The unpleasant task of stating and refuting these objections seemed necessary, if only to show that, as of old so now, this history cannot be either explained or accounted for. It must be accepted or rejected, accordingly as we think of Christ. Admittedly, it formed part of the original tradition and belief of the Church. And it is recorded with such details of names, circumstances, time and place, as almost to court inquiry, and to render fraud well-nigh impossible. And it is so recorded by all the three Evangelists, with such variations, or rather, additions, of details as only to confirm the credibility of the narrators, by showing their independence of each other. Lastly, it fits into the whole history of the Christ, and into this special period of it; and it sets before us the Christ and His bearing in a manner, which we instinctively feel to be accordant with what we know and expect. Assuredly, it implies determined rejection of the claims of the Christ, and that on grounds, not of history, but of preconceived opinions hostile to the Gospel, not to see and adore in it the full manifestation of the Divine Saviour of the world, Who hath abolished death, and hath brought life and immortality to light through the Gospel.' [3012] And with this belief our highest thoughts of the potential for humanity, and our dearest hopes for ourselves and those we love, are inseparably connected. __________________________________________________________________
[2920] comp. St. Luke viii. 45; St. Mark v. 31.
[2921] Jesu v. Nazar. ii. 2, p. 472.
[2922] Strauss, Leben Jesu ii. p. 135.
[2923] Jos. Jewish War vi. 1. 8, close.
[2924] The name, a well-known O.T. one (Numb. xxxii. 41; Judg., x. 3), does not occur in Rabbinic literature till after the Middle Ages.
[2925] Keim starts the theory that, according to St. Matthew, Jairus was an rchon in the sense of a civil magistrate. This, in order to make St. Matthew contradict St. Mark and St. Luke, as if rchon were not one of the most common designations of Synagogue-rulers.
[2926] The particulars of her history must be gathered from a comparison of the three Gospels.
[2927] A woman came of age at twelve years and one day, and boys at thirteen years and one day.
[2928] Godet points out a like summarisation in St. Matthew's account of the Centurion's servant.
[2929] The following are the instances in which silence was enjoined: - St. Matt. viii. 4 (St. Mark i. 44; St. Luke v. 14); St. Matt. ix. 30; xii. 16; St. Mark iii. 12; v. 43 (St. Luke viii. 56); St. Mark vii. 36; viii. 26.
[2930] In general, we would once more thus formulate our views: In the Days of Christ men learned first to believe in His Person, and then in His Word; in the Dispensation of the Holy Spirit we learr first to believe in His Word, and then in His Person.
[2931] Shabb. 110 a and b.
[2932] Such as the ashes of an Ostrich-Egg, carried in summer in a linen, in winter in a cotton rag; or a barley-corn found in the dung of a white she-ass, &c.
[2933] In Ber. 43 b, it is explained to refer to such shoes as had clouts on the top of clouts.'
[2934] Shabb. 114 a.
[2935] Derekh Erets s. x towards the end.
[2936] Babha Mez. 52 a; Chull. 84 b.
[2937] Accordingly, when a person applied for relief in food, inquiry was be made as to his means, but not if he applied for raiment (Babha B 9 a).
[2938] Erub. 65 b.
[2939] Jer. Horay. 48 a, 4 lines from bottom.
[2940] Babha Mez. 85 a.
[2941] But I admit that the passage (Vayyik. R. 2) is not quite clear. The Maaphoreth there mentioned may not have been an official dress, but one which the man otherwise used, and which was only specially endeared to him by the recollection that he had worn it at his ordination.