Chapter V: The Ascension (5)

[561] Gabler and Paulus. De Wette.

[562] De Wette, ut sup., p. 76.

[563] Paulus, Leben Jesu, 2 a, die Übers., s. 29. 31.

[564] Tholuck and Lücke, in loc.

[565] Lücke, ut sup.

[566] See Bertholdt, Christologia Judæorum Jesu apostolorumque ætate, § 23–25.

[567] Probabilia, p. 41.

[568] See Gfrörer, Philo und die Alexandr. Theosophie, part ii. p. 180.

[569] Lücke, ut sup., p. 500.

[570] Compare especially:

Joh. iii. 11 (Jesus to Nicodemus): Joh. iii. 32 (the Baptist): καὶ ἀμὴν, ἀμὴν, λέγω σοι, ὅτι ὃ οἴδαμεν, ὃ ἑώρακε καὶ ἤκουσε, τοῦτο λαλοῦμεν, καὶ ὃ ἑωράκαμεν, μαρτυρεῖ· καὶ τὴν μαρτυρίαν μαρτυροῦμεν· καὶ τὴν μαρτυρίαν ἡμῶν αὐτοῦ οὐδεὶς λαμβάνει. οὐ λαμβάνετε.

V. 18: ὁ πιστεύων εἰς αὐτὸν οὐ V. 36: ὁ πιστεύων εἰς τὸν υἱὸν κρίνεται· ὁ δὲ μὴ πιστεύων, ἤδη ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθῶν κέκριται, ὅτι μὴ πεπίστευκεν εἰς το τῷ υἱῷ, οὐκ ὄψεται ζωὴν, ἀλλ’ ἡ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ Θεοῦ. ὀργὴ τοῦ Θεοῦ μένει ἐπ’ αὐτόν.

Comp. also the words of the Baptist v. 31, with Joh. iii. 6. 12 f. viii. 23; v. 32 with viii. 26; v. 33 with vi. 27; v. 34 with xii. 49, 50; v. 35 with v. 22, 27, x. 28 f. xvii. 2.

[571] Bibl. Comm. 2, p. 105.

[572] Paulus, Olshausen, in loc.

[573] E.g. here, v. 32, it is said: τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει, but in the Prolog. v. 11: καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. Comp. Lücke, s. 501.

[574] Ut sup.

[575] De Wette, de morte Christi expiatoria, in s. Opusc. theol. p. 81; biblische Dogmatik, § 209; Winer, bibl. Realwörterbuch 1, s. 692.

[576] Neander, p. 75. This author erroneously supposes that there is an indication of the Baptist having directed his disciples to Jesus in Acts xviii. 25, where it is said of Apollos: ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Κυρίου, ἐπιστάμενος τὸ βάπτισμα Ἰωάννου. For on comparing the following chapter, we find that Paul had to teach the disciples of John, that by the ερχόμενος announced by their master, they were to understand Jesus; whence it is clear that the things of the Lord expounded by Apollos, consisted only in the messianic doctrine, purified by John into an expectation of one who was to come, and that the more accurate instruction which he received from the Christians, Aquila and Priscilla, was the doctrine of its fulfilment in the person of Jesus.

[577] Gesenius, Probeheft der Ersch und Gruber’schen Encyclopädie, d. A. Zabier.

[578] Bretschneider, Probab., s. 46 f.; comp. Lücke, s. 493 f.; De Wette, Opusc a. a. O.

[579] Greiling, Leben Jesu von Nazaret, s. 132 f.

[580]

2 Sam. iii. 1. John iii. 30.

וְדָוִד הֹלֵךְ וְחָזֵק ἐκεῖνον δεῖ αὐξάνειν.
וּבֵית שָׁאוּל הֹלְכִם וְדַלּים : ἐμὲ δὲ ἐλαττοῦσθαι.

[581] Schulz, die Lehre vom Abendmahl, s. 145. Winer, Realwörterbuch, 1, s. 693.

[582] Commentar, s. 380.

[583] The passage above quoted from the Acts gives us also some explanation, why the fourth Evangelist of all others should be solicitous to place the Baptist in a more favourable relation to Jesus, than history allows us to conceive. According to v. 1 ff. there were persons in Ephesus who knew only of John’s baptism, and were therefore rebaptized by the Apostle Paul in the name of Jesus. Now an old tradition represents the fourth gospel to have been written in Ephesus (Iræneus adv. hær. iii. 1). If we accept this (and it is certainly correct in assigning a Greek locality for the composition of this Gospel), and presuppose, in accordance with the intimation in the Acts, that Ephesus was the seat of a number of the Baptist’s followers, all of whom Paul could hardly have converted; the endeavour to draw them over to Jesus would explain the remarkable stress laid by the fourth Evangelist on the μαρτυρία Ἰωάννου. Storr has very judiciously remarked and discussed this, über den Zweck der Evangelischen Geschichte und der Briefe Johannis, s. 5 ff. 24 f. Compare Hug, Einleitung in das N. T., s. 190 3te Ausg.

[584] Antiq. xviii. v. 2.

[585] Ueber den Lukas, s. 109.

[586] Ibid. p. 106.

[587] Ueber den Ursprung u. s. w. s. 79.

[588] The expression οἱ Ἰουδαῖοι is thus interpreted by the most learned exegetists. Comp. Paulus, Lücke, Tholuck in loc.

[589] Lücke, Commentar, s. 327.

[590] Lücke, s. 339.

[591] Whether the dialogue between John and his complaining disciples (John iii. 25 ff.) be likewise a transmutation of the corresponding scene, Matt. ix. 14 f., as Bretschneider seeks to show, must remain uncertain. Probab., p. 66 ff.

[592] That Jesus, as many suppose, assigns a low rank to the Baptist, because the latter thought of introducing the new order of things by external violence, is not to be detected in the gospels.

[593] For a different explanation see Schneckenburger, Beiträge, s. 48 ff.

[594] Antiq. xviii. v. 2.

[595] This former husband of Herodias is named by the Evangelists, Philip, by Josephus, Herod. He was the son of the high priest’s daughter, Mariamne, and lived as a private person. V. Antiq. xv. ix. 3; xviii. v. 1. 4. B. j. i. xxix. 2, xxx. 7.

[596] Antiq. xviii. v. 4.

[597] Hase, Leben Jesu, s. 88.

[598] Fritzsche, Comm. in Matth. in loc. Winer, bibl. Realwörterb. 1, s. 694.

[599] Paulus, exeg. Handb. 1, a, s. 361; Schleiermacher, über den Lukas, s. 109.

[600] Vergl. Fritzsche, Comm. in Marc., p. 225.

[601] E.g. Schneckenburger, über den Ursprung des ersten kanonischen Evangeliums, s. 86 f. That the ἐλυπήθη of Matthew, v. 9, is not contradictory to his own narrative, see Fritzsche, in loc.

[602] S. Winer, b. Realwörterb. d. A. Herodes Antipas.

[603] Fritzsche, Commentar. in Matt., p. 491.

[604] Antiq. xviii. v. 1.

[605] Dial. c. Tryph. 8, s. 110. der Mauriner Ausg.

[606] Hess. Geschichte Jesu, 1 Bd. s. 118.

[607] Paulus, ut sup., s. 362 ff. 337. Hase, L. J., s. 48, erste Ausg.

[608] Hieron. adv. Pelagian. iii. 2: In Evangelio juxta Hebræos—narrat historia: Ecce mater Domini et fratres ejus dicebant ei: Joannes baptista baptizat in remissionem peccatorum; eamus et baptizemur ab eo. Dixit autem eis: quid peccavi ut vadam et baptizer ab eo? nisi forte hoc ipsum quod dixi, ignorantia est.

[609] The author of the Tractatus de non iterando baptismo in Cyprian’s works, Rigalt., p. 139, says (the passage is also found in Fabric. Cod. apocr. N.T., s. 799 f.): Est—liber, qui inscribitur Pauli prædicatio. In quo libro, contra omnes scripturas et de peccato proprio confitentem invenies Christum, qui solus omnino nihil deliquit, et ad accipiendum Joannis baptisma pæne invitum â matre suâ Mariâ esse compulsum.

[610] Justin. Mart. dial. c. Tryph. 88: κατελθόντος τοῦ Ἰησοῦ ἐπὶ τὸ ὕδωρ, καὶ πῦρ ἀνήφθη ἐν τῷ Ἰορδάνη, κ.τ.λ.. Epiphan. hæres. 30, 13 (after the heavenly voice): καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα.

[611] See Usteri, über den Täufer Johannes, die Taufe und Versuchung Christi, in the theolog. Studien und Kritiken, 2 Bd. 3 Heft, s. 442 ff., and Bleek, in the same periodical, 1833, 2, s. 428 ff.

[612] Bauer, hebr. Mythologie, 2 s. 225 f. Comp. Gratz, Comm. zum Evang. Matt. i. s. 172 ff.

[613] These are Theodore’s words, in Münter’s Fragmenta patr. græc. Fasc. 1, s. 142. Orig. c. Cels. i. 48. Basil. M. in Suicer’s Thesaurus, 2, p. 1479.

[614] As even Lücke confesses, Comm. zum Evang. Joh. i., s. 370, and Bleek, ut sup., s. 437.

[615] Comp. Eusebius, H. E. vi. 29.

[616] See Paulus, Bauer, Kuinöl, Hase and Theile.

[617] De Wette, bibl. Dogmatik, § 208. Anm. 6, exeg. Handb. 1, 1, s. 34 f. 1, 3, s. 29 f. Schleiermacher, über den Lukas, s. 58 f. Usteri, Bleek, Hase, Kern, Neander.

[618] According to Bava Mezia, f. lix. 1 (in Wetstein, p. 427), R. Elieser appealed to a heavenly sign, in proof that he had tradition in his favour: tum personuit echo cœlestis: quid vobis cum R. Eliesere? nam ubivis secundum illum obtinet traditio.

[619] Dial. c. Tryph. 88.

[620] Hæres. xxx. 13.

[621] Pædagog. i. 6.

[622] De consens. Evangg. ii. 14.

[623] S. Wetstein in loc. des Lukas, and De Wette, Einl. in das N. T., s. 100.

[624] S. Rosenmüller’s Schol. in Psalm ii.

[625] Schleiermacher, über den Lukas, s. 57.

[626] Tibull. Carm. L. 1, eleg. 8, v. 17 f. See the remark of Broeckhuis on this passage; Creuzer, Symbolik, ii. s. 70 f.; Paulus, exeg. Handb. 1, a, s. 369.

[627] Creuzer, Symbolik, ii. s. 80.

[628] Chagiga c. ii.: Spiritus Dei ferebatur super aquas, sicut columba, quæ fertur super pullos suos nec tangit illos. Ir Gibborim ad Genes. 1, 2, ap. Schöttgen, horæ, i. p. 9.

[629] Targum Koheleth, ii. 12, vox turturis is interpreted as vox spiritus sancti. To regard this, with Lücke, as an arbitrary interpretation, seems itself like arbitrariness, in the face of the above data.

[630] Bereschith rabba, s. 2, f. 4, 4, ad Genes. T. 2 (ap. Schöttgen ut sup.): intelligitur spiritus regis Messiæ, de quo dicitur, Jes. xi. 2: et quiescet super illum spiritus Domini.

[631] Sohar. Numer. f. 68. col. 271 f. (in Schöttgen, horæ, 2, p. 537 f.). The purport of this passage rests on the following cabalistic conclusion: If David, according to Ps. lii. 10, is the olive tree; the Messiah, a scion of David, is the olive leaf: and since it is said of Noah’s dove, Gen. viii. 11, that it carried an olive leaf in its mouth; the Messiah will be ushered into the world by a dove.—Even Christian interpreters have compared the dove at the baptism of Jesus to the Noachian one; see Suicer, Thesaurus, 2, Art. περιστερὰ, p. 688. It has been customary to cite in this connection, that the Samaritans paid divine honours to a dove under the name of Achima, on Mount Gerizim; but this is a Jewish accusation, grounded on a wilful misconstruction. See Stäudlin’s and Tzschirner’s Archiv. für K. G. 1, 3, s. 66. Lücke, 1, s. 367.

[632] See Fritzsche, Comm. in Matt., p. 148.

[633] Hess, Geschichte Jesu, 1, s. 120.

[634] Bibl. Comm. 1, s. 175 f.

[635] Comm. zum Evang. Joh. 1, s. 378 f.

[636] From the orthodox point of view, it cannot be consistently said, with Hoffmann (p. 301), that for the conviction of his messiahship and the maintenance of the right position, amid so many temptations and adverse circumstances, an internally wrought certainty did not suffice Jesus, and external confirmation by a fact was requisite.

[637] Epiphan. hæres. xxx. 14: ἐπειδὴ γὰρ βούλονται τὸν μὲν Ἰησοῦν ὄντως ανθρώπον εἶναι, Χριστὸν δὲ ὲν αὐτῷ γεγενῆσθαι τὸν ἐν εἴδει περιστερᾶς καταβεβηκότα, κ.τ.λ.:—They maintain that Jesus was really man, but that that which descended from heaven in the form of a dove became Christ in him.

[638] Epiphan. hæres. xxviii. 1.

[639] Epiphan. hæres. xxx. 13:—περιστερᾶς κατελθούσης καὶ εἰσελθούσης εἰς αὐτὸν:—of a dove descending and entering into him.

[640] See the passage above, § 48, note 7.

[641] Schneckenburger, über den Ursprung des ersten kanonischen Evang., s. 39.

[642] Comm. z. Ev. Joh. 1, s. 344.

[643] Comp. de Wette, exeg. Handb. 1, 3, s. 27.

[644] Compare Fritzsche, Comm. in Marc, s. 23 De Wette, exeg. Handb., 1, 2, s. 33.

[645] Kuinöl, Comm. in Luc., s. 379.

[646] Lightfoot, horæ, p. 243.

[647] Schneckenburger, über den Ursprung des ersten kan. Evang., s. 46.

[648] Ibid.

[649] Thus Euthymius, Kuinöl, and others.

[650] Fritzsche, in loc.

[651] Beitrag zur Erklärung der Versuchungsgeschichte, in Ullmann’s and Umbreit’s Studien, 1834, 4, s. 789.

[652] Ueber den Lukas, s. 56.

[653] Compare Schneckenburger, ut sup., s. 46 f.

[654] Exegetische Beiträge, 1, s. 277 ff.

[655] Comm. in Matth. s. 172 ff.

[656] In the Essay quoted, s. 768.

[657] Thus, e.g., Kuinöl, Comm. in Matth., p. 84. Comp. Gratz, Comm. zum Matth., 1, s. 229. Hoffmann, p. 315.

[658] Usteri, über den Täufer Johannes, die Taufe und Versuchung Christi. In den theol. Studien und Kritiken, zweiten Jahrgangs (1829), drittes Heft, s. 450. De Wette, exeg. Handb., 1, 1, s. 38.

[659] De Wette, bibl. Dogmatik, § 171. Gramberg, Grundzüge einer Engellehre des A. T., § 5, in Winer’s Zeitschrift f. wissenschaftliche Theologie, 1 Bd. s. 182 f.

[660] Glaubenslehre, 1, ss. 44, 45, der zweiten Ausg.

[661] Schmidt, exeg. Beiträge. Kuinöl, in Matt.

[662] In a fragment of Theodore of Mopsuestia in Münter’s Fragm. Patr. Græc. Fasc. 1, p. 99 f.

[663] Paulus.

[664] Hoffmann thinks that the devil, in his second temptation, designedly chose so startling an example as the leap from the temple roof, the essential aim of the temptation being to induce Jesus to a false use of his miraculous power and consciousness of a divine nature. But this evasion leaves the matter where it was, for there is the same absurdity in choosing unfit examples as unfit temptations.

[665] Hess, Geschichte Jesu, 1, s. 124.

[666] See the author of the discourse de jejunio et tentationibus Christi, among Cyprian’s works.

[667] Compare Joseph. B. J. v. v. 6, vi. v. 1. Fritzsche, in Matth., s. 164. De Wette, exeg. Handb., 1, 1, s. 40.

[668] The one proposed by Kuinöl, in Matth., p. 90; the other by Fritzsche, p. 168.

[669] Theodore of Mopsuestia, ut sup. p. 107, maintained against Julian that the devil had made the image of a mountain, φαντασίαν ὄρους τὸν διάβολον πεποιηκέναι, and according to the author of the discourse, already cited, de jejunio et tentationibus Christi, the first temptation it is true passed localiter in deserto, but Jesus only went to the temple and the mountain as Ezekiel did from Chaboras to Jerusalem—that is, in spiritu.

[670] Paulus, s. 379.

[671] See for the former, H. Farmer, Gratz, Comm. zum Ev. Matth. 1, s. 217; for the latter, Olshausen in loc., and Hoffmann (s. 326 f.) if I rightly apprehend him.

[672] Paulus, s. 377 ff.

[673] Fritzsche, in Matth. 155 f. Usteri, Beitrag zur Erklärung der Versuchungsgeschichte, s. 774 f.

[674] Ullmann, über die Unsündlichkeit Jesu, in his Studien, 1, 1, s. 56. Usteri, ut sup., s. 775.

[675] Usteri, s. 776.

[676] 1 Bd. s. 512 ff.

[677] The former in Henke’s n. Magazin 4, 2, s. 352; the latter in the natürlichen Geschichte, 1, s. 591 ff.

[678] This view is held by Ullmann, Hase, and Neander.

[679] Schleiermacher, über den Lukas, s. 54. Usteri, ut sup., s. 777.

[680] If something really experienced by Jesus is supposed as the germ of the parable, this opinion is virtually the same as the preceding.

[681] J. E. C. Schmidt, in seiner Bibliothek, 1, 1, s. 60 f. Schleiermacher, über den Lukas, s. 54 f. Usteri, über den Täufer Johannes, die Taufe und Versuchung Christi, in den theol. Studien, 2, 3, s. 456 ff.

[682] K. Ch. L. Schmidt, exeg. Beiträge, 1, s. 339.

[683] Hasert, Bemerkungen über die Ansichten Ullmann’s und Usteri’s von der Versuchungsgesch., Studien, 3, 1, s. 74 f.

[684] Hasert, ut sup., s. 76.

[685] Zur Biographie Jesu, § 23.

[686] See Zech. iii. 1, where Satan resists the high priest standing before the angel of the Lord; farther Vajikra rabba, f. cli. 1 (in Bertholdt, Christol. Jud., p. 183), where, according to Rabbi Jochanan, Jehovah said to מלאך המות (i.e. to Satan, comp. Heb. ii. 14 and Lightfoot, horæ, p. 1088): Feci quidem te κοσμοκράτορα, at vero cum populo fœderis negotium nulla in re tibi est.

[687] See the passages quoted by Fabricius in Cod. pseudepigr. V. T., p. 395, from Gemara Sanhedrin.

[688] The same, p. 396. As Abraham went out to sacrifice his son in obedience to Jehovah, antevertit eum Satanas in via, et tali colloquio cum ipso habito a proposito avertere eum conatus est, etc. Schemoth, R. 41 (ap. Wetstein in loc. Matth.): Cum Moses in altum adscenderet, dixit Israëli: post dies XL hora sexta redibo. Cum autem XL illi dies elapsi essent, venit Satanas, et turbavit mundum, dixitque: ubi est Moses, magister vester? mortuus est. It is worthy of remark that here also the temptation takes place after the lapse of 40 days.

[689] Thus Fritzsche, in Matt. p. 173. His very title is striking, p. 154: Quod in vulgari Judæorum opinione erat, fore, ut Satanas salutaribus Messiæ consiliis omni modo, sed sine effectu tamen, nocere studeret, id ipsum Jesu Messiæ accidit. Nam quum is ad exemplum illustrium majorum quadraginta dierum in deserto loco egisset jejunium, Satanas eum convenit, protervisque atque impiis— —consiliis ad impietatem deducere frustra conatus est.

[690] Schöttgen, horæ, ii. 538, adduces from Fini Flagellum Judæorum, iii. 35, a passage of Pesikta: Ait Satan: Domine, permitte me tentare Messiam et ejus generationem? Cui inquit Deus: Non haberes ullam adversus eum potestatem. Satanas iterum ait: Sine me, quia potestatem habeo. Respondit Deus: Si in hoc diutius perseverabis, Satan, potius (te) de mundo perdam quam aliquam animam generationis Messiæ perdi permittam. This passage at least proves that a temptation of the Messiah undertaken by the devil, was not foreign to the circle of Jewish ideas. Although the author of the above quotation represents the demand of Satan to have been denied, others, so soon as the imagination was once excited, would be sure to allow its completion.

[691] Deut. viii. 2 (LXX.) the people are thus addressed: μνησθήσῃ πᾶσαν τὴν ὁδὸν, ἥν ἤγαγέ σε Κύριος ὁ Θεός σου τοῦτο τεσσαρακοστὸν ἔτος ἐν τῇ ἐρήμῳ, ὅπως κακώσῃ σε καὶ πεῖρασῃ σε καὶ διαγνωσθῇ τὰ ἐν τῇ καρδίᾳ σου, εἰ φυλάξῃ τὰς ἐντολάς αὐτοῦ ἢ οὔ.

[692] Ziegler, in Gabler’s n. theol. Journ., 5, 201; Theile, zur Biogr. J., § 23.

[693] See Wetstein, s. 270; De Wette, Kritik der mos. Geschichte, s. 245; the same in Daub’s and Creuzer’s Studien, 3, s. 245; v. Bohlen, Genesis, s. 63 f.

[694] Deut. viii. 3, καὶ ἐκάκωσέ σε καὶ ἐλιμανχόνησε σε, κ.τ.λ.

[695] S. Fabricius, Cod. pseudepigr. V. T., p. 398 ff.

[696] Gemara Sanh., as in note 3. The colloquy between Abraham and Satan is thus continued:

1. Satanas: Annon tentare te (Deum) in tali re ægre feras? Ecce erudiebas multos—labantem erigebant verba tua—quum nunc advenit ad te (Deus taliter te tentans) nonne ægre ferres (Job iv. 2–5)?

Cui resp. Abraham: Ego in integritate mea ambulo (Ps. xxvi. 11).

2. Satanas: Annon timor tuus, spes tua (Job iv. 6)?

Abraham: Recordare quæso, quis est insons, qui perierit (v. 7)?

3. Quare, quum videret Satanas, se nihil proficere, nec Abrahamum sibi obedire, dixit ad illum: et ad me verbum furtim ablatum est (v. 12), audivi—pecus futurum esse pro holocausto (Gen. xxii. 7), non autem Isaacum.

Cui resp. Abraham: Hæc est pæna mendacis, ut etiam cum vera loquitur, fides ei non habeatur.

I am far from maintaining that this rabbinical passage was the model of our history of the temptation; but since it is impossible to prove, on the other side, that such narratives were only imitations of the New Testament ones, the supposed independent formation of stories so similar shows plainly enough the ease with which they sprang out of the given premises.

[697] Note 1.

[698] Bertholdt, Christolog. Judæorum Jesu ætate, § 36, not. 1 and 2; Fritzsche, Comm. in Matth., s. 169 f.

[699] Compare with the above statement the deductions of Schmidt, Fritzsche, and Usteri, as given § 54, notes 1–3, and of De Wette, exeg. Handbuch, 1, 1, s. 41 ff.

[700] Fritzsche, p. 591.

[701] Olshausen, bibl. Comm., 1, s. 189 f.

[702] Schneckenburger, Beiträge, s. 38 f.; über den Ursprung u. s. f., s. 7 f.

[703] De Wette, Einleitung in das N. T., § 98 u. 106.

[704] Paulus, exeg. Handb., 1, a, s. 39.

[705] Guerike, Beiträge zur Einleitung in das N. T., s. 33; Tholuck, Glaubwürdigkeit, s. 303.

[706] Schneckenburger, über den Ursprung u. s. w., s. 9.

[707] Kern, über den Ursprung des Evang. Matthäi, in der Tübinger Zeitschrift, 1834, 2tes Heft, s. 198 ff. Comp. Hug, Einleit. in d. N. T., 2, s. 205 ff. (3te Ausg.).

[708] Tholuck, Comm. zum Evang. Joh., p. 207.

[709] Comp. Lücke, ut sup., s. 546.

[710] De Wette, Einleitung in das N. T., § 98.

[711] Schneckenburger, über den Ursprung u. s. f., s. 7.; Beiträge u. s. f., s. 38 ff.

[712] Schneckenburger, Beiträge, s. 207. Comp. Gabler’s Treatise on the Resurrection of Lazarus, in his Journal für auserlesene theol. Literatur, 3, 2.

[713] Hug, Einleit. in das N. T., 2, s. 210.

[714] Hug, ut supra, s. 211. f.

[715] Compare Weisse, die evang. Geschichte 1, s. 29 ff.

[716] Paulus, exeg. Handb. 1, 6, s. 463.

[717] This Schleiermacher has made evident, über den Lukas, s. 63.

[718] Sieffert, über den Ursprung des ersten kanonischen Evangeliums, s. 89.

[719] Olshausen, Fritzsche, in loc. Hase, Leben Jesu, § 62. Sieffert, ut supra.

[720] Sieffert, ut supra.

[721] What these mighty works were can only be made clear when we come to the chapter on the Miracles.

[722] Schleiermacher, ut supra, s. 64.

[723] Schleiermacher, ut supra, s. 63 f.

[724] Ordo temporum, p. 220 ff. ed. 2.

[725] Paulus, ut supra, 1, b, s. 407.

[726] Paulus, ut supra. Lightfoot, horæ, p. 765.

[727] Bibl. Comm. 1, 470.

[728] Hase, Leben Jesu, § 62.

[729] Ueber den Lukas, s. 93.

[730] Ut supra, 479; comp. 2, p. 214.

[731] Adv. Marcion, iv. 8.

[732] Paulus, exeg. Handb. 1, b, s. 788 f.

[733] Lücke, Comm. zum Evang. Joh., 2, s. 6.

[734] Bengel, ordo temporum, p. 219 f.

[735] Hug, Einleit. in das N. T. 2, s. 229 ff.

[736] Paulus, Comm. zum Ev. Joh., s. 279 f. Exeg. Handb. 1, b, s. 784 ff.

[737] Summaries of the different opinions are given by Hase, L. J., § 53; and by Lücke, Comm. z. Ev. Joh., 2, s. 2 ff.

[738] Exeg. Handb. 1, b, s. 785.

[739] See Storr, über den Zweck der evang. Gesch. und der Briefe Johannis, s. 330.

[740] Winer, b. Realw. 1, s. 666.

[741] Clem. Alex. Stromat. 1, p. 174, Würzb. ed., 340 Sylburg; Orig. de principp. iv. 5, comp. homil. in Luc. 32.

[742] Iren. adv. hær. i. 1, 5. ii. 35, 38, on the Valentinians. Clem. hom. xvii. 19.

[743] Iren. ii. xxii. 5 f. Comp. Credner, Einl. in das N. T. 1, s. 215.

[744] Lightfoot and Tholuck in loc.

[745] Joseph. Antiq. xviii. iv. 2.

[746] Sueton. Tiber. c. lxxiii. Joseph. Antiq. xviii. vi. 10.

[747] Comp. Paulus, Leben Jesu, 1, a, 214 f.

[748] See especially the labours of Paulus in the Chronological Excursus of his Commentary and his exegetical Manual; of Hug, in the Einl. z. N. T. 2, s. 2, 233 ff.; and others, given by Winer in his bibl. Realwörterbuch 1, s. 667.

[749] Winer, ut sup.; comp. Kaiser, biblische Theologie, 1, s. 254. Anm.; die Abhandlung über die verschiedenen Rücksichten u. s. w., in Bertholdt’s krit. Journal, 5, s. 239.

[750] Olshausen 1, s. 24 ff.

[751] Schneckenburger’s Beiträge, s. 25 ff.

[752] All that relates to the idea of the Messiah as suffering, dying, and rising again, is here omitted, and reserved for the history of the Passion.

[753] Paulus, exeget. Handb. 1, 6, s. 465; Fritzsche, in Matth., p. 320.

[754] Thus after Herder, Köster e.g. in Immanuel, s. 265.

[755] Lücke, Comm. zum Joh., 1, s. 397 f.

[756] e.g. Grotius.

[757] Abenesra, see Hävernick, ut sup. Comm. zum Daniel, s. 244.

[758] Schöttgen, horæ, ii. s. 63, 73; Hävernick, ut sup., s. 243 f.

[759] See for the most important opinions, Hävernick, ut sup., s. 242 f.

[760] Let the reader bear in mind the designation of David’s elegy, 2 Sam. i. 17 ff. as קֶשֶׁת and the denomination of the Messiah as צֶמַח. Had Schleiermacher considered the nature of Jewish appellatives, he would not have called the reference of υἰὸς τοῦ ἀ. to the passage in Daniel, a strange idea. (Glaubensl., § 99, s. 99, Anm.)

[761] That the expression οἱ ἑν τῷ πλοίῷ includes more than the disciples, vid. Fritzsche, in loc.

[762] There is a difficulty involved in the form of the question, put by Jesus to his disciples: τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι, τον υἱὸν τοῦ ἀνθρώπου; i.e. what opinion have the people of me, the Messiah? This, when compared with the sequel, seems a premature disclosure; hence expositors have variously endeavoured to explain away its primâ facie meaning. Some (e.g. Beza) understand the subordinate clause, not as a declaration of Jesus concerning his own person, but as a closer limitation of the question: For whom do the people take me? for the Messiah? But this would be a leading question, which, as Fritzsche well observes, would indicate an eagerness for the messianic title, not elsewhere discernible in Jesus. Others, therefore, (as Paulus and Fritzsche,) give the expression υἱὸς τ. ἀ. a general signification, and interpret the question thus: Whom do men say that I, the individual addressing you, am? But this explanation has been already refuted in the foregoing section. If, then, we reject the opinion that the υἱὸς τ. ἀ. is an addition which the exuberant faith of the writer was apt to suggest even in an infelicitous connexion, we are restricted to De Wette’s view (exeg. Handb. 1, 1, s. 86 f.), namely, that the expression, ὁ υἱὸς τ. ἀ. was indeed an appellation of the Messiah, but an indirect one, so that it might convey that meaning, as an allusion to Daniel, to Jesus and those already aware of his Messiahship, while to others it was merely the equivalent of, this man.

[763] Schneckenburger, über den Ursprung u. s. f., s. 28 f.

[764] This distinction of two periods in the public life of Jesus is also made by Fritzsche, Comm. in Matth., s. 213. 536, and Schneckenburger ut sup.

[765] Schneckenburger, ut sup., s. 29.

[766] Fritzsche, in Matth. p. 309, comp. 352. Olshausen, s. 265.

[767] Fritzsche, p. 352. Olshausen, ut sup.

[768] The opposite view is held by the Fragmentist, who thinks the prohibition was intended to stimulate the popular eagerness.

[769] Fritzsche, s. 309.

[770] Comp. Schleiermacher, über den Lukas, s. 74.

[771] Comp. the excellent treatise of Paulus on the following question in the Einl. zum Leben Jesu, 1, a, s. 28 ff.

[772] Even if a different reading be adopted for the parallel passage in Matthew (xix. 16 f.), it must remain questionable whether his statement deserves the preference to that of the two other Evangelists.

[773] Bibl. Comm. 2, s. 130, 253.

[774] Olshausen, ut sup. 1, s. 108 ff.

[775] Bertholdt, Christol. Judæor. §§ 8. 35, 42.

[776] Bretschneider, Probab., p. 59.

[777] Porphyr. Vita Pythag., 26 f. Jamblich. 14, 63. Diog. Laert. viii. 4 f. 14. Baur, Apollonius von Tyana, pp. 64 f. 98 f. 185 f.

[778] See a notification and exposition of the passages in Lücke, Comm. zum Ev. Joh., 1, s. 211 ff.

[779] Winer, de Onkeloso, p. 10. Comp. De Wette, Einleit. in das A. T., § 58.

[780] Bertholdt, Christol. Judæor., §§ 23–25. Comp. Lücke ut sup., s. 244, note.

[781] Schöttgen, ii. s. 6 f.

[782] Targ. Jes. xvi 1: Iste (Messias) in deserto fuit rupes ecclesiæ Zionis. In Bertholdt, ut sup. p. 145.

[783] Sohar chadasch f. lxxxii. 4, ap. Schöttgen, ii. s. 440.

[784] Nezach Israël c. xxxv. f. xlviii. 1. Schmidt, Bibl. für Kritik u. Exegese, 1, s. 38: משׂיח מפני תוהו. Sohar Levit. f. xiv. 56. Schöttgen, ii. s. 436: Septem (lumina condita sunt, antequam mundus conderetur), nimirum ... et lumen Messiæ. Here we have the pre-existence of the Messiah represented as a real one: for a more ideal conception of it, see Bereschith Rabba, sect. 1, f. iii. 3 (Schöttgen).

[785] Von dem Zweck Jesu und seiner Jünger, s. 108–157.

[786] Comp. Fritzsche, in Matth., s. 114.

[787] Kuinöl, Comm. in Matt., p. 518. Olshausen also, p. 744, understands the discourse symbolically, though he attaches to it a different meaning.

[788] Paulus, exeget. Handb. 2, s. 613 f.

[789] Liebe, in Winer’s exeg. Studien, 1, 59 ff.

[790] So Reinhard, über den Plan, welchen der Stifter der christlichen Religion zum Besten der Menschheit entwarf, s. 57 ff. (4te Aufl.).

[791] Paulus, Leben Jesu 1, b, s. 85, 94, 106 ff.; Venturini, 2, s. 310 f.; Hase, Leben Jesu 1 ed. §§ 68, 84. Hase has modified this opinion in his 2nd edition, §§ 49, 50 (comp. theol. Streitschrift, 1, s. 61 ff.), though with apparent reluctance, and he now maintains that Jesus had risen above the political notion of the messianic kingdom before his public appearance.

[792] Fritzsche, in Matt., p. 606 f.

[793] De Wette, Bibl. Dogm., § 216.

[794] Bertholdt, Christol. Judæor., §§ 30 ff.

[795] Ibid., § 39.

[796] E.g. Reinhard, Plan Jesu, s. 14 ff.

[797] For an exaggeration in the Ebionite Gospel, vid. Epiphanius, hæres. xxx. 16.

[798] Bertholdt, ut sup. § 31.

[799] This is done the most concisely in the Wolfenbüttel Fragments, von dem Zweck u. s. f., s. 66 ff.

[800] Especially Fritzsche, in Matt., s. 214 ff.

[801] Winer, bibl. Realwörterb. 2, s. 406 ff.

[802] Comp. Paulus, exeg. Handb. 2, s. 273.

[803] Winer, b. Realw., 1 Bd. s. 426.

[804] Fritzsche, s. 214 ff.

[805] Reinhard, s. 15 ff. Planck, Geschichte des Christenthums in der Periode seiner Einführung, 1, s. 175 ff.

[806] De Wette, Bibl. Dogm., § 210.

[807] Fritzsche, s. 214.

[808] Vid. the Fragmentist, s. 69.

[809] Paulus, exeg. Handb. 1, b, s. 600 f. Leben Jesu, 1, a, s. 296, 312.

[810] Comp. Paulus, exeg. Handb. 1, b, s. 598 f.

[811] Comp. Hase, L. J., s. 84. Rabbinical notions of the abrogation of the Law in Schöttgen, ii. s. 611 ff.

[812] Thus the Wolfenbüttel Fragmentist, ut sup. s. 72 ff.

[813] Reinhard; Planck, Geschichte des Christenthums in der Per. seiner Einführung, 1, s. 179 ff.

[814] Paulus, Leben Jesu, 1, a, s. 380 f. Hase, L. J., § 102.

[815] Olshausen, 1, s. 507.

[816] Hase, ut sup.

[817] Antiq. xx. vi. 1. For some rabbinical rules not quite in accordance with this, see Lightfoot, p. 991.

[818] Bertholdt, Christol. Judæor., § 7.

[819] Some erroneously attribute this meaning to their question; see in Lücke 1, s. 533.

[820] Bretschneider, ut sup. s. 47 ff. 97 f.

[821] Lücke, 1, s. 520 ff.

[822] Tholuck, in loc.

[823] Lücke and Tholuck, in loc. Hase, L. J., 67.

[824] E.g. Tholuck, in many passages.

[825] Comp. Schöttgen, horæ, i. s. 970 f. Wetstein, s. 863.

[826] Paulus, Leben Jesu, 1, a, 187; Comment. 4, in loc.

[827] Comp. Olshausen in loc., and Bretschneider, Probab., s. 50.

[828] Olshausen, Lücke, in loc.

[829] Comp. Bretschneider, ut sup. s. 49 f.

[830] Homil. ii. 6, comp. iii. 12.

[831] Schöttgen, horæ, ii. p. 371 f.

[832] Lightfoot, p. 1002.

[833] Lücke, 1, s. 542.

[834] Lücke, s. 540, note. Bretschneider, s. 52

[835] Comm. in Joan, tom. 13.

[836] Kuinöl, Comm. in Matth., s. 100; Lücke, Comm. z. Joh. 1, s. 388; Olshausen, bibl. Comm. 1, s. 197; Hase, Leben Jesu, §§ 56, 61.

[837] Leben Jesu, 1, a, s. 212.

[838] Paulus, Leben Jesu, 1, a, s. 213; Sieffert, über den Ursprung u. s. f., s. 72.

[839] See Fritzsche, in Matt., p. 189.

[840] Schöttgen, horæ, ii. p. 372.

[841] Paulus, ut sup.

[842] Paulus, exeg. Handb. 1, b, s. 464.

[843] Gnomon, in loc.

[844] Paulus, Leben Jesu, 1, a, s. 168.

[845] S. 385.

[846] Vid. Lücke, s. 389 f.

[847] Ut sup.

[848] P. 141.

[849] Storr, üeber den Zweck der ev. Gesch. und der Br. Joh., s. 350.

[850] Exeg. Handb. 1, b, s. 449.

[851] Bibl. Comm. 1, p. 283.

[852] Ueber den Lukas, s. 70.

[853] This, with the legendary character of both narratives, is acknowledged by De Wette, exeg. Handb. 1, 1, s. 37, 1, 2, s. 38 f.

[854] Neander is of the same opinion, L. J., s. 249 f.

[855] Uber den Ursprung des ersten kan. Ev., s. 73.

[856] Berliner Jahrbücher für wissenschaftliche Kritik, 1834 Nov.; now in the Charakteristiken u. Kritiken, s. 264 f.

[857] According to De Wette, the copious draught of fishes was a symbolical miracle, typifying the rich fruits of the apostolic ministry.

[858] Porphyr. vita Pythagoræ, no. 25, ed. Kiessling; Jamblich. v. P. no. 36. ders. Ausg. It is fair to adduce this history, because, being less marvellous than the gospel narrative, it can hardly be an imitation, but must have arisen independently, and hence it evinces a common tendency of the ancient legend.

[859] Luke v. 5: δι’ ὅλης τῆς νυκτὸς κοπιάσαντες οὐδὲν ἐλάβομεν. John xxi. 3: καὶ ἐν ἐκείνῃ τῇ νυκτὶ ἐπίασαν ουδέν.

[860] Comp. de Wette, exeg Handb., 1, 3, s. 213.

[861] Vid. Kuinöl, in Matth., p. 255.

[862] Sieffert, ut sup. p. 55.

[863] Kuinöl, ut sup. Paulus, exeg. Handb., 1, b, s. 513. L. J., 1, a, 240.

[864] Bertholdt, Einleitung, 3, s. 1255 f. Fritzsche, s. 340.

[865] Sieffert, s. 56; De Wette, exeg. Handb., 1, 1, s. 91.

[866] Sieffert, s. 60.

[867] De Wette, ut sup.

[868] Exeg. Handb., 1, b, s. 510. L. J., 1, a, 240.

[869] Schleiermacher, über den Lukas, s. 76.

[870] Grätz, Comm. z. Matth. 1, s. 470.

[871] Augustin c. Faust. Manich. xvii. 1.

[872] iii. i. 4.

[873] Plutarch. de gloria Atheniens., at the beginning.

[874] Schulz, Ueber das Abendmahl, s. 308.

[875] Comp. de Wette, exeg. Handb. 1, 2, p. 134.

[876] Ut sup., p. 77.

[877] De Wette, exeg. Handb. I, 1, p. 93.

[878] Paulus, exeg. Handb., 3, a, s. 48. Kuinöl, in Luc., p. 632.

[879] Schleiermacher, über den Lukas, s. 85.

[880] Schleiermacher, über den Lukas, s. 85.

[881] Ut sup., s. 88.

[882] Ep. Barnab. 8, and the Gospel of the Ebionites ap. Epiphanius, hær. xxx. 13.

[883] Schleiermacher, ut sup. s. 87.

[884] If ἡ πόλις Ἀνδρέου καὶ Πέτρου, John i. 45, mean the same as ἡ ἰδία πόλις, Matth. ix. 1, that is, the place where they were resident, there exists a contradiction on this point between John and the synoptists.

[885] Comp. Fritzsche, in Matt., p. 358.

[886] Comp. Lightfoot, in loc.

[887] Comp. Saunier, über die Quellen des Markus, s. 55 f.

[888] Comp. de Wette, in loc.

[889] Paulus, exeg. Handb. 1, b, s. 556.

[890] This is probably a mere inference of Mark. Because Jesus excluded the multitude, and forbade the publication of the event, the Evangelist saw in it one of those secret scenes, to which Jesus was accustomed to admit only the three favoured apostles.

[891] In the ancient church it was thought that Jesus had communicated to these three individuals the γνῶσις, to be mysteriously transmitted. Vid. in Gieseler, K. G. 1, s. 234.

[892] Even Paulus, L. J. 1, a, s. 167 f., remarks that the fourth Evangelist seems to have had a design in noticing this circumstance.

[893] This has not escaped the acumen of Dr. Paulus. In a review of the first volume of the second ed. of Lücke’s Comm. zum Johannes, in Lt. Bl. zur allg. Kirchenzeitung, Febr., 1834, no. 18, s. 137 f., he says: “The gospel of John has only preserved the less advantageous circumstances connected with Peter (excepting vi. 68), such as place him in marked subordination to John [here the passages above considered are cited]. An adherent of Peter can hardly have had a hand in the Gospel of John.” We may add that it seems to have proceeded from an antagonist of Peter, for it is probable that he had such of the school of John, as well as of Paul.

[894] Vid. Lücke, Comm. zum Joh. 2, s. 708.

[895] Paulus, in his review of Bretschneider’s Probabilien, in the Heidelberger Jahrbüchern, 1821, no. 9, s. 138.

[896] Lücke, ut sup. s. 664.

[897] Bretschneider, Probabilia, p. 111 f.

[898] Comp. Paulus, ut sup. s. 137.

[899] Thus most of the expositors, Fritzsche, Matth., s. 359; Winer, Realwörterb. 1, s. 163 f. Comp. De Wette, exeg. Handb. 1, 1, s. 98.

[900] Joseph., bell. jud. iv. iii. 9.

[901] Comp. Credner, Einleitung 1, s. 64; De Wette, exeg. Handb. 1, 1, s. 98 f.

[902] De Wette, ut sup.

[903] Ueber den Lukas, s. 88 f.

[904] Schulz, über das Abendmahl, s. 307; Schneckenburger, über den Ursprung, s. 13 f.

[905] Tuf haarez, f. xix. c. iii.; Clem. hom. xviii. 4; Recognit. Clement. ii. 42; Epiphan. hær. i. 5.

[906] Schneckenburger, ut sup.; Gieseler, über Entstehung der schriftl. Evangelien, s. 127 f.

[907] Lightfoot, p. 786.

[908] De Wette, exeget. Handb., 1, 1, s. 99 f. 1, 2, s. 61. 1, 3, s. 220; Theile, zur Biogr. J., § 24. For the contrary opinion, see Neander, L. J. Chr., s. 498 f.

[909] All that relates to the sufferings, death, and resurrection of Jesus is here excluded.

[910] Augustin, de consens. ev. ii. 19; Storr, über den Zweck des Evang. u. d. Br. Joh., s. 347 ff. For further references see Tholuck’s Auslegung der Bergpredigt, Einl., § 1.

[911] Comp. De Wette, exeg. Handb., 1, 1, s. 47 ff. 1, 2, s. 44.

[912] Tholuck, s. 24; Paulus, exeg. Handb., 1, b, s. 584.

[913] Schulz, vom Abendmahl, s. 313 f.; Sieffert, s. 74 ff.; Fritzsche, s. 301.

[914] Olshausen, Bibl. Comm., 1, s. 197; Kern, in der Tüb. Schrift, 1834, 2, s. 33.

[915] Schulz, ut sup. s. 315; Schneckenburger, Beiträge, s. 26; Credner, Einleit., 1, s. 69.

[916] Schleiermacher, über den Lukas, s. 89 f.

[917] Tholuck, p. 11, and my Review of the writings of Sieffert and others in the Jahrbuch f. wiss. Kritik, Nov. 1834; now in my Charakteristiken u. Kritiken, s. 252 ff.

[918] Comp. Tholuck, ut sup. s. 25 ff.; De Wette, exeget. Handb., 1, 1, s. 49.

[919] Storr, Ueber den Zweck u. s. w., s. 348 f. Olshausen.

[920] De Wette, exeg. Handb., 1, 2, s. 44 f.; Neander, L. J. Chr., s. 155 f., Anm.

[921] Homil. xv. 7; comp. Credner in Winer’s Zeitschrift f. wiss. Theologie, 1, s. 298 f.; Schneckenburger, über das Evangelium der Aegyptier, § 6.

[922] Schneckenburger, über den Ursprung, s. 29.

[923] Ut sup. s. 90, Neander agrees with him, ut sup.

[924] The Rabbins also attached weight to these Mosaic blessings and curses, vid. Lightfoot, p. 255. As here we have eight blessings, they held that Abraham had beenblessed benedictionibus septem (Baal Turim, in Gen. xii. Lightfoot, p. 256); David, Daniel with his three companions, and the Messiah, benedictionibus sex. (Targ. Ruth. 3, ibid.) They also counted together with the twenty beatitudines in the Psalms, as many væ in Isaiah. (Midrasch Tehillim in Ps. i. ib.).

[925] Schneckenburger, Beiträge, s. 58. Neander tries to show, very artificially, a real connection of thought, s. 157, Anm.

[926] Olshausen in loc. The true reading is indicated by Schneckenburger, Beiträge, s. 58; Tholuck, ut sup. s. 11.

[927] This cause is overlooked by Schleiermacher, s. 205; comp. De Wette, in loc.

[928] Schleiermacher, ut sup. s. 90. Tholuck, s. 21.

[929] Tholuck, s. 12, 187; De Wette, in loc.

[930] Ut sup. 206 f.

[931] Comp. De Wette, exeg. Handb. 1, 2, s. 86.

[932] De Wette, exeg. Handb. 1, 1, s. 48.

[933] Orig. de orat. xviii. and Hess, Gesch. Jesu, 2, s. 48 f.

[934] Schleiermacher, ut sup. s. 173; Olshausen, 1, s. 235; Sieffert, s. 78 ff. Neander, s. 235 f. note.

[935] Comp. De Wette, exeg. Handb. 1, 1, s. 69. 1, 2, s. 65.

[936] N.T. 1, 323. The parallels may be seen in Wetstein and Lightfoot.

[937] Comm. in Matt., p. 265.

[938] Comp. De Wette, 1, 1, s. 69 ff.; Neander, s. 237 ff.

[939] Comp. De Wette, 1, 2, s. 176.

[940] From vi. 19 to the end of the chapter even Neander finds no orderly association, and conjectures that the editor of the Greek Gospel of Matthew was the compiler of this latter half of the discourse (p. 169, note).

[941] Neander, ut sup.; De Wette, in loc.

[942] De Wette, 1, 2, s. 45.

[943] De Wette in loc. des Lukas.

[944] E.g. Hess, Gesch. Jesu, 1, s. 545.

[945] Schulz, ut sup. s. 308, 314; Sieffert, s. 80 ff.

[946] Olshausen, in loc. The latter bold assertion in Kern, Über den Ursprung des Evang. Matth., s. 63.

[947] Schulz, s. 315.

[948] Vid. De Wette, Archäol., § 265, and in loc.

[949] Comp. De Wette, exeg. Handb. 1, 1, s. 99.

[950] Schulz, s. 308; Sieffert, s. 82 ff.

[951] The satisfactory connexion which modern criticism finds throughout the 12th chap. of Luke, I am as little able to discover as Tholuck, Auslegung der Bergpredigt, s. 13 f., who has strikingly exposed the partiality of Schleiermacher for Luke, to the prejudice of Matthew.

[952] Vid. De Wette in loc.

[953] Schleiermacher, über den Lukas, s. 169 f.; Schneckenburger, über den Ursprung u. s. f., s. 32 f.

[954] Comp. De Wette, exeg. Handb., 1, 1, s. 110. 1, 2, s. 62.

[955] Schulz, über das Abendmahl, s. 314.

[956] Olshausen, bibl. Comm. 1, s. 437.

[957] L. J. Chr., s. 175.

[958] Schneckenburger, über den Ursprung u. s. f., s. 33.

[959] Olshausen, s. 438.

[960] Schleiermacher, s. 120.

[961] Fritzsche, Comm. in Marc., s. 120, 128, 134; De Wette, in loc.

[962] Comp. Saunier, über die Quellen des Markus, s. 74; Fritzsche ut sup.; De Wette in loc.

[963] Schleiermacher, ut. sup. s. 192; Olshausen, 1, s. 431; Schneckenburger, ut sup. s. 33.

[964] Comp. De Wette, exeg. Handb., 1, 2, s. 73 f.

[965] Analogies to these parables and apothegms are given out of the rabbinical literature by Wetstein, Lightfoot, and Schöttgen, in loc.

[966] Ueber den Lukas, s. 220.

[967] Schleiermacher, ut sup. s. 202 ff. Olshausen in loc.

[968] Ut sup.

[969] Schneckenburger has decided, Beiträge, No. V. where he refutes Olshausen’s interpretation of the parable, that this verse does not really belong to its present position, while with respect to the preceding verses from v. 9, he finds it possible to hold the contrary opinion. De Wette also considers that v. 13 is the only one decidedly out of place. He thinks it possible, by supplying an intermediate proposition, which he supposes the writer to have omitted, and which led from the prudent use of riches to faithfulness in preserving those entrusted to us, to give a sufficient connexion to v. 9 and 10–12, without necessarily referring the idea of faithfulness to the conduct of the steward. The numerous attempts, both ancient and modern, to explain the parable of the steward without a critical dislocation of the associated passages, are only so many proofs that it is absolutely requisite to a satisfactory interpretation.

[970] Comp. de Wette, exeg. Handb. 1, 2, s. 80.

[971] Ut sup. s. 208.

[972] Vid. Kuinöl, in loc.

[973] Comp. De Wette, 1, 2, s. 86 f.

[974] On the Essenes as contemners of riches (καταφρονητὰς πλούτου), comp. Joseph., b. j. ii. viii. 3; Credner, über Essener und Ebioniten, in Winer’s Zeitschrift, 1, s. 217; Gfrörer, Philo, 2, s. 311.

[975] Thus Kuinöl, Comm. in Luc., p. 635.

[976] Ueber den Lukas, 239 f. Neander agrees with him, L. J. Chr., p. 188.

[977] This is a reply to Neander’s objection, p. 191, note.

[978] How Paulus, exeg. Handb. 3, a, p. 76, can pronounce the more complex form of the parable in Luke as not only the most fully developed but the best wound up, I am at a loss to understand.

[979] Comp. De Wette, I, I, s. 208 f.

[980] V. 12. Ἄνθρωπος τις εὐγενὴς ἐπορεύθη εἰς χώραν μακρὰν, λαβεῖν ἑαυτῷ βασιλείαν, καὶ ὑποστρέψαι. 14. οἱ δὲ πολίται αὐτοῦ ἐμίσουν αὐτὸν, καὶ ἀπέστειλαν πρεσβείαν ὀπισω αὐτοῦ, λέγοντες· οὐ θέλομεν τοῦτον βασιλεῦσαι ἐφ’ ἡμᾶς. 15. καὶ ἐγένετο ἐν τῷ ἐπανελθεῖν αὐτὸν λαβόντα τὴν βασιλείαν, καὶ εἶπε φωνηθῆναι αὐτῷ τοὺς δούλους—(καὶ εἶπεν αὐτοῖς·) 27. —τοὺς ἐχθρούς μου ἐκείνους, τοὺς μὴ θελήσαντάς με βασιλεῦσαι έπ’ αὐτοὺς, ἀγάγετε ὧδε καὶ κατασφάξατε ἕμπροσθέν μου.

[981] Fritzsche, p. 656. This remark serves to refute De Wette’s vindication of the above particular in his exeg. Handb.

[982] Paulus, exeg. Handb 3, a, s. 210; Olshausen, bibl. Comm. 1, s. 811.

[983] Vid. Fritzsche, ut sup.

[984] From the appendix to Schneckenburger’s Beiträgen, I see that a reviewer in the Theol. Literaturblatt, 1831, No. 88, has also conjectured that we have here a blending of two originally distinct parables.

[985] Comp. De Wette, 1, 1, s. 152.

[986] Ueber den Lukas, s. 153 f.

[987] Comp. De Wette, in loc.

[988] Vid. Fritzsche and De Wette, in loc.

[989] Saunier, über die Quellen des Markus, s. 111.

[990] Comp. De Wette, in loc., Matt.

[991] Vid. de Wette, exeg. Handb. 1, 1, p. 155.

[992] Analogous passages from Jewish writings are given in Wetstein, Lightfoot, Schöttgen, in loc.

[993] Bemidbar R. ad. Num. v. 30, in Wetstein, p. 303.

[994] E.g. Paulus, L. J. 1, b, s. 46.

[995] For probable doubts as to the correctness of the position given to this discourse of Jesus, vid. Neander, L. J. Chr., s. 525, Anm.

[996] Paulus, ib. s. 50, exeg. Handb. 2, s. 599.

[997] In this passage, it is true that celibacy is at first recommended as good for the present distress; but the Apostle does not rest there; for at v. 32 ff. he adds, He that is unmarried careth for the things of the Lord—he that is married for the things of the world:—a motive to celibacy which must be equally valid under all circumstances, and which affords us a glimpse into the fundamental asceticism of Paul’s views. Comp. Rückert’s Commentary in loc.

[998] Vid. Gfrörer, Philo, 2, s. 310 f.

[999] A concise elucidation of them may be found in Hase, L. J. § 129.

[1000] Vid. Gemara Hieros. Berac. f. v. 4, in Lightfoot, p. 423, and R. Manasse Ben Isr. in Schöttgen, i. p. 180.

[1001] See his 4th Fragment, Lessing’s 4ten Beitrag, s. 434 ff.

[1002] L. J. 1, b, s. 115 ff.

[1003] Vid. Wetstein, in loc. Hengstenberg, Christol. 1, a, s. 140 f.; also Paulus himself, exeg. Handb. 3, a, s. 283 f.

[1004] Comp. De Wette, in loc.

[1005] Ueber den Ursprung u. s. f., s. 45, 47.

[1006] Paulus and Olshausen, in loc.

[1007] Comp. De Wette, exeg. Handb., 1, 1, s. 186.

[1008] Sieffert, über den Ursprung des ersten Ev., s. 117 f.

[1009] Comp. De Wette, 1, 1. s. 189.

[1010] Schulz, über das Abendmahl, s. 313 f.; Schneckenburger, über den Ursprung, s. 54.

[1011] Schleiermacher, über den Lukas, s. 182, 196 f.; Olshausen, in loc., and the writers mentioned in the foregoing note.

[1012] Ut sup. 180.

[1013] Comp. De Wette, exeg. Handb. 1, 1, s. 189, 1, 2, s. 67, 76.

[1014] Joseph., b. j. iv. v. 4.

[1015] Eichhorn, Einleitung in das N.T., 1, s. 510 ff.; Hug, Einl. in das N.T., 2, s. 10 ff.; Credner, Einl., 1, s. 207.

[1016] Vid. Theile, über Zacharias Barachias Sohn, in Winer’s und Engelhardt’s neuem krit. Journ., 2, s. 401 ff.; De Wette, in loc.

[1017] Targum Thren. ii. 20, in Wetstein, s. 491.

[1018] Comp. De Wette, in loc.

[1019] Schulz, über das Abendmahl, s. 321.

[1020] This “secret information” is very welcome to Dr. Paulus, because it gives a useful hint “as to many occurrences in the life of Jesus, the causes of which are not obvious” (L. J. 1, b, s. 141); that is Paulus, like Bahrdt and Venturini, though less openly, is fond of using such secret and influential allies as deus ex machinâ, for the explanation of much that is miraculous in the life of Jesus (the transfiguration, residence after the resurrection, etc.).

[1021] Orig. c. Cels. i. 62.

[1022] Let the reader bear in mind the kindred names Nicolaus and Nicolaitans.

[1023] Prob., p. 44. Bretschneider is right, however, in declaring against Kuinöl’s method of supplying a connexion between the discourses in John, by the insertion of propositions and intermediate discourses, supposed to have been omitted. Lücke judiciously admits (1, p. 446) that if, in John, something appears to be wanting between two consecutive expressions of Jesus, we are yet to suppose that there was an immediate connexion between them in the mind of the Evangelist, and it is this connexion which it is the task of exegesis to ascertain. In truth the discourses in the fourth gospel are never entirely wanting in connexion (apart from the exceptions to be noticed in § 81), though that connexion is sometimes very latent.

[1024] Bereschith R., sect 39 f. xxxviii. 2. Bammidbar R., s. 11 f. ccxi. 2. Tanchuma f. v. 2, in Schöttgen, i. s. 704. Something similar is said of Moses, from Schemoth R., ib.

[1025] Jevamoth f. lxii. 1, xcii. 1, in Lightfoot, p. 984.

[1026] E.g. Knapp, comm. in colloq. Christi cum Nicod. in loc.

[1027] Paulus, Comm. 4, s. 183. L. J. 1, a, s. 176.

[1028] Lücke and Tholuck, in loc.

[1029]

III. 11: ὃ ἑωράκαμεν μαρτυροῦμεν καὶ I. 18: θεὸν οὐδεὶς ἑώρακε τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε. 13: πώποτε. ὁ μονογενὴς υἱὸς, ὁ ὣν καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν εἰς τὸν κόλπον τοῦ πατρὸς οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ ἐκεῖνος ἐξηγήσατο. καταβὰς, ὁ υἱὸς τοῦ ἀνθρώπου ὁ ὢν ἐν τῷ οὐρανῷ. 11: —καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.

[1030] Sup. § 46.

[1031] This is informed in the Probabilia, p. 46.

[1032] Ut sup. p. 476.

[1033] Comp. Bretschneider, ut sup.

[1034] De Wette adduces as examples of a similar procedure on the part of Jesus in the synoptical gospels, Matt. xix. 21, xx. 22 f. But these two cases are of a totally different kind from the one under consideration in John. We have here to treat of a want of comprehension, in the face of which it is surprising that Jesus instead of descending to its level, chooses to elevate himself to a still less attainable altitude. In the passages quoted from the synoptists, on the other hand, we have examples of an excessive self-valuation, too high an estimate of their ability to promote the cause of Jesus, on the part of the rich young man and of the sons of Zebedee, and Jesus with perfect propriety checks their egotistic ardour by the abrupt presentation of a higher demand. These instances could only be parallel with that of Nicodemus, if the latter had piqued himself on his enlightenment, and Jesus, by a sudden flight into a higher region, had sought to convince him of his ignorance.

[1035] Bibl. Comm. 2, s. 96.

[1036]

III. 19: αὕτη δέ ἐστιν ἡ κρίσις, I. 9: ἦν τὸ φῶς τὸ ἀληθινὸν, τὸ ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν φωτίζον πάντα ἄνθρωπον, ἐρχόμενον κόσμον, καὶ ἠγάπησαν οἱ ἄνθρωποι εἰς τὸν κόσμον. 5: καὶ τὸ φῶς ἐν τῆ μᾶλλον τὸ σκότος ἢ τὸ φῶς. σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. III. 16: ὅυτω γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν αὑτοῦ 1 John iv. 9: ἐν τούτῳ ἐφανερώθη ἡ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν πιστεύων εἰς αὐτὸν, μὴ ἀπόληται υἱὸν αὑτοῦ τὸν μονογενῆ ἀπέστειλεν ἀλλ’ ἔχη ζωὴν αἰώνιον. ὁ θεὸς εἰς τὸν κόσμον, ἵνα ζήσωμεν δι’ αὐτοῦ.

[1037] Paulus and Olshausen, in loc.

[1038] Tholuck (Glaubwürdigkeit, s. 335) adduces as examples of a similar unobserved fusion of a discourse quoted from a foreign source, with the writer’s own matter, Gal. ii. 14 ff. Euseb., H. E. iii. 1, 39. Hieron. Comm. in Jes. 53. But such instances in an epistle, a commentary or an historical work interspersed with reasoning and criticism are not parallel with those in an historical narrative of the nature of our fourth gospel. In works of the former kind, the reader expects the author to reason, and hence, when the discourse of another party has been introduced, he is prepared at the slightest pause to see the author again take up the argument. It is quite different with a work like our fourth gospel. The introduction, it is true, is put forth as the author’s own reasoning, and it is there quite natural that after a brief quotation from the discourse of another, v. 15, he should, at v. 16, resume the character of speaker without any express intimation. But when once he has entered on his narrative, which is strictly a recital of what has been done, and what has been said, all that he annexes without any mark of distinction (as e.g. xii. 37) to a discourse explicitly ascribed to another, must be considered as a continuation of that discourse.

[1039] Philo. Opp. ed. Mang. i. 44. apud Gfrörer, i. p. 122.

[1040]

Joh. v. 20: ὁ γὰρ πατὴρ φιλεῖ τὸν John iii. 35 (the Baptist): ὁ γὰρ υἱὸν καὶ πάντα δείκνυσιν αὐτῷ, ἃ πατηρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα αὑτὸς ποιεῖ. δέδωκεν ἐν τῇ χειρὶ αὐτοῦ.

24: ὁ τὸν λόγον μου 1 Joh. iii. 14: ἡμεῖς οἴδαμεν, ὅτι ἀκούων—μεταβέβηκεν ἐκ τοῦ θανάτου μεταβεβηκαμεν ἐκ τοῦ θανάτου εἰς εἰς τὴν ζωήν. τὴν ζωήν.