Rights for this book: Public domain in the USA. This edition is published by Project Gutenberg. Originally issued by Project Gutenberg on 2021-05-03. To support the work of Project Gutenberg, visit their Donation Page. This free ebook has been produced by GITenberg, a program of the Free Ebook Foundation. If you have corrections or improvements to make to this ebook, or you want to use the source files for this ebook, visit the book's github repository. You can support the work of the Free Ebook Foundation at their Contributors Page. The Project Gutenberg eBook of A Class-Book of New Testament History, by G. F. (George Frederick) Maclear This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. Title: A Class-Book of New Testament History Author: G. F. (George Frederick) Maclear Release Date: May 03, 2021 [eBook #65247] Language: English Character set encoding: UTF-8 Produced by: Richard Hulse and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive) *** START OF THE PROJECT GUTENBERG EBOOK A CLASS-BOOK OF NEW TESTAMENT HISTORY *** A CLASS-BOOK OF NEW TESTAMENT HISTORY Transcriber’s Notes The cover image was provided by the transcriber and is placed in the public domain. Punctuation has been standardized. This book was written in a period when many words had not become standardized in their spelling. Words may have multiple spelling variations or inconsistent hyphenation in the text. These have been left unchanged unless indicated with a Transcriber’s Note. Index references have not been checked for accuracy. Footnotes are identified in the text with a superscript number and have been accumulated in a table at the end of the text. (Note: numbers 413–416 not used; skipped in error.) Transcriber’s Notes are used when making corrections to the text or to provide additional information for the modern reader. These notes have been accumulated in a single section at the end of the book and are identified in the text by a dotted underline and may be seen in a tool-tip by hovering the mouse over the underline. A CLASS-BOOK OF NEW TESTAMENT HISTORY. Elementary Theological Class- Books. A CLASS-BOOK OF NEW TESTAMENT HISTORY. BY THE REV. G. F. MACLEAR, D.D. WARDEN OF ST AUGUSTINE’S, CANTERBURY, AND LATE HEAD MASTER OF KING’S COLLEGE SCHOOL, LONDON. WITH MAPS. London: MACMILLAN AND CO. AND NEW YORK. 1890 [ The Right of Translation is reserved. ] First printed 1866. Reprinted 1867, 1869, 1871, 1873, 1875, 1877, 1879, 1880, 1882, 1885, 1888, 1890. NOTICE. T HE present Volume forms a sequel to the Author’s Class-Book of Old Testament History, continuing the Narrative from the point at which it there ends, and carrying it on to the close of St Paul’s second imprisonment at Rome. In its preparation, as in that of the former Volume, the most recent and trustworthy Authorities 1 have been consulted, notes subjoined, and references to larger Works added. It is thus hoped that it may prove at once a useful Class- Book and a convenient Companion to the study of the Greek Testament. All questions relating to the Canonicity of the several Books of the New Testament have been considered in another Volume of the Cambridge School Class-Books , viz. The Bible in the Church , by the Rev. B. F. Westcott. SYNOPSIS OF CONTENTS. BOOK I. The connection between the Old and New Testaments. P ART I. The Jews under the Persians, and the Kings of Egypt. C HAP I. High-Priesthood of Jaddua—Alexander at Jerusalem C HAP II. Ptolemy Soter and Ptolemy Philadelphus C HAP III. Ptolemy Euergetes and Ptolemy Philopator P ART II. The Jews under the Kings of Syria. C HAP I. Antiochus the Great—Seleucus Philopator C HAP II. Reign of Antiochus Epiphanes C HAP III. Persecution of the Jews under Epiphanes P ART III. Rise of the Asmonean Dynasty. C HAP I. Mattathias and Judas Maccabæus C HAP II. Battle of Emmaus—Re-dedication of the Temple C HAP III. Exploits and Death of Judas Maccabæus C HAP IV. Jonathan Maccabæus C HAP V. Exploits and Death of Jonathan C HAP VI. Simon Maccabæus C HAP VII. John Hyrcanus and Alexander Jannæus P ART IV. Decline of the Asmonean Dynasty; Interference of the Romans, and rise of the Herodian family. C HAP I. Hyrcanus II. and Aristobulus; Pompeius and Crassus C HAP II. Antipater and Herod; Julius Cæsar and Antonius C HAP III. Herod, King of Judæa C HAP IV. Herod, King of Judæa C HAP V. Herod, King of Judæa C HAP VI. Herod, King of Judæa P ART V. Retrospect and Reflections. C HAP I. Dispersion of the Jews—Rise of Synagogues C HAP II. The Jewish Sects N OTE The Expectation of the Messiah BOOK II. The Gospel History. P ART I. The Birth and Childhood of Christ. C HAP I. The Birth of John the Baptist C HAP II. The Nativity of Christ C HAP III. The Saviour’s Early Life at Nazareth P ART II. From the beginning of the Ministry of the Baptist to the First Passover. C HAP I. The Preaching of John—the Baptism of Christ C HAP II. Call of the First Disciples—The Marriage at Cana C HAP III. The First Passover, and Cleansing of the Temple P ART III. From the first Passover to the Election of the Apostles. C HAP I. Imprisonment of the Baptist—The woman of Samaria C HAP II. Second visit to Cana and Jerusalem C HAP III. Miracles at Nazareth and Capernaum C HAP IV. Call of Matthew—Hostility of the Pharisees P ART IV. From the Election of the Apostles to the death of John the Baptist. C HAP I. Call of the Apostles—Sermon on the Mount C HAP II. Teaching in Galilee C HAP III. Miracles at Capernaum—Death of the Baptist P ART V. From the Death of John the Baptist to the visit of the Saviour to Jerusalem at the Feast of Tabernacles. C HAP I. The Feeding of the Five Thousand, and the Walking on the Lake C HAP II. The Discourse in the Synagogue of Capernaum C HAP III. The Four Thousand Fed—The Confession of St Peter C HAP IV. The Transfiguration—The Lunatic Child C HAP V. The Coin in the Fish’s mouth—Tour through Samaria P ART VI. From the Feast of Tabernacles to the Triumphal Entry into Jerusalem. C HAP I. The Feast of Tabernacles—Hostility of the Sanhedrin C HAP II. The opening of the eyes of one born blind C HAP III. Mission of the Seventy—Discourses and Miracles C HAP IV. The Feast of Dedication—Tour in Peræa C HAP V. Raising of Lazarus C HAP VI. Resolve of the Sanhedrin—Jesus retires to Ephraim P ART VII. From the Arrival at Bethany to the Ascension. C HAP I. The Anointing at Bethany—The Triumphal Entry C HAP II. The Second Cleansing of the Temple C HAP III. The Day of Questions—The Enquiring Greeks C HAP IV. The Compact of Judas—The Last Supper C HAP V. The Agony and Betrayal—Peter’s Denial C HAP VI. The Jewish Trial—Remorse and Suicide of Judas The Trial before Pilate—The Condemnation C HAP VII. The Trial before Pilate—The Condemnation C HAP . VIII. The Crucifixion C HAP IX. The Burial and Resurrection C HAP X. The Great Forty Days, and the Ascension BOOK III. The Apostolic History. P ART I. The Church of Jerusalem. C HAP I. The Election of Matthias—The Pentecostal Effusion C HAP II. Activity of the Apostles Peter and John C HAP III. Ananias and Sapphira—Renewed Hostility of the Sadducees C HAP IV. The Institution of Deacons—Activity of Stephen P ART II. The Church of Palestine. C HAP I. Dispersion of the Christians—Activity of Philip C HAP II. The Conversion of St Paul C HAP III. St Paul’s First Visit to Jerusalem—Peter at Joppa C HAP IV. The Conversion of Cornelius C HAP V. Martyrdom of St James—Death of Herod P ART III. The Church of the Gentiles. S ECTION I. First Missionary Tour of Paul and Barnabas. C HAP I. Cyprus—Perga—The Pisidian Antioch C HAP II. Visit to Lystra, Derbe—Disputes at Antioch C HAP III. The Council at Jerusalem S ECTION II. St Paul’s Second Missionary Journey. C HAP I. The Sharp Contest—Tour in Phrygia and Galatia C HAP II. Paul and Silas at Philippi C HAP III. Thessalonica, Berœa, Athens C HAP IV. Arrival and Stay of St Paul at Corinth S ECTION III. St Paul’s Third Missionary Journey and Imprisonment at Cæsarea. C HAP I. Visit to Ephesus C HAP II. Letter to the Corinthians—Disturbance at Ephesus C HAP III. Troas—Second Journey to Greece C HAP IV. The Return to Jerusalem—The Tumult in the Temple C HAP V. The Imprisonment at Cæsarea C HAP VI. Paul before Felix and Festus S ECTION IV. St Paul’s Imprisonment at Rome. C HAP I. The Voyage from Cæsarea The Reception at Malta, and Arrival at Rome C HAP II. The Reception at Malta, and Arrival at Rome C HAP III. The first Imprisonment at Rome C HAP IV. St Paul’s Second Imprisonment and Death A PPENDIX AND C HRONOLOGICAL T ABLES I NDEX MAPS. 1. A Map of the Holy Land to illustrate the Asmonean Period 2. A Map of the Holy Land to illustrate the New Testament 3. The Shores of the Sea of Galilee 4. Jerusalem in the time of Our Lord 5. A Map to illustrate the Apostolic History BOOK I. THE CONNECTION BETWEEN THE OLD AND NEW TESTAMENTS. PART I. THE JEWS UNDER THE PERSIANS, AND THE KINGS OF EGYPT. CHAPTER I. HIGH-PRIESTHOOD OF JADDUA— ALEXANDER AT JERUSALEM. B.C. 413–332. “A FTER the death of Nehemiah, about B.C. 413, a thick curtain falls on the history of the Jews till the accession of Antiochus Epiphanes, B.C. 175 2 .” During upwards of 230 years, a period as long, to compare it with modern history, as from the death of Queen Elizabeth to the accession of Queen Victoria, the record of events is of the scantiest description. It appears certain, however, that Nehemiah was the last of the governors sent from the court of Persia. Judæa itself was annexed to the satrapy of Cœlesyria, and the administration of affairs was entrusted to the high-priest subject to the control of the Syrian Governor. Thus the civil and spiritual functions were united in one person, and the pontifical office became an object of competition to the different members of the family of Aaron, and the cause of many violent and disgraceful contests. As subjects, however, of the Persian kings, the Jews were pre-eminent for their loyalty and good faith. While Egypt, Phœnicia, Cyprus, and other dependencies of the Persian crown, were frequently the scenes of rebellions, which were with difficulty suppressed, the Jews remained steadfast in their allegiance to the “Great King,” and increased rapidly alike in wealth and population. A single incident distinguishes the uneventful annals of this period. During the lifetime of Ezra and Nehemiah, the high-priest was Eliashib. His successor, Joiada, had two sons, the one Jonathan or Johanan (Neh. xii. 11, 22), the other Joshua. Joshua stood high in the favour of Bagoses, the general of the Persian army, and obtained from him the promise of the high-priesthood. Relying on this assurance, he ventured to quarrel openly with his brother in the Temple, and fell slain by his hand within the precincts of the sanctuary itself. So flagrant a crime roused the indignation of Bagoses. Advancing to Jerusalem he demanded admittance into the Temple, and when the Jews would have prevented his entrance, declared he was less unclean than the body of the murdered man, and not only polluted the sanctuary by entering it, but also levied a fine of 50 shekels on every lamb offered in sacrifice during the next seven years. Like his father, Johanan also had two sons, Jaddua (Neh. xii. 11) and Manasseh. Jaddua succeeded to the high-priesthood, B.C. 341, and distinguished himself by zealously maintaining the Mosaic institutions as restored by Ezra and Nehemiah. Manasseh, on the other hand, married the daughter of Sanballat the Horonite 3 , thus contracting one of those alliances, against which the Princes of the Captivity had so energetically protested. This roused the indignation of the elders in Jerusalem, and of Jaddua himself, who declared that Manasseh must put away his wife, or be no longer associated in the priesthood. This the other declined to do, and repaired to his father-in-law in Samaria, who suggested the building of a temple on Mount Gerizim, where Manasseh might continue to exercise his priestly functions. With the permission of the Persian court, this was accordingly done, and Manasseh became the first priest of the Samaritans at their rival sanctuary, being joined from time to time by those Jews who had been guilty of criminal offences in their own country, or had any cause for dissatisfaction 4 Though by these immigrations the Samaritans were more and more recalled from idolatry, the building of this temple tended in no small degree to stimulate the animosity between the two nations. The Jews affirmed that sacrifice could only be offered at Jerusalem; the Samaritans replied that on Gerizim Joshua had built his first altar, and that it was the true place of sacrifice. The controversy thus generated gradually extended, and produced that intense degree of illwill between the two peoples, to which there are several allusions in the New Testament (Lk. ix. 51–56; Jn. iv. 9, viii. 48). During the high-priesthood of Jaddua, the Persian empire, to which the Jews had so long been faithful, crumbled to pieces before the armies of Alexander the Great. Victorious over the Persian forces at the Granicus, B.C. 334, and again at Issus in the following year, the conqueror captured Damascus, and having taken Sidon, laid siege to Tyre, B.C. 332. Thence he sent a message to the high-priest at Jerusalem, demanding the transference of his allegiance, and auxiliaries and supplies for his army. This Jaddua declared was impossible, on the ground of his oath of fidelity to the Persian monarch. Though incensed at this reply, Alexander delayed to execute his vengeance, till after the reduction of Tyre, and then set out for the Holy City. Jaddua and his people were in the utmost consternation. Sacrifices were offered, prayers were put up to God, and the Divine aid sought to appease the wrath of the invader. At length the high-priest is said to have been warned in a dream how to act. He hung the city with garlands, threw open the gates, and as soon as he was informed that Alexander drew near, clad in his pontifical robes, and followed by the priests in their ceremonial attire and the people in white garments, he went forth to meet him at Sapha, probably Mizpeh, the watch-tower , on the high ridge to the north of the city. As soon as the Grecian conqueror beheld the venerable form of the high- priest, he fell prostrate, and adored the holy Name inscribed in golden letters on the frontal of his tiara. The Phœnicians and Chaldæans in his retinue, ancient enemies of the Jewish people, were only awaiting the signal to pillage the city and put the high-priest to the torture. They could not, therefore, conceal their astonishment, while the Syrian chiefs concluded that the great conqueror had lost his senses, and Parmenio addressing him enquired why he, whom all the world worshipped, should kneel before the high-priest. “It is not the high-priest,” replied the other, “whom I worship, but his God, who has honoured him with the priesthood. In a vision at Dios in Macedonia, I saw him arrayed precisely as he now stands, and when I was debating how I might obtain the dominion of Asia, he exhorted me to make no delay, but boldly cross over the sea, for he would conduct my army, and give me victory over the Persians.” Then taking Jaddua by the right hand, he entered the city, and repairing to the Temple, offered sacrifice to God, and paid high honours to the whole priestly body. The prophecies of Daniel 5 were now read in his hearing, and overjoyed at the prediction there recorded that a Greek would overthrow the Persian Empire, he offered the Jews whatever privilege they might select. Thereupon they requested that the free enjoyment of their lives and liberties might be secured to them, as also to their brethren in Media and Babylonia, and that they might be exempted from tribute during the Sabbatical years. These privileges the conqueror willingly conceded. This famous visit is recorded only by Josephus, and has been discredited on the ground that it is not mentioned by Arrian or Plutarch, Diodorus or Curtius. But it has been observed that, though probably incorrect in some of the details, there are several points which confirm the truth of the main facts. Thus Curtius himself relates that, after the capture of Tyre, Alexander visited some of the cities which refused to submit to him, and that he personally executed vengeance on the Samaritans 6 . The Jews, moreover, certainly served in the army of Alexander, and were located by him in great numbers in his new city of Alexandria; while the privileges he is said to have conferred upon them undoubtedly existed in later times, and imply some such relation between them and the great conqueror. Moreover, from policy or conviction, Alexander delighted to represent himself as chosen by destiny for the great acts which he achieved, and his visit to Gordium before the battle of Issus, and his pilgrimage to the shrine of Jupiter Ammon alike illustrate the force of religious feelings in connection with his campaigns 7 CHAPTER II. PTOLEMY SOTER AND PTOLEMY PHILADELPHUS. B.C. 323–247. O N the death of Alexander, B.C. 323, the vast empire, which he had won by his arms, was divided amongst his generals, and Palestine, as a province of Syria, passed into the possession of Laomedon, while Egypt was assigned to Ptolemy Soter. Between these two war soon broke out, and Ptolemy having conquered Cyrene, cast longing eyes on the kingdom of Syria, the harbours of Phœnicia, and the iron and timber, which abounded in Palestine and amongst the lofty ridges of Libanus and Anti-Libanus. Accordingly he invaded the realms of Laomedon, defeated him in a great battle, and gained possession of all Syria and Phœnicia. The Jews on this occasion manifested such unwillingness to violate their engagements to the Syrian king, that Ptolemy advanced against Jerusalem, and besieged it with a large army. Entering the city B.C. 320, under pretence of offering sacrifice on the Sabbath-day, when the scruples of the inhabitants forbade their offering any defence, he easily succeeded in capturing it. Instead, however, of following up his victory by an indiscriminate massacre, he contented himself with transporting a great number of the inhabitants to Egypt,