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text:demonstration_of_the_gospel_book_3 [2013/09/07 16:02] – created fredmondtext:demonstration_of_the_gospel_book_3 [2014/01/15 11:56] (current) – external edit 127.0.0.1
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 For in this passage, the prophet having mentioned "the Arm of the Lord," which was the Word of God, says: "In his sight we have proclaimed (him) as a sucking child, and one nurtured at the breast, and as a root from untrodden ground." The child that is "a suckling and nurtured at the breast" exactly therefore shews forth the (98) birth of Christ, and "the thirsty and untrodden land" the Virgin that bare Him, whom no man had known, from whom albeit untrodden sprang up "the blessed root," and "the sucking child that was nurtured by the breast." But this prophecy was darkly and obscurely given: the same prophet explains his meaning more plainly, when he says: "Behold a Virgin shall be with child, and shall bring forth a son, and they shall call his name God with us," [[Isa. vii. 14.]] for Emmanuel signifies this. For in this passage, the prophet having mentioned "the Arm of the Lord," which was the Word of God, says: "In his sight we have proclaimed (him) as a sucking child, and one nurtured at the breast, and as a root from untrodden ground." The child that is "a suckling and nurtured at the breast" exactly therefore shews forth the (98) birth of Christ, and "the thirsty and untrodden land" the Virgin that bare Him, whom no man had known, from whom albeit untrodden sprang up "the blessed root," and "the sucking child that was nurtured by the breast." But this prophecy was darkly and obscurely given: the same prophet explains his meaning more plainly, when he says: "Behold a Virgin shall be with child, and shall bring forth a son, and they shall call his name God with us," [[Isa. vii. 14.]] for Emmanuel signifies this.
  
-(b) Such were the thoughts of Hebrews long ago about the birth of Christ among men. Do they, then, describe in |113 their prophecy some famous prince or tyrant, or some one in any other class of those who have great power in earthly things? One cannot say so, for no such man appeared. But as He was in His life, so they prophesied that He would be, in no way failing in truth. For Isaiah said: "We proclaimed him before, as a child, as a root in thirsty soil.'' [[Is. liii. 2.]] And then he proceeds saying:+(b) Such were the thoughts of Hebrews long ago about the birth of Christ among men. Do they, then, describe in |113 their prophecy some famous prince or tyrant, or some one in any other class of those who have great power in earthly things? One cannot say so, for no such man appeared. But as He was in His life, so they prophesied that He would be, in no way failing in truth. For Isaiah said: "We proclaimed him before, as a child, as a root in thirsty soil." [[Is. liii. 2.]] And then he proceeds saying:
  
 "2. He hath no form or glory, and we saw him, and he had no form or beauty, 3. And his form was dishonourable and slight even compared with the sons of (c) men, a man in suffering, and knowing to bear sickness 1 he was dishonoured, and not esteemed." What remains for him to say?  "2. He hath no form or glory, and we saw him, and he had no form or beauty, 3. And his form was dishonourable and slight even compared with the sons of (c) men, a man in suffering, and knowing to bear sickness 1 he was dishonoured, and not esteemed." What remains for him to say? 
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 And who could be so simple, as to believe them easily when they said that they had seen Him after His death risen to life from the dead, One Who was unable to defend Himself when alive? Who would have believed common and uneducated men who told them they must (138) despise their fathers' gods, condemn the folly of all who lived in the ages past, and put their sole belief in them and the commands of the Crucified----because He was the only-beloved and only-begotten Son of the One Supreme God? I myself, when I frankly turn the account over in my own mind, have to confess that I find in it no power to persuade, no dignity, no credibility, not even enough plausibility, to convince iust one of the most simple, (b) But when I turn my eyes away to the evidence of the power of the Word, what multitudes it has won, and what enormous churches have been founded by those unlettered and mean disciples of Jesus, not in obscure and unknown places, but in the most noble cities----I mean in Royal Rome, in Alexandria, and Antioch, throughout the whole of Egypt and Libya, Europe and Asia, and in villages and (c) country places and among the nations----I am irresistibly forced to retrace my steps, and search for their cause, and to confess that they could only have succeeded in their daring venture, by a power more divine, and more strong than man's, and by the co-operation of Him Who said to them: "Make disciples of all the nations in my Name." And who could be so simple, as to believe them easily when they said that they had seen Him after His death risen to life from the dead, One Who was unable to defend Himself when alive? Who would have believed common and uneducated men who told them they must (138) despise their fathers' gods, condemn the folly of all who lived in the ages past, and put their sole belief in them and the commands of the Crucified----because He was the only-beloved and only-begotten Son of the One Supreme God? I myself, when I frankly turn the account over in my own mind, have to confess that I find in it no power to persuade, no dignity, no credibility, not even enough plausibility, to convince iust one of the most simple, (b) But when I turn my eyes away to the evidence of the power of the Word, what multitudes it has won, and what enormous churches have been founded by those unlettered and mean disciples of Jesus, not in obscure and unknown places, but in the most noble cities----I mean in Royal Rome, in Alexandria, and Antioch, throughout the whole of Egypt and Libya, Europe and Asia, and in villages and (c) country places and among the nations----I am irresistibly forced to retrace my steps, and search for their cause, and to confess that they could only have succeeded in their daring venture, by a power more divine, and more strong than man's, and by the co-operation of Him Who said to them: "Make disciples of all the nations in my Name."
  
-And when He said this He appended a promise, that would ensure their courage and readiness to devote themselves to carrying out His commands. For He said to |160 them: "And lo! I am with you all the days, even unto the end of the world." Moreover, He is said to have breathed into them a holy Spirit, yea to have given them divine and miraculous power----first saying: "Receive ye Holy Spirit," [[John xx.22]] and then: "Heal the sick, cleanse lepers, cast out demons; freely ye have received, freely give.'' [[Matt. x. 8.]]+And when He said this He appended a promise, that would ensure their courage and readiness to devote themselves to carrying out His commands. For He said to |160 them: "And lo! I am with you all the days, even unto the end of the world." Moreover, He is said to have breathed into them a holy Spirit, yea to have given them divine and miraculous power----first saying: "Receive ye Holy Spirit," [[John xx.22]] and then: "Heal the sick, cleanse lepers, cast out demons; freely ye have received, freely give." [[Matt. x. 8.]]
  
 You yourself will recognize what power their word has had, for the Book of the Acts agrees with their having these powers, and gives consistent evidence, where these men are reported by their power of working miracles by (139) the Name of Jesus to have astonished the spectators present. You yourself will recognize what power their word has had, for the Book of the Acts agrees with their having these powers, and gives consistent evidence, where these men are reported by their power of working miracles by (139) the Name of Jesus to have astonished the spectators present.
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 48. 1 ἐφαντάσθησαν, cf: P.E. 17 c, of learning God's greatness from His works: here it has the Aristotelian sense of something imagined. 48. 1 ἐφαντάσθησαν, cf: P.E. 17 c, of learning God's greatness from His works: here it has the Aristotelian sense of something imagined.
  
-49. 1 Καλινδουμένοι; cf. ἐκαλινδοῦντο, P. E. 511, a, 1. Lit.: "rolling about," so in common idiom "busied.'' So Dem. 403, 9; Xen. Cyr. I. 4, 5; Isoc. 295 B.+49. 1 Καλινδουμένοι; cf. ἐκαλινδοῦντο, P. E. 511, a, 1. Lit.: "rolling about," so in common idiom "busied." So Dem. 403, 9; Xen. Cyr. I. 4, 5; Isoc. 295 B.
  
 50. 2 ἐφ' ἡσυχίας. Cf. Arist. Vesp. 1517. 50. 2 ἐφ' ἡσυχίας. Cf. Arist. Vesp. 1517.
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 64. 2 W.H.: λεγόμενον. E.: ὀνόματι. 64. 2 W.H.: λεγόμενον. E.: ὀνόματι.
  
-65. 3 That Matthew "wrote in Hebrew the Gospel that hears his name'' is stated by Eus., H.E. iii. 24. And the words of Papias that "Matthew compiled the Logia in Hebrew, while they were interpreted by each man according to his ability," are quoted, H.E. iii. 39. It is agreed that E. was wrong in thinking our Matthew a translation of the Hebrew Logia. But there is no doubt a strong Matthaean element in the non-Marcan, and even in some of the Marcan, constituents of our Matthew. See J. V. Bartlet (Hastings' D.B. vol. iii. p. 296 sq.), who postulates Palestinian catechetical Matthaean Logia, earlier than the matter used by Mark in its Petrine form, taking written form as the main constituent in our Gospel, which was composed either before or after A.D. 70, as the basis of them and the Marcan memoirs of Peter (ib. p. 304). If this be so, the argument of E. as to Matthew's modesty would to a slight extent hold good.+65. 3 That Matthew "wrote in Hebrew the Gospel that hears his name" is stated by Eus., H.E. iii. 24. And the words of Papias that "Matthew compiled the Logia in Hebrew, while they were interpreted by each man according to his ability," are quoted, H.E. iii. 39. It is agreed that E. was wrong in thinking our Matthew a translation of the Hebrew Logia. But there is no doubt a strong Matthaean element in the non-Marcan, and even in some of the Marcan, constituents of our Matthew. See J. V. Bartlet (Hastings' D.B. vol. iii. p. 296 sq.), who postulates Palestinian catechetical Matthaean Logia, earlier than the matter used by Mark in its Petrine form, taking written form as the main constituent in our Gospel, which was composed either before or after A.D. 70, as the basis of them and the Marcan memoirs of Peter (ib. p. 304). If this be so, the argument of E. as to Matthew's modesty would to a slight extent hold good.
  
 66. 1 εὐλάβεια: cf. Hebrews xii. 29, μετὰ εὐλαβείας καὶ δέους. 66. 1 εὐλάβεια: cf. Hebrews xii. 29, μετὰ εὐλαβείας καὶ δέους.
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