nxiii. 7 419", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0774.jp2"}, "775": {"fulltext": "TABLE OF BIBLE PASSAGES.\\n751\\nMAI ACHI.\\nv. 3 12\\n155\\nviii. 14-16\\n122\\nliv j. 49,255\\nv. 6\\n149\\nviii. 16\\n136\\niii. 2\\n101\\nv. 10-12\\n167\\nviii. 18\\n137\\nn. 17\\n105\\nv. 12\\n302\\nviii. 19\\n141\\niv. l\\n101\\nv. 13\\n164\\nviii. 20-25\\n5 178\\niv. 2\\n105\\nv. 13-16\\n156, 163\\nviii. 23-2\\n25 9\\niv. 5, 6\\n49\\nv. 14-16\\n164\\nviii. 28-34\\nt 562\\niv. 6\\n101\\nv. 17\\n220, 225\\nviii. 29\\n136\\nv. 38, 19\\n585\\nix. 1.\\n.138\\nv. 20\\n242\\nix. 1-13\\n196\\nv 20-22\\n219\\nix. 1 ff\\n276\\nAPOCEYPHA.\\nv. 23. 24\\n219, 242, 264\\nix. LI\\n141\\nv. 23-26\\n161\\nix. 13\\n198\\nJESUS SIKACH.\\nxlvi. 1 61\\nxlviii. 1-10 101\\nxlviii. 1-12 49\\nv. 25, 26\\nv. 27, 28\\n347\\n219\\nix. 14\\nix. 14-17\\n107, 108. 250\\n211\\nv. 29, 30\\nv. 31, 32\\nv. 33-37\\n336\\n339\\n242\\nix. 15\\nix. 18\\nix. 18, 19\\n193\\n261\\n286\\n1 MACCABEES,\\niv. 46 112, 290\\nix. 27 112, 290\\nxiv. 41 112, 290\\nv. 33-18\\nv. 38-42\\nv. 39-41\\nv. 45\\nv. 46, 47\\n219\\n225\\n598\\n159, 176, 198\\n199\\nix. 20-22\\nix. 23-26\\nix. 27-31\\nix. 28\\nix. 32-34\\n208\\n286\\n209\\n261\\n587\\n2 MACCABEES.\\nii. 4-8 99\\nvii. 9 333\\nvii. 14 333\\nvii. 23 333\\nv. 47\\nvi. 1-6\\nvi. 5\\nvi. 7-13\\nvi. 9\\nvi. 12\\n294\\n219\\n108, 140\\n259\\n91\\n261\\nix. 35\\nix. 36\\nix. 37\\nix. 38\\nx. 1-14.\\nx. 3.\\n136, 177\\n175\\n177\\n177\\n178\\n201\\nvi. 14, 15\\n161\\nx. 5b-42\\n183\\nvi. 16\\n108\\nx. 6.\\n199\\nvi. 16-18\\n219\\nx. 7.\\n114\\nNEW TESTAMENT.\\nvi. 17\\n225\\nx. 14, 15\\n259\\nvi. 19-21\\n163, 168\\nx. 16-23\\n393\\nMATTHEW.\\nvi. 22, 23\\n159\\nx. 17\\n198\\ni 35\\nvi. 24\\n169\\nx. 23\\n315\\ni. 21\\n60\\nvi. 24-34\\n163\\nx. 24, 25\\n127\\ni. 23\\n41, 61\\nvi. 25-34\\n169\\nx. 24, 25a\\n189\\nii.\\n68\\nvi. 30\\n139\\nx. 26, 27\\n190\\nii. 1\\n40\\nvi. 32\\n294\\nx. 28-31\\n170\\nii. 3, 4\\n75\\nvii. 1, 2\\n160\\nx. 32, 33\\n190\\nii. 4-6\\n39\\nvii. 11 et seq\\n176\\nx. 34-36\\n347\\nii. 17, 18\\n75\\nvii. 3-5\\n161\\nx. 37\\n127\\nii. 20\\n74\\nvii. 6\\n518, 585\\nx. 37-39\\n178\\nii. 22, 23\\n40\\nvii. 7-13\\n259\\nx. 39\\n190\\nii. 23\\n40\\nvii. 9-11\\n91\\nx. 40\\n190\\niii. 1-12\\n96\\nvii. 9, 16\\n147\\nx. 41, 42\\n393\\niii. 2\\n98, 114\\nvii. 12\\n219, 220\\nxi. 1\\n261\\niri. 5\\n99\\nvii. 13, 14\\n160\\nxi. 1-15\\n253\\niii. 7\\n110\\nvii. 15\\n585\\nxi. 2\\n117\\niii. 10\\n160\\nvii. 16-20\\n160\\nxi. 2-6\\n120\\niii. 11, 12\\n109\\nvii. 18-20\\n114\\nxi. 2-19\\nIll\\niii. 13-17\\n112\\nvii. 19\\n160\\nxi. 5\\n94, 158, 174,\\niii. 16, 17\\n117\\nvii. 21\\n159\\n210, 286\\niii. 17\\n120\\nvii. 22, 23\\n585\\nxi. 7\\n108\\niv. 1\\n116, 119 j vii. 24-27\\n139, 154\\nxi. 9\\n104\\niv. 1-11\\n311 vii. 28, 29\\n131\\nxi. 10\\n51\\niv. 12-25\\n122\\nvii. 31\\n282\\nxi. 11\\n51, 59, 108\\niv. 17\\n114\\nviii. 1-4\\n196\\nxi. 12\\n99\\nv. 23\\n137, 177\\nviii. 5-13\\n292\\nxi. 14\\n49, 51\\nV. 23, 24\\n136\\nviii. 10\\n282\\nxi. 16\\n127\\n1.\\n139\\nviii. 14\\n139\\nxi. 16, 17\\n91", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0775.jp2"}, "776": {"fulltext": "752\\nTABLE OF BIBLE PASSAGES.\\nxi. 16-19\\nxi. 18\\nxi. 20 ff\\nxi. 20-24\\nxi. 21-24\\nxi. 25, 26\\nxi. 27\\nxi. 28-30\\nxii. 1-14\\nxii. 14\\nxii. 15\\nxii. 17-21\\nxii. 18\\nxii. 22\\nxii 22-37\\nxii 23\\nxii. 24\\nxii. 33-35\\nxii. 34\\nxii. 36, 37\\nxii. 38\\nxii. 38, 39\\nxii. 38, 42\\nxii. 40 et\\nxii. 41, 42\\nxii. 43-45\\nxii. 45\\nxii. 46\\nxii. 46-50\\nxii. 46 f\\nxii. 47-50\\nxii. 48-50\\nxiii. 1\\nxiii. 1, 2\\nxiii. 1-23\\nxiii. 3-8\\nxiii. 3-9\\nxiii. 10-17\\nxiii. 12\\nxiii. 14\\nxiii. 14, 15\\nxiii. 14 f\\nxiii. 16, 17\\nxiii. 18-23\\nxiii. 19 ff\\nxiii. 24-30\\nxiii. 31-33\\nxiii. 31-35\\nxiii. 33\\nxiii. 34, 35\\nxiii. 36\\nxiii. 36-43\\nxiii. 44\\nxiii. 44-48\\nxiii. 45, 46\\nxiii. 47, 48\\nxiii. 51, 52\\nxiii. 54\\nxiii. 54-57.\\nxiii. 54-58.\\nxiii. 54 ff\\nxiii. 55\\nseq,\\n241\\n99, 108\\n126\\n253\\n302\\n191\\n196\\n175. 281\\n211\\n242, 270\\n136. 282\\n197\\n120\\n587\\n576\\n285\\n204, 276\\n160\\n110\\n587\\n242, 243\\n284\\n292\\n471\\n302\\n135, 347\\n186\\n112,126\\n234\\n91\\n92\\n57, 191\\n138\\n139\\n139\\n91\\n153\\n143\\n127, 146\\n302\\n143\\n94\\n64, 163\\n153\\n127\\n643\\n152\\n139\\n91\\n142\\n138\\n643\\n144\\n139\\n145\\n130, 154\\n139\\n40, 92\\n95\\n234\\n126\\n56\\nxiii. 55\\nxiii. 55, 56\\nxiii. 56\\nxiii. 57\\nxiv. l-13a\\nxiv. 3, 4\\nxiv. 13-21\\nxiv. 14\\nxiv. 15, 19\\nxiv. 21\\nxiv. 22-33\\nxiv. 23\\nxiv. 30, 31\\nxiv. 31\\nxiv. 36\\nxv. 1\\nxv. 1-20\\nxv. 3, 4.\\nxv. 3-6.\\nxv. 6, 11\\nxv. 7\\nxv. 8 f\\nxv. 9\\nxv. 10\\nxv. 11\\nxv. 14\\nxv. 21\\nxv. 21-28\\nxv. 24\\nxv. 29\\nxv. 29-31\\nxv. 30\\nxv. 32-38\\nxv. 38\\nxv. 39\\nxvi. 1\\nxvi. 1-3\\nxvi. 5-12\\nxvi. 6\\nxvi 11\\nxvi. 12\\nxvi. 13\\nxvi. 13, 14\\nxvi. 13-20\\nxvi. 14\\nxvi. 18\\nxvi. 21-28\\nxvi. 22, 23\\nxvi. 23\\nxvi. 25\\nxvi. 26\\nxvi. 27, 28\\nxvi. 28\\nxvii. 1-!\\nxvii. 3\\nxvii. 5\\nxvii. 10.\\nxvii. 10-13\\nxvii. 11\\nxvii. 11-13\\nxvii. 12.\\nxvii. 12, 13\\n90\\n90\\n112\\n40, 57, 92\\n270\\n122\\n139, 148\\n136\\n139\\n139, 185\\n259\\n261\\n469\\n194\\n136\\n95\\n270\\n221\\n219\\n225\\n302\\n94\\n221\\n147\\n221, 225\\n355\\n255\\n502\\n199\\n139,282\\n209\\n136\\n139, 149\\n139, 185\\n282\\n242\\n284\\n149\\n242, 281\\n242\\n242\\n139\\n258\\n311\\n50\\n181\\n325\\n192\\n116\\n190, 333\\n176\\n655\\n315\\n502\\n50\\n120\\n50\\n256, 325\\n50\\n51\\n253,274\\nIll\\nxvii. 14-21\\nxvii. 15.\\nxvii. 16, 19\\nxvii. 20\\nxvii. 22, 23\\nxvii. 24.\\nxvii. 24-27.\\nxviii. 1\\nxviii. 2, 3\\nxviii. 3, 10\\nxviii. 4\\nxviii. 5\\nxviii. 6-10.\\nxviii. 10\\nxviii. 11\\nxviii. 12-14\\nxviii. 15-17\\nxviii. 17\\nxviii. 18\\nxviii. 19, 20\\nxviii. 20\\nxviii. 21, 22\\nxviii. 23-35\\nxix.\\nxix. 2\\nxix. 4\\nxix. 6-9\\nxix. 8\\nxix. 12\\nxix. 13\\nxix. 14\\nxix. 16-\\nxix. 17\\nxix. 17b-20\\nxix. 21\\nxix. 23, 24\\nxix. 27\\nxix. 28\\nxix. 29\\nxix. 30\\nxx. 1-15\\nxx. 1-16\\nxx. 17\\nxx. 17-34\\nxx. 20-23\\nxx. 20-28\\nxx. 23\\nxx. 26\\nxx. 27\\nxxi. 1-16\\nxxi. 12\\nxxi. 13\\nxxi. 14\\nxxi. 17\\nxxi. 18-2(\\nxxi. 21, 22\\nxxi. 22\\nxxi. 23-32\\nxxi. 24, 25\\nxxi. 24-27\\nxxi. 25\\nxxi. 26\\n180,\\n178\\n134\\n135\\n269\\n330\\n141\\n320\\n191\\n163\\n91\\n162\\n174\\n175\\n225\\n199\\n172, 175\\n663\\n199\\n662\\n662\\n466\\n161\\n162\\n335\\n136\\n221\\n221\\n225, 302\\n242\\n185\\n91\\n224\\n221\\n202\\n221\\n158\\n191\\n196, 315\\n191\\n196\\n91\\n292\\n336\\n347\\n192\\n191\\n196\\n162\\n162\\n357\\n126\\n94\\n136\\n370\\n393\\n194\\n266\\n111, 370\\n253\\n274\\n105\\n108, 111", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0776.jp2"}, "777": {"fulltext": "TABLE OF BIBLE PASSAGES.\\n753\\nxxi. 27\\n107\\n1 xxv. 14-30\\n165\\niii. 10, 11\\n136\\nxxi. 28\\n147, 297\\n1 xxv. 14-46\\n163\\niii. 13-19\\n178\\nxxi. 28-31\\n252\\nj xxv. 31\\n110, 315\\niii. 17\\n181\\n*xi. 31, 32\\n199\\nxxv. 31-46\\n167\\nIii. 19\\n138\\nxxi. 32 100\\n107, 114\\nxxvi. 1, 2\\n393\\niii. 19 etc.\\n139\\nxxi 33\\n94, 297\\nxx vi. 3-5\\n382\\niii. 20, 21\\n234\\nxxi. 33-46\\n382\\nxxvi. 7\\n185\\niii. 21\\n57, 91, 92\\nxxi. 41\\n444\\nxxvi. 6-13\\n207, 393\\niii. 22\\n95, 240, 276\\nxxi. 44\\n390\\nxxvi. 13\\n293\\niii. 22-30\\n576\\nxxi. 46\\n374\\nxxvi. 14-29\\n407\\niii. 30\\n240\\nxxii. 1-14\\n292\\nxxvi. 30-56\\n419\\niii. 31-35\\n92, 234\\nxxii. 7\\n444\\nxxvi. 32\\n470\\niii. 31f\\n91\\nxxii. 13 ff.\\n126\\nxxvi. 36 ff\\n261\\niii. 33-35\\n57, 191\\nxxii. 15-40\\n370\\nxxvi. 41\\n264\\niv. 1-20\\n139\\nxxii. 15 ff\\n198\\nxxvi. 45\\n199, 421\\niv. 3-9\\n153\\nxxii. 16\\n141, 243\\nxxvi. 53\\n266\\niv. 10-12\\n143\\nxxii. 17\\n89\\nxxvi. 57-75\\n428\\niv. 12\\n143\\nxxii. 28\\n475\\nxxvi. 61\\n328\\niv. 13\\n192\\nxxii. 29\\n225\\nxxvi. 64\\n315\\niv. 14-20\\n153\\nxxii. 31, 32\\n225\\nxxvii. 1\\n438\\niv. 21\\n164\\nxxii. 35 ff\\n300\\nxxvii. 1, 2\\n437\\niv. 25\\n146\\nxxii. 36\\n243\\nxxvii. 3-10\\n481\\niv. 26-29\\n139, 152\\nxxii. 40\\n220\\nxxvii. 5\\n484\\niv. 30-32\\n152\\nxxii. 41, 42\\n261\\nxxvii. 7-10\\n410\\niv. 30-34\\n139\\nxxii. 41-46 3\\nB, 84, 382\\nxxvii. 9\\n483\\niv. 33, 84\\n142\\nxxiii.\\n244\\nxxvii. ll-31a\\n437\\niv. 35-41\\n259\\nxxiii. 1-7\\n382\\nxxvii. 12\\n440\\nv. 1-20\\n562\\nxxiii. 2, 3\\n225\\nxxvii. 14\\n440\\nv. 9.\\n186\\nxxiii. 5\\n250\\nxxvii. 31b-61\\n447\\nv. 22-24\\n286\\nxxiii. 6-12\\n181\\nxxvii. 34\\n450\\nv. 23\\n561\\nxxiii. 7\\n141\\nxxvii. 52\\n475\\nv. 25-34\\n208\\nxxiii. 8\\n127\\nxxvii. 55\\n185, 336\\nv. 35\\n561\\nxxiii. 8-12\\n163, 393\\nxxvii. 62-xx\\nriii. 462\\nv. 35-43\\n286\\nxxiii. 10\\n127\\nxxvii. 63\\n434\\nV. 40^:2\\n561\\nxxiii. 13\\n382\\nxxvii. 64\\n475\\nvi. 1.\\n40\\nxxiii. 15\\n586\\nxxviii. 7\\n470\\nvi. 1-6\\n234\\nxxiii. 16, 17\\n355\\nxxviii. 19\\n293\\nvi. 2\\n92\\nxxiii. 16-28\\n382\\nxxviii. 20\\n466\\nvi. 2, 3\\n95\\nxxiii. 19\\n355\\nvi. 3\\n90\\nxxiii. 23 219,\\n221, 250\\nMAE\\nK.\\nvi. 4\\n4\\n0, 57, 92\\nxxiii. 24\\n355\\ni. 1-4\\n43\\nvi. 5\\n135\\nxxiii. 26\\n355\\ni. 1-8\\n96\\nvi. 7-13\\n178\\nxxiii. 29-32\\n292, 382\\ni. 2\\n50\\nvi. 12\\n114\\nxxiii. 33\\n110, 586\\ni. 5\\n99\\nvi. 14-29\\n270\\nxxiii. 34\\n198\\ni. 7, 8\\n109\\nvi. 17, 18\\n122\\nxxiii. 34-39\\n393\\ni. 9-11\\n112\\nvi. 30-44\\n139, 148\\nxxiii. 37\\n302\\ni. 12, 13\\n811\\nvi. 34\\n.175\\nxxiv. 1-3 ff\\n393\\ni. 14-39\\n122\\nvi. 39\\n139\\nxxiv. 4 ff\\n652\\ni. 29\\n181\\nvi. 45-52\\n259\\nxxiv. 4-41\\n643\\ni. 32-34\\n136\\nvi. 46\\n261\\nxxiv. 9\\n397\\ni. 35\\n261\\nvi. 47, 48\\n268\\nxxiv. 13\\n397\\ni. 39\\n136, 137\\nvi. 52\\n192\\nxxiv. 14\\n293\\ni. 40-ii. 17\\n196\\nvi. 55, 56\\n136\\nxxiv. 24\\n204\\nii. 1\\n.138, 139\\nvi. 56\\n139\\nxxiv. 27\\n315\\nii. Iff\\n276\\nvii. 1\\n95\\nxxiv. 29, 30\\n289\\nii. 13\\n139\\nvii. 1-23\\n270\\nxxiv. 30\\n315\\nii. 18\\n107, 108\\nvii. 2\\n276\\nxxiv. 32, 33\\n290\\nii. 18-iii. 6\\n211\\nvii. 4\\n104\\nxxiv. 42\\n268\\nii. 19\\n193\\nvii. 5\\n276\\nxxiv. 42-51\\n393\\nii. 27\\n221\\nvii. 17\\n138\\nxxv. 1-13\\n393\\niii. 6\\n242, 270\\nvii. 17, 18\\n192\\nxxv. 13\\n268\\niii. 7\\n282\\nvii. 24\\n281\\n32*", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0777.jp2"}, "778": {"fulltext": "754\\nTABLE OF BIBLE PASSAGES.\\nvii. 24-30\\nvii. 31-37\\nviii. 1-9\\nviii. 11\\nviii. 11-13\\nviii. 13-21\\nviii. 15\\nviii. 22-26\\nviii 27-30\\nviii. 28\\nviii. 31 ix.\\nviii. 32, 33\\nviii. 35\\nviii. 36, 37\\nix. 1\\nix 2-10\\nix. 4\\nix. 6\\nix. 7\\nix. 10\\nix. 11\\nix. 11-13\\nix. 12\\nix. 12, 13\\nix. 14-29\\nix. 17, 18\\n18, 28\\n30, 31\\nix. 30-32\\nix. 32\\nix. 33a\\nix. 34\\nix. 35\\nix. 36\\nix. 37\\nix. 38-40\\nix. 40\\nix. 41\\nix. 42-47\\nix. 50\\nx. 1-31\\nx. 12\\nx. 13-16\\nx. 17, 18\\nx. 24\\nx. 28\\nx. 29, 30\\nx. 31, 40\\nx. 32-52\\nx. 35-40\\nx. 35-45\\nx. 38\\nx. 43, 44\\nxi. 1-11\\nxi. 12-14\\nxi. 15-18\\nxi. 19\\nxi. 20, 21\\nxi. 22-24\\nxi. 24\\nxi. 25, 26\\n*i. 27-33\\n502\\n209\\n139,149\\n242\\n284\\n149\\n242. 281\\n209\\n311\\n50\\n325\\n192\\n190\\n177\\n315\\n502\\n50\\n192\\n120\\n192\\n50\\n325\\n50\\n51\\n178\\n134\\n135\\n335\\n330\\n192\\n335\\n191\\n162\\n91\\n174\\n576\\n583\\n167, 393\\n175\\n164\\n335\\n339\\n91\\n116\\n344\\n191\\n191\\n196\\n347\\n192\\n191\\n192\\n162\\n357\\n393\\n357\\n370\\n393\\n194\\n266\\n161, 264\\n111,370 I\\nxi. 30\\nxi. 32\\nxi. 33\\nxii. 1\\nxii. 1-12\\nxii. 13-34a\\nxii. 14\\nxii. 28 ff\\nxii. 34b-40\\nxii. 35-37\\nxii. 37\\nxii. 41-44\\nxiii. 1-4 ff\\nxiii. 3\\nxiii. 5 ff\\nxiii. 9-13\\nxiii 26\\nxiii. 33-37\\nxiii. 35\\nxiv. 1, 2\\nxiv. 3-9\\nxiv. 10-25\\nxiv. 26-52\\nxiv. 28\\nxiv. 32 ff\\nxiv. 38\\nxiv. 41\\nxiv. 53-72\\nxiv. 62\\nXV. 1\\nxv. l-20a\\nxv. 20b-47\\nxv. 25\\nxv. 40, 41\\nxv. 41\\nxv. 43\\nxvi.\\nxvi. 7\\nxvi. 9-20\\nxvi. 11\\nxvi. 13\\nxvi. 13 b\\nxvi. 14\\nxvi. 15\\nxvi. 17, 18\\nLUKE,\\n.1-4\\n5-25\\n15.\\n26-56\\n28.\\n38,\\n.42.\\n.45.\\n46-55\\n57-80\\n68-79\\n.80.\\ni. 1-5\\n105\\n108,111\\n107\\n297\\n382\\n370\\n89\\n300\\n382\\n38\\n400\\n393\\n393\\n181\\n643, 652\\n393\\n315\\n393\\n268\\n382\\n207, 393\\n407\\n419\\n470\\n261\\n264\\n421\\n428\\n315\\n438\\n437\\n447\\n447\\n185\\n185\\n429\\n462\\n469,470\\n471\\n471\\n471\\n465\\n471\\n293\\n194\\n158\\n42\\n117\\n51\\n92\\n92\\n60\\n92\\n92\\n92\\n92\\n42\\n102\\n83\\n55\\nii. 1-20\\nii. 6\\nii. 14\\nii. 19,\\nii. 21, 22,\\nii. 21-39\\nii. 27\\nii. 39\\nii. 40\\nii. 40-52\\nii. 41\\nii. 41-48\\nii. 43\\nii. 48-51\\nii. 50\\nii 51\\niii. 1-18\\niii. 7-9\\niii. 9\\niii. 15, 16\\niii. 15-18\\niii. 17\\niii. 19, 20\\niii. 21\\niii. 21, 22\\niii. 23\\niii. 23-38\\niv. 1-13\\niv. 14, 15\\niv. 16\\niv. 16, 17\\niv. 16-30\\niv. 18, 19\\niv. 18-21\\niv. 22\\niv. 23\\niv. 23, 24\\niv. 24\\niv. 25, 26\\niv. 25-27\\niv. 31\\niv. 31-v. 11\\niv. 40, 41\\niv. 44\\nv. 1.\\nv. 12-32\\nv. 15\\nv. 16\\nv. 17\\nv. 33\\nv. 33-vi. 11\\nv. 34\\nvi. 4.\\nvi. 12-16\\nvi. 13\\nvi. 17\\nvi. 17-19\\nvi. 20-26\\nvi. 24\\nvi. 27-36\\nvi. 32-34\\nvi. 37, 38\\n23,\\n24\\n51\\n55\\n361\\n92\\n60\\n59\\n56\\n55,60\\n83\\n79\\n60\\n56\\n92\\n92\\n57\\n92\\n96\\n102\\n160\\n109\\n109\\n102\\n122\\n118, 261\\n112\\n56, 126\\n35\\n311\\n122\\n93\\n93\\n234\\n120\\n210\\n56\\n236\\n40\\n92\\n49\\n302\\n236\\n122\\n136\\n137\\n139\\n196\\n136\\n261\\n136, 276\\n107, 108\\n211\\n193\\n218\\n178\\n180\\n142\\n136\\n155\\n388\\n219\\n198, 199\\n161", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0778.jp2"}, "779": {"fulltext": "TABLE OF BIBLE PASSAGES.\\n755\\n161\\n160\\n159\\n139, 154\\n292\\n561\\n309\\n309\\n309\\n287\\n253\\nIll\\n136\\n108\\n108,256\\n241\\n91\\n108\\n199, 201\\n139\\n196\\n147\\n207\\n147\\n207\\n178, 185\\n139\\n153\\n143\\n153\\n164\\n146\\n91\\n92, 234\\n191\\n259\\n562\\n286\\n208\\n286\\n178\\n270\\n139, 148\\n136\\n311\\n50\\n325\\n190\\n177\\n315\\n502\\n50\\n120\\n178\\n134\\n135\\n330\\n191\\n174\\n576\\n309\\n178;\\nix. 51-xvi\\ni.\\n14\\n310\\nxiii. 1-5\\n220\\nix. 56, 57\\n309\\nxiii. 1-9\\n347\\nx. 1\\n309\\nxiii. 7-9\\n114\\nx. Iff\\n534\\nxiii. 10\\n310\\nx. 2.\\n177\\nxiii. 10-17\\n217\\nx. 3.\\n393\\nxiii. 18-21\\n.139, 152\\nx. 10\\n139\\nxiii. 22.\\n309\\nx. 12-15\\n253\\nxiii. 22-25\\n335\\nx. 17-20\\n534\\nxiii. 24.\\n160\\nx. 19\\n472\\nxiii. 26\\n139\\nx. 21\\n191\\nxiii. 26, 27\\n586\\nx. 22\\n196\\nxiii. 28\\n301\\nx. 23, 24\\n64, 163\\nxiii. 28-30\\n292\\nx. 25\\n310\\nxiii. 29\\n302\\nx. 25, 26\\n300\\nxiii. 30\\n297\\nx. 25-37\\n292\\nxiii. 31 122,\\n243, 310\\nx. 29-37\\n230\\nxiii. 31-33\\n270\\nx. 36 et se\\n147\\nxiii. 34, 35\\n393\\nx. 38\\n309\\nxiv. 1 .241\\n243, 310\\nx. 38 c\\n139\\nxiv. l c.\\n139\\nx. 38-42\\n186\\nxiv. 1-6\\n217\\nxi. 1 108, 1\\n14\\n139, 180\\nxiv. 7-15\\n241\\nxi. 1-13\\n259\\nxiv. 13\\n305\\nxi. 11-13\\n91\\nxiv. 15-24\\n292\\nxi. 14, 15\\n576\\nxiv. 21\\n245, 305\\nxi. 16\\n284\\nxiv. 25\\n309\\nxi. 17-23\\n576\\nxiv. 25-35\\n178\\nxi. 24-26\\n135, 347\\nxiv. 34, 35\\n164\\nxi. 27\\n185\\nxv. 1, 2\\n201, 241\\nxi. 27, 28\\n92, 241\\nxv. 2\\n310\\nxi. 29\\n284\\nxv. 3-7\\n175\\nxi. 29-32\\n292\\nxv. 7\\n198\\nxi. 33\\n164\\nxv. 8, 9\\n91\\nxi. 34-36\\n159\\nxv. 8-10\\n196\\nxi. 37\\n310\\nxv. 11-32\\n241\\nxi. 37 ff\\n244\\nxvi. 1-9\\n393\\nxi. 38\\n243\\nxvi. 9\\n388\\nxi. 39-46\\n382\\nxvi. 10\\n164\\nxi. 41\\n356, 388\\nxvi. 11\\n388\\nxi. 45\\n310\\nxvi. 11, 12\\n393\\nxi. 47\\n382\\nxvi. 13\\n169\\nxi. 48\\n382\\nxvi. 14\\n310, 393\\nxi. 49\\n399\\nxvi. 15\\n281\\nxi. 49-51\\n393\\nxvi. 16\\n220\\nxi. 52\\n382\\nxvi. 17\\n586\\nxi. 53\\n310\\nxvi. 18\\n339\\nxii. 1 178\\n2\\n23,\\n242. 281\\nxvi. 19-31\\n382\\nxii. 2, 3\\n190\\nxvi. 29\\n220\\nxii. 4-7\\n170\\nxvi. 31\\n220\\nxii. 8, 9\\n190\\nxvii. 1, 2\\n175\\nxii. 10\\n576\\nxvii. 3, 4\\n161\\nxii. 15-21\\n160\\nxvii. 5, 6\\n194\\nxii. 22-31\\n169\\nxvii. 7-10.\\n231\\nxii. 13, 14\\n258\\nxvii. 11\\n309\\nxii. 33, 34\\n168 xvii. 11-19\\n292\\nxii. 35-40\\n403 xvii. 20\\n243, 310\\nxii. 35-48\\n393 I xvii. 20, 21\\n284\\nxii. 47, 48\\n403 xvii. 22 ff 393\\n643, 652\\nxii. 49-53\\n347 j xvii. 24\\n315\\nxii. 54-56\\n284 xvii. 33\\n190\\nxii. 57-59\\n347 xviii. 1-8\\n643, 656\\nxiii. 1\\n96\\nxviii. 9-14\\n241", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0779.jp2"}, "780": {"fulltext": "756\\nTABLE OE BIBLE PASSAGES.\\nxviii. 11\\nxviii. 11, 12\\nxviii. 12\\nxviii. 15-17\\nxviii. 15-30\\nxviii. 18\\nxviii. 18, 19\\nxviii. 20a\\nxviii. 28\\nxviii. 29, 30\\nxviii. 31-43\\nxix. 1-10\\nxix. 8\\nxix. 10\\nxix. 11\\nxix. 12-37\\nxix. 27.\\nxix. 28-40\\nxix. 37\\nxix. 41-44\\nxix. 45-48\\nxix. 47, 48\\nxx. 1-8\\nxx. 4\\nxx. 6\\nxx. 7\\nxx. 9\\nxx. 9-19\\nxx. 20-39\\nxx. 22\\nxx. 34-38\\nxx. 40-46\\nxx. 47\\nxxi. 1-4\\nxxi. 5-7 ff\\nxxi. 8 ff\\nxxi. 12-19\\nxxi. 20, 24\\nxxi. 24\\nxxi. 27\\nxxi. 37\\nxxi. 37, 38\\nxxii. 1, 2\\nxxii. 3-30\\nxxii. 24-27\\nxxii. 25-27\\nxxii. 28\\nxxii. 28-30\\nxxii. 30\\nxxii. 31, 32\\nxxii. 31-53\\nxxii. 32\\nxxii. 35\\nxxii. 39, 40\\nxxii. 46\\nxxii. 54-71\\nxxii. 64\\nxxii. 67, 68\\nxxii. 69\\nxxiii. 1-25\\nxxiii. 2\\nxxiii 5\\n199\\n180\\n199\\n108\\n140\\n91\\n335\\n300\\n116\\n300\\n191\\n191\\n347\\n347\\n203, 356\\n199\\n358\\n358\\n304\\n357\\n336\\n357, 400\\n357\\n370\\n111, 370\\n105\\n108,111\\n107\\n297\\n382\\n370\\n89\\n380\\n382\\n382\\n393\\n393\\n643, 652\\n393\\n652\\n191\\n315\\n370\\n370\\n382\\n407\\n414\\n352\\n191\\n414\\n196, 346\\n469\\n419\\n269\\n184\\n370\\n264\\n428\\n429\\n432\\n315, 510\\n437\\n434\\n434\\nXX1U.\\nxxiii.\\nxxiii.\\nxxiii.\\nxxiii.\\nxxiii.\\nxxiii.\\nxxiii.\\nxxiv.\\nxxiv.\\nxxiv.\\nxxiv.\\nxxiv.\\nxxiv.\\nxxiv.\\nxxiv.\\nxxiv.\\nxxiv.\\nxxiv.\\nxxiv.\\nxxiv.\\n25\\n26-56\\n27\\n34\\n36\\n46\\n49\\n53\\n1-12\\n11\\n12\\n13-53\\n24\\n27\\n30,\\n34\\n37\\n41\\n41 et seq.\\n44 et sea*.\\n47\\n31\\nJOHN\\nJohn\\n1-5\\n10-12\\n14\\n16-18\\n.21\\n45, 46\\n.46\\ni. 1-11\\nii. 3\\nii. 5\\nii. 6\\nii. 19-21\\nv. 22\\nv. 23, 24\\nv. 44\\nv. 48\\nv. 1-15\\nv. 1-17\\nv. 6\\nv. 28, 29\\nvi. 1-14\\nvi. 14\\nvi. 42\\nvii. 15\\nvii. 16, 17\\nvii. 27\\nvii. 30\\nvii. 41, 42\\nvii. 42\\nvii. 49\\nvii. 53-viii\\nviii. 1\\nviii. 12\\nviii. 20\\nviii. 29\\nviii. 57\\nix.\\nix. 5\\n11\\n447\\n447\\n185\\n261, 510\\n454\\n261,510\\n185, 336\\n361\\n462\\n471\\n465\\n462\\n465\\n220\\n418\\n465\\n465, 471\\n471\\n465\\n220\\n293\\n669\\n672\\n670\\n670\\n50\\n40\\n56\\n232\\n41\\n41\\n41\\n65\\n306\\n693\\n92\\n287\\n204\\n218\\n203\\n464, 475\\n148\\n255\\n56\\n97\\n176\\n118\\n75\\n40\\n38, 39\\n199\\n370\\n370-376\\n66\\n75\\n44g\\n126\\n218, 355\\n66\\nix. aa\\nx. 30\\nx. 41\\nxi.\\nxii. 1-8\\nxii. 42\\nxiii. 23\\nxiv.-xvii\\nxiv. 12\\nxvi. 2\\nxvi. 12-15\\nxvi. 32\\nxviii. 15\\nxix. 26\\nxix. 28, 29\\nxix. 41\\nxx. 2, 3\\nxx. 2-6\\nxx. 8\\nxx. 22\\nxx. 27\\nxxi. 1-14\\nxxi. 15-17\\nxxi. 18, 19\\nxxi. 23\\nACTS\\ni. 3-14\\ni. 13, 14\\ni. 14\\ni. 15-v.\\ni. 18, 19\\ni. 18-20\\ni. 22\\nii. 2-4\\nii. 4\\nii. 19, 20\\nii. 23\\nii. 27\\nii. 30\\nii. 36\\nii. 38\\nii. 42 ff.\\niii. 20, 21 et seq.\\niii. 22 ff.\\niv. 1\\niv. 1 ff.\\niv. 6\\niv. 23\\niv. 27\\niv. 27, 21\\niv. 32 ff.\\nv. 16\\nv. 17\\nv. 34 ff.\\nv. 37\\nvi.-viii.\\nvi. 1\\nvi. 5\\nvi. 8\\nvi. 10\\n198\\n671\\n111\\n287\\n207\\n198\\n668\\n685\\n691\\n198\\n692\\n446\\n668\\n668\\n454\\n361\\n668\\n469\\n668\\n487\\n471\\n129\\n469\\n641\\n332\\n462\\n55\\n91\\n57\\n481\\n484\\n484\\n43\\n119\\n472\\n65\\n466\\n38\\n359, 471\\n472\\n492\\n359\\n363\\n430\\n430\\n388\\n120, 445\\n65\\n492\\n472\\n388, 430\\n430\\n502\\n492\\n511\\n511\\n511", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0780.jp2"}, "781": {"fulltext": "TABLE OF BIBLE PASSAGES.\\n757\\nri.ll\\n434\\nvi. 13\\n434\\nvi. 14\\n405, 434\\nvi. 15\\n511\\nvii. 2\\n509\\nvii. 6\\n509\\nvii. 16\\n509\\nvii. 29 et seq.\\n509\\nvii. 45\\n60\\nvii. 56\\n315, 510\\nvii. 58\\n438\\nvii, 59\\n510\\nvii. 60\\n453, 510\\nviii. 1\\n510\\nviii. 7\\n472\\nviii. 9-25\\n611\\nviii. 15-17\\n589\\nviii. 15 ff.\\n487\\nviii. 16\\n472\\nviii. 17\\n119\\nviii. 18 ff.\\n540\\nviii. 26-40\\n502\\nviii. 39 et seq.\\n119\\nix. 1-30\\n519\\nix. Iff.\\n522\\nix. 7\\n468\\nix. 26 ff.\\n510\\nix. 28\\n533\\nix. 31-xi. 18.\\n557\\nix. 32 ff.\\n544\\nix. 37-41\\n561\\nx\\n472\\nx. 1, 2\\n561\\nx. 4\\n561\\nx. 9 ff.\\n129\\nx. 10\\n469\\nx. 10, 11\\n468\\nx. 17\\n468\\nx. 19\\n468\\nx. 22\\n561\\nx. 25, 26\\n540\\nx. 28\\n560\\nx. 35\\n560\\nx. 37\\n43\\nx. 38\\n118\\nx. 44 ff\\n487\\nx. 45\\n560\\nx. 46,\\n472\\nx. 48\\n472\\nXI\\n472\\nxi. 1\\n560\\nxi. 2\\n492\\nxi. 3, 17\\n560\\nxi. 17\\n560\\nxi. 18\\n560\\nxi. 19-21\\n502\\nxi. 19 ff.\\n510\\nxi. 22-30\\n534\\nxi. 30\\n512\\nxii. 1-23\\n481\\nxii. 12\\n492\\nxii. 24-xiv.\\n534\\nxiii. 15\\n93\\nxiii. 23\\n38\\nxiii. 24, 25\\n109\\nxiii. 34, 35\\n466\\nxiii. 46 ff.\\n541\\nXV.\\n544\\nXV. 1\\n308\\nxv. 1, 5, 6 et seq\\n561\\nxv. 5, 6 et seq.\\n561\\nxv. 10-19\\n281\\nxv. 21.\\n93\\nxv. 23\\n541, 547\\nxv. 30, 31\\n556\\nxv. 37 ff.\\n512\\nxv. 41\\n541\\nxvi.-xviii. 18\\n562\\nxvi. 1, 2\\n539\\nxvi. 3\\n555\\nxvi. 4\\n556\\nxvi. 10-17\\n563\\nxvi. 18\\n472\\nxvii. 2\\n541\\nxviii. 3\\n90\\nxviii. 6\\n541\\nxviii. 14-16\\n438\\nxviii. 18\\n571\\nxviii. 18-23\\n576\\nxviii. 21, 22\\n562\\nxviii. 24-28\\n595\\nxviii. 26\\n571\\nxviii. 27\\n589\\nxix. 1-20\\n576\\nxix. Iff...\\n487\\nxix. 5\\n472\\nxix. 6\\n472\\nxix. 9\\n589\\nxix. 13-16\\n135\\nxix. 21, 22\\n595\\nxix. 23-41\\n576\\nxx. 1-6\\n595\\nxx. 4\\n539, 609\\nxx. 5-15\\n563\\nxx. 7-xxiii.\\n611\\nxx. 16-38\\n612\\nxx. 19\\n592, 619\\nxxi. 1-18\\n563\\nxxi. 8\\n512\\nxxi. 18\\n57, 91\\nxxi. 20\\n488\\nxxi. 21\\n511\\nxxi. 21, 24\\n556\\nxxi. 22\\n615\\nxxi. 25\\n556\\nxxi. 28\\n511\\nxxii. 3 ff.\\n522\\nxxii. 17-21\\n533\\nxxiii. 8\\n378\\nxxiii. 29\\n438\\nxxiii. 33\\n398\\nxxjv.-xxvm.\\n624\\nxxiv. 17\\n617\\nxxiv. 23\\n625\\nxxiv. 26, 27\\nxxv. 6\\nxxv. 16\\nxxv. 23\\nxxvi. 8.\\nxxvi. 9 ff.\\nxxvi. 18\\nxxvi. 20\\nxxvii. 1-xxviii\\nxxviii. 5\\nxxviii. 8\\nxxviii. 16\\nxxviii. 26 ff\\n624\\n398\\n439\\n398\\n629\\n16\\nRO\\nRomans\\ni.2,3\\ni, 5, 6\\ni. 10-15\\ni. 13-15\\ni. 14.\\ni. 16.\\ni. 16, 17\\nii. 15\\nii. 16\\nii. 19\\niii. 1 ff.\\niii. 9 ff.\\niii. 21 ff. e\\nv. 8.\\nv. 12 ff.\\nvi. 3\\nvi. 4 ff.\\nvi. 17\\nvii. 1-6.\\nvii. 1 ff.\\nviii. 1 ff.\\nviii. 3\\nviii. 18 ff.\\nix. 2, 3\\nx. 4.\\nx. 11 ff.\\nxi. 1\\nxi. 13 ff.\\nxi. 15 ff.\\nxiii. 11 ff.\\nxiv.\\nxiv. 2\\nxiv. 10\\nxiv. 23\\nxv. 3\\nxv. 8\\nxv. 8 ff.\\nxv. 19\\nxv. 24, 28\\nxvi. 1, 2\\nxvi. 3, 4\\nxvi. 13\\nxvi 22\\nxvi. 23\\nxvi. 25.\\nxvi. 25-27.\\nMi\\nt st\\n9-\\ns.\\n191\\n571\\n518\\n533\\n563\\n472\\n472\\n635\\n541\\n595\\n38\\n606\\n605\\n606\\n541\\n306\\n607\\n221\\n529\\n587\\n396\\n197\\n511\\n197\\n531\\n472\\n531\\n606\\n583\\n616\\n531\\n531\\n651\\n528\\n616\\n549\\n520\\n606\\n306\\n404\\n583\\n545\\n110\\n609\\n232\\n232\\n549\\n579\\n605\\n572\\n571\\n448\\n521\\n572\\n529\\n(09", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0781.jp2"}, "782": {"fulltext": "7J\u00c2\u00bb8\\nTABLE OF BIBLE PASSAGES.\\n1 CORINTHIANS.\\nxiii. 2\\n194\\nviii. 9\\n531\\n1 Corinthians 595\\nxiv\\n598\\nix. 12 ff.\\n602\\ni. 2\\n572\\nxiv. 16\\n140, 263\\nx. 7\\n586, 597\\ni. 5\\n596\\nXV. Iff...\\n599\\nx. 10\\n528\\ni. 7\\n596\\nxv. 3\\n525\\nxi. 4\\n529, 604\\ni. 11\\n599\\nxv. 3-8\\n462\\nxi. 4, 5\\n618\\ni. 12\\n503\\n586, 597\\nxv. 4\\n468\\nxi. 8, 9\\n572\\ni. 13\\n472\\nxv. 5\\n485\\nxi. 13-15\\n584\\ni. 14\\n571\\nxv. 6\\n393\\nxi. 21 ff.\\n530\\ni. 15\\n572\\nxv. 8\\n524\\nxi. 22\\n520, 597\\ni. 16\\n571\\nxv. 12-19\\n468\\nxi. 23-29\\n576\\ni. 17\\n472\\nxv. 21 ff.\\n531\\nxi. 24\\n198\\ni. 18\\n525\\nxv. 23-28\\n651\\nxi. 25\\n567\\ni. 22, 23\\n285\\nxv. 24\\n692\\nxi. 26\\n592\\nL 23, 24\\n525\\nxv. 28\\n692\\nxi. 29\\n528\\ni. 26-28\\n572\\nxv. 29\\n596\\nxi. 32, 33\\n532\\nli. 2\\n525\\nxv. 30-32\\n593\\nxii. 1\\n524\\nii. 3, 4\\n571\\nxv. 32\\n642\\nxii. Iff...\\n528\\nii. 4.\\n597\\nxv. 42-54\\n467\\nxii. 1-4\\n468\\nii. 10\\n647\\nxv. 45, 47\\n39\\nxii. 2, 3\\n119\\niii. 4\\n597\\nxv. 45 ff.\\n531\\nxii. 3\\n468\\niii. 18\\n596\\nxv. 47\\n531\\nxii. 10\\n578\\niiii. 22\\n597\\nxv. 50\\n464\\nxii. 11\\n618\\niv. 3\\n596\\nxv. 50-54\\n651\\nxii. 14\\n579, 595\\niv. 7ff\\n596\\nxvi. 1, 2\\n602\\nxii. 21\\n595\\niv. 11-1\\n3\\n578\\nxvi. 3, 4\\n601\\nxiii. 1\\n579\\niv. 17\\n534, 599\\nxvi. 4\\n614\\nxiii. 1, 2\\n595\\niv. 18\\n596\\nxvi. 5-9\\n595, 601\\nxiii. 8\\n605\\nv. Iff\\n595\\nxvi. 8\\n609\\nv. 7.\\n130, 684\\nxvi. 9\\n591, 619\\nGALATIANS\\nv. 7, 8\\n601\\nxvi. 10-12\\n599\\nGalatians\\n576\\nv. 9-13\\n595\\nxvi. 15\\n571\\ni.6\\n529. 580\\nv. 11\\n201\\nxvi. 17\\n571, 599\\ni. 11, 12\\n529\\nvi. 1 ff\\n598\\n572\\nxvi. 19 571, 57\\nxvi. 21\\n589 590\\ni. 12\\n522\\nvi 9-11\\n521\\ni. 13\\n511\\nvii .Iff\\n599\\ni. 13, 14\\n520, 530\\nvii. 12 ff\\n647\\n2 CORINTt\\n[IANS.\\ni. 13-20\\n519\\nvii. 18\\n598\\n2 Corinthians\\n595\\ni. 15-17\\n522\\nviii. 1 ff\\n599\\ni. 1\\n572\\ni. 16\\n532, 541\\nix. 1\\n524\\ni. 8, 9\\n577\\ni. 16, 17\\n530\\nixlff\\n597, 618\\n591\\ni. 8-10\\ni. 15, 16\\n593\\ni. 19\\n91\\nix. 4-18\\n602\\ni. 21-24\\n534\\nix. 5\\n91, 112\\ni. 22\\n531\\nii\\n544\\nix. 6\\n557\\nii. 1\\n595\\nii. 1\\n534, 557\\nix. 6-15\\n613\\nii. 2 ff.\\n602\\nii. 2 528,\\n529, 541\\nix. 6 ff.\\n183\\nii. 4\\n577\\nii. 2, 7, 8\\n534\\nix. 14\\n183\\ni. 12, 13\\n603\\nii. 3\\n534\\nix. 18\\n183\\nii. 13 et seq.\\n534\\nii. 7 503, 529,\\n541, 585\\nx. 16\\nx. 16 ff.\\nx. 20\\n417\\n417\\n543, 575\\niii. c.\\niii. 1\\niv. 3\\n74\\nii. 7, 8\\n544\\n597\\nii. 7-9\\n472\\n529\\nii. 8\\n541\\nx. 27\\n542\\niv. 4\\n543\\nii. 9 503, 541,\\n557, 585\\nxi. 2 ff.\\n598\\niv. 8, 9\\n578\\nii. 9, 12\\n57\\nxi. 17 ff.\\n598\\niv. 16 ff et seq.\\n577\\nii. 9-12\\n91\\nxi. 20\\n417\\niv. 18\\n171\\nii. 11\\n534\\nxi.20ff.\\n417\\nv. 1-4\\n487\\nii. 12 201,\\n303, 542\\nxii.-xiv.\\n487\\nv. 1 ff.\\n651\\nii. 12, 13\\n536\\nxii. 1 ff.\\n598. 599\\nv. 10\\n110\\nii. 13\\n517. 534\\nxii. 2\\n571, 587\\nv. 13\\n240\\nii. 13, 14\\n512\\nx i. 4-11\\n596\\nv. 14 ff.\\n531\\nii. 15\\n199\\nxii. 28\\n596 vii. 2-16\\n603\\nii. 15-21\\n583\\nxii. 3.1-:\\nviv\\n1\\na.\\n600\\nvii. 8 ff.\\n602 i\\nii. 16\\n536, 616", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0782.jp2"}, "783": {"fulltext": "TABLE OF BIBLE PASSAGES.\\n759\\n11. 19 20 531\\nii. 21 525\\niii. 1 580\\niii. Iff 564\\niii- 2 585\\niii. 5 et seq. 585\\niii- 27 472\\niii- 28 541\\niv. 4 59, 232, 531\\niv. 9, 10 580\\niv. 13 563\\niv. 14, 15 564\\niv. 18 564\\nv. 1 ff 580\\nv. 2-6 583\\nv. 3 598\\nv. 5 531\\nv. 7 564\\nvi. 6 591, 613\\nvi. 11 521\\nvi. 9, 10 564\\nvi. 13 598\\nvi. 14 531\\nvi. 14 et seq. 525\\nvi- 17 578\\n1 THESSALONIANS.\\ni- 6 567\\ni- 7-9 567\\ni- 10 567\\nii- 2 567\\nii. 13, 14 567\\nii- 14 567\\nii. 15 ff 567\\nii. 17, 18 568\\niii. 1, 2 568\\niii. 3, 4 567\\niii. 11 568\\nv. 2, 6 574\\n2 THESSALONIANS.\\n2 Thessalonians 643\\nii- 1 ff 332\\nii- 2 23, 651\\nx. 19 ff.\\nxi. 1 ff\\nxiii. 12.\\nxiii. 23.\\n456\\n171\\n449\\n642\\nEPHESIANS.\\nEphesians\\nii. 2\\nii. 11, 12\\nii. 19\\niv. 4-6\\niv. 13\\nv. 1\\nPHILIPPIANS.\\nPhilippians\\ni. 5\\ni. 23\\nii. 5 ff\\nii. 10\\nii. 12\\nii. 15\\nii. 24\\nii. 25\\niii. 2\\niii. 4ff\\niii. 4-6\\niii. 20, 21 et seq.\\niii. 21\\niv. 2, 3\\niv 14-16\\nCOLOSSIANS.\\nColossians\\ni. 7\\nii. 20-22\\niv. 10\\niv. 12, 13\\niv. 14\\n643\\n543\\n297\\n297\\n660\\n660\\n159\\n624\\n565\\n510\\n531\\n75\\n565\\n640\\n613\\n565\\n584\\n530\\n520\\n651\\n467\\n565\\n565\\n643\\n591\\n281\\n535\\n591\\n562\\n1 TIMOTHY.\\n1 Timothy\\n2 TIMOTHY.\\n2 Timothy\\ni. 1, 2\\ni. 5\\ni. 15-18\\nii. 8\\niv. 9-18\\niv. 10\\niv. 17\\niv. 19\\nTitus\\ni. 5\\niii. 5\\nTITUS.\\n643\\n643\\n637\\n539\\n637\\n38\\n637\\n642\\n642\\n571\\n643\\n642\\n41\\nJAMES.\\nJames 643\\ni- 1 180\\ni- 5, 6 266\\nv. 8, 9 et seq. 434\\nv. 12 227\\nv. 17, 18 49\\n2 PETER.\\n1 Peter\\ni. 2\\nii. 23\\nv. 1-4\\nv. 12, 13\\nPHILEMON.\\nPhilemon 624\\n9 522\\n19 521, 637\\n22 613\\n2 PETER.\\n2 Peter\\ni. 14\\ni. 16b-18\\ni. 17\\nii. 22\\niii. 15, 16\\n1 JOHN.\\n1 John\\ni. 5-7a\\nii. 20-27\\niii. la, 2b, 3\\niii. 14\\niv. 7, 8\\niv. 16b\\nv. 3\\nHEBREWS\\nHebrews\\nii. 10\\nii. 17\\nii. 18\\niii. 1-6\\niv. 8\\niv. 15\\nv. 2\\nv. 7.\\nv. 7-9\\nv. 7-10.\\nv. 8, 9\\nvii. 14\\nviii.\\nxi.\\nix. 7 ff\\nix. 18 ff\\n116\\n643\\n116, 424, 455\\n424\\n116\\n74\\n60\\n324, 424\\n424\\n454\\n116\\n424\\n455\\n38\\n74\\n74\\n456\\n416\\n2 John\\n2 JOHN.\\n3 John\\nJude\\n3 JOHN.\\nJUDE.\\nREVELATION.\\nRevelation\\ni. 4\\ni. 11\\ni. 13\\ni. 13-16 etc.\\nii\\nii. 2. .584,\\nii. 2-6\\nii. 3\\nii.9.\\nii.10\\nii. 13\\nii. 14\\nii. 15\\nii. 17\\n584, 587,\\n587,\\n643\\n416\\n433\\n664\\n642\\n643\\n641\\n503\\n120\\n518\\n661\\n643\\n693\\n118\\n693\\n693\\n693\\n693\\n643\\n643\\n643\\n643\\n590\\n590\\n315\\n130\\n59\\n587\\n592\\n590\\n592\\n590\\n590\\n590\\n590\\n99", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0783.jp2"}, "784": {"fulltext": "760\\nTABLE OF BIBLE PASSAGES.\\nli- 19 590\\nii. 20 584, 590\\nii.24 .587,647\\nii. 24 et seq. 584\\niii 579\\niii. 4, 5 308\\niii. 18 308\\nv. 5 38\\nv. 8 44\\nv. 9 et seq. 525\\nvi. 9 510\\nvi. 11 510\\nvi. 12, 13\\n289\\nvii. 4\\n297\\nvii. 9\\n297\\nix. 20\\n543\\nxi. 3 ff\\n50\\nxi. 6\\n50\\nxi. 19\\n99\\nxiii. 1\\n269\\nxiii. 10.\\n426\\nxiii. 18\\n654\\nxiv. 14\\n315\\nxvi. 18 et\\nseq\\n289\\nxix. 7-9\\nxix. 9\\nxx. 4\\nxx. 12-14\\nxxi. 12\\nxxi. 14\\nxxi. 21\\nxxii. 2\\nxxii. 10\\nxxii. 12\\nxxii. 16\\nxxii. 20\\n308\\n301\\n510\\n463\\n180\\n180, 485\\n180\\n297\\n434\\n434\\n38\\n434\\nUniversity Press: John Wilson Son, Cambridge.", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0784.jp2"}, "785": {"fulltext": "", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0785.jp2"}, "786": {"fulltext": "The BIBLE for LEARNERS\\nSUNDAY SCHOOL EDITION\\nT Y Dr. H. OORT, Professor of Oriental Languages\\nD at Amsterdam, and Dr. I. HOOYKAAS, Pastor at\\nRotterdam, with the assistance of Dr. A. KUENEN, Pro-\\nfessor of Theology at Leiden. Translated from the Dutch\\nby Rev. P. H. WICKSTEED, of London. With a com-\\nprehensive index, made specially for this edition, and maps.\\nTHE OLD TESTAMENT FOR LEARNERS. Comprising\\nPatriarchs, Moses, Judges, Kings, and Prophets. Crown 8vo.\\n$1.50.\\nTHE NEW TESTAMENT FOR LEARNERS. Crown 8vo.\\n$1.50.\\nThis work has been held in the highest estimation by those familiar\\nwith its great merits and usefulness, but its price has prevented the\\nwide circulation it should have among Sunday School teachers, to whom\\nit appeals. It has therefore been deemed advisable to issue a special\\nedition at one-half of the former price. The work is not only one which\\nenables the young to read the Scriptures intelligently, but it is a history\\nof the countries and the periods described in the books of the Bible.\\nTHE BIBLE FOR LEARNERS. Library edition. 3 vols.\\ni2mo. $6.00.\\nAs a working manual for the Sunday-School teacher it will be found of great\\nvalue. Notwithstanding its title, it is a work for all, with or without Bible learning.\\nBoston Transcript.\\nThe object of the work has been to reduce the narratives of Scriptures to the\\nunderstanding of youth and the unlearned, with such additional information as will\\nserve to better elucidate the record and lead the reader to value its contents as a\\nguide. Chicago Journal.\\nJOEL: A BOY of GALILEE\\nT Y ANNIE FELLOWS JOHNSTON. New edition.\\nWith illustrations by Victor A. Searles. i2mo. #1.00\\nSkilful use is made of some of the incidents in the life of our Lord, and the\\nword-picturing reveals the artistic touch of the gifted writer, in hearty sympathy\\nwith her theme. Central Christian Advocate.\\nWe might well speak of this story as a Ben Hur for young people.\\nIndependent.\\nLITTLE, BROWN, AND COMPANY, Publishers\\n254 WASHINGTON STREET BOSTON, MASSACHUSETTS", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0786.jp2"}, "787": {"fulltext": "", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0787.jp2"}, "788": {"fulltext": "OCT 11 1900", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0788.jp2"}, "789": {"fulltext": "ft h", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0789.jp2"}, "790": {"fulltext": "", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0790.jp2"}, "791": {"fulltext": "", "height": "3806", "width": "2324", "jp2-path": "newtestamentforl00oort_0791.jp2"}, "792": {"fulltext": "LIBRARY OF CONGRESS\\n014 325 021\\nBK1\\nmm\\nBfl\\nin\\nam", "height": "4029", "width": "2478", "jp2-path": "newtestamentforl00oort_0792.jp2"}}