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.