"And the Lord said unto Moses in Midian,_The Christ: A Critical Review and Analysis of the Evidences of His Existence

all the men are dead which sought thy life" (Exodus iv, 19).

The sojourn of Joseph and Mary with Jesus in Egypt was in fulfillment

of what prophecy?

Matthew: That "spoken of the Lord by the prophet, saying, Out of

Egypt have I called my son" (ii, 15).

This may be found in Hosea xi, 1, and clearly refers to the exodus

of the Israelites from Egypt.

Jesus was subsequently taken to Nazareth. Why?

Matthew: "That it might be fulfilled which was spoken by the prophet,

He shall be called a Nazarene" (ii, 23).

The Bible contains no such prophecy. Fleetwood admits that "the words

are not to be found" in "the prophetical writings," and Farrar says,

"It is well known that no such passage occurs in any extant prophecy"

(Life of Christ, p. 33). The only passage to which the above can

refer is Judges xiii, 5. Here the child referred to was not to be

called a Nazarene, but a Nazarite, and Matthew knew that "Nazarene"

and "Nazarite" were no more synonymous than "Jew" and "priest." A

Nazarene was a native of Nazareth; a Nazarite was one consecrated

to the service of the Lord. Matthew likewise knew that this Nazarite

referred to in Judges was Samson.

Had Joseph and Mary lived in Nazareth previous to the birth of Jesus?

Luke: They had.

Matthew: They had not.

"And Joseph also went up from Galilee, out of the city of Nazareth,

unto the city of David, which is called Bethlehem, ... to be taxed

with Mary his espoused wife.... And when they had performed all

things according to the law of the Lord, they returned into Galilee,

to their own city Nazareth" (Luke ii, 4, 5, 39).

"When he [Joseph] arose, he took the young child and his mother by

night, and departed into Egypt: and was there until the death of

Herod.... But when Herod was dead, ... he arose, and took the young

child and his mother, and came into the land of Israel. And when

he heard that Archelaus did reign in the room of his father Herod,

he was afraid to go thither; notwithstanding, being warned of God in

a dream, he turned aside into the parts of Galilee: and he came and

dwelt in a city called Nazareth" (Matthew ii, 14-23).

According to Luke their home was in Nazareth of Galilee; according to

Matthew their home was in Bethlehem of Judea. Luke states that they

merely visited Bethlehem to be enrolled for taxation and fulfill

a certain Messianic prophecy. Matthew states that after the flight

into Egypt and the death of Herod they were returning to Judea when

fearing Archelaus they turned aside into Galilee to avoid this ruler

and fulfill another Messianic prophecy.

How did the parents of Jesus receive the predictions of Simeon

concerning him?

Luke: "And Joseph and his mother marvelled at those things which were

spoken of him" (ii, 33).

Why should they marvel at the predictions of Simeon when long before

they had been apprised of the same thing by the angel Gabriel?

Does the name "Joseph" belong in the text quoted above?

It does not. The correct reading is: "And his father and his mother

were marvelling at the things which were spoken concerning him." It

declares Joseph to be the father of Jesus, and as this did not

harmonize with the story of the miraculous conception the makers of

our version substituted "Joseph" for "father."

What does Luke say regarding the infancy of John and Jesus?

"And the child [John] grew and waxed strong in spirit" (i, 80).

"And the child [Jesus] grew and waxed strong in spirit" (ii, 40).

Between the growth of the man John and the growth of the God Jesus

there is, according to the Evangelist, no difference, and the growth

of each is identical with that of the demi-god Samson.

What custom did Jesus's parents observe?

Luke: "His parents went to Jerusalem every year at the feast of the

passover" (ii, 41).

The preceding verse (40) shows that Luke means every year following

the birth of Jesus. In the succeeding verse (42) it is clearly implied

that Jesus always accompanied them. It is impossible to reconcile

this statement of Luke, who evidently knows nothing of the enmity of

Herod and Archelaus, with the statements of Matthew who declares them

to have been his mortal enemies.

On one of these occasions where did they find him?

Luke: "They found him in the temple, sitting in the midst of the

doctors, both hearing them, and asking them questions" (ii, 46).

Not until the time of Gamaliel, who lived as late as the middle of

the first century, was a child allowed to sit in the presence of

the rabbis. He was always required to stand, and those acquainted

with the Jewish history of that age know that the rabbis were the

most rigid sticklers for ecclesiastical formalities, the slightest

breach of which was never tolerated. The author of the third Gospel

is familiar with the later, but not with the earlier custom.

What was the medium of communication through which the will of Heaven

was revealed to the participants in this drama?

Matthew: A dream (i, 20; ii, 12, 13, 19, 22).

Luke: An angel (i, 11, 26; ii, 9).

In Matthew every message respecting the child Jesus is communicated by

means of a dream; in Luke every announcement is made through the agency

of an angel. Yet, after all, these Evangelists differ only in terms;

for Luke's angels are created out of the same stuff that Matthew's

dreams are made of, and the world is fast coming to a realization of

the fact that this whole theological structure, founded on sleepers'

dreams and angels' tales, is but "The baseless fabric of a vision."

CHAPTER V.

THE MINISTRY OF CHRIST.

When, and at what age, did Jesus begin his ministry?

Luke: "In the fifteenth year of the reign of Tiberius Caesar" (iii,

1). "Jesus himself began to be about thirty years of age" (23).

In the fifteenth year of Tiberius, who began his reign in August,

14 A. D., Jesus, according to Matthew, was at least thirty-three

years of age; according to Luke, about twenty-two.

Regarding this subject, Dr. Geikie writes as follows: "The age of Jesus

at his entrance on his public work has been variously estimated. Ewald

supposes that he was about thirty-four, fixing his birth three years

before the death of Herod. Wieseler, on the contrary, believes him

to have been in his thirty-first year, setting his birth a few months

before Herod's death. Bunsen, Anger, Winer, Schurer, and Renan agree

with this. Lichtenstein makes him thirty-two. Hausrath and Keim, on

the other hand, think that he began his ministry in the year A. D. 34,

but they do not give any supposed date for his birth, though if that

of Ewald be taken as a medium he must have been forty years old,

while, if Wieseler's date be preferred, he would only have been

thirty-seven.... Amidst such difference, exactness is impossible"

(Life of Christ, vol. i, pp. 455, 456).

John the Baptist is said to have been the person sent to announce

the mission of Christ. Who was John the Baptist?

Jesus: "This is Elias, which was for to come" (Matthew xi, 14).

John: "And they asked him [John], what then? Art thou Elias? And he

saith, I am not" (i, 21).

A question of veracity between Jesus and John.

The advent of John was in fulfillment of what prophecy?

Mark: "As it is written in the prophets, Behold I send my messenger

before thy face, which shall prepare the way before thee" (i, 2).

This passage is quoted from Malachi (iii, 1): God threatens to

destroy the world, and says (iv, 5), "Behold I will send you Elijah

the prophet before the coming of the great and dreadful day of the

Lord." John expressly declared that he was not Elijah (Elias), and

the destruction of the world did not follow his appearance.

What was predicted concerning John?

"He shall be great in the sight of the Lord, and shall drink neither

wine nor strong drink; and he shall be filled with the Holy Ghost,

even from his mother's womb" (Luke i, 15).

For the above Luke was indebted to the biographer of Samson. "Both

[Samson and John] were to be consecrated to God from the womb, and

the same diet was prescribed for both."--Strauss.

When the conception of John was announced what punishment was inflicted

upon Zacharias for his doubt?

Luke: "And the angel answering said unto him, I am Gabriel, that

stand in the presence of God; ... And behold, thou shalt be dumb,

and not able to speak, until the day that these things be performed"

(i, 19, 20).

This was evidently suggested by a passage in Daniel: "And when he

[Gabriel] had spoken such words unto me, I set my face toward the

ground, and I became dumb" (x, 15).

Where was John baptizing when he announced his mission to the Jews?

John (New Ver.): "In Bethany beyond Jordan" (i, 28).

Bethany was a suburb of Jerusalem and was not beyond Jordan.

The Authorized Version reads "Bethabara," conceded to be an

interpolation, regarding which Geikie says: "The most ancient MSS. read

Bethany instead of Bethabara, but no site of that name is now known

on the Jordan. Bethabara was introduced into the text by Origen"

(Life of Christ, vol. i, p. 566).

How old was Jesus when John began his ministry?

Luke: "About thirty years of age" (iii, 2, 3, 23).

Matthew: "In those days [when Jesus' parents brought him out of Egypt

and settled in Nazareth, he being then about two years of age] came

John the Baptist, preaching in the wilderness of Judea" (ii, 19-23;

iii, 1).

Matthew, it is claimed, was written only ten or twenty years after

Jesus' baptism. If so, the phrase "in those days" clearly implies

that he was but a child when John began his ministry. If the phrase

was intended to comprehend a period of thirty years this gospel,

it must be admitted, was written at least one hundred years after

the event described.

Were Jesus and John related?

Luke: They were, their mothers being cousins (i, 36).

Mary had visited the mother of John, and each was acquainted with

the character of the other's child. John before his birth is declared

to have recognized and acknowledged the divinity of the unborn Jesus

(Luke i, 41-44). Yet, according to the Fourth Gospel, at the beginning

of Jesus' ministry John said, "I know him not" (i, 33).

When Jesus desired John to baptize him, what did the latter do?

Matthew: "John forbade him saying, I have need to be baptized of thee"

(iii, 14).

According to Matthew, John was not only acquainted with Jesus, but

cognizant of his divine mission, which cannot be harmonized with his

statement in the Fourth Gospel.

Dr. Geikie admits that John and Jesus were strangers to each other. He

says: "Though cousins, the Baptist and the Son of Mary had never seen

each other" (Life of Christ, vol. i, p. 389).

This is not only a rejection of Matthew's statement, but a repudiation

of the first chapter of Luke, one of the most important chapters of the

New Testament; for it is utterly impossible for reason to harmonize

these alleged revelations concerning the miraculous conceptions

and divine missions of John and Jesus to their parents and the fact

that John remained for thirty years in absolute ignorance of Jesus'

existence.

What did John say regarding Jesus?

"He that cometh after me is mightier than I, whose shoes I am not

worthy to bear" (Matthew iii, 11).

"There cometh one mightier than I after me, the latchet of whose

shoes I am not worthy to stoop down and unloose" (Mark i, 7).

What other testimony did he bear concerning Jesus?

"And of his fulness have all we received" (John i, 16).

This was uttered prior to the beginning of Jesus' ministry, and before

he had been baptized with the Holy Ghost. At this time "his fulness"

had not been received, and the words are an anachronism.

At Jesus' baptism there came a voice from heaven. To whom were its

words addressed?

Matthew: To those who stood by. "This is my beloved Son, in whom I

am well pleased" (iii, 17).

Luke: To Jesus himself. "Thou art my beloved Son; in thee I am well

pleased" (iii, 22).

John heard this voice from heaven; did he believe it?

Matthew: He evidently did not; for he afterwards sent two of his

disciples to ascertain if Jesus were the Christ. "Now when John had

heard in prison the words of Christ, he sent two of his disciples,

and said unto him, Art thou he that should come or do we look for

another?" (xi, 2, 3).

Do all the Evangelists record Jesus' baptism by John?

They do not. According to the Synoptics, John's baptism of Jesus was

the initial act in his ministry, and one of the most important events

in his career. But of this baptism the author of the Fourth Gospel

knows nothing. In regard to this omission the author of "Supernatural

Religion" says: "According to the Synoptics, Jesus is baptized by John,

and as he goes out of the water the Holy Ghost descends upon him like

a dove. The Fourth Gospel knows nothing of the baptism, and makes

John the Baptist narrate vaguely that he saw the Holy Ghost descend

like a dove and rest upon Jesus, as a sign previously indicated to

him by God by which to recognize the Lamb of God" (p. 681).

With what did John say Jesus would baptize?

Mark and John: "He shall baptize you with the Holy Ghost" (Mark i,

8; John i, 33).

Matthew and Luke: "He shall baptize you with the Holy Ghost, and with

fire" (Matt. iii, 11; Luke iii, 16).

How many were baptized by John?

Matthew and Mark: "Jerusalem and all Judea" (Matt. iii, 5; Mark i, 5).

John, if the account in Josephus is to be credited, made some converts;

but all the inhabitants of Judea were not baptized by him.

Is John the Baptist a historical character? Aside from the anonymous

and apocryphal writings of the church, which appeared in the second

century, the only evidence of his existence is a passage in Josephus

(Antiquities, B. xviii, ch. v, sec. 2). The language of this passage,

while not avowedly Christian like the passage pertaining to Christ,

is yet of such a character as to excite suspicion regarding its

genuineness. Its position strongly suggests an interpolation. Josephus

gives an account of the troubles that arose between Herod Antipas,

tetrarch of Galilee, and Aretas, king of Arabia Petrea. Herod

had married the daughter of Aretas; but becoming infatuated with

Herodias, his sister-in-law, he resolved to put her away and marry

Herodias. Discovering his intentions his wife obtained permission to

visit her father, who when he had been informed of Herod's perfidy,

made war upon him and defeated him in battle. Herod appealed to the

Emperor Tiberius, who was his friend, and who ordered Vitellius,

governor of Syria, to invade the dominions of Aretas and capture

or slay him. I quote the concluding portion of section 1 and the

opening sentence of section 3 of the chapter containing this history,

separating the two with an ellipsis:

"So Herod wrote about these affairs to Tiberius, who, being very angry

at the attempt made by Aretas, wrote to Vitellius to make war upon him,

and either to take him alive, and bring him in bonds, or to kill him,

and send him his head. This was the charge that Tiberius gave to the

president of Syria.... So Vitellius prepared to make war with Aretas,

having with him two legions of armed men."

It will be readily observed that the two sections are closely

connected, the one naturally and logically following the other. Yet

between these two closely connected sections, the section containing

the account of John the Baptist is inserted.

Who held the office of high priest at the time Jesus began his

ministry?

Luke: "Annas and Caiaphas" (iii, 2).

If the writer were to declare that Washington and Monroe were

presidents of the United States at the same time it would be no more

erroneous than the declaration of Luke that Annas and Caiaphas were

high priests at the same time. Two priests never held this office

jointly. Caiaphas was high priest at this time, and three others had

held the office previous to him and subsequent to Annas. Referring

to Pontius Pilate's predecessor, Gratus, who was procurator of Judea

from 15 to 26 A. D., Josephus says:

"This man deprived Ananus [Annas] of the high priesthood, and appointed

Ishmael, the son of Phabi, to be high priest. He also deprived him in

a little time, and ordained Eleazer, the son of Ananus, who had been

high priest before, to be high priest; which office, when he had held

for a year, Gratus deprived him of it, and gave the high priesthood to

Simon, the son of Camithus, and, when he had possessed the dignity

no longer than a year, Joseph Caiaphas was made his successor"

(Antiquities B. xviii, ch. ii, sec. 2).

Who was tetrarch of Abilene at this time?

Luke: Lysanias (iii, 1).

Lysanias was put to death at the instigation of Cleopatra sixty years

before Jesus began his ministry. "She [Cleopatra] hurried Antony on

perpetually to deprive others of their dominions, and give them to

her; and as she went over Syria with him, she contrived to get it

into her possession; so he slew Lysanias" (Josephus, Antiq., B. xv,

ch. iv, sec. 1).

At the time mentioned by Luke the territory of Abila, or Abilene,

was no longer a tetrarchy.

Where was Jesus three days after he began his ministry?

Synoptics: In the wilderness fasting (Matt. iv, 1; Mark i, 9-13;

Luke iv, 1).

John: At a wedding in Cana, feasting (i, ii).

Was he led, or driven by the spirit into the wilderness?

Matthew and Luke: "Then was Jesus led up of the spirit into the

wilderness" (Matt. iv, 1; Luke iv, 1).

Mark: "And immediately the spirit driveth him into the wilderness"

(i, 12).

When did the temptation take place?

Mark: During the forty days' fast. "And he was there in the wilderness

forty days tempted of Satan" (i, 13).

Matthew: After the fast. "And when he had fasted forty days and forty

nights ... the tempter came to him" (iv, 2, 3).

During the temptation the devil is said to have set him on the

temple. On what part of the temple did he set him?

Matthew and Luke: "On a pinnacle" (Matt. iv, 5; Luke iv, 9).

The indefinite article "a" clearly implies that the temple had several

pinnacles, whereas it had but one. After eighteen hundred years the

Holy Ghost discovered his mistake and moved the Oxford revisers to

substitute "the" for "a."

What did the devil next do?

Matthew: "The devil taketh him up into an exceeding high mountain,

and sheweth him all the kingdoms of the world" (iv, 8). It must have

been "an exceedingly high mountain" to have enabled him to see the

kingdoms of the opposite hemisphere.

What did the devil propose?

"All these things will I give thee [Jesus], if thou wilt fall down

and worship me" (Matthew iv, 9).

If Jesus was the Christ, and Christ was God, as claimed, who owned

"these things," he or the devil? Think of a tramp offering you a

quit-claim deed to your home for a meal.

Where did the devil take him first, to the temple, or to the mountain?

Matthew: To the temple (iv, 5-8).

Luke: To the mountain (iv, 5-9).

Concerning this discrepancy, Farrar says: "The order of the temptation

is given differently by St. Matthew and St. Luke, St. Matthew placing

second the scene on the pinnacle of the temple, and St. Luke the

vision of the kingdoms of the world. Both orders cannot be right"

(Life of Christ, p. 70).

Some of the ablest Christian scholars have refused to accept

the Temptation as historical. Farrar says: "From Origen down to

Schleiermacher some have regarded it as a vision or allegory--the

symbolic description of a purely inward struggle; and even so literal

a commentator as Calvin has embraced this view" (Ibid, p. 65).

Had John been cast into prison when Jesus began his ministry?

Matthew: He had.

John: He had not.

Matthew says that immediately after his temptation, and before he

began his ministry, "Jesus had heard that John was cast into prison"

(iv, 12). Then "he departed into Galilee; and leaving Nazareth, he

came and dwelt in Capernaum" (12, 13). "From that time Jesus began

to preach" (17). This was the beginning of his ministry.

According to the Fourth Gospel, Jesus had called his disciples;

had traveled over Galilee and Judea; had baptized (iii, 22); had

performed miracles (ii, 1-11, 23; iii, 2); had held controversies

with the Jews (ii, 18-21; iii, 1-21); had attended the Passover (ii,

13-23); had purged the temple (ii, 13-16); and after all these things

"John was not yet cast into prison" (iii, 24).

Name the Twelve Apostles.

Matthew. Mark. Luke.

Simon Peter Simon Peter Simon Peter

Andrew Andrew Andrew

James James James

John John John

Philip Philip Philip

Bartholomew Bartholomew Bartholomew

Thomas Thomas Thomas

Matthew Matthew Matthew

James Less James Less James Less

LEBBEUS THADDEUS JUDAS

Simon Simon Simon

Judas Iscariot Judas Iscariot Judas Iscariot

John does not name the Twelve Apostles and this important omission

is admitted to be a grave defect in the Fourth Gospel.

100

Relate the circumstances attending the calling of Peter.

Matthew: "And Jesus, walking by the sea of Galilee, saw two brethren,

Simon called Peter, and Andrew his brother, casting a net into the

sea: for they were fishers. And he saith unto them, Follow me, and I

will make you fishers of men. And they straightway left their nets,

and followed him" (iv, 18-20).

Luke: "He [Jesus] stood by the lake of Gennesaret, and saw two ships

standing by the lake; but the fishermen were gone out of them and were

washing their nets. And he entered into one of the ships, which was

Simon's, and prayed him that he would thrust out a little from the

land. And he sat down and taught the people out of the ship. Now when

he had left speaking, he said unto Simon, Launch out into the deep,

and let down your nets for a draught" (v, 1-4).

"And when they had this done they inclosed a great multitude of fishes"

(6).

"And Jesus said unto Simon, Fear not; from henceforth thou shalt

catch men. And when they [Peter, James and John] had brought their

ships to land, they forsook all, and followed him" (10, 11).

John: "Again the next day after John stood, and two of his disciples;

and looking upon Jesus as he walked, he saith, Behold the Lamb of

God! And the two disciples heard him speak, and they followed Jesus"

(i, 35-37).

"They came and saw where he [Jesus] dwelt, and abode with him that

day.... One of the two which heard John speak, and followed him, was

Andrew, Simon Peter's brother. He first findeth his own brother Simon,

and saith unto him, We have found the Messias.... And he brought him

to Jesus" (40-42).

Here are three accounts of the calling of Peter, each entirely at

variance with the others.

101

In what country were they when Peter was called?

Synoptics: In Galilee.

John (Old Ver.): In Perea (i, 28-42).

Bethabara and the territory beyond Jordan were in Perea.

John (New Ver.): In Judea.

Bethany and all the country surrounding it were in Judea.

102

Who did Jesus declare Peter to be?

"Thou art Simon the son of Jona" (John i, 42).

"Simon, son of Jonas" (John xxi, 15).

"Thou art Simon the son of John" (John, New Ver., i, 42; xxi, 15).

There is no relation whatever between "Jona," or "Jonas," and

"John." Jona (Jonah), or Jonas, means a dove; John means the grace

of God.

103

Jesus gave Simon (Peter) the name of Cephas. What meaning did he

attach to the word Cephas?

"Thou shalt be called Cephas, which is by interpretation, A stone"

(John i, 42).

"Thou shalt be called Cephas (which is by interpretation, Peter)"

(Ibid, New Ver.).

Here Jesus is represented as interpreting the meaning of an Aramaic

word, with which his hearers were familiar, by the use of a Greek

word of whose meaning they were ignorant, the incongruity of which

must be apparent to every reader.

104

When were James and John called?

Matthew: After Peter was called.

After giving an account of the calling of Peter and Andrew, Matthew

says: "And going on from thence, he saw other two brethren, James the

son of Zebedee, and John his brother, in a ship with Zebedee their

father, mending their nets; and he called them. And they immediately

left the ship and their father, and followed him" (iv, 21, 22).

Luke: At the time that Peter was called.

Luke states that James and John were partners of Peter, and with him

on the lake, in another boat, when the miraculous draught of fishes

was made, that both boats were filled with the fish, "And when they

[Peter, James and John] had brought their ships to land, they forsook

all, and followed him" (v, 1-11).

105

Where was Jesus when he called Peter, James and John?

Matthew: "Walking by the sea of Galilee" (iv, 18-21).

Luke: On the lake in a ship (v, 1-11).

In regard to Matthew's and Luke's accounts of the calling of Peter,

James and John, Strauss says: "Neither will bear the other to precede,

or to follow it--in short, they exclude each other" (Leben Jesu,

p. 337).

106

Was Andrew called when Peter was called?

Matthew and Mark: He was (Matt. iv, 18-20; Mark i, 16-18).

According to Luke, Andrew was not called when Peter was called,

but after he was called. According to John (i, 35-42) Andrew was the

first to follow Jesus.

107

Who was called from the receipt of custom?

Matthew: "A man named Matthew" (ix, 9).

Luke: "A publican named Levi" (v, 27).

Orthodox scholars claim that Matthew and Levi are the same

person. Dr. Hooykaas does not believe that they are the same, and

does not believe that any one of the Apostles was called from the

receipt of custom. He says: "It is in reality very unlikely that

Levi and Matthew are the same man, or that one of the Twelve was a

tax-gatherer" (Bible for Learners, vol. iii, p. 201).

108

Who was the mother of James the Less and Joses?

In the earlier parts of their narratives, Matthew (xiii, 55) and

Mark (vi, 3) declare them to be sons of the Virgin Mary and brothers

of Jesus. Paul (Gal. i, 19) affirms that James was the brother of

Jesus. Later Matthew (xxvii, 56) and Mark (xv, 40) state that James

and Joses were sons of Mary, the sister of the Virgin.

109

Who was their father?

If they were sons of the Virgin Mary, Joseph must have been their

father. But Matthew (x, 3) and Mark (iii, 18) state that James the

Less was "the son of Alpheus." According to John (compare John xix,

25 with Matthew xxvii, 56) Cleophas was their father.

Referring to this and the preceding discrepancy, Smith's "Bible

Dictionary" says: "This is one of the most difficult questions in

the Gospel history."

110

Were Matthew and James the Less brothers?

It is not admitted that they were. Yet it is claimed that Matthew

and Levi were the same; Mark (ii, 14) declares that Levi was "the

son of Alpheus"; while both Matthew and Mark (Matt. x, 3; Mark iii,

18) declare that James was "the son of Alpheus."

111

To what city did John belong, and where was it located?

John: "Bethsaida of Galilee" (xii, 21).

John states that Peter was a resident of Bethsaida (i, 44), and as John

and Peter were partners (Luke v, 10), they must have belonged to the

same city. But Bethsaida was not in Galilee, but in Gaulonitis. Hence

if John wrote the Gospel ascribed to him, he did not know the location

of his own city.

It is remarkable with what ease theologians harmonize the most

discordant statements. In this case the only thing required was,

in drawing the map of Palestine, to make two dots instead of one and

write the word Bethsaida twice.

112

Who was the tenth apostle?

Mark: Thaddeus (iii, 18).

Matthew: "Lebbeus, whose surname was Thaddeus" (x, 3).

In the earlier manuscripts of Matthew, the words, "whose surname was

Thaddeus," are not to be found. Subsequent transcribers added them

to reconcile his Gospel with Mark.

113

How many of the apostles bore the name of Judas?

Matthew and Mark: But one (Matt. x, 1-4; Mark iii, 14-19).

Luke: Two (vi, 16).

114

One of these was Judas Iscariot. Who was the other?

Luke (Old Ver.): "The brother of James" (vi, 16).

Luke (New Ver.): "The son of James."

115

Name the chief apostles.

Synoptics: Peter, James and John.

John: Peter and John.

In the Synoptics, Peter, James and John constitute an inner circle

or group who are with their master on every important occasion. In

John this group is limited to Peter and John.

116

Who was Jesus' favorite apostle?

Synoptics: Peter.

John: John.

From the Synoptics the conclusion is inevitable that if there was one

disciple whom Jesus esteemed higher than the others it was Peter whom

he is declared to have chosen for the head of his church. John, on

the other hand, assuming that he wrote the Fourth Gospel, as claimed,

takes frequent occasion to impress us with the idea that he was the

bright particular star in the Apostolic galaxy. Four times (xiii, 23;

xix, 26; xx, 2; xxi, 20) he declares himself to be "the disciple whom

Jesus loved."

If John wrote the Fourth Gospel this self-glorification proves him to

have been a despicable egotist; if he did not write it the book is a

forgery. The first assumption, if correct, impairs its credibility;

the latter destroys its authenticity.

117

Is the Apostle James mentioned in John?

He is not. This omission is the more remarkable when we remember that

James was not only one of the chief apostles, but the brother of John.

Respecting this omission, Strauss says: "Is it at all probable that

the real John would so unbecomingly neglect the well-founded claims

of his brother James to special notice? and is not such an omission

rather indicative of a late Hellenistic author, who scarcely had

heard the name of the brother so early martyred?" (Leben Jesu, p. 353.)

118

What other disciples besides the Twelve did Jesus send out?

Luke: "After these things the Lord appointed other seventy also,

and sent them two and two before his face into every city and place,

whither he himself would come" (x, 1).

In not one of the other twenty-six books of the New Testament is this

important feature of Christ's ministry mentioned. The seventy elders

of Moses doubtless suggested it. "And the Lord came down in a cloud,

and spoke unto him [Moses], and took of the spirit that was upon him,

and gave it unto the seventy elders" (Num. xi, 25).

Seventy was a sacred number with the Jews and is of frequent occurrence

in their writings. "And all the souls that came out of the loins of

Jacob were seventy souls" (Ex. i, 5). Abimelech had "seventy brethren"

(Jud. ix, 56). "Ahab had seventy sons" (2 K. x. 1). Isaiah prophesied

that "Tyre shall be forgotten seventy years" (xxiii, 15). Jeremiah

prophesied that the Jews were to "serve the king of Babylon seventy

years" (xxv, 11). In Ezekiel's vision there stood before the idols

of Israel "seventy men of the ancients of the house of Israel" (viii,

11). In Daniel's vision "seventy weeks are determined upon thy people

and upon the holy city [Jerusalem]" (ix, 24).

119

What charge did Jesus make to his disciples?

"Go not into the way of the Gentiles, and into any city of the

Samaritans enter ye not" (Matt. x, 5).

"Then cometh he [with his disciples] to a city of Samaria" (John iv,

5). "And he abode there two days" (40).

120

Did Jesus have a habitation of his own?

Matthew: "And leaving Nazareth he came and dwelt in Capernaum"

(iv, 13).

Mark: "Jesus sat at meat in his [Jesus'] house" (ii, 15).

Luke: "And Jesus said unto him, Foxes have holes, and birds of the

air have nests; but the Son of man hath not where to lay his head"

(ix, 58).

121

His residence in Capernaum was in fulfillment of what prophecy?

Matthew: "The land of Zabulon, and the land of Nephthali, by way of

the sea, beyond Jordan, Galilee of the Gentiles; the people which sat

in darkness saw great light; and to them which sat in the region and

shadow of death is light sprung up" (iv, 15, 16).

The "prophecy" which Matthew pretends to quote is in Isaiah (ix, 1,

2), and reads as follows: "Nevertheless the dimness shall not be such

as was in her vexation, when at the first he lightly afflicted the

land of Zebulon, and the land of Naphtali, and afterwards did more

grievously afflict her by way of the sea, beyond Jordan, in Galilee

of the nations. The people that walked in darkness have seen a great

light; they that dwell in the land of the shadow of death, upon them

hath the light shined."

Matthew both misquotes and misapplies this passage. He eliminates

the facts and alters the language to make a Messianic prophecy. The

words were not intended as a prophecy. The events mentioned by Isaiah

had occurred when he wrote. The "great light," which they had already

seen, referred to his own work in destroying witchcraft and idolatry.

122

Were Zebulon and Nephthali situated "beyond Jordan," as stated?

They were not. "Beyond Jordan" means east of the Jordan, which formed

the eastern boundary of Palestine. Zebulon and Nephthali were both

situated west of the Jordan.

123

Were Peter, Andrew, James and John with Jesus when he taught in the

synagogue at Capernaum?

Mark: They were (i, 16-21).

Luke: They were not; for they had not yet been called (iv, 31;

v, 1-11).

124

Did Jesus perform many miracles in Galilee at the beginning of his

ministry?

Matthew: "And Jesus went about all Galilee, teaching in their

synagogues, and preaching the gospel of the kingdom, and healing all

manner of sickness and all manner of disease among the people. And

his fame went throughout all Syria; and they brought unto him all

sick people that were taken with divers diseases and torments, and

those which were possessed with devils, and those which were lunatic,

and those that had the palsy; and he healed them" (iv, 23, 24).

Mark: "He healed many that were sick with divers diseases, and cast

out many devils" (i, 34).

Luke: "All they that had any sick with divers diseases brought them

unto him; and he laid his hands on every one of them, and healed

them. And devils also came out of many" (iv, 40, 41).

John declares that his curing the nobleman's son (iv, 46-54), which

was not until the second mission in Galilee, was the second miracle he

performed there, his miracle at Cana being the only one he performed

during the first period of his ministry. According to this Evangelist

(iv, 45) all the notoriety he had at this time in Galilee, had been

achieved, not by any miracles he had performed in that country,

but through the reports of some Galileans who had seen his works at

Jerusalem in Judea.

In regard to these conflicting statements of the Evangelists,

Farrar says: "At this point we are again met by difficulties in the

chronology, which are not only serious, but to the certain solution

of which there appears to be no clew" (Life of Christ, p. 124).

125

Did he perform any miracles before he called his disciples?

Luke: He did (iv, 40, 41; v, 1-11).

John: "And both Jesus was called, and his disciples, to the marriage

[at Cana, where he turned the water into wine].... This beginning of

miracles did Jesus in Cana" (ii, 1-11)

Luke declares that he had performed many miracles before the first

disciples were called; John declares that his disciples had been

called and were with him when he performed his first miracle.

126

When was the miraculous draught of fishes made?

Luke: At the beginning of his ministry (v, 6).

John: Not until after his death and resurrection (xxi, 11).

127

What accident was caused by the enormous draught of fishes?

Luke: "Their net brake" (v, 6).

John: "For all there were so many, yet was not the net broken"

(xxi, 11).

In Luke and John we have two different versions of a Pythagorian

legend. After comparing and noting the agreements and variations of

the three versions of the legend, Strauss says:

"If there be a mind that, not perceiving in the narratives we have

compared the finger-marks of tradition, and hence the legendary

character of these evangelical anecdotes, still leans to the historical

interpretation, whether natural or supernatural; that mind must be

alike ignorant of the true character both of legend and of history,

of the natural and the supernatural" (Leben Jesu, p. 339).

128

How long did the Jews say it took to build the temple?

"Forty and six years was this temple in building" (John ii, 20).

One year and six months was this temple in building.

Josephus (B. xv, ch. xi) gives a full account of the building of the

temple. Of its commencement, he says: "And now Herod, in the eighteenth

year of his reign, and after the acts already mentioned, undertook

a very great work--that is, to build of himself the temple of God"

(sec. 1). Concerning its completion, he says: "But the temple itself

was built by the priests in a year and six months--upon which all the

people were full of joy; and presently they returned thanks, in the

first place, to God; and in the next place, for the alacrity the king

had shown. They feasted and celebrated this rebuilding of the temple"

(sec. 6).

The building of the temple was begun in 19 B. C.; it was finished

and dedicated in 17 B. C.

129

Where did Jesus deliver his so-called Sermon on the Mount?

Matthew: "He went up into a mountain" (v, 1).

Luke: "He came down with them, and stood in the plain" (vi, 17).

Both Matthew and Luke represent him as being on a mountain; but while

Matthew has him go up into the mountain to deliver his sermon, Luke

has him come down out of the mountain to deliver it.

In regard to this discrepancy, the Dutch theologian, Dr. Hooykaas,

says: "The Evangelist [Matthew] had a special motive for fixing upon

a mountain for this purpose. He intended to represent Jesus laying

down the fundamental laws of the kingdom of heaven as the counterpart

of Moses who promulgated the constitution of the Old Covenant from

Mount Sinai. Luke, on the other hand, not wishing Jesus to be regarded

as a second Moses, or another lawgiver, just as deliberately makes

the Master deliver this discourse on a plain" (Bible for Learners,

Vol. III, p. 141, 142).

130

Did he deliver his sermon sitting or standing?

Matthew: "He was set" (v, 1).

Luke: He "stood" (vi, 17).

131

Repeat the Beatitudes which are common to both Evangelists.

"Blessed are the poor in spirit; for theirs is the kingdom of heaven"

(Matthew v, 3).

"Blessed be ye poor; for yours is the kingdom of God" (Luke vi, 20).

"Blessed are they that mourn: for they shall be comforted" (Matthew).

"Blessed are ye that weep now: for ye shall laugh" (Luke).

"Blessed are they which do hunger and thirst after righteousness:

for they shall be filled" (Matthew).

"Blessed are ye which hunger now: for ye shall be filled" (Luke).

"Blessed are ye, when men shall revile you, and persecute you,

and shall say all manner of evil against you falsely, for my sake"

(Matthew).

"Blessed are ye, when men shall hate you, and when they shall separate

you from their company, and shall reproach you, and cast out your

name as evil for the Son of man's sake" (Luke).

"Rejoice, and be exceeding glad: for great is your reward in heaven:

for so persecuted they the prophets which were before you" (Matthew).

"Rejoice ye in that day, and leap for joy: for, behold, your reward

is great in heaven: for in like manner did their fathers unto the

prophets" (Luke).

The agreements between the two versions of this sermon, of which

the foregoing are a part, are ample to prove them to be reports of

the same discourse; while the variations are certainly sufficient to

disprove the infallibility of the evangelistic reporters.

Whether it be historical or fabricated--whether Jesus delivered the

sermon or not--Matthew and Luke have given merely different versions

of the same composition. The exordiums are the same; the perorations

are the same--both end with the illustration of the men, one of

whom built his house on a frail, the other on a firm foundation;

the doctrines enunciated are substantially the same; while the words

in which they are clothed proclaim a common origin. Matthew's version

is longer than Luke's; either Matthew has added to, or Luke has taken

from the original report of the sermon.

132

Repeat the Golden Rule.

"All things whatsoever ye would that men should do to you, do ye even

so to them: for this is the law and the prophets" (Matthew vii, 12;

Luke vi, 31).

Seventy years before Christ, Hillel, the Jewish rabbi, said:

"Do not to others what you would not have them do to you. This is

the substance of the law."

Rabbi Hirsch says: "Before Jesus, the Golden Rule was one of the

household sayings of Israel."

133

Repeat the Lord's Prayer.

According to Matthew.

Old Version. New Version.

"Our Father which art in heaven, "Our Father which art in heaven,

Hallowed be thy name. Thy kingdom Hallowed be thy name. Thy

come. Thy will be done in earth, as kingdom come. Thy will be done,

it is in heaven. Give us this day as in heaven, so on earth. Give

our daily bread. And forgive us our us this day our daily bread. And

debts as we forgive our debtors. And forgive us our debts, as we also

lead us not into temptation, but have forgiven our debtors. And

deliver us from evil: For thine is bring us not into temptation,

the kingdom, and the power, and the but deliver us from the evil

glory, for ever. Amen" (vi, 9-13). one."

According to Luke.

Old Version. New Version.

"Our Father which art in heaven, "Father, Hallowed be thy name.

Hallowed be thy name. Thy kingdom Thy kingdom come. Give us day

come. Thy will be done, as in heaven, by day our daily bread. And

so in earth. Give us day by day our forgive us our sins; for we

daily bread. And forgive us our sins; ourselves also forgive every

for we also forgive every one that is one that is indebted to us. And

indebted to us. And lead us not into bring us not into temptation."

temptation: but deliver us from evil"

(xi, 2-4).

The commonly accepted version of the Lord's Prayer is the Authorized

Version of Matthew. This version is admitted to be grossly

inaccurate. It contains sixty-six words. The Revised Version of

Matthew contains but fifty-five. Twenty-four words either do not

belong to the prayer, or have been misplaced; while words which do

belong to it have been omitted. If the custodians of the Christian

Scriptures have permitted the prayer of their Lord to be corrupted

to this extent, what reliance can be placed upon the genuineness of

the remainder of these writings?

The Lord's Prayer, like so many more of the precepts and discourses

ascribed to Jesus, is borrowed. Dr. Hardwicke, of England, says: "The

so-called 'Lord's Prayer' was learned by the Messiah as the 'Kadish'

from the Talmud." The Kadish, as translated by a Christian scholar,

Rev. John Gregorie, is as follows:

"Our Father which art in heaven, be gracious to us, O Lord, our God;

hallowed be thy name, and let the remembrance of thee be glorified

in heaven above and in the earth here below. Let thy kingdom reign

over us now and forever. The holy men of old said, Remit and forgive

unto all men whatsoever they have done against me. And lead us not

into temptation, but deliver us from the evil thing. For thine is

the kingdom, and thou shalt reign in glory for ever and for evermore."

The eminent Swiss theologian, Dr. Wetstein, says: "It is a curious

fact that the Lord's Prayer may be constructed almost verbatim out

of the Talmud."

The Sermon on the Mount is derived largely from the teachings of

the Essenes, a Jewish sect to which Jesus is believed by many to

have belonged.

134

When and where was the Lord's Prayer delivered?

Matthew: During his Sermon on the Mount, before the multitude.

Luke: At a later period, before the disciples alone (xi, 1).

135

Was the Sermon on the Mount delivered before Matthew (Levi in Mark

and Luke) was called from the receipt of custom?

Matthew: It was (v, 7; ix, 9).

Luke: It was not (v, 27; vi, 20).

136

When did Jesus cleanse the leper?

Matthew: After the Sermon on the Mount (v, 1; viii, 1-4).

Luke: Before the Sermon on the Mount (v, 12-14; vi, 20-49).

137

When did he cure Peter's mother-in-law?

Matthew: After he cleansed the leper (viii, 2, 3; 14, 15).

Mark and Luke: Before he cleansed the leper (Mark i, 29-31; 40-42;

Luke iv, 38, 39; v, 12, 13).

138

Was this before or after Peter was called to the ministry?

Luke: Before (iv, 38, 39; v, 10).

Matthew and Mark: After (Matt. iv, 18, 19; viii, 14, 15; Mark i, 16,

17; 30, 31).

139

Were James and John with Jesus when he performed this cure?

Mark: They were (i, 29).

Luke: They were not. They had not yet been called (iv. 38, 39; v,

10, 11).

140

When was the centurion's servant healed?

Matthew: Between the cleansing of the leper and the curing of Peter's

mother-in-law (viii, 2-14).

Luke: Not until after both these cures had been performed (iv, 38,

39; v, 12, 13; vii, 1-10).

141

Who came for Jesus?

Matthew: The centurion came himself (viii, 5).

Luke: The centurion did not come himself, but sent the Jewish elders

for him (vii, 2-4).

142

Where was he when he performed this miracle?

Matthew and Luke: In Capernaum (Matt. viii, 5; Luke vii, 1).

John: In Cana (iv, 46).

According to Matthew and Luke, Jesus was in Capernaum while the

patient lived elsewhere; according to John, Jesus was in Cana while

the patient lived in Capernaum. John says he was a nobleman's son,

but all critics (as well as the Archbishop of York, in his "Harmony

of the Gospels") agree that he refers to the same miracle.

143

When did he still the tempest?

Matthew: Before Matthew was called from the receipt of custom (viii,

23-27; ix, 9).

Mark: After Matthew (Levi) was called (ii, 14; iv, 35-41).

144

When did he cast out the devils that entered into the herd of swine?

Matthew: Before Matthew was called to the ministry (viii, 28, 33;

ix, 9).

Mark and Luke: Not until after he was called (Mark ii, 14; v, 1-13;

Luke v, 27; viii, 26-33).

145

How many were possessed with devils?

Matthew: "There met him two possessed with devils coming out of the

tombs" (viii, 28).

Mark and Luke: "There met him out of the tombs a man with an unclean

spirit" (Mark v, 2; Luke viii, 27).

146

When asked his name what did the demoniac answer?

"My name is Legion" (Mark v, 9).

Concerning this the Rev. Dr. Giles says: "The Four Gospels are

written in Greek, and the word 'legion' is Latin; but in Galilee

and Perea the people spoke neither Latin nor Greek, but Hebrew, or

a dialect of it. The word 'legion' would be perfectly unintelligible

to the disciples of Christ, and to almost everybody in the country"

(Christian Records, p. 197).

147

How many swine were there?

Mark: "They were about two thousand" (v, 13).

If each hog received a devil there must have been two thousand

devils. Legion must have been a very large man, or they were very

little devils.

148

Where did this occur?

Matthew: In "the country of the Gergesenes" (viii, 28).

Mark and Luke: In "the country of the Gadarenes" (Mark v, 1; Luke

viii, 26).

It is generally conceded by orthodox critics that it occurred neither

in the country of the Gergesenes nor in the country of the Gadarenes,

but in the country of the Gerasenes. It could not have occurred in

the country of the Gadarenes because it is said to have occurred on

the sea shore and Gadara was situated several miles from the sea.

Voltaire says the story is disproved by the fact that the event is

alleged to have taken place in a country where no swine were kept.

149

Do the Evangelists all agree in regard to the expulsion of demons

by Jesus?

The Synoptics abound with these miracles: Matthew viii, 28-34; ix,

32-34; xv, 22-28; xvii, 14-21; Mark i, 21-28; v, 1-20; vii, 24-30;

ix, 20-29; Luke iv, 31-37; viii, 26-39; ix, 37-42. John never

mentions them.

150

What great miracle did Jesus perform at Nain?

Luke: "Now when he came nigh to the gate of the city, behold, there

was a dead man carried out, the only son of his mother, and she was

a widow: and much people of the city was with her. And when the Lord

saw her he had compassion on her, and said unto her, Weep not. And he

came and touched the bier: and they that bare him stood still. And he

said, Young man, I say unto thee, Arise. And he that was dead sat up,

and began to speak. And he delivered him to his mother" (vii, 12-15).

The other Evangelists were certainly ignorant of this miracle; for if

they had known of it they could not have omitted it, as it is the most

important miracle related by a Synoptist, and, with one exception,

the most important of all Christ's miracles.

A miracle almost identical with this is related of

Apollonius. Referring to the two, Baur says: "As according to Luke,

it was a young man, the only son of a widow, who was being carried

out of the city; so, in Philostratus, it is a young maiden already

betrothed, whose bier Apollonius meets. The command to set down the

bier, the mere touch, and a few words, are sufficient here, as there,

to bring the dead to life" (Apollonius of Tyana and Christ, p. 145).

151

In their accounts of his curing the paralytic what parenthetical

clause is to be found in each of the Synoptics?

"(Then saith he to the sick of the palsy)" (Matthew ix, 6; Mark ii,

10; Luke v, 24).

As the clause is superfluous, this agreement, instead of furnishing

proof of divine inspiration, tends to prove what has already been

affirmed, that these books are not original, but copied, for the most

part, from older documents.

152

What effect had the teachings of Jesus upon the people?

Matthew: "They were astonished at his doctrine" (xxii, 33).

Mark: "They were astonished at his doctrine" (i, 22).

Luke: "They were astonished at his doctrine" (iv, 32).

153

What did he say to the people in regard to letting their light shine?

"No man, when he hath lighted a candle, putteth it in a secret place,

neither under a bushel, but on a candle stick" (Luke, Old Ver.,

xi, 33).

"No man, when he hath lighted a lamp, putteth it in a cellar, neither

under the bushel, but on the stand" (New Ver.).

154

What did he say concerning the way that leads to life?

"Strait is the gate, and narrow is the way, which leadeth unto life"

(Matthew, Old Ver., vii, 14).

"Narrow is the gate, and straitened the way, that leadeth unto life"

(New Ver.).

The Old Version has a strait gate and a narrow way; the New Version

a narrow gate and a strait way.

155

Quote the words which relate the calling of Peter.

John: "He [Andrew] first findeth his own brother Simon, and saith unto

him, We have found the Messias, which is being interpreted the Christ.

"And he brought him to Jesus. And when Jesus beheld him, he said,

Thou art Simon the son of Jona: thou shalt be called Cephas, which

is by interpretation, A stone" (i, 41, 42).

The last clause of each is an interpolation.

156

Where was John baptizing when Jesus and his disciples came into Judea?

John: "In Aenon near to Salim" (iii, 22, 23).

This is declared by nearly all critics to be a geographical error. No

place corresponding to this existed in Judea.

157

What city of Samaria did Jesus visit?

John: "Then cometh he to a city of Samaria which is called Sychar"

(iv, 5).

Samaria contained no city of this name. Bible commentators believe

that Shechem is intended.

158

What did his disciples say to him when about to leave Bethany?

"Master, the Jews of late sought to stone thee" (John xi, 8).

The disciples were themselves Jews, and the above is not the language

of a Jew speaking of his own people, but of a foreigner.

159

Where was he when he dined with publicans and sinners?

Mark: At his own house. "As Jesus sat at meat in his house, many

publicans and sinners sat also together with Jesus and his disciples"

(ii. 15).

Luke: At the house of Levi. "And Levi made him a great feast in his

own house; and there was a great company of publicans and of others

that sat down with them" (v, 29).

160

What did the Pharisees say to his disciples, because they, with Jesus,

dined with publicans and sinners?

"Why do ye eat and drink with publicans and sinners?" (Luke v, 30.)

"Why eateth your master with publicans and sinners?" (Matthew ix, 11.)

161

Who inquired of Jesus the reason for his disciples not fasting?

Matthew: "Then came to him the disciples of John, saying, Why do we

and the Pharisees fast oft, but thy disciples fast not?" (ix, 14.)

Luke: "And they [the scribes and Pharisees] said unto him, why do

the disciples of John fast often, ... and likewise the disciples of

the Pharisees; but thine eat and drink?" (v, 33.)

162

What did he say when reproved for plucking the ears of corn on the

Sabbath?

"Have ye never read what David did?... How he went into the house of

God in the days of Abiathar, the high priest, and did eat the shew

bread?" (Mark ii, 25, 26.)

David did not do this "in the days of Abiathar," but in the days of

Ahimelech. "Then came David to Nob to Ahimelech the priest.... So the

priest gave him hallowed bread; for there was no bread there but the

shew bread" (1 Sam. xxi, 1, 6).

163

What did he claim regarding Moses?

"He [Moses] wrote of me" (John v, 46).

The passage referred to is quoted in Acts iii, 22, and may be found

in Deuteronomy xviii, 15. It alludes to Joshua, the successor of

Moses. "The Lord thy God will raise up unto thee a prophet from

the midst of thee, of thy brethren like unto me; unto him ye shall

hearken."

Had Jesus been omniscient he would have known that Moses did not write

this; that it was not written until nearly 800 years after the time

of Moses.

164

Jesus is credited with having raised the daughter of Jairus from the

dead. Was she really dead?

Matthew: Jairus said, "My daughter is even now dead" (ix, 18).

Mark: He said, "My little daughter lieth at the point of death"

(v, 23).

Luke: It was reported that "she lay a dying" (viii, 42).

According to Matthew, in this miracle he restored the dead to life;

according to Mark and Luke, he merely healed the sick.

165

Who of Christ's disciples witnessed the raising of Jairus' daughter?

Mark and Luke: Peter, James and John (Mark v, 37-40; Luke viii, 51).

John, who alone of his alleged biographers is said to have witnessed

this miracle, is the only one who fails to mention it.

"A proper witness is silent, while an improper witness

testifies."--Bishop Faustus.

166

What did Jesus say when sending out his Twelve Apostles?

"He that receiveth you receiveth me, and he that receiveth me receiveth

him that sent me" (Matthew x, 40; Luke x, 16).

According to John (xiii, 20) these words were uttered not at the

beginning of his ministry as stated by Matthew and Luke, but at the

Last Supper; regarding which "Supernatural Religion" says: "It is

clear that its insertion here is a mistake."

167

What command did he give them respecting the provision of staves?

Matthew and Luke: They were not to provide themselves with

staves. "Provide neither gold, nor silver, nor brass in your purses,

nor scrip for your journey, neither two coats, neither shoes, nor

yet staves" (Matt. x, 9, 10; Luke ix, 3).

Mark: "Commanded them that they should take nothing for their journey,

save a staff only" (vi, 8).

168

When the Samaritans refused to receive him what was said?

Luke: "And when his disciples James and John saw this, they said,

Lord, wilt thou that we command fire to come down from heaven, and

consume them even as Elias did?

"But he turned and rebuked them, and said, Ye know not what manner

of spirit ye are of.

"For the Son of man is not come to destroy men's lives, but to save

them. And they went to another village" (ix, 54-56).

It is conceded by the best Christian scholars that the words "as Elias

did" and all that follow, excepting "he turned and rebuked them,"

are spurious.

169

What did Jesus say to the multitude concerning John the Baptist?

"From the days of John the Baptist until now the kingdom of heaven

suffereth violence" (Matthew xi, 12).

The words, "from the days of John the Baptist until now," signify that

a long period of time had elapsed since the days of John. Yet, on the

very day that Jesus is said to have uttered them, he received a visit

from the disciples of John, who was still living (Matthew xi, 2, 3).

170

Whose rejection of him provoked the declaration, "A prophet is not

without honor, save in his own country"?

Matthew: "And when he came into his own country [Galilee], he taught

them in their synagogue, ... and they were offended in him. But

Jesus said unto them, A prophet is not without honor, save in his

own country" (xiii, 54-57).

John: "He departed thence, [he had come from Judea and Samaria] and

went into Galilee. For Jesus himself testified, that a prophet hath

no honor in his own country. Then when he was come into Galilee,

the Galileans received him" (iv, 43-45).

According to Matthew, he was without honor in Galilee; according

to John, he went to Galilee because he was without honor in

Judea. According to Matthew the Galileans rejected him; according to

John "the Galileans received him." According to Matthew, Galilee was

"his own country"; according to John, Judea was "his own country."

Regarding these contradictory statements, Scott, in his "English Life

of Jesus" (p. 114), says: "The Synoptists in every case give a special

reason for his leaving Galilee, while the fourth gospel is equally

careful in specifying the reason for his leaving Jerusalem. According

to the former, Jesus would not have left Galilee if he could have

avoided it; according to the latter, he would have remained at

Jerusalem if he could have done so with safety. The inconsistency

is glaring."

171

When he came into his own country and taught in the synagogue what

did the people say?

Mark: "Is not this the carpenter?" (vi, 3.)

Matthew: "Is not this the carpenter's son?" (xiii, 55.)

172

When Herod heard of his wonderful works, what did he say?

"This is John the Baptist; he is risen from the dead" (Matthew xiv, 2).

Here, early in Christ's ministry, the tetrarch of Galilee is

represented as entertaining the Christian doctrine of a bodily

resurrection.

173

When and for what reason was John beheaded?

Matthew and Mark: "But when Herod's birthday was kept, the daughter

of Herodias [Salome] danced before them, and pleased Herod. Whereupon

he promised with an oath to give her whatsoever she would ask. And

she, being before instructed of her mother, said, Give me here John

Baptist's head in a charger. And the king was sorry: nevertheless for

the oath's sake, and them which sat with him at meat, he commanded it

to be given her. And he sent, and beheaded John in the prison. And

his head was brought in a charger, and given to the damsel: and she

brought it to her mother" (Matt. xiv, 6-11; Mark vi, 21-28).

This account of the death of John is utterly at variance with that

given in Josephus. This historian, assuming the passage relating to

John to be genuine, says:

"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 anything 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" (Antiquities,

B. xviii, ch. v, sec. 2).

Macherus, where Josephus states that John was executed, was a place

far removed from Herod's capital--was outside of his dominions--in

Arabia Petrea.

Referring to the Evangelistic account of John's death, Dr. Hooykaas

says: "This eminently dramatic story certainly cannot be accepted

as it stands. It betrays too much art in its striking contrasts

between the manners of the court and the person of the prophet. We

have already seen that the occasion of John's imprisonment is not

correctly given by the Gospels. That such a man as Herod 'delighted

in hearing' John is, to say the least, an exaggeration. The ghastly

scene in which the prophet's head is carried into the festive hall

may not be quite impossible in such an age and at such a court, but

it is hardly probable. It is easy to see that Herodias is drawn after

the model of Ahab's wife, who hated and persecuted the first Elijah;

and Salome is evidently copied from Esther, for she, too, visits the

prince by surprise, captivates him by her beauty, obtains a promise

of anything up to the half of his kingdom, and at the festive board

demands the death of her enemy as the royal boon" (Bible for Learners,

vol. iii, p. 272).

174

Who was Herodias?

Synoptics: "His [Herod's] brother Philip's wife" (Matt. xiv, 3;

Mark vi, 17; Luke iii, 19).

Herodias was a grand-daughter of Herod the Great, and married

her uncle Herod, the disinherited son of Herod the Great. She

subsequently married Antipas, the Herod who is said to have put

John to death. Herod's brother Philip (Tetrarch of Trachonitis and

Gaulonitis) was not the son of Marianne, as the first husband of

Herodias was, but the son of Cleopatra. Philip's wife was Salome,

the daughter of Herodias. The daughter of Herodias, instead of

being a damsel dancing at the court of Herod, as the Synoptics

declare, was at this time the wife of an aged ruler of a foreign

province. According to Whiston, she became a widow in the very year

in which John died. Herodias was not the wife, but the mother-in-law

of Herod's brother Philip. Whiston, in his translation of Josephus,

attempts to gloss over the Synoptics' error by inserting in brackets

after Herod the word "Philip." Scribners' "Bible Dictionary" concedes

the error and accounts for it "By supposing that there is a confusion

between the first husband and the son-in-law of Herodias, for her

daughter Salome married Philip the tetrarch."

175

What is said of the numbers baptized by Jesus and his disciples as

compared with those baptized by John?

John: "The Pharisees had heard that Jesus made and baptized more

disciples than John. (Though Jesus himself baptized not, but his

disciples.)" (iv, 1, 2.)

Matthew (iii, 5) and Mark (i, 5) declare that John had baptized

"Jerusalem and all Judea." It is admitted, both in the New Testament

and by Christians, that Jesus made but few converts during his

lifetime, and to assert or intimate that he and his disciples baptized

more than John is preposterous.

176

Who furnished the loaves and fishes with which the multitude in the

desert was fed?

Synoptics: The disciples (Matt. xiv, 15-17; Mark vi, 35-38; Luke ix,

12, 13).

John: "A lad" (vi, 9).

177

How many were fed?

Mark: "And they that did eat of the loaves were about five thousand

men" (vi, 44).

Matthew: "And they that had eaten were about five thousand men,

beside women and children" (xiv, 21).

178

Where did this miracle occur?

Luke: "In a desert place belonging to the city called Bethsaida"

(ix, 10).

Mark says that after the miracle "He constrained his disciples to

get into a ship, and to go to the other side before unto Bethsaida"

(vi, 45).

If the miracle was performed in a place belonging to the city of

Bethsaida, as stated by Luke, they did not cross the sea to reach

Bethsaida, as stated by Mark.

179

After feeding the five thousand what did Jesus do?

Matthew and Mark: "He sent the multitudes away" (Matt. xiv, 22;

Mark vi, 45).

John: He did not send the multitude away, but withdrew himself into

a mountain (vi, 15).

180

For what purpose did he go to the mountain?

Matthew and Mark: "And when he had sent the multitudes away, he went

up into a mountain, apart to pray" (Matt. xiv, 23; Mark vi, 46).

John: "When Jesus therefore perceived that they [the multitude]

would come and take him by force, to make him a king, he departed

again into a mountain alone" (vi, 15).

Matthew and Mark say nothing about the attempt to make him king;

John says nothing about his praying.

181

Were his disciples with him?

Matthew and Mark: "And straightway Jesus constrained his disciples to

get into a ship, and to go before him unto the other side, while he

sent the multitude away. And when he had sent the multitudes away, he

went up into a mountain apart to pray; and when the evening was come,

he was there alone. But the ship was now in the midst of the sea"

(Matt. xiv, 22-24; Mark vi, 45-47).

Luke: "And it came to pass, as he was alone praying, his disciples

were with him" (ix, 18).

Matthew and Mark send his disciples ahead in a ship to make room

for his miracle of walking on the sea, a miracle that Luke knows

nothing of.

182

To what port did he command his disciples to sail?

Mark: "Unto Bethsaida" (vi, 45).

Pursuant to this command toward what place did they steer?

John: "Toward Capernaum" (vi, 17).

Where did this bring them?

Matthew: "Into the land of Gennesaret" (xiv, 34).

183

Jesus himself is said to have followed them on foot. Where did he

overtake them?

Matthew and Mark: "In the midst of the sea" (Matt. xiv, 24-26; Mark

vi, 47, 48).

John: As they were nearing the land (vi, 19-21).

According to John, he walked entirely across the sea; according to

Matthew and Mark, but half way across.

Christ's walking on the sea was probably suggested by Job (ix, 8),

who says God "treadeth upon the waves of the sea," or, according to

the Septuagint, "walking upon the sea as upon a pavement."

184

What remarkable feat was attempted on the trip?

Matthew: "And when Peter was come down out of the ship, he walked

on the water, to go to Jesus. And when he saw the wind boisterous,

he was afraid; and beginning to sink, he cried, saying, Lord save

me. And immediately Jesus stretched forth his hand, and caught him"

(Matt. xiv, 29-31).

Mark and John, who relate with much particularity the events of this

voyage, do not mention Peter's adventure.

"Probably they had good reason for omitting it. A profane mind might

make a jest of an apostle 'half seas over,' and ridicule an apostolic

gate-keeper who couldn't keep his head above water."--Bradlaugh.

185

What did the Jews say to Jesus respecting his Messianic mission?

"Search and look: for out of Galilee ariseth no prophet" (John vii,

52).

Search and look; for out of Galilee arose some of their greatest

prophets, Jonah, Hosea, Nahum and Elijah. It may be urged that it

is the Jews who give expression to the error; but it is plain the

Evangelist accepts the statement as true.

186

What notable incident occurred at Jerusalem?

John: The release by Jesus of the woman taken in adultery (vii, 53;

viii, 1-11).

This is popularly regarded as one of the most admirable acts in

Christ's ministry. In the New Version the twelve verses relating it

are declared by the Oxford revisers to be an interpolation.

187

In the miracle of restoring the sight of the man born blind, what

did he tell the man to do?

"Go wash in the pool of Siloam" (John ix, 7).

"The Lord sent the blind man to wash, not in, as our version has it,

but at the pool of Siloam; for it was the clay from his eyes that

was to be washed off."--Smith's Bible Dictionary.

188

What is the meaning of the word "Siloam"?

John: "Which is by interpretation, 'Sent'" (ix, 7).

Which is not by interpretation "sent," but "aqueduct."

189

Who provoked the displeasure of the Pharisees by eating with unwashed

hands?

Matthew and Mark: The disciples of Jesus (Matt. xv, 1, 2; Mark vii,

1, 2).

Luke: Jesus himself (xi, 37, 38).

190

Of what nationality was the woman who desired Jesus to cast the devil

out of her daughter?

Matthew: "A woman of Canaan" (xv, 22).

Mark: "The woman was a Greek" (vii, 26).

191

What did his disciples say when he expressed his intention of feeding

the four thousand?

Mark: "And his disciples answered him, From whence can a man satisfy

these men with bread here in the wilderness? And he asked them,

How many loaves have ye? And they said, Seven" (viii, 4, 5).

Why should they be surprised at his intention of feeding four thousand

with seven loaves when but a few weeks before he had fed five thousand

with five loaves?

In regard to this miracle Rev. William Sanday, of England, author

of "Jesus Christ," the most important article in Scribners' "Bible

Dictionary," says: "Are the two Feedings of Mark to be regarded as

two events or one? Besides the general resemblance between the two

narratives, a weighty argument in favor of the latter hypothesis is,

that in the second narrative the disciples' question implies that

the emergency was something new. They could hardly have put this

question as they did if a similar event had happened only a few weeks

before." This is also the opinion of Dr. Schleiermacher.

192

After feeding the four thousand where did he come?

Matthew (Old Ver.): "Came into the coasts of Magdala" (xv, 39).

Matthew (New Ver.): "Came into the borders of Magadan."

193

Where does Mark say he came?

"Came into the parts of Dalmanutha (viii, 10).

Criticising this statement, the "Bible for Learners" says: "Mark

makes him journey still farther north, through the district of Sidon,

and then turn southeast to the lake of Galilee, pass some way down

its eastern shore apparently, and finally take ship and cross in

a southwesterly direction to Dalmanutha, where we meet him once

again. But the Evangelist's geography is open to suspicion, and we

are inclined to lay these apparently purposeless wanderings of Jesus

to the account of Mark's want of accuracy" (Vol. iii, p. 282).

194

What did he say to the Pharisees who asked for a sign?

"There shall no sign be given unto this generation" (Mark viii, 12).

"There shall no sign be given unto it, but the sign of the prophet

Jonas" (Matthew xvi, 4).

195

On the way to Caesarea Philippi what remarkable discovery was made

by Peter?

Matthew: "He [Jesus] asked his disciples, saying, Whom do men say that

I the Son of Man am? And they said, Some say that thou art John the

Baptist: some Elias; and others, Jeremias, or one of the prophets. He

saith unto them, But whom say ye that I am? And Simon Peter answered

and said, Thou art the Christ, the Son of the living God. And Jesus

answered and said unto him, Blessed art thou, Simon Bar-jona; for

flesh and blood hath not revealed it unto thee, but my Father which

is in heaven" (xvi, 13-17).

According to Matthew, Jesus is astonished at the discovery of Peter

and attributes it to a revelation from Heaven. Yet previous to this,

and in the presence of Peter, according to the same writer, the other

disciples had declared him to be "the Son of God" (Matthew xiv, 33).

196

The Synoptics all declare that the Messiahship of Jesus was not

revealed to his disciples until late in his ministry. Is this true?

John: It is not. It was known to them at the beginning of his

ministry. Before Peter was called Andrew said, "We have found the

Messias, which is, being interpreted, the Christ" (i, 41). On the

following day Nathanael said to Jesus, "Thou art the Son of God;

thou art the King of Israel" (49).

197

When did the Transfiguration take place?

Matthew and Mark: Six days after the discourse in which he announced

his second coming (Matt. xvii, 1; Mark ix, 2).

Luke: "About an eight days after these sayings" (ix, 28).

198

Was the countenance of Jesus changed?

Matthew and Luke: It was. "And his face did shine as the sun, and his

raiment was white as the light" (Matt. xvii, 2). "The fashion of his

countenance was altered, and his raiment was white and glistening"

(Luke ix, 29).

Mark: The appearance of his raiment only was changed. "And his raiment

became shining, exceeding white as snow" (ix, 3).

199

When did Peter propose building the three tabernacles to Jesus,

Moses and Elias?

Matthew and Mark: While Moses and Elias were yet with them (Matt. xvii,

3, 4; Mark ix, 4-8).

Luke: After they had departed (ix, 33).

200

What did the voice from the clouds declare?

Mark and Luke: "This is my beloved Son; hear ye him" (Mark ix, 7;

Luke ix, 35).

Matthew: "This is my beloved Son, in whom I am well pleased, hear ye

him" (xvii, 5).

Luke's account of the Transfiguration differs in many respects from

that of Matthew and Mark. Luke says that Jesus went up into the

mountain to pray; Matthew and Mark make no mention of this. Luke says

the disciples were asleep when Moses and Elias appeared. According to

Matthew and Mark they were awake. Luke says that Moses and Elias "spake

of his decease." Matthew and Mark do not know what they talked about.

201

Who witnessed the Transfiguration?

Synoptics: Peter, James and John (Matt. xvii, 1; Mark ix, 2; Luke

ix, 28).

It is remarkable that Matthew, Mark and Luke, who did not witness

the Transfiguration, are the only ones to report it; while John, who

is declared to have witnessed it, knows nothing about it. Concerning

this and other events which John is said to have witnessed, Greg says:

"All the events said to have been witnessed by John alone are omitted

by John alone. This fact seems fatal either to the reality of the

events in question or to the genuineness of the Fourth Gospel."

Regarding this subject Scott says: "By some singular fatality the

writer of the fourth gospel seems incapable of describing any one

incident in the life of Jesus as the Synoptics have described it.... It

is hard to believe that we are reading narratives which profess to

relate the life of the same person.... If then in these particulars,

the Synoptic Gospels are correct, the Johannine version of the events

is pure fiction; and if the latter be taken as the true account, no

dependence whatever can be placed upon the former" (Life of Jesus,

pp. 259-263).

202

Compare the account of the Transfiguration of Jesus with the account

of Moses at Mount Sinai.

Matthew. Exodus.

"And after six days Jesus taketh "Then went up Moses, and Aaron,

Peter, James, and John his Nadab and Abihu" (xxiv, 9).

brother, and bringeth them up into

a high mountain apart, "And Moses went up into the mount,

and a cloud covered the mount.

"And was transfigured before them,

and his face did shine as the sun, "And the glory of the Lord abode

and his raiment was white as the upon Mount Sinai, and the cloud

light" (xvii, 1, 2). covered it six days; and the

seventh day he called unto Moses

"While he yet spake, behold, a out of the midst of the cloud.

bright cloud overshadowed them;

and behold a voice out of the "And the sight of the glory of the

cloud," etc. (5). Lord was like devouring fire"

(15-17).

We have in each account a prophet and three companions; in each

the persons mentioned go up into a mountain; in each there is a

supernatural brightness; in each an overshadowing cloud; in each

a celestial voice speaking out of the cloud; in each Moses is a

prominent figure; in each a period of six days is mentioned.

203

What occurred immediately after the Transfiguration?

Matthew: "His disciples asked him, saying, Why then say the scribes

that Elias must first come? And Jesus answered and said unto them,

Elias truly shall first come, and restore all things. But I say unto

you, that Elias is come already and they know him not.... Then the

disciples understood that he spake unto them of John the Baptist"

(xvii, 10-13).

It is quite natural that the writing of one story concerning Elias

should suggest another; but reason forbids the acceptance of both as

true. If Elias was seen and recognized at the mountain, as stated,

the above conversation did not follow that appearance.

204

What ailed the man's son whom Jesus cured after the Transfiguration?

Matthew (Old Ver.): He was a lunatic (xvii, 15).

Matthew (New Ver.): He was an epileptic.

Mark: He had "a dumb spirit" (ix, 17).

205

When the authorities at Capernaum demanded tribute of Jesus what did

he command Peter to do?

"Go thou to the sea, and cast an hook, and take up the fish that

first cometh up; and when thou hast opened his mouth, thou shalt

find a piece of money; that take, and give unto them for me and thee"

(Matthew xvii, 27).

Matthew does not venture to say that Peter was successful, doubtless

recognizing the fact that there ought to be limits even to a fish

story.

Regarding this story Archbishop Trench says: "It is remarkable, and is

a solitary instance of the kind, that the issue of this bidding is not

told us." Dr. Farrar says: "I agree with the learned and thoughtful

Olshausen in regarding this as the most difficult to comprehend of

all the gospel miracles" (Life of Christ, p. 288).

206

What was the nature of the tribute demanded?

It was an annual tax, known as the temple service tax, a tax from

which no Jew, rich or poor, was exempt. Regarding the time and manner

of its collection, Farrar says: "On the 1st of Adar, the demand

was made quietly and civilly; if, however, it had not been paid

by the 25th, then it seems that the collectors of the contribution

(tobhin shekalim) might take a security for it from the defaulter"

(Life of Christ, p. 285).

The tax was always collected in the early spring. Yet according to

Matthew it was collected from Jesus in the autumn, just before the

feast of tabernacles. Either Matthew was ignorant of the time of its

collection, or Jesus was a defaulter.

Nor is this the only difficulty needing explanation. It is assumed

that Peter secured the coin in the manner directed. If so, how did

it come into existence? Did Jesus miraculously create it? If so,

he was a counterfeiter. Was it a lost coin? In this case, if he was

omniscient, as claimed, he knew the owner and should have restored it.

207

After leaving Galilee where did Jesus go?

Matthew: "Into the coasts of Judea beyond Jordan" (xix, 1).

The Jordan being the eastern boundary of Judea, no "coasts of Judea"

existed beyond it.

208

In going to Jerusalem to attend his last Passover, what route did

he take?

Luke: "He passed through the midst of Samaria" (xvii, 11).

Mark: He "cometh into the coasts of Judea by the farther side of the

Jordan" (x, 1).

Two entirely different routes. As the province of Samaria lay between

those of Galilee and Judea, the direct route from Galilee to Jerusalem

was "through the midst of Samaria." The orthodox Jews, however,

in order to avoid the Samaritans, whom they thoroughly despised,

usually crossed the Jordan, which formed the boundary of the three

provinces, came down on the east side of the river through Perea,

recrossed the river, and thus entered "into the coasts of Judea from

the farther side of Jordan."

209

What city did he pass through on his way to Jerusalem?

Luke: "And Jesus entered and passed through Jericho" (xix, 1).

Luke here contradicts his previous statement that "he passed through

the midst of Samaria," for Jericho was not on the route from Samaria,

but on the route from Perea by way of "the farther side of Jordan,"

the route which Mark declares he took.

210

What miracle did he perform on the way?

Luke: "As he entered into a certain village, there met him ten men that

were lepers, which stood afar off; and they lifted up their voices,

and said, Jesus, Master, have mercy on us. And when he saw them,

he said unto them, Go shew yourselves to the priests. And it came to

pass, that, as they went, they were cleansed" (xvii, 12-14).

The other Evangelists do not mention this miracle. Concerning it the

"Bible for Learners" says: "It is an unsuccessful imitation of the

account we have already examined of the healing of a leper. It is

absolutely unhistorical" (Vol. iii, p. 310).

211

Was it one or two blind men that sat by the wayside beseeching him

to heal them?

Mark: "Blind Bartimeus, the son of Timeus, sat by the highway side

begging. And when he heard that it was Jesus of Nazareth, he began

to cry out, and say, Jesus, thou son of David, have mercy on me"

(x, 46, 47).

Luke: "A certain blind man sat by the wayside begging: ... And he

cried, saying, Jesus, thou son of David, have mercy on me" (xviii,

35, 38).

Matthew: "Two blind men sitting by the wayside, when they heard that

Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou

son of David" (xx, 30).

212

What inquiry did the disciples make regarding the cause of the man's

blindness?

"Master, who did sin, this man, or his parents, that he was born

blind?" (John ix, 2).

Regarding this, Mrs. Evans, in her "Christ Myth" (p. 55), says:

"Such a suggestion has no meaning when uttered by a Jew, but to a

believer in the transmigration of souls the query would be natural and

pertinent, and the story appears to be a modification of a well-known

Buddhistic parable."

213

When did this occur?

Luke: "As he was come nigh into Jericho" (xviii, 35).

Matthew: "As they separated from Jericho" (xx, 29).

Mark: "As he went out of Jericho" (x, 46).

Mark agrees with Luke and disagrees with Matthew as to the number of

men, and agrees with Matthew and disagrees with Luke as to the time

of its occurrence.

214

What did Jesus say regarding divorce?

Mark: "And he saith unto them, Whosoever shall put away his wife

and marry another, committeth adultery against her. And if a woman

shall put away her husband, and be married to another, she committeth

adultery" (x, 11, 12).

This was written by one acquainted with the Roman, but not with the

Jewish law. The Jewish law did not recognize the right of a wife

to put away her husband for any cause whatever. Matthew (v, 31, 32)

and Luke (xvi, 18) knew better.

215

According to Mark he said, "Whosoever shall put away his wife,

and marry another, committeth adultery." What did he say according

to Matthew?

"Whosoever shall put away his wife, except it be for fornication,

and shall marry another, committeth adultery" (xix, 9).

This is a notable discrepancy. According to Mark if a husband

divorce his wife for any cause whatever he cannot lawfully marry

another. According to Matthew if he divorce his wife for fornication

he can lawfully marry again.

216

In his conversation with the rich man what commandments did he

prescribe?

"Do not commit adultery, Do not kill, Do not steal, Do not bear false

witness, Honor thy father and thy mother" (Luke xviii, 20).

"Do not commit adultery, Do not kill, Do not steal, Do not bear false

witness, Defraud not, Honor thy father and thy mother" (Mark x, 19).

"Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt

not steal, Thou shalt not bear false witness, Honor thy father and thy

mother; and, Thou shalt love thy neighbor as thyself" (Matthew xix,

18, 19).

No two of the Synoptics agree. Mark and Matthew each give a commandment

not given by either of the others.

217

What great miracle did he perform at Bethany?

John: The raising of Lazarus from the dead. "Then said Jesus unto them

plainly, Lazarus is dead" (xi, 14). "Jesus therefore again groaning

in himself cometh to the grave. It was a cave, and a stone lay upon

it. Jesus said, Take ye away the stone. Martha, the sister of him that

was dead, saith unto him, Lord, by this time he stinketh; for he hath

been dead four days" (38, 39). "Then they took away the stone from the

place where the dead was laid. And Jesus lifted up his eyes, and said,

Father, I thank thee that thou hast heard me" (41). "And when he thus

had spoken, he cried with a loud voice, Lazarus, come forth. And he

that was dead came forth, bound hand and foot with grave clothes"

(43, 44).

The Synoptics make no mention of this miracle; and as it is the

greatest miracle ascribed to Jesus it was certainly unknown to them.

Commenting on the doubtful character of alleged events narrated by one

Evangelist and omitted by the others, Strauss says: "But this ground

of doubt falls with incomparably greater weight, on the narrative of

the resurrection of Lazarus in the fourth gospel. If the authors or

collectors of the three first gospels knew of this, they could not, for

more than one reason, avoid introducing it into their writings. For,

first, of all the resuscitations effected by Jesus, nay, of all his

miracles, this resurrection of Lazarus, if not the most wonderful, is

yet the one in which the marvelous presents itself the most obviously

and strikingly, and which, therefore, if its historical reality can

be established, is a preeminently strong proof of the extraordinary

endowments of Jesus as a divine messenger; whence the evangelists,

although they had related one or two other instances of the kind,

could not think it superfluous to add this also. But, secondly, the

resurrection of Lazarus had, according to the representation of John,

a direct influence in the development of the fate of Jesus; for we

learn from xi, 47 ff., that the increased resort to Jesus, and the

credit which this event procured him, led to that consultation of

the Sanhedrim in which the sanguinary counsel of Caiaphas was given

and approved. Thus the event had a double importance--pragmatical

as well as dogmatical; consequently, the synoptical writers could

not have failed to narrate it, had it been within their knowledge"

(Leben Jesu, p. 548).

Referring to this miracle and the restoration of the sight of the man

born blind, Prof. Newman says: "That the three first narrators should

have been ignorant of them is simply impossible; that they should not

have felt their preeminent value is incredible" (Religion not History,

p. 27).

There are three alleged instances in the Gospels of Christ restoring

the dead to life.

1. The raising of the daughter of Jairus from her death bed, related

by Matthew.

2. The raising of the son of the widow of Nain from his bier as they

were carrying him to the grave, related by Luke.

3. The raising of Lazarus from his grave after he had lain four days,

related by John.

Even if these miracles were possible one fact disproves them: the

silence of the other Evangelists. Of these three stories not one is

confirmed by another Evangelist. His less important miracles, such as

healing the sick, are, many of them, recorded in all of the gospels,

or at least in all of the Synoptics; yet each of these, his greatest

miracles, stands alone, unnoticed by the other writers. Mark and

Luke mention the daughter of Jairus, but only to deny the miracle

by declaring that she was not dead. Had these miracles really been

performed, all of the Evangelists would have had a knowledge of them,

and all would have recorded them. These writers do not complement

each other, as claimed: they exclude each other. There are many Lives

of Napoleon; but not one of his biographers has seen fit to omit his

greatest victories because some other biographer has narrated them.

218

Who was it requested that James and John might sit, one on the right

and the other on the left hand of Jesus in his kingdom?

Matthew: "She [their mother] said unto him, Grant that these my two

sons may sit, the one on thy right hand, and the other on the left,

in thy kingdom" (xx, 21).

Mark: "They [James and John] said unto him, Grant unto us that we may

sit, one on thy right hand, and the other on thy left, in thy glory"

(x, 37).

219

Who occupies a seat at the left hand of Jesus?

Mark: God (xvi, 19).

The modesty of the foregoing request is apparent. Zebedee's family

were evidently trying to play a sharp game on Jesus, and get a first

mortgage on his Father's throne.

220

What did Jesus affirm in regard to the mustard seed?

"Which indeed is the least of all seeds; but when it is grown is the

greatest among the herbs" (Matthew xiii, 32).

A mustard seed is not "the least of all seeds;" neither is the plant

"the greatest among herbs."

221

With faith as large as a grain of mustard seed, what did he say his

disciples could do?

"If ye have faith as a grain of mustard seed, ye shall say unto

this mountain, Remove hence to yonder place and it shall remove"

(Matthew xvii, 20).

"If ye had faith as a grain of mustard seed, ye might say unto this

sycamine tree, Be thou plucked up by the root, and be thou planted

in the sea; and it should obey you" (Luke xvii, 6).

222

In the parable of the Great Feast what was the character of the feast?

Matthew: A wedding "dinner" (xxii, 4).

Luke: "A great supper" (xiv, 16).

223

Whom did the giver of the feast send to invite the guests?

Matthew: "His servants" (3).

Luke: "His servant" (17).

Such errors may be considered trivial and their notice captious;

but infallible writings do not contain even trivial errors.

224

What befell the servants, or servant?

Matthew: "And the remnant took his servants, and entreated them

spitefully, and slew them" (6).

Luke: The servant returned unharmed (21).

225

What did the giver of the feast declare respecting those who refused

to attend?

"That none of those men which were bidden shall taste my supper"

(xiv, 24).

As they had already declined to do so, the force of the interdiction

is not apparent.

226

Relate the circumstances connected with the attendance of the guest

who wore no wedding garment.

Matthew: "Then saith he to his servants, The wedding is ready, but

they which were bidden were not worthy. Go ye therefore into the

highways, and as many as ye shall find, bid to the marriage.... And

when the king came in to see the guests, he saw there a man which had

not on a wedding garment; and he saith unto him, Friend, how camest

thou in hither not having a wedding garment? And he was speechless"

(xxii, 8-12).

The relator of this incident, which is omitted by Luke, would have

us suppose that the frequenters of the highways went clad in wedding

garments.

The parables of Jesus are declared to be perfect models of Literary

composition, and filled with lessons of divine wisdom. A few of them

possess some literary merit; but the most of them are faulty. They

contain many questionable ethical teachings; they are illogically

constructed; the imagery is unnatural, and the language crude.

227

In the parable of the Wicked Husbandmen did the owner of the vineyard

send one servant, or more than one, each time to collect the rent?

Mark and Luke: He sent but one (Mark xii, 2-5; Luke xx, 10-12).

Matthew: He sent more than one (xxi, 33-36).

228

What happened to the servants?

Matthew and Mark: Some of them were killed.

Luke: They were beaten and sent away, but none were killed.

229

In the parable of the Talents how did the master apportion his money?

Matthew: He gave to the first servant five talents, to the second two,

to the third, one (xxv, 15).

Luke: He gave to each one pound (xix, 13).

230

What was their gain?

Matthew: Each doubled his money (16, 17).

Luke: The first increased his tenfold, the second fivefold (16, 18).

231

What did the unprofitable servant do with the money entrusted to him?

Matthew: He "digged in the earth, and hid his lord's money" (xxv, 18).

Luke: He said, "Lord, behold, here is thy pound, which I have kept

laid up in a napkin" (xix, 20).

232

What are the concluding words of Jesus in this parable?

"For unto every one that hath shall be given: ... but from him that

hath not shall be taken away even that which he hath. And cast ye the

unprofitable servant into outer darkness: there shall be weeping and

gnashing of teeth" (Matthew xxv, 29, 30).

"That unto every one which hath shall be given; and from him that hath

not, even that he hath shall be taken away from him. But those mine

enemies, which would not that I should reign over them, bring hither,

and slay them before me" (Luke xix, 26, 27).

233

In the lawyer's interview with Jesus, who was it, the lawyer, or Jesus,

that stated the two great commandments?

Matthew and Mark: Jesus. "Then one of them, which was a lawyer,

asked him a question, tempting him, saying, Master which is the great

commandment in the law? Jesus said unto him, Thou shalt love the Lord

thy God with all thy heart, and with all thy soul, and with all thy

mind. This is the first and great commandment. And the second is like

unto it, Thou shalt love thy neighbor as thyself" (xxii, 35-39).

The Christ: A Critical Review and Analysis of the Evidences of His Existence · 第 13 / 17 章

"And the Lord said unto Moses in Midian, Go, return to Egypt: for