i. 1; 446

GENERAL INDEX.

Address to newly chosen Apostles, 253-261

Advent of our Lord into Galilee, 188, 189

Andrew, 157

Animosity of people of Nazareth, when first shewn, 165

Apologue, 125, 126

Apostles (The), named in pairs by Matthew, reason suggested, 162; must have been directed to return to Jerusalem for the Ascension, 194, 451; not fit men to promulgate Theological doctrines, 230; general characteristics of the, 247; not men whom the Founder of a policy would have chosen, 249; the chosen three, 325, 327; the crowning lesson of, 465; steps by which they learnt Faith in an unseen presence, 467; taught Love, 468; taught Hope, 470

Ascension, 457; expedient that Christ should go away, 457; Holy Spirit swaying human action, 459

Astonishment produced by our Lord’s teaching, 202

Authority manifested by Christ, 167, 203-206

Baptist (The) and his disciples, 153-155; competition with, shunned by our Lord, 173

Baptist’s (The) messengers, their arrival, 262; their question and their answer, 268

Bartholomew, 159, see Nathanael

Bethany in Peræa (Bethabara), 119, 161, 168, 189 note

Bethany in Judæa, when did our Lord first resort thither? 370

Bethsaida Julias, 334

Brethren of our Lord, 362, 453

Christ leaves disciples independent, 5; with them after the Resurrection, 9, 274; influence of His Personality, 16, 17; did He from the first see all that lay before Him? 140; explores the tempers of different classes of men, 148; His return from the wilderness, 151; calls to him certain disciples, 151; at Cana and Capernaum, 152; leaves time for impressions to fix themselves, 185; arrives at the Lake of Galilee and calls the brethren, 195-198; His way of proceeding positive, 208; enjoins no system of religious observance, 222; why did He not found a church Himself? 236; lays stress on what men are, as well as on what they do, 259; ceases to have a stationary abode, 270; educational effects of the change of place, 275-279; journey to borders of Tyre and Sidon, 333; at Cæsarea Philippi, 336-338 (see Transfiguration); returns to Capernaum after the Transfiguration, 354; sets out for the feast of Tabernacles, 359-362; refusing to judge, 399; upholds sanctity of marriage, 409; disclaims for the Messiah the title of Son of David, 415; does not look to visibly converting the world, 416; the washing the disciples’ feet, an acted parable, 419; always endeavours to set men free, 460; calls the conscience into play, 467; His Kingdom not upon earth, 471

Christian revelation centred in a Fact, 230

Demoniac in country of Gadarenes, 285

Didrachma, paying of, 406

Disciples not in attendance at first visit to Nazareth, 180; doubtful if present at feast, John v., 181; early Judæan, 188

Dives and Lazarus, parable of, 62

Ecce Homo, quoted, p. 412.

Edersheim, Dr, life and times of Jesus the Messiah, quoted, 139, 140, 329, 334, 394; on our Lord’s conversing with the woman at Sychar, 409

Eloquence, its small part in the Divine economy, 250

Erskine of Linlathen, quotation, 40

Evil, existence of, 29; functions of, in the world, 43-51

Family, description of a, restrained from knowing evil, 30-36

Feast of the Jews, John v. 1, 181

Five (The) first called, John, Andrew, Peter, Philip, Nathanael, 156

Form of Christ’s Teaching, 209

Free Will, 29; implies liberty to go wrong, 41

Galilæans receive our Lord, 179

Galilee, why suited for cradle of movement, 169

Gospel of St John, surely written by a disciple, 151, 157

Gospels, advantages of narrative form, 13, 461

Herodians, 233

Inheritance, The disputed, 403

James, our Lord’s brother, 452-454

James and John, the sons of thunder, 365, 368

Jerusalem, not a favourable spot for the schooling of the apostles, 190; not desirable that the Christian community should originate there, 192

Judas Iscariot, 246

Laws of our Lord’s conduct—sense in which term is used, 2, 18-20, 306

Lazarus, raising of, 429

Levi (see also Matthew), 214

Levitical Law, 207

Mammon of unrighteousness, 395-397

Matthew, 214-216; his call a proof that Christ was no respecter of persons, 217

Messiah, what the people expected him to be, 329

Milton, “Paradise Regained,” 124

Miracle of feeding of the 5000, 304; of Christ walking on sea, 308; of feeding of the 4000, 305

Miracles, standing, not to be expected, 65; use of, 75; Laws of, 112; as works of beneficence, 333

Miraculous draught of fishes, 198, 202

Mission (The) to the cities, 8, 288; referred to by our Lord, 291-293; effects of these mission journeys, 295; directions given, 295-300

Mission of Seventy, 289, 301-302

Moses, 207

Nathanael, 159, 161

Natural Selection, 26, 314

Nazareth, preaching in synagogues at, 79; second visit of Christ to, 287

Negative characteristics of Christ’s teaching, 10

Nicodemus, 148, 169, 172

Parables, 312; that of the talents, 317; that of the pounds, 318; intended not to hide truth but to show it, 323; of the unjust steward, 388 and preface

Passover, 2nd, at time of feeding of the 5000, 303; see Teaching

Peter, with our Lord at the Passover, A.D. 28, probably returned to Galilee, 166; how far in attendance before call, 166; his giving himself up on a sudden, to one impression, 244; was he in constant attendance during the winter, A.D. 29, 30? 372 note; his practical character, 248, 455; denials of, 433

Pharisees, their hostility and that of the Sadducees contrasted, 218

Philip, 158, 306

Preparatio Evangelica, 153-194

Preparation, noted in our Lord’s ways, 80, 94

Prospective action of our Lord, 411

Receiving a hundred fold “with persecutions,” 381

Resurrection, grandeur in the conception of the Risen Christ, 450; appearance of Christ to 500 brethren at once, 451; appearance to James, 453; literary aspect of the history of, 449; duration of post Resurrection period, 464

Revelation, 52-73; “should be written in the skies,” this demand considered, 59

Ruler, the young, 381

Sabbath, its value, 219; our Lord’s practice in relation to, 220

Samaria, 1st journey through, 175

Sanday, Mr, authorship and historical character of the fourth Gospel, references, 105, 328

Satan, 120, 125

_Seed thoughts_, 212; see Sermon on the Mount

Sermon on the Mount, not a Code of Laws, 210, 211; contains _seed thoughts_, 212

Sex ceases with life upon earth, 410

Signs and Wonders: their laws, 21; distinguished, 75; functions of, to attract hearers, 77; for selection, 79; for preparation, 80; for setting forth the kingdom, 82; for general teaching, 84; they shew that God does not respect persons, 87; they do not wholly supersede the processes of nature, 88, 89; practical lessons furnished by them to disciples, 91; Laws of, recapitulated, 112

Signs, sparingly displayed after the Feast of Tabernacles, 425; absence of public and notable signs during the Passion week, 430

Silas, 139

Simon the Zealot, 245

Spiritual order, how far analogous to natural selection, 314, 315

Storm on sea of Galilee, 283

Successors inheriting a cause, 414, 443

Suffer me first to bury my father, 377

Synoptists, term explained, 157 note

Tabernacles, Feast of, 181

Teaching in parables, 12, 280-282, 321

Teaching of Christ, its form, 209; that for the multitudes and that for the disciples, 225

Temptation, to turn stones into loaves, 127-135; on the Mount, 134-139; on the pinnacle of Temple, 139-141

Temptations in the wilderness, form of the narrative, 113-117; where communicated to disciples, 119; whether literal history, 119

Transfiguration, 93, 341-348

Trench, Archbishop, on demoniacs, 284; on the miracles, 396

Tribute to Cæsar, 406

Twelve, the, their call, 239; their fitness for the work which fell to them, 239; their character as witnesses, 241-243

Universality of Christ’s Kingdom, 10, 415

Wisdom justified of all her children, 264-269

Withering of fig-tree, 95, 432

Witnessing to Christ the first function of the Apostles, 216, 241

Woman taken in adultery, 405

FOOTNOTES

1 Matth. xiii. 12.

2 Mark iii. 5.

3 St Matth. xiv. 17.

4 John vi. 15.

5 Luke xviii. 8.

6 Mark iv. II.

7 Gen. iii. 18, 19.

8 John ix. 1-3.

9 St Luke viii. 26; St Mark v. 1.

10 Luke ii. 35.

11 Luke xvi. 31.

12 Trench, Parables, 4th Edition, p. 453. “The rebuke of unbelief is the aim and central thought of the parable.”

13 Galatians iv. 6.

14 John xvii. 6.

15 Luke x. 11.

16 John xvii. 3.

17 Luke xx. 35.

18 Matth. xxviii. 20.

19 John xvi. 12.

20 1 Cor. xiv. 25. This is commonly referred to a sense of guilt, which is included, no doubt, but the words bear a wider meaning.

21 Galatians iv. 6.

22 Luke x. 22.

23 John xiv. 6.

24 Mark xiii. 22; Matth. xxiv. 24.

25 John iv. 48.

26 Luke vi. 23.

27 A friend recalls to me St Augustine’s words, “Deus patiens est quia æternus.”

28 Luke xi. 20.

29 Luke x. 11.

30 Mark i. 14, 15.

31 Mark xvi. 20.

32 Mark v. 19.

33 John v. 26.

34 Mark viii. 23-25.

35 Mark vii. 33-35.

36 Mark ix. 1. Luke ix. 27.

37 Mark ix. 2-8.

38 Mark ix. 7. Compare Deuteronomy xviii. 15, “Unto him ye shall hearken.”

39 Acts x. 34, 35.

40 Mark xi. 12-14.

41 Mark xi. 20-22.

42 ὁ Ἰουδαϊσμός, Gal. i. 13.

43 Acts xviii. 28.

44 See next chapter.

45 John xiv. 4-11.

46 John xiv. 11.

47 John iv. 48.

48 Matt. xii. 39.

49 John iv. 47. Mr Sanday considers this miracle to be identical with the healing of the centurion’s servant, and that the “ye see” is addressed to the elders who stand by. With this I am not prepared to agree. See the Authorship of the Fourth Gospel, W. Sanday, M.A., Macmillan and Co., a well-known and excellent book.

50 Matth. xi. 21; Luke x. 13.

51 John xv. 23, 24.

52 Luke vii. 20.

53 Luke vii. 21-23.

54 John i. 32, 33.

55 Matth. iv. 1-11.

56 Mark i. 12, 13.

57 Luke iv. 1-13.

58 Matth. iv. 1.

59 2 Timothy iv. 13.

60 Dec. 20, a.d. 29.

61 John x. 40.

62 Luke x. 18.

63 Mark iii. 26.

64 Matth. xvi. 22.

65 Matth. xvii. 25.

66 Luke ix. 55.

67 Mark xv. 31.

68 Acts xii. 7, 8. Acts xvi. 26.

_ 69 The Life and Times of Jesus the Messiah._ Dr. Edersheim, i. p. 304.

70 See pp. 23, 24, and pp. 57, 58.

71 Dr Edersheim.

72 Acts x. 40, 41.

73 Luke xvi. 30.

74 John iii. 2.

75 Luke xii. 49, 50.

76 John ii. 11.

77 John ii. 12.

78 John ii. 17.

79 John ii. 23.

80 John iii. 22, iv. 2.

81 “I thank God that I baptized none of you save Crispus and Gaius; lest any man should say that ye were baptized into my name.” 1 Cor. i. 14, 15. This, with the context, illustrates the notion of a personal tie established by baptism. St Paul is combating the charge of establishing a sect of his own.

82 Luke xi. 1.

83 Luke v. 33.

84 John iii. 25.

85 John i. 43.

86 John i. 45; xxi. 2.

87 τὸν ἀπὸ Ναζαρέτ. John i. 46.

88 A fragment of a very ancient account of the Canon of the N. Test. has been preserved by Muratori. I will quote the translation of it from Professor Westcott’s work. (Prof. Westcott, _Gospel of St John_, p. xxxv.) “The fourth Gospel [was written by] John, one of the disciples (_i.e._ Apostles). When his fellow-disciples and bishops urgently pressed (_cohortantibus_) him, he said, ‘Fast with me [from] to-day, for three days, and let us tell one another any revelation which may be made to us, either for or against [the plan of writing] (_quid cuique fuerit revelatum alterutrum_)’. On the same night it was revealed to Andrew, one of the Apostles, that John should relate all in his own name, and that all should review [his writing].” If we accept this authority, John and Andrew were together in their age as they had been in their youth. Philip also was at Hierapolis not very far off.

89 John vi. 8.

_ 90 I.e._ the Evangelists Matthew, Mark, and Luke.

91 John xii. _vv._ 20-22.

92 John xiv. 9.

93 Bartholomew = son of Tolmai, so that Nathanael son of Tolmai or (as Dr Edersheim writes it) of Temalgon, would be the full name.

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

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

95 John i. 48, 49.

96 Luke ii. 35.

97 Genesis xxviii. 12.

98 John i. 51.

99 Mark iii. 17-19.

100 Matth. x. 2-6.

101 If a party of young men were in the habit of separating for excursions and going two by two, and one of the party were afterwards asked for a list of the company; it would help his memory to recall them, pair by pair. The Evangelist is going to tell us of our Lord’s directions to the twelve about their mission. It then strikes him that he must record their names.

102 John ii. 11.

103 John ii. 12.

104 John iv. 43-45.

105 The tone of His discourse delivered there, after His visit to Jerusalem, falls in with this view.

106 It must be recollected that there is no mention in St John’s Gospel of any disciple _by name_, after the first chapter, until we come to the sixth.

107 It may be asked, How were the disciples maintained during several weeks at Jerusalem? Though not of the poorest class they could not have lived long without labour. John may have been spared because James remained to help his father in his work. But if Peter and Andrew had both stayed at Jerusalem through all the early summer, it is hard to see how they, and Peter’s wife, could have been supported. I should conjecture therefore that if Peter went to Jerusalem to the first passover, he only made a brief stay. There were, at this time, apparently no contributions such as we hear of afterwards (Luke viii. 3).

108 1 Peter ii. 23.

109 John ii. 16.

110 John ii. 23.

111 John ii. 24, 25.

112 John vi. 66.

113 John iii. 22, 23.

114 John iii. 26.

115 John iv. 1, 2.

116 2 Tim. iv. 2.

117 1 Cor. i. 12.

118 John iv. 31. They press Him to take bodily support about which they thought Him careless. This must be an eye-witness’s account.

119 John xv. 15.

120 John ii. 24.

121 John iv. 35-38. See Chronological Appendix.

122 Luke x. 21, 22.

123 Luke xxii. 28.

124 Luke xv. 10.

125 Mark x. 33, 34.

126 John v. 1.

127 Luke iv. 14, 15.

128 John iv. 45.

129 If a body of disciples had accompanied our Lord to Nazareth, they would probably have offered some opposition to the Nazarenes. The absence of all mention of disciples in St Luke, chap. iv. gives reason for supposing that the visit to Nazareth here recorded is not the same with that related in St Matthew and St Mark; for the disciples were then present. See Mark vi. 1-6, Matth. xiii. 53.

130 I incline to the old view which identified this feast with the feast of Tabernacles; the time suits well with my chronological scheme. This was “_the_ feast” of the Jews, it caused great stir. Now Josephus tells us, that Herod put John in prison because men came to him in crowds. This was more likely to happen when men were set free from their work by the holiday than at other times. It is true that in ch. vii. 2, John calls the feast of tabernacles by name. But he is there writing his own account, while here he is only recasting, as I believe, what he has received from an eye-witness. This may account for the difference of expression. Some MSS. but not the weightiest, read “_the_ feast,” in John v. 1. If this were received it would go far to settle the point.

131 John i. 43.

132 The historical part of John Chap. 5, vv. 1-18 has the air of an account condensed from materials furnished by another. We are told that Philip was bishop of Hierapolis in Phrygia. He may therefore have kept up communication with John at Ephesus.

133 John v. 15-18.

134 John xi. 48.

135 John v. 17.

136 Matth. v. 45.

137 John v. 43.

138 Matth. iv. 20.

139 I place this advent of our Lord into Galilee at the end of September A.D. 28, but the evidence is insufficient for a positive opinion. My reasons for supposing that John was not imprisoned till after this feast are as follows. The Synoptists say that after John’s imprisonment our Lord came into Galilee preaching the Kingdom. Now when He returned through Samaria He did _not_ begin to preach the Kingdom, and therefore the advent of Mark i. 14 refers to some other occasion; I believe to a subsequent one. In St John’s Gospel chaps. iv. and v. we hear nothing of “the Kingdom” and no disciples are mentioned as attending our Lord. I think therefore that the events related in these chapters occurred before the advent into Galilee; this is one argument for placing this visit to the feast, where I do. Moreover it is hard to find another place for it. The Synoptical narrative is fairly continuous from the advent (Mark i. 14) up to the journey to the Feast of Tabernacles, and there is in it no mention either of a visit to Jerusalem, which must have occupied several days, or of our Lord’s quitting His disciples. All proceeds consistently if we suppose, as I have done, that John was put in prison at the time of this feast or soon after. But there is one difficulty about this. Our Lord says of the Baptist John v. 35, “He _was_ the lamp that burneth and shineth, and you were willing for a season to rejoice in his light.” The use of the imperfect tense is supposed to show that John was in prison when this was said, but surely if it is to be pressed rigorously it would mean that he was _dead_: for he received his disciples in prison and could give counsel and direction to those without. He did not cease to shine for _them_. I take these words to mean that he was no longer a light to the Priests and Levites. They had gone to him when he was preaching in the wilderness of Judæa, Matth. iii. 5, and afterwards they had sent to him in Bethany beyond Jordan: he was now in the territory of Herod, and there he was out of sight, and with the Priests and Levites he was out of mind. They could not make him a partisan or an ally and they had given him up. If John was in prison at this time, his imprisonment must have been a recent event, and we should expect our Lord to allude to it when He speaks of him.

140 Mark i. 14, 15.

141 Mark i. 16-20.

142 For instance, if the separate probability of each of two events is 1/10, that of the joint event is 1/10 x 1/10 or 1/100, or there are ninety-nine chances to one against it.

143 Acts ii. 41.

144 Luke v. 4.

145 Luke v. 8.

146 Mark i. 22.

147 By comparing the Sermon on the Mount with the parallel passages in St Luke we find that much of it must have been spoken after the call of the Apostles: this applies particularly to the latter half of the discourse.

148 Matt. v. 38-41.

149 Acts i. 8.

150 Luke v. 17.

151 Matth. ix. 14-17. I here adopt St Matthew’s version in preference to that of St Mark ii. 16-22. St Matthew was not likely to forget any circumstance of his call, least of all the words then used by our Lord; and the quotation “I will have mercy and not sacrifice” which he alone relates, is exactly in our Lord’s manner. The passage printed above differs also from St Mark’s version in this, that in the latter the _disciples of the Pharisees_ put the question together with John’s disciples. Some disciples of John may have belonged to the Pharisees as their religious party.

152 Luke xi. 1.

153 St Mark distinguishes between these two objects of our Lord’s care, the multitude and the disciples. When our Lord after His journey to the North is passing through Galilee we read that “He passed through Galilee, and would not that any man should know it, for he taught His _disciples_.” Mark ix. 31. And soon after, when he is beyond Jordan, we have “and _multitudes_ came together unto him again; and, as he was wont, he taught _them_ again.” Mark x. 1.

154 viz. after the miracle of the feeding of the five thousand. Matth. xiv. 23.

155 viz., “that they might be with him and that he might send them forth to preach and to have authority to cast out devils.” Mark iii. 14, 15.

156 βιασταὶ ἀρπάζουσιν αὐτήν, Matth. xi. 12. “ἄρπαγμα especially with such verbs as ἡγεῖσθαι etc. is employed to denote ‘a highly prized possession, an unexpected gain.’ ” Bishop Lightfoot’s _Philippians_, p. 111. Compare Ps. cxix. 162. “I am as glad of thy word as one that findeth great spoils.”

157 Mark iii. 6, 7.

158 Matth. ix. 36-38.

159 p. 234.

160 Luke vi. 12.

161 Mark iii. 13, 14.

162 Mark xiv. 50.

163 Luke xxiv. 36.

164 John xv. 27.

165 Acts i. 8.

166 Acts i. 22.

167 Acts x. 41. For other instances see Luke xxiv. 48; Acts ii. 32; iii. 15; xiii. 31.

168 John xi. 16.

169 James i. 20.

170 John ii. 24.

171 Matt. xxviii. 19.

172 Luke vi. 17-19.

173 Luke vi. 20.

174 Luke vi. 22, 23.

175 Luke vi. 24-26.

176 Luke vi. 27.

177 Luke vi. 39, 40.

178 Luke vi. 43, also Matth. vii. 17 where the converse is added.

179 Mark iii. 20, 21.

180 Matt. xi. 2-6. See also Luke vii. 18-23.

181 Luke vii. 23.

182 Marginal rendering, _was_.

183 Luke vii. 35.

184 Luke vii. 29, 30.

185 John x. 16.

186 p. 265.

187 Heb. xi. 1.

188 Mark iv. 35-40.

189 Luke viii. 1-3.

190 Mark vi. 39, 40.

191 Possibly Philip had this charge, see page 306.

192 Luke ix. 51, 52.

193 Mark iv. 35.

194 Mark iv. 37-40.

195 In “Trench on the Miracles” this miracle and the question of the demoniacs in the New Testament are thoroughly discussed. I purposely confine myself to what bears on the education of the Apostles. See also above Chap. 2, p. 48.

196 See above, p. 49.

197 Mark v. 17.

198 Mark v. 37.

199 Compare Mark iii. 32 and Mark vi. 3.

200 Mark vi. 7-13.

201 Luke x. 1-11.

202 Matth. x. 5-15.

203 Luke xxii. 35-38.

204 Luke ix. 52.

205 Luke xix. 29.

206 Luke xxii. 8.

207 Luke x. 9-11.

208 Mark vi. 30.

209 John v. 43.

210 Luke x. 21.

211 Luke x. 21, 22.

212 Mark vi. 30-32.

213 John vi. 4, 5.

214 See p. 22.

215 John vi. 9.

216 Mark i. 20.

217 Mark vi. 38.

218 Mark viii. 5-7.

219 That the disciples habitually carried loaves with them on their journey is clear from Mark viii. 14.

220 Mark viii. 16, 17.

221 John vi. 5.

222 Mark vi. 34.

223 John vi. 15.

224 Mark vi. 45, 46.

225 Mark vi. 47-52.

226 See pp. 199, 200.

227 Mark vi. 50.

228 Matth. xxv. 14-30; Luke xix. 11-27.

229 Luke xix. 26.

230 Matth. xiii. 10.

231 Mark iv. 11, 12. See also Isaiah vi. 10.

232 Mark iv. 24.

233 Luke ix. 31.

234 Three it would seem is the number adopted for _witnesses_ just as two is that for missionaries on their way.

235 John vi. 25-65.

236 W. Sanday, “Authorship and Historical character of the Fourth Gospel.”

237 Speaking of the beliefs of the Rabbis as to the days of the Messiah, Dr Edersheim, quoting from the Rabbis, says: “In that vast new Jerusalem (not in heaven but in the literal Palestine) the windows and gates were to be of precious stones, the walls of silver, gold, and gems, while all kinds of jewels would be strewed about, of which every Israelite was at liberty to take.... The land would spontaneously produce the best dresses and the finest cakes.” “Jesus the Messiah,” Book v. p. 438.

238 John vi. 66.

239 Cf. John iii. 25.

240 Mark vii. 14, 15.

241 John vi. 60-63.

242 Mark vii. 24.

243 Mark vii. 33-36.

244 Bethsaida means Fishertown; many places were so named. Dr Edersheim.

245 Mark viii. 23-26.

246 Mark viii. 11.

247 Matth. xvi. 13-20.

248 John vi. 44.

249 Matth. xvi. 23.

250 Luke iv. 13.

251 Matth. xvi. 24, 25.

252 Mark ix. 1.

253 Mark ix. 9.

254 Matthew xvii. 12.

255 Luke ix. 37.

256 Mark ix. 17-29.

257 See page 95.

258 Mark v. 30.

259 Mark ix. 30.

260 John xvi. 4.

261 Mark ix. 33.

262 Mark ix. 30.

263 Mark ix. 35.

264 Luke ix. 48.

265 Matt. xviii. 1-11.

266 This incident shews that the Apostles even while journeying along with our Lord were sometimes out of His sight and acted independently. Perhaps they were in some degree dispersed when they halted for the night. This forbidding cannot have taken place while our Lord was in the Mount because John was there with Him.

267 Matthew xii. 30.

268 xviii. 21, 22.

269 Compare the Revised Version with that of 1611.

270 Mark ix. 49, 50.

271 Mark x. 1.

272 Luke ix. 51, 52.

273 John vii. 2-10.

274 Acts i. 14, “with his brethren.”

275 Mark vi. 2.

276 Luke ix. 51-56.

277 Luke xii. 41-46.

278 Acts xii. 2.

279 John vii. 14.

280 That our Lord spoke Greek when required is inferred from His being understood by the Syro-Phœnician woman and by Pilate, who probably knew no Hebrew, see John xviii. 33-38. See also John vii. 35, Revised Version.

281 Page 191.

282 John vii. 53; viii. 1.

283 The third is preserved only by Luke.

284 Matthew viii. 19.

285 Luke xi. 27.

286 Luke xxii. 33.

287 See also Luke xiv. 15. The exclamation, “Blessed is he that shall eat bread in the kingdom of God” is met by the parable of the Great Supper.

288 Luke x. 4-11.

289 Mark x. 17-22.

290 Articles of Religion, XIII.

291 Acts iv. 35.

292 Mark x. 24.

293 Mark x. 30.

294 Acts iv. 32.

295 Luke xv. 10.

296 Luke xvi. 8.

297 Luke xvi. 1-12.

298 “Life and times of Jesus the Messiah,” p. 267.

299 “The use of ἄδικος for ‘false’ runs through the whole Septuagint. Thus, Deut. xix. 16, μάρτυς ἄδικος, a false witness; and ver. 18, ἐμαρτύρησεν ἄδικα, he hath witnessed falsely. See Prov. vi. 19; xii. 17; Jer. v. 31, ‘The prophets prophesy falsely’ (ἄδικα), and many more examples might be adduced. So here the ‘_unrighteous_’ mammon is the false mammon, that which will betray the reliance which is placed on it (1 Tim. vi. 17). Thus ἰατροὶ ἄδικοι (Job xiii. 4), ‘physicians of no value.’ ” Trench, “On the Parables,” The unjust Steward.

300 Luke xvii. 5.

301 It is clear that “unrighteous,” in verse 10 means “superficial” and “unreal,” because it is contrasted with “true.” The opposite of ἄδικος is here ἀληθινός.

302 Mark xiv. 9.

303 Luke xii. 14.

304 Luke xii. 16-20.

305 Luke xii. 36. Matt. vi. 25.

306 Matthew xix. 9.

307 On the conversation of our Lord at Sychar with the woman of Samaria, Dr Edersheim says: “That Jesus should converse with a woman was so contrary to all Jewish notions of a Rabbi that they wondered.” The disciples “marvelled that he was speaking with a woman,” John iv. 27; and in a note Dr Edersheim has: “Readers know how thoroughly opposed to Jewish notions was any needless converse with a woman.”

308 Luke xx. 35, 36.

309 Matth. xxiv. 25.

310 Luke xxi. 19.

311 Luke ii. 4.

312 Matth. xxii. 42, 43. Mark xii. 35-37. Luke xx. 41.

313 See John xiv. 9.

314 Luke xi. 1.

315 See Edersheim, vol. I. p. 440.

316 John xiii. 1-14.

317 John xxi. 25.

318 2 Sam. xii. 13.

319 Dr Edersheim, who takes the view that this is the Paschal meal, says that it was usual for the head of the company to wash the hands of the guests. The washing of the feet would therefore only be an extension of a common practice and would excite no great attention. “Life and Times of Jesus the Messiah,” vol. II. pp. 495-498.

320 Luke xxii. 24, 30.

321 Galatians vi. 1, 2.

322 Mark vii. 33. See p. 333.

323 Mark xi. 10.

324 Luke xi. 29. See p. 104.

325 Luke xiii. 23; xviii. 19.

326 John xiv. 19.

327 John xi. 16, see p. 372.

328 pp. 95, 96, 97.

329 Galatians ii. 11-14.

330 See Preface.

331 1 John i. 1.

332 Acts x. 40, 41.

333 1 Cor. xv. 5, 6, 7, 8.

334 See Chronol. Append., May A.D. 30.

335 1 Cor. xv. 6.

336 Acts i. 15.

337 I would point out that in the passage from 1 Cor. xv. quoted p. 450, we have “then to the _Twelve_,” and later, “then to _all the Apostles_.” May not St Paul have meant the latter term to be a wider one than the former, and, possibly, to include James?

338 Mark vi. 3.

339 1 Cor. ix. 1.

340 “Clement of Alexandria says that Peter, James and John after our Lord’s ascension were not ambitious of dignity, honoured though they had been by the preference of their Master, but chose James the Just as Bishop of Jerusalem.” Dr Salmon, “Introduction to the New Testament,” p. 565.

341 “This James whom the ancients ... surnamed the Just.” Eusebius, _Eccl. Hist._ 6, ii. c. 1.

342 John xvi. 7, 8.

343 Acts xvi. 6-8.

344 Philippians ii. 13.

345 Matth. xviii. 21.

346 Romans v. 8.

347 1 Cor. xv. 44.

348 The harvest in Palestine ripens at different times in different localities; but as a general rule the barley-harvest may be considered as taking place from the middle to the close of April, and the wheat-harvest about a fortnight later; see Robinson, _Palestine_, Vol. 1. p. 431 (ed. 2), and compare Stanley, _Palestine_, p. 240, note (ed. 2). Note taken from Bishop Ellicott’s Historical Lectures on the “Life of our Lord,” page 106.

349 John iv. 6. The marginal rendering of the Revised Version is “Jesus ... sat _as he was_ by the well.” The words in italics answer to “thus,” οὕτως. This means that He did not call for His cloke and wrap it round Him, as in winter He would have done. This is clearly eye-witness narration.

350 This _glorifying_ consisted not in its gaining Him glory in the common sense but in its being an event leading Him to the Cross, to the fullest abandonment to His Father’s will. This is the true glory. Compare John xii. 28, xxi. 19.