[4194] St. John x. 19.
[4195] St. John x. 22-39.
[4196] 28 a.d.
[4197] 29 a.d.
[4198] The reasons for his insertion of this part must be sought in the character of this Discourse and in the context in St. Matthew's Gospel.
[4199] St. Luke xi. 14 to xvii. 11.
[4200] On the characteristics of this Section, Canon Cook has some very interesting remarks in the Speaker's Commentary, N.T. vol. i. p. 379.
[4201] St. John x. 22-42; xi. 1-45; xi. 46-54.
[4202] The concluding Doxology should be omitted from St. Matthew's report of the prayer. As regards the different readings which have been adopted into the Revised Version, the reader is advised, before accepting the proposed alterations, to consult Canon Cook's judicious notes (in the Speaker's Commentary ad loc.).
[4203] Yoma 76 a, lines 14-16 from top.
[4204] The same page of the Talmud contains, however, some absurdly profane legends about the manna.
[4205] According to Ps. cxxxvi. 24, 25.
[4206] Ber. R. 20, ed. Warsh. p. 39 b, last line.
[4207] Ber. R. 97.
[4208] Gen. xlviii. 16.
[4209] Ps. cxiv. 16.
[4210] St. Luke xi. 1.
[4211] St. Luke xi. 14.
[4212] See Book III. ch. xxii.
[4213] St. Matt. xii. 14.
[4214] It marks the chronological place of this miracle that it seems suitably to follow the popular charge against Jesus, as expressed in St. John viii. 48 and x. 20.
[4215] St. Mark iii. 22; see Book III. ch. xxii.
[4216] See for example St. Luke xi. 22, 22.
[4217] St. Matt. xii. 25.
[4218] vv. 27-30.
[4219] See the Appendix on Angelology and Demonology.
[4220] St. Matt. xii. 25-28.
[4221] Yalkut on Is. lx.
[4222] See Book II. ch. v., and the Appendix to it, where the passage is given in full.
[4223] v. 29.
[4224] The reason of the difference between this and the somewhat similar passage, St. Luke ix 50, is, that there the relationship is to the disciples, here to the Person of the Christ.
[4225] v. 30.
[4226] vv. 31, 32.
[4227] See Book II. ch. xi. vol. i. p. 267.
[4228] St. Matt. xii. 33-37.
[4229] St. Matt. xii. 38.
[4230] ver. 39.
[4231] St. Matt. xvi. 1-4.
[4232] St. Luke xi. 30.
[4233] This is simply a Hebraism of which, as similar instances, may be quoted, Exod. xv. 8 (the heart of the sea'); Deut. iv. 11 (the heart of heaven'); 2 Sam. xviii. 14 (the heart of the terebinth'). Hence, I cannot agree with Dean Plumptre, that the expression heart of the earth' bears any reference to Hades.
[4234] St. Matt. xii. 39-42.
[4235] vv. 43-45.
[4236] St. Luke xi. 27.
[4237] Shem. R. 45.
[4238] Chag. 14 b.
[4239] Persiqta, ed. Buber, p. 149 a, last lines.
[4240] For the full quotation see Book II. ch. v., and the reference to it in Appendix IX.
[4241] See Book III. ch. xxii.
[4242] St. Matt. xii. 46, 47.
[4243] In view of such teaching, itis indeed difficult to understand the cultus of the Virgin - and even much of that tribute to the exclusively human in Christ which is so characteristic of Romanism.
[4244] St. Luke xi. 33-36.
[4245] St. Matt. v. 15; vi. 22, 23.
[4246] See above, page 199 &c.
[4247] In some measure like the demon who returned to find his house empty, swept and garnished. __________________________________________________________________
CHAPTER XII. THE MORNING-MEAL IN THE PHARISEE'S HOUSE - MEALS AND FEASTS AMONG THE JEWS - CHRIST'S LAST PERÆAN WARNING TO PHARISAISM
(St. Luke xi. 37-54.)
BITTER as was the enmity of the Pharisaic party against Jesus, it had not yet so far spread, nor become so avowed, as in every place to supersede the ordinary rules of courtesy. It is thus that we explain that invitation of a Pharisee to the morning-meal, which furnished the occasion for the second recorded Peræan Discourse of Christ. Alike in substance and tone, it is a continuation of His former address to the Pharisees. And it is probably here inserted in order to mark the further development of Christ's anti-Pharisaic teaching. It is the last address to the Pharisees, recorded in the Gospel of St. Luke. [4248] A similar last appeal is recorded in a much later portion of St. Matthew's Gospel, [4249] only that St. Luke reports that spoken in Peræa, St. Matthew that made in Jerusalem. This may also partly account for the similarity of language in the two Discourses. Not only were the circumstances parallel, but the language held at the end [4250] may naturally have recurred to the writer, when reporting the last controversial Discourse in Peræa. Thus it may well have been, that Christ said substantially the same things on both occasions, and yet that, in the report of them, some of the later modes of expression may have been transferred to the earlier occasion. And because the later both represents and presents the fullest anti-Pharisaic Discourse of the Saviour, it will be better to postpone our analysis till we reach that period of His Life. [4251]