Chronological Appendix
It will be of service to readers to have a summary of the actions and movements of our Lord, in the order in which they are treated of in the Text. Few of the dates can be fixed with any certitude and it remains a matter of opinion in what order many of the events occurred. The only dates which can be historically determined are those of the death of Herod, and of the beginning (a.d. 25) and end (a.d. 36) of the Governorship of Pilate; with these latter I am not now concerned. When St Luke names the fifteenth year of Tiberius (a.d. 28, a.u.c. 781 beginning on August 19), it is not quite certain whether he means to fix the time when John began to preach, or when Jesus was baptised, or when John was cast into prison. The grounds for fixing the dates of our Lord’s birth, His appearance in public, and the duration of His Ministry are given in Tischendorf’s “Synopsis Evangelica.” I assume, as sufficiently admitted for my working hypothesis, (1) that our Lord was born early in the year b.c. 4, a.u.c. 750, In which, shortly before the passover, as we learn from Josephus, Herod the Great died; and also (2) that the Baptism of our Lord took place in the very beginning of a.d. 28.
I propose to exhibit the order of events, taken month by month, as I suppose them to have occurred. In the greater number of cases I am supported by the authority of Dr Edersheim in his work on the “Life and Times of Jesus the Messiah,” and also frequently by Bishop Ellicott, from the Notes to whose Historical Lectures on the Life of our Lord, delivered 1860, I have obtained much help in forming this Appendix.
a.d. 28. January. a.u.c. 781.
I place the Baptism of our Lord near the close of the month. This was immediately followed by His withdrawal into the wilderness.
a.d. 28. February.
The whole of this month I suppose to have been passed by our Lord in the wilderness.
a.d. 28. March.
About the 10th or 12th of March our Lord appears “in Bethany (or Bethabarah) beyond Jordan where John was baptizing.” John i. 28.
On the next day, John, Simon and Andrew come to our Lord, and on that which follows our Lord “findeth Philip,” and “Philip findeth Nathanael.” John i. 43, 45.
Indications in the Gospels of the season of the year in which the events happened are so rare that we catch even at slight matters—one such occurs here—Nathanael is seen “sitting under the fig tree,” John i. 48; and as he would hardly have done so if the tree had been bare, it is probable that at this time the fig tree was already in leaf. It might have been so by March 10th; for the climate of the Jordan valley, in the deep cleft of the limestone rocks, far beneath the level of the Mediterranean and three thousand feet lower than the hills of Judæa, was almost tropical; and fig trees, which on the high ground about Jerusalem were not in leaf till April, would be at least a month earlier at this “Peræan Bethany,” as the place is called by Bishop Ellicott
I suppose our Lord to have left “the place where John was baptizing” not later than March 10th and to have been present at the marriage at Cana on or near the 14th. The Passover in this year fell on the 30th of March, and, assuming that our Lord reached Jerusalem on the 28th March, a fortnight has to be accounted for. I have explained, p. 165, what I suppose to have happened in the meanwhile, viz. that our Lord returned with His family to Nazareth, which was 4 miles from Cana, and that, owing to the displeasure shewn by the inhabitants, either at His pretensions or at His having performed His first miracle at another place, He and His mother, His brethren and His disciples removed to Capernaum—“there they abode not many days,” John ii. 12. Our Lord then went to Jerusalem, and His family, though not mentioned, may have gone there also. Whether they ever settled again at Nazareth is uncertain. They were at Capernaum in March, a.d. 29, Mark iii. 21, 32. Observe that the sisters of our Lord are not named: they remained at Nazareth, where they were probably married. We read, “Are not His sisters here with us?” (implying that the brothers were not so), Mark vi. 3.
a.d. 28. April.
Our Lord during this month was with His disciples at Jerusalem; the events are related in St John, Chap. ii. 13 to Chap. iii. 21.
a.d. 28. May.
Henceforth the Chronology depends greatly on the time at which we suppose our Lord’s journey through Samaria to have taken place. I place it in May a.d. 28, but many authorities put it in the December of that year. We read,
“After these things came Jesus and his disciples into the land of Judæa; and there he tarried with them, and baptized. And John also was baptizing in Ænon near to Salim, because there was much water there: and they came, and were baptized.”—John iii. 22, 23.
This choice of Ænon on account of there being “much water there” points to water having already become somewhat scarce elsewhere. There are in the North-eastern part of Judæa only a few springs which never fail. These are much valued, and one such spring at least was found at Ænon; its site is doubtful (see Bishop Westcott, “St John’s Gospel”). If, as some have supposed, it was late in the Autumn when our Lord made this journey, water would be abundant enough in many places, as the streams become full in November. I speak of this because it bears out my view that our Lord’s journey through Samaria took place in the May and not in the December of a.d. 28.
In the latter half of the former month, I suppose that our Lord left Judæa and passed, with only a few disciples, through Samaria into Galilee (see pp. 171, 174, 176, 179).
The verse—
“Say not ye, There are yet four months, and then cometh the harvest? behold, I say unto you, Lift up your eyes, and look on the fields, that they are white already unto harvest,” John iv. 35, is important in determining the dates.
Some regard the above saying as having been spoken soon after seed time; and think that the first sentence refers to the state of the corn at that moment, when it would have been just coming up, it being then four months from harvest: this would agree with the view that the journey was taken at the end of December,348 and that the “whiteness to harvest” referred metaphorically to the harvest of conversions the Apostles were to reap. Others, among whom is Dr Edersheim, regard the country as being at the time of speaking white (that is bright) with harvest, and consider the words to have been spoken in May and to bear a literal sense. This latter view seems to me to agree best with the incidents of the journey, many of which—our Lord’s weariness, His resting at the fountain349 and His asking for drink—wear, to my mind, an aspect of summer; moreover, the words “Say ye not” apply better to a maxim of husbandry lying in the minds of the people, than to such an indisputable fact as the time of year when they were spoken. It would have seemed more natural to say “Are we not four months now from harvest?” It was a fact which was in every husbandman’s mouth, that the interval between seed time (December), and barley harvest (April) was four months, and our Lord’s meaning is, “The husbandman has to wait four months for his harvest, you begin at once to reap; law-givers and prophets and agencies unseen have sown for you.”
a.d. 28. June.
Our Lord arrives at Cana in Galilee. A “certain nobleman” comes to Him from Capernaum; our Lord heals his son, John iv. 46. The words “whatsoever we have heard done at Capernaum,” Luke iv. 23, refer I think to this, if so, they help to fix the date of the Preaching at Nazareth related in St Luke’s Gospel, chap. iv. 16-30. For additional reasons for placing the Sermon in the synagogue at Nazareth at this time instead of after John’s imprisonment, see above, pp. 164, 165, 179, and also Dr Edersheim, “Life and Times of Jesus,” vol. 1. p. 430.
It should be noted that we hear nothing of our Lord’s mother and brethren. If they had been in Nazareth, they would probably have interposed as they subsequently did at Capernaum where we find them living, Mark iii. 31.
The few disciples who came with our Lord through Samaria probably went to their homes when He reached Galilee, for St John does not speak of them afterwards.
This account of the Preaching at Nazareth is peculiar to St Luke, I conceive it to have come into his hands as an isolated piece of information, which he fits into the history to the best of his judgment. The events at Capernaum, which in the Gospel of St Luke (iv. 31-44) are related immediately after this sermon, took place after our Lord had come preaching the Kingdom (see Mark i. 21-39). In the Sermon at Nazareth there is no mention of the “Kingdom of God,” nor do the disciples seem to have been in attendance. This favours the view that the public Ministry in Galilee had not yet begun.
a.d. 28. July, August.
I believe our Lord to have spent this summer preaching in the synagogues, not only of Galilee but also of Judæa. With regard to the verse (Luke iv. 44), “and he was preaching in the synagogues of Galilee,” we have in the margin of the Revised Version “very many ancient authorities read Judæa.” We can understand Judæa being altered into Galilee, to suit the mention of Capernaum, but it is not easy to comprehend a change from Galilee into Judæa (see also Acts x. 37). It agrees with my view of our Lord’s course that He should at this time have been exploring the tempers of the people both in Judæa and in Galilee; and I believe the summer of a.d. 28 to have been passed in this work. The Lord may have gone about unattended or nearly so, He had as yet bidden no one to follow except Philip (John i. 43). The 15th year of Tiberius began in this August, but possibly St Luke might speak of the whole year, from Jan. 1st, by this name.
a.d. 28. September.
The feast of John v. which, both by Bishop Westcott and Dr Edersheim, is spoken of as “the unknown feast,” I believe to have taken place in this month. I am inclined to identify it with the feast of Tabernacles, see p. 181. It was, as I think, in this month that John was imprisoned by Herod Antipas, who may have feared that the great influence of the prophet would be especially dangerous when the country would be thronged with visitors to the great feast. The Feast of Tabernacles in a.u.c. 781 began on Sept. 18, and lasted till Sept. 29. Josephus, “Antiquities of the Jews,” Bk. xviii. Chap. v, Whiston’s translation, gives the following account: “Now, when [many] others came in crowds about him, for they were greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise rebellion (for they seemed to do any thing he should advise), thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it should be too late. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death.” The Gospel account is not at variance with this, for if John denounced Herod’s intentions with regard to Herodias as a violation of Law, this would be likely to increase the disaffection of the people. When the news reaches our Lord (probably in Judæa) He goes at once into Galilee (Matth. iv. 12, 13; Mark i. 14; Acts x. 37) and His public preaching of the Kingdom of God begins.
a.d. 28. October, November, December.
Early in October our Lord comes to the sea of Galilee and calls Simon and Andrew and James and John. Matth. iv. 18; Mark i. 16-19; Luke v. 4.
Following this, comes His residence at Capernaum, and the events of Mark i. 14-45, and Mark ii.
a.d. 29. January, February. a.u.c. 782.
The events of Mark iii. may be placed here.
The call of the Twelve (Mark iii. 13, 14; Luke vi. 13) probably took place early in February. Neither St Matthew nor St John gives an express account of the calling, but both refer to it, “And he called unto him his twelve disciples,” Matt. x. 1; and, “Jesus said therefore unto the Twelve,” John vi. 67. I suppose it to have been near the end of the month when the two disciples sent by John the Baptist came to Christ. Matth. xi. 2; Luke vii. 18.
a.d. 29. March.
In this month I should place the following events in the order given below:
(1) The teaching by parables. Matth. xiii. 3; Mark iv. 1; Luke viii. 4.
(2) The visit to the country of the Gerasenes (or Gadarenes). Matth. viii. 28; Mark v. 1; Luke viii. 26.
(3) The raising of Jairus’ daughter. Matth. ix. 18; Mark v. 21-41; Luke viii. 41.
(4) The second visit to Nazareth. “And he went out from thence; and he cometh into his own country; and his disciples follow him;” Mark vi. 1, also Matth. xiii. 54. This mention of “disciples” is one of many circumstances which distinguish this visit to Nazareth from that of Luke iv. 15.
(5) The sending out of the twelve two by two. Matth. x. 1; Mark vi. 7; Luke ix. 1.
(6) Execution of John the Baptist. Tischendorf is inclined to think that Herod was celebrating not his birthday but his accession, which took place on the death of Herod the Great about ten days before the Passover, which in a.u.c. 750 fell on April 2. This conjecture is doubtful. Matth. xiv. 2; Mark vi. 21; Luke iii. 19.
a.d. 29. April.
The order of events in this month I take to have been, approximately, as follows:
(1) Herod’s misgiving that John had risen from the dead. Matth. xiv. 2; Mark vi. 16.
(2) Our Lord, on the return of the twelve, crosses the lake. Matth. xiv. 13; Mark vi. 32; Luke ix. 10.
(3) The Passover was now at hand, John vi. 4. Feeding of the five thousand, Matth. xiv. 15; Mark vi. 35; Luke ix. 12; John vi. 5. The walking on the sea, Matth. xiv. 25; Mark vi. 48; John vi. 19.
The day of the passover a.d. 29 was the 18th of April. What is mentioned by St Mark, viz. that the multitude sat down on “the green grass,” agrees with this indication of the season. It was only during a short time in spring, and then only in a few places, that green grass was found in Palestine. This impressed itself on the narrator, and is an indication of eye-witness work; it is what critics call “autoptic.” There is no mention of green grass in the feeding of the 4000 which was in the late summer. This miracle was followed by the return to Capernaum (Discourse on the bread of life, John, chap, vi.) and the controversy with the Pharisees on traditions, Matth. xv. 1, 20; Mark vii. 1-23.
a.d. 29. May, June, July, August.
(1) Journey to the borders of Tyre and Sidon, Matth. xv. 21; Mark vii. 24.
(2) Return from thence.
“And again he went out from the borders of Tyre, and came through Sidon unto the sea of Galilee and through the midst of the borders of Decapolis” (on the east of the sea of Galilee), Matth. xv. 29; Mark vii. 31.
(3) There the feeding of the four thousand takes place (see under April). Matth. xv. 32; Mark viii. 1.
(4) Our Lord crosses the lake “into the borders of Magadan,” Matth. xv. 39; or “into the parts of Dalmanutha,” Mark viii. 10, this was on the western coast. He then proceeds to the north of the lake; there He heals the blind man at Bethsaida Julias.
(5) “And Jesus went forth, and his disciples into the villages of Cæsarea Philippi,” Mark xiii. 33. Confession of Peter, Matth. xvi. 13; Mark viii. 29; Luke ix. 20.
(6) The Transfiguration; Matth. xvii. 1; Mark ix. 2; Luke ix. 28.
(7) Return of our Lord with Peter, James and John from the Mount, to the place where He had left the disciples. Mark ix. 9.
a.d. 29. September.
“They went forth from thence and passed through Galilee; and he would not that any man should know it,” Mark ix. 30, “and they came to Capernaum,” Mark ix. 33.
The miracle of the stater in the fish’s mouth (Matth. xvii. 24) is usually placed at this point of the narrative. We have no other account than that given in St Matthew’s Gospel, where it seems to be related as happening at this time. But the evidence as to chronology is not conclusive. This stater or half-shekel was the payment for the Temple service, and we know that this was levied in March. That the demand should be made in September is explained by saying that our Lord’s absence since April might have prevented the collection of the tax. It is however possible that this event may have taken place in March, a.d. 30, see below.
Our Lord, leaving Capernaum, made the journey through Samaria to Jerusalem, John vii. 3, Luke ix. 51, 56, arriving there about the 18th of September, which in this year was the middle of the Feast of Tabernacles. The sending out of the Seventy took place soon afterwards, Luke x. 1.
a.d. 29. October.
Our Lord takes up His residence in Judæa, possibly at Bethany, see p. 370. Incident of woman taken in adultery, John viii. 1. Our Lord in the house of Martha, Luke x. 38-40.
November.
Our Lord probably passed this month in Judæa. Many of the events of Luke, chapters xi., xii., xiii. may have occurred at this time, but we must not conclude for certain from St Luke’s account that the events of these chapters all fell together in one short period. Some of them are related by St Matthew in a different connexion; it seems impossible to place them in order.
a.d. 29. December.
The Feast of dedication (encaenia), John x. 22, fell in this year on the 20th of December, and lasted eight days. At the end of our Lord’s discourse at this feast, St John says “They sought again to take him: and he went forth out of their hand. And he went away again beyond Jordan into the place where John was at first baptizing, and there he abode.” John x. 39, 40.
a.d. 30. January. a.u.c. 783.
Our Lord may have remained at the place just mentioned, “the Peræan Bethany” (see a.d. 28, March), during this month, having probably only a few followers with Him.
“And many came unto him; and they said, John indeed did no sign: but all things whatsoever John spake of this man were true.” John x. 41.
The people contrast Him with John. This agrees with what is said of the place, viz. that John had baptized there; the people recollected him. The teaching of our Lord in Peræa, of which we have an account only in Luke, chaps, xv., xvi., was probably given about this time.
a.d. 30. February.
Early in this month our Lord leaves Peræa, where He had been travelling about, being warned by the Pharisees—
“And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem.” Luke xiii. 22.
“In that very hour there came certain Pharisees, saying to him, Get thee out, and go hence: for Herod would fain kill thee.” St Luke xiii. 31.
a.d. 30. March.
While on this progress the news of the sickness of Lazarus reaches our Lord. He seems then to have been little more than a day’s journey from Jerusalem, but outside the limits of Judæa:
“The sisters therefore sent unto him, saying, Lord, behold, he whom thou lovest is sick. But when Jesus heard it, he said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby.”350 John xi. 3, 4.
“When therefore he heard that he was sick, he abode at that time two days in the place where he was. Then after this he saith to the disciples, Let us go into Judæa again.” John xi. 6, 7.
After the raising of Lazarus, the chief priests and Pharisees “from that day forth took counsel that they might put him (Jesus) to death: Jesus therefore walked no more openly among the Jews, but departed thence into the country near to the wilderness, into a city called Ephraim; and there he tarried with the disciples.” John xi. 53, 54.
From Ephraim, the position of which is uncertain, (Dr Edersheim, as I understand him, thinks it may have been near the north end of the sea of Galilee, in Decapolis,) our Lord passes through “the midst of Samaria and Galilee”—St Luke xvii. 11.
This would seem, from the order in which the places are named, to refer to the journey on the way north to Ephraim, but no certain conclusion can be drawn. Towards the end of the month, our Lord joins the company of people on their way from Galilee to Jerusalem, passing by Jericho. The incidents of the journey and the important discourses on the way are related in Mark, chap, x., and in the parallel passages of Matthew and Luke.
The question arises, Where did our Lord join this company? I incline to think that after a short stay at Capernaum, He went with the Galilean company up to the Passover. During the stay at Ephraim, the disciples would have had leisure to turn over in their minds what they had seen and heard; especially the raising of Lazarus, and the words to Martha on eternal life, the plainest our Lord ever spoke; John xi. 25. It is our Lord’s way, as I have often pointed out, to leave intervals for reflection. On the way south (supposing that Ephraim was to the north), with His small company of disciples, He may have made a short stop at Capernaum, where, according to my view (see p. 372), St Peter may have partly resided since the feast of Tabernacles, joining from time to time the disciples in attendance on our Lord. Jesus would, on this supposition, be in St Peter’s house in the month of March when the officers, in due course, called for the Temple contribution, and in this way we avoid the hypothesis of a payment overdue (see under Sept a.d. 29). It may be noted that the officers make no question about Peter’s paying the half-shekel; he was a regular resident and their claim was undoubted, but our Lord had been long absent and was only passing through the place, so that in His case the payment was less obligatory. This is one view of the matter, but I am inclined to think from the form of the collector’s question, “Your Master, does not He pay?” (Matth. xvii. 24) that they half expected an objection on higher grounds. The internal evidence, that is to say the tone of doctrine, which appears in the words, “Then are the children free,” favours the adopting the later period, inasmuch as it reminds us of the later discourses in chaps, xv., xvi., xvii. of John.
a.d. 30. April.
Our Lord may have made His entry into Jerusalem on Sunday, April 2. He returned that night to Bethany after looking “round about upon all things.” Mark xi. 11.
Monday, April 3. Cursing of fig tree on the way to Jerusalem (see March, a.d. 28), Matth. xxi. 19; Mark xi. 13. Cleansing of Temple, Matth. xxi. 12; Mark xi. 15; Luke xix. 45. Return to Bethany, Mark xi. 19. Either on this day or the next, the Greeks seek Jesus, John xii. 20.
Tuesday, April 4. Tree is found withered. Parables delivered in Temple. Controversies with Pharisees, Herodians and Sadducees. Our Lord takes leave of the Temple; Mark xi. 20 and chaps, xii., xiii. and parallel passages in Matthew and Luke.
Wednesday, April 5. Treason of Judas.
Thursday, April 6. Last Supper. Our Lord’s apprehension.
Friday, April 7. The Crucifixion.
Sunday, April 9. The Resurrection.
I should place the journey of the Apostles to Galilee in the subsequent week. This change would do the Apostles good in many ways. It would relieve the strain on their minds, and was medicine for the shock they had received. For our Lord’s care for the physical and mental health of His followers, see text, p. 302, on the words, “Come ye yourselves apart into a desert place and rest a while.”
During this stay in Galilee, there took place the appearance of our Lord on the mountain, which I take to be that named, 1 Cor. xv. 6 (see text, last chapter), and at this time I also place the important interview of our Lord with James, our Lord’s brother, 1 Cor. xv. 17, and probably with the rest of His brethren, see below.
a.d. 30. May.
The appearance at the sea of Tiberias (but see Mr Sanday on the “Authorship of the Fourth Gospel,” chap. xvii.) may have taken place in this month, as also the return of the Apostles from Galilee to Jerusalem with the women and Mary the Mother of Jesus, and the brethren of our Lord. The latter, possibly, had not been in Jerusalem at the Crucifixion, but had at last learned, perhaps through James, the fulness of their brother’s greatness. The Apostles as well as the relations of our Lord must have been enjoined to return to Jerusalem, or they would not without exception have gone thither. The Feast of Pentecost was not a sufficiently imperative call to account for their presence. This injunction must have been given in Galilee. If we had only St Luke’s account, we should suppose that the Apostles never left Jerusalem; but this would in itself be unlikely and is contradicted by the other Evangelists. The day given for the Ascension by Wieseler, “Chronologie des Apostolischen Zeitalters,” 1848, is May 18.
The Ascension was followed by the choice of Matthias.
The day of Pentecost, as fixed by Wieseler, was May 27, a.d. 30.
Footnotes
1 Matth. xiii. 12.
2 Mark iii. 5.
3 St Matth. xiv. 17.
4 John vi. 15.
5 Luke xviii. 8.
6 Mark iv. II.
7 Gen. iii. 18, 19.
8 John ix. 1-3.
9 St Luke viii. 26; St Mark v. 1.
10 Luke ii. 35.
11 Luke xvi. 31.
12 Trench, Parables, 4th Edition, p. 453. “The rebuke of unbelief is the aim and central thought of the parable.”
13 Galatians iv. 6.
14 John xvii. 6.
15 Luke x. 11.
16 John xvii. 3.
17 Luke xx. 35.
18 Matth. xxviii. 20.
19 John xvi. 12.
20 1 Cor. xiv. 25. This is commonly referred to a sense of guilt, which is included, no doubt, but the words bear a wider meaning.
21 Galatians iv. 6.
22 Luke x. 22.
23 John xiv. 6.
24 Mark xiii. 22; Matth. xxiv. 24.
25 John iv. 48.
26 Luke vi. 23.
27 A friend recalls to me St Augustine’s words, “Deus patiens est quia æternus.”
28 Luke xi. 20.
29 Luke x. 11.
30 Mark i. 14, 15.
31 Mark xvi. 20.
32 Mark v. 19.
33 John v. 26.
34 Mark viii. 23-25.
35 Mark vii. 33-35.
36 Mark ix. 1. Luke ix. 27.
37 Mark ix. 2-8.
38 Mark ix. 7. Compare Deuteronomy xviii. 15, “Unto him ye shall hearken.”
39 Acts x. 34, 35.
40 Mark xi. 12-14.
41 Mark xi. 20-22.
42 ὁ Ἰουδαϊσμός, Gal. i. 13.
43 Acts xviii. 28.
44 See next chapter.
45 John xiv. 4-11.
46 John xiv. 11.
47 John iv. 48.
48 Matt. xii. 39.
49 John iv. 47. Mr Sanday considers this miracle to be identical with the healing of the centurion’s servant, and that the “ye see” is addressed to the elders who stand by. With this I am not prepared to agree. See the Authorship of the Fourth Gospel, W. Sanday, M.A., Macmillan and Co., a well-known and excellent book.
50 Matth. xi. 21; Luke x. 13.
51 John xv. 23, 24.
52 Luke vii. 20.
53 Luke vii. 21-23.
54 John i. 32, 33.
55 Matth. iv. 1-11.
56 Mark i. 12, 13.
57 Luke iv. 1-13.
58 Matth. iv. 1.
59 2 Timothy iv. 13.
60 Dec. 20, a.d. 29.
61 John x. 40.
62 Luke x. 18.
63 Mark iii. 26.
64 Matth. xvi. 22.
65 Matth. xvii. 25.
66 Luke ix. 55.
67 Mark xv. 31.
68 Acts xii. 7, 8. Acts xvi. 26.
69 The Life and Times of Jesus the Messiah. Dr. Edersheim, i. p. 304.
70 See pp. 23, 24, and pp. 57, 58.
71 Dr Edersheim.
72 Acts x. 40, 41.
73 Luke xvi. 30.
74 John iii. 2.
75 Luke xii. 49, 50.
76 John ii. 11.
77 John ii. 12.
78 John ii. 17.
79 John ii. 23.
80 John iii. 22, iv. 2.
81 “I thank God that I baptized none of you save Crispus and Gaius; lest any man should say that ye were baptized into my name.” 1 Cor. i. 14, 15. This, with the context, illustrates the notion of a personal tie established by baptism. St Paul is combating the charge of establishing a sect of his own.
82 Luke xi. 1.
83 Luke v. 33.
84 John iii. 25.
85 John i. 43.
86 John i. 45; xxi. 2.
87 τὸν ἀπὸ Ναζαρέτ. John i. 46.
88 A fragment of a very ancient account of the Canon of the N. Test. has been preserved by Muratori. I will quote the translation of it from Professor Westcott’s work. (Prof. Westcott, Gospel of St John, p. xxxv.) “The fourth Gospel [was written by] John, one of the disciples (i.e. Apostles). When his fellow-disciples and bishops urgently pressed (cohortantibus) him, he said, ‘Fast with me [from] to-day, for three days, and let us tell one another any revelation which may be made to us, either for or against [the plan of writing] (quid cuique fuerit revelatum alterutrum)’. On the same night it was revealed to Andrew, one of the Apostles, that John should relate all in his own name, and that all should review [his writing].” If we accept this authority, John and Andrew were together in their age as they had been in their youth. Philip also was at Hierapolis not very far off.
89 John vi. 8.
90 I.e. the Evangelists Matthew, Mark, and Luke.
91 John xii. vv. 20-22.
92 John xiv. 9.
93 Bartholomew = son of Tolmai, so that Nathanael son of Tolmai or (as Dr Edersheim writes it) of Temalgon, would be the full name.
94 Tacitus speaking of Lugdunum and Vienna on opposite sides of the Rhone, tells us that they regarded each other with the animosity which “serves as a link between those whom only a river separates” (“unde aemulatio et invidia et uno amne discretis connexum odium”). Tac. Hist. i. c. 65.
St Matthew speaks of that “which was spoken by the prophets, He shall be called a Nazarene.” This prophecy, in the words given, is not found in our canonical books. The Evangelist is supposed to refer to Is. xi. 1. The Hebrew word for a Branch, there used, is Natsar.
95 John i. 48, 49.
96 Luke ii. 35.
97 Genesis xxviii. 12.
98 John i. 51.
99 Mark iii. 17-19.
100 Matth. x. 2-6.
101 If a party of young men were in the habit of separating for excursions and going two by two, and one of the party were afterwards asked for a list of the company; it would help his memory to recall them, pair by pair. The Evangelist is going to tell us of our Lord’s directions to the twelve about their mission. It then strikes him that he must record their names.
102 John ii. 11.
103 John ii. 12.
104 John iv. 43-45.
105 The tone of His discourse delivered there, after His visit to Jerusalem, falls in with this view.
106 It must be recollected that there is no mention in St John’s Gospel of any disciple by name, after the first chapter, until we come to the sixth.
107 It may be asked, How were the disciples maintained during several weeks at Jerusalem? Though not of the poorest class they could not have lived long without labour. John may have been spared because James remained to help his father in his work. But if Peter and Andrew had both stayed at Jerusalem through all the early summer, it is hard to see how they, and Peter’s wife, could have been supported. I should conjecture therefore that if Peter went to Jerusalem to the first passover, he only made a brief stay. There were, at this time, apparently no contributions such as we hear of afterwards (Luke viii. 3).
108 1 Peter ii. 23.
109 John ii. 16.
110 John ii. 23.
111 John ii. 24, 25.
112 John vi. 66.
113 John iii. 22, 23.
114 John iii. 26.
115 John iv. 1, 2.
116 2 Tim. iv. 2.
117 1 Cor. i. 12.
118 John iv. 31. They press Him to take bodily support about which they thought Him careless. This must be an eye-witness’s account.
119 John xv. 15.
120 John ii. 24.
121 John iv. 35-38. See Chronological Appendix.
122 Luke x. 21, 22.
123 Luke xxii. 28.
124 Luke xv. 10.
125 Mark x. 33, 34.
126 John v. 1.
127 Luke iv. 14, 15.
128 John iv. 45.
129 If a body of disciples had accompanied our Lord to Nazareth, they would probably have offered some opposition to the Nazarenes. The absence of all mention of disciples in St Luke, chap. iv. gives reason for supposing that the visit to Nazareth here recorded is not the same with that related in St Matthew and St Mark; for the disciples were then present. See Mark vi. 1-6, Matth. xiii. 53.
130 I incline to the old view which identified this feast with the feast of Tabernacles; the time suits well with my chronological scheme. This was “the feast” of the Jews, it caused great stir. Now Josephus tells us, that Herod put John in prison because men came to him in crowds. This was more likely to happen when men were set free from their work by the holiday than at other times. It is true that in ch. vii. 2, John calls the feast of tabernacles by name. But he is there writing his own account, while here he is only recasting, as I believe, what he has received from an eye-witness. This may account for the difference of expression. Some MSS. but not the weightiest, read “the feast,” in John v. 1. If this were received it would go far to settle the point.
131 John i. 43.
132 The historical part of John Chap. 5, vv. 1-18 has the air of an account condensed from materials furnished by another. We are told that Philip was bishop of Hierapolis in Phrygia. He may therefore have kept up communication with John at Ephesus.
133 John v. 15-18.
134 John xi. 48.
135 John v. 17.
136 Matth. v. 45.
137 John v. 43.
138 Matth. iv. 20.
139 I place this advent of our Lord into Galilee at the end of September a.d. 28, but the evidence is insufficient for a positive opinion. My reasons for supposing that John was not imprisoned till after this feast are as follows. The Synoptists say that after John’s imprisonment our Lord came into Galilee preaching the Kingdom. Now when He returned through Samaria He did not begin to preach the Kingdom, and therefore the advent of Mark i. 14 refers to some other occasion; I believe to a subsequent one. In St John’s Gospel chaps. iv. and v. we hear nothing of “the Kingdom” and no disciples are mentioned as attending our Lord. I think therefore that the events related in these chapters occurred before the advent into Galilee; this is one argument for placing this visit to the feast, where I do. Moreover it is hard to find another place for it. The Synoptical narrative is fairly continuous from the advent (Mark i. 14) up to the journey to the Feast of Tabernacles, and there is in it no mention either of a visit to Jerusalem, which must have occupied several days, or of our Lord’s quitting His disciples. All proceeds consistently if we suppose, as I have done, that John was put in prison at the time of this feast or soon after. But there is one difficulty about this. Our Lord says of the Baptist John v. 35, “He was the lamp that burneth and shineth, and you were willing for a season to rejoice in his light.” The use of the imperfect tense is supposed to show that John was in prison when this was said, but surely if it is to be pressed rigorously it would mean that he was dead: for he received his disciples in prison and could give counsel and direction to those without. He did not cease to shine for them. I take these words to mean that he was no longer a light to the Priests and Levites. They had gone to him when he was preaching in the wilderness of Judæa, Matth. iii. 5, and afterwards they had sent to him in Bethany beyond Jordan: he was now in the territory of Herod, and there he was out of sight, and with the Priests and Levites he was out of mind. They could not make him a partisan or an ally and they had given him up. If John was in prison at this time, his imprisonment must have been a recent event, and we should expect our Lord to allude to it when He speaks of him.
140 Mark i. 14, 15.
141 Mark i. 16-20.
142 For instance, if the separate probability of each of two events is 1/10, that of the joint event is 1/10 x 1/10 or 1/100, or there are ninety-nine chances to one against it.
143 Acts ii. 41.
144 Luke v. 4.
145 Luke v. 8.
146 Mark i. 22.
147 By comparing the Sermon on the Mount with the parallel passages in St Luke we find that much of it must have been spoken after the call of the Apostles: this applies particularly to the latter half of the discourse.
148 Matt. v. 38-41.
149 Acts i. 8.
150 Luke v. 17.
151 Matth. ix. 14-17. I here adopt St Matthew’s version in preference to that of St Mark ii. 16-22. St Matthew was not likely to forget any circumstance of his call, least of all the words then used by our Lord; and the quotation “I will have mercy and not sacrifice” which he alone relates, is exactly in our Lord’s manner. The passage printed above differs also from St Mark’s version in this, that in the latter the disciples of the Pharisees put the question together with John’s disciples. Some disciples of John may have belonged to the Pharisees as their religious party.
152 Luke xi. 1.
153 St Mark distinguishes between these two objects of our Lord’s care, the multitude and the disciples. When our Lord after His journey to the North is passing through Galilee we read that “He passed through Galilee, and would not that any man should know it, for he taught His disciples.” Mark ix. 31. And soon after, when he is beyond Jordan, we have “and multitudes came together unto him again; and, as he was wont, he taught them again.” Mark x. 1.
154 viz. after the miracle of the feeding of the five thousand. Matth. xiv. 23.
155 viz., “that they might be with him and that he might send them forth to preach and to have authority to cast out devils.” Mark iii. 14, 15.
156 βιασταὶ ἀρπάζουσιν αὐτήν, Matth. xi. 12. “ἄρπαγμα especially with such verbs as ἡγεῖσθαι etc. is employed to denote ‘a highly prized possession, an unexpected gain.’” Bishop Lightfoot’s Philippians, p. 111. Compare Ps. cxix. 162. “I am as glad of thy word as one that findeth great spoils.”
157 Mark iii. 6, 7.
158 Matth. ix. 36-38.
159 p. 234.
160 Luke vi. 12.
161 Mark iii. 13, 14.
162 Mark xiv. 50.
163 Luke xxiv. 36.
164 John xv. 27.
165 Acts i. 8.
166 Acts i. 22.
167 Acts x. 41. For other instances see Luke xxiv. 48; Acts ii. 32; iii. 15; xiii. 31.
168 John xi. 16.
169 James i. 20.
170 John ii. 24.
171 Matt. xxviii. 19.
172 Luke vi. 17-19.
173 Luke vi. 20.
174 Luke vi. 22, 23.
175 Luke vi. 24-26.
176 Luke vi. 27.
177 Luke vi. 39, 40.
178 Luke vi. 43, also Matth. vii. 17 where the converse is added.
179 Mark iii. 20, 21.
180 Matt. xi. 2-6. See also Luke vii. 18-23.
181 Luke vii. 23.
182 Marginal rendering, was.
183 Luke vii. 35.
184 Luke vii. 29, 30.
185 John x. 16.
186 p. 265.
187 Heb. xi. 1.
188 Mark iv. 35-40.
189 Luke viii. 1-3.
190 Mark vi. 39, 40.
191 Possibly Philip had this charge, see page 306.
192 Luke ix. 51, 52.
193 Mark iv. 35.
194 Mark iv. 37-40.
195 In “Trench on the Miracles” this miracle and the question of the demoniacs in the New Testament are thoroughly discussed. I purposely confine myself to what bears on the education of the Apostles. See also above Chap. 2, p. 48.
196 See above, p. 49.
197 Mark v. 17.
198 Mark v. 37.
199 Compare Mark iii. 32 and Mark vi. 3.
200 Mark vi. 7-13.
201 Luke x. 1-11.
202 Matth. x. 5-15.
203 Luke xxii. 35-38.
204 Luke ix. 52.
205 Luke xix. 29.
206 Luke xxii. 8.
207 Luke x. 9-11.
208 Mark vi. 30.
209 John v. 43.
210 Luke x. 21.
211 Luke x. 21, 22.
212 Mark vi. 30-32.
213 John vi. 4, 5.
214 See p. 22.
215 John vi. 9.
216 Mark i. 20.
217 Mark vi. 38.
218 Mark viii. 5-7.
219 That the disciples habitually carried loaves with them on their journey is clear from Mark viii. 14.
220 Mark viii. 16, 17.
221 John vi. 5.
222 Mark vi. 34.
223 John vi. 15.
224 Mark vi. 45, 46.
225 Mark vi. 47-52.
226 See pp. 199, 200.
227 Mark vi. 50.
228 Matth. xxv. 14-30; Luke xix. 11-27.
229 Luke xix. 26.
230 Matth. xiii. 10.
231 Mark iv. 11, 12. See also Isaiah vi. 10.
232 Mark iv. 24.
233 Luke ix. 31.
234 Three it would seem is the number adopted for witnesses just as two is that for missionaries on their way.
235 John vi. 25-65.
236 W. Sanday, “Authorship and Historical character of the Fourth Gospel.”
237 Speaking of the beliefs of the Rabbis as to the days of the Messiah, Dr Edersheim, quoting from the Rabbis, says: “In that vast new Jerusalem (not in heaven but in the literal Palestine) the windows and gates were to be of precious stones, the walls of silver, gold, and gems, while all kinds of jewels would be strewed about, of which every Israelite was at liberty to take.... The land would spontaneously produce the best dresses and the finest cakes.” “Jesus the Messiah,” Book v. p. 438.
238 John vi. 66.
239 Cf. John iii. 25.
240 Mark vii. 14, 15.
241 John vi. 60-63.
242 Mark vii. 24.
243 Mark vii. 33-36.
244 Bethsaida means Fishertown; many places were so named. Dr Edersheim.
245 Mark viii. 23-26.
246 Mark viii. 11.
247 Matth. xvi. 13-20.
248 John vi. 44.
249 Matth. xvi. 23.
250 Luke iv. 13.
251 Matth. xvi. 24, 25.
252 Mark ix. 1.
253 Mark ix. 9.
254 Matthew xvii. 12.
255 Luke ix. 37.
256 Mark ix. 17-29.
257 See page 95.
258 Mark v. 30.
259 Mark ix. 30.
260 John xvi. 4.
261 Mark ix. 33.
262 Mark ix. 30.
263 Mark ix. 35.
264 Luke ix. 48.
265 Matt. xviii. 1-11.
266 This incident shews that the Apostles even while journeying along with our Lord were sometimes out of His sight and acted independently. Perhaps they were in some degree dispersed when they halted for the night. This forbidding cannot have taken place while our Lord was in the Mount because John was there with Him.
267 Matthew xii. 30.
268 xviii. 21, 22.
269 Compare the Revised Version with that of 1611.
270 Mark ix. 49, 50.
271 Mark x. 1.
272 Luke ix. 51, 52.
273 John vii. 2-10.
274 Acts i. 14, “with his brethren.”
275 Mark vi. 2.
276 Luke ix. 51-56.
277 Luke xii. 41-46.
278 Acts xii. 2.
279 John vii. 14.
280 That our Lord spoke Greek when required is inferred from His being understood by the Syro-Phœnician woman and by Pilate, who probably knew no Hebrew, see John xviii. 33-38. See also John vii. 35, Revised Version.
281 Page 191.
282 John vii. 53; viii. 1.
283 The third is preserved only by Luke.
284 Matthew viii. 19.
285 Luke xi. 27.
286 Luke xxii. 33.
287 See also Luke xiv. 15. The exclamation, “Blessed is he that shall eat bread in the kingdom of God” is met by the parable of the Great Supper.
288 Luke x. 4-11.
289 Mark x. 17-22.
290 Articles of Religion, XIII.
291 Acts iv. 35.
292 Mark x. 24.
293 Mark x. 30.
294 Acts iv. 32.
295 Luke xv. 10.
296 Luke xvi. 8.
297 Luke xvi. 1-12.
298 “Life and times of Jesus the Messiah,” p. 267.
299 “The use of ἄδικος for ‘false’ runs through the whole Septuagint. Thus, Deut. xix. 16, μάρτυς ἄδικος, a false witness; and ver. 18, ἐμαρτύρησεν ἄδικα, he hath witnessed falsely. See Prov. vi. 19; xii. 17; Jer. v. 31, ‘The prophets prophesy falsely’ (ἄδικα), and many more examples might be adduced. So here the ‘unrighteous’ mammon is the false mammon, that which will betray the reliance which is placed on it (1 Tim. vi. 17). Thus ἰατροὶ ἄδικοι (Job xiii. 4), ’physicians of no value.’” Trench, “On the Parables,” The unjust Steward.
300 Luke xvii. 5.
301 It is clear that “unrighteous,” in verse 10 means “superficial” and “unreal,” because it is contrasted with “true.” The opposite of ἄδικος is here ἀληθινός.
302 Mark xiv. 9.
303 Luke xii. 14.
304 Luke xii. 16-20.
305 Luke xii. 36. Matt. vi. 25.
306 Matthew xix. 9.
307 On the conversation of our Lord at Sychar with the woman of Samaria, Dr Edersheim says: “That Jesus should converse with a woman was so contrary to all Jewish notions of a Rabbi that they wondered.” The disciples “marvelled that he was speaking with a woman,” John iv. 27; and in a note Dr Edersheim has: “Readers know how thoroughly opposed to Jewish notions was any needless converse with a woman.”
308 Luke xx. 35, 36.
309 Matth. xxiv. 25.
310 Luke xxi. 19.
311 Luke ii. 4.
312 Matth. xxii. 42, 43. Mark xii. 35-37. Luke xx. 41.
313 See John xiv. 9.
314 Luke xi. 1.
315 See Edersheim, vol. I. p. 440.
316 John xiii. 1-14.
317 John xxi. 25.
318 2 Sam. xii. 13.
319 Dr Edersheim, who takes the view that this is the Paschal meal, says that it was usual for the head of the company to wash the hands of the guests. The washing of the feet would therefore only be an extension of a common practice and would excite no great attention. “Life and Times of Jesus the Messiah,” vol. II. pp. 495-498.
320 Luke xxii. 24, 30.
321 Galatians vi. 1, 2.
322 Mark vii. 33. See p. 333.
323 Mark xi. 10.
324 Luke xi. 29. See p. 104.
325 Luke xiii. 23; xviii. 19.
326 John xiv. 19.
327 John xi. 16, see p. 372.
328 pp. 95, 96, 97.
329 Galatians ii. 11-14.
330 See Preface.
331 1 John i. 1.
332 Acts x. 40, 41.
333 1 Cor. xv. 5, 6, 7, 8.
334 See Chronol. Append., May a.d. 30.
335 1 Cor. xv. 6.
336 Acts i. 15.
337 I would point out that in the passage from 1 Cor. xv. quoted p. 450, we have “then to the Twelve,” and later, “then to all the Apostles.” May not St Paul have meant the latter term to be a wider one than the former, and, possibly, to include James?
338 Mark vi. 3.
339 1 Cor. ix. 1.
340 “Clement of Alexandria says that Peter, James and John after our Lord’s ascension were not ambitious of dignity, honoured though they had been by the preference of their Master, but chose James the Just as Bishop of Jerusalem.” Dr Salmon, “Introduction to the New Testament,” p. 565.
341 “This James whom the ancients... surnamed the Just.” Eusebius, Eccl. Hist. 6, ii. c. 1.
342 John xvi. 7, 8.
343 Acts xvi. 6-8.
344 Philippians ii. 13.
345 Matth. xviii. 21.
346 Romans v. 8.
347 1 Cor. xv. 44.
348 The harvest in Palestine ripens at different times in different localities; but as a general rule the barley-harvest may be considered as taking place from the middle to the close of April, and the wheat-harvest about a fortnight later; see Robinson, Palestine, Vol. 1. p. 431 (ed. 2), and compare Stanley, Palestine, p. 240, note (ed. 2). Note taken from Bishop Ellicott’s Historical Lectures on the “Life of our Lord,” page 106.
349 John iv. 6. The marginal rendering of the Revised Version is “Jesus... sat as he was by the well.” The words in italics answer to “thus,” οὕτως. This means that He did not call for His cloke and wrap it round Him, as in winter He would have done. This is clearly eye-witness narration.
350 This glorifying consisted not in its gaining Him glory in the common sense but in its being an event leading Him to the Cross, to the fullest abandonment to His Father’s will. This is the true glory. Compare John xii. 28, xxi. 19.