PUBLIC-DOMAIN CHRISTIAN BOOK
The Life and Times of Jesus the Messiah
Edersheim, Alfred, 1825-1889 · 873,712 words · 1020 reading sections
Transfiguration.
[2081] Tos. Meg. iii. 3. [2082] De Vit. Contempl. 3 and 9, ed. Mang. ii. pp. 476, 482. [2083] Comp. Palestine Exploration Fund Report, Quarterly Statement, ii. p. 42 &c. [2084] Comp. Warren's Recovery of Jerusalem,' p. 343 &c. [2085] There is a curious passage in Ber. 8 a, which states that although there were th…
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[2130] The question is discussed: first, who blessed the priests? and, secondly, what part God had in that benediction? The answer will readily be guessed (Chull. 49 a). In Siphré on Numbers, par. 43, the words are quoted (Numb. vi. 27) to show that the blessing came from God, and not from, although, through, the p…
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[2157] Succ. 51 b. [2158] Ber. 6 b. [2159] Ber. 6 b. [2160] Kidd. 81 a. [2161] Taan. 16 a. See Duschak, u. s. p. 285. [2162] Yalkut ii. p. 43 a, beginning. [2163] In connection with this the proverb quoted in the New Testament is thus used by Rabbi Tarphon: I wonder whether anyone at present would accept reproo…
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It is difficult to understand how, either on historical grounds, or after study of the character of Christ, the idea could have arisen [2176] that Jesus had offered, or that He had claimed, to teach on that Sabbath in the Synagogue of Nazareth. Had He attempted what, alike in spirit and form, was so contrary to all…
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It was, indeed, Divine wisdom' - the Spirit of the Lord' upon Him, which directed Jesus in the choice of such a text for His first Messianic Sermon. It struck the key-note to the whole of His Galilean ministry. The ancient Synagogue regarded Is. lxi. 1, 2, as one of the three passages, [2189] in which mention of th…
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They had heard, and now they would fain have seen. But already the holy indignation of Him, Whom they only knew as Joseph's son, was kindled. The turn of matters; their very admiration and expectation; their vulgar, unspiritual comments: it was all so entirely contrary to the Character, the Mission, and the Words o…
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From the character of the narrative, and still more from the later call of these four, [2205] it would seem that, after the return of Jesus from Judæa into Galilee, His disciples had left Him, probably in Cana, and returned to their homes and ordinary avocations. They were not yet called to forsake all and follow H…
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[2176] And yet most commentators - following, I suppose, the lead of Meyer - hold that Christ had stood up' in the sense of offering or claiming to read. [2177] Although we cannot feel quite sure of this. [2178] Is. lxi. 1, 2. [2179] St. Luke iv. 18, 19. [2180] Baba B. 13 b. [2181] I infer this from the fact, th…
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[2200] Many, even orthodox commentators, hold that this history is the same as that related in St. Matt. xiii. 54-58, and St. Mark vi. 1-6. But, for the reasons about to be stated, I have come, although somewhat hesitatingly, to the conclusion, that the narrative of St. Luke and those of St. Matthew and St. Mark re…
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There may in this instance, however, have been other reasons also for their silence. It has already been indicated that, during the summer of Christ's first Galilean ministry, when Capernaum was His centre of action, the disciples had returned to their homes and usual avocations, while Jesus moved about chiefly alo…
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All this is, however, of very subordinate importance, compared with the marvellous facts of the narrative itself. In the five porches surrounding this pool lay a great multitude of the impotent,' in anxious hope of a miraculous cure. We can picture to ourselves the scene. The popular superstitions, [2221] which gav…
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And thus we can here also perceive the deep internal connection between Christ's miracle of healing the impotent man' and the address of mingled sadness and severity, [2226] in which He afterwards set before the Masters in Israel the one truth fundamental in all things. We have only, so to speak, to reverse the for…
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Translate this into deed, as all His teachings have been, are, and will be, and we have the miraculous cure of the impotent man, with its attendant circumstances. Or, conversely, translate that deed, with its attendant circumstances, into words, and we have the discourse of our Lord. Moreover, all this is fundament…
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In the general absorbedness of all around, no ear, but that to which it had been spoken, had heard what the Saviour had said. The waters had not been troubled, and the healing had been all unseen. Before the healed man, scarcely conscious of what had passed, had, with new-born vigour, gathered, himself up and rolle…
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It seems an idle question, why the healed man told the Jews that it was Jesus. It was only natural that he should do so. Rather do we ask, How did he know that He Who had spoken to him was Jesus? Was it by the surrounding of keen-eyed, watchful Rabbis, or by the contradiction of sinners? Certain we are, that it was…
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[2213] For a full discussion of the question see vol. ii. App. XV. pp. 765, 766; for the Feast of Wood-offering,' The Temple and its Services, & c.,' pp.295, 296. [2214] Wetstein. [2215] The reader will have no difficulty in finding not a few points in St. John v. utterly irreconcilable with the theory of a second…
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If we surrender ourselves to the impression which the Evangelic narratives give us when pieced together, [2247] it would almost seem, as if what we are about to relate had occurred while Jesus was returning from Jerusalem. For, the better reading of St. Mark i. 16 gives this as the mark of time: As He was passing o…
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Jewish customs and modes of thinking at that time do not help us further to understand the Lord's call of them, except so far as they enable us more clearly to apprehend what the words of Jesus would convey to them. The expression Follow Me' would be readily understood, as implying a call to become the permanent di…
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Jesus had read his thoughts, and much more than read them. It was all needed for the qualifying of Peter especially, but also of the others who had been called to be fishers of men. Presently it shall be all brought to light; not only that it may be made clear, but that, alike, the lesson and the help may be seen. …
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[2248] St. Luke v. 5. [2249] St. Matt. iv. 18 &c.; St. Mark i. 16 &c. as compared with St. Luke v. 2. [2250] In order not to impede navigation, it was forbidden to fix nets. For these two ordinances, see Baba K. 80 b, last line &c. The reference to the fishing in the lake is in 81 b. But see Tos. Baba K. viii. 17,…
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Among the hearers in the Synagogue that Sabbath morning was one of a class, concerning whose condition, whatever difficulties may attach to our proper understanding of it, the reader of the New Testament must form some definite idea. The term demoniacal possession' occurs not in the New Testament. We owe it to Jose…
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In view of these facts, we may arrive at some more definite conclusions. Those who contend that the representations of the Evangelists are identical with the popular Jewish notions of the time, must be ill acquainted with the latter. What these were, is explained in another place. [2285] Suffice it here to state th…
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But, in our view, it is of the deepest importance always to keep in mind, that the demonised' was not a permanent state, or possession by the powers of darkness. For, it establishes a moral element, since, during the period of their temporary liberty, the demonised might have shaken themselves free from the oversha…
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From the Synagogue we follow the Saviour, in company with His called disciples, to Peter's wedded home. But no festive meal, as was Jewish wont, awaited them there. A sudden access of violent burning fever,' [2292] such as is even now common in that district, had laid Peter's mother-in-law prostrate. If we had stil…
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So ended that Sabbath in Capernaum: a Sabbath of healing, joy, and true rest. But far and wide, into every place of the country around, throughout all the region of Galilee, spread the tidings, and with them the fame of Him Whom demons must obey, though they dare not pronounce Him the Son of God. And on men's ears …
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[2290] The Greek term implies this. Besides its use in this narrative (St. Mark i. 27; St. Luke iv. 36, in the latter in the substantive form), it occurs in St. Mark x. 24, 32; Acts ix. 6; and as a substantive in Acts iii. 10. [2291] This seems the better rendering. [2292] Such is the meaning of the Greek word. I …
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And so, thinking of the scene on the evening before, we can understand how, very early, while it was still very dark,' [2303] Jesus rose up, and went into a solitary place to pray. The use of the same expression [2304] in St. Mark xiii. 35 enables us to fix the time as that of the fourth night-watch, or between thr…
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It has already been stated, that Rabbinism confessed itself powerless in presence of this living death. Although, as Michaelis rightly suggests, [2317] the sacrificial ritual for the cleansed leper implies, at least, the possibility of a cure, it is in every instance traced to the direct agency of God. [2318] Hence…
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Still, if such had been the real views of Rabbinism one might have expected that Divine compassion would have been extended to those, who bore such heavy burden of their sins. Instead of this, their burdens were needlessly increased. True, as wrapped in mourner's garb the leper passed by, his cry Unclean!' was to i…
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Yet another motive of Christ's conduct may be suggested. His injunction of silence was combined with that of presenting himself to the priest and conforming to the ritual requirements of the Mosaic Law in such cases. [2354] It is scarcely necessary to refute the notion, that in this Christ was prompted either by th…
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[2301] St. Luke x. 17-20. [2302] So also St. Paul, 1 Cor. xii. 31:xiii. 1. [2303] St. Mark i. 35. [2304] pro. [2305] The circumstances will be referred to in the sequel. [2306] The expression in St. Luke iv. 43 shows, that the coming forth' (St. Mark i. 38) cannot be limited to His leaving Capernaum. [2307] The …
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[2339] Ber. 5 b. [2340] The Midrash enumerates four as in that category: the poor, the blind, the childless, and the leprous. [2341] Ber. 5 a. [2342] Ber. 5 b. [2343] Bemidb. R. 13. [2344] From Zech. xiv. 12 it was inferred, that this leprosy would smite the Gentiles even in the Messianic age (Tanchuma, Tazria, …
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In another manner, also, the succession of events, as we have traced it, seems confirmed by the account of the healing of the paralytic. The second journey of Jesus through Galilee had commenced in autumn; the return to Capernaum was after days,' which, in common Jewish phraseology, [2369] meant a considerable inte…
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And so their resolve was quickly taken. If they cannot approach Jesus with their burden, they can let it down from above at His feet. Outside the house, as well as inside, a stair led up to the roof. They may have ascended it in this wise, or else reached it by what the Rabbis called the road of the roofs,' [2379] …
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In another sense, also, there was a higher need be' for the word which brought forgiveness, before that which gave healing. Although it is not for a moment to be supposed, that, in what Jesus did, He had primary intention in regard to the Scribes, yet here also, as in all Divine acts, the undesigned adaptation and …
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[2359] The same order is followed by St. Luke. From the connection between St. Mark and St. Peter, we should naturally look for the fullest account of that early Capernaum-Ministry in the Second Gospel. [2360] St. John v. [2361] St. Mark ii. 6, 7. [2362] St. John v. 27. [2363] The A. V. mars the meaning by render…
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CHAPTER XVII. THE CALL OF MATTHEW - THE SAVIOUR'S WELCOME TO SINNERS - RABBINIC THEOLOGY AS REGARDS THE DOCTRINE OF FORGIVENESS IN CONTRAST TO THE GOSPEL OF CHRIST - THE CALL OF THE TWELVE APOSTLES. (St. Matt. ix. 9-13; St. Mark ii. 13-17; St. Luke v. 27-32; St. Matt. x. 2-4;St. Mark iii. 13-19; St. Luke vi. 12-19.) …
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As righteousness came by the Law,' so also return to it on the part of the sinner. Hence, although Rabbinism had no welcome to the sinner, it was unceasing in its call to repentance and in extolling its merits. All the prophets had prophesied only of repentance. [2397] The last pages of the Tractate on the Day of A…
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We are not now speaking of the forgiveness of sins. In truth, Rabbinism knew nothing of a forgiveness of sin, free and unconditional, unless in the case of those who had not the power of doing anything for their atonement. Even in the passage which extols most the freeness and the benefits of repentance (the last p…
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But, after all, inward repentance only arrested the decrees of justice. [2437] That which really put the penitent into right relationship with God was good deeds. The term must here be taken in its widest sense. Fasting is meritorious in a threefold sense: as the expression of humiliation, [2438] as an offering to …
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Few, if any, could have enjoyed better opportunities for hearing, and quietly thinking over the teaching of the Prophet of Nazareth, than Levi-Matthew. There is no occasion for speculating which was his original, or whether the second name was added after his conversion, since in Galilee it was common to have two n…
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The very word Mokhes seems, in its root-meaning, associated with the idea of oppression and injustice. He was literally, as really, an oppressor. The Talmud charges them with gross partiality, remitting in the case of those to whom they wished to show favour, and exacting from those who were not their favourites. T…
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But now quite another day had dawned on him. The Prophet of Nazareth was not like those other great Rabbis, or their pietist, self-righteous imitators. There was that about Him which not only aroused the conscience, but drew the heart - compelling, not repelling. What He said opened a new world. His very appearance…
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But then John was at the time in prison, and passing through the temporary darkness of a thick cloud towards the fuller light. But Jesus could not leave His disciples to answer for themselves. What, indeed, could or would they have had to say? And He ever speaks for us, when we cannot answer for ourselves. From the…
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No further reference than this briefest sketch seems necessary, although on comparison it is clear that the Apostolic Catalogues in the Gospels are ranged in three groups, each of them beginning with respectively the same name (Simon, Philip, and James the son of Alphaeus). This, however, we may remark - how narrow…
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[2428] Sanh. u. s. [2429] Ps. xcii. [2430] So it would need to be rendered in this context. [2431] Ber. R. 22. [2432] Another beautiful allegory is that, in the fear of Adam, as the night closed in upon his guilt, God gave him two stones to rub against each other, which produced the spark of light - the rubbing o…
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[2460] p t telnion. [2461] Sanh. 25 b. [2462] Baba K. 94 b. [2463] With them herdsmen were conjoined, on account of their frequent temptations to dishonesty, and their wild lives far from ordinances. [2464] Wünsche is mistaken in making the Gabbai the superior, and the Mokhes the subordinate, tax-collector. See L…
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The first and most obvious, perhaps, also, most superficial thought, is that which brings this teaching of Christ into comparison, we shall not say with that of His contemporaries - since scarcely any who lived in the time of Jesus said aught that can be compared with it - but with the best of the wisdom and piety …
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We take here our standpoint on St. Matthew's account of the Sermon on the Mount,' to which we can scarcely doubt that by St. Luke [2503] is parallel. Not that it is easy, or perhaps even possible to determine, whether all that is now grouped in the Sermon on the Mount' was really spoken by Jesus on this one occasio…
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Again, as from this point of view the Sermon on the Mount differs from all contemporary Jewish teaching, so also is it impossible to compare it with any other system of morality. The difference here is one not of degree, nor even of kind, but of standpoint. It is indeed true, that the Words of Jesus, properly under…
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This closes the first part of the Sermon on the Mount.' The second part is contained in St. Matt. vi. In this the criticism of the Law is carried deeper. The question now is not as concerns the Law in its literality, but as to what constituted more than a mere observance of the outward commandments: piety, spiritua…
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To begin with the first Beatitude, to the poor in spirit, since theirs is the Kingdom of Heaven, this early Jewish saying [2527] is its very counterpart, marking not the optimism, but the pessimism of life: Ever be more and more lowly in spirit, since the expectancy of man is to become the food of worms.' Another c…
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In the Talmudic passages from which quotation has already been made, we further read that the Gentiles would enter into controversy with the Almighty about Israel. They would urge, that Israel had not observed the Law. On this the Almighty would propose Himself to bear witness for them. But the Gentiles would objec…
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A more full comparison than has been made would almost require a separate treatise. One by one, as we place the sayings of the Rabbis by the side of those of Jesus in this Sermon on the Mount, we mark the same essential contrariety of spirit, whether as regards righteousness, sin, repentance, faith, the Kingdom, al…
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Further details would lead beyond our present scope. It must suffice to indicate that such sayings as St. Matt. v. 6, 15, 17, 25, 29, 31, 46, 47; vi. 8, 12, 18, 22, 24, 32; vii. 8, 9, 10, 15, 17-19, 22, 23, have no parallel, in any real sense, in Jewish writings, whose teaching, indeed, often embodies opposite idea…
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Passing to St. Matt. vi., we remember, in regard to verse 2, that the boxes for charitable contributions in the Temple were trumpet-shaped, and we can understand the figurative allusion of Christ to demonstrative piety. [2569] The parallelisms in the language of the Lord's Prayer - at least so far as the wording, n…
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The Sermon on the Mount' closes with a parabolic illustration, which in similar form occurs in Rabbinic writings. Thus, [2580] the man whose wisdom exceeds his works is compared to a tree whose branches are many, but its roots few, and which is thus easily upturned by the wind; while he whose works exceed his wisdo…
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[2509] chs. v.-vii. [2510] St. Matt. v. [2511] St. Matt. v. 3-12. [2512] Ex. xix. 3-6. [2513] St. Matt. v. 13-16. [2514] vv. 21 to end of ch. v. [2515] Alms, vi. 1-4; Prayer, vv. 5-15; Fasting, 16-18. [2516] vv. 22, 23. [2517] vv. 22-24. [2518] vv. 25 to end of ch. vi. [2519] vii. 1-5. [2520] ver. 6. [2521]…
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[2562] St. Matt. v. 21. [2563] B. Kamma 50 b. [2564] Sanh. 100 a. [2565] Sotah iii. 4; Shabb. 13 b. [2566] Bab. Mez. 58 b, at bottom. [2567] Pesiqt. ed. Bub. 164 a. [2568] In the Midrash on Ruth iii. 18. [2569] See The Temple. its Ministry and Services,' &c., pp. 26, 27. [2570] ver. 13. [2571] In Sot. 48 b. […
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However that incident may for the present have ended, it could have caused but brief interruption to His Work. Presently there came the summons of the heathen Centurion and the healing of His servant, which both St. Matthew and St. Luke record, as specially bearing on the progressive unfolding of Christ's Mission. …
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Historical Christian writing; not Scripture.