Chapter XIII: The Lessons of the Resurrection (3)

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.

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