[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 refer to different events. 1. The narrative in St. Luke (which we shall call A) refers to the commencement of Christ's Ministry, while those of St. Matthew and St. Mark (which we shall call B) are placed at a later period. Nor does it seem likely, that our Lord would have entirely abandoned Nazareth after one rejection. 2. In narrative A, Christ is without disciples; in narrative B He is accompanied by them. 3. In narrative A no miracles are recorded - in fact, His words about Elijah and Elisha preclude any idea of them; while in narrative B there are a few, though not many. 4. In narrative A He is thrust out of the city immediately after His sermon, while narrative B implies, that He continued for some time in Nazareth, only wondering at their unbelief. If it be objected, that Jesus could scarcely have returned to Nazareth after the attempt on His life, we must bear in mind that this purpose had not been avowed, and that His growing frame during the intervening period may have rendered such a return not only possible, but even advisable. The coincidences as regards our Lord's statement about the Prophet, and their objection as to His being the carpenter's son, are only natural in the circumstances.
[2201] Probably resting in the immediate neighbourhood of Nazareth, and pursuing His journey next day, when the Sabbath was past.
[2202] St. Matt. ix. 1.
[2203] St. Luke vii. 5.
[2204] St. Mark v. 22.
[2205] St. Matt. iv. 18, 22, and parallels.
[2206] St. Matt. iv. 13-17.
[2207] Is. ix. 2.
[2208] Tanch. on Gen. vi. 9; ed. Warsh. p. 11 b.
[2209] See Mikraoth Gedoloth on the passage.
[2210] The words, That it might be fulfilled which was spoken by Esaias,' do not bear the meaning, that this was their primary and literal purpose. They represent a frequent mode of citation among Jewish writers, indicating a real fulfillment of the spirit, though not always of the letter, of a prophecy. On this subject see also Surenhusius, u. s., p. 218, and his admirable exposition of the Jewish formula {hebrew} (that it might be fulfilled which was spoken'), u. s., pp. 2-4.
[2211] St. Matt. ix. 16. __________________________________________________________________
CHAPTER XII. AT THE UNKNOWN' FEAST IN JERUSALEM, AND BY THE POOL OF BETHESDA.
(St. John v.)
The shorter days of early autumn had come, [2212] and the country stood in all its luxurious wealth of beauty and fruitfulness, as Jesus passed from Galilee to what, in the absence of any certain evidence, we must still be content to call the Unknown Feast' in Jerusalem. Thus much, however, seems clear that it was either the Feast of Wood-offering' on the 15th of Abh (in August), when, amidst demonstrations of joy, willing givers brought from all parts of the country the wood required for the service of the Altar; or else the Feast of Trumpets' on the 1st of Tishri (about the middle of September), which marked the beginning of the New (civil) Year. [2213] The journey of Christ to that Feast and its results are not mentioned in the Synoptic Gospels, because that Judæan ministry which, if the illustration be lawful, was the historical thread on which St. John strung his record of what the Word spake, lay, in great measure, beyond their historical standpoint. Besides, this and similar events belonged, indeed, to that grand Self-Manifestation of Christ, with the corresponding growth of opposition consequent upon it, which it was the object of the Fourth Gospel to set forth; but it led to no permanent results, and so was outside the scope of the more popular, pragmatic record, which the other Gospels has in view.