[2728] So literally.
[2729] This distinction between the two modes of expression is marked in Moed. K. 29 a: into peace,' as said to the living; in peace,' as referring to the dead. __________________________________________________________________
CHAPTER XXII. THE MINISTRY OF LOVE, THE BLASPHEMY OF HATRED, AND THE MISTAKES OF EARTHLY AFFECTION - THE RETURN TO CAPERNAUM - HEALING OF THE DEMONISED DUMB - PHARISAIC CHARGE AGAINST CHRIST - THE VISIT OF CHRIST'S MOTHER AND BRETHREN
(St. Luke viii. 1-3; St. Matt. ix. 32-35; St. Mark iii. 22, &c.; St. Matt. xii. 46-50 and parallels.)
HOWEVER interesting and important to follow the steps of our Lord on His journey through Galilee, and to group in their order the notices of it in the Gospels, the task seems almost hopeless. In truth, since none of the Evangelists attempted - should we not say, ventured - to write a Life' of the Christ, any strictly historical arrangement lay outside their purpose. Their point of view was that of the internal, rather than the external development of this history. And so events, kindred in purpose, discourses bearing on the same subject, or parables pointing to the same stretch of truth, were grouped together; or, as in the present instance, the unfolding teaching of Christ and the growing opposition of His enemies exhibited by joining together notices which, perhaps, belong to different periods. And the lesson to us is, that, just as the Old Testament gives neither the national history of Israel, nor the biography of its heroes, but a history of the Kingdom of God in its progressive development, so the Gospels present not a Life of Christ,' but the history of the Kingdom of God in its progressive manifestation.
Yet, although there are difficulties connected with details, we can trace in outline the general succession of events. We conclude, that Christ was now returning to Capernaum from that Missionary journey [2730] of which Nain had been the southernmost point. On this journey He was attended, not only by the Twelve, but by loving grateful women, who ministered to Him of their substance. Among them three are specially named. Mary, called Magdalene,' had received from Him special benefit of healing to body and soul. [2731] Her designation as Magdalene was probably derived from her native city, Magdala, [2732] just as several Rabbis are spoken of in the Talmud as Magdalene' (Magdelaah, or Magdelaya [2733] ). Magdala, which was a Sabbath-day's journey from Tiberias, [2734] was celebrated for its dyeworks, [2735] and its manufactories of fine woolen textures, of which eighty are mentioned. [2736] Indeed, all that district seems to have been engaged in this industry. [2737] It was also reputed for its traffic in turtle-doves and pigeons for purifications - tradition, with its usual exaggeration of numbers, mentioning three hundred such shops. [2738] Accordingly, its wealth was very great, and it is named among the three cities whose contributions were so large as to be sent in a wagon to Jerusalem. [2739] But its moral corruption was also great, and to this the Rabbis attributed its final destruction. [2740] Magdala had a Synagogue. [2741] [2742] Its name was probably derived from a strong tower which defended its approaches, or served for outlook. This suggestion is supported by the circumstance, that what seems to have formed part, or a suburb of Magdala, [2743] bore the names of Fish-tower' and Tower of the Dyers.' One at least, if not both these towers, would be near the landing-place, by the Lake of Galilee, and overlook its waters. The necessity for such places of outlook and defence, making the town a Magdala, would be increased by the proximity of the magnificent plain of Gennesaret, of which Josephus speaks in such rapturous terms. [2744] Moreover, only twenty minutes to the north of Magdala descended the so-called Valley of Doves' (the Wady Hamâm), through which passed the ancient caravan-road that led over Nazareth to Damascus. The name valley of doves' illustrates the substantial accuracy of the Rabbinic descriptions of ancient Magdala. Modern travelers (such as Dean Stanley, Professor Robinson, Farrar, and others) have noticed the strange designation Valley of Doves' without being able to suggest the explanation of it, which the knowledge of its traffic in doves for purposes of purification at once supplies. Of the many towns and villages that dotted the shores of the Lake of Galilee, all have passed away except Magdala, which is still represented by the collection of mud hovels that bears the name of Mejdel. The ancient watch-tower which gave the place its name is still there, probably standing on the same site as that which looked down on Jesus and the Magdalene. To this day Magdala is celebrated for its springs and rivulets, which render it specially suitable for dyeworks; while the shell-fish with which these waters and the Lake are said to abound, [2745] might supply some of the dye. [2746]