The Life of Jesus Critically Examined (4th ed.)

117 Lessing, Duplik, s. 449 ff. ↑

118 As Kern admits, Hauptthats. Tüb. Zeitschr. 1836, 3, s. 57. ↑

119 Hauptthatsachen, ut sup. s. 47. ↑

120 Comp. De Wette, exeg. Handb. 1, 3, s. 205, 210; Weisse, die evang. Gesch. 2, s. 409. ↑

121 Comp. Kaiser, bidl. Theol. 1, s. 254 ff.; De Wette ut sup.; Ammon, Fortbildung, 2, 1, Kap. 1; Weisse, die Evang. Gesch., 2, 7 tes Buch. ↑

122 That it was the marks of the nails in the hand, which became visible in the act of breaking bread, by which Jesus was recognized (Paulus, exeg. Handb. 3, b. s. 882; Kuinöl, in Luc. p. 734.) is without any intimation in the text. ↑

123 The part of this conversation which relates to John, has already (§ 116) been considered. In that relating to Peter, the thrice repeated question of Jesus: Lovest thou me? has reference, according to the ordinary opinion, to his as often repeated denial; but to the words: When thou wast young, thou girdedst thyself and walkedst whither thou wouldest, but when thou shalt be old, thou shalt stretch forth thy hands, and another shalt gird thee, and carry thee whither thou wouldest not, ὅτε ἦς νεώτερος, ἐζώννυες σεαυτὸν καὶ περιεπάτεις ὅπου ἤθελες· ὅταν δὲ γηράσῃς, ἐκτενεῖς τὰς χεῖράς σου καὶ ἅλλος σε ζὼσει καὶ οἴσει ὄπου οὐ θέλεις (v. 18 f.), the Evangelist himself gives the interpretation, that Jesus spoke them to Peter, signifying by what death he should glorify God. He must here have alluded to the crucifixion, which, according to the ecclesiastical legend (Tertull. de præescr. hæer. xxxvi. Euseb. H. E. ii. 25) was the death suffered by this apostle, and to which in the intention of the Evangelist the words Follow me, v. 20 and 22 (i.e. follow me in the same mode of death) also appear to point. But precisely the main feature in this interpretation, the stretching forth of the hands, is here so placed as to render a reference to crucifixion impossible, namely, before the leading away against the will; on the other hand, the girding, which can only signify binding for the purpose of leading away, should stand before the stretching forth of the hands on the cross.

If we set aside the interpretation which, as even Lücke (s. 703) admits, is given to the words of Jesus ex eventu by the narrator: they appear to contain nothing more than the commonplace of the helplessness of age contrasted with the activity of youth, for even the phrase, shall carry thee whither thou wouldest not, does not outstep this comparison. But the author of John xxi., whether the words were known to him as a declaration of Jesus or otherwise, thought them capable of being applied in the manner of the fourth gospel, as a latent prophecy of the crucifixion of Peter. ↑

124 Paulus, exeg. Handb. 3, b. s. 834 ff.; L. J. 1, b. s. 265 ff.; Ammon, ut sup.; Hase, L. J. § 149; Michaelis, ut sup., s. 251 f. Comp. also Neander, L. J. Chr. s. 650. ↑

125 Tholuck, in loc., comp. Paulus, exeg. Handb. 3, b. s. 866, 881. A similar natural explanation has lately been adopted by Lücke, from Hug. ↑

126 Paulus, ut sup. s. 882. ↑

127 Paulus, ut sup. 883, 93; Lücke, 2, s. 684 f. ↑

128 Calvin, Comm. in Joh. in loc., p. 363 f. ed. Tholuck. ↑

129 Thus Suicer, Thes. s. v. θύρα; comp. Michaelis, s. 265. ↑

130 Tholuck and Olshausen, in loc. ↑

131 Griesbach, Vorlesungen über Hermeneutik, s. 305; Paulus, s. 835. Comp. Lücke, 2, s. 683 ff. ↑

132 Vid. Tholuck and De Wette, in loc. ↑

133 Comp. Olshausen, 2, s. 531, Anm. ↑

134 Thus, besides Calvin, Lücke, ut sup.; Olshausen, 530 f. ↑

135 Olshausen, ut sup. s. 530. ↑

136 Comp. Fritzsche, in Marc. p. 725. ↑

137 See the various explanations in Tholuck and Lücke, of whom the latter finds an alteration of the reading necessary. Even Weisse’s interpretation of the words (2, s. 395 ff.), although I agree with the general tenor of the explanation of which it forms a part, I must regard as a failure. ↑

138 Comp. on this subject especially Weisse, ut sup. s. 339 ff. ↑

139 Brennecke, biblischer Beweis, dass Jesus nach seiner Auferstehung noch 27 Jahre leibhaftig auf Erden gelebt, und zum Wohle der Menschheit in der Stille fortgewirkt habe. 1819. ↑

140 Ut sup. s. 793, 925. Comp. Briefe über den Rationalismus, s. 240. ↑

141 Noch etwas über die Frage: warum haben die Apostel Matthäus und Johannes nicht ebenso wie die zwei Evangelisten Markus und Lukas die Himmelfahrt ausdrücklich erzählt? In Süskind’s Magazin, 17, s. 165 ff. ↑

142 Joann. Damasc. de f. orth. 4, 1: εἰ καὶ ἐγεύσατο βρώσεως μετὰ τὴν ἀνάστασιν, ἀλλ’ οὐ νόμῳ φύσευως· οὐ γὰρ ἐπείνασεν· οἰκονομίας δὲ τρόπῳ τὸ ἀληθὲς πιστούμενος τῆς ἀναστάσεως, ὡς αὐτή ἐστιν ἡ σὰρξ ἡ παθοῦσα καὶ ἀναστᾶσα. ↑

143 The vagueness of the conception which lies at the foundation of the evangelical accounts is well expressed by Origen, when he says of Jesus: καὶ ἦν γε μετὰ τὴν ἀνάστασιν αὑτοῦ ὡσπερεὶ ἐν μεθορίῳ τινὶ τῆς παχύτητος τοῦ πρὸ τοῦ πάθους σώματος, καὶ τοῦ γυμνὴν τοιούτον σώματος φαίνεσθαι ψυχὴν. After the resurrection, he existed in a form which held the mean between the materiality of his body before his passion, and the state of the soul when altogether destitute of such body (c. Cels. ii. 62). ↑

144 Hence even Kern admits that he knows not how to reconcile that particular in Luke with the rest, and regards it as of later, traditional origin (Hauptthats., ut sup. s. 50). But what does this admission avail him, since he still has, from the narrative of John, the quality of palpability, which equally with the act of eating belongs to the “conditions of earthly life, the relations of the material world,” to which the body of the risen Jesus, according to Kern’s own presupposition, “was no longer subjected”? ↑

145 Many fathers of the church and orthodox theologians held the capability thus exhibited by Jesus of penetrating through closed doors, not altogether reconcileable with the representation, that for the purpose of the resurrection the stone was rolled away from the grave, and hence maintained: resurrexit Christus clauso sepulchro, sive nondum ab ostio sepulchri revoluto per angelum lapide. Quenstedt, theol. didact. polem. 3, p. 542. ↑

146 Comp. Schleiermacher’s Weihnachtsfeier, s. 117 f. ↑

147 Joseph. vita, 75: πεμφθεὶς δὲ ὑπὸ Τίτου Καίσαρος σὺν Κερεαλίῳ καὶ χιλίοις ἱππεῦσιν εἰς κώμην τινὰ Θεκώαν λεγομένην, πρὸς κατανόησιν, εἰ τόπος ἐπιτήδειος ἐστι χάρακα δέξασθαι, ὡς ἐκεῖθεν ὑποστρέφων εἶδον πολλοὺς αἰχμαλώτους ἀνεσταυρωμένους, καὶ τρεῖς γνωρίσας συνήθεις μοὶ γενομένους, ἤλγησα τὴν ψυχὴν, καὶ μετὰ δακρύων προσελθὼν Τίτῳ εἴπον. Ὁ δ’ εὐθὺς ἐκέλευσεν καθαιρεθέντας αὐτοὺς θεραπείας ἐπιμελεστάτης τυχεῖν. καὶ οἱ μὲν δύο τελευτῶσιν θεραπευόμενοι, ὁ δὲ τρίτος ἔζησεν. And when I was sent by Titus Cæsar with Cerealius and 1,000 horsemen, to a certain village called Thecoa, in order to know whether it were a place fit for a camp, as I came back, I saw many captives crucified; and remembered three of them as my former acquaintance. I was very sorry at this in my mind, and went with tears in my eyes to Titus, and told him of them; so he immediately commanded them to be taken down, and to have the greatest care taken of them, in order to their recovery; yet two of them died under the physician’s hands, while the third recovered. For the arguments of Paulus on this passage, see exeg. Handb. 3, b, s. 786; and in the Appendix, s. 929 ff. ↑

148 Bretschneider, über den angeblichen Scheintod Jesu am Kreuze, in Ullmann’s und Umbreit’s Studien, 1832, 3, s. 625 ff.; Hug, Beiträge zur Geschichte des Verfahrens bei der Todesstrafe der Kreuzigung, Freiburger Zeitschr. 7, s. 144 ff. ↑

149 Bahrdt, Ausführung des Plans und Zwecks Jesu. Comp. on the other hand, Paulus, exeg. Handb. 3, b, 793 f. ↑

150Xenodoxien, in der Abh.: Joseph und Nikodemus. Comp. on the other hand Klaiber’s Studien der würtemberg. Geistlichkeit, 2, 2, s. 84 ff. ↑

151 Paulus, exeg. Handb. 3, b, s. 785 ff. L. J. 1, b, s. 281 ff. ↑

152 Schuster, in Eichhorn’s allg. Biblioth. 9, s. 1053. ↑

153 Winer, bibl. Realw. 1, s. 674. ↑

154 Orig. c. Cels. ii. 63: Μετὰ ταῦτα ὁ Κέλσος οὐκ εὐκαταφροντήτως τὰ γεγραμμένα κακολογῶν, φησὶν, ὅτι ἐχρῆν, εἶπερ ὄντως θείαν δύναμιν ἑκφῇναι ἤθελεν ὁ Ἰ., αὐτοῖς τοῖς ἐπηρεάσασι καὶ τῷ καταδικάσαντι καὶ ὅλως πᾶσιν ὀφθῆναι.—67: οὐ γὰρ—ἐπὶ τοῦτ’ ἐπέμφθη τὴν ἀρχὴν, ἵνα λάθῃ. Comp. the Wolfenbüttel Fragmentist, in Lessing, s. 450, 60, 92 ff.; Woolston, Disc 6. Spinoza, ep. 23, ad Oldenburg, p. 558 f. ed. Gfrörer. ↑

155 Ut sup. 67: ἐφείδετο γὰρ καὶ τοῦ καταδικάσαντος καὶ τῶν ἐπηρεασάντων ὁ Χριστὸς, ἵνα μὴ παταχθῶσιν ἀορασίᾳ. ↑