Jahn's Biblical archaeology

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D196 OPINION GF CHRIST, THE POSTLES. ΕΤC. 223λου. From his it clearly appears that in the vie of the sacredwriters to ei sich person, in to e a demoniaci vexed it thederit, i. e. it the subordinate agent of the devit, the spirit os the widhed ead, Were ni different expression for the samething. The evangelisis, it hould e remarhed in addition in Some inStances comprehen demoniac unde the ea of sichan diserae persons, hen, Without expressi mentioning them, the describe in genera term thos to hom the Saviour aveassistance. That is in V When enumeratin those, ho ad experienced in healin poWer of the Saviour, the didio deem it necessar particularly O mention demoniae in distinction romthe est, ecause the di no conceive, there a anythin Su scienti peculiar in thei cases to rende it necessar alWay tomahe this distinction, sine the mira convenienti and justi beconsidered a comprehended even he no expressi mentioned)in a genera catalogue O thos maladies, hicli men ere Sub

11 5. O the contrary the Evangelisis certainly ould not have omitte the mentio of them in sueti an enumeration, hicli asdesigne a a statementis What the Saviou had done in ellexing the odit Woes of men i the had supposed the demoniac tobe ound an in good ealth, illi the exception that the Were possessed illi a devit; ecause in his case, thei situation and recovery ould have been o peculiar, a to have demande adistinet specification. The sacre historians frequently say that the demoniae Were mari hole, O restore hicli is an intimatio a least that the were reviousi digeased Matthew 8 16 12:

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an δαιμόνιον tropicatly the fame a prosane riters, When theyspea of insanity, hypochondria, and natura madness, Mati. 11 18. Luke 7 33. Joh 7 19, 20 10 20. Furthermore, in Mar 3 21,

dare a deuia It canae hown also that the ord demon is inte change in the fame a With the word whicli signis diseas orsiclairas, aci the were altOgether synonymous comp. Mar 7 29, and Mati. 15 22-28 compare also Mar 9 17, it Luke 9 39; also Mati. 17 15, and Luke 13 10 12. ARGUMEN II Jolin, it is true, introduces the eis a speahingin the customary Way in respectato demoniae an demons, chap. 7:9-20. 10 20, but et it e cares uti marhed that he himsel cis altogether silent on the subject o demoniaca possessions notWith- standin that he frequently spealis of the sich, ho ere ealed by the Saviour 4 46. 5 3 6 2. Paul also, in enumeratin the various ind of miraculous gisis, 1 Cor. 12 9, says nothin in respecto the exoreismis demons a p0wer hic it appear hepossesse himself, and whiel in Saviour ad promised Mar 16:17. Mati. 10 8 Luke 10 17. These Wo post les there re comsidere demoniae a no the than person amicte Wit diserae; and it a very natura indeed that it hould e so, hen it is remem re that in Asia Minor, here olin composed his oSpei, an Paul wrote his firs episti to the Corinthians, medica science Was in a very ourishin condition, and it a very generallyano that the diseases attribute to demons, ere meret natura diSenses; comp. the large German edit of this ork, P. I. Vol. II. 232. p. 477-480. Is theres ore, it be objecte against us that the demoniae in the New Testament achnowledge themselves tot possessed illi demons, We reply that nothingislse a tot expected rom admen. Is it be surther objected that the Jew of the e Testamen are in theliabit os spenking of sueti possessioris, it must be admitte bymur

opponenta, either that this a the USUS LOQUENDI in respectato dis-e es, the common langunge in describe the cause and effect os certain odit malassies, without an particula belles that thos maladies originaled rom the agene os spirita, o that the Jews actually

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196 OPINION GF CHRIST, THE APOSTLES, ETC. 225were brouM and were healed that Jesus also says that he casis out deviis the answer is the round of these expressioris a thecommon mode of speahing, prevalliri a that period and Jesus, the postles, an evangeliSi made Sem Such expressions, henthe spok of hypochondria, insanity, pilepSy, and adness, inorde to e understoo by thei hearer an readers. Nearly in the fame a physicians of the present time denominate a certain clas of Sic person lunatius, i. e. person unde me influen eos the oon, an tellis of St. Anthony's sire, and the ni t mare, although the triae cause of these digeases are ellanown. Omethin in the Same Way also it i customary veryWhere to Spea Ofthe sun' settin and rising and O designate certain of the heavenlybodie a planet Oriwanderingstars although it is no philosophicallytrue either that the sun et O rises, O that the planet describo that wandering irregula path in the heavens, hic the appea to, to an

In finalty it e said that the digeases of demoniae are Some- times distinguished rom hos of the persons, in reason es itis that these dise es, viz. melancholy, inSanity, pilepsy, and mad-neSS, re in Ome respeet peculiar, an are ealed with dissiduity; and liene the curing of thema a single ord of the Saviour as

matter of the greater moment.

ARGUMENT III. It is admitted that Jesus apparenti speah in the demons threatens them, command them to e silent, Orders them to depari and notato retum, Mar 1 24. 5 8 9 25. Mati. 8:32. Luke 4 35 8 30 32. ut it a b remarhed in explan tio of this that he has reserenue parti to the person themSelves, Whomae command to e silent and whomae threatens, an parilyto the disease, hieli he ordor to depar an noto return. Paul, in the fame manner, Acts 16 16, addresses the spirit os Apollo, an command hi in the amem Jesus t depari romthe Oothsayinidamsel; and et, as e ma learn fro 1 Cor. 8 4, he had notuli least aith in Apollo, nor in an other go besides dehovah. Nor are eis liberi to suppose, that Luhe, the historian of the eis, ho subjoin to the account, O Whieli, have no Spolien that the spiria est hem, belleve at ali, that the spirit os Apollo a reali presenti The inson, hy Paul and the Saviour

might excite the attentio of the bystanders, and give them is Π-

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226 I96 OPINION GF CURISΤ, ΤΠE APOSTLES, ETC. dei stand that the diserae ad terminate at thei command It was Or a reason f the Same nature, viz. t mali nn impressiono the mind of thos present thut the Saviour, hen the tempestwas verrule an laid by his miraculous interserenue commandedin an audiue manne the winiis and the eas tolerat reSt. et those,

who inquire ho Jesus could cul the demon by name, fae id notbelleve ne to e present, rea the Gree texi os Mar 5 9, and of Luke 8 30, and the wil see, that it is no the demon, hieli is addi essedi name, but the demoniac imSelf, ἐπ ρωτα αυτ0ν i. e.

Jesus, in Luke 10 17 does no asser the operations os demonsi men, sor e couples Satan illi Serpent an scorpioris, hieli places us unde the necessit os interpretin ali of these ordstropically, and of underStandin by them cunning an poWe ut adversaries ho Opposed the progress of tbe gospei, ut illi all

out deviis, o of heal in the mos difficuli dissenses.. I sesus, in Mall. I2:2 30 Mar 3 22 30 Luke 11 16-24, employs against he Pharisees the ARGUMENTUM AD HOMINEM, whieli has no boni in in his casu an surther thun the refutationos illo adversar is ora corned. The round of his employing this species of argument in the preseu instaneo a this. The Phaois, mas belle ve Josephus, aught that thes demons, γ

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in the childre of men by Beelzebub. Jesus heres ore replied, provide this ere the true state of the case, that Beelgebub, by lendin his assistanc in castin Out hi oWn deviis, as ver- turnin his own ingdom. He then adds that this powe ut spirit, se suci, the Pharisees supposed hi tote, could not e compelled

The parabie in Mati. 12 43 45, an Luke 11 24-28, is in beinterprete With a reserene to the Xplanation, at the end Vig.

so hali it be it this iched generation ' The demons in these passages are the vices of the Jews, hie had been in omelltti degre corrected by the reachin o Jolin the Baptis and the Saviour,aut hic goon aster develope themgelves illi reate virulenee, an is a greater extent than ver, as Josephus testi- fies a the eas in the time of the Nar illi the Romans comp.

the large German edition of this ork, P. I. Vol. II. D232. p. 490, 491. Finalty Jesus liberate the woman describe in Luke 13 12,

a bowed down illi infirmity, Withou mahin an mention o ademon is, heres ore, a litti after, he asseris that she was a daughtero Abraham, bounda Satan or ighteen years the expreSSion aretoae considere a figurative being an allusion to the loosing ODOXen, whiel, it was lawsul to do on the sabbath in orde to lea them todrinh, and havin referene at the Same timeo an opinion among the Jews that ali digease had thei ultimate origin, no indeed rom demons, but Do the devit, that overrutin spirit of wichedness, hotempte Eve, an to hom allusion are made in Acts 10 38, and in Cor. 12 7. ARGUMEN IV. That the chureli ather unanimousi agreed in the opinion, that individuals in the time o Christ, ere ready

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Who bellove in and strenuousi contende so the agene O demons They a further, that nothiniis gaine or lost, even is thesether Were unanimous in One Opinion, Since this is notis questiono faith or doctrine, in hieli alone the unite sentiment of the atheracan e considered, a possessin a indin authority. The denyalso that it canae concluded from theriaci that a classis order of persons, calle exorcisis, existed in the primitive age of the churct, that the church itfel belleve in the real agenc o demons sinceste popular superstition O the subjec might have been a no doubi the were the ground of Such an institution, se Veronius D REGUL.F1D DL no. 4. 197. REAL POSSESSION INCONSISTENT 'IT THE DOCTRINE

They accordingly, in Suppor of the potnt, that the doctrine of the

apostles and Jesus are contrar to thati rea demoniaca possessions, advance the ollowin considerations. ARGUMEN I. Jesus and the postles eaeli us that at things, even the mos minute are unde the direction o God They couldnOt, heressere, O a momen Suppose, that o reat miseries eretris icto by demons, Whether the were the spirit os dea men Orother evit spiriis, o that God ould e accessor to sueti viis, is permittin them to eXis in Such a Way. The would not countenarice Sueli an opinion the more specially beenus it ad iis origin amongnations, hieli ere iven to idolatita It was the common bellesum g su Ch ntions that the colestia divinities overnei the oridi, prora, entriastin i io inferior deities, an to the spirit of the

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Heb. 12 23. Some of the wiche spiriis, as e learn romta Peter 2 4, and rom Jude verse , are reServe in custod illi th dayo judgment a statement hicli cannoti reconcited illi the supposition that the are trayin about the arth, an tormentin iis inhabitantS. ARGUMENT III. et ita admitted that Jesus oes not in directierms, contradici the preVailin notions and oe no expresstyan expliciti say that the demoniac Were not micted by the agene os demons, ut meret by natura digeases, Whicli asste opinion inuintainsed by the addueees, stili it must se consesse that,in the ther and he no here expressi dentes that the effect produced pon individuals Who ere represente a possessed with demons, resulte fro Such diseases merely. The fastis incis contended the aviolarietther Oo one par nor the ther,neither dente nor asserte the realit os demoniaca posseSSionS. Indeed it a not necessarii nor actuali his province A questiones thalaind, ne hicli involved the state of the od o the ind, belonge ratheroo prosesse physicians. The postles ursiae the Same course in respectu this subjeci that the aviour oes, with the exception O Jolin an Paul, ho, avin reside much in Asia Minor, o not, as has been atready ObserVed, mahe se of the customary and preValent phraSes in regardo demoniaes It is stated further, in deserice of the conduci of the Saviour an his apostles that here a no nee of thei res uting the vulgar opinioni respectri demoniaes, as it Was evidenti inconsistent illi their doctrine consterning the State of the ead, and was attached by the physicians os that age illi rea SucceSs. Besides, an attempto sue a refutation, in an age hen the opinion to beattache was et o prevalent, an in a Ount here it a sosendi cherished, ould have involve the discipies and the Saviolari prolix disputations and Would have illidrawn thei attention too much fro the reaching of the Gospei. have thus ive the Statemenis, illustrations an argumentson both sides of this question, and Wil leave ach ne to sor his

plausibi considerations have been rought sorWard o both sides, would e of no vati, without Various arguments o support L d to do this, aster the statementa 'hich have been intready

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Ne Testament.-Our author has meret undertaken to ive a concise account of the view of the conflicting riter on this inqui ;anxit sint in purguance of this design that me here mention sorthe student' perusal the Lectures of the late resident Appleton. In his ork, hieli is generali accessibi to the student of this colant , ut probabi neve came to the notice of Dr. Jalin notoni the common argument in Vor of ea possession are sordiblypresented but a number of speelous objections to that te of the subjectore et an controverte in a manner orth of the inquirer' candi consideration.J 198. II PoOL ΕΑ ΤΗΕ ΠΕΕΡ-MARKE ATMERUSALEM.

The ool, mori προβατικῆ, o the receptacle of ater, assed thesda, Joh 5 2, was a bath. I. The irs argument in favor of this position is to undi the saei that the Rabbin and the Chaldaic paraphrast o Ecclesiastes mahe the word 'Auz d an Σα, n, the Greehπροβατικῆ, mea baras and mahe the wordista 2 n, mea theservant attending on a bath. The nam Bethes si in Hebre di ad *m, means the ous o place of favor or in iness, and agrees very et with a balli, hich was both salutar and leasant. II. nother proos that the oo in question res a bath, is thes et that the lind maim ed, and wit hered, ero gatherei around it; and that there ore likewis sive porticos, erected ithout doubi sor the reception of thoseolio ero te an infirm. That this

Was the objectis the porticos is the opinion, expresse both in the Postiit anili Suidas.

It is related, Joh 5 2-4, 6, 7, in respecto this balli, that

an ange of the Lord descende ut certain times and troubled the walor nnd that the person ho descende si si, stor his per iton pon the water, asaealed of hateve infirmit ho might labor

iander.

This account of the descent of an angel, and of the consequent

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D198. THE ANGEL THAT ROUBLΕ ΤΗΕ ΑΤΗ. 231 restoratio of the rst ne, ho entere the water after his descent, is omitte in certai Gree an Latin manuscripis, and likewis in the Armenia version. It is Ointed ut to the a ticula notice of the reade in Some Gree manuscripis, Sometimes by an belus or agger id, and ometimes by an asterish. The genuinenes O the whole passage, heres ore, is justi liableo suspicion. On the supposition stat he hole narration is a genuine ne,

the bath in question might have been an animal balli, hici has a beneficia influenc in certain diseases, and whicli, in the present se, a furnishe with lood rom in temple, by means os a Subterranea passage Aecordingly, hen the loo flowed intoit, the water might e sat with no impropriet to e disturberiespeciali on festiva days, hen it received a reater quantity than

Ο it might avo been, and most probab Was, a minera bath,

Whiel derive iis salutar powers rom the minera particles that were intermixed with the udis the otiom. Accordingly, henthe water a more than usuali disturbe or ut in motioni some externa cause, O instanee, by Showers o by subterranean eat, itis natural to Suppose, that it a the more trons impregnated With minerais, and of course more stan usuali esseaelous Thesie an infirm, heres ore, istie to enter it at this period besoreste minera particles ad subsided, and the water ad returne totis ordinar state. Eusebius in his Onomastico unde the ordi εζαθά confirm the ast hypothesis, sor e states that in his timethere ere, at that place vig. Bethesda, Wo contiguou receptacles

of ater, hicli ere dry excepi heri ain fell. The were thenslighil tinged With a re color, a proof that the bottom a impregnate With minera particles. Consul Richteri Dissertatio Medi . theol de balneo animali, p. 107. Getting. 1775, and ea medio.

Sacr. 6. 8.

The descent of the angel, and theaealing of the firstine, ho en-tere into the water, are statem entcs unded in the prevalent popularopinions. The reason, hy the historian id not ah a statement of his own O the subjeci,aut chos rather, in the solarili an fixili VerSes, o give the popular belles, was that in reade might under- stan the reply of the sic man, in the eventi VerSe.

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cles in the wholei part of theiody, e. g. in thea df, and is verydangerous. The effect iapo the parta Seige are ver violent and

and by n means uni requent. It originates rom the chilis of thenight. The limbs, hen seige With it, remat immovable, Ome- times turne in and Sometimes ut in the fame OSition, a Whenthe were first ei Zed. The person amicted resembles a man, unde going the torture, βασανι μεν P, and Xperiences early the Same