PUBLIC-DOMAIN CHRISTIAN BOOK
The Life and Times of Jesus the Messiah
Edersheim, Alfred, 1825-1889 · 873,712 words · 1020 reading sections
Transfiguration.
It was the marriage in Cana of Galilee. All connected with the account of it is strictly Jewish - the feast, the guests, the invitation of the stranger Rabbi, and its acceptance by Jesus. Any Jewish Rabbi would have gone, but how differently from Him would he have spoken and acted! Let us first think of the scenic …
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As we pass through the court of that house in Cana, and reach the covered gallery which opens on the various rooms - in this instance, particularly, on the great reception room - all is festively adorned. In the gallery the servants move about, and there the water-pots' are ranged, after the manner of the Jews,' fo…
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But all this still leaves the main incidents in the narrative untouched. How are we to understand the implied request of the Mother of Jesus? how His reply? and what was the meaning of the miracle? It seems scarcely possible to imagine that, remembering the miraculous circumstances connected with His Birth, and inf…
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This is one main point - we had almost called it the negative one; the other, and positive one, was the miracle itself. All else is but accidental and circumstantial. No one who either knows the use of the language, [1760] or remembers that, when commending her to John on the Cross, He used the same mode of express…
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[1710] St. John i 51. [1711] For a full discussion of that most important and significant appellation Son of Man,' comp. Lücke, u. s. pp. 459-466; Godet (German transl.) pp. 104-108; and especially Westcott, pp. 33-35. The main point is here first to ascertain the Old Testament import of the title, and then to vie…
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[1734] Not a few such instances of riotous merriment, and even dubious jokes, on the part of the greatest Rabbis are mentioned, to check which some were wont to adopt the curious device of breaking valuable vases, &c. [1735] Comp. Ber. 6 b. [1736] Comp. Kethub. 12 a; Jer. Kethub, i. p. 25 a. [1737] This, and the …
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[1760] Comp. the passages from the classics quoted by Wetstein in his Commentary. [1761] St. John xix. 26. [1762] St. Matt xii. 46-50. [1763] Ecclus. xxxii. 1 2. [1764] On the omission of certain parts of St. John's narrative by the Synoptists, and vice versâ, and on the supposed differences, I can do no better …
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It is almost a relief to turn from the long discussion (to which reference has already been made): whether those who bore that designation were His brothers' and sisters' in the real sense, or the children of Joseph by an earlier marriage, or else His cousins - and to leave it in the indefiniteness which rests upon…
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And this then, is Capernaum - the first and the chief home of Jesus, when He had entered on His active work. But, on this occasion, He continued there not many days.' For, already, the Jews' Passover was at hand,' and He must needs keep that feast in Jerusalem. If our former computations are right - and, in the nat…
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But even this does not represent all the facts of the case. We have already seen, that the money-changers' in the Temple gave change, when larger amounts than were equivalent to the Temple-tribute were proffered. It is a reasonable, nay, an almost necessary inference, that many of the foreign Jews arriving in Jerus…
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This leads up to another question, most important in this connection. The whole of this traffic - money-changing, selling of doves, and market for sheep and oxen - was in itself, and from its attendant circumstances, a terrible desecration; it was also liable to gross abuses. But was there about the time of Christ …
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These Temple-Bazaars, the property, and one of the principal sources of income, of the family of Annas, were the scene of the purification of the Temple by Jesus; and in the private locale attached to these very Bazaars, where the Sanhedrin held its meetings at the time, the final condemnation of Jesus may have bee…
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For when the Jews,' by which here, as in so many other places, we are to understand the rulers of the people - in this instance, the Temple officials - did gather courage to come forward, they ventured not to lay hands on Him. It was not yet the time for it. In presence of that multitude they would not then have da…
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[1777] Robinson, Sepp, and, if I understand him aright, Lieut. Conder, regard Khan Minyeh (Tent-Work in Palest. vol. ii. pp. 182 &c.) as the site of Capernaum; but most modern writers are agreed in fixing it at Tell Hûm. [1778] Jewish War iii. 10. 8; Life 72. [1779] The stories are too foolish, and the insinuation…
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[1803] Jerus. Chag. 78 a. [1804] It is, however, quite certain that Baba ben Buta had not been the first to introduce' (Dr. Farrar) this traffic. A perusal of Jer. Chag. 78 a shows this sufficiently. [1805] Jer. Sheq. i. 7, last 4 lines, p. 46 b. [1806] Rosh haSh. 31 a, b. [1807] Siphré on Deut. § 105, end. ed. F…
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Again, as we think of the meaning of His refusing a sign' to the rulers of Israel - or rather think of the only sign' which He did give them - we see nothing incompatible with it in the fact that, at the same feast, He did many signs' [1824] in sight of the people. For it was only the rulers who had entered on that…
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Unrecorded as these miracles are - because the words they spoke were not recorded on many hearts - it was not only here and there, by this or that miracle, that their power was felt. Their grand general effect was, to make the more spiritually minded and thoughtful feel that Jesus was indeed a teacher come from God…
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Such an observer was Nicodemus (Naqdimon), [1829] one of the Pharisees and a member of the Jerusalem Sanhedrin. And, as we gather from his mode of expression, [1830] not he only, but others with him. From the Gospel-history we know him to have been cautious by nature and education, and timid of character; yet, as i…
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If from St. John xix. 27 we might infer that St. John had a home' in Jerusalem itself - which, considering the simplicity of living at the time, and the cost of houses, would not necessarily imply that he was rich - the scene about to be described would have taken place under the roof of him who has given us its re…
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Or, to take another view of it, for Divine truth is many-sided - perhaps some would say, to make Western' application of what was first spoken to the Jew - in one respect Nicodemus and Jesus had started from the same premiss: The Kingdom of God. But how different were their conceptions of what constituted that King…
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Nicodemus now understood in some measure what entrance into the Kingdom meant; but its how seemed only involved in greater mystery. That it was such a mystery, unthought and unimagined in Jewish theology, was a terribly sad manifestation of what the teaching in Israel was. Yet it had all been told them, as of perso…
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And so the record of this interview abruptly closes. It tells all, but no more than the Church requires to know. Of Nicodemus we shall hear again in the sequel, not needlessly, nor yet to complete a biography, were it even that of Jesus; but as is necessary for the understanding of this History. What follows [1848]…
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[1833] For detailed examination and proof I must here refer the reader to Canon Westcott's Commentary. [1834] St. John iii. 8. [1835] I cannot agree with Archdeacon Watkins, who would render it, The Spirit breathes' - an opinion, so far as I know, unsupported, and which seems to me ill-accordant with the whole con…
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[1848] St. John iii. 16-21. [1849] ver. 16. __________________________________________________________________ CHAPTER VII. IN JUDÆA AND THROUGH SAMARIA - A SKETCH OF SAMARITAN HISTORY AND THEOLOGY - JEWS AND SAMARITANS. (St. John iv. 1-4.) We have no means of determining how long Jesus may have tarried in Jerusa…
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The answer which the Baptist made, may be said to mark the high point of his life and witness. Never before was he so tender, almost sad; never before more humble and self-denying, more earnest and faithful. The setting of his own life-sun was to be the rising of One infinitely more bright; the end of his Mission t…
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Leaving for the present the Baptist, we follow the footsteps of the Master. They are only traced by the disciple who best understood their direction, and who alone has left us a record of the beginning of Christ's ministry. For St. Matthew and St. Mark expressly indicate the imprisonment of the Baptist as their sta…
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The first foreign colonists of Samaria brought their peculiar forms of idolatry with them. [1889] But the Providential judgments, by which they were visited, led to the introduction of a spurious Judaism, consisting of a mixture of their former superstitions with Jewish doctrines and rites. [1890] Although this sta…
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Although not only in the New Testament, but in 1 Macc. x. 30, and in the writings of Josephus, [1910] Western Palestine is divided into the provinces of Judæa, Samaria, and Galilee, the Rabbis, whose ideas were shaped by the observances of Judaism, ignore this division. For them Palestine consisted only of Judæa, P…
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The question was discussed, whether or not they were to be considered lion-proselytes' (from fear of the lions), or as genuine converts; [1929] and, again, whether or not they were to be regarded as heathens. [1930] This, and the circumstance that different teachers at different times gave directly opposite replies…
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It has already been stated, that most of the peculiar doctrines of the Samaritans were derived from Jewish sources. As might be expected, their tendency was Sadducean rather than Pharisaic. [1949] Nevertheless, Samaritan sages' are referred to. [1950] But it is difficult to form any decided opinion about the doctri…
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[1866] St. Mark i. 14; St. Mark iv. 12. [1867] See specially St. Matt. iv. 13 to end. [1868] I am so strongly impressed with this, that I do not feel sure about Godet's theory, that the calling of the four Apostles recorded by the Synoptists (St. Matt. iv. 18-22; St. Mark i. 16-20; St. Luke v. 1-11), had really ta…
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[1904] Between 113 and 105. [1905] Not a few of the events of Herod's life were connected with Samaria. There he married the beautiful and ill-fated Mariamme (Ant. xiv. 12. 1); and there, thirty years later, her two sons were strangled by order of the jealous tyrant (Ant. xvi. 11. 2-7). [1906] Ant xiv. 5. 3. [190…
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[1953] This seems inconsistent with their disbelief of the Resurrection, and also casts doubt on the patristic testimony about them, since Leontius falsely accuses them of rejecting the doctrine of Angels. Epiphanius, on the other hand, attributes to them belief in Angels. Reland maintains, that they regarded the A…
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And it was, as we judge, the evening of a day in early summer, [1960] when Jesus, accompanied by the small band which formed His disciples, [1961] emerged into the rich Plain of Samaria. Far as the eye could sweep, the fields' were already white unto the harvest.' They had reached the Well of Jacob.' There Jesus wa…
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And still others rise, as we think of the connection in the narrative of St. John of this with what preceded and with what follows. It almost seems as if that Gospel were constructed in cycles, each beginning, or at least connected, with Jerusalem, and leading up to a grand climax. Thus, the first cycle [1967] migh…
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But these are only symbols; the barest facts of the narrative are themselves sufficiently full of spiritual interest. Both to Jesus and to the woman, the meeting was unsought, Providential in the truest sense - God-brought. Reverently, so far as the Christ is concerned, we add, that both acted truly - according to …
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It was with the ignorant woman of Sychar, as it had been with the learned Master in Israel.' As Nicodemus had seen, and yet not seen, so this Samaritaness. In the birth of which Jesus spoke, he had failed to apprehend the from above' and of the Spirit;' she now the thought suggested by the contrast between the cist…
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If the humble, ignorant Samaritaness had formerly not seen, though she had imperfectly guessed, that there was a higher meaning in the words of Him Who spake to her, a like mixture of ill-apprehension and rising faith seems to underlie her request for this water, that she might thirst no more, neither again come th…
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But whether or not this view of the history be taken, it is difficult to understand, how any sober interpreter could see in the five husbands of the woman either a symbolical, or a mythical, reference to the five deities whom the ancestors of the Samaritans worshipped, [1992] the spurious service of Jehovah represe…
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Once more the Lord answers her question by leading her far beyond it - beyond all controversy: even on to the goal of all His teaching. So marvellously does He speak to the simple in heart. It is best here to sit at the feet of Jesus, and, realising the scene, to follow as His Finger points onwards and upwards. The…
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Yet with Divine patience He bore with them: My meat is, that I may do the Will of Him that sent Me, and that I may accomplish (bring to a perfect end) His work.' To the disciples that work appeared still in the far future. To them it seemed as yet little more than seed-time; the green blade was only sprouting; the …
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It was as Christ had said. The Samaritans, who believed because of the word' (speech) of the woman [what she said] as she testified' of the Christ, when they came' to that well, asked Him to abide with them. And He abode there two days. And many more believed because of His own word (speech, discourse), and said un…
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[1970] See a previous note on p. 404. [1971] Godet rightly asks what, in view of this, becomes of the supposed Docetism which, according to the Tubingen school, is one of the characteristics of the Fourth Gospel? [1972] By which we are to understand a woman from the country, not the town of Samaria, a Samaritaness…
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[1995] Curiously enough, several instances are related in Rabbinic writings in which Samaritans enter into dispute with Rabbis who pass by Mount Gerizim on their way to Jerusalem, to convince them that Gerizim was the proper place of worship. One instance may here be mentioned,. when a Samaritan maintained that Ger…
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But here also - as Eusebius had already noted [2020] - the Fourth Gospel, in its more comprehensive presentation of the Christ, as adding, not merely in the external succession of events, but in their internal connection, feature to feature in the portraiture of the Divine Redeemer, supplies the gap in the Synoptic…
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Having indicated the illustrated part of this story, we may now mark the contrast between it and the event in the Gospels. There restoration is not merely asked, but expected, and that, not in answer to prayer, but by Christ's Personal presence. But the great and vital contrast lies, alike in what was thought of Hi…
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We may as well here complete our critical notices, at least as concerns those views which have of late been propounded. The extreme school of negative critics seems here involved in hopeless self-contradiction. For, if this narrative of a Jewish courtier is really only another recension of that of the heathen centu…
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It is needless to follow the matter further. We can understand how, leaving Capernaum in the morning, the interview with Jesus and the simultaneous cure of the child would have taken place about seven o'clock of the evening. Its result was, not only the restoration of the child, but that, no longer requiring to see…
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[2041] St. Matt. viii. 5 &c.; St. Luke vii. 1 &c. [2042] These will readily occur on comparison of the two narratives. Archdeacon Watkins (ad loc.) has grouped these under eight distinct particulars. Comp. Lücke (Ev. Joh.) i. p. 626. [2043] So partially and hesitatingly Origen, Chrysostom, and more decidedly Theop…
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It was, surely, a wondrously linked chain of circumstances, which bound the Synagogue to the Church. Such a result could never have been foreseen, as that, what really was the consequence of Israel's dispersion, and, therefore, indirectly the punishment of their sin, should become the means of fulfilling Israel's w…
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Generally, of course, a community would build its own Synagogue, or else depend on the charitable assistance of neighbours, or on private munificence. If this failed, they might meet for worship in a private dwelling, a sort of Synagogue in the house.' [2068] For, in early times the institution would be much more s…
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figure 3 Figure 3a. We can now, with the help given by recent excavations, from a conception of these ancient Synagogues. The Synagogue is built of the stone of the country. On the lintels over the doors there are various ornamentations - a seven-branched candlestick, an open flower between two Paschal lambs, or …
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All this, irrespective of any Rabbinic legends, shows with what reverence these houses of congregation' were regarded. And now the weekly Sabbath, the pledge between Israel and God, had once more come. To meet it as a bride or queen, each house was adorned on the Friday evening. The Sabbath lamp was lighted; the fe…
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We are now in some measure prepared to follow the worship on that Sabbath in Nazareth. On His entrance into the Synagogue, or perhaps before that, the chief ruler would request Jesus to act for that Sabbath as the Sheliach Tsibbur. For according to the Mishnah, [2109] the person who read in the Synagogue the portio…
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I. Blessed be the Lord our God, and the God of our fathers, the God of Abraham, and the God of Isaac, and the God of Jacob; the Great, the Mighty, and the Terrible God, the Most High God, Who showeth mercy and kindness. Who createth all things, Who remembereth the gracious promises to the fathers, and bringeth a Sa…
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After this the priests, if any were in the Synagogue, spoke the blessing, elevating their hands up to the shoulders [2120] (in the Temple above the head). This was called the lifting up of hands. [2121] In the Synagogue the priestly blessing was spoken in three sections, the people each time responding by an Amen. …
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Upon the Law followed a section from the Prophets, [2140] the so-called Haphtarah. [2141] The origin of this practice is not known, although it is one that must evidently have met a requirement on the part of the worshippers. Certain it is, that the present lectionary from the Prophets did not exist in early times;…
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But this is not all. We have materials for drawing an accurate picture of the preacher, the congregation, and the sermon, as in those days. We are, of course, only speaking of the public addresses in the Synagogues on Sabbaths - not of those delivered at other times or in other places. Some great Rabbi, or famed pr…
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If such licence was taken, it seems a comparatively small thing that a doctrine was derived from a word, a particle, or even a letter. But, as already stated, the great point was to attract the hearers. Parables, stories, allegories, witticisms, strange and foreign words, absurd legends, in short, anything that mig…
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[2057] Jer. Shabb. xvii. p. 16 a. [2058] The remark in the Speaker's Commentary' (St. Luke iv. 16), that Jesus had been in the habit of expounding the Scriptures in Nazareth, is not only groundless, but inconsistent with the narrative. See ver. 22. Still more strange is the supposition, that Jesus offered to read …
661 wordsSource & rights
Public Domain; source text supplied by Christian Classics Ethereal Library.
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Historical Christian writing; not Scripture.